SICHOS HARAN
Words of Our Master Rabbi Nachman of Breslov
Part Four: Discourses 201–308
He said: Every Torah discourse and teaching that he utters — one can go through it and find within it all of Torah, Prophets, and Writings, and the Oral Torah.[388]
388. RAK: See Oneg Shabbos, folio 39.
I heard in his name, o.b.m., that he said there is a distinction among the Torah novelties that the Tzadikim reveal. Similar to what our Sages o.b.m. said (Yevamos 49b): that there is a distinction between a prophet who sees through a non-luminous mirror [aspaklaryah she'ainah me'irah] and the prophecy of Moshe our teacher, peace be upon him, who saw through the luminous mirror [aspaklaryah hame'irah]. Therefore the other prophets prophesied in the form of "Thus says Hashem" — which is the aspect of the non-luminous mirror — whereas Moshe said "This is the thing" — which is clear speech, the aspect of the luminous mirror, as Rashi explains in his commentary on the portion of Matos (Bamidbar 30:2).
He said o.b.m. that likewise there is this same distinction among the Torah novelties of the Tzadikim. For there are Tzadikim who say true Torah novelties and incorporate them into some verse or teaching of our Sages o.b.m., but they do not properly fit and enter well into the words of the Scripture — only by way of some hint or loose connection. This is the aspect of the non-luminous mirror, prophesying only in the manner of "Thus says Hashem." But there are awesome Tzadikim who are in the aspect of Moshe,[389] whose Torah novelties are clear and pure as the sun and are well explained and expounded within the verse or the teaching of our Sages o.b.m. into which they insert them — and this is the aspect of the luminous mirror, the aspect of "This is the thing" — for their words are clearly explained and expounded within the Scripture etc.
389. RAK: See Likutay Moharan 2.
He said: My Torah is very lofty. And in every place where I make use of letter combinations (that is, the initial letters, final letters, and wondrous combinations that he reveals in his holy books) it is greater still.[390] And he said: I would like to move beyond letter combinations, but even so I am still detained in this dimension. And he also derives pleasure from this, for sometimes there are matters that are sealed and deeply hidden and cannot be found except through the dimension of letter combinations — through initial letters or final letters and the like.
390. RAK: See above, section 44.
He said: One who is thoroughly versed in his Torah and his holy discourses — that is, in his holy books — it is fitting for him to find every conversation of the world within his holy Torah. And there is no conversation or matter in the world that the complete person cannot find within his Torah. (The explanation is: certainly in truth, within all the words and conversations of the world there is certainly Torah concealed within them. But there is no one who merits to reveal this, to know the hidden things concealed in human conversations, except people of very, very great spiritual stature. But through the revelation of his holy and awesome Torah, one who is thoroughly well-versed in his books and has some measure of understanding can find within all the conversations of the world hints from his holy Torah — even if he is not of especially great stature.)[391]
391. RAK: See Likutay Halachos, Orach Chaim, Washing of Hands, Law 6, section 56; Likutay Moharan.
Once some men came in to him. He took out a piece of paper in his hand. And it was written upon it in his holy handwriting. He held it in his hand and answered and said: How many Torah teachings are written upon this piece of paper! And he said that there are many, many worlds that are nourished and have their life-force from the smoke of his Torah. And he took the paper and burned it beside the candle. And he said that there are many, many Torah teachings that have not yet come even into the form of letters. And therefore it is a wondrous novelty when one merits to bring these Toroth down — to bring them into the form of letters at least. (That is to say — but the world is not yet worthy to have them enter into the world; only this itself is a great novelty when they come into the form of letters at any rate, as mentioned.)[392]
392. RAK: Likutay Moharan Tinyana 28, 32. See above, note 143.
He said: Even one who does not understand the Torah words he says — only the voice alone — this too is very good. And this is the aspect of "to hearken to the voice of His word" (Psalms 103:20) — "to the voice" specifically. And even one who merely stands in the house next to the Torah he is saying — it is very, very good beyond measure.
477. RAK: Likutay Moharan 36, 49; Sefer HaMidos, Licentiousness, section 10.
He said: Sometimes I speak some word to a certain person and the word does not do its work until a long time later. Like when one gives some medicine for healing — sometimes the medicine works and helps immediately, and sometimes the medicine needs to remain within the person for some time and afterward it does its work. Likewise there are things he says that lie within the person and do not arouse him until a long time later. But ultimately the word will certainly do its work and help.
He said: There are several matters I speak to a certain person and they still do not work their effect — rather, the words roll from that person to another person and from one to another, etc. Until the words roll and come to some person and enter his heart very deeply. And there they work their full effect and arouse him, etc.
He said: All his Toroth and discourses are not only for us alone — but rather "those who are here with us today and those who are not here with us today" (Devarim 29:14) (and see Rashi's explanation there: "and even with generations yet to come," and understand). And many times we spoke with him about this matter, and he hinted to us in his words to make known to future generations all the great works of Hashem that He did for us. And once he said explicitly: Also to your children shall you make known all the Toroth and discourses and wondrous and awesome stories and the like that he revealed and told us. And he then said this verse with tremendous blazing fire like coals of flame: "And you shall make them known to your children and your children's children" (Devarim 4:9). (And he said in these words: "Ayeyer kinder zolt ir moidia zayn vos do hot zich geton.") And he said with trembling and shaking in awesome blazing fervor: "And you shall make them known to your children and your children's children." And he said: Know and believe — if it is possible to take out even one person from the mire, also one who cleaves to him will be taken out as well.
He said: Everything he needs to do in public is very, very difficult for him and requires actual self-sacrifice on his part. And he related that before Kiddush — when he wants to begin the first word of the Kiddush — it seems to him as if his soul will literally depart. And similarly before saying a Torah discourse when he wants to begin. Then it seems to him that at the first word he says his soul will literally depart. (In Yiddish: "Vi ich vil aroyz lozn dos ershteh vort dacht zich mir ot gai ich oys.") And he never led the prayer before the Amud under any circumstances, and he never did anything similar such as reading the Megillah, reading the Torah publicly, even reading for the Tokea before the shofar-blowing, and other such things — only Kiddush and zemiros at his Shabbos table, and the saying of his Torah discourse. And even this was very difficult and burdensome for him as mentioned above. And even when he needed to say Kaddish on his mother on a yahrzeit, it was very difficult and burdensome for him.[393]
393. RAK: Rabbainu's mother Feiga passed away on the 19th of Adar. The exact year is uncertain. We know she participated in the wedding of Adel, Rabbainu's daughter, in Elul 5560, and passed away some time between 5561 and 5564. The year 5562 was a leap year and she did not die in a leap year, as Rabbainu said Kaddish for her in both months of Adar in a leap year. Most likely she passed away in 5561.
He would mock greatly those who disputed him and said that his Torah came from his grandfather Rabbi Nachman of Horodenka, o.b.m. And he said in jest: How very good my grandfather was to me to leave me Toroth precisely fitted to every matter and event — to the topic of the day — and however the listeners need, whether in physical or spiritual needs, all would be included in that Torah at that time; and all that transpired in the world then, etc.
That is to say: his Torah certainly encompassed everything that each and every one of the listeners needed, as we saw with our own eyes in a simple and plain manner how many wondrous events occurred in this regard — how what each and every person needed physically and spiritually, and all that transpired in the world at that time, was all included in his Torah. And the Torah also spoke of matters relevant to that very day. Beyond all the other matters and wondrous novelties we witnessed at the time of the saying of his awesome Torah. So that anyone who had a brain in his skull saw that these were words of the living G-d that had been revealed to him now from Heaven from a very holy, awesome, and elevated source. For they were new novelties never heard in the world before.
And how could one entertain such foolishness — that his grandfather Rabbi Nachman of Horodenka, may the memory of the righteous be for a blessing, left him so many Toroth and so many stories and so many wondrous discourses and such wondrous and excellent counsels that he spoke with us etc., — all of which reached Rabbainu, o.b.m., specifically. And beforehand not a single one of those Toroth and novelties had been heard by anyone in the world. Who is the simpleton and fool who would listen to such vain and false and foolish talk?
He also said that one who knew and recognized his holy grandfather, our teacher the Rabbi Rabbi Nachman of Horodenka, may the memory of the righteous be for a blessing, knows that he was not such a master of Torah. For although he was a very, very holy and awesome Tzadik — he was not such a Torah master.[394] All the more so these sorts of novelties, etc. And once there was present an elderly man from Slapkovitz who knew his grandfather, the holy Rabbi, our teacher the Rabbi Rabbi Nachman of Horodenka, o.b.m. He was standing before Rabbainu, o.b.m. He answered and said: They say that my Torah comes from my grandfather Rabbi Nachman, o.b.m. If my grandfather Rabbi Nachman himself were to hear my Torah, it would be a novelty even to him, etc.
[On the matter of the dispute against him:]
394. RAK: See above, section 76.
Once he said: The halacha is like Rav Nachman in monetary matters — namely, regarding the opponents who disputed him, certainly the halacha follows him, for "the halacha is like Rav Nachman in monetary disputes" (Gittin 34a) — for "dinei" [monetary matters] is also an expression for dispute, when two people contend before a court over some matter. (This I heard in his name.) And see in tractate Gittin, chapter HaShole'ach, where they say three times: "The halacha is like Rav Nachman, and the halacha is like Rav Nachman, and the halacha is like Nachmani."
I heard in his name that he spoke about the matter of dispute and said: One might think — what does it matter if this one speaks about that one? But in truth, through dispute — through people contending against someone — they can, Heaven forbid, bring him down from his spiritual level. As our Sages o.b.m. said: they wanted to include even King Solomon, peace be upon him, among those [who have no share in the World to Come], etc., until David came and prostrated himself before them, etc. (Sanhedrin 104b). For they had the power to remove him, Heaven forbid, through their speech.
And he said that this is what King David, peace be upon him, said: "Princes have pursued me without cause" (Psalms 119:161) — that is, great men and princes have pursued me, but I know it is without cause and they accomplish nothing at all through their dispute against me. And the sign is: "But my heart fears Your word" — that I fear Your word, meaning I have fear of Heaven and I do not fall from my level, Heaven forbid. And this is the sign that their pursuit is without cause — the aspect of "princes pursued me without cause."
I heard in his name that he said: When a person asks the Tzadik whether to do something involving self-sacrifice for the sake of Hashem Yisburach, it is fitting for him to answer and instruct him not to do it. Yet even so the one who asked need not fulfill his words.[395] So I heard in his name.
I also heard regarding another matter: Everything the Tzadik commands one to do — one must fulfill. Only when he commands not to travel to him on Rosh HaShanah — this one need not fulfill.[396]
On the eve of Rosh HaShanah it is fitting to give for a redemption [pidyon].
395. RAK: See Yemei Moharnat 27.
396. RAK: See Pesachim 86a; Zohar III, 244; Magen Avraham 170:10.
He said: For me the essence is Rosh HaShanah. And immediately when Rosh HaShanah has passed and gone — I incline my ear and listen whether they are already knocking on the wall to arouse people to the Selichos prayers for the coming year. For there is no time at all — the entire year passes and is gone in the blink of an eye.[397]
[On Distancing from Philosophical Inquiry and Strengthening in Faith:]
397. RAK: Rabbainu said: On Rosh HaShanah it is possible for him to rectify matters that cannot be rectified throughout the entire year. (Alim LiTerufah, letter 409.)
See the Alshich on Proverbs. And especially in chapter 7, in the third path, where he expands greatly in his speech and warning to distance oneself from them — see there, for he speaks there in a most beautiful and wondrous manner, explaining how they seduce the world: that at first they do not reveal their heresy and denial, but only show the imagined sweetness that appears at first in their evil ways — see there. And this is: "For the lips of a strange woman drip honey" (Proverbs 5:3), etc., and Rashi explained — heresy. "But her end is bitter as wormwood," etc. — see there.
And the general rule is that all the warnings in Proverbs to distance oneself from the "strange woman" are directed against the external wisdoms, which are called "strange woman" in contrast to the wisdom of Torah which is called "a woman of valor" (see Proverbs 31:10). And one who is familiar with them and their ways and how they seduce the world — especially the young whom they educate in their bad and bitter education — they are precisely like an adulterous woman who adorns herself and speaks gracious words, and at first does not reveal the malice of her heart but presents herself as righteous until she seduces all who are drawn after her. Exactly so are their evil ways to one who knows a little of their ways. And on this axis turns most of the book of Proverbs. And everywhere it refers to a fool and a simpleton who overturn straight paths (Proverbs 2:13) and the like — the intention is entirely upon these wise men for evil, who are called fools and simpletons. As it is written (Proverbs 26:12): "Have you seen a man wise in his own eyes? There is more hope for a fool than for him." And it is written (Isaiah 5:21): "Woe to those who are wise in their own eyes."
It is impossible to expand on this. For they say the very opposite, and bring proof from Proverbs itself and from other holy scriptures for their evil ways. For our holy Torah is a potion of life for one who merits it, and a potion of death for one who does not merit it — as our Sages o.b.m. said (Yoma 72b) on the verse (Devarim 4:44): "Which Moshe placed before [them]," and it is written (Hoshea 14:10): "For the ways of Hashem are straight; the righteous walk in them but transgressors stumble in them." Therefore toward one who is stubbornly set on going in their evil ways, much speech will not help. But toward one who truly desires the truth, our words here will suffice to strengthen his soul and mind to stand like an iron pillar against them and shatter the teeth of wickedness (Job 29:17). And may Hashem Yisburach reveal the truth speedily. Amen, may it be His will.
