אות - קנא

I heard in his name that he said to one person: one who was a disputant in a previous incarnation [gilgul] — when he is reincarnated he becomes left-handed. And the hint to this matter is what is found in the holy Zohar (I, 17a; III, 176a) about Korach who was a disputant: "he wished to exchange the right [kohen] for the left [Levi]." And because of this his punishment when he was reincarnated was to become left-handed — that left was exchanged for right in him. And in the book "Alef Beis" (305) — letter Alef, "truth" — it is written about another matter: one who was a liar in a previous incarnation etc. (306). I also heard from Rabbi Shmuel of Teplik — at the time when he traveled with him to Navoritch (307) etc. — that he said to him once: How did I sleep and how did you sleep — I slept in the matter of a left-handed person. Meaning that during his sleep he was occupied with the matter of the left-handed person. And he mentioned then the matter of the tribe of Benjamin about whom it was said that there were among them seven hundred men left-handed in their right hand (308).

305. RAK: Sefer HaMidos.

306. RAK: Section 48. See Likutay Moharan 66. Likutay Halachos, Choshen Mishpat, Laws of Gift of a Dying Person, section 2. See Avneiha Barzel 46.

307. RAK: Rabbi Shmuel of Teplik served Rabbainu on this journey. (Chayai Moharan, His Journey to Navoritch, 1, 3).

308. RAK: Judges 20:16. See Likutay Moharan Tinyana 77. Benjamin is the aspect of tefillin, and tefillin are bound on the left hand.

In Likutay Tinyana section 78 regarding the conduct of simplicity etc., "for sometimes the Tzadik is completely simple — what is called prostik" etc. — see there. There is much to tell about how and in what manner this Torah was said — but it is impossible to describe in writing everything that occurred in this matter. But even so I will record what is possible (309).

Know that this Torah was said on Shabbas Nachamu [Shabbas of Consolation, the Shabbas after the Ninth of Av] in Uman, close to his passing (310). And the event was as follows: at that time close by, he entered to another dwelling where he passed away (311). And that dwelling was very good for him to sit in, for he had there breadth of space and good air, as there was a garden before the windows. But the dwelling belonged to such and such. And close to Shabbas Nachamu he entered there. And on that Shabbas a number of both new and old followers gathered who came to him for the holy Shabbas, and there was a large gathering.

And on holy Shabbas eve he entered from his room to the house where the world was gathered. And he was very very weak — almost without the strength to speak. And immediately he made Kiddush on the cup. And after Kiddush he sat by the table and did not immediately return to his room as was always his custom at gathering times. And he sat with great weakness and began to speak and converse a little with weakness and great fatigue.

He answered and said: Why do you travel to me? Do I know anything now at all?! (312) When I say Torah you have reason to travel and come to me — but now, for what did you come? Do I not know anything now at all?! For I am now completely "prostik" [simple, ordinary]. And he went on at length with this discourse and repeated and tripled many times that he knows nothing at all and that he is only a completely simple person and that he is "prostik." And he said then that he is sustaining himself now only with what he had been in the Land of Israel (313). And he went on at length with this discourse that in truth he truly knows nothing at all — and that he is only completely "prostik" — only he sustains himself with what he had been in the Land of Israel (314).