אות - קנב

In Likutay Tinyana section 78 regarding the conduct of simplicity etc., "for sometimes the Tzadik is completely simple — what is called prostik" etc. — see there. There is much to tell about how and in what manner this Torah was said — but it is impossible to describe in writing everything that occurred in this matter. But even so I will record what is possible (309). Know that this Torah was said on Shabbas Nachamu [Shabbas of Consolation, the Shabbas after the Ninth of Av] in Uman, close to his passing (310). And the event was as follows: at that time close by, he entered to another dwelling where he passed away (311). And that dwelling was very good for him to sit in, for he had there breadth of space and good air, as there was a garden before the windows. But the dwelling belonged to such and such. And close to Shabbas Nachamu he entered there. And on that Shabbas a number of both new and old followers gathered who came to him for the holy Shabbas, and there was a large gathering. And on holy Shabbas eve he entered from his room to the house where the world was gathered. And he was very very weak — almost without the strength to speak. And immediately he made Kiddush on the cup. And after Kiddush he sat by the table and did not immediately return to his room as was always his custom at gathering times. And he sat with great weakness and began to speak and converse a little with weakness and great fatigue. He answered and said: Why do you travel to me? Do I know anything now at all?! (312) When I say Torah you have reason to travel and come to me — but now, for what did you come? Do I not know anything now at all?! For I am now completely "prostik" [simple, ordinary]. And he went on at length with this discourse and repeated and tripled many times that he knows nothing at all and that he is only a completely simple person and that he is "prostik." And he said then that he is sustaining himself now only with what he had been in the Land of Israel (313). And he went on at length with this discourse that in truth he truly knows nothing at all — and that he is only completely "prostik" — only he sustains himself with what he had been in the Land of Israel (314). And from within this discourse he began to speak and explain the entire awesome matter — how he sustains himself in the time of simplicity from the way of the Land of Israel. And that through this they sustain all the simple ones of the world (what is called "prostakis") — whether scholars and Torah masters when they are idle from Torah; whether simple people who are complete "prostakis." Even the nations of the world need to receive vitality etc. etc. — all as is explained in the section mentioned above — see there well. And included in this is what is contained about his entering the aforementioned dwelling, for it is explained there: "And also now here in the Diaspora, Israel sometimes come to a place etc., and Israel come there and conquer the place and sanctify it so that it becomes a Jewish place — this is also the aspect of the Land of Israel." And one could say "you are robbers" etc. — but through "the power of His deeds" (Psalms 111:6) — through this we have the power to conquer the entire world and sanctify it with the holiness of Israel. For He blessed He created it, and with His will He gave it to them, and with His will He took it from them and gave it to us etc. (Rashi on Bereishis 1:1 mentioned) — as is well explained there. And he completed the entire matter of that Torah. And afterward he came in great joy and commanded to sing "Azammer Bishvachin" immediately (315) before the washing of the hands for the meal (which was his way always to sing after the blessing of HaMotzi). And even in those times when he was very weak, usually there was no singing at all — but now from the greatness of the joy he commanded to sing immediately. And he himself was singing together with us. And afterward he spoke and conversed with us much in great joy and in true wonderful and awesome charm. And he sat the entire meal in great joy and spoke and conversed much with us and greatly strengthened us very very much in many many forms of speech — and some of this is printed. And then he cried out from the depth of the heart: "Gevald! Zait aich nit meyaesh!" [Oh! Do not despair yourselves!]. And he said in this language: "Kein yiush iz gar nit farhandn!" [There is no such thing as despair at all!] (316). And it is impossible to describe the hints he hinted to us through his holy movements — how to be strengthened without end and limit. And he boasted about himself that he is now in great joy. And he said that he is in fear and in joy. And he said in German: "Ich bin haynt frum freylach" [I am today pious and joyful]. And to describe and explain the true charm and beauty and splendor and holiness and fear and joy of that Shabbas — all the skins of Nevayos rams would not suffice to explain it. And then we saw the salvation of Hashem and His wonders and His mighty awesome acts — that He takes pity on His people Israel at all times, that from within such concealment and hiddenness as this it turned to such a will: that at first he truly did not know anything at all, and from within such "not knowing" there came such a revelation. And if in truth we do not know anything at all about his holy matter — especially in the matter of his "not knowing" which is a very deep and hidden matter. And he himself said that his "not knowing" is a novelty greater than his knowing, as is explained elsewhere (317). But even so — in the little that flickers in our understanding, we saw then wonders and awesome things that it is impossible to explain and tell. And the essential thing is what we saw — Hashem's salvation, that He took pity on us in His simple mercies and revealed to us these things, which were enlivening us and greatly strengthening us without measure and reckoning each and every one of those sitting there. And every one of them felt that he alone was being spoken to and that all the matters reach him alone. And also in His great kindness we have already merited to enliven many people with these matters. And his words are still living and enduring and faithful and beloved forever — they enliven many souls. What shall I say — His kindness has overcome us and the truth of Hashem is forever. And afterward on Sunday when I wrote this Torah, and afterward I brought the writing before him. And he held it in his hand with weak hands, and because of this it fell from his hand outside on the earth before the window — he was looking out through to the garden. And I lifted the writing and again delivered it into his holy hand, and he looked and saw all that was written until the end. Afterward he answered and said: What is this you wrote? I was speaking to myself! (in German: "Vos hostu da oif gishribn? Dos hob ich mir azoy gishmuzt.") And these words are ancient. The writer says — dear reader: look well at the Torah related to this story in Likutay Tinyana section 78 beginning "Vaeschanan" etc. — and then you will understand this story well and it will be pleasant to your soul forever. 309. RAK: See Yemei Moharnat 35. Chayai Moharan, His Sojourn in Uman, 31. 310. RAK: Rabbainu arrived in Uman on the 5th of Iyar 5570. Shabbas Nachamu in that year fell on the 11th of Av. 311. RAK: In Yemei Moharnat 36 it is written: the landlord of the house where he stayed — was a notorious wicked man who was then in Petersburg. But his household members admitted him there. 312. RAK: See Shivchay HaRan 33. 313. RAK: See above 11. 314. RAK: Ibid. 13. 315. RAK: A Shabbas eve zemer [table song] composed by the Ari HaKadosh. Rabbainu composed a melody for it. 316. RAK: In Chayai Moharan, Discourses Connected to the Teachings, 49, it is written that Rabbainu earlier said: "Men tor zich nisht meyaesh zayn, gevald!" etc. (One must not despair, gevald!) — and he drew out the word "gevald" greatly as one who warns and cries from the depths of the heart. 317. RAK: Chayai Moharan, Greatness of His Attainment, 42.