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RABBI NACHM AN’S
WISDOM
RABBI NACHMAN’S
WISDOM
Shevachay HaRan
Sichos HaRan
By RABBI NATHAN OF NEMIROV

A Disciple of Rabbi Nachman
Translated and Annotated by

RABBI ARYEH KAPLAN
Edited by Rabbi Zvi A rylh R osemfelo
‫הועתק והוכנס לאינטרנט‬

www.hebrewbooks.org
‫ע״י היים תשס״ח‬
TABLE OF CX)NTENTS
Translator’s Preface ...............................................................................

PART ONE:
Page
Compiler’s Introduction ................................................................... 1
The Praise of Rabbi Nachman (Shevachay HaRan) ................ 5
The Account of Rabbi Nachman's Pilgrimage to the Land of Israel 31
PART TWO:
The Wisdom of Rabbi Nachman (Sichos HaRan) . . 103
Conversations Previously Existing Only in Manuscript . 254
Conversations Relating to the Rebbe's Lessons . . . 259
The T a le s ........................................................................... 284
Other Teachings . .................................................. 293
The Rebbe’s Devotion . . ............................ 303
His Attainment . ............................................ 314
His Opposition ........................................................... 347
On Avoiding Speculation................................................ 351
Meditation ....................................................................... 364
Conversations ..................................................................... 370
APPENDIXES:
A. The Life of Rabbi Nachman ............................................... 429
B. A History of This Work . .......................................... 449
C. On Breslov ........................................................................... 455
INDEX ................................................................................................... 457
Facing
Page
MAPS, CHARTS AND ILLUSTRATIONS:
The Ukraine: Where Rabbi Nachman Lived ................................
A Map of Rabbi Nachman’s Pilgrimage ........................................ 33
Rabbi Nachman’s Family Tree .................................................... 431
Rabbi Nachman’s Chair ............................................................... 446
His Burial Place ............................................................................... 447
TRANSLATOR'S PREFACE
It seems that it is more than coincidence that I am writing

this introduction on the 200th anniversary of Rabbi Nachman’s
birth. The more one studies his life, the more one realizes
that everything he touched was filled with significance.
Rabbi Nachman is one of the best known and most often
quoted of the Chassidic masters. A great-grandson of the Baal
Shem Tov, he added an entirely new dimension to Chassidic
teachings. Even after two centuries, his teachings have a meaning-
fill message. Now, as before, he speaks to seeking generations.
To some. Rabbi Nachman is best known by his stories.
These may be counted among the great classics of world
literature, possessing profound depth that speaks to the very soul.
To others. Rabbi Nachman is the Great Kabbalist. His
teachings shed light on some of the deepest mysteries, while
at the same time enhancing them with meaning for the most
average individual.
Still others know Rabbi Nachman through his main teach
ings. He stresses Hisbodidus— secluded prayer before G-d. He
taught that one should never lose hope, and that good points
are to be found in even the most debased individuals. His
doctrine was one of joy, stressing that a man must find cause
for happiness in everything that befalls him.
To his followers, however. Rabbi Nachman is more than
all this. He is “the Rebbe”— the teacher, the guide, the master.
His teachings are not the abstract thoughts of a past generation,
but living words of inspiration and wisdom for life today.
This work is ,a translation of Shevachay HaRan and Sichos
HaRan, a combined work that was first published several
years after his passing. It contains his most often quoted teachings,
its subjects ranging from simple everyday advice to the most
esoretic Kabbalistic mysteries. It is where the Rebbe presents
a way of life that has both depth and meaning.
Herein is told
an infintesimal portion
of the awesome holiness of our Rebbe;
may a Tzadik’s memory be a blessing,
his goodness, his piety,
and his holy ways in serving G-d.
Also recounted is his pilgrimage

to the Holy Land.
He is the Rebbe, the sainted Gaon,

the holy Tzadik, foundation of the world,
his eminence, our lord and master,
the precious exalted lamp,
the treasured concealed light —
his g l’orious holy name is
RABRI NACHMAN OF BRESLOV,
may the memory of the holy Tzadik be a blessing;
his praise is hushed —
Author of the Likutey Mobaraii
and other sacred worics.
‫ב״ה‪.‬‬
‫ספר‬
‫שבחי הר״נ‬
‫בו יטרפד מעט מזעיר קדושת רביני הקדוש והגורד‬
‫זצ״ל‪ .‬וחטידתו ופרישתו חעזעותיו הקדושות‬
‫בעבודת ה׳ ‪:‬‬
‫הקדושה‬ ‫גם סדר נסיעתו‬
‫מאת הרב הה״ג הקתש צדיק יסוד עולם כבוד‬

‫אדונינו מדר בוצינא עילאה רבא דקירא אור הגנוז‬
‫והנעלם כק״ש מוהר״ר נ ח מן זצוק״ל לו דומיה‬
‫תהלה בעל המחבר ספר לקוטי מוהר״נ ושאר‬
‫ספריו הקדושים‪:‬‬
‫הובא לדפוס‬
‫ע״י חסידי ברסלב‬
‫שנתת של״ו לפ׳׳ק‬
‫‪O riginal H ebrew T itle Page‬‬

INTRODUCTION
I, Rabbi Nathan, son •of Rabbi Naftali Hertz of

Nemerov, fully realize than an account of our awesome
holy Rebbe’s life should be written.
I have therefore recorded a small portion of his
saintly ways, from his earliest perception until his de
parture from this world in peace. I myself heard some
of these accounts from the Rebbe’s holy lips. Others
were gleaned from those who knew him during his
lifetime. Much of what is written here was seen with
my own eyes.
The Rebbe had much opposition, and I know fully
well that many will not believe these accounts. I will
not let this deter me. Many people yearn for these
words and have urged me to publish this volume.
Deep inside, my heart tells me that these words
should be published for the sake of those who would
follow them. It does not matter who initiated them—
they are obviously pure and holy ways. How can I
withhold this volume from those who sincerely thirst
for it ‫ז‬
The truth is its own witness. Look at the Rebbe’s
writings with an unprejudiced eye and you yourself
will see that he revealed concepts that cannot be per
ceived with the unaided human intellect. These teach
ings could only be attained from the highest source
through holiness and purity.
2 R abbi N a ch m a n ’s W isdom
It is impossible to go into further detail. Anything

more would only be superfluous. As people say, “ It ia
either unnecessary, or else it is futile.”
At first my heart beat with uncertainty and I did
not know which path to follow. Then I resolved that
I would write freely, no matter what the'consequences,
“ that future generations might know . . . and arise and
tell it to their children.” ‫ י‬They will see this book and
walk in the footsteps marked along these paths.
It is self evident that these ways are precious and
holy. Every man can follow them and bring himself
close to G-d; for they apply to everyone, great and
small alike.
No matter how low you are, you can follow the
paths charted here. Have pity on your soul and consider
your true purpose, and you will be worthy of eternal
life, soaring like the Children of the Highest Abode.*
Just be firm in your conviction, like a firmly driven
stake that cannot be moved, never straying from the
path mapped out in this book.
What we have recorded here is less than a drop in
the ocean of the Bebbe’s great holiness and outstanding
quality. They tower high above, in a place where human
intellect cannot penetrate.
We have no desire to retell any of the Bebbe’8
miracles and wonders. Our only concern is to present
ideas that can bring others closer to G-d, Let them
read this and learn a way.
Every one who saw our manuscripts praised them
very highly. Their hearts were touched with a closeness
to G-d and they urged me to publish them. They pre-
1. Ps. 78:6.
2. Bnai Aliyah. Cf. Succah 43b. Sanhedrin 97b.
I n tbodtjotioit 3
vailed upon me with words ^ until I was bound to com

plete this task.
May Q‫־‬-d have mercy on us, and may we be worthy
to walk in the ways of our fathers who served their
Master with awe, until Zion and Jerusalem are rebuilt
and all Israel shall fly like doves to their cotes. ^ May
this be in our days. Amen.
3. Ezek. 53:13.
4. ba. 60:5.
*‫מים עמורןים דכרי פי אח‬
The words of a man’s mouth are as deep waters,
‫נחל ניגע מקור חכמה‬
A FLOWING BROOK, A FO U N TAIN OF WISDOM.
Proverbs 18:4
PART I
THE PRAISE OF RABBI

NACHMAN
Shevachay HaRan
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The Ukraine: Where Rabbi Nachman Lived

‫ ס‬S k v in
^ T ‫ו‬tyav
ZLATJPOLIA
THE PRAISE OF RABBI NACHMAN
1. As a small child, the Rebbe decided that he would

detach himself completely from this world. His first
step would be to stop having any pleasure from eating.
Realizing that he was still growing and could not give
up regular meals, he decided that he would swallow his
food without chewing it. In this manner he would not
derive any pleasure from it. He continued doing this
until his throat became completely swollen.
When the Rebbe recounted this, he mentioned that
he was only six years old at the time.
We once heard of a great Tzadik who swallowed
his food without chewing it, and this was considered
very unique. The Rebbe did this when he was just a
child.
2. As a young child, the Rebbe wanted to literally

fulfill the verse (Ps. 16:8), “ I have set G-d before me
constantly.” He continually tried to depict G-d’s inef
fable Name' before his eyes, even while studying with
his tutor. His thoughts were so occupied that he often
did not know his lessons, making his teacher very
angry.
Despite this, the Rebbe acted like a normal child
1. The four letters of the Tetragrammaton, Yud Key Vav Key.

6 B a b b i N a c h m a n ' s W isd o m
his age, playing, jumping and taking walks. But he

was also very constant in the above practice.
3. When he became Bar Mitzvah his uncle, the

holy Rabbi Ephraim of Sudylkov ^ called him and pro
nounced over him the verse (Ps. 2:7), “ Today I have
become your father This speaks of the day a person
becomes Bar Mitzvah, as discussed in the sacred
literature.^ His uncle then spoke to him briefly regard
ing religious devotion and these words were as dear
to the Rebbe as finding a great treasure ^
The Rebbe was married soon after this.^ Imme
diately after the wedding, he burned with enthusiasm,
deeply yearning to serve G-d. Day by day, he went
further and further along this path of devotion.
4. While still a child, the Rebhe began devoting

every possible moment to his sacred studies. He would
pay his tutor three silver coins ° out of his own pocket
for each page of Gemorah ‫ י‬taught. This was in addition
2. On his thirteenth birthday. Rabbi Nachman was born on the

Sabbath of Rosh Chodesh, the first of Nissan, 5532 (1772), and therefore
his Bar Mitzvah occurred on Rosh Chodesh Nissan, 5545 (1785). This
also occurred on a Sabbath, during the reading of VaYikra.
3. Rabbi Moshe Chaim Ephriam (1746-1800), grandson and dis
ciple of the Baal Shem Tov, and author of Degel Machneh Ephriam
(“The Flag of Ephraim's Camp”).
4. Cf Rash! ad loc. that this infers leadership of Israel.
5. Cf. Zohar Chadash 10c.
6. Heb. Ps. 119: 162.
7. Rabbi Nachman was married to Sashia, daughter of Rabbi
Ephriam of Ossatin. The wedding took place in the nearby city of
Medvedevka. See Appendix A.
8. Hebrew; Gedolim, that is, “large coins.”
9. The second part of the Talmud, completed in the year 505 c.e.
by Mar bar Rav Ashi and Meremar in Babylon. This was the main
curriculum of a Jewish scholar.
H i s P baises 7
to the regular tuition paid by his father. The Bebbe

would add his own bonus for each page in order that his
tutor exert himself to teach him many pages each day.
The Bebbe’s plan was successful, and his tutor taught
him a considerable amount every day, collecting his
three extra coins for each page.
5. This is the way the Bebbe served G-d. Ail his

devotion was concealed to such an extent that net a
single person knew about it. He kept everything well
hidden, cloaked in great secrecy.
At first, the Bebbe’s way of serving G-d was one
of extreme simplicity. He did not resort to any sophist!-
cation, but walked a very uncomplicated path.
When the Bebbe was involved in his devotions,
everything he did required great toil and effort. No
form of devotion came easily, and the Bebbe literally
had to lay down his life in many cases. Each thing
required tremendous effort, and he had to work hard
each time he wanted to do something to serve G-d. He
fell a thousand times, but each time he picked him self
up again and served G-d anew.
The most diflBcult thing was to begin serving G-d
and accept the yoke of true devotion. Each time he
would begin, he would find himself falling. He would
then begin anew and stumble yet another time. This
occurred countless times, over and over again.
Finally the Bebbe resolved to stand fast and main
tain his foothold without paying attention to anything
else in the world. From then on, his heart was firm in
its devotion to G-d. But even so, he went up and down
very many times.
But by then he was determined that he would never
abandon his devotion, no matter how many times he
8 B abbi N aohm ak ' s W isd ok
fell. No matter what happened, he would remain de

voted to G-d to the very best of his ability.
6. The Rebbe became accustomed to constantly

begin anew. Whenever he fell from his particular level,
he did not give up. He would simply say, “ I will begin
anew. I will act as if I am just beginning to devote
myself to G-d and this is the very first time.”
This happened time and again, and each time he
would start all over again. He would often begin anew
many times in a single day. For even in the course
of a day there were many times when he would fall
away from his high level of devotion. But each time
he would start again, no matter how many times it
happened, even within a single day.'°
7. The Rebbe devoted every available moment to

his sacred studies. He spent much time studying the
Talmud, the Codes, the Bible, the Eyen Yaakov " and
the mystical books of the Zohar the Tikkuney
Zohar ”, and the writings of the holy Ari He also
delved into many other sacred works, especially those
involving Musar
The Rebbe said that his father’s library contained
10. See below, Sichos 48.

11. “The Well of Jacob,” a compilation of all the portions of
the Talmud not dealing with legal questions.
12. The classic of Kabbalistic literature, written by Rabbi Shimon
bar Yochai in the second century c.e.
13. “Emendations of Zohar," a seventy chapter commentary on
the first word of the Torah. Also written by Rabbi Shimon bar Yochai.
See Siciws 285.
14. Rabbi Isaac Luria (1534-1572, dean of all Kabbalists and leader
of the mystic community in Safed. ARI is an abbreviation of ha-/4shkenazi
Rabbi /saac.
15. Books involving devotion and morality.
H is P baises 9
all the small Musar books, and that he went through

every one. He also spent much time with the Rcishis
Chochmah stating that he reread this remarkable
work countless times.
The Rebbe’s unique expertise in all sacred
literature was obvious. He was particularly unique
in his knowledge of the Bible, the Eyen Yaakov, the
A ri’s writings, and the Zohar and Tikkuney Zohar,
where literally no one could be compared to him.
He was fluent in the entire Torah. He could quote
anything in the sacred literature as if the book was
opened in front of him. It was like a table set before
him, where he could see everything and choose what he
desired. The entire scope of our sacred literature was
like this, standing ready before his mind’s eyes to be
used whenever he desired. This can be seen to some
extent in the Eebbe’s writings.
8. The Rebbe told us that all his studies required

great effort.
When he began learning the Mishneh ’’ as a young
child, he found it impossible to understand. He wept
and wept until he was able to understand the Mishneh
by himself.
Later, when he studied more advanced works, he
again found himself unable to comprehend them. And
again he cried bitterly until he was worthy of under
standing. This was even true of such esoteric studies
as the Zohar and the writings of the Ari, where under
standing only came after long and bitter weeping.
16. “The Beginning of Wisdom,” one of the great Kabbalistic Musar
classics, written by Rabbi Eliahu DiVadish of the Ari’s school in 1575.
17. The earlier part of the Talmud, completed by'Habbi Yehudah
the prifice in 204 c.e. This was usually the first thing a child studied
after completing the Torah.
10 R a bbi N a c h m a n ’s W isd o m
9. The Rebbe engaged in very many fasts. Even

while btill in liis teens he fasted from Sabbath to
Sabbath many times.’® There were occasions when he
fasted from Sabbath to Sabbath twice in succession.
Although the Rebbe was a child of delights ”,
raised in comfort, he was very thin. Still, he would
disregard himself completely, fasting and mortifying
himself in every possible way. Once he fasted, from
Sabbath to Sabbath 18 times in a single year.
10. The main way the Rebbe attained what he did

was simply through prayer and supplication before
G‫־‬d. He was very consistent in this. He would beg and
plead in every way possible, asking that G-d have mercy
and make him worthy of true devotion and closeness.
The thing that helped him most was his prayers
in the language he usually spoke, which was Yiddish.
He would find a secluded place and set it aside to ex
press his thoughts to G‫־‬d.
Speaking in his own language, he would beg and
plead before G-d. He would make use of all sorts of
arguments and logic, crying that it was fitting that G-d
draw him close and help him in his devotion. He kept
this up constantly, spending days and years engaged
in such prayer.
His father’s house had a small garret, partitioned
off as a storehouse for hay and feed. Here young Rabbi
Nachman would hide himself, chanting the Psalms and
screaming quietly,’'“ begging G-d that he be worthy of
drawing himself close to Him.
18. See Sichos 160, 161.