He said: It is brought in one book that what is cited in the books of the investigators as a proof that one must investigate — from the verse (Devarim 4:39): "Know this day and return it to your heart," etc. — that one must know Him Yisburach through philosophical investigations. That interpretation is from the sect of the Karaites who interpret this verse thus — that one must know Him Yisburach through philosophical investigations. But the truth is not so. For in truth the essential way to know Him Yisburach is only through complete faith. And through this specifically one afterward merits great knowledge and understanding of His exalted Name Yisburach. As it is written (Hoshea 2:22): "And I will betroth you to Me in faith, and you shall know Hashem."[398]
And in truth the essential plain meaning of these verses which warn to know Him Yisburach — such as "Know this day and return it to your heart," etc., and likewise "Know the G-d of your father and serve Him" (I Divrei HaYamim 28:9), and likewise "Know that Hashem — He is G-d" etc. (Psalms 100:3) — the essential intent of this warning is simply to know and remember Him Yisburach always at every moment, and not to forget Him Yisburach, Heaven forbid, at any time.[399] Just as for example it is the way of kings and lords to warn their servants that they should know there is a ruler over them, and especially the king's soldiers whom they teach to know who their king and emperor is — "so that His fear should be upon their faces" (Shemos 20:17) — and they should serve their service with completeness. And likewise it is customary to say to the servant: Know that there is a master and ruler over you — the intention being that he should take this to heart at all times and not forget, so as not to do anything against his will. Similarly — to separate — in the kingdom of Heaven, He warns us: "Know the G-d of your father" etc. — meaning, always know and remember and do not forget at any time.[400]
And certainly many, many great and numerous warnings are necessary for this in many different forms of language. For although every person knows in general that Hashem is G-d — even so, because of the worries of this world and its desires and vanities, many are found who forget Him Yisburach most of the time. And for this the verses warn: "Know that Hashem is G-d" etc., and "Know the G-d of your father" etc. — that is, take this well into your mind until it is firmly tied and strong in your mind and heart at all times. And this is: "Know this day and return it to your heart" etc. — for this is the essential completeness of knowledge: when one binds the mind to the heart, knowing well in one's heart that Hashem is G-d, etc. For at every time that one places this well into one's heart that Hashem is G-d, certainly His fear and awe falls upon one and one will not sin. And it is impossible to speak more on this, for the knowledge of His G-dliness Yisburach is for each one according to what he evaluates in his heart, as is known.
And according to what each one evaluates in his heart he will understand our words here well. But Heaven forbid to say that the intention of the verses is to know Him Yisburach through human philosophical investigations built on erroneous intellect. For the essential knowledge of Him Yisburach has already been made known to us by our holy fathers, who toiled and labored all their days and divested themselves completely from physicality — for they broke all desires and character traits to the ultimate degree, and especially the encompassing evil which is the desire of intercourse. And through this their minds were complete and they merited to know their Creator in the utmost completeness. And they left us such a good inheritance. And we are obligated to receive this good inheritance with great joy, as it says: "How fortunate are we, how good is our portion, how pleasant is our lot, how beautiful is our inheritance" (from the morning prayer), etc. Only the verses warn us to take this holy knowledge into our minds and draw it and bind it in our heart always at every time, so that His fear should be upon our faces and we not sin, etc.
398. RAK: See Sefer HaChinuch, section 25.
399. RAK: See above, section 39.
400. RAK: See above, section 1.
He mocked greatly those investigators who say there is a settlement on the moon like on this earth,[401] because they see in it what looks like trees and other creatures of this earth. And he mocked this and said it is great foolishness. For the moon is like a mirror — everything that stands before it appears within it. And therefore things of this earth appear within the moon, but in truth none of those creatures are there and the investigators open their mouths in vain.
401. RAK: See Sefer HaBris, sections 3–4.
After he came from Lemberg and lived two more years, he would speak much every time about faith. And we understood from his words that all his speech — whatever he spoke — his entire intention was to implant our true faith in the heart of every single person of Israel. And he would often mention the great overwhelming wonders of the good that Moshe our teacher, peace be upon him, did for us — that he gave us the Torah and opened it with (Bereishis 1:1): "In the beginning G-d created the heaven and the earth," and revealed to us the holy faith without any wisdoms or philosophical investigations. And he greatly censured the books of the investigators and philosophers and mocked them in many forms of mockery. And he made it clear before our eyes that they know nothing. And he spoke at great length in such discourses in many, many kinds of language of true and wondrous wisdom — every single word being sweeter than honey and honeycomb and entering the depth of every heart.
And we have already written many of them, as some have already been printed. But still not even a thousandth part of them has been written. And it is impossible to describe the form of the holy and awesome, pleasant and sweet words that issued from his holy mouth in holiness and purity, in awe and reverence, in trembling and shaking — for they had every form of charm in the world, as anyone who merited to speak with him will testify and attest — even in mere worldly matters. And as is understood from his words at the end, in those two years that he lived after coming from Lemberg — that all his words, whether in worldly matters or in words of Torah, all of them entirely were in order to implant faith in the world, which is the foundation of the entire Torah and all the mitzvos. As it is written (Psalms 119:86): "All Your commandments are faith."
Once he said to someone: I will reveal to you a secret — that there will be great heresy in the world.[402] For from Above, heresy will come into the world as a test. And I know that my people, even without this, will strengthen themselves in faith in truth and will remain standing in their faith. But I am revealing this to you so that they will be strengthened even more when they see that this was spoken of beforehand. And words like these were heard from his holy mouth several times. And he would sigh very deeply over this and said: Oy — how can a small number of people stand against the whole world?
And behold, very shortly after his passing, o.b.m., we saw this with our own eyes — that immediately great heresy began to spread in the world the like of which there had never been since earliest times. For although this plague had already begun to sprout in distant lands — the notorious heretics there, as is well known — and they composed evil writings, in particular the newspapers,[403] etc. But the plague had not yet spread to our region until in our days, after his passing, o.b.m., and the passing of other great and holy Tzadikim, o.b.m., the plague of this evil spread also in our region. And already the righteous and upright in these our generations cried out without ceasing and no one listened to them — for their hand grew strong due to our many sins. Oy to us for what has befallen us in these our generations. And through this was brought about the evil decree in our days that was caused through them,[404] oy, what happened to us. And it was fulfilled — because of our many sins — as our master, teacher, and Rabbainu, o.b.m., the awesome one, foretold beforehand through his holy spirit. And they continue to spread at every time. Oy, who knows what will be in the days to come.
And we have already written what he, o.b.m., said[405] — that all our prophets prophesied about this, especially Daniel who said (Daniel 12:10): "Many shall be purified and cleansed and refined" — that all their intention was that in these latter days Israel would be tested and refined in faith — that many would rise up and wish to mislead them from the holy faith, namely the heretics and investigators of our days. And since he already made this known beforehand — that this would be the test — it was fitting to stand firm in the test certainly. Even so it will be a great test to the point where many will stumble greatly. But even so, we write all this so that those who truly desire the truth and the holy faith should know that he, o.b.m., already made all this known to us beforehand — so that it should be a reviving of their soul to strengthen their heart in Hashem and His holy Torah as we received from our fathers, the Sages, o.b.m., in the Gemara and the later decisors.
402. RAK: See above, sections 35 and 126.
403. RAK: The first Hebrew literary journal, put out by enemies of Torah. Printed regularly between 5544–5546, and irregularly until 5571. Their entire purpose was to spread assimilation among Jews.
404. RAK: Possibly referring to the Russian decree of compulsory military service of 5587 and the censorship laws.
405. RAK: See above, section 35.
He mocked greatly those calendars — theirs and ours, to differentiate — which write the events and changes such as cold and heat, etc. And generally they do not accurately predict their words at all. He answered and said: If so, if they know — let them then say the changes that occur in the world every single day by itself. For on almost every single day there occur in the world very many changes — in one day there is cold and heat and rain and snow and wind and clear air, and similar endless changes that generally occur in one day. And who can accurately predict and know this? "How great are Your works, Hashem, how very deep are Your thoughts! A brutish man does not know, and a fool does not understand this" (Psalms 92:6–7) — through their external wisdoms all the changes that occur in one day. (And also in the astronomical books themselves it is explained that this matter of those calendars mentioned is not at all clear — as it is written at the end of the book "Nechmad veNa'im."[406] See there.)
406. RAK: Authored by Rabbi Baruch Kosover (passed away in 5542), one of the great disciples of Rabbi Menachem Mendel of Vitebsk. Famous primarily for his book "Amud HaAvodah."
I heard in his name that he spoke with a certain man who had confusions of faith. And Rabbainu, o.b.m., encouraged him and told him that it is brought that the entire creation of the work of Creation was only because Hashem Yisburach foresaw that there would be people who would have sufferings regarding the holy faith from the confusions and heretical thoughts that arise in their minds, the Merciful One protect us, and they would overcome those thoughts and strengthen themselves in faith. And only for this sake did Hashem Yisburach create all the work of Creation. And through these words that man was greatly strengthened always at every time when those confusions would come upon him. And likewise it is explained in the words of Rabbainu, o.b.m., several times[407] that the essence of Creation was in the merit of faith — as it is written (Psalms 33:4): "And all His work is in faith."
407. RAK: See Chayai Moharan, Service of Hashem, section 76; Alim LiTerufah, letter 37.
On the matter of people relating before Rabbainu, o.b.m., and praising greatly the commentary of Rashi, and saying that one does not need to learn any other commentary on Scripture according to the plain meaning — because most of the other plain commentators go according to the ways of philosophical investigation, etc.[408] (The meaning is: there are some plain commentators who contradict the words of our Sages o.b.m., and they follow a somewhat philosophical approach in several places. And those plain commentators need not be learned — only the commentary of Rashi, o.b.m.) He answered and said, Rabbainu, o.b.m.: This you do not know — that Rashi, o.b.m., is like a brother to the holy Torah.[409] For all the children in the elementary schools [beis raban] and all of Israel learn the written and oral Torah with the commentary of Rashi. And from this the greatness of Rashi's stature, o.b.m., is understood.
408. RAK: See Chayai Moharan, On Distancing from Philosophical Inquiry, section 3.
409. RAK: See Proverbs 7:4; Shabbos 145a; Sanhedrin 7a.
Regarding what our Sages o.b.m. said (Chagigah 11b) that it is forbidden to look into what is above, what is below, what is before, what is behind — Rabbainu, o.b.m., said that every single person has his own dimension of "what is above, what is below," etc., according to his level, that he is forbidden to look into.[410] For with some people, their intellect ends at the spheres and firmaments, and he is forbidden to look further beyond. And also all the philosophers and investigators — their entire intellect and investigation goes only as far as the spheres, and above that they know nothing. And also in what is below the spheres, they have erred greatly in several things, to the point that great disputes fell among them on every matter. And it has already been explained that it is forbidden to look into them at all. The general rule is: every person — at the point where his intellect ends, he is forbidden to go further. For that is his dimension of "what is above, what is below." Rather he must rely on faith alone.
410. RAK: See Likutay Halachos, Orach Chaim, Washing of Hands, Law 6, section 79.
When Rabbainu, o.b.m., was in Uman, someone asked him if it is possible to know the wisdom of Kabbalah without fasts and ritual immersions — for someone had said it is impossible to know Kabbalah except through those means. He replied: It is possible to know this wisdom without those mentioned. For it is a wisdom, etc. And he said then that the reason it is difficult to understand the book Eitz Chaim, etc., is because it was not written in order.
And he said: Where the wisdom of philosophy ends — there the wisdom of Kabbalah begins (which is the wisdom of truth).[411] (The explanation: for the philosophers investigated only as far as the spheres, and from there upward they know absolutely nothing. And also in the wisdoms below the spheres they are very confounded in most matters — as they know themselves. But the wisdom of Kabbalah begins from the root of Asiyah in its spirituality, and from there upward. For all of the world of Asiyah together with the spheres is encompassed in Kabbalah in a single word — the world of Asiyah. And all the wisdom of Kabbalah speaks of its higher dimensions — Yetzirah and Beriyah and Atzilus, higher and higher, etc.[412] And even within Asiyah itself, in the inner dimension of Asiyah — meaning the spirituality of Asiyah — the philosophers have absolutely no knowledge at all. But the wisdom of Kabbalah speaks only from the root of Asiyah in its spirituality, and from there upward. It is found that where the wisdom of the investigators ends — there the wisdom of Kabbalah begins.)
I myself also heard from his holy mouth regarding his awesome attainments — he spoke of this several times and said: Is it not the case that among the investigators their knowledge ends at the spheres? And it seems to them that from there upward it is only the pure essence of the G-dliness Yisburach. But in truth all the study of Kabbalah is of worlds and levels that begin from there upward. So too: even one who has well attained the wisdom of Kabbalah, which is the wisdom of truth — even so, there is no measure to His understanding, for there is still higher above higher, etc.
And once he saw a book compiled from the writings of the Ari, o.b.m., that are not commonly available — which speaks of the progression and levels before Atzilus, which is the world of Malbush,[413] etc., as written in the book "Vayakhel Moshe," etc.[414] And he spoke with me about this. And I was very astonished — that there is study in Kabbalah even above Atzilus, and it seemed to me there was nothing higher. And he laughed and said then as well: But among the investigators it seems that knowledge ends at the spheres, etc. — as mentioned above. And his intention was: similarly, even in the knowledge of truth — higher and higher — there is still higher above higher without measure or reckoning, etc. For His greatness is beyond all investigation. And this matter is impossible to explain in writing.
411. RAK: See Likutay Halachos, Orach Chaim, Washing of Hands, Law 6, section 79.
412. RAK: See Pardes Rimonim, chapter 16; Eitz Chaim, Gate of ABY"A.
413. RAK: See Pardes Rimonim, chapter 11; Eitz Chaim, Discourse of Circles and Straightness, chapter 4; Gate of Introductions, chapter 1.
414. RAK: A Kabbalistic work compiled by Rabbi Moshe ben Menachem, a student of Rabbi David Oppenheimer of Prague (5184–5256). Printed first in Dessau in 5459.
Once he laughed and said: If they would let a dead man enter among the investigators while they are sitting and investigating with their wisdom, all their wisdoms would be nullified.
[On the Greatness of Hisbodidus:]
I found in the handwriting of the associates: He said that it is better for the hisbodidus to be outside the city in a place of grasses — for the grasses cause the heart to be aroused.[415]
415. RAK: See above, sections 98, 144, 163.
I heard in his name that he said: Certainly there are upright people even though they do not have hisbodidus. But I call them "fleytis" — rushed and confused. And suddenly when Mashiach comes and calls them, they will be flustered and confused. But we — we will be like a person after sleep whose mind is calm and well-settled. So too our minds will be calm and well-settled upon us without tumult or confusion.
