אות - רלד

[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."