19. Sec Jer. 31: 19.
20. See Sichos 16.
H is P raises 11
Besides this, the Rehhe made use of every pub

lished prayer he could find. He went through all the
books of prayers available, and there was not a prayer
that he did not repeat countless times. He recited them
all, the Psalms, the Shaarey Tzion,^' the prayers print
ed in the large Sidurim. He poured out his heart
in every possible prayer and supplication, even those
printed in Yiddish for women. Not a single one was
omitted.
The Rebbe also had the custom of reciting all the
supplications following each day’s Maamodos}^ He
would say the prayers for all seven days of the week
at one time.
He also had the practice of chanting only the
verses in the Psalms speaking of prayer and the cry to
G-d. He would go through the entire Book of Psalms
in one stretch, saying only these verses and leaving
out the rest.
But beyond all this, the main thing was his own
prayers, emanating from his heart in his own language.
He would pray and argue before G-d, making up peti
tions and arguments as he went along. He would beg
and plead that G-d make him worthy of true devotion.
It was prayers such as these that helped the Rebbe
achieve his greatness. We heard this explicitly from
the Rebbe’s owti holy lips.
11. When the Rebbe was speaking before G-d,

petitions and supplications would pour forth from his
21. “The Gates of Zion,” a book of devotional prayers compiled

by the Kabbalist Rabbi Nathan Nateh Hanover and hrst published in
Prague in 1662.
22 A compilation of readings from the Bible and Talmud for
each day of the week. In his prayer book. Rabbi Yaakov Emden states
that nothing is known of the origin of the Maamados.
12 R a b b i N a c h m a n ’s W isd o m
heart, and he would often bring up some particularly

good argument, or compose an especially fitting and
well ordered prayer. He would take the prayers he
particularly liked and preserve them in writing. These
he would repeat many times.
These conversations with G‫־‬d were the Rebbe’s
most common practice. All his prayers had one single
focus, that he should we worthy of drawing himself
close to G-d. On many occasions he literally demanded
this of G-d.
12. Still, it always seemed to the Rebbe that all

his prayers were being disregarded. He was sure that
he was not wanted at all, and was being pushed further
and further from any true devotion. For he saw the
days and years passing, and he still felt far from G-d.
After all his prayers, he felt that he had not been
worthy of drawing close to G-d at all. It was as if his
words were never heard, and he had been totally
ignored all this time. It seemed as everything was being
done to push him away from G-d.
But the Rebbe’s resolve remained firm and he did
not abandon his ground. It was not easy, for there were
many things to discourage him. He prayed and pleaded
before G-d, begging to be worthy of true devotion, and
still he saw no results. He felt as if he was being totally
ignored.
There were times when he became discouraged and
let his conversations with G-d lapse for several days.
But then he would remind himself that he should be
ashamed for criticizing G-d’s ways. He said to himself,
“ G-d is truly merciful and compassionate . . . He cer
tainly wants to draw me near to him . . . ”
He was then able to again strengthen his resolve.
H is P baises 13
He would again begin anew, pleading and speaking

before G‫־‬d. This happened very many times. “
13. The Rebbe used to engage in all sorts of

simple devotions. lYhen it came to serving G‫־‬d, he was
utterly without sophistication.
All the Rebbe’s devotions were also completely
hidden. As soon as he found himself in public, he would
make a special effort to do all sorts of childish things
He would run and jump and play so much that no one
would realize how completely he was trying to devote
himself to G-d.
The following childhood custom of the Rebbe il
lustrates both these points. As a young child, he would
often take several silver coins, and have them exchanged
for coppers.^^ He would then secretly enter the syna
gogue through the window, taking along his copy of
the Shaarey Tzion.
He would then joyfully recite the prayer, LeShem
Yichud,^‘‘ petitioning that the elements of G-d’s Name
be united through the good deed he was about to do.
As soon as he finished the prayer, he would take one
copper and place it in the charity box for anonymous
donors.
He would then distract himself, as if he had com
pleted the deed and was ready to leave. Then suddenly,
he would begin again. He would say the LeShem Yichud
23. Lekutey Moharan B 48.

24. This was true even after he was married, when he would
ice skate with the other youths his age. See Avanehah Barzel, Stclios
VeSipunm :^9
25. Hebrew: Tefalim—secondary coins.
26. “For the Sake of the Unification,” a prayer of Kabbalistic
origin. It asks that the letters of G-d's Name, representing the stages
of his emanation, be reunified through the world’s ultimate perfection.
a second time and deposit another copper in the almsbox.

He would then distract himself again and repeat the
process.
The Eebbe would do this again and again until he
had placed every single copper in the donation box,
each time repeating the LeShem Yichud. In this very
simple and unsophisticated manner, he would perform
not one, but many Mitzvos with a single silver coin.
This was the Rebbe’s way. He would serve G-d with
many such simple minded devotions, divorcing himself
of all sophistication. It was not that he was incapable
of sophistication. Nothing could be further from the
truth. For he was an outstanding genius, capable of
great depth, even as a child, as all who knew him could
attest.
But still, he made absolutely no use of his brilliance
when it came to serving G‫־‬d. His devotion would be as
simple as possible. He would study Torah, do good
deeds, and pray and plead in seclusion, expressing his
thoughts before G-d. He required nothing more compli
cated than this.
But this was really the Rebbe’s true genius. He
immediately grasped this most basic principle, that so
phistication is totally unnecessary when one is serving
G-d. This is truly the greatest wisdom‫ ״‬.
The Rebbe spoke of this many times. For one does
not have to be any sort of a genius to serve G-d. All that
He requires is simplicity and sincerity.
14. No religious experience came easily for the

Rebbe. Whenever he served G-d he experienced every
possible hardship.
27. See Lekutei Moharan B 5:15, Sichos 19, note.

H is P raises 15
For example, he initially found it very difficult to

sit alone in a special room for several hours, devoting
himself to G-d. At first this was next to impossible for
him. But instead of merely giving up, he forced himself,
overcoming his basic nature by spending many hours
meditating in his special room.
The same was true of his daily religious obligations.
They burdened him like a heavy yoke, and he often felt
that it would crush him. His difficulties were unimagin
able.
But the Eebbe discovered a way that enabled him
to bear even the heavy yoke of his devotion. Each day
he would say to himeslf, “ I only have this one day. I
will ignore tomorrow and all future days. I only have
this one day alone.”
In this manner, the Eebbe was able to bear the
yoke of his devotion for that day. It was only for one
day, and for just a single day pne can accept all sorts
of burdens. It was only when one day’s devotions were
finished that the Eebbe accepted the next day’s respon
sibilities.
This was the Eebbe’s way. He would only consider
one day at a time. In this manner, he was able to bear
an extremely heavy yoke of devotion, a burden he could
otherwise not endure at all.
For the Eebbe served G-d with all sorts of devotions
requiring great exertion and effort. His routine was so
difficult that it would have been absolutely impossible
had he not considered each day as the only day.
15. The Eebbe used to make frequent use of

vows. He would plan out an order of devotion for each
day, and often at the beginning of the day make a vow
to fulfill it. Then, because of the vow, he would be obliged
to complete his plan regardless of how difficult it was.

This was a very frequent practice“.
The Rebbe made use of all sorts of safeguards to
keep him from particular temptation or bad traits.
Among his many devices was his use of vows. Often
he would make an inviolable oath, holding a sacred ob
ject in his hand just to strengthen his resolve and
keep him from something he wished to avoid.
16. The Rebbe’s holy qualities were very apparent

in his conquest of the universal desire, namely that of
sex.
He told us that he had had countless temptations.
Still, he insisted that sex was not really desirable and cer*
tainly not a difficult test to withstand.
The Rebbe said, “ Any person, Jew or gentile alike,
will not even think of sex as desirable if he is truly wise.
If one knows anatomy and understands bodily functions,
he should be absolutely repulsed by this desire.” He
spoke at length, but unfortunately most of the discussion
was forgotten.
However, the general trend of his conversation was
that the sexual act was ultimately repulsive. He em
phasized this to such an extent that he once flatly said,
“ A man with even the smallest amount of true intelli
gence, will not find this a temptation at all.” “
But there was a time in the Rebbe’s youth when
28. See Avenehah Barzel, Sichos Vesipurim tl5 . When Rabbi

Nathan heard this, he questioned it on the basis of the Talmudic
dictum (Nedarim 20a, Yoreh Deah 203:1) stating that one should not
frequently engage in vows. Rabbi Nachman replied that this only
applies to a hapless schlim mazelnick. Cf. Yoreh Deah 203:7.
29. Shavuos 38b. This refers to grasping a Torah or Tefilin,
cf. Yad Chazakah, Shavuos 11:7, 12; Choshen Mishpat 87:13, 15.
30. See Sichos 51.
H is P baisbs 17
he had not yet subjugated this desire. At this time, he

still had so many fearful sexual temptations that it is
impossible to describe them in detail. In his youth, when
his blood was literally "burning, he had countless trials.
He had many opportunities, and was in great danger
time and again. But he was a stalwart warrior and over
came every evil desire. In this manner, he surmounted
his temptations many times.
Despite this, the Rebbe did not seek to avoid such
temptations. He actually wanted to be tested, and he
prayed to G-d to set temptations before him. This is how
much self confidence he had that he would not rebel
against G-d. For he said, ‘*^How can one sin and disobey
G-d, unless he is literally insane? But with just a little
common sense all temptations can be overcome.” So
firmly was the Rebbe’s heart resolved toward G-d.
"With all this, the temptations were very real, and
at the time, the Rebbe was in great peril. He would cry
out to G-d, again and again, until he was able to sur
mount this evil.
Difficult as his trials were, the Rebbe still did not
attempt to avoid them. Countless times he battled with
his passions, until G-d helped him and he was able to
subjugate his impulse completely.
The Rebbe finally destroyed the fiery chamber of
this universal desire completely. He then became very
holy, totally separating himself from such pleasures.
His separation was absolute, a great and awesome level
of holiness.
The Rebbe said, “ The forces of evil would concede
me everything if I would only go along with this. I
31. Shevachay Mohanm 3• ( # 3).

18 R a b b i N a c h m a n ' s W isd o m
will concede to everything else, but this one thing I will

surmount completely.”
The Evil One was willing to let the Rebbe overcome
every single desire, as long as the Rebbe conceded to one
thing. In all probability this refers to sex, the most uni
versal temptation. But the Rebbe said that he would
do the opposite. He would ignore his other desires and
not w'ork to control them at all. But the sexual desire
he would eradicate completely.
This is actually how the Rebbe began. At first he
directed all his effort toward this one goal, to annihilate
every vestige of sexual desire. He totally ignored such
pleasures as eating, making no effort at all to subdue
them. Indeed, he would eat very much, even more than
most people. He said, “ At that time, I was drawing all
my desires into my appetite for food.” But later, even
this appetite was subdued.
But do not think that such self control was a simple
matter. In order to gain total control over his sexual
instincts, the Rebbe had to battle countless temptations.
It required many days and years of praying and begging
and pouring out his heart before G-d, pleading that He
rescue him from this desire.
The Rebbe continued along this path until he was
able to withstand all temptation. He sanctified himself
to such a degree that his total separation from this
desire cannot be imagined. In the end, he was worthy of
totally subjugating it.
He worked on himself until he actually found it
diflScult to understand how people could consider this
desire difficult to control. For to him it was no longer
any temptation at all.
32. Chayay Moharan 22a (:^1 2 ).

H is P baises 19
The Rebbe discussed this with us very often, telling

us how he annihilated this desire and actually made him
self be repulsed by it. He said, “ It is impossible to speak
to people about this. They have already defiled them
selves. This is so intermingled with their blood that it
has become part of their very minds. And so, they can
not comprehend this. It cannot enter their heart. They
do not know that a person can have so much self control
that he is actually repelled by sex.”
But enough said. One who has any true intelligence
at all can easily condition himself to reject this desire
completely. For the Rebbe said that this is no temptation
at all for the truly intelligent man.
The Rebbe once said, “ there must be a secret mean
ing in all this. For it is really no desire at all.”
He took pride in totally overcoming this instinct.
For when it came to this he was a very holy and awesome
individual.
He said, “ I do not have any feeling of desire at all.
Men and women are all the same to me.” When he came
in contact with a woman, he never even had an untoward
thought. ”
17. The Rebbe said, “ The true Tzadik has such a

degree of self control that even marital relations do
not give him any pleasure. He is so far removed from
these instincts that they cause him as much suffering
as that of a child when circumcised. The Tzadik has
sUch anguish and even more. For an infant does not
realize what is happening. But the Tzadik has full reali
zation, and therefore suffers even greater pain.
The Rebbe considered this a simple accomplish-
33. Cf. Kesubos 17a.

ment. He said, “ Every person can attain this level.”

And from the way he said it, it was apparent that his
own holiness was very much greater.
18. The Rebbe said, “ to me men and women are

alike.” For he did not have a single wayward thought
when looking at a woman. To him, it was no different
than looking at a man.
He once said, “ I am afraid of neither woman nor
angel.” This requires explanation. A person may totally
cleanse himself of evil thoughts. However, as long as
he has the slightest fear of such thoughts, he is still not
absolutely cleansed. This slight fear is a sign that he has
not yet attained absolute purity. Therefore, he must
fear an angel.
This was the Rebbe’s meaning. He had no reason
to fear his thoughts, and therefore he did not fear any
angel.
To some degree this is alluded to in the words of
our sages, where the saintly Rav Amram said to an
angel, “ I am flesh and you are fire, and I am better than
you.” ^^ The Rebbe explains this excerpt in the Lekutey
Moharan. Read his words carefully and you will under
stand
34. Kiddushin 81a.

35. Lekutey Moharan B 1:2. It is explained there that man's
dominion over the angels results from his attachment to the root of
all Jewish souls. This is accomplished only by total subjugation of
the sexual impulse. This is the meaning of 'T am flesh . . . . ” The
Aramaic word for flesh BiSRA, which contains the initial letters of
the Midrashic statement Shishim Rivoa Be-keres Achas—“Sixty myriads
in one womb.” (Shir Hashirim Rabbah 4:2) This alludes to the source
of souls from which the 600,000 Jewish souls emanate. The very flesh
(Bisra) of thp Tzadik is so purified that it is connected to the root
of souls.
H is P b aises 21
19. During his childhood, the Rebbe constantly

visited the grave of the holy Baal Shem Tov. He would
speak to his great-grandfather and ask him to help him
draw close to G-d.
He would go at night, even during the great winter
frosts. After leaving the gravesite, he would immerse in
the Mikvah.^^
The town of Medzebodz, where the Rebbe lived as
a child, had two Mikvahs. One was inside the bathhouse,
and the other in the outside courtyard. The Rebbe al
ways chose to immerse in the outside Mikvah. This was
even true during the great frosts, when he was
thoroughly chilled from his trip to the Baal Shem Tov’8
grave.
It was a long walk from the Rebbe’s house to the
cemetery. Then the Rebbe could spend a long time at
the grave. After this he had another long walk to the
Mikvah. He would arrive there frozen, but would still
use the outdoor Mikvah. He forced himself to do this
in order to gain total self-mastery. All this took place
late at night whep he could not be seen.
I heard this from another, who heard it from the
Rebbe’s own holy lips. When he did this, the Rebbe was
no more than six years old.
The Rebbe concealed his devotions to such an eitent
that it often had humorous results. One icy winter morn
ing he attended the Mikvah, and returned to the syna
gogue with dripping wet Peyos The people looked•, at
36. A special ritual pool used for purification, prescribed in Lev.

11:32, cf. Sifra ad loc., Yad Chazakah, Mikvaos 1:2. He may have
immersed upon returning from the cemetery because it is normally
considered an unclean place.
37. Long sidelocks grown in accordance to Kabbalistic inter
pretation of Lev. 19:27. Cf. Likutey Torah HaAri and Shaar HaMitzvds
aU loc.
him with surprise, wondering why his hair was wet.

They never imagined that such a young child was attend
ing the Mikvah, and thought that he had washed his
hair. But to wash one’s hair early in the morning on
such a frigid day seemed ludicrous, and they dismissed
this as another one of his childish ways. No one ever
imagined the truth, so completely did he conceal his
devotions.
The same was true of his many great fasts. Not a
single person knew about them, not even his parents
and relatives. Only his wife knew that he was not taking
his meals, and he made her swear not to reveal it. The
Rehbe used every device possible to conceal his fasts,
so that no one knew of them at all
20. When the Rehbe left Medziboz and went to

live with his father-in-law ”, there w ere. still many
occasions when he wanted to speak to the Baal Shem
Tov. Since he could not actually visit his grave, he
would go to the grave of the renowned Rabbi Yeshiah
of Yanov in the nearby city of Smela‫ ״‬. He would ask
the famed Tzadik to transmit his message to the Baal
Shem Tov, telling him what he needed
21. The Rehbe had another great battle in sub

duing his enjoyment for food. At first he made no
38. Sec Stchos 160-162.