I heard in his name that he was speaking with one of the young men and strengthening him greatly, greatly in hisbodidus and personal conversation between himself and his Maker in the spoken language as was his custom, o.b.m. And he told him that at first this was the essential prayer — what each one would speak what was in his heart before Hashem Yisburach in the language in which one spoke, as explained in the Rambam at the beginning of the Laws of Prayer (Prayer 1:2, 4) — see there, where he explains this well: that at first this was the essential prayer etc. But then the Men of the Great Assembly, etc., and they instituted the order of prayer — see there. But even so, by right this is the essential prayer. Therefore even now that we pray the order of prayer that the Men of the Great Assembly instituted — it is very good for a person to habitually pray before Hashem Yisburach with personal prayers and supplications and requests from his heart in the language he understands — that Hashem Yisburach grant him merit to serve Him in truth. For this is the essential prayer as mentioned above. And see elsewhere in many places in our words how much a person must habituate himself and strengthen himself in this practice — for through this specifically all the Tzadikim came to their level.[416] See there well.
416. RAK: See Hishtapchus HaNefesh [Outpouring of the Soul].
I heard from Rabbi Naftali, may his light shine, that he heard from Rabbainu, o.b.m., that it is good when the heart of a Jewish man is so drawn to Hashem Yisburach that at every moment when his heart is stirred he immediately begins to blaze and yearn for Hashem Yisburach with a yearning of the soul as is proper. And he then made motions with his hands on this matter. And he said that even when one is sitting among people, one should lift one's hands and heart to Hashem and cry out to Him with a yearning of the soul.[417] And he then raised his hands with wondrous arousal and said the verse "Do not forsake me, Hashem my G-d" (Psalms 38:22) in a pleasant, deep voice of supplication and wondrous longing for Hashem Yisburach — and took this as an example: that so it is fitting for a Jewish man — that even when he is among people, he should arouse himself at every moment toward Hashem Yisburach with a zealous arousal as mentioned above.
417. RAK: See above, sections 41, 42, 45.
Someone from his people told me that once he asked Rabbainu, o.b.m., what is the distinction between a broken heart[418] and depression. He replied to him: A broken heart is like this — that even when one is standing among people, one turns one's face and says: Master of the World, etc. And in that very moment, in the midst of this, Rabbainu, o.b.m., himself said: "Master of the World" — in wondrous arousal and with uplifted hands in an ardent yearning as was his way.
418. RAK: See above, sections 41, 42, 45.
I further heard from the man mentioned above that he entered before him many times wanting to speak with him, and he could not open his mouth to speak before him what was in his heart. And once he was standing and serving him, and he intended to speak with him immediately but could not open his mouth at all. Afterward Rabbainu, o.b.m., commanded him to hand him his shoes to put on for the honor of the holy Shabbos — for it was after leaving the bathhouse on Shabbos eve. And then at the time when he handed him his shoes, Rabbainu, o.b.m., answered of his own accord and said to him: Accustom yourself to speak before Hashem Yisburach — and then you will also be able to speak with me.
Afterward at a time when he merited to speak with him, when he entered and also wished to speak but it was very difficult for him to speak — Rabbainu, o.b.m., answered and said: A mighty warrior girded his loins to conquer a strong fortress. And when he came to the gate, there was woven upon the gate a web of spider silk that blocked the gate. Is there any foolishness like this — that he would retreat from his battle because of the spider silk blocking? (The analogy is self-understood.)
And afterward he said to him: The essence is speech. For through speech one can conquer everything and be victorious in all battles. And he said: Even though one can engage in hisbodidus in thought, nonetheless the essence is speech. And the analogy is understood by itself — regarding how difficult it is for a person to speak before Hashem Yisburach or before the true Tzadikim what is in his heart. And all this is from the shame and heaviness that he does not have the boldness of holiness[419] — this is certainly great foolishness. For he wants to conquer through his speech a great battle which is the battle against the Evil Inclination. And now when he is close to doing so — to conquer and break fortresses and open gates through speech — and because of some slight impediment from his faint-heartedness and the like, he should prevent himself, Heaven forbid, from speaking?! For that impediment is considered as the blockage of spider silk against the fortresses he wants to break through his speech.
He also told me — the man mentioned above — that Rabbainu commanded him to have two hours of hisbodidus per day: one hour to walk and yearn and prepare himself to speak, arranging his heart for this — and afterward to speak for one hour.
419. RAK: Betzah 25a; Avos 5:20; Likutay Moharan 22, 147, 271; Likutay Halachos, Choshen Mishpat, Gift 5; Fence around a roof 4.
I heard from a certain man from his people that once Rabbainu, o.b.m., spoke with him about clothing. And he told him that one must pray about everything. That is — if his garment is torn and he needs a garment, he should pray to Hashem Yisburach that He give him a garment to wear. And similarly in everything of this sort — great matter or small matter. About everything he should habituate himself to pray always to Hashem Yisburach for whatever he lacks — even though the essence is to pray about the essence: namely, for the service of Hashem Yisburach, to merit to draw close to Him Yisburach. Even so, one must also pray about this.
And he said: One who does not conduct himself thus — even though Hashem Yisburach gives him clothing and livelihood and the necessities of his life — all his life is like an animal, for Hashem Yisburach also gives the animal its bread, etc. So too is his life that Hashem Yisburach gives him. For since he does not draw all his life and needs from Hashem Yisburach through prayer — therefore all his life is literally like the life of an animal. For a person must draw all his life and needs from Hashem Yisburach specifically through prayer and supplication.
And I myself also heard this from his holy mouth about a very small and very insignificant matter that I somewhat needed. And he said: Pray to Hashem Yisburach about this. And I stood astonished. For it seemed to me a wondrous thing to pray to Hashem Yisburach about such an insignificant thing. And also because it was not very necessary. He answered and said (in a tone of wonder): Is it not your honor to pray to Hashem Yisburach about such a small thing?! And afterward he told a small story about trust even in small matters from a certain man from Mezhibuzh. And the general rule is: about every matter in the world one must pray to Hashem Yisburach. And likewise it is explained in the Alef-Beis — see there.[420]
420. RAK: In Sefer HaMidos [the Alef-Beis], Prayer, section 37.
I heard in his name regarding strengthening in hisbodidus and conversation between oneself and one's Maker. He said that even if many days and years pass and it seems to him that he has not yet accomplished anything through his conversation and speech — even so he should not fall from this at all. For in truth, certainly the words make an impression. And he brought an analogy like water falling on stone — even though it seems to us that the water has no power against the hard stone and no impression of the water is visible on the stone, even so when the water falls on the stone many many times consecutively, it makes a hole in the stone as is perceptible to the senses.[421] So too: even if one's heart is a heart of stone and no impression of one's speech and prayer is visible in it — even so, over the passage of many days and years one's stone heart will be pierced through one's conversation — as (Job 14:19): "Water wears away stones" as mentioned above.
And it has already been extensively explained regarding strengthening in hisbodidus — which is conversation between oneself and one's Maker — in the books already printed long ago. See there well. And the essential thing is that you fulfill the words as all that is written there and here, so that it will go well with you forever.
421. RAK: See Avos d'Rabbi Noson 6:2.
[Discourses of Our Teacher the Rabbi Rabbi Nachman:]
It is already explained in Likutay Tinyana, section 44, that Rabbainu, o.b.m., strongly warned against imposing excessive stringencies in any matter — for "the Holy Blessed One does not deal tyrannically with His creatures" (Avodah Zarah 3a), and "the Torah was not given to the ministering angels" (Berachos 25b), etc. And he then said: There is a teaching that it is fitting for every person to choose for himself one mitzvah in which he should be very careful and fulfill that mitzvah with all the stringencies and precisions.[422] As we find in the Gemara (Shabbos 118b): "In what was your father particularly careful?" etc. Yet even in that one mitzvah he should not enter into the stringencies of madness, foolishness, and depression — only to be careful in it without madness, in all its stringencies. But in all the other mitzvos one need not be stringent at all. And would that we merit to fulfill all the commandments of the Torah simply as they are — without any stringencies!
And also regarding excessive stringencies on Pesach, he by no means agreed with those who multiply preciseness beyond measure and enter into great depressions. And he spoke at length on this matter then — for one of our people asked him, o.b.m., a question about some stringency on Pesach and how to conduct himself. And he mocked him greatly. And he spoke extensively about this matter — that one need not search for excessive stringencies and madness and confusions. And he said that he himself had also been very deeply immersed in this matter — that excessive stringencies would arise in his mind. And once he was having thoughts about the water for Pesach — he was concerned that perhaps there was some negligible amount of something in the water they draw. And if he were to prepare water for himself before Pesach for all the days of Pesach, as some are accustomed — this too did not seem right to him, because it is difficult to guard the water properly from Pesach eve for all the days of Pesach. And no water seemed right to him except spring water that flows and goes forth and brings fresh water at every moment. But in the place where he, o.b.m., sat, there was no such spring. And he intended to travel for Pesach to a place where there was such a spring. To such a degree did he enter into stringencies and depressions and excessive preciseness. But now he mocks this, for one need not search for excessive stringencies — even on Pesach.
And he spoke at length about this then: that the true service in truth is simplicity and straightforwardness — to multiply Torah and prayer and good deeds, without specifically searching to innovate excessive stringencies. Only to go in the way of our ancient forebears. And "the Torah was not given to the ministering angels." And he said then that because of this the world has abandoned the wisdoms of grammar and does not engage in it at all. For grammar is not needed at all — for one need not be overly precise about oneself in excessive stringencies. But in other mitzvos there is no need for stringency at all. And he expanded on this further. And he said then that there is no matter that is an absolute obligation — and if not, etc. — only: if one can, one can; and if not, "the Torah exempts the person under compulsion" — and it is already explained elsewhere.[423]
422. RAK: Sefer Chassidim, section 529; Rambam on Makkos 3:15.
423. RAK: See Chayai Moharan, "Not to be Stubborn."
He said to a certain person who was gravely ill and whose sufferings were very great. For he was ill lying on a sickbed, and he had toothache many many times with excruciating and enormous pain beyond measure — until his whole face became swollen (as they say "geshovalen"). And great efforts of prominent physicians were required to extract his teeth. And also in his internal organs he was gravely ill to the point of death. And his sufferings were beyond measure. And Rabbainu, o.b.m., said to him: All the difficult and bitter sufferings he suffered for many years — all of them are better than one burn in Gehinnom. One burn in Gehinnom is worse than all of them. (In Yiddish: "Es iz altz besser eyden eyn briya in Gehinnom, eyn briya in Gehinnom iz erger derfun.")[424]
424. RAK: See Ramban in the Introduction to Job; Alim LiTerufah, letter 167.
He said: One must be very careful not to let out from one's mouth any word of wickedness, Heaven forbid — even in a way of mockery. That is — one should not say, Heaven forbid, about oneself that one will be wicked, Heaven forbid, or that one will commit a transgression, Heaven forbid — even if one says this in jest and has absolutely no intention of doing it. Even so, this speech harms one greatly and can compel one, Heaven forbid, afterward to do what one uttered from one's mouth — even though one did not say it sincerely but only in jest. And through this King Yehu stumbled — through uttering from his mouth (II Kings 10:18): "Yehu will serve him greatly." Even though in his heart he intended not to serve him but said this in jest in order to deceive the worshippers of the Baal as is explained there in the Scripture — even so he stumbled afterward through this until he himself worshipped idolatry as our Sages o.b.m. said. Therefore one must be very careful about this — for "a covenant has been made with the lips," etc., as our Sages o.b.m. said (Sanhedrin 102a; Moed Katan 18a).
He was speaking with a certain person. In the midst of this, he heard someone praying the evening prayer and saying: "And counsel us with good counsel from before You" — and that man said those words "and counsel us with counsel, etc." quickly. Rabbainu, o.b.m., answered and said to the one standing nearby: Did you see — this one snatches quickly those words "counsel us with good counsel etc."? Yet those words must be prayed with great arousal and with great intention from the depth of one's heart — for this is a very, very precious prayer. For one must very greatly beseech mercies from Hashem Yisburach that He merit us — that Hashem Yisburach give us good counsel — that we merit to know how to conduct ourselves, etc.[425] And this matter is very well understood to all who wish to enter the service of Hashem — that one must greatly beseech Hashem Yisburach about this: that we merit good counsel from before Him Yisburach.
And he said about himself:[426] When the day arrives I surrender all my movements of the entire day to Him Yisburach — that all the movements of mine and of my children and of those who depend on me should all be according to His will Yisburach, etc. And likewise when Shabbos or a festival arrives, I surrender the day to Hashem Yisburach that all the conduct of that Shabbos should be according to His will Yisburach. And afterward — however matters go with him on that day or that Shabbos, etc. — after that, he does not confuse his mind about it at all. Whether the conduct of that day was as it should have been or not. And understand.
425. RAK: See above, section 52.
426. RAK: See above, section 2.
He said: The way of the Holy Blessed One is not like the way of flesh and blood.[427] For when a person makes himself a garment, at first when it is new it is most precious in his eyes. And afterward the more the garment ages with him, the more it deteriorates each time and its value diminishes each time as it ages. But the Holy Blessed One created the world, and at first the world was corrupt. And afterward each time the world was repaired and became more precious in His eyes. For afterward came Avraham, Yitzchak, and Yaakov, and afterward Moshe our teacher, peace be upon him, etc. And similarly each time Tzadikim come and repair the world more and more. And it becomes more precious each time in His eyes Yisburach. And afterward at the end, Mashiach will come speedily in our days — and then will be the final rectification of the world.
427. RAK: See Pesachim 119a; Bava Basra 88a; Sukkah 45a.
I heard from R.A. of Teplik that he said to him regarding the matter that Rabbainu's, o.b.m., will was that one should not be a teacher [melamed], as mentioned. And he argued to him that it is better to be a teacher and told him in the name of the Baal Shem Tov, o.b.m., that they relate in his name that it is good to be a teacher.[428] He answered and said, Rabbainu, o.b.m.: I do not know if the Baal Shem Tov, o.b.m., said this. And even if he said this — every Tzadik of the generation has the power to make fences and to guide the world according to those generations. And I say now that for the service of the Creator Yisburach it is not good to be a teacher.[429] The man mentioned above related this to me with some variation of language, but this is the substance of his words.
And once he spoke with one of his people who was a teacher, and asked him: How much do you receive for teaching for a period? He answered him: Such and such. And he calculated with him how much that comes to per day — certainly it amounts to a very small sum. And he said to him: If so, calculate further how much per hour your teaching wages come to — it will certainly come to no more than a trifle. If so, when you waste one hour from your teaching, you are losing the World to Come for a trifle, for one or two biggies. But when you engage in commerce and you steal, Heaven forbid, from your fellow in commerce some trifle of one or two biggies through some duress — because it is impossible to be careful and precise about every last penny — certainly he will forgive you. But the hour you are wasting from your study — certainly the Master will not forgive you under any circumstances.
428. RAK: The Baal Shem Tov himself was a teacher of children in his youth. (Shivchei HaBeSHT, section 43.)
429. RAK: Chayai Moharan, Service of Hashem, section 22; Alim LiTerufah, letter 163. See Sanhedrin 104a; Likutay Moharan 37.
I heard in his name that he was very displeased with teachers who study in another city away from their home, and he called them with a very derogatory term. And he said that a teacher who teaches away from his home is in his view like a Canaanite maidservant.
He said: The matter of the evil eye is real,[430] for there is an actual power in sight. For the power of sight goes to one's fellow and harms him when one's eye is evil. For sight is an actual power that goes forth and strikes the thing seen. And when one's eye is evil it harms through one's actual sight as mentioned. And therefore a menstruating woman [niddah] when she gazes at a mirror, a mark of blood will be found there, as is brought.[431]
Know that a segulah for the evil eye is a fish fin to smoke with it. And the sign: fin [snapir] in gematria equals evil eye [ra ayin]. And it is especially efficacious — the fin of a certain fish that they call in Yiddish "schlayen." A play on words for "of the eye" [shel ayin].
I further heard in his name, o.b.m., another version: to hang the abovementioned fin upon the person or child who is accustomed to sometimes have an evil eye upon him — hang upon him the abovementioned fin and he will be saved, as mentioned.
And he further told me then that he said that the evil eye is drawn from the four hundred men who went with Esav to fight Yaakov, as it is written (Bereishis 32:7): "and four hundred men with him." And it is brought[432] that they went to cast an evil eye, Heaven forbid, upon the camp of Yaakov. And "snapir" is the number four hundred which is precisely the number of "evil eye" as mentioned. And all this corresponds to the four hundred men of Esav mentioned above from whom the evil eye is drawn, as mentioned. And therefore the fin saves from this, as mentioned. And he also thought then of several other things that add up to four hundred which are relevant to this matter.
430. RAK: Bava Basra 2b; Eruvin 64b in Rashi, s.v. ba'al; Pesachim 26b; Bava Metzia 30a; Zohar III, 111b.
431. RAK: Rambam, Vayikra 18:19.
432. RAK: Maggid Meisharim on Bereishis 32:7.
He commanded a certain person who had a sick person in his house to rise before daybreak and recite the entire Song of Songs. And he said: All the remedies in the world are all included in the Song of Songs. And so it was — immediately there was a change in the sick person and he returned to health.
I heard from one of the distinguished men among his people — an upright and Heaven-fearing person who truly serves Hashem — that Rabbainu, o.b.m., told him that there are people who serve Hashem and Hashem Yisburach does not show them what they have accomplished during all the days of their lives. Only after their death in the World to Come — then they will see what they accomplished. And I understood that Rabbainu, o.b.m., told him this for the purpose of strengthening — so that he should not fall in his mind because he had already engaged in the service of Hashem and still does not see in himself any effect. For there are those who cannot see all their days of life what they have accomplished — only afterward, as mentioned above.
He spoke with me about Torah novelties — one who merits to innovate some matter in Torah. He said in a tone of wonder and novelty: From where does one take the innovation? For in truth the matter of innovations — one who merits to innovate — is a very wondrous and deeply hidden thing. For from where does one take this?
And what was understood from his words was: In the fact that one merits to innovate, one sees therein the revelation of His G-dliness Yisburach — that He Yisburach creates existence from nothing. For at first one did not know this innovation at all — only now one draws and draws from the source of wisdom which is the aspect of nothingness — namely, from Ein Sof.[433] And in this we see with the eyes of the intellect the revelation of the Creator Yisburach.
And afterward I spoke with him and said: Is it not visible? For sometimes I labor greatly before I utter one word with great difficulty — (and sometimes the heart opens and many innovations flow forth). He replied: This too is wonder and great novelty. That is — when one brings forth even one word with great difficulty — this too is the wonders of the Creator Yisburach. For from where does one take even this one word?!
And in truth one who has a heart to understand and truly desires — can see from this the truth of His existence Yisburach as if eye to eye. Not only one who merits to innovate himself — he certainly sees and understands in his mind the revelation of His G-dliness Yisburach as mentioned above — but even one who is not capable of innovating himself can also see His truth and greatness Yisburach through the wondrous Torah novelties he sees in holy books. And therefore the holy Torah is faithful testimony about Him Yisburach, as it is written (Psalms 19:8): "The testimony of Hashem is faithful." And see from this in the book Likutay Halachos in the Laws of Testimony, Law 5, and in the Laws of Pesach, Law 9.
433. RAK: See above, section 143.
I watched his eating. And he intended not to insert the food he was eating into his mouth and palate, but he would insert it between his teeth and chew it there without the help of the palate. And one who eats like this barely feels any taste in his eating. And it is impossible to describe this matter in writing — but one who considers it will understand it for himself. And one who wishes to break the desire for eating in the ultimate manner so as not to receive any pleasure from his eating — through this advice one can easily merit to do so.
He said: Every person who has more honor and wealth — honor is more distant from him. For when someone has a little money he can hold the money close to his body. But when he has much money, his money is placed in a chest — it is found that the honor, which is the wealth, is more distant from him. And similarly when he has even more wealth, his money and merchandise lies in a shop, etc., even further from him. And when he has even more and more wealth, his wealth and fortune lie in other cities and towns — even further from him yet. And so too — the more honor and wealth one has, the more distant the honor is from him. And the emperors and kings whose honor is very great — their honor is furthest from them of all. For the king or emperor sits in his house and here the orchestra [kapelye] plays and sings for him in the evening as is customary. For in the affairs of this world — the more honor a person has, the more distant the honor is from him. But Torah and good deeds — the more one has, the closer they are to him.
He said: It would be good for a person to choose for himself some place and sit there day and night engaging in Torah and prayer and the service of Hashem. And when he needs to eat, he should run into some house and take there in haste some piece of bread and the like — to relieve his hunger — and afterward return to his service.
A certain man stood before him in a village — his name, etc. And he was a distinguished Kabbalist and scholar. But his way was to always be in anger at his workers and servants and the like, and he struck them and similar behavior. Rabbainu, o.b.m., answered and said: Why is it written (Bereishis 38:7): "And Er, the firstborn of Yehudah, was evil in the eyes of Hashem"? Why does it say evil [ra] and not wicked [rasha]? (And see in the holy Zohar (I, 57a) which notes this exact precision as well.) Only: one who commits the transgression of Er, Heaven forbid, is always evil — meaning he is always an evil and wrathful man [in German, "beyz"]. And Rabbainu, o.b.m., said no more.
And immediately when that man heard these words, he was shaken backward and great trembling and shaking and fear and terror fell upon him — immense and awesome beyond measure and reckoning — and he bowed his stature. And he could not lift his head. And he could no longer stand at all before the awesome holiness of Rabbainu, o.b.m. And he slipped out of the house to the outside and began to weep and wept very greatly with a flood of tears. And he greatly beseeched the teacher of his son — who was his son's teacher and was from Rabbainu's people — to bring him close to Rabbainu, o.b.m.
And afterward Rabbainu, o.b.m., saw that upon the rafter above him there lay a book. And he asked what book it was. And it became known that it was a Kabbalistic work. And Rabbainu, o.b.m., told him that it was not fitting for him to study Kabbalah, etc.
Afterward he traveled after Rabbainu, o.b.m. And when he returned home he repented greatly and chose for himself a special room and sat there and engaged in Torah and prayer with great arousal for several weeks. But afterward he returned to his anger. But even so he always followed after Rabbainu, o.b.m. And Rabbainu, o.b.m., told that teacher mentioned above to remain with him further — for when it is good to have one upright person near him sometimes for an hour per day.
Afterward when he returned to his evil anger as mentioned, he had a quarrel with his servant and refused to pay him. And the servant stood up and went on foot from the village to the city where Rabbainu, o.b.m., was — with a great complaint against him. And Rabbainu, o.b.m., was very, very displeased with him. Afterward Rabbainu, o.b.m., began to defend him before the servant and said to him: What to do — for he is poor and has nothing to pay you, etc. And there is more to relate about this incident, etc.
And in truth if we wish to relate the incidents that occurred with Rabbainu, o.b.m., and his people — even what occurred with the least of the least — the multitudes of scrolls would be exhausted and the ear would not be filled from hearing. And already Rabbainu, o.b.m., said that there will be many stories from his people — from each and every one many stories will be told. And one who was accustomed to be before his awesome holiness could see great and awesome wonders at every moment and every second. And the essential novelties and awesome wonders we saw from him, o.b.m., are only in the matter of drawing Israel close to their Father in Heaven — that immediately when someone entered before him and wished to draw close to Hashem Yisburach, he was immediately transformed into literally another person. And the great fear and arousal and blazing and thoughts of repentance in truth and truth that he instilled in each and every person who merited to stand before him — it is impossible to explain and tell even if all the days were ink, etc. For nothing like this was ever seen or heard in the world — that someone aroused toward Hashem Yisburach so greatly with such arousal as his — for every person in the world from great to small.
I heard in his name that he said: Why worry about livelihood? Is there truly any concern or worry except perhaps that one might die of hunger if one has no livelihood? And what of it if one dies? For even without this one must die.
During the days of Elul and the Ten Days of Repentance and the Awesome Days until Hoshana Rabbah,[434] he commanded several people to recite all the books of Tanach from beginning to end. And he himself also practiced this several times. He also completed several books during those days, and I do not remember to explain them well.
434. RAK: The last day of Sukkos — the conclusion of the days of judgment. (Jerusalem Talmud, Rosh HaShanah 4:8; Zohar II, 142; III, 32; Rokach 221; Ramban on the Torah, Bamidbar 14:9; Sefer Chassidim 453.)
I heard in his name that he said: When one draws close to the true Tzadik, one tastes the flavor of the Garden of Eden. For it is brought in the holy Zohar (II, 166b): that the Tzadik is the "guardian of the garden" [gananah d'ginta].
A certain man who was childless was one of Rabbainu's people. And once he was in the house of Rabbainu, o.b.m., and it was a day when several childless people entered before him and beseeched him to help them. And that man mentioned — one of his people — also entered, and he too requested for children. He replied to him: What is this noise? Is it not the case that the primary offspring of the righteous are good deeds[435] — and this is the essence? Therefore the primary request should be for Jewishness — that you merit to go in the right path, etc. Certainly if it is possible to merit physical children — certainly how good. But the essence is to set one's heart to draw close to Hashem Yisburach — for this is the essential offspring, etc., as mentioned above. And from that time on, that man mentioned stopped pressing him for children and went and engaged only in the service of Hashem as is the way of Rabbainu's people.
Afterward again another time Rabbainu was there and childless people also entered before him and beseeched him for children. And that man mentioned from his people no longer opened his mouth to beseech him about this. And Rabbainu, o.b.m., began of his own accord and told him: Even so it is good that you should have children. And told him: Go and bring me a hundred silver rubles, and he went quickly and brought them to him. And that same night was a night of immersion and his wife conceived and she gave birth to a son. May it be His will that they merit to raise him for Torah and for marriage and for good deeds. Amen.
435. RAK: Rashi, Bereishis 6:9.
Regarding the sanctity of Shabbos, he said that Shabbos is like a very great wedding where there is much rejoicing and dancing with great joy and delight. And one person dresses himself in his fine garments and runs quickly and wants to enter and rejoice there. But one needs merit to be able to see it through the lattices — through a tiny crack (in Yiddish, "shpariner").
It is easier to give counsel to another than to oneself. For when a person himself needs advice it is very difficult for him. For at first he thinks thoughts and has many arguments and proofs that he must act and conduct himself in this way. And afterward when this path has been decided in his mind, in the midst of this another thought arises that overturns the entire path of the first counsel and conduct he had in mind. And he has many proofs and arguments to the exact opposite. Fortunate is one who merits complete and correct counsel from Hashem Yisburach — in a manner that he does not lose his world in vain, Heaven forbid.
He greatly praised the Akedamus[436] and said: Since Israel are so immersed and accustomed in goodness, therefore they do not feel as much the praise and greatness of the praise of this holy poem that is said on Shavuos. And he said: One who knows the worth of the song of Akedamus with its melody — as is the custom to sing it with the well-known melody — it is a wondrous thing and great novelty. And he began to say some words of Akedamus with the melody. And he said that Akedamus is a song of longing (see in the story of the Burgher — there it speaks of a song of longing).
All this was related on Shavuos morning after Shacharis — early in the morning as is customary on Shavuos[437] — while he was sitting at the dairy meal. And they had already prayed in the synagogue a second time, and the cantor sang Akedamus. Then he spoke with us about the worth of this holy song and praised it greatly.
436. RAK: A Shavuos liturgical poem composed by Rabbi Meir Yitzchak of France about nine hundred years ago.
437. RAK: See Orach Chaim 494:3 in the Ramah.
He said: He knows all that a person has sinned. And he said (Psalms 34:16): "The eyes of Hashem are toward the righteous" — that the Tzadikim have the eyes of Hashem. And this is: "the eyes of Hashem are toward the righteous" — meaning the eyes of Hashem are with the Tzadikim. And therefore certainly they can look through the eyes of Hashem and know all that a person has done. And to several people he revealed and told them everything they had done.[438]
438. RAK: See above, section 184.
He greatly urged us to perform many mitzvos. And the apparent intent of his meaning was that he wanted us to be engaged in mitzvos as well — namely, to collect donations and to engage in acts of kindness and the like. And he said to us in this language: "Epis tut ir gor keyn mitzvohs nit?" — "Do you not perform any mitzvos at all?" And his intention was as mentioned above.