39. In Ossatin, where be lived between the ages of 13 and 18.
See Chayay Moharan 25b (4^2), 26a ( # 5 ) , Sichos 117.
40. Rabbi Yeshiah was a leading disciple of the Baal Shem Tov,
and was the one to whom he entrusted his ethical will Tzavaas HaBacd
Shem Tov. The traditional date ascribed to his death is 22 lyar, SS34
(Nfay 21, 1794), but this must be emended to an earlier date on the
basis of what is written here. Rabbi Nachman left Ossatin around 1790.
41. This was also carried out with great secrecy, see Avenehah
Barzel, Sichos VeSipurim ^ 1 4 .
H is P baisbs 23
effort at all to control his appetite. When‫ ׳‬he began

working on it he found the task most difficult. The sub
jection of his sense of taste seemed so formidable that
it seemed that he could overcome every desire but this.
No matter how much he tried to separate himself from
worldly pleasures, it seemed that his appetite for food
would remain. The power of this desire was so strong
that it appeared impossible to control.
But the Rebbe stood fast and overcame this instinct
too, destroying his appetite for food completely. His
great holiness when it came to eating was obvious
and well known. It seemed as if he ate nothing at all.
He actually reached a point where he had to compel
himself to eat anything. He had to force himself with
all his strength in order to partake of the barest mini
mum required to sustain life.
The Rebbe said that when he first began, he would
force himself to eat less than usual. When he became
accustomed to this, he would again compel himself to
eat less. When he realized that he was still deriving en
joyment from this reduced amount, he would subdue his
appetite and eat still less. Again he felt some pleasure,
and so he made his portions smaller yet. He continued
doing this until he had reduced the amount he ate to an
absolute minimum. It is impossible to imagine how he
even lived on such a small amount.
The Rebbe realized that even this very small amount
that he ate gave him some pleasure. He girded himself
and subdued even this small enjoyment. He continued in
this manner until he literally did not derive any pleasure
at all from eating.
When he abandoned‫־‬this desire, he reached a state
of ultimate holiness, no longer deriving any pleasure
whatsoever from the physical world.
24 R a b b i N a CHMa i i ’s W isdom ;
At first, when the Rebbe separated himself from the

pleasure of taste, he found it almost impossible to eat
at all. But from his words it appears that later he was
able to eat with absolute holiness.
He no longer derived any pleasure, no matter how
much he ate. But in the beginning, he accustomed him
self to eat very little, and even eating this was an
arduous task.
The Rebbe told us that he first began to eat again
when he was at sea during his pilgrimage to the Holy
Land. He saw that he could not otherwise sustain his
life, and so he forced himself to eat a little. From then
on, he would eat a small amount of food. But until that
time, he did not even eat that much. And even‫־‬though
the amount he ate while at sea was still very little,
what he ate previously was even much less.
The Rebbe’s pilgrimage to Israel is a long story
in itself. He suffered bitterly, both coming and going.
It took much effort and risk, overcoming many frustra
tions, before he was worthy of setting foot in the Holy
Land. This will be recounted in the next section, but only
to a very small extent. We will tell a little of the story,
but to describe it all is impossible.
22. The Rebbe displayed outstanding saintliness

in overcoming his bad traits.
He told us a little of how he subdued his quick tern-
per. At first he was very bad-tempered, becoming angry
at the slightest provocation. But still, he wanted to be a
good kind person, as G-d desires.
He began working on his temper until he overcame
it completely. He rejected anger completely, pushing
himself to the opposite extreme. In the place of anger,
he now had absolute patience and tolerance.
H is P b Ai s ES 25
The Rebbe thus reached a stage where nothing

bothered him at all. He was so serene that nothing at
all could annoy him. No matter how much bad a person
did to him, he would tolerate it without any hatred what
soever. He would love his opponents, not bearing any ill
feelings toward them at all.
The Rebbe was renowned for his outstanding
serenity. There was a holy calmness about him, where
nothing in the world could annoy or anger him. He was
just absolutely good.
He became worthy of this in the Holy Land. In his
works the Rebbe revealed that only in the Holy Land
can one attain true serenity, the opposite extreme of
fierce anger. It was for this reason that Moses longed
to cross over the Jordan to the Promised Land. We learn
this from the verse (Ex. 34: 8), “ And Moses hurried
and bowed down to the ground.” Our sages ask, “ What
did Moses see?” and answer that he saw great
serenity
The Rebbe also took pride in his great modesty.
This may seem like a contradiction, but he was actually
humble to the ultimate degree.
He said, “ One has not attained true humility unless
he is on such a high level that he himself can say that he
is modest.” This was the level of Moses, who could write
about himself (Num. 12; 2), “ And the man Moses was
very humble, more so than any other man . . . ” It was
also the level of the saintly Rabbi Joseph, who said, “ Do
not mention that humility no longer exists, for I am still
alive ’’
42. Lekutey Moharan 155.

43. Sanhedrin I lib .
44. Soiah 49b. See Lekutey Moharan 4:7.
The Rebbe also attained the level where he could

take pride in his tremendous humility. For he had anni
hilated his ego completely.
23. The Rebbe said, “ I have banished pride from

every part of my body.”
There are some people who are humble, but still
have a trace of pride in their hearts. There are others
who have discarded all vanity from their bodies, but
still have a vestige in an arm or leg. But the Rebbe had
attained absolute humility in every part of his body. Both
his heart and limbs were absolutely nullified.
24. From what the Rebbe told us, we understood

that in his effort to achieve total self mastery in his
youth, he often would force himself to do things that
caused him great pain. He would force upon himself
every kind of self-torture, including such practices as
rolling naked in the snow All this was to achieve com
plete self control, in order that he may serve G-d more
perfectly.
The R ebbe said that the greatest exercise of all in
self control was the restraint of never scratching him
self. No matter how badly something itched, he
would accept it with absolute serenity. As compelling
as the sensation might be, he constrained himself com
pletely and did not move a muscle to relieve it.
He said that to allow an itching sensation to continue
to increase and not so much as move was the greatest
possible form of self control. For there is no greater
agony than to just sit there and feel this crawling sen-
45. This form of self mortification is explicitly described in

the Ari's Kabbalistic work, Shaar Ruach HaKodesh :^22. Cf. Isa. 1:18.
H is P raises 27
sation in one’s mind and not do anything about it. We

also heard from others what a very great torture this is.
The Rebbe thus forced himself to undergo every
possible form of self torture. He took it all upon himself
with truth and sincerity until he achieved his great
attainments. Happy is he!
Besides this, there were the involuntary sufferings
that most Tzadikim endured. Nobody suffered as much
as the Rebbe. Such agonies were never before seen or
heard and are beyond all description. He was racked
with sufferings, both inside and out And in his last
years, consumption devoured his lungs and his pain in
creased without measure. To describe his fearsome
anguish is beyond the power of words.
Through all this the Rebbe said, “ My suffering is
always in my power.’’ Whenever he wanted to, he could
accept the agony, and feel it in full measure. But when
he wished to, he could negate it and be totally oblivious
to all pain.^^
This was true even when the Rebbe’s suffering in
creased beyond all measure. We heard that he once
said, “ When these pains strike, I can bite through a
wooden board.’’ He gritted his teeth so tightly because
of his tremendous pain that he could have bitten through
a board. So great was his suffering.
But during the last three years of his life, the
Rebbe’s torments grew even worse than this. They were
multiplied again and again until they were absolutely
beyond description. Some of this is recounted in our
other writings, but only in a very small measure There
46. Chayay Moharan 9a ( # 2 8 ) , Yemay Moharnat 11a.

47. Cf. Baba Metzia 84b.
48. Cf. Chayay Moharan 45a ( # 3 9 ) .
is much more to tell, but we omitted most of even the

small amount we were able to understand, for even this
would fill many volumes. For the vision will come at its
appointed time'*’ to tell the whole story with G-d’s help.
25. In everything that involved holiness or self

mastery, whether over desires or emotions, or in accept
ing great effort and suffering for the sake of G-d, the
Rebbe was awesomely unique. He was totally removed
from every desire and human failing. His every pleasure
and emotion was totally subjugated until not a trace
remained that was not devoted to G-d. For he was a
person who lifted himself to fearsome heights. It is im
possible to speak further of this extraordinary level,
for whoever adds, diminishes “ .
Most of what we recounted speaks about the Rebbe’8
youth, while he was yet at the beginning of his spiritual
growth. Compared to the levels he later attained, these
might even be considered as defects. But we related his
youthful struggles and devotions in order to demonstrate
what free will truly is and how much choice one really
has. For if he truly desires, any person at all can attain
a truly extraordinary level.
A person seeking the path of devotion may find
many obstacles in his path. Events may continuously
befront him with pitfalls. His desires and emotions may
constantly pursue him. But still, if he only has the desire,
he can remain stubborn in his devotion and ignore all
barriers.
For, reading these accounts, a person with some in
telligence will realize that even the Rebbe faced such
49. Hab. 2:3.

50. Sanhedrin 29a.
H is P baisbs 29
frustrations and difficulties. He went through everything
and was able to surmount it all. For the Bebbe truly de
sired to be a servant of G-d. He truly chose life ® ‫ י‬and in
this way was worthy of his great attainments.
The Rebbe insisted that his family background
played no role in his achievements. He said, “ Even if I
were not of the family of the, G-dly Baal Shem Tov—even
if I had come from the lowliest Jewish family, I still
would have attained what I did.” For the Rebbe had no
other secret than toil and effort, devoting his entire being
to the service of G-d.
26. The Bebbe spoke out very strongly against

those who thought that the main reason for a Tzadik’s
great attainments was the high level of his soul. He in
sisted that this was not true, maintaining that it depends
completely on good deeds and effort. He was very specific
in emphasizing this.
He said, “ Every man can attain the highest level.
It depends on nothing but your own free choice. You
must truly care about yourself and carefully decide what
good truly lies before you . . . For everything depends
on a multitude of deeds
27. Therefore, even the fearsome wonders that we

saw by the Rebbe are of no concern to us here. For
according to his high level, these were not remarkable
at all. Our only concern is to relate lessons of devotion,
in order that an intelligent reader seeking the truth
should be able to derive some inspiration.
51. Deut. 30:19.

52. Avos 3:15.
H is P baisbs
There is no excuse in the world. Every person can

aspire to the highest level, if only he follows the ways
of the Eebbe recorded in this volume.
The main thing is prayer. Accustom yourself to beg
and plead before G-d. Speak to Him in any language
you understand—this is especially important. Beg Him
to open your eyes. Ask Him to help you along the path
of devotion. Plead that you be worthy of drawing close
to Him.
The little we have written here should be enough
for all who seek the truth.
THE ACCOUNT OF RABBI
NACHMAN'S PILGRIMAGE
TO THE LAND OF ISRAEL

A Map o f Rabbi N achm an’s Pilgrimage
THE PILGRIMAGE
1. Before his pilgrimage to the land of Israel,

Rabbi Nachman journeyed to Kamenetz.'
Great mystery surrounded the entire trip. The
Rebbe suddenly left his house and said, “ There is
a journey before me.” When he left his home in Me-
dvedevka, taking the route to Medziboz, he said, “ I
am going, but I myself do not know where*.”
He came to Medziboz and stayed there for a few
days. There he was informed from on high that he was
to travel to Kamenetz\ He then left and continued
along the way.
Rabbi Nachman travelled with the utmost simplicity.
Although he was a famed leader, he travelled like the
simple folk, without any pomp or ceremony. He very
emphatically warned his attendants to be very careful
not to reveal his identity. Wherever he went, he was
completely unknown, travelling in absolute anonymity,
like an ordinary merchant.
1. Kamenetz-Podolski, a journey of some 300 miles from Rabbi

Nachman’s home in Medvedevka.
2. In Chayay Moharan 31a ( f l ) , the words are, “There is a journey
before me, but I know not where.” These were spoken to Reb Shimon
ben Ber, Rabbi Nachman’s first disciple, who accompanied him as far
as Medziboz.
3. Rabbi Nachman stopped in Volkovitz on the way to Medziboz
and picked up another man. In Medziboz he stayed with his parents but
did not visit the Baal Shem Toy’s grave. However, it was the Baal Shem
Tov who came to him in a vision and informed him that he was to go
to Kamcnetz. Ibid.
33
He arrived in Kamenetz. At that time no Jew was

allowed to live there or even spend the night within
the city limits. The Jews lived outside the city, and
those who had business in the city would go there
for the day. They were allowed to remain there all
day, but at night every Jew had to leave. It was a
well known fact that no Jew was permitted to spend
the night within the city limits..
The Eebbe entered the city with his attendant,^
and they remained together until nightfall. As night
was approaching, he told his attendant to leave the
city. He said, “ I will remain in the city alone tonight.
Come back tomorrow morning and meet me here.”
He spent that night alone in Kamenetz. No one
in the world knows what he did that night.
The next morning, his attendant returned to the
city and found the Rebbe as he had been told. The
Rebbe then went with him into many houses, finding
some excuse to enter each one. He used such tricks
as asking for a drink of whiskey and the like. In this
manner he entered many homes, but again, no one
knew his intention.
The Rebbe then returned home.® Soon after he
spent that night in Kamenetz, Jews were given per
mission to live inside the city.
2. The Rebbe said, “ Whoever knows why the Land

of Israel was first in the hands of the Canaanites and
4. The identity of his attendant is nowhere recorded. Rab Shimon

fell ill on the way to Medziboz and did not complete the journey. Ibid.
5. Immediately upon returning home. Rabbi Nachman spoke on
the verse (Ps. 63:9), “My soul cleaves after you.” Soon after this, one
of his daughters died. Ibid. tZ.
H is P baisss 35
only later settled by the Jews, knows why I journeyed

to Kamenetz before travelling to the Holy Land.”*
3. The journey to Kamenetz was a great mystery.

Every one had his own explanation, some praising
the Rebbe and others doing the opposite. But they were
all wrong. Even those who saw good in this journey
did not come close to understanding its true purpose.
The Rebbe revealed some hint of his purpose
to his close followers. But even though they knew a
little, they did not fully comprehend his purpose.
Once he made a clever remark about this, saying
that people constantly mislead themselves regarding
everything he does . . .
4. There were some who said that the Rebbe

went to Kamenetz to find some hidden writings of the
Baal Shem Tov. It was said that the Baal Shem Tov
had enclosed some of his writings in a stone,^ and there
was a rumor that it was hidden in Kamenetz. Some
said that this was the purpose of the Rebbe’s journey.
The Rebbe ridiculed this. He said, “ I did not go
for that reason. If I needed those writings, they would
bring them to my house. But I have no need for them
at all.”
5. On the day before Pesach, 5558 (March 31,1798),

the Rebbe emerged from the Mikvah and told his
attendant, “ This year I will definitely be in the Holy
Land.”
6. See Lekutey Halachos {Yoreh Deah) Milah 3.

7. These writings were bequathed to him by Rabbi Adam Baal Shem
Tov and hidden in a rock in a mountain. See Shivechey HaBaal Shem
Tov (Jerusalem, 5729) p. 52.
36 R a bbi N a c h m a n ' s W isd o m
During Pesach, the Rebbe spoke on the verse (Ps.

77:20), “ Your path was in the great waters, and your
footsteps were not known. ’’ He pointed out the apparent
contradiction between the two parts of this verse, and
gave a lesson reconciling them. In the course of his
words, it became apparent that he had definite plans
to travel to the Holy Land.
6. When the Rebbe’s wife heard this, she was

beside herself. She sent her daughter, asking how it
was possible for him to leave them without means of
support.
The Rebbe answered his daughter, “ You can travel
to your fiance’s parents. Someone will take your older
sister in to live as a nursemaid. Another will take your
younger sister in out of pity®. Your mother can find
work as a cook. I will sell everything in the house for
travelling expenses.”
When the Rebbe’s family heard this, they all burst
into tears. They wept bitterly, but he had no pity
on them.
He said, “ It is impossible without this. No matter
what happens, I must certainly go. For most of me is
already there, and the minority must follow the majori
ty. Varin di grester helft is shoin dort. . . . ”
The Rebbe said, “ I have set my heart on this
journey to the Land of Israel. I know that I will find
8. The Rebbe was addressing his middle daughter Sarah, and from
the narrative it appears that she was already engaged. Although the
engagements of her older sister Udel and younger sister Miriam are
recorded in Chayay Moharan, there is no mention of Sarah’s engagement
This also appears to indicate that she was engaged before Rabbi
Nachman’s pilgrimage. It can be calculated that Udel was approtumately
eleven at the time, Sarah, nine, and Miriam, eight
H is P baises 37
my way blocked with countless barriers, but as long as

my soul is in me, I will do everything in my power to
go. While there is a spark of life within me, I will
continue, and let 6-d do what is good in his eyes’.”
7. The Rebbe said, “ Every step that I take to

the Holy Land will be at the risk of my life. I want
to leave right now, no matter how, even without
a ,penny in my pockets. Those who take pity on me
will. g:ive me something. ’’
Immediately, those closest to him travelled to the
nearby villages to gather a small sum, accumulating
enough for him to leave. He made plans for the journey
with the greatest urgency, not wanting to delay for
any reason whatsoever.
On Lag B ’Omer, the 18th of lyar, 5558 (May 4,
1798), he set forth, quicky and enthusiastically’“. He
made a pact with one of his followers", and they travelled
together.
8. On Lag B ’Omer, the Rebbe left his home in

Medvedevka, heading toward Nikolayev”. There he
found a ship transporting grain, and he took it as far
as Odessa".
9. 1 Sam. 3:18.
10. Rabbi Nachman left his home just two weeks before Napoleon
launched his Egyptian campaign from Toulon on May 19, 1798. This
resulted in a state of war between Turkey and F^rance and ultimately
involved Rabbi Nachman.
11. There is absolutely no record of his attendant's identity.
12. Lag B’Omer that year fell on a Friday. Rabbi Nachman spent
the Sabbath in Sokila, where he saw Rabbi Menachem Mendel of
Vitebsk in a vision. See Chayay Moharan 31b (S8), 9c ( ^ 3 0 ) . Rabbi
Menachem Mendel had settled in Israel in 1777, and p a s ^ away in
1788, just ten years earlier.
13. Rabbi Nachman spent Shavuos in Kherson and it was here
that be beard the thunder of Sinai. Ibid. 31b (84).
At that time, emissaries and other Jews travelling

to the Holy Land were afraid to go by way of Odessa,
for the route was rumored to be dangerous. But the
Rebbe immediately realized that it was better to take
a ship from Odessa for many reasons. First of all,
the way from his home was much shorter than by the
alternative route through Galatz.’^ Also, this route
avoided a more serious peril, for the route through
Ghlatz involved great danger sailing from the Danube
River'^ into the Black Sea. Therefore, the Rebbe ignored
these rumors and left from Nikolayev, taking the route
through Odessa to Istanbul.
9. The Rebbe told his attendant to buy a large

quautity of ink and writing paper. As soon as they
embarked on the ship in Odessa, the Rebbe began writing
down his thoughts on the Torah. He warned his aide
not even to look at his writings, and would not give him
the key to the trunk until he had so promised on his
honor.
When they left Odessa, many people came to see
him off out of respect. Many coaches followed him,
and a great crowd joyously escorted him, singing and
dancing all the way.
They embarked on ■ bin and set off on the Black
Sea. During their first da> t sea there was a ^ e a t
storm. The winds whipped up high waves, washing
over the ship’s deck. The Rebbe and his aide had to
remain tightly closed up in their cabin so as not to
get soaked by the spray.
14. Galati, now in Roumania.

15. Tuna in Uie Hebrew, corresponding to its Germanic name.
Dunav.
H is P baisbs 39
The thunder and lightning and howling winds were

beyond description. The two were so terrified by the
noise of the rain and thunder and the roar of the waves
that they found it impossible to sleep at night'^
After four days at sea, they arrived in Istanbul.
The Rebbe and his attendant sat on the dock, not knowing
where to go. They could not tell the Jews from the
Turks, and having no knowledge of the language, had
no way of asking.
The people saw them sitting on the dock, and found
a translator who could speak their language. He acted
as their intermediary, immediately finding them lodgings
in the Galata quarter.
After an hour or two in Galata, the Rebbe said
that he did not want to remain there. The interpreter
asked, “ Do you want to go to the main part of Istanbul?
This is the section containing the capital and the Sultan’s
residence. Only men are allowed in that quarter. It is
completely off-limits to women, and married couples
cannot stay there.” The Rebbe replied that he would
prefer that.
The interpreter then told them, “ Several emissaries
from the Holy Land were staying there, and among
them two of your countrymen. These two were in Israel,
and are now returning to Europe.”
As soon as the Rebbe heard this, he agreed to meet
them. He told his attendant, “ I warn you, do not reveal
my identity. If they ask about me, do not tell who I am. ’’
They left Galata, and went to the old city of Istan
bul. They were introduced to their countrymen who
were returning from the Holy Land.
16. Reârdin^ the vision they saw that night, see Ibid. 32a #9.
40 R abbi N a c h m a n ’s W isd o m
Immediately, one of them recognized the Rebbe’s

attendant. He asked him, “ What are you doing here?’’
The attendant answered, “ I am travelling with this
young man'^ to the Land of Israel.” The other inquired,
“ But who is he?” The aide replied, “ He has a. travel
card from the Austrian K aiser’s government.” He did
not reveal the Rebbe’s identity as he had been warned.
They got the idea that the Rebbe was a goverment
agent, going to make trouble for the great leader. Rabbi
Avraham of Kalisk'®. They imagined that he had been
sent by a number of groups who were opposing Rabbi
Avraham. They stubbornly clung to this mistaken idea,
causing much conflict between themselvevs and the Rebbe.
They began questioning the Rebbe’s companion. “ Is
he carrying a letter?” The attendant replied that he
was not. “ Then why is he going to the Holy Land?”
The other replied that he did not know. They decided
not to depend on the attendant any more feeling that
he was trying to mislead them. They told him, “ Even
though we knew you to be an honorable man, we have
grave doubts that you have retained your integrity.”
Not realizing that they were refering to the mys
terious stranger, they asked the attendant, “ Have
you asked your master. Rabbi Nachman of Medvedevka,
if you should travel with this man?” He answered that
17. Rabbi Nachman was 26 at the time.

18. Rabbi Avraham ben Alexander Katz of Kalisk (d. 1810).
He settled in Israel together with Rabbi Menachem Mendel of Vitetak
in 1777, and when the latter passed away, succeeded him as leader
of the Chasidic community in Israel. He was a close friend of Rabbi
Schneur Zalman of Liadi, but after the latter published his major work,
Likutei Amorim or Tanya in 1796, Rabbi Avraham joined the Chasidic
leaders opposing this work. Rabbi Schneur Zalman in turn accused
him of misusing charity funds sent to the Holy Land. These two emissaries
were followers of Rabbi Avraham.
H is P raises 41
he had. But hy this time they no longer believed anything

he said. They had already made up their mind that the
Rebbe was a schemer, going to cause trouble in the
Holy Land.
They went to the Rebbe himself, questioning him
about his identity, his home, and his family. But the
Rebbe stood firmly and would not reveal a thing.
They used every possible ruse, trying to discover
some clue as to his identity. He understood their game,
and answered their questions in such a way that they
could determine absolutely nothing. He bewildered them
completely, twisting and confusing their questions until
their only conclusion was that they knew nothing at all.
He constantly played a different role. For example,
one day they asked him if he was a Cohen?'' He answered
that he was. The next day, they suddenly asked him
if he was a Yisroel?° He again answered that he was.
They asked him, “ Yesterday you said that you were
a Cohen. How can you now tell us that you are a
Yisroell” He answered, “ Cohen is the attribute of Mer
cy*'. Yisroel is another attribute. Thank G-d, I have
both attributes.”
They stormed at him, “ It is obvious that you are
one of the oppressors. You are using tricks, trying to
hide it!” They began to hate him bitterly, hurling every
possible insult at him. For many days, they cursed him
in every way imaginable. One of the pair was especially
ugly in his words toward the Rebbe.
The Rebbe made every attempt to be friendly with
19. A member of the hereditary priesthood, descended from Aaron.

20. A simple Israelite, not belonging to the Priestly or Levitical
tribes.
21. Tikuney Zohar $30.
them. He pleaded, “ I cannot tell you the reason for

my journey, for my heart has not even revealed it to my
mouth^^ But still, how good and pleasant it is when
brothers live together in unity^\”
Their reply was. “ If you tell us your reasons, you
will certainly receive great good.’’ The Rebbe answered,
“ I do not need any good from you, and no matter
what happens, I will not tell you my reasons. But if
you wish, you can obtain much good from me,”
They said to him, “ The way you speak, one would
think that you are a famous Tzadik, such as Rabbi
Baruch,^'' Rabbi Sholom^^ or Rabbi Nachman. They
speak in these mysterious ways. But we’re pretty sure
that you’re not one of them. We know what your
business is. You’re going to cause trouble for the great
Tzadik, Rabbi Avraham.”
They warned the Rebbe that a letter would precede
him to the Holy Land, warning the community that
he was a troublemaker and a spy, so he could not
mislead them.
They also plotted with the ship’s agent, a Polish
Jew married to a Sephardic woman. His father-in-law
was an important official and had access to the palace.
They went to the agent and told him, “ For G-d’s
sake, don’t let this stranger leave for Eretz Yisroel.
He is one of our enemies, trying to have Jews expelled,
heaven forbid. Do anything you can to stop him, and
22. Koheles Rabbah 12:10, Tikuney Zohar 21 (50a).

23. Ps. 133:1.
24. Rabbi Baruch of Tulchin and later of Medzeboz (1757-1811),
grandson of the Baal Shem Tov and uncle of Rabbi Nachman.
25. Rabbi Sholom Shachna of Probishtch (d. 1812), grandson
of Rabbi Dov Baer, the Maggid of Mezricb.
H is P raises 43
G-d will grant you a double reward!” The Rebbe and

his attendant knew nothing at all about this.
These two continued to insult the Rebbe in every
possible way. But he endured it all, not revealing his
identity, despite all their taunts. He purposely tricked
and confounded them, provoking them all the more.
He played a different role each time they spoke to
him. Once he spoke in such a manner that they were
certain that he was from Lagurna. When they realized
that they were wrong, they were enraged.
Another time when he spoke to them, they thought
that he was the son of the Preacher of Kamarna, who
had great opposition.^‘ In the middle of the conversation
he suddenly began to berate the Kamarner. They
screamed at him, “ Isn ’t he your father?” Then they
realized that they still had no clue as to his identity.
Each time they spoke to him, the Rebbe seemed
to have a different name. No matter what name they
used to address him, he would answer to it. Still thinking
he was the Kamarner’s son, they once suddenly called
him Yeshiah, which was the son’s name. The Rebbe
immediately responded. They were positive they had
caught him this time, and told him, “ Now we know for
sure that you are the Kamarner’s son.” Then the
Rebbe spoke up and argued to the contrary.
In the course of the conversation, they began speak
ing of the gift that they were carrying from the Kamar-
ner to his son. The Rebbe immediately began to plead,
urging them to show it to him. They were sure that
26. Most probably Rabbi Yosef Moshe Likvomik, who was Magid
of Kamarna, and later Rabbi in Sadgora, where bypassed away on 24
Tishrei 5562 (1801). His son Rabbi Yeshiah was also Rabbi in Sadgora,
and passed away on 12 Cheshvon 5589 (1828). (Private communication
from Rabbi Schmuel Mendelson, a descendent of the above.)
44 R abbi N a c h m a n ' s W isd o m
they had identified him as the Kamarner’s son, but then

he began to curse the Kamarner again. They became
furious at him, and berated him with insult upon insult.
They fumed at him, “ Why do you constantly change
your name? One day you have one name, and the next
day another. The name of your city seems to change
just as often!”
The Rebbe replied, “ Every name is conneQted to a
given Attribute or Sephirdh}^ Thank G-d, I include
them all.”
The entire story would consume many volumes. The
Rebbe would often wake them up from their sleep and
begin conversing with them. They became furious,
cursing him violently.
One Friday afternoon, they returned from the
Mikvah. The Rebbe was lying barefoot on the couch,
without his belt or hat. He asked them, “ Why does my
body feel light all week? I never feel any fatigue, but
now I feel so weary that I can hardly stand.”
They replied, “ Every Friday afternoon, as the
Sabbath approaches, the soul goes up on high, and the
Additional Sabbath Soul descends“ . But in your case,
your weekday soul has left, but you are not worthy of
the Sabbath Soul. Therefore, your body is like a stone.”
The Rebbe mocked them, “ Woe is to you! You
cannot even answer a simple question.”
The Rebbe asked if he could spend the Sabbath
with them. They refused, inviting only his attendant.
The Rebbe would not eat any meat there and was forced
to eat dairy foods on the Sabbath. They, however, had
a Shochet who provided them with meat.
27. A divine emanation of creation. For the etymology of the

word, see Rabbi Moshe Kordovero, Pardes Rimonim 8:2, Shear Kumah 2.
28. See Betza 15b. Zohar 2:135b, 204b.
H is P baisbb 45
That Friday night they had a bitter dispute with

the Rebbe, almost throwing him out of the house.
Although he had not been invited to eat with them,
he stopped in for a visit. But they began to quarrel
with him, causing a great commotion and trying to
throw him out of the house. This happened again
during the day.
All this was actually done intentionally. The Rebbe
allowed himself to be insulted in every possible manner.
He told his companion, “ These insults are very bene
ficial to me, clearing the way both there and back.
Before I reach my goal, I must overcome great barriers,
beyond measure or description. Without this degrada
tion, it would be utterly impossible for me to set foot
in the Holy Land.”
The Rebbe later expressly said, “ If not for these
insults, it would have been absolutely impossible for
me to reach my destination.”
Another time he said, “ I saw that I would have
to die in Istanbul, but the humiliation and insults
saved me. For to approach the Holy Land, one must
overcome many barriers” .”
10. The Rebbe told his attendant to give his
detractors some of the food and preserves they were
carrying. He said to give them a little of everything.
The two men who had been so insulting to the
Rebbe then set out for home. The Rebbe asked them
to take along a letter to his family, but they refused.
They did, however, take along a letter from his attendant.
As soon as they left, they wanted to open the letter,
to see if they could find any clue as to the Rebbe’8
identity. But when they looked for the letter, they could
29. Ct. Chayay Moharan p. 32 ( t i l . 12).
not find it among their belongings. Try as they might,

they could not remember where they had put it.
The letter did not appear until they arrived at
the port of Walachia“ When they opened the letter,
they discovered the Rebbe’s true identity. As they saw,
so they wondered,^' and they were very frightened. The
man who insulted the Rebbe the most died soon after
he returned home.“
11. Soon after these two left Istanbul, the agent

to whom they had spoken, came to the Rebbe and his
attendant. He began showing them letters from all the
Jewish leaders, asking that he help people travelling
through Istanbul. He did this to emphasize his import
ance in the government.
He told the Rebbe, “ If you tell me about yourself
and your family, good! But if not, the power is in my
hands to do you evil,” and you will not be able to undo
it”. Not only will you not be permitted to continue
your journey, but you will be imprisoned. Even a fortune
in bribes will not help when I get through.”
When the Rebbe heard this, he immediately told
the truth. He said that he was a great-grandson of the
Baal Shem Tov, and a grandson of Rabbi Nachman of
Horodenka.
The Agent’s attitude changed immediately and he
left in a completely different mood. When he returned
the next day he was very submissive to the Rebbe.
30. Or Wallachia. An independent principality until 1861 between

the Transylvanian Alps and the Danube River. Now part of Roumania.
31. Ps. 48:6.
32. See below #29.
33. Gen. 31:29.
34. Isa. 47:11.
H is P baises 47
He spoke with great friendliness. “ Bebbe, may

G-d be with you. I will do everything I can, now that
you have told me the truth. If you had not disclosed
your identity, I would have imprisoned you, and I
would have been punished in this world and the next.
But now, please, let me help you. If you need a ship or
anything else, I am ready to serve you in any way
possible.”
12. The next day, the agent came and told them
that a ship carrying some Jews had arrived from
Europe. Among the group was an expert Shochet, who
could provide them with proper kosher meat. The ship
had also brought the renowned Rabbi Zev Wolf of
Charni, Austria,^® and other Jewish leaders.
The Bebbe ’8 attendant was introduced to Rabbi
Zev, and told him the truth. Rabbi Zev immediately sent
for the Rebbe, inviting him to stay with them. They
urged the Rebbe in the friendliest way imaginable, but
the Rebbe would not go. He said, “ It is good for me
where I am.”
One reason why the Rebbe avoided Rabbi Zev was
because he was doing all sorts of childish things in
Istanbul. He went through the streets barefoot and
hatless, wearing only his skullcap and coat lining.
Running in the street like a young child, the Rebbe
played childish war games.^‘ He would name one child
France, another something else, and engage in mock
warfare using real battle strategy. This was among
the many childish things he did in Istanbul.
3 s. (D. 1823). A disciple of Rabbi Dov Baer, the Maggid of

Mezrich, and >mentor of Rabbi Shlomo of Soroka, author of Arvey
Nachal. See Shem HaGedolim HeChadash Z-9.
36. Or maybe' not so chUdish, see Sichos 77.
48 R a b b i N a c h m a n ’s W is d o m
An epidemic then broke out on his street, forcing

him to flee. He then had to move in with Rabbi Zev.
Rabbi Zev celebrated the event with a great feast in
the Rebbe’s honor, showing him immeasurable respect.
The Rebbe did many things that may have annoyed
Rabbi Zev, but as the saying goes, “ Love breaks down
all barriers.”” Rabbi Zev was so fond of the Rebbe
that he ignored everything, even though he found some
of his antics quite shocking.
The first Sabbath the Rebbe stayed with them. Rabbi
25ev led the Friday evening prayers, as was the custom
with many great Tzadikim. The Rebbe prayed earlier,
and was already eating the Sabbath meal when Rabbi
Zev began his worship. This happened again during
the morning Shacharis, and again by the late afternoon
Third Meal.
As soon as Rabbi Zev sat down to the Third Meal,
the Rebbe began reciting the Grace after the meal.
He told his attendant to tell him as soon as the stars
became visible, and then prayed the evening Maarev.
He recited the Havdalah ending the Sabbath, lit his
pipe, and entered Rabbi Zev’s house.
Rabbi Zev was just beginning the Third Meal in
the way of the renowned masters. In walked the Rebbe,
with his coat wide open, wearing only his skullcap and
smoking his pipe. Rabbi Zev still greeted him with
great respect. He immediately said the Grace, prayed
the evening Maarev, and recited Havdalah. He then
sat up all night speaking with the Rebbe with the utmost
affection.
All that happened in Istanbul both spiritually and
materially would consume many volumes. There are
37. Berashis Rabbah 55:11. Cf. Sanhedrin 105b.