Once he said: Thirst is a great desire. And according to my understanding, his intention was to hint to us about the matter of longing and yearning and thirst for Hashem Yisburach — which is a very wondrous thing. Like one who is very thirsty when he comes to water — he has great pleasure from drinking due to the greatness of his thirst. It is found that the essential great pleasure comes through the thirst. Similarly are all the matters of longing and yearning of holiness for Hashem Yisburach and His service in truth. And this is the essential pleasure of the World to Come — that then they will merit desire and longing in the aspect of "will of wills" [ra'ava d'ra'avin],[439] which is the aspect of the passing of Moshe,[440] which is the aspect of the four hundred worlds of longing that the righteous inherit in the World to Come. This is what is written (Bereishis 23:16): "Four hundred shekels of silver" etc., as explained in the holy Zohar (I, 123b): of longing specifically. For then they will merit to true thirst and longing for Hashem Yisburach — and this is the essential pleasure of the World to Come — that at every moment they will merit to quench their thirst.
439. RAK: Zohar II, 88b.
440. RAK: See Likutay Moharan 4:9.
Once he spoke with me and greatly extolled the virtue of longing and yearning and longing for holy matters — even though one does not merit to do them. Even so the longing and yearning themselves are very good, etc. As has been explained in our words several times.[441] And he then brought a proof for this from the halacha explained in Shulchan Aruch Orach Chaim, section 62 (law 4): that one who is in a place that is not clean and cannot recite Shema should contemplate it in his heart. And the commentaries there explain[442] that the meaning is that he should contemplate in his heart that he needs to recite Shema and cannot — and be pained about it — and he receives reward for this.[443] See there. It is found that the longing and yearning that one is pained that one cannot perform the mitzvah — even though they cannot complete it — they too are precious and one receives reward for them.
(What I found in the handwriting of a man — and it was not written in order and properly, and what I extracted from there I copied. And this is it.)[444]
441. RAK: See above, sections 12 and 14.
442. RAK: In the Magen Avraham, section 2.
443. RAK: Frisha there.
444. RAK: It appears that this discourse was said on Shabbos Chanukah in the portion of "Vayeshev." Only five times did Shabbos Chanukah fall on this Shabbos during Rabbainu's lifetime: in 5554, 5561, 5564, 5567, and 5568. It appears this discourse was said in the portion of Vayeshev 5554 or 5561, in Medvedevka or Zlatipolia.
"And Yaakov dwelt in the land of his father's sojournings, in the land of Canaan. These are the generations of Yaakov: Yosef" (Bereishis 37:1–2). It is written (Psalms 26:12): "My foot stands on even ground; in assemblies I will bless Hashem." The foot is the aspect of faith,[445] upon which stand all the character traits and all the Torah entirely.
"My foot stands on even ground" — that is, through faith — which is the aspect of "my foot" — one stands on even ground, meaning in a place of level equilibrium and steadiness. For faith is the aspect of the moon, in the aspect of (Psalms 89:38): "and as a faithful witness in the sky" — this is the moon, as our Sages o.b.m. explained. For the moon has no light of its own, only the light it receives from the sun. So too faith — its light comes from the sun, which is the wisdom of the Torah, as is written (Proverbs 6:23): "For the commandment is a lamp and the Torah is light."
"In assemblies I will bless Hashem" — for the assembly is related to the moon, as the word "kahal" [assembly] is cognate with "kahal" meaning congregation gathered as one, which is the aspect of the Full Moon [milu'as halvana] — for then the moon is in its fullness and completeness.
And this is the aspect of Shabbos. For Shabbos is also the aspect of faith, as it is written (Shemos 31:17): "It is a sign between Me and the Children of Israel forever" — and faith is called a sign, as it is written (Hoshea 2:22): "And I will betroth you to Me in faith"[446] — and a betrothal is through a sign. And Shabbos is also the aspect of the moon — as it says in the Zohar[447] — for the Holy Shabbos is the aspect of the moon.
And this is "my foot stands on even ground" — through faith which is Shabbos, through the aspect of "my foot" — one stands on even ground. For through faith and Shabbos, which is the aspect of the moon, one merits to stand on even ground — that is, on a level ground of equilibrium, without confusions of faith, Heaven forbid.
And the aspect of the moon is the aspect of the Oral Torah, as is explained in the Zohar. And the moon has no light of its own — as mentioned above — only from the sun. Similarly, the Oral Torah has no light of its own except through the Written Torah, which is the aspect of the sun.
And Shabbos is also the aspect of the Oral Torah — as is known. For on Shabbos one studies Oral Torah, and this is the aspect of "he expounded [darash] a matter" — as they say[448] — that it is on Shabbos that one expounds. And "expounding" is specifically Oral Torah.
And this is: "These are the generations of Yaakov: Yosef" — for "Yosef" is related to the term "addition" [hosafah] — for through Shabbos one adds holiness, in the aspect of the additional soul [neshamah yeteirah],[449] in the aspect of "and G-d rested on the seventh day and was refreshed"[450] — "vayinafash" is related to "nefesh" [soul] — and one adds [mosifin] from the profane onto the holy. And "Yosef" is also the aspect of the Yosef of the tribes — for Yosef is the Tzadik, the foundation of the world, who guards the Bris.
And in the aspect of "these are the generations of Yaakov: Yosef" — that through Shabbos, which is the aspect of faith and the aspect of Oral Torah, one draws to oneself the aspect of Yosef — the Tzadik the foundation of the world. For through Shabbos and faith, which is the aspect of the moon, one is guarded in the Bris.
And Shabbos is the aspect of Moshe[451] — as is known. And the aspect of Moshe is the aspect of faith, in the aspect of (Shemos 14:31): "And they believed in Hashem and in Moshe His servant."
"And Yaakov dwelt in the land of his father's sojournings" — for Yaakov is the aspect of the body of the Torah [guf haTorah], and "the land of his father's sojournings" is the aspect of the oral and written law — for the Written Torah [sojournings of the fathers] is the Written Torah of the forefathers from ancient times, which we received from our forebears. And the oral law is the aspect of "the land of Canaan" — for Canaan is the aspect of the trader [kena'ani] — and the oral Torah is the aspect of trade, that through it one trades and earns.
And through this, "these are the generations of Yaakov: Yosef" — through Yaakov dwelling in the land of his father's sojournings — through guarding the Torah and keeping the Shabbos and maintaining faith — one merits to "Yosef" — the aspect of the Tzadik the foundation of the world — to be guarded in the Bris.
And this is also the aspect of dreams. For Yosef dreamed dreams — and the aspect of dreams is the aspect of the moon, as is known. For the moon illuminates by night — and night is the aspect of sleep and dreaming. And through faith — which is the aspect of the moon — one merits to true dreams.
And this is the aspect of the coat of many colors [kesones pasim] — for "pas" [coat] is the aspect of faith — in the aspect of (Psalms 18:31): "His word is refined" [tzerufah] — and the colors are the many aspects and dimensions of faith, for faith has many aspects.
And Yosef said to his brothers (Bereishis 37:7): "Behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright." For the aspect of standing upright is faith — as mentioned — "my foot stands on even ground." And through faith one stands upright on level ground.
And this is why Yaakov loved Yosef — for Yaakov is the aspect of the body of Torah and Yosef is the aspect of the Tzadik the foundation of the world who guards the Bris — and the Torah loves the one who guards the Bris.
And this is: "Israel loved Yosef more than all his sons" — "Israel" specifically — for "Israel" is the head letters of: "There are six hundred thousand letters in the Torah" — that is, Israel contains within itself all the letters of the Torah. And through faith and Shabbos and guarding the Bris — all the letters of the Torah are sanctified and elevated.
This is a summary of the beginning of this great and long Torah teaching. The full Torah discourse is very lengthy, with many dimensions and depths. It was said on Shabbos in the portion of Vayeshev.[444]
444. RAK: See above, note on section 260.
445. RAK: See Likutay Moharan Tinyana 80.
446. RAK: Faith is the aspect of "morning" — see Lamentations 3:23. And see above section 106: faith is the aspect of light.
447. RAK: Tikkunei Zohar, section 70; Likutay Moharan Tinyana 67.
448. RAK: Sifri on Devarim 13; Sanhedrin 111b; Likutay Moharan 18.
449. RAK: Likutay Moharan 1.
450. RAK: Berachos 57b; Bava Basra 25b; Likutay Moharan 177.
I further found in the handwriting of the associates: Know that there is grace [chen] — and one who can make use of this grace can ask a dream question and know the future through dreams. For in all dreams there are certainly future matters, only that there are in them various dross and chaff — as it is brought that most dreams go after the mouth [interpretation]. But through grace one can extract from the dream the true matter alone.
And know — that this grace is not a name and not a matter of magic or witchcraft. Rather it is a spiritual matter. And one merits to this grace through the attribute of grace — that one is gracious to all people and conducts himself with graciousness to all. And through this one merits to this grace, and through this one knows the future through dreams as mentioned.
And this is the aspect of: "Grace is deceitful" (Proverbs 31:30) — because through grace one can draw the true matter from the dream, and false and deceit are dross that mixes in. And "beauty is vain" — for from those who only follow external beauty and appearance without grace — they have nothing. And "a woman who fears Hashem, she shall be praised" — for the fear of Heaven purifies the grace, so that through grace and fear of Heaven one can draw the true matter from the dream.
Someone told me who had been conversing with him, o.b.m., about the matter of young men — which is a common occurrence — where some failure occurs between them and their wives and they separate from each other for some time, and sometimes this leads to complete separation, Heaven forbid. He said this is the work of the destroyer [ba'al davar], Heaven forbid. And one must know that the world is full of such advice-givers who advise and push young married couples apart. For he lies in ambush greatly to trap them in their youth through the destruction of domestic peace, causing through his cunning the peace between them to be ruined. And he spoke at length in this discourse.
He warned to honor and cherish one's wife. For he said: Do not the women suffer very great pain and suffering from their children — the pain of pregnancy and birth and raising children — as is known to all, the great extent of their pain, suffering, and anguish in many difficult and heavy ways? Therefore one must have compassion for them, cherish them, and honor them very greatly. And so our Sages o.b.m. said (Bava Metzia 59a): 'Honor your wives so that you may become wealthy.' And so they also said (Yevamos 63a): 'It is sufficient for us that they raise our children,' etc.
He strongly warned against eating raw onions at all[451] — even with oil or fat, even through mixtures such as with eggs and the like — even on Shabbos.[452] And he ridiculed those who say that on Shabbos it is a mitzvah to eat something harmful, such as raw onions. And he said they are very harmful in many respects, and he then enumerated various matters of illness and pain and weakness that they cause — but I forgot them in their particulars. But the general rule is that he was very stringent and warned very greatly against eating them raw at all — even through mixtures, even on Shabbos. Only cooked is it permitted to eat them. And at first we asked him about this because we had heard in the name of the Baal Shem Tov that he had strongly warned against eating raw onions. He said it is certainly so, and began to enumerate how many things they are harmful to, etc., as mentioned above. And it was then that we heard all the abovementioned.
451. RAK: See Eruvin 29b; Tosafos there 29b, s.v. "mipnei"; Taanis 30a, s.v. "Erev."
452. RAK: See Ta'amei HaMinhagim, section 368.
He said: There are Tzadikim who are great in Torah and well-versed in many books and in the teachings of our Sages o.b.m. — and because of this very fact they cannot innovate in Torah, because they are so well-versed. For when one begins to say Torah and wants to innovate some matter, their great erudition confuses them — they immediately begin to say many introductions and many matters from what they know from books, and because of this their words become confused and they cannot bring forth any fine novelty. And he then took as an example a great man of his generation who could not say Torah because of this.
And what was understood from his words was: when one wishes to innovate novelties, one must contract one's mind — not to rush immediately to confuse one's mind with many introductions that are not essential to the novelty. And one should make oneself as if not knowing, and then one can bring forth and innovate many novelties in gradual order. And he spoke more about this, but it is impossible to explain such a matter in writing — and the wise person will understand it on his own.
He said: One who wishes to innovate in Torah may innovate and expound whatever he wishes — whatever he merits to innovate through his understanding — provided he does not derive some new halacha from his discourses when he speaks in a homiletical and esoteric manner. And what was understood from his words was that even in the Kabbalistic intentions of the Ari, o.b.m., and the ways of Kabbalah — one may innovate in them as one's intellect attains, provided one does not derive from them any legal ruling, Heaven forbid.
"How the Sanctuary was destroyed" etc. "How long shall the captive cry out" etc. "How long" etc. "Son of Your maidservant" etc. (from Tikkun Chatzos [Midnight Lament]). And he hinted to me that I must cry these before Him Yisburach very greatly. And he took this as an example of how these words arouse the heart, and he said them in the melody of Chatzos in a deep, pleasant voice. Also from the poem "Dodi yarad l'gano" [My Beloved went down to His garden] he told and praised it greatly. For it speaks of the argument of the community of Israel with Hashem Yisburach and greatly arouses the heart.
On the matter of confusions that confuse a person in his service — that sometimes it seems one must act and conduct oneself in a certain way, and afterward it seems he should not have conducted himself in that way but rather in a different way, etc.,[453] and sometimes a person has great confusions from this — he said: What does one need to be confused about? However you act — you act. As long as you do no evil, Heaven forbid. In Yiddish: "Vi men tut — tut men. Abi men tut nit keyn schlecht chas vesholem." [However one acts — one acts. As long as one does no evil, Heaven forbid.]
453. RAK: See above, section 255.
He said: "Give thanks" [Psalms 107] which is said at Minchah on Shabbos eve — one can break one's heart greatly there and pour out all one's conversation there. For there it speaks very much about the troubles of the soul, and about crying out regarding everything — and it is understood by all. When saying [the Zohar passage][454]: "And they all are crowned with new souls" — one should be greatly aroused with great joy and great blazing.
454. RAK: In "Bekegavna": Zohar II, 135.
He said: Is it not the way of a shopkeeper to give on credit — that payment should be made after some time? And why should a person not say some chapters of Psalms, or study, or perform other mitzvos — and have them stored and ready with him for a time of need? For there will come a time when he will need them — when he will collect his wages and reward. Should not one be [in the version: why should one not be] like the shopkeeper who gives merchandise on credit? And so on! And I did not hear this discourse myself from his holy mouth, only from another person. And it appears there was a fine discourse here and I did not merit to hear it.
A certain vain man entered before him in a certain city and boasted before him that he was learned in the languages of the nations — for he had been in their courts and the scribes there did not know how to read even one word properly and he had explained it to them. And that man mentioned had very great pride that he was so learned in their languages. Afterward that man left, and Rabbainu, o.b.m., was mocking him for having such great pride over such foolishness.
And there sat there a certain man from his people who was an outstanding scholar and God-fearing. And he answered and said to Rabbainu, o.b.m.: Perhaps it is better that one has pride over foolish matters than that one should have pride, Heaven forbid, over matters of Torah? And Rabbainu, o.b.m., was silent for a brief moment. And afterward he answered and said: On the contrary — the opposite is so. As our Sages o.b.m. said (Berachos 61b) regarding Rabbi Akiva who was arrested: Papus said to him: "Fortunate are you, Rabbi Akiva, that you were arrested over matters of Torah — and woe to Papus who was arrested over vain matters." For the punishment for pride is arrest. And as is explained in the Torah "Seal within a Seal" [Chosom b'Soch Chosom], section 22 of Likutay Moharan Part One — and see in Likutay Tinyana section 63 in the Torah beginning "When there are wars" — for there the matter of the arrest of Rabbi Akiva is discussed. See there. It is found that the pride whose punishment is arrest — when it is over matters of Torah that is better than pride over vain matters.
He said: It is good for a person to habituate himself so that he can enliven himself with some melody. For melody is a very great and elevated matter and has great power to arouse and draw a person's heart toward Hashem Yisburach. And even one who cannot sing — even so in his home and by himself he can enliven himself with some melody according to how he is able to sing it. For the virtue of melody is beyond measure. And it is already explained in the words of Rabbainu, o.b.m., in many lofty teachings about the matter of melody.[455] And see at the end of the story of the Seven Beggars — there it is hinted somewhat about the virtue of melody. For it is explained there that the essential healing of the king's daughter who fell ill is through melody — namely through the ten types of melody, as is explained there. See there well, and understand to what extent the matter reaches.
For also the holy soul of every single person of Israel is called a king's daughter — as is known. And she lies where she lies within each and every person — weary and exhausted and weakened by her sins, which are the ten types of arrows that the King shot and aimed at her, as explained there. And one needs a Tzadik of great power who can enter into all the places where she has fallen — and extract from her all ten types of arrows, and know all ten types of heartbeats in order to know how to heal her. And to play all ten types of melody — for the essential healing is through melody and joy. And understand there further — matters within matters. And the essential thing is to draw from there good counsels to return to Hashem Yisburach in truth. For "it is not the study but the deed that is essential" (Avos 1:17).
455. RAK: See Likutay Moharan 3, 8, 38, 42, 49, 282; Likutay Tinyana 8, 31, 92.
It is very good for a person to have a room set apart for himself alone to engage there in the service of Hashem in Torah and prayer. And especially hisbodidus and conversation between oneself and one's Maker — for this one certainly needs a special room.[455]
455. RAK: See above, section 248; Yemei Moharnat 51.
And Rabbainu, o.b.m., said: Even the sitting itself — sitting in a special room alone — this too is very good. Yet even so, even if one does not merit to have a special room, even so one can engage in hisbodidus and speak between oneself and one's Maker. And Rabbainu, o.b.m., said that he himself had engaged in hisbodidus under his tallis — that he would wrap himself in his tallis and speak between himself and his Maker under the tallis.
And I myself heard from his holy mouth that even when he walked in the marketplace among people, he was able to engage in hisbodidus between himself and his Maker and speak much. And when I expressed wonder at this, he explained to me that it is not at all difficult to do hisbodidus in the marketplace among people. Rather, he would speak inwardly in his heart and think what to say, and this itself constitutes hisbodidus — for the essence is the arousal of the heart, as he explained.
And he spoke about this at length and at various times, how very great is hisbodidus and conversation between oneself and one's Maker. And he urged it many times with great arousal. And it is all explained at length in the books.
They told me that once he was speaking with his people. And he was reproving and chastening them greatly with words — as was always his good way, to speak only of this. Afterward, after he had rebuked them greatly, he became somewhat reconciled with them. And he began to draw them near and to speak to them gently. And he said: What do I want from them — for even so they are upright people. And he began to speak to their hearts, etc. Afterward he answered and said: Certainly you are upright people — but if Hashem Yisburach were small like myself, your service would certainly be quite sufficient. But in truth Hashem Yisburach is very, very great — therefore one must certainly strengthen oneself at every time with a strong will to serve Him as befits serving Him Yisburach, Whose greatness is beyond all investigation. And he then raised himself up and lifted his hands upward, and said: "But Hashem Yisburach is so very great," etc., as mentioned — and raised his hands upward with a wondrous movement to hint at the immensity of His greatness Yisburach.
He said: He never drank even water before prayer.[456] And he was very displeased with those who drink coffee and the like before prayer.
456. RAK: See Berachos 10b; Zohar II, 215b; III, 141b; Orach Chaim 89:3; Beer Heitev 89:11. And see Sefer Chassidim, section 18, where it is written: "It is forbidden for a person to taste anything, etc., from when dawn arose until he prays."
He said: There are found several teachings in the holy Zohar that Rabbi Shimon bar Yochai revealed to his disciples after his passing. And this is the matter of "in the first assembly" [uvachavurah kadma'a] that is written in the holy Zohar in the portion of Pinchas (III, 219b) and in other places. For the world does not understand what this means. But the explanation is — that "the first assembly" is the assembly that was held after the passing of Rabbi Shimon bar Yochai, and at that time he revealed to them several teachings from the world of truth where he now was. And this is "the first assembly" — meaning the assembly that gathered after his passing. And this is also the meaning of "the second assembly" and "the third assembly" — that they are all assemblies that were gathered after his passing, at which he revealed to them from the world of truth.[457]
And it is written there in the Zohar (Pinchas III, 219b) at the beginning of this teaching: "Rabbi Abba said: When the holy luminary [Rabbi Shimon] passed away" — and then he begins to say the teaching as if in the name of Rabbi Shimon himself.
457. RAK: Kesa Melech on Tikkunei Zohar 7; Zmirat HaAretz, section 64.
Once he said to me in these words: "In az es iz shoyn gor schlecht — iz men zich gor mevatel." (And when it is already very bad — then one nullifies oneself completely.) And I asked him: How does one nullify oneself? And he replied: "Me farmacht dos moyl un di oygn — iz bitul." (One closes the mouth and the eyes — that is nullification.)
And it seems to me that his meaning was: That through closing the mouth — that one should not speak any unnecessary words at all — and closing the eyes — that one should not look at forbidden sights — through this alone one nullifies oneself and attaches to Hashem Yisburach. For through this alone: closing the mouth and closing the eyes from what is forbidden — through this one merits to complete nullification of self before Hashem Yisburach.
I heard in his name that he said regarding the matter of the Tzadikim wandering on the road: He said that there are scattered souls [neshomos nidachos] that cannot be elevated except through the Tzadik wandering and traveling.[458] And there is a Tzadik who does not wish to wander. But even so, he wanders in his house — that is, his going here and there in his house is also in the aspect of wandering.
458. RAK: See above, section 194.
He strongly warned that a person should guard his money with very great and excellent care, and he was very insistent about this.[462] And he would mock and be displeased with those lazy people called in German "schleim-mazlnik" [easy-going, careless]. For at various times one would exhaust and nullify himself from Torah and prayer and would toil and labor greatly in order to earn money to support his household — and afterward when the money arrived he became "schleim-mazlnik" and pays no attention to it at all. For the honest money of a Jewish man needs guarding like the eye in one's head. And at every time that it happened that one of his people had lost some sum of money on the road and would come with a complaint before him — he would shame and rebuke him greatly for not having guarded it properly.[463]
462. RAK: See Likutay Halachos, Choshen Mishpat, Laws of Lost Objects; Laws of Deposits; Laws of Workers; above, section 193.
463. RAK: See Chayai Moharan, Service of Hashem, section 104.
He said to someone: When one separates, Heaven forbid, from the Tzadikim — it is as if one worships idolatry. For it is brought in the holy Zohar (Tikkunei Zohar 21) that the Tzadik is the spine of the letter dalet. And when one separates from him, Heaven forbid, one thereby severs the spine of the dalet of "Echad" [One] (Devarim 6:4) — and it becomes, Heaven forbid, "Acher" [other] (Shemos 34:14) — which is "another G-d," meaning heresy.[464] For the essential faith in the unity of G-d is through the true Tzadikim who are the spine of the dalet of "Echad," as mentioned.[465] And this matter is explained in many places in the words of Rabbainu, o.b.m. — that the essential faith is bound up with drawing close to the true Tzadikim.
464. RAK: See Baal HaTurim, Devarim 6:4.
465. RAK: See Likutay Moharan 10:5.
I heard in his name that he said regarding young men — that most of them are disturbed in their prayer because they did not merit to sanctify themselves properly in the sanctity of marital union. And therefore when they stand afterward to pray it is very difficult for them to pray. And he, o.b.m., warned about this many times — not to fall in one's mind because of this at all. What has been, has been — and at the time of prayer one must forget everything completely[466] and strengthen oneself to pray with joy as is proper, always, however one is.
And he said: It is about this that the Gemara states (Berachos 5b): "Abba Binyamin was distressed — about my prayer being adjacent to my bed." "Bed" [mitah] is an expression for marital union (Kesuvos 10b). And this is: "about my prayer being adjacent to my bed" — that I should be able to pray immediately afterward and that this matter should not disturb my prayer at all.
466. RAK: See above, section 26.
He said regarding the upright young men who pray with intention and blazing fervor. And there are people who disturb them and cause them suffering.[467] And when those who are praying begin to be strict and quarrel with those who are causing them distress and confusion — then those who confuse them say: If you are truly praying with great intention and you are truly absorbed and bound up in your prayer with genuine intention — why do you listen to the confusions? For because of the greatness of the prayer's intention, you should not hear any confusion at all.
Rabbainu, o.b.m., said that the truth is not so. For in truth even a genuine great Tzadik — among the most renowned who truly pray with power and great cleaving — even so, if a person comes and mocks him and confuses him, even though he is very bound in his prayer with great blazing fervor in truth — even so, the person will disturb him greatly and he will have great pain and confusion from this even though he is praying with genuine intention.
I heard from someone who heard from Rabbainu, o.b.m., that sometimes great wealth is given to a certain person. And all the world becomes jealous of him and they pursue money and wealth and spend their days and years on this — all because of jealousy and gazing at the fact that this one became so wealthy. And afterward they gain nothing at all. And all this is the work of the destroyer [ba'al davar] who arranged to give great wealth to one person — in order that many, many people should waste their days and years, Heaven forbid, through this, as mentioned above. May the Merciful One save us from this confused mind (Shabbos 84b).
467. RAK: See above, section 119.
I heard from his holy mouth once when he was speaking about the immensity of the awesome secrets of our holy Torah. He said: Is it not the case that the entire book of Tikkunim [Tikkunei Zohar] is on the single word "bereishis" [in the beginning] alone? And upon the book of Tikkunim alone — thousands of books would not suffice to explain the overwhelming multitude of secrets that are there — which contemplation cannot contain — as everyone knows the greatness and holiness of the holy Tikkunim, for all the hides of the rams of Nevayos would not suffice to explain its secrets and allusions, etc. And the entire book of Tikkunim with everything included in it as mentioned — is only a commentary on the word "bereishis" alone. And similarly on the word "bara" [created] one could also compose a book of Tikkunim with a multitude of secrets, etc., as mentioned.
And from this one can understand and estimate somewhat the height and depth of our holy Torah. For so too on every single word and word of the Torah there are many secrets — like these secrets included in the book of Tikkunim, which is on the word "bereishis" alone. And now — the totality of the holy Torah which has many such words: how great are its secrets! Which it is impossible to describe or speak of at all.
Once he said to me in these words: "Di schmust zich yo mit mentshin — kensti zey tzu fregn: vos?" (You do indeed speak with people — you can ask them: what?). And he said the word "vos" [what] in a prolonged and drawn-out manner in a loud voice from the depth of the heart. That is to say: one should ask every person who does not think about his end — "what?" — meaning: after all the conflicts and confusions and obstacles and claims and false excuses of foolishness and vanity that most people have as lies with which to justify their being far from Hashem Yisburach — even so, in the end, what will become of you? What will you do in your end, and what will you answer to the One Who sent you — and what are you thinking? Do you not know that you are a stranger in this land, and all the days of our years are vanity and emptiness like a passing shadow and like a dissipating cloud, etc.? And all this a person knows well — so what are you thinking?! Place these matters well in your heart, and bring them deep into your heart, and do not cast them behind you. (Avos 5:22): "Turn it over and turn it over, so that your soul will be your prize."
He said: What is there for a person to do in this world? Nothing is needed except to pray and to study and to pray. In Yiddish: "Me badarf meer nit nor davenen un lernen un davenen."[462] I also heard several other matters and forgot them.
462. RAK: See Shivchei HaRan 14.
I heard that once he said to a certain person in these words (Avos 2:10; Shabbos 153a): "Repent one day before your death" — and he drew out and prolonged the words "one day." And his meaning was about what brings a person down — what has already passed and what is yet to come. That is: when he sees that in previous days he did not serve Hashem as he should — and also in days yet to come there is no certainty that he will serve Him properly — therefore he despairs, Heaven forbid, and falls completely. And the remedy for this is: "Repent one day before your death" — and he drew out the words "one day." The meaning: today's single day is sufficient. One should not concern oneself with what has passed and what is yet to come — only with the present day. "Repent one day" — this one day is enough and sufficient to return to Hashem Yisburach in truth. As it is written (Psalms 139:16): "All days were fashioned — and for it, one of them." For each and every day is complete in itself, and through this one day alone one can merit much.