H is P ba is e s 49
the stories of all the Rebbe’s childish pranks, as well

as the account of his visit to the grave of Rabbi Naftali^®.
It is apparent from the Rebbe’s words that he was
in tremendous danger in Istanbul. He was certain that
he would remain there until he died, but G-d miraculous
ly intervened and he was saved. The main thing that
helped was this childishness and degradation.
When the Rebbe returned from Rabbi Naftali’s
grave, he suddenly fainted, and lay still for several
hours. They placed him in bed, where he lay all night
until noon the next day. He was on the verge of death,
until 6-d helped him and restored his health.
This was only one of the great dangers and countless
barriers that he encountered every day in Istanbul.
The Rebbe said that it was the insults and childishness
that sustained him.
13. The Rebbe said, “ At the time, I became so

involved in childishness, that I became totally accust
omed to acting that way. Later, when I reached the
Holy Land, it was difficult to act otherwise. I actually
had to force myself to break these childish habits.” This
had become such a habit that it was very difficult
to break.
Later, when he returned from his pilgrimage, he
was very unique in this respect, lowering himself in
order to reach higher levels. In this respect his wisdom
was outstanding.
38. Rabbi Naftali ben Isaac Katz of Posen, who started out to
the Holy Land, but passed away in Istanbul on 26 Teves, 5479 (1719).
He was an ancestor of Rabbi Nachman, lived in Breslov for a while,
and his journey parallelled that of Rabbi Nachman in many ways. His
grave was considered a shrine for pilgrims to the Holy Land, and there
is a record that it was also visited by Rabbi Menachem M eq^l of
Vitebsk on his journey there. See Lekutey Moharan 218.
It is a well known fact that one must lower himself

in order to proceed from one step to a higher one. At
this time, one must make use of childishness and ab
solute simplicity . .
The Bebbe never remained on one level, but con
stantly raised himself step by step. His understanding
of these concepts was therefore very profound—deep,
deep, who can discern it‘”’?
14. At that time, France was at war, having in

vaded the Sultan’s teritory in Egypt and Palestine^’.
The news reached Istanbul that war had broken out
and the French were Patrolling the Mediterranean. Im
mediately, the Jewish community forbade any Jew to
leave the city and travel by sea. The Rebbe ignored all
this and was willing to risk everything.
He told his attendant, “ I am willing to expose
myself to any danger, no matter how great, but I am
not willing to risk your life. Take money for expenses
and return home in peace if you wish. I will travel
alone, hidden and concealed from the people of Istan
bul. For I am renouncing myself to whatever may
happen. . . . ”
His aide refused to leave, saying, “ Where you go,
whether to life or to death, there will your servant be^*.
For where you go, there will I also go.’’‫’יי‬
39. See Tzavaas HaBaal Shem Tov (In Shivechay HaBaal Shem
Tov) p. 224. Rabbi Nachman said that Eretz Yisroel is greatness of
greatness and therefore must be approached with smallness of smallness.
Chayay Moharan 32b (112).
40. Ecd. 7:24.
41. Napoleon’s forces had arrived in Egypt on July 1 and occupied
Alexandria the next day. Turkey declared war on France in September
of that year.
42. 2 Sam. 13:21.
43. Ruth k l6 .
H is P raises 51
In His great mercy, G-d reversed things through

His guidance^. It so happened that a great sage from
Jerusalem lived in Istanbul. He had been collecting
charity for the poor of Jerusalem and intended to
remain in Istanbul for at least another year.
One day this sage got up and spoke to the Istanbul
community. He said, “ It has been revealed to me that
I must return to Jerusalem immediately. I see that the
day is approaching for me to be taken from this world.
You need not fear that the French will harm any Jew
going to the Holy Land. G-d will protect them from all
injury. He will watch over all who travel with me, and
we will arrive in peace. For my burial place has alrady
been marked in Jerusalem.”
The community heeded the sage and immediately
booked a large ship. They announced that whoever
wishes to may leave on this ship. A large number of peo-
pie embarked, men, women and children, both of the Eu
ropean and Oriental communities. Among the passen
gers going to the Holy Land was the Rebbe.
The Rebbe spoke to this sage and asked him to
take him along to Jerusalem, saying, “ I do not wish
to go to Safed or Tiberias.” The two then made a pact.
As soon as they were at sea, a great storm began.
The ship was in great danger. They mounted to the
heavens and plunged to the depths.■‫ ״‬In their hearts,
every one aboard felt that this was the end. They cried
out to G-d, making the night like Yom Kippur, with
weeping, confession, and begging for forgiveness and
atonement.
44. Job 37:12.

45. Ps. 107:26.
All the while, the Rebbe sat in absolute silence.

Several people began to question him, asking how he
could keep still at a time like this. The Rebbe did not
reply.
The Rabbi of Hottin’s wife was a learned woman.
She had been crying and screaming all that night.
She berated the Rebbe for rer •aining silent, almost
cursing him.
The Rebbe said to her, “ If you will only keep still,
things will go well. This shall be your proof'’‘. Remain
still, and you will see. The sea shall become calm for
you‫ ״‬.’’
They took the Rebbe’s advice and everybody on
the ship kept quiet. It was near daybreak, and immedi
ately G-d turned the storm into calm, so that its waves
were still. And they rejoiced’®. . .
15. After a day or two, the ship found itself with

out drinking water. All the water had been used up,
except for one barrel of putrid, bad smelling water,
crawling with worms. This water was carefully rationed
to the passengers, one measure to each person. The
danger of thirst grew more serious than all previous
perils.
All the passengers, men, women and children, began
to pray from the depths of their hearts”. Suddenly a
great wind began to blow, sweeping the ship along,
and within two days they sighted land. They had arrived
at Jaffa, the port of entry to Jerusalem.
46. Gen. 42:15.

47. Jonah 1:12.
48. Ps. 107:29,30.
49. See Sichos 39.
H is P baises 53
The Rebbe immediately wanted to leave the ship

and accompany the sage to Jerusalem. But G-d willed
it otherwise “ and the Turks would not let him enter
the country. They saw his strange clothing and long
Peyos, This, together with his inability to speak their
language, convinced them that he was a French spy.
Neither persuasion nor pleading availed, and the Rehhe
was constrained to remain on shipboard.
It was already two days before Rosh Hashanah
and the captain intended to remain in Jaffa for at least
several more days.
Soon a heavy surf arose, rocking the ship so much,
it almost capsized. The captain was helpless, and soon
realized that he could not remain there.
He was very surprised at this, and inquired. The
old Sephardic sages told him that they had a tradition
from father to son that this is the place where Jonah
was cast into the sea. They were forced to lift anchor,
for the ship could not remain there for the night.
They left Jaffa, and arrived in Haifa on the eve
of Zachor HaBris,^' the day before Rosh HaShanah.
The ship stood at the foot of Mount Carmel, near the
Cave of Elijah.
In the early morning, all the people on the ship
said Selichos with great joy. They then prayed the
morning Shacharis. After their prayers, they all disem
barked in Haifa.
It was then that the Rebbe first set foot on the Holy
Land.“ He had come to the place for which he yearned.
50. 1 Ki. 12:15.

51. “Remember the Covenant” (of Abraham). It is so called
because of the Selichos said that day.
52. Rabbi Nachman arrived on Monday, the day before Rosh
HaShanah of 5559 (September 10, 1798).
He had thirsted for this moment with the greatest

longing. For this he had risked his life thousands of
times, literally casting his soul aside^^
He set foot on the Holy Land! He was actually
standing there! The tremendous joy that he experienced
at this instant is beyond all imagination. If all the seas
were ink^^ . . . it would not describe it in the least.
In that instant, the Rebbe attained everything.
He later said, “ The moment I walked four steps in
the Holy Land, I achieved my goal.’’“
That afternoon, the Rebbe went to the Mikvah.
Then he went to the synagogue and remained there
until after the Evening Prayers.
When he returned to his lodgings, the Rebbe was
overflowing with joy. Every minute he looked at his
attendant and exclaimed, “ You happy man! You were
worthy of being here with me!”
The Rebbe then told his attendant to read all the
missives they had brought along. All the Rebbe’s follow
ers had given him slips containing their names, for
him to pray for them in the Holy Land.
The entire household shared the Rebbe’s joy
throughout the Rosh HaShanah meal. This joyous mood
continued until they finally went to bed.
On the morning of Rosh HaShanah they went to
the synagogue again. When they returned to their lodg
ings, the Rebbe’s mood changed to one of immeasurable
concern and brokenheartedness“. He would not speak
to a soul for the rest of the holiday®'.
53. Judges 9:17.

54. Shabbos 11a.
55. Regarding the concept of four steps, see Kesubos Ilia .
56. see Sichos 41, 42, 45.
57. Cf. Sichos 21.
H is P baises 55
16. As soon as Rosh HaShanah was over, the Rebbe

was ready to return home. He wanted to leave at once,
not wanting to visit anywhere, even the holy cities of
Safed and Tiberias.
The Rebbe’s attendant wanted very much to travel
and feast his eyes on all the sacred shrines in the Holy
Land. He told the Rebbe that there was a caravan
leaving shortly, and they could join it to Tiberias.
The Rebbe replied, “ You want Tiberias? Then go
hire donkeys!” His attendant hurried to the stables
and gave them a deposit. The moment he returned
from the stables, the Rebbe asked him if he had secured
donkeys and he answered in the affirmative.
The Rebbe then said, “ Go this minute! Get the
deposit back! If they won’t return it, forget about it.
But I will not leave now!’’
Two or three hours later, the Rebbe’s aide became
extremely ill. Then he thanked G-d that he had not
travelled with the caravan.
17. The people in Safed and Tiberias soon heard

that the Rebbe had arrived in Haifa. Their leaders
immediately sent word asking him to visit their
communities.
Emissaries from Tiberias arrived and spent Yom
Kippur with the Rebbe. They had letters from all the
great Tzadikim living there, requesting the Rebbe to
spend Succos in Tiberias. The Rebbe, however, ignored
the request completely.
He told his attendant to buy him Esrogim for
the Succos festival. The attendant went to the Chacham
of Haifa, and gave him twenty Paras“ for Esrogim.
58. A unit of Turkish money.

56 B abbi N ach hak ' s W isdom
The Chacham went to an Arab field and brought him

three beautiful choice Esrogim.
While the Rebbe was in Haifa, a mysterious event
took place. A young Turk came to his lodging and
sat there, speaking to the Rebbe at length. Since he
spoke in Turkish, the Rebbe could not understand a
word he was saying. The, Arab was there for each
meal, day and night. From his actions, it seemed that
he was very fond of the Rebbe.
One day the Turk came to the Rebbe, fully armed
and in a state of rage. He began to scream at the Rebbe
in Turkish. The Rebbe sat there dumbfounded, not
understanding a word he was saying. But a woman from
Walachia was in the house and she understood Turkish,
As soon as the Turk left she told the Rebbe, “ For
G-d’s sake! Flee from this house! This Turk has just
challenged you to a duel!”
The Rebbe flew from the house, and hid in the
home of Rabbi Zev of Charney. They concealed him
in an innermost chamber.
The Turk soon returned to the Rebbe’s quarters
asking for him. He said, “ Where is the man who was
here? Tell him that I am very fond of him. If he wants
to go with the caravans to Tiberias, I will gîve him
donkeys. I will even give him my own horse! From
now on he has nothing to fear from me!”
The Turk was as good as his word. The Rebbe
returned to his quarters and the Turk came and sat
there not saying a word. He just sat quietly and smiled.
Then he began acting friendly to the Rebbe, displaying
an unusual degree of affection.
The entire episode was extremely mysterious. The
Rebbe said, “ I suffered even more from that Turk’s
love than from his hatred and anger.” From the Rebbe’8
H is P b a ise s 57
holy words, it appeared that his dealings with that

Turk had placed him in great peril. It also seems that
we heard the Rebbe say that this Turk was the Evil
One himself. Whatever the case, G-d had mercy and
protected the Rebbe. He was saved and continued in
peace.
18. During the middle days of Succos, the entire

•community went to the Cave of Elijah, where they
celebrated with singing and dancing. The Rebbe went
along, but did not take part in the festivity. He merely
sat there with a broken heart appearing to be in a very
dejected state.
Rabbi Zev went to the Rebbe’s aide and asked him,
“ W hat’s this all about? Your master has been dep
ressed since Rosh HaShanah. G-d only knows if this
is good.”
On Simchas Torah, the congregation made the
customary rounds in the synagogue, joyfully dancing
with the Torahs. The mood was especially jubilant
because of the many Chasidim there.
The Rebbe was in the syhagogue, but would not
even carry a Torah. He just sat there with his head
bent, looking utterly dejected.
(Of course, this was always the Rebbe’8 way. Each
time he wanted to accomplish something important, it
was preceded by an extremely brokenhearted mood.
This happened very often.” )
After Simchas Torah, the Rebbe told his attendant,
“ Thank G-d I have attained my goal Everything has
been accomplished with the greatest degree of per
fection. I was going to stay a while because of my love
59. See Shevachey Moharan 3b (16).

58 B a b b i N a c h m a n ’s W isd o m
of the Land, but now I have changed my mind. Go

book passage for us back to Istanbul. I am ready to
return home today!”
The Eebbe’s attendant refused to listen. He said,
“ I am not yet ready to return. I still want to see
Tiberias and the other holy places.” The Eebbe rep
lied, “ If you really must see Tiberias, then hire don
keys and we’ll go.” This was always the Rebbe’s way
—he was never stubborn regarding anything.“
They got the donkeys and travelled to Tiberias,
arriving there in the evening. All that night the people
of Tiberias went to meet the Rebbe. As soon as one
left, another would come. Many dressed themselves in
their Sabbath garments in honor of the Rebbe. Because
of this, he could not sleep all that night.
When the Rebbe first came to Tiberias, he stayed
with a cousin who was also a grandson of Rabbi Nach
man Horodenker. The community, however, felt that a
larger house would provide him with more peace of
mind. It was agreed that the Rebbe should stay in the
home of the saintly Rabbi Zvi Harker‘’.
Rabbi Avraham Kalisker, head of the Chassidic
community in the Holy Land, lived in Tiberias at the
time. He sent a message to the Rebbe, saying that he
had just received a bloodletting treatment and could
not come to greet him. The Rebbe answered that he
had already intended to go to Rabbi Avraham. He
60. Chayay Moharan 45a (38), Sichos Moharan 21b f., Yemey
Moharnat 39a, Avenehah Barzel p. 18 (#15).
61. Rabbi Zvi Hirsch ben Avraham of Horki (or Gorki). One
of the leaders of the Tiberias community, he was later involved in the
dispute between Rabbi Schneur Zalman and Rabbi Avraham iKalisker.
See Nissan Mindel, Rabbi Schneur Zalman of Liadi (Kehot, N. Y., 1971)
pp. 229, 303 (potc 13).
H is P baibes 59
immediately went, and Rabbi Avrabam greeted him

with great affection and respect. The bond of friendship
that was forged between the two is beyond all des
cription.
Rabbi Avraham pleaded with the Rebbe to stay
with him. The Rebbe answered that he could not move
in permanently, but would spend one Shabbos thete.
The very next day. Rabbi Avraham sent a message
inviting the Rebbe for the next Shabbos, the Sabbath
of Noah".
On Friday night, the Rebbe bent his head for
Rabbi Avraham to bless him. Rabbi Avraham jumped
back, trembling violently. He began speaking with such
great excitement that it was impossible to understand
him. His final words, however, were clear. “ How
abashed we are before a descendent of the holy Baal
Shem Tov.”
Rabbi Avraham absolutely refused to bestow his
blessing on the Rebbe. However as soon as the Rebbe‘s
attendant bowed his head. Rabbi Avraham gave him
the blessing.
The meal was the scene of great rejoicing. Rabbi
Avraham asked the Rebbe to deliver the Torah lesson,
but he absolutely refused. Rabbi Avraham then said
the lesson himself. The same thing took place at the
Sabbath afternoon meal and again at the Third Meal.
Rabbi Avraham delivered the lesson with fiery
enthusiasm, shouting so that it was impossible to under
stand his words. Again, only his last words could be
heard, “ This is the root of devotion to G-d.” The Rebbe
62. When the portion dealing with Noah (Gen. 6:9-11:32) is

read. This was the 3rd of Cheshvan (Oct 13, 1798).
60 R abbi N achman ’s W isdom
praised Ms lesson beyond all measure, saying that it

was second to none.
We also heard this from the Rebbe’s holy lips.
He said, “ Perfect sincerity only exists in the Tzadik
Rabbi Avraham.” Another time he said, “ I have seen
many Tzadikim. But I have seen perfection only in
tMs holy man‫ ״‬.
19. That Sunday Rabbi Avraham went to visit

the Rebbe and the two conversed for a long time.
After a day or two, the Rebbe became extremely
ill. He sent a redemption to Rabbi Avraham‫ ״‬, asking
that he pray for him. As long as the Rebbe was sick,
Rabbi Avraham visited him daily.
The Rebbe’s illness caused him to be directly in
volved in an episode involving an informer. TMs in
dividual had recently arrived in the Holy Land, and
had become an informer for the Pasha. He caused much
hardship for the Tiberias community.
A short time earlier, he had arrested the communi
ty leaders and held them in prison for nine weeks. Some
Sephardic Jews went to the Pasha, paying a large
ransom to free these prisoners. They captured this
informer and attempted to strangle him. He only es
caped by feigning death.
He complained to the Pasha and was appointed as
overseer of the city, to do as he pleased. Accompanied
by a regiment of Turkish troops, he returned to Tiberi
as with great fanfare. When the Jewish community
saw the troops, they immediately fled the city. They
63. Cf. Sichos Moharan 33d (tlOS).

64. A Pidyon or redemption was a small sum of money, given as
$ ) 0 ‫םד‬50‫ ע‬payment for a prayer. See Sichos 175.
H is P baises 61
were so terrorized that they did not even wait for the
women and children, leaving them crying bitterly in
the city. Every house was filled with great weeping.
The Rebbe wanted to flee with them, but was pre
vented by his infirmity. He made an attempt to leave
the city, but had to return. This was all G-d’s doing*^,
for it resulted in the entire community being able to
return. It turned out that the Rebbe was able to control
this informer completely. When he went to the Rebbe,
he, literally humbled himself before the Rebbe’8 feet.
The entire story would consume many volumes.
But in short, the Rebbe made use of his great intelli
gence, totally subjugating this informer. By the time
he was finished with him, he was able to tell his atten
dant to announce that all who had fled could return.
In this way, the Rebbe’s illness resulted in everybody
returning to the city.
The people later found out what had happened.
This informer was a complete hypocrite, acting as if
he were most pious. As soon as he met the Rebbe, he
began speaking about religious matters. The Rebbe
pretended that he knew no better, so that it was actually
he who had tricked the informer.
The informer was greatly impressed with
the Rebbe’8 wisdom. The Rebbe then told him, “ A
good overseer should pray to G-d, asking him to help
his Jewish brethren. He should be a pious, humble
person.”
The Rebbe continued to impress him with his wis
dom and cleverness. He began to speak about prayer,
convincing this informer that he should make a habit
of chanting the Psalms with great humility.
65. Ps. 118:23.

The informer assured the Rebbe that he would

heed his advice, but the Rebbe acted very skeptical.
Finally he said, “ If you want to convince me that you
are truly a humble and pious man, this is what you
must do. Gather the young boys into my house, and in
their presence, chant the Psalms with great weeping.”
This was soon accomplished and the informer began
chanting the Psalms with tears literally rolling down
his cheeks“. Suddenly he felt faint, and became extreme
ly ill.
Now this informer had told the Pasha that the
Jews were bringing a large sum of money from Europe.
The Turks had posted special watchmen at all the city
gates, waiting for these emissaries. It was only with
G-d’s help that they were able to prevent learning the
details of the transaction. The Rebbe’s aide was later
sent to Haifa, where he collected the funds from the
emissaries and brought it to Tiberias. The money was
then delivered to the Rebbe who gave it to the commu
nity leaders for distribution.
When the informer later recovered, he boasted that
he would cause them even more evil than before. He
suddenly fell ill again, but this time he did not recover.
Soon after he died.
When the people returned to Tiberias, they all
came to the Rebbe, making a great celebration. The
community was safe again, and the Rebbe was very
happy that he had had the merit of bringing this about.
The Rebbe then went to visit the grave of his grand
father. Rabbi Nachman Horodenker, who is buried in
66. Lam. 1:2.

H is P raises 63
Tiberias‫ ״‬. He obtained donkeys and visited the other

holy catecombs.
They travelled to Miron and visited the cave where
Rabbi Shimon Bar Yochai, author of the Zohar, is
buried. The Rebbe told all the young men accompanying
him to engage in prayer and study of the Zohar, which
they did with great enthusiasm. But the Rebbe himself
appeared to be doing nothing, just standing in the cave
glowing with joy. Every few minutes he went over
to his attendant and said, “ Happy are you . . . ”
That night they went from room to room in the
cave. The Rebbe again cautioned those with him to
recite passages from the Zohar. The Rebbe himself,
however, did not say a thing. He merely walked around
very happily, humming to himself until daybreak.
Putting on his Tallis and Tefillin, he then stood and
prayed for several hours.
From there they all went to the cave where Hillel
lies buried. The Rebbe displayed great joy, chanting
the 34th and 35th Psalms “ along with the others.
67. He migrated to Israel together with Rabbi Menacoem Mendel
of Primishlan. Tevor HaAretz 71b, Ahavas Tzion p. 35. This source
gives the date of this pilgrimage as 5525 (1765), but others give it as
5520 (1760), right after the Baal Shem Tov’s passing. It is known,
however, that he was with the Baal Shem at the time of his passing.
Shivechey HaBaal Shem Tov p. 160. He had been to Israel one time
before, and left his son Shimshon in Israel when he returned to Europe.
(,Ibid. p. 126). The anniversary of his passing is known from his tomb
stone to be 2 Tammuz, but no year is given. However, there is a tradition
that he passed away on a Sabbath soon after returning to Israel the
second time. (Ibid. p. 110) We also know that our Rabbi Nachman
was. named after him, and so he must have passed away before his
birth in 5532 (1772). The only year that 2 Tammuz fell on a Sabbath
was 5521 (1761), so this must be given as the year of his demise.
68. These two psalms are customarily recited at Hillel’s grave.
Hillel’s school was humble and righteous, and this is the theme of the
33rd Psalm. The initial letters of the 34th spell out the Hebrew
alphabet, signifying that he taught-every letter of the Torah.
They then went to the grave of Shamai‫ ״‬where

the Rebhe began to act very depressed. At first he was
very surprised at his mood, but later said that he
understood its reason. The reason, however, was never
revealed.
They also travelled to the other catecombs. Ap-
preaching a very high mountain, they were informed
that there was a cave near its peak, where the Tanna,
Rabbi KruspedaP was buried. They attempted the
climb, but it was too steep for the donkeys. Finally the
Rebhe jumped down from the animal, and practically
climbed on his hands and knees to the top. His attendant
followed close behind, and the two finally reached
the cave.
After staying there awhile, they climbed down
the mountain. The group then went to another cave
where a holy child was buried.^'
The cave of the Holy Child was like a deep pit
in the ground. There was a rumor that a snake lived
69. Hillel and Shamai were two contemporary leaders living in

the first century b.c.e. Hillel was noted for his kindness and Shamai
for his strictness. See Shabbos 31a.
70. In Shaar HaGilgulim )37, the grave of Rabbi Kruspadai is
described as being on the top of a mountain, south of the road running
east of Safed. This is the Rabbi Kruspadai mentioned in the Zohar
3:164b and Tikuney Zohar 70 (136a). Seder HaDoros (p. 86b) identifies
him with Rabbi Kruspadai son of Rabbi Shabsai mentioned in Niddah
46a. He is not to be confused with the disciple of Rabbi Yochanan
having the same name, mentioned in Rosh HaShanah 16b and Kerisus
24a.
71. A holy child mentioned in the Zohar. Rabbi Chaim ben Atar
(author of the Or HaChaim) identifies him with thhe child of Rabbi
Hamnuna the Elder mentioned in the Zohar 3:186. Rabbi Avraham
Yishmael Chai Sangotini, Ageres Masa (1742), published by Benyamin
Klar in Eretz HaChaim (Vienna, 1933) pp. 20-27; Zev Vilnai, Matzevos
Kodesh BeEretz Yisroel (Jerusalem, 1963) p. 410. This cave is on
the way to that of the prophet Hoshea. Yemey Moharnat 13Sb (1142).
H is P baises 65
in the cave, and people were afraid to enter it. There

was a large tree by the mouth of the cave, and the Rebbe
climbed down by one of its roots, ignoring all warn
ings”. He was the first one ever to enter the cave and
he found no snake at all there. From that time on,
nobody was afraid to go into the cave and it was visited
by all.
From there they visited some other catecombs in
Miron, and then returned to Tiberias.
Soon after they returned, the Rebbe told his atten
dant to go to Haifa and obtain passage on a ship head
ing home. The attendant went to do his bidding, but
as soon as he came to Haifa, a ship arrived, carrying
the renowned Rabbi of Shepetovka^ along with a group
of emissaries returning from Europe.
It is at this time that the episode mentioned earlier
occurred. The emissaries heard that the informer had
told the Pasha about them, and that troops were on
the lookout for strange Jews carrying money. Meeting
the Rebbe’s aide, they decided that it would be best to
send the money with him. Because of this, the Rebbe’s
attendant had to return to Tiberias withqut securing
passage.
When his attendant returned, the Rebbe simply
said, “ It is probably G-d’s will that we remain in the
Holy Land for a while longer.”
The Rebbe told his aide to obtain donkeys for a
journey to Jerusalem. When Rabbi Avraham heard
72. Cf. Chayay Moharan 32a (IIO).

73. Rabbi Shimshon Yaakov of Shepetovka, a leading disciple of
Rabbi Dov Baer, the Maggid of Mezrich, and a follower of Rabbi
Pinechas of Koretz and Rabbi Baruch of Medzeboz. He settled in
Tiberias and passed away there on 3 Nissan, 5561 (March 17, 1801).
6fi R abbt N \ ohmatt‫ ׳‬s W isdom
that he was leaving, he asked that the Rebbe remain

in Tiberias a while longer.
The Rabbi of Shepetovka soon arrived in Tiberias.
One of the first things he did there was to make a
large feast in honor of the Rebbe. He acted very friend
ly to him and they conversed for a long time. Their
conversation was absolutely private, and nobody knows
what went on between them. But soon after that, the
Rebbe made peace between the Rabbi of Shepetovka
and Rabbi Avraham Kalisker‫״‬
A short time later, an epidemic broke out in Tibe
rias, forcing the Rebbe to flee from the quarters. As
soon as he secured lodgings in a new area, the plague
broke out there also. The Rebbe then had to flee from
Tiberias entirely.
The flight from Tiberias involved tremendous peril.
The city gate was sealed because of the plague, and
the only exit was through a cave. After crawling
through this cave, the Rebbe found his way blocked by
a high wall.
The Rebbe climbed the wall and slid over it, think
ing that he had escaped. But when he looked down, he
saw water beneath him. There he was, hanging by
his hands and feet with nothing but the sea below him.
He had only the most meager grip, and was sure that
he would fall and drown. At this moment he lifted his
heart to G-d, praying with all his might. And in His
mercy, G-d rescued him^®.
74. The Rabbi of Shepetovka had been sent by Rabbi Baruch to

look after the charity monies sent to the Holy Land. There had
already been some aspersions cast on Rabbi Avraham’s handling of
these funds (above, note 17), and he understandably resented this
newcomer.
75. See Sichos 117.
H ir P t! atrkr 67
The Kebbe finally left Tiberias ami reached Safed.

He was there for just a few days when news arrived
that the French were about to invade Acre.
20. As soon as the Kebbe heard this, he sent some

one to Acre to obtain passage on a ship flying the flag
of Ragusa'^. He knew that Ragusa was not involved
in the war between the French and the Turks, and as
a neutral nation ships flying its flag were not subject
to impressment. The Rebbe was quite aware of the
practice of impressment, where passengers on enemy
ships were captured and impressed into military duty.
The Rebbe’s envoy was successful in obtaining
passage on a ship from Ragusa. News that the Rebbe
was attempting a voyage home, soon reached Tiberias.
Rabbi Avraham immediately sent a special messenger
to Safed with his own personal letter as well as one
from the community as a whole. A letter was also on
its way from the Rabbi of Shepetovka, but the Rebbe
was in too great a hurry to wait for it.
On Thursday evening before Shabbos Zachor, the
Rebbe left Safed with his attendant. They travelled
all that night, arriving in Acre just three hours before
the Sabbath^.
76. Regez in the Hebrew. It was a community in southeast Sicily

with a flourishing maritime trade. Its flag was respected by the British,
who were notorious for their acts of impressment, both during the
Napoleanic wars, and later, before the war of 1812. It is reported that
on Feb. 5, 1799, after being cut off from Europe for five months,
Napoleon finally received a letter on a Ragusan wine ship that had slipped
through the British blockade. See J. M. Thomson, Napoleon Boneparte
(Oxford, N. Y., 1952) p. 138. This may have led to the rumor that
these ships were safe.
77. Shabbos Zachor, the Sabbath of “Remember," is the Sabbath
before Punm when a special portion regarding Amalek (Deut. 25:17-19)
is read. That year it fell on 9 Adar II or March 16, 1799. Napoleon
fi8 R a bbi N a c h m a n ’s W isd o m
They found their agent and sent him to make

arrangements for them to board the ship where they
had booked passage. He returned with the news that
their ship was already filled beyond capacity and it
would be impossible for them to board.
The Rebbe and his attendant realized that ,they
would have to spend Shabbos Zachor in Acre. They
had a letter of introduction from Rabbi Avraham to
a wealthy man there, and were able to spend the Sab
bath with him. When they heard the news that over
fifteen thousand Turkish troops with their entire garri
son were stationed in Acre they became quite alarmed.
They later learned that the gates of the city had been
sealed and they were filled with great apprehension.
In the midst 0| the Sabbath morning services, the
agent burst into the synagogue with news that war
would break out in another two or three days. Remain
ing in the city involved great peril, for many people
were sure to be killed in the battle.
The agent also reported that he had been unsuccess
ful in finding another neutral ship. There were a number
of Turkish merchant ships travelling to Istanbul, but
going on them involved the danger of impressment.
The agent said to the Rebbe, “ It is better to risk
the danger at sea than to remain here. Why risk your
life? Permit me to obtain pasage on a ship for you right
now! Where life is in danger, the Sahbath may be
ignored ’’
The Rebbe agreed and the agent payed a golden
dinar as deposit for their passage on a Turkish trading
had taken Jaffa on March 7, and began marching on Acre on the 14th.
He arrived there on March 20, just a day after Rabbi Nachman left.
78. Shabbos 132a, Pesachim 83a.
H is P baibes 69
vessel. Meanwhile, many British troopships arrived in

Acre”. The city became crowded with troops and the
terror of the civilians knew no bounds.
That Sabbath was one of fear and apprehension.
The entire household spent the day praying, pouring
their hearts out to G-d. The Bebbe and his aide felt
some degree of security because they had obtained
passage to leave the city. But they were also distressed
because things had happened-so suddenly that they had
not had time to secure food and provisions for the
voyage.
They spoke about their previous journey, where
they had had everything they needed on the ship. At
that time they had carried the customary provisions,
enough for four or five month at sea. How different
it would be now, where they would have to set forth
without a crumb.
On Sunday morning the Rebbe sent his attendant
to the agent asking that he attempt to secure the cus
tomary provisions for the voyage. They went to the
market, but not a thing was to be bought.
The attendant returned to the Rebbe and found him
wearing his Tallis and Tefillin, totally engrossed in
prayer. He became so upset that he simply fainted.
He lay unconscious in his room and the Rebbe did not
even know that he had returned.
Meanwhile a great cry arose in the city. An order
had come from the Pasha giving all civilians a two hour
limit to leave the city. The city gates would remain
79. After capturing Napoleon’s siege train at Jaffa, Commander

Wi‫ש‬am Sidney Smith arrived to defend Acre with the line ships Theseus
and Tigre and the frigate Alliance. Commander Smith led the defense
of Acre and finally forced Napoleon to retreat on May 17.
closed, and all civilians were to attempt to leave by

sea. Anyone found in the city after the two hour limit
would be killed.
The Rebbe soon learned the reason for this. The
city was very overcrowded, and the Turkish troops
needed room to maneuver. In order to make room, they
were prepared to slaughter everyone in the city.
The city became a seething mass of ■terror. Screams
and wailing filled the streets. In the midst of all this
commotion, the Rebbe made his way to the sea. He was
not even aware of his attendant, who was still lying
unconscious.
When the attendant regained consciousness, he
realized that the Rebhe was no longer in the house.
He waited as long as he could, and then went out to the
courtyard. He saw men, women and children screaming
in the streets, weeping and wailing with great bitter
ness. The cry of the city seemed to rise to the very
heavens®®.
Their host’s wife saw him and ran over screaming,
“ Oh woe! A pity on your youth! You will be killed
here! At least we had some good here. Now we must
accept the bad with the good. But all the more pity on
you. You have had nothing here, and now you will be
lost to your family.”
She continued wailing in this manner, and all the
while the attendant became more and more terrified.
He was numb with fear and could not move a finger.
Finally he summoned up enough presence of mind to ask
her about the Rebbe. She replied, “ I imagine he has
fled to the sea!’’
80. I Sam. 5:12.