He said to someone: One who is not frantic and anxious for wealth — and does not trade beyond his own means — only doing business faithfully with his own money and not borrowing from others to do great business — this person fulfills (Devarim 6:5): "And with all your might [me'odecha]." He also said to someone: when one gives a fifth to charity from one's money, one fulfills "and with all your might."
I heard in his name: that the great Tzadik — in the word he speaks, all the words necessary for all of Israel are included, and everything that every single person of Israel needs. And this is (Devarim 1:1): "These are the words which Moshe spoke to all of Israel" — that the words Moshe spoke became words to all of Israel. For each and every person of Israel found within them what he needed, as mentioned above.
I found in the book Likutay Moharan a certain matter that has not yet been printed. And this is it: Know — that in every generation new illnesses appear, the Merciful One protect us, in the aspect of (Koheles 1:18): "He who increases knowledge increases pain." That is: because in every later generation the knowledge of the philosophers increases — for each generation comes upon new wisdoms — and through this "increases pain" — new illnesses appear, the Merciful One protect us. May Hashem save us.
They told me his holy discourse that a certain chasid[463] came before him who was somewhat distinguished and was somewhat advanced in years, and had some knowledge of the writings of the Ari, o.b.m., and wanted to draw close to Rabbainu, o.b.m. And he began speaking with Rabbainu, o.b.m., and showing his greatness — that he was a Kabbalist and the like. Rabbainu, o.b.m., did not respond to him. And in the middle of the conversation Rabbainu, o.b.m., rose and went to another room, and the man followed him. And so it was several times — Rabbainu went to another room and the man followed. And finally Rabbainu, o.b.m., said to him: Do you know that I see all? And he told him several specific matters about himself. And the man trembled greatly. And then he admitted and confessed all his sins before Rabbainu and said exactly as Rabbainu told him. And Rabbainu spoke with him long about repentance and the service of Hashem. And after he left, Rabbainu, o.b.m., said: Now this man has hope — for now he told the truth about himself.
463. RAK: See Baal HaTurim on Devarim 6:4.
I heard in his name from a certain man that he spoke with him and warned him to pray with intention. And he told him that just as the voice arouses the intention,[464] so too in the opposite direction — the intention arouses the voice. That is: when one prays with intention and is careful to put all one's heart and thought into the words of the prayer — then automatically one's voice is aroused to pray aloud as is proper. And this is indeed perceptible to the senses in many cases.
464. RAK: Shla"h [Shnai Luchos HaBris]; and in Kitzur Shulchan Aruch, section 6.
I heard from his holy mouth that during the days of Elul when Israel are accustomed to say tikkuns and prayers and supplications after the prayer, etc., and they remain longer in the synagogue and in the study hall — he said that from the melody of the tikkuns and from the fact that the heart aches and grows weak from remaining so long in the study hall — from all this, very great and elevated things are created Above.[465]
465. RAK: See above, section 127.
I heard in his name regarding the strengthening of prayer: that even if the person is as he is — even so he should strengthen and fortify his heart to pray to Hashem Yisburach. And he said that one should think in one's heart: Is it not true that I am so very far from Hashem Yisburach — because of the many transgressions and the great distance I feel from holiness? If so, specifically because of this I have even more need to pray and plead before Hashem Yisburach. For when a person is sick — specifically then he is in greater need of a doctor. And if one is not sick, one has less need of a doctor. So too in this — specifically because I am far from Hashem, I have more need to pray and plead before Him. For Hashem Yisburach is the doctor of souls, and the further I am from Him the more I need Him, and the more I need to pray before Him.
And also: specifically the Holy Blessed One desires greatly to hear the prayer of the completely wicked more than the prayer of a complete Tzadik. For the Tzadik is already before Hashem Yisburach, and Hashem Yisburach is with him. But the wicked who is very far — when he cries out to Hashem Yisburach it is a greater novelty and a very great and precious thing before Hashem Yisburach.
Therefore — specifically one who knows about himself that he is far from Hashem Yisburach should strengthen himself greatly to pray and cry out to Hashem. For this is the most precious before Hashem Yisburach.
During prayer one must bind oneself to the Tzadikim of the generation — as is brought in section 2 and section 9 in Likutay Moharan, Part One, and in other places. Therefore he instructed his people to say before prayer: "Behold, I bind myself to all the Tzadikim of our generation."
He spoke with us several times that his strong will was that we should walk with the Toroth he revealed. That is: to go first with a certain Torah for approximately two or three months — meaning that all one's service and conduct in the fear of Hashem should be according to what is said in that Torah. And then to take another Torah and walk with it for two or three months in a similar manner. And through this a person can come to very great levels. And he said that through walking according to his Toroth one can merit to very great levels. And this was very dear to him — that people should go with his Toroth and fulfill them in practice.
Once there came before him on Yom Kippur eve a certain man from his people who had become weak during those days and related his pain and weakness before him. And there stood there also another man from the same city as that man — who was his friend — and he said before Rabbainu, o.b.m., that his illness was very serious and there was concern about him. Rabbainu, o.b.m., stood up and said words of comfort to the sick man, and told him that he would be well and healthy. And he spent much time with him encouraging him and saying comforting words to revive him and lift his spirits. And the man was greatly comforted by this. And in truth he recovered and became healthy.
After Simchas Torah I was accustomed to come to him, o.b.m. And every year when I came to him after Simchas Torah he asked me whether I had been joyful on Simchas Torah. And he told me several times how joyful people were in his home and how much pleasure he had from this. And likewise once more in the middle of the year he spoke with me about Simchas Torah — whether I feel joy in my heart then, or at least at some other time in the year, whether I feel joy in my heart. (And blessed be Hashem Who helped me in His great kindness to rejoice wholeheartedly several times each year — and I felt the joy in my heart in a way that is impossible to describe to another person. For the joy of our Jewishness — that we merited to be from the seed of Israel and to believe in Him Yisburach — is according to each one's measure of what he estimates in his heart. And it is impossible to describe to another person at all, as is explained among us many times.[472] In particular the aspect of the cleaving that one feels at the time of joy — even the most lowly among Israel — this is impossible to describe at all.) For his desire and will was greatly that we should be joyful throughout the entire year, especially on Simchas Torah and Purim and on Shabbos and festivals. And he told me that once on Simchas Torah he danced by himself alone in his room without the assistance of other people.
472. RAK: See above, section 1.
Once he said to me: Everything you see in the world — everything that exists in the world — all of it exists for the sake of free choice and testing.[468]
468. RAK: See above, section 222.
I heard in his name that he said that the essential service of a Jewish man is in winter to rise at midnight.[469] And in summer when the night is very short — when they do not rise at midnight (outside the Land of Israel)[470] as is explained elsewhere — then one should be careful to rise early in the morning at dawn.
469. RAK: See Magen Avraham 1:4.
470. RAK: Likutay Moharan 149; Likutay Halachos, Orach Chaim, Rosh HaShanah Law 3; Shaaris Yisrael, section 125.
Once I was standing before him and he, o.b.m., was lying on his bed. And these words were thrown forth from his holy mouth, and he said in these words: "Der ikar iz: Mibeten sheol shivasi." (The essential is: "From the womb of the netherworld I cried out")[471] — Yonah 2:3.
471. RAK: See Alim LiTerufah, letter 60.
Once he spoke with me about the matter of despising the well-known desire. And he said then: One who entertains thoughts of licentiousness [niaph] is a fool. For is it not the case that even a simple man — called a "baal habayis" [householder] — also does not want to be caught, Heaven forbid, in this matter. Even if he does not fear Heaven — even so he does not want to be caught in this matter because of shame and the opinion of others. And if so, how does one fool himself thinking that no one sees him? For Hashem Yisburach sees everything. And therefore it is complete foolishness for one who entertains such thoughts. And it is already explained that thought is in the hand of man to direct as he wishes, etc. — see in the printed books in many places about this.[477] And it will be pleasant for you forever if you are willing to receive them in truth.
Once he mocked this and said: About this one prays every day — "And do not bring me to sin [nisayon] and not to disgrace [bizayon]." And he said in these words: "Oder ah nisayon oder ah bizayon" — either a test or disgrace. That is: for if one does not stand in the test, one will have disgrace. And it has already been explained partially — that he spoke much about despising this desire and said that it is not a desire at all, etc.[478] Afterward he said that there are many who from the great extent of their physicality and their habituation in this matter — it avails them nothing at all when people try to make them despise this matter. On the contrary — in whatever language one speaks to them about it, the thoughts become stronger against them. Therefore for most people it is better not to begin to think about this at all — as is explained in the Alef-Beis: "Do not enter with your temptations into a debate as plaintiff and defendant," etc.[479]
478. RAK: See Shivchei HaRan 16; above, section 51.
479. RAK: Sefer HaMidos, Licentiousness, section 10.
This is related to the discourses I heard from him, o.b.m., several times when he said in these words: "Me hot gor nit tzu ton" — there is nothing at all to do. And several wondrous discourses have already been printed (above sections 269 and 287). And likewise it is explained in the words of our Sages o.b.m., in Menachos 99a: "The school of Rabbi Yishmael taught: 'The words of Torah shall not be upon you as an obligation, yet you are not free to exempt yourself from them.'" And this is a wonderful counsel for one who understands it a little.
This is related to the new Alef-Beis, letter Dalet, Knowledge, section 1, which begins: "Know that for all the worlds and for all created beings there is a specific spiritual form, etc. — for example, the species of the lion, etc. And all the distinctions are hinted in the forms of the letters and their combinations. And one who merits to understand the Torah, etc."[472] It was printed in the book "Shivchei HaRan"[473] — see there well. And now I will add a little to this.
For the forms of the letters of the holy Torah are the root of all forms of Creation. For the Torah preceded the world, as it is written (Proverbs 8:22): "Hashem possessed me at the beginning of His way." And since the Torah preceded the world, the forms of the letters that are in the Torah are the root of all the forms that came into existence in Creation. And therefore all the forms — whether of the human being or of animals or birds or fish or any form whatsoever in all of Creation — all of them are drawn and derived from the forms of the letters of the holy Torah. And one who merits to understand the deep secret of the forms of the letters of the Torah can know from them all the forms of the world and all the characteristics and attributes and the internal root of everything.
And the great wisdom of Moshe our teacher, peace be upon him, was that he knew the forms of all things from the letters of the Torah — for the Torah that he transmitted to Israel is the source and root of all forms. And therefore our Sages o.b.m. said that in the future the Tzadikim will understand the reasons for the forms of the letters, and from this they will know and attain all the great wisdoms of Creation.
472. RAK: See Sefer HaMidos [Alef-Beis], part 2, Knowledge, section 1; Likutay Halachos, Yoreh Deah, Milah Law 5; Tahor Beheimah Law 4; Alim LiTerufah, letter 205; Sichos veSupurim, section 84.
473. RAK: Shivchei HaRan, section 16; and above, section 51.
Regarding the matter of what people commonly say in every year and at every time — that now times are not good and in previous years it was better, etc. — such conversations as these are well-known among most of the world. We spoke with him about this much. And most of the conversation was: people related much before him that in the early years things were better and easier to earn a livelihood, and now it is getting harder every year. Rabbainu, o.b.m., answered them: In truth, in previous years the livelihood was also very difficult. Only that each one does not remember how difficult livelihood was in earlier years — one only remembers the easier time from those years and not the difficult times. So too in the current year — one only sees the difficulties of the present time, and does not yet see the easier parts that will come later. And therefore it seems as though earlier years were better — but in truth the current year will also not be worse than previous years in the end.
And we have many discourses about this — that all such conversations of the world are entirely from the Evil Inclination, which multiplies such conversations to increase the pain and magnify the worry of livelihood — as if now, Heaven forbid, there is no hope. But in truth it is falsehood and lies — for Hashem Yisburach provides sustenance and supports the world always, and in every generation and every year there are those who rise and those who fall.
And if we look carefully at every year and every time, we will certainly always find many people who were poor and servants and the like in previous years — and now they have become wealthy. And even they mostly say that times are not as good now as before — because they always want more wealth, and they conduct their households in a grander manner, so their expenses increase. And they say that now times are not as good as before — even though we remember that just some years before they were poor or servants and the like.
And in any case, what does it matter — all this constant crying that earlier times were better than these? For Shlomo [the king] already cried out about this and refuted their words. He said (Koheles 7:10): "Do not say that the earlier days were better than these — for it is not from wisdom that you ask about this." And although Rashi explained there that it is all according to the merit of the generations — even so, Torah has many faces,[483] and a verse never loses its plain meaning.[484] For Shlomo the King, peace be upon him, who was wiser than all men, said in his wisdom and holy spirit that this is great foolishness — what people say that earlier times were better than these. For people always say this. And in truth we see that every time the world grows wealthier and conducts itself on a grander scale with more expenses than in earlier times.
And in truth — what does it matter? On the contrary, if the world is now in greater straits, one must flee to Hashem Yisburach and engage in Torah and service. For there is no place to flee from the troubles and suffering of this world except to Hashem Yisburach and to the Torah — for "man is born to toil" (Iyov 5:7). And as it is written in the Midrash (Sanhedrin 99b): "Man is born to toil — fortunate is one whose toil is in Torah." The meaning: since however it will be, whether one is rich or poor, etc., even so one will certainly have toil and anger all one's days — for the troubles and sufferings of every person are very many. As it is written: "And all his days are vexation and pain," etc. (Koheles 2:23). And as it is brought in the Shla"h (vol. 2, 138a) in rhyme: "There is no moment without misfortune, no hour..., no day..." etc. Therefore certainly fortunate is one who flees from the toil of the misfortunes of this world to the toil of Torah. And then certainly fortunate is he and it is good for him in this world and in the World to Come.