H is P baises 71
As soon as he heard this, he realized that their

chest was still in the house, and that the Bebbe must
have fled empty-handed. The chest contained all their
money and possessions, and they could not leave with
out it. He tried to lift it, but it was obvious that he
coiJd not carry it by himself.
Suddenly an Oriental Jew appeared, and offered to
carry the chest. Together they fled toward the sea. But
soon they found it impossible to move through the city
because of the great confusion. Troops were surging
through the city with drawn swords and were ready
to stab anyone who got into their way.
But here again G-d had mercy and arranged things
for the best. For suddenly the Turks standing on top
of the wall announced that they had a good report.
The people pressed around the wall to listen, and there
was enough room to get through the city to the sea.
When the attendant arrived at the docks, he saw
a confusion of ships, but could not find the Bebbe. He
looked up and down, searching one place after another.
Finally, he came to a small sailboat filled with Turks.
When he looked more closely, he saw that there, sitting
in their midst, was the Bebbe.
The Bebbe and his attendant were overjoyed to be
together again. They had both experienced considerable
anguish, each not knowing where to find the other.
The small boat eventually left the port and brought
them to a large cruiser anchored in the harbor off Haifa.
At first they were very surprised to see their ship brist
ling with cannon. They discussed this and came to the
conclusion that because of the war, even the merchant
ships were carrying weapons.
There had been so much confusion when the Bebbe
was fleeing, that he did not have time to get further
72 B abbi N aohmak ’b W isdom
infomatioD from the agent. He had no idea where his

ship was, and somehow was led to believe that this
small boat would bring him to it. Little did he know
that he was being brought to a Turkish warship!
Even as they boarded, they had no idea of their
great peril. They were actually walking onto a war
ship, loaded with troops and weapons. The Turkish
troops were unpredictable enough on land. To travel
with them by sea was to take one’s life in his hands.
The Turks helped them on board and gave them
a private room. Not knowing the language, they had no
way of communicating with the Turks. But they more
than realized that something was wrong when the
Bebbe’s attendant was handed a loaded gun.
They sat in their room without a thing to eat or
drink. After two or three hours they closed their door
and tried to get some sleep.
Another hour or two passed, when suddenly their
door was opened and a voice said to them in Bussian,
“ What are you doing here! Don’t you realized that this
is a warship and you can get killed here? Didn’t you
see the loaded cannons all around?’’
They were ■thoroughly aroused from their sleep and
grabbed the stranger by his sleeve. They could not see
his face in the dark, but felt that his jacket was made
of linen.
While they had slept, a battle had begun. They
came out of their room and saw cannonballs flying
toward the ship. They realized that they were in mortal
danger and decided that it would be better to return to
the Holy Land to die than to be killed at sea.
They begged the stranger to help them get off the
ship and return to shore. He replied that he would need
a considerable sum of money to try to bribe the captain.
H is P raises 73
The Eebbe’s attendant went to their chest to get

the money. He waited awhile, thinking that the stranger
would meanwhile speak to the captain. After a short
time had passed, he went to the captain, holding out
his hand with the money. The captain began screaming
at him in Turkish, but the attendant could not under
stand a word.
They had no other choice but to find the stranger
who had spoken to them in Russian. They searched the
ship over and over, but all they found were Turks and
Arabs. There was not a single person who spoke Russian.
Having lost their only means of communication,
their apprehension grew by the minute. They literally
began trembling with fear. They tried to get some rest
during the night, but could not even lie on their cots,
so great was their trembling.
More and more, they were beginning to understand
their grave danger. Their only chance lay with the
stranger who had spoken to them during the night, but
they had no idea who he was. The only thing they knew
about him was that he spoke Russian.
21. The next morning, the harbor patrol“' boarded

the ship. The Rebbe and his attendant searched for the
captain, to fall before his feet if necessary, begging him
to allow them to return with the patrol. But before they
could find him, the ship lifted anchor and the wind
carried them out of the harbor. The sounds of battle
were coming closer and the sailors were very frightened,
wanting to leave as quickly as possible.
81. Brand Wach in the Hebrew, from the German for fire watch.
From Yemey Moharnat 111b it appears that this is a form of harbor
patrol.
From where the Rehhe and his attendant stood on

the ship, they could hear the sound of the homhs and
cannon, even though they were already very far away.
The very thought of their great peril drained all their
strength, and they both fell into their cO’ts, thoroughly
exhausted.
Even as they lay there they became aware of a new
crisis. They had taken no supplies, and now found them
selves without even water to drink. But here again, G-d
was with them. The ship’s cook learned of their plight
and had pity on them. Every morning and evening, he
would sneak each one a cup of black coffee. This sus
tained them, but their strength was rapidly draining
away.
They soon reached a point where they did not have
enough energy to leave their cots. Closed up in their
cabin, they had no idea at all where the ship was heading.
For a while they heard a storm raging outside, and felt
the ship being carried rapidly along. But all the while,
they did not know where they were going.
Eventually, they heard the sounds of their ship be
ing tied up at a port. They crawled out of their cabin
to see where they had landed. Immediately realizing that
it was not Istanbul, they asked the Turkish cook where
they were. He replied that this was the land of Adal“.
They had already heard of Adal. The people there
had a rule that any Jew falling into their hands should
be killed as a human sacrifice. When they realized that
this was where they were, they fled to their cabin and
locked themselves inside. For three days they hid there,
utterly terrified. They realized that they could not re-
82. Most probably Antalya, Turkey, formerly known as Adalia.

H is P baises 75
main concealed very much longer, and had no idea how

long the captain would stay there.
Suddenly a storm arose, snapping the anchor ropes.
The sailors had no chance to raise sail, and without an
anchor, ■the ship was totally out of control. There was a
great cry on board, for even the Turks were terrified.
From where they were huddled, the Rebbe and his
attendant could hear their cries, ‘‘Roman! Homan!
Woe! Woe!”
The ship tossed at sea all that night. In the morning
the wind subsided, and they were glad because the seas
were quiet®^ But they had not been led to their desired
haven‫ ״‬for the storm had carried them back to within
a day’s journey of Acre.
That afternoon, another storm broke out, sweeping
the ship along. For several days and nights the ship was
tossed about at sea. They mounted to the heavens and
plunged to the depths®®. The captain and his mates had
no idea how to control the vesel. They reeled and stag
gered like drunkards, and all their wisdom was in vain®*.
That Thursday, at noon, they began pumping the
third compartment as usual. It usually took about fifteen
minutes to pump out all the water that accumulated in
the bilge each day. This time they continued pumping
all day, and by nightfall were still drawing water.
Soon the entire.upper deck was awash with water
pumped up from the bilges. The water seeped into the
Rebbe’s compartment, making it impossible for them to
sleep on their pallets. The Rebbe climbed to a higher
83. P8. 107:30.

84. Ibid.
85. Ibid. 26.
86. Ibid. 27.
76 B a^ i N achman ' s WlfooM
place in the compartment and lay down there and his

attendant found a similar place. They remained inside,
not wanting to be seen by the Turks.
The water continued to rise until the pumps could
no longer function. The sailors had to tear out the pumps
and install pulleys, attempting to remove the water with
large barrels. Meanwhile the storm continued to rage,
whipping up mountains of water. The waves seemed to
rise to the very heart of the heavens. This continued all
through the night.
When his attendant approached him the next morn
ing, the Bebbe told him, “ My heart is faint with terror.
Deep down I know that we are in great d’anger, and this
is by no means a simple matter. I do not know what
■they are doing, but the heart still sees.”
His attendant tried to comfort him, “ Thank G-d,
everything is fine. There’s no reason to he afraid.”
The attendant then went to look in the hold where
they were drawing out water. He salt nothing but water,
rippling just like in a river. Cargo normally took up all
but a third of the ship’s capacity, hut this had been
thrown overboard. All that was left in the hold was
water. Still, •the vessel was riding very low and it was
obvious that the water's weight far exceeded its capacity.
The sailors were feverishly trying to pnmp out the
water, but it still continued to rise.
Realizing that nothing less than a miracle could
save them, the Bebbe’s attendant returned to their com
partment. He was trembling with anguish and terror
and could not get a word out of his mouth.
The Bebbe saw him and said, “ Where is your
tongue! You yourself said that nothing was wrong. Why
are you so afraid!”
The other replied that there ■Wls no logical way
H is P baiseb 77
that they could be saved without a miracle. The water

was now rising faster than the men could remove it and
the laborers ’ strength was failing.‫ ״‬The sailors had been
without food, water and sleep for almost twenty-four
hours.
The Rebbe’s attendant then told him that he had
not yet prayed the morning Shacharis. The Rebbe told
him, “ You need not recite the entire service now. Accept
the yoke of the Heavenly Kingdom in the first verse
of the Shema“ and say the first and last three blessings
of the Amidah.‫ ״‬That is enough at a time like this.”
The Rebbe then told him, “ Take every penny that
we have and divide it in half. Bind your half next to your
body, and I will do the same with mine.”
His attendant was mystified. He said, “ Why bother!
Can’t the fish swallow us without money!”
The Rebbe replied, “ Do as I tell you. The Jews were
inside the Red Sea and did not drown. At least we are
still in a ship. . . . ”
Having taken care of this, the Rebbe told his
attendant to dress himself in his fur coat and bind his
belt tightly around it. The Rebbe did the same, acting
as if he was preparing to embark on a journey.
The Rebbe’s attendant then asked him, “ Why don’t
you pray for us! I cannot even recite the prayers that I
say every day, and certainly cannot open my mouth to
G-d at a time like this. But you, Rebbe, know how to pray
at all times, for the general and the particular.”
The Rebbe replied, “ I am now in a state of con-
87. Neh. 4:4.

88. Deut. 6:4. It is called the “Yoke of the Heavenly Kingdom”
in Berachos 2:2 (13a). For the rule mentioned here, see Ibid. 16a.
89. Cf. Orech Chaim 110:1.
stricted mentality’“. I am far from G-d. But still, my

council is faithful. We are now in fierce danger, and I
have no other choice. G-d knows that I have never made
use of the merit of my fathers”, but now I am compelled.
I pray that G-d help us for the sake of my grandfather,
Rabbi Israel Baal Shem Tov of blessed memory, for the
sake of my grandmother Udel, and for the sake of my
grandfather, Rabbi Nachman of Horodenka.” The Rebbe
said no more.
They looked up and suddenly saw a thick dark cloud
in the distance. Their hearts filled with dread, for these
were the types of clouds that usually create a waterspout.
If the ship were to be drawn into the vortex it could
easily be sunk. The only solution would be to fire at the
clouds with cannon, but the sailors were too occupied
bailing out the ship, and could not stop for an instant.
It seemed as if one trouble was coming on top of another,
like a wasp and scorpion biting at the same time”.
Again G-d came to their rescue, and a very strong
wind began to blow. The ship began flying along the
wav’es, like an arrow shot from a bow. When they
approached the waterspout, the clouds opened up like
a mountain pass, and the ship went through in safety.
G-d also enlightened the sailors’ eyes, and they dis
covered the place where the ship’s hull was leaking.
The Turks slaughtered a ram and used its skin to repair
the leak.
They had been in fearsome peril, but had managed
to come through safely. It was a Friday, and everybody
90. Mochin DeKatnus, a Kabbalistic term referring to tha immature

state of the transcendental mentalities. Cf. Etz Chaim 22.
91. See Chayay Moharan 28a (#14).
92. Both requiring opposing remedies, Chagigah 5a.
H is P baises 79
on the ship rejoiced greatly. In the afternoon Mincha

before the Sabbath prayer, the Rebbe chanted the 107th
Psalm, “ Give thanks to G-d,” with great joy”.
They continued on their voyage, passing many
places. During the entire voyage, the only thing the
Rebbe and his attendant had to eat were the rotten vege
tables that the cook gave them from the ship’s stores.
Their meager rations were often putrid and crawling
with maggots. Even for these they had to plead with
the cook like beggars until he had pity on them. The
few rotten vegetables they procured this way was all they
had to eat.
As the days passed, they realized that the Passover
was rapidly approaching. One day they discussed this,
and were very concerned. The food from the ship’s stores
could not be eaten then, and it would be impossible to
fast for the entire week.
After an hour or tw‫־‬o, they came to a large city
standing on a rocky mountain in the middle of the sea”.
The Turks bought a considerable amount of fruit there.
For a Thaler, the Rebbe and his attendant were able
to buy a bushel of carobs, what we call buxer.
The Rebbe said, “ This is also very good right now.
If necessary, we can subsist on these carobs alone during
the eight days of Pesach. Now if G-d helps us, we will
also have Matzah and the Four Cups of wine for the
Seder. ’’
93. This is a regular part of the Chassidic rite. See Sichos 270.
Also see above, notes 83-86.
94. One of the Dodecanese Islands. The description most closely
fits Undos on Rhodes Island or Voladha on Karpathos.
22. Even after overcoming these threats, the Rebbe

and his attendant were still in indescribable danger.
They were two Jews, alone on a warship filled with
Turkish troops. These Turks would think nothing of
selling two Jews as slaves in some faraway place. The
very thought filled the Rebbe’s heart with terror.
He began to think about it. What would he do if
he were sold as a slave in a faraway place where there
were no Jews? What if nobody knew about it? How
would he keep the commandments of the Torah? This
particular worry bothered him the most.
The Rebbe pondered the possibilities again and
again. Finally, he was worthy of realizing that he could
serve G-d even if he were unable to actually keep the
commandments. He comprehended the devotion of the
Patriarchs, who lived before 6-d even gave the Torah.
They also kept all the commandments, even though they
often did so only in a symbolic manner. Thus, Jacob ful
filled the commandment of Tefillin through the sticks he
peeled while watching Laban’s sheep‫ ״‬.
The Rebbe thought along these lines until he under
stood how he could keep all the commandments in this
manner. Ho could continue to serve G-d even if he were
sold as a slave in the most distant land.‫״‬
No sooner had the Rebbe arrived at this conclusion,
when they sighted land. It was the night before Pass
over, and they arrived at the island city of Rhodes, a
great city unto G-d. They knew that this city had
a thriving Jewish community. Here they would be able
to buy Matzos for Pesach and wine for th6 Four Cups.
95. Gen. 30:37. See Zohar (Sisrei Torah) 1:162b.