But as for one who says that earlier times were better than these — and in the greatness of his worry and preoccupation and pain about livelihood and money, ever increasing — through this he will accomplish nothing, only spending his days in pain and worry and anger and suffering, and wasting himself from Torah and prayer, etc., because of worries and conversations and such foolishness. And in the end (Koheles 5:14): "He will carry nothing from his toil." For (Koheles 6:4): "In vanity it comes and in darkness it goes," etc. For in truth one who has eyes to see and a heart to understand the truth in truth will understand with his mind and see that also in the earlier times the world was full of worries and preoccupations about livelihood. As we see in all the books that were composed hundreds of years ago — most of them write in their introductions that they had many troubles in their times and lack of money and the harsh difficulty of livelihood most oppressive of all — and even so they composed many holy books. For (Koheles 1:9): "That which was is that which shall be," etc. And the general rule: also in earlier times the world was full of livelihood worries — as Shlomo the King, peace be upon him, wrote (Koheles 2:23): "And all his days are vexation and pain," etc. And it is written: "Man is born to toil, short of days and full of agitation," etc. And similar verses many of them. And even then it seemed to everyone that in times of such straits one must worry only about livelihood — and through this their days were lost and they went from the world without delight. And even so in every generation there are found righteous and God-fearing and upright people who did not attend to this and fled from the toil of this world to the toil of Torah and service and merited it for themselves and for their generations — fortunate are they.
And so too now — certainly free choice exists, and certainly there is power now too, for each and every person, to flee from such worries and sad conversations — to flee from them and to trust in Hashem and to accept upon oneself the toil of Torah in place of the bitter toil of worry about this world. And certainly Hashem Yisburach will provide for him — for Hashem Yisburach supports the world always, then as now. On the contrary — Hashem Yisburach manages the world more beautifully each time.
The general rule: this world is full of worries and sorrows and pain and suffering always — then as now — as was decreed from the sin of Adam the first (Bereishis 3:17): "In anguish shall you eat of it" (Bereishis 3:19): "By the sweat of your brow shall you eat bread." And there is no place to flee from this anguish and these worries that shorten and consume the days of man — there is no place to flee from them except to Hashem Yisburach and to the Torah, as mentioned above.
And we have already spoken that this is what our Sages o.b.m. said in the Mishnah (Avos 6:4): "Such is the way of Torah: bread with salt shall you eat, and measured water shall you drink, and on the ground shall you sleep, and a life of hardship shall you live, and in the Torah shall you toil. If you do this, fortunate are you and it is good for you — fortunate are you in this world and good for you in the World to Come." And common people object: how is "fortunate are you in this world" applicable — since one must endure such hardship of eating bread with salt, etc.? And it has already been explained in some books with various strained interpretations by way of homily. But in truth — one who has eyes and a heart to look at the matters of this world in truth, one who has truly merited to draw from the awesome teachings and discourses and stories of our holy and awesome Rabbainu, may the memory of the righteous and holy one be for a blessing — for him the Mishnah is explained with complete simplicity, and one can explain the matter to any person with a true intellect who is somewhat familiar with the good conduct of the world.
For all the wealthy and the great magnates acknowledge that this world is full of sorrows and sufferings. For their worries and sufferings are very, very great at every time and every day and every hour — as our Sages o.b.m. said there (Avos 2:7): "Increase possessions — increase worry." And although common poor people do not understand this and it seems to them that if they had wealth they would have no worries — in truth they are greatly mistaken, as is perceptible to the senses, and as our Sages o.b.m. said. And the poor and the householders also certainly have many worries, as mentioned above. Therefore there is no place to flee from the sufferings of this world — which is full of pain and suffering of various kinds — whether in the matter of livelihood, or in the matter of pain and suffering from one's wife and children, and women think they have suffering from their husbands, and there is also actual physical pain and suffering — for many suffer from remarkable illnesses and afflictions, the Merciful One protect us, in the world. Whether from all these and their like — there is no place to flee from all of this except to the Torah.
For whoever desires to be well in this world, to live comfortably without pain — is full of troubles always. For everything he hopes for good comes to the contrary. And even if he sometimes has some imagined good — it is certainly always mixed with sorrows, as is perceptible to the senses to one who looks at the truth.
Therefore in this world "there is no wisdom and no understanding and no counsel" (Proverbs 21:30) to live comfortably — except when one truly accepts to suffice with the absolute minimum and to live a life of hardship, as they said in the Mishnah mentioned: bread with salt shall you eat, etc. For then precisely — when one accepts upon oneself all the straitness and the life of hardship and to endure everything and to toil in Torah as it says there: "and in the Torah shall you toil" — then precisely one has true vitality even in this world. And fortunate is he even in this world. As it says there: "if you do this, fortunate are you in this world" — certainly. For he will have no suffering from the many misfortunes of this world that are very great for every person — since he accepts everything for the sake of the Torah, and all his life and goodness is the Torah, which is true good. And then certainly his life is true life, and fortunate is he even in this world.
But one who desires the pleasures of this world, to live comfortably in this world — his life is certainly very bitter and very hard. For even the slightest breath disturbs him (Sotah 5a). For immediately when something contrary to his will comes upon him, he has pain and suffering. And it is impossible that everything should go according to his will — even if he were a magnate and lord and ruler, for this world is full of suffering as mentioned. Therefore there is no place to flee from the toil of this world and its sufferings — except to the toil of Torah. To accept upon oneself to go in the way of Torah — to eat bread with salt, etc. And then fortunate is he and good for him. Fortunate is he in this world certainly. And the matters are well understood and clear to one who is somewhat familiar with the sufferings of this world and its many worries, and who looks at the truth. And see about this in the discourses of Rabbainu, o.b.m., printed with the Stories, above — and see in the story of the Wise Man and the Simple Man, etc.
Even the scholars and investigators of the nations of the world acknowledge all this — that this world is always full of suffering, as is explained in their books many times about this. And they said: there is no good in this world except endurance [seivel].[485] That is: in this world one must accept upon oneself to endure everything that comes upon one, etc. But all their words are of no avail to the world without the holy Torah that we the children of Israel have merited. For no person merits to accept upon himself the endurance of the sufferings of this world, and to not be disturbed by the troubles of this world — except through the holy Torah. For when a person truly settles within himself the truth to truth — that this world has no purpose whatsoever — for even if this world were full of goodness and wealth without any suffering or pain or worry at all, even so it would be vanity and emptiness, for time passes and goes in the blink of an eye.[486] (Psalms 144:4): "And our days are like a passing shadow" — not like the shadow of a palm tree, etc. And as it is written: "The years of our lives number seventy... and the best of them is toil and sorrow — for it passes quickly and we fly away." All the more so since this world is also full of pain and sorrows and sufferings and worries and preoccupations without measure — from great to small, from the greatest of the greatest wealthy men to the most utterly poor among the poor — all are full of worries and preoccupations of their livelihood expenses and other various sufferings and troubles and mishaps, as is known to all. And even emperors and kings and great princes are full of worries and sufferings and many fears without measure — as is known to one who is familiar with them and their ways. And all this is known and explained even to the scholars among the nations of the world. And even so — no one escapes from this except when one chooses one's portion in Torah and holy mitzvos and is willing to suffice with the absolute minimum of this world in order to engage in Torah and spend one's days on the Torah and the service. Then precisely one can flee from the toil of this world — to be rid of the toil and labors and preoccupations and the bitterness of soul of the worries of this world — and to live true life in Torah and the service of Hashem, which is the essence of true life in this world and in the World to Come.
And certainly the words of the holy Mishnah are correct and faithful even according to their plain meaning. For one who chooses to endure in this world — to eat bread with salt, to drink measured water, to sleep on the ground, to live a life of hardship — for not everyone even has bread with salt and measured water in abundance, and therefore one needs with all of this to be willing to live a life of hardship — but all this one accepts upon oneself in order to engage in Torah, as it says there: "and in the Torah shall you toil." Then: if you do this — certainly "fortunate are you in this world" — certainly. For certainly one has true vitality — since one accepts upon oneself to endure all the sufferings of this world. And one has merited to grasp the truth that this world was not created for comfort and pleasure. On the contrary — one who wants to take pleasure in this world is full of suffering and anger and pain, as mentioned above. Rather one flees from the toil of this world to the toil of Torah, which is our life and the length of our days. Then — not only will one merit the World to Come, which is the eternal world that all this world is not worth even a blink of an eye against it — but also in this world fortunate is he, fortunate is his portion. For in this world there is no good like endurance — but it is impossible to accept the endurance of the sufferings of this world except when one flees to the toil of Torah and holy mitzvos, as mentioned.
And the matters are very explained and understood to one who truly desires and does not wish to deceive himself. For one who mocks such matters mocks only himself — meaning he does not wish to accept our true counsel and turns his back on them. For he only wants to sink in the mire of the depths of this world — and who can prevent him? Let each one take his own path. (Psalms 20:8): "But we — in the Name of Hashem our G-d we will call out."
And as Rabbainu, o.b.m., said about one person with whom he spoke at length — and Rabbainu's, o.b.m., intention was to extract him from the places in which he was sinking in endless waters. But that man gave a rebellious shoulder and hardened his heart and did not receive the words of Rabbainu, o.b.m., into his heart — even though he himself also understood that the words of Rabbainu, o.b.m., were true and wondrous. But he did not want to receive them. Rabbainu, o.b.m., answered and said: This man is like one who is drowning in water and going to ruin — and someone comes and extends his hand and wants to extract him from there. And he gives a rebellious shoulder and turns his back with insolence and does not want to allow himself to be grasped to be extracted — and flees from the one who comes to save him. And for the one who heeds — may it be pleasant for him in this world and in the World to Come.
Tam veNishlam — Completed and Concluded — the book Sichos HaRan, with the help of Hashem Yisburach.
The transcriber said: So as not to leave the page blank, we present here some discourses of Moharnat, o.b.m., from the book Kochvei Or:
He said (Moharnat, o.b.m.): The recitation of the books of our Master and Teacher, o.b.m. — which are the Likutay Moharan, and the Sefer HaMidos, and the Stories, and his Discourses — the recitation alone is a segulah for the soul, like the recitation of the books of the Zohar and the Tikkunim.
He also said that also during the holy days of Elul it is a mitzvah to recite them from beginning to end — and it helps very, very greatly.
At the time when he sent to print his book Likutay Halachos, he answered and said: Of one who does not think about his ultimate end — what will be with him at the end when he will be lying on the ground, etc. — of this I do not speak at all, for this one resembles a literal animal. But one who thinks well about what will be with him at his end, and whose heart yearns and longs greatly for the service of Hashem Yisburach — and certainly something happens with him, for the strengthening is very great as is known to us — for the sake of this person I composed my book, for my words will strengthen him and will fortify him. (All this being understood to one familiar with his holy words.)
Rabbi Simchah — son-in-law of the Rabbi Rabbi Shmuel Yitzchak, o.b.m. — once asked him about the matter of how it is the way of the Tzadikim who are attainers to clothe their attainments in verses and sayings of our Sages o.b.m. — and sometimes they explain one teaching of our Sages o.b.m. in many different ways, and each time hint at other attainments within it. And he asked Moharnat, o.b.m.: Did the Tanna or Amora who authored the teaching himself also intend all of this or not? And he replied to him: No — only because through their good deeds they merited to a holy spirit — awesome and very lofty, drawn from Hashem Yisburach Himself Whose knowledge has no end — therefore within all their words spoken in such holy spirit, very great and awesome attainments beyond all measure and reckoning are clothed — matters that even they themselves did not know of. (And see Likutay Moharan section 281 where it is written that even a simple person when he sits over the book and thinks much — he can see wonders in it that even the author himself did not know of.)
I heard from my father that once new people had come close to him, o.b.m. [to Admur, may the memory of the righteous one be for a blessing], and he was saying lofty Torah before them as was his custom, o.b.m. Afterward they reported before him about those people who say they do not understand his Torah — what does his lofty Torah avail them, for they need simple Torah and simple Torah words according to their simple and lowly level. And he, o.b.m., was angered at them and said then: One who says he cannot find himself in the words of his Torah — he is a heretic [apikores]. For in truth his Torah encompasses the entirety from the very beginning of all levels to the very end of all levels. (From the manuscript of the Rabbi of Tsherin, o.b.m.)
He once spoke about the holy path of waking at night that Admur, may the memory of the righteous one be for a blessing, revealed. And he said then in these words: There will yet come a time when this path will be a well-trodden road for the masses (just as now it is a well-trodden road for the masses to don tallis and tefillin every morning). And regarding the fears that are involved in this — he said that about this it is stated in the holy Zohar in the portion of Shelach regarding Calev going to Chevron to prostrate himself on the graves of the forefathers — and he was not afraid of the giants. And it is stated there about this: "One who is in a state of urgency does not look around too much" — so too Calev since he was in a state of urgency did not look around too much, and went to pray on the graves of the forefathers, etc. And similarly — every person who truly knows and thinks well about himself that in the blink of an eye his days will fly and he will need to give a full accounting of all his deeds and nothing will be excused from him, etc. — one who thus thinks about himself will certainly not look at any obstacle from fears and the like. And all the more so since in truth there is no fear in this at all — as he said: if he were to send him alone at night to the field, he would not be concerned about anything. And he said this about every person — that one should not fear anything at all. (For those who perform a mitzvah are not harmed — especially in such a mitzvah as this.)
He told that the Baal Shem Tov, may the memory of the righteous one be for a blessing, once prayed with his fellowship, and they prayed with very great blazing fervor as was their way. Afterward when they finished their prayer they saw that the Baal Shem Tov, may the memory of the righteous one be for a blessing, was with an angry countenance. Afterward he answered and said to them: While you were praying, the destroyer entered into each one of you thoughts of pride and haughtiness — that you pray with such blazing and cleaving — and through this a great accusation was aroused Above against you, and I had great toil until I sweetened this. And he told this so that they should know how much and how greatly one must multiply prayers about this — to merit to be saved from pride, which is an abomination to Hashem. For it can be that even when one is already cleansed of all desires and evil character traits, even so there remains in the heart hidden pride, Heaven forbid — as is explained in the Torah of "waking at night" mentioned above. And therefore for this alone one must greatly strengthen oneself with prayers and cries to Hashem Yisburach that He help to nullify this as well, as explained there — and to merit true humility.
Tam veNishlam — Completed and Concluded. Praise to G-d, Creator of the World.
483. RAK: Bamidbar Rabbah 13:15.
484. RAK: Shabbos 63a; Yevamos 24a.
485. RAK: Alim LiTerufah, letter 441.
486. RAK: See Bereishis Rabbah 96:3; Koheles Rabbah 1:3.