96. Cf. Chayay Moharan 32b (#14): Parpraos LeChochmah, Babey
Nachal B 78. Also see Lekutey Moharan 54.
Sig P baissb 81
The Rebbe and his attendant were overjoyed by

this prospect alone. They never imagined that the captain
or the sailors would let them actually go into the city.
Everything seemed to indicate that the Turks were going
to imprison them, robbing all their possessions, and
perhaps even selling th|m as slaves.
23. I t was the morning, before the Passover. The
captain and a number of sailors were preparing to take
their small boat and go to the city. The Rebbe and his
attendant came to the captain, and with gestures, com
municated that they needed some kind of bread. The
Captain told them in sign language, “ There are Jews
in the city. You can have bread brought for you.”
The hearts of kings and princes are in the hand
of G-d. In His mercy, He turned the captain’s heart
and confounded his thoughts. Without thinking, he
blurted out that he would take one of them along to
buy their bread.
The Rebbe’s attendant went along with the crew.
He was allowed to go to the city alone, with just one
sailor following him so that he should not escape. But
even the way to the city involved great peril. It was
a time of war, and it was obvious that he was from a
distant land. He could have easily been imprisoned as
a spy with nobody to defend him. But again G-d pro
tected him, and he passed through all the gates without
being stopped.
He finally came to the chief Rabbi and told him the
whole story. They were captives aboard a warship, and
they themselves did not know what the captain intended
to do with them. He could not supply the details but
this he knew. They were prisoners and in great peril.
It only took a few minutes to tell the story, but it
seemed like hours. The Rabbi constantly wanted to hear
more about their adventures. It was obvious that the

attendant was suffering greatly, but the Rabbi kept tell
ing him not to worry.
The attendant was pressed because he wanted to
buy Matzos and wine and return to the ship before sun
down. But suddenly G-d sent him another thought. While
in Tiberias, he had heard Rabbi Zvi Harker mention
that his wife was from a renowned Sephardic family,
and had a brother in Rhodes who was a great sage and
Tzadik. He could not remember the brother’s name, but
did recall the name of Rabbi Zvi’s wife.
He immediately asked the Rabbi if he knew a sage
who had a sister in Tiberias. The Rabbi said that he did.
He immediately notified this sage, and told the attendant
to hurry to his house. By the time he got there, the sage
had already been informed of all the attendant had told
the chief Rabbi.
As soon as the attendant walked in, the sage told
him, “ There’s nothing to be afraid of. You will tell me
the whole story by the Seder.’’ The attendant could
hardly believe his ears. He trusted in G-d, but never
imagined that salvation would come so quickly. Never
in his wildest dreams did he imagine that he would
spend the Passover Seder in a Jewish house.
The sage said, “ We have already arranged things
with the captain, and he will allow you to leave the ship.
Of course, he will first have to be given whatever sum
he requests. It is good to give thanks to G-d” who saved
you in such a miraculous manner.
“ The fact that you got to the city was a miracle
in itself. I can’t imagine how the captain became so
confused as to let you come here. He is a known thief.
97. Ps. 92:2.
H is P baises 83
and his wickedness has roots going back countless

generations. He is a descendent of the Five Lords of
the Philistines’®, for that is how he signs his name.
“ But now there is no time to listen to stories. Let’s
go to the barber and get you a haircut for the festival.”
They immediately went to the barber and the
attendant got his hair cut. After he had bathed, they
conversed over a cup of coffee.
In the course of the conversation he said, “ We
heard that you are travelling with another man. Who is
h e f”
The attendant asked, “ Have you ever heard of the
Baal Shem Tov?” .
He replied, “ Of course we have! We are quite
familiar with the works of the renowned Chasid of
Polonnoye”. ’’
The other then told him, “ The man travelling with
me is a great-grandson of the Baal Shem Tov. He is also
a grandson of Rabbi Nachman Horodenker. And as you
shall soon see, he is also a sage in his own right.”
Tne sage was overjoyed. He said, “ To rescue even
a simple person is a very great Mitzvah. But now G-d
has given me the opportunity to redeem a man des
Cendant from such holy roots!”
The sage hurried with a small group of men to get
the Rebbe. Meanwhile, two groups of Turks clashed with
each other, resulting in a fight where several were killed
in the main thoroughfare. When they saw what was
happening, the sage and his group took the Rebbe’8
98. Josh. 13:3, Judges 3:3, 1 Sam. 6:16.

99. Rabbi Jacob Joseph of Polonnoye (1740-1810), one of the
chief disciples of the Baal Shem Tov. His Toldos Yaakov Yosef (Cjen-
erations of Jacob Joseph), the first book discussing the Baal Shem’s
teaching, was published in 1780.
attendant and fled to the sage’s courtyard. They locked

themselves in and were afraid to leave for several hours.
By the time it was safe to leave, the sun was beginning
to set and it was too close to the holiday to go and get
the Bebbe.
The sage then spoke up and said to the attendant,
“ From the time I was a child, I have devoted my life
to Torah, prayer, and good deeds. I am sure that G-d
will reward me for this. Besides this, I also have a
portion in the Future World along with every other
Jew’“ . I am putting all this up as security. If, heaven
forbid, I do not exert myself to do everything in my
power to free you, let me lose it all!
“ My intention is not to boast, but to assure you
that I am not abandoning you, heaven forbid. There is
simply no time to complete the task today.
“ Now hurry! Take all the Matzah you need for the
Seder. Take some of my best wine, and greens and every
thing else you will need tonight. I have Shemurah
Matzah '°‫ י‬as well as ordinary Matzah if you eat it. Take
whatever you need.”
Bidding the others farwell, the attendant returned
to his ship, which was quite a distance from the city.
As soon as he boarded the ship, he called out. When the
Bebbe heard his voice, he was overjoyed and ran to greet
him.
The Bebbe had spent all that day waiting with
yearning eyes for a sign of his companion. As long as
the other was gone, he stood there, his eyes growing
weary.
100. Sanhedrin 11:1. The present interpretation that this is in

addition to one’s reward for his deeds is a novel one.
101. “Watched Matzah,” prepared from wheat safeguarded from
dampness from time of its harvest. See Pesachim 40a, Orech Chaim 433:4.
H is P baibes 85
The Eebbe said, “ Thank G-d that you’re still alive!

I was sure that they had drowned you, and would soon do
the same to me. But now, thank G-d Who gives strength
to the weary.’” You have no idea how much I suffered
while you were gone. I no longer had the strength to bear
it and was sure that I would die!”
They worshipped, and then were able to have a
proper Seder. It was a most happy meal, and as they
ate, the attendant told the Rebbe everything that had
happened.
On the first day of Pesach, the order came to bring
the ship to the city and tie up at the dock. The Rebbe
and his attendant remained on the ship for the second
night of Pesach.
The next day, the Rebbe’s attendant went into the
city to worship in the synagogue. After the service, he
was invited to the sage’s house for the festival meal.
During the meal, the sage delivered an original Torah
lesson. He then repeated some thoughts of contemporary
Tzadikim, including those of Europe. He then invited
his guest to discourse on the Torah, and the attendant
repeated some of the Rebbe’s lessons. The sage enjoyed
them, immensely saying, “ Such wodrs make me happy
deep inside'“. . . . ”
After the meal, the attendant returned to the ship
followed by the Gabbai carrying choice food for the
Rebbe. When the Rebbe saw him, his faced seemed
utterly depressed. The Rebbe was sure that things had
taken a turn for the worse, for who knows what had
happened that day!'“ He was so distressed, he could not
eat.
102. Morning blessing, from Isa. 40:29.
103. Baba Metzia 83b.
104. Yebamot 63b,
What the Rebbe did not know, was that the sage
had pressed his attendant to drink so much wine that he
had become drunk. This was why he looked so depressed.
The Rebbe had questioned him, but he was in too much
of a stupor to answer.
The attendant went to sleep for a few hours. It was
only when he woke up that he realized whet had hap
pened. He laughed and told the Rebbe, “ Didn’t you
know that I was drunk? The sage was so happy that he
kept on asking me to drink. Before I realized it, I had
taken too much wine.”
He then told the Rebbe everything that had happen
ed at the sage’s house. Fully reassured, the Rebbe joy
fully ate his festive meal.
24. On the first day of Choi HaMoed’“ the attendant

returned to the sage’s house. The sage advised him to
sneak all their money out of the ship in order that the
captain should not be able to steal it.
This accomplished, the sage went to the captain
together with two prominent members of the community.
They said, “ Give us the two Jews you are holding.”
The captain replied, “ What business do you have
with them? When they came on board, they belonged to
no one!”
The captain then told them of all the travail that
had befallen them on the way’“. He said, “ What I told
you is nothing! During the entire voyage there was not
an instant without distress'®'. We could have drowned
these two or sold them to the Arabs long ago, and
105. The intermediate days of the festival.

106. Ex. 18:8.
107. Ain Rega B‘U, Pega. Sheloh, quoted in Sichos 308.
H is P raises 87
all their money and possessions would have been ours.

No one at all would have said a word or complained.'“
“ But now, what can I do? These two must have luck
that reaches to the high heavens. First of all, G-d per
formed a miracle and the ship suddenly arrived here.
This would have been enough! But then there was a
miracle within a miracle'“ , and G-d made me crazy
enough to actually bring one of them into the city.
“ After all this, I really have no right to their money.
So give me two hundred Thalers to satisfy my crew and
lake them!”
They gave the captain the sum and the two were
safe. They were redeemed from death to life, from
captivity to freedom.
25. The Rebbe and his attendant were brought to

the city, As they proceeded, some Turks remarked that
they looked like spies, and the members of the community
were highly alarmed. They immediately brought them
their style of clothing, and had them dress like the other
Jews in Rhodes.
His attendant took it as a joke, but the Rebbe was
very troubled. He told his attendant, “ Don’t you know
that a great complaint is being directed against us on
high?’’ He then told his attendant some wondrous
secrets, but the latter would never reveal them.
The Rebbe was received by the local Rabbis and im
pressed them as a very unique person. His mood became
very joyful and he said, “ Thank G-d we were worthy
of being rescued this way!”
They stayed there until after Pesach, and the Rebbe
108. Isa. 10:14.

109. Shabbos 97a.
88 R abbi N a c h m a n ’s W is d o m
was treated with great honor. The community paid the

200 Thaler ransom out of their own pockets, and even
though the Rehbe had sufficient funds, they would not
let him repay them. .
After the festival, the community booked them
passage on a ship to Istanbul. They also gave them a
letter, asking all communities along the way to help them
if necessary.
There Were many Greeks on their ship, and a plague
broke out among them at sea. The Eebbe and his atten
dant did not know the cause, but they saw people dying
all around them. But G-d was with them, and a strong
wind carried the ship rapidly to Istanbul. The high waves
and great speed distressed them, but the fact that the
ship travelled so rapidly saved their lives.
The ship arrived in Istanbul after only three days
at sea, and they remained there another ten days. But
even here they were not out of danger. They had not
shown their passports when they arrived, and now the
officials would not let them leave. The only solution was
to obtain a passport from the Sultan, but the official
demanded an exorbitant sum for such a document. The
amount was so great, it was absolutely impossible for
them to pay it.
But G-d was with them, and they happened to
meet a total stranger who agreed to help them. He went
to a Turkish minister and wheedled what they needed
from him. They had no idea how much he paid for it,
but the stranger obtained a document allowing them
to pass through the gate and leave the city. He cautioned
them, “ For G-d’s sake, don’t breathe a word about this.”
They escaped Istanbul safely and travelled by sea
H is P raises 89
to Galatz. Along the way they landed on an island"“

and were held as prisoners. They were freed only after a
fine of four Rubles had been paid for each passenger.
The rest of their voyage was relatively peaceful
except for a few storms at sea. They passed a ship filled
with Greeks, and saw it break up and sink, with only a
handful surviving.
G-d guided them toward their destination, and they
arrived safely in Galatz for the festival of Shavuos.
26. On the way home from Galatz they passed

through Iasi and encountered a great plague there. The
epidemic had also spread to all the surrounding towns
making travel most difficult. This also caused consider
able trouble when they tried to cross the border. Coming
from such a plague area, even remaining in quarantine
was not sufficient to let them cross.
But G-d was with them, and they were led safely
through it all. They had seen plague and sword and
famine and thirst and captivity, but with G-d’s help,
they returned home safely"'.
They returned complete in body, possession and
Torah"*. For in the Holy Land the Rebbe was wprthy
of attaining a wondrously lofty perception, and his
vision knew no bounds.
110. The only major island in the Black Sea is Seipent's Island,
opposite the mouth of the Danube. It is also called Fidonisi and Zmetnyj.
111. On the way home from Galatz, Rabbi Nachman passed through
Iasi, Teplik and Uman. He also visited Rabbi Leib, the Grandfather of
Shpola, and saw Rabbi Yekusiel, the Maggid of Terhovitza, when he
passed through nearby Komibolad. See Chayay Moharan 32b (J17, 18,
21). Immediately upon his return home, he went to visit Rabbi Schneur
l^lm an (later of Liadi) in Liozna. Avanehah Barzel p. 34 (#46).
112. Shabbos 33b, on Gen. 33:18. Cf. Rashi ad loc.
27. All that we have told is less than a drop in

the sea of all the anguish and terror that the Rebbe
suffered on his pilgrimage. The great danger is beyond
description, but G-d was with him, performing awesome
miracles every step of the way. He was worthy of attain
ing his goal and returning safely. He entered in peace,
left in p e a c e ,'a n d returned home in peace.
28. The great percpetion that the Rebbe attained

in the Holy Land is utterly beyond description. Never
had one born of an earthly mother"^ been worthy of
attaining what he did through the air of the Land of
Israel"^. Words are completely inadequate to describe it.
The Rebbe took great pride in the fact that he had
been in the Holy Land. Toward the end of his life, he
said that he derived great inspiration just from this.
He said, “ For a long time I have known that ■when a
person wants to do something holy, he must face great
barriers"^”
29. The man who insulted the Rebbe so much in

Istanbul died immediately upon his return home.
The Rebbe's attendant asked him, “ Is it not
written, “ For the righteous to punish is also not
good"^?”
The Rebbe answered him with the following parable.
Once there was a king who was very fond of one
of the young princes. He showed the prince all sorts
of affection, doing everything he could to attract him.
113. Chagigah 15b.

114. Shabbos 88b.
115. Baba Basra 158b.
116. Lekutey MohOran 66:4, Sichos 11.
117. Prov. 17:26. Cf. Sanhedrin 105b.
H is P baises 91
The child became a young man. Then one day, he

did something highly disrespectful to the king.
The king told him, “ No matter how much I love
you, it is still impossible to go against the law of the
kingdom. The judgement has been passed, and your
sentence is death.” The king then commanded that the
prince be bound in chains and imprisoned.
The young prince began thinking about his imminent
death. In his mind he could already feel the great pain
he would suffer at the moment he would be killed. But
he realized that this agony would only last an instant,
and then he would be dead.
But then he began to imagine the anguish of the
king. He knew that the king loved him very much and
still yearned for his presence. He understood how much
pain his death would cause the king, and that this
anguish would last forever.
The prince worried more about the king’s suffering
than his own. He thought and thought trying to spare
the king this pain. Finally an idea came to him. Shame
is considered equal to death"®.
He asked the jail keeper to bring him before the
king. Standing before the king he said, “ I truthfully
know that your suffering is greater than mine. I also
realize that it is impossible for you to ignore the law of
your kingdom. But I think I know a way out. If you
can arrange for some one to publicly shame me, the
sentence will be fulfilled, for shame is equal to death.
“ Bring me a prisoner who has already been con
demned to death. I will provoke him until he becomes
angry, publicly insulting and beating me. I will be
bitterly humiliated, and this will be the same as death.
118. Baba Metzia 58b.

“ Then take this condemned criminal and execute

him according to his sentence. The people will think
that he was killed because he insulted one of the king’s
favorite servants. In this way, neither the honor of the
king nor his servants will be impinged.”
The Rebbe said that the same is true in this case.
A man might insult a Tzadik, and without realizing it,
be doing him a great service. The Tzadik may have been
condemned to death for some misdeed. The shame he
experienced might then take the place of this death
sentence.
Still this Tzadik is a beloved servant of the king,
and it is not fitting that this insult go unpunishd. But
to punish the person just for insulting the Tzadik is
also not desirable, “ for the righteous to punish is also
not good.”
Therefore, G-d brings it about that the person who
insults the Tzadik should be one who has already been
condemned to death. They both may happen to be in
one inn'”, and this individual insults the Tzadik. The
shame saves the Tzadik from a more permanent judge
ment. In order to protect the Tzadik’s honor, the other
is then punished. The name of heaven is thus sanctified'“ ,
but actually it was a dead man who was killed, for he
was previously condemned.
We therefore see that G-d’s ways are right'*' and
there is no unrighteousness in Him.'**
119. Makkos 10b.

120. Cf. Yebamos 79a, Sotah 8b.
121. Hos. 14:10.
122. Ps. 92:16.
H is P baisbs 93
30. While in the Holy Land, the Bebbe was con

stantly involved with Torah and prayer. Every day he
would write down what he perceived in the Torah.
When the Bebbe spoke about this, he said, “ The
difference between the understanding of the Torah in
the Holy Land and elsewhere is like the difference
between east and west.”
Every day people came to him, great and small
alike, to serve him and thereby hear his awesome holy
words of wisdom.
31. The Bebbe was once visited by one of the re

nowned leaders of the Holy Land. This leader was
universally respected, and was reputed to know the
entire Talmud by heart. He was also one of the masters
of the KabaUah.
When he visited the Bebbe, he asked all those
present to leave. They were left alone together, except
for the Bebbe’s attendant who remained.
The leader pressed the Bebbe, saying, “ I know
that your excellency did not come to the Holy Land
like most people. They arrive with constricted conscious
ness, merely to walk four steps in the Holy Land and
thus be worthy of the Future World'“, or for similar
small minded reasons.
“ But your excellency certainly arrived here in a
state of expanded consciousness'“ , to accomplish great
acts of devotion. There are many points of devotion in
the Holy Land, and we long to know into which of
these points your excellency has entered. K you reveal
123. See above, note 55.

124. Expanded and constricted consciousness, Mochin DeGadlus
and Mochin deKatnus, are respectively the mature and immature states
of the transcendental mentalities. See above, note 90.
the G-dly things you wish to do here, I am prepared to

serve you with body and soul.”
The Rebbe replied, “ My dear friend, please do not
pain me with this. To reveal my reasons and devotions
here is by no means a simple matter. It is possible that
I am already bound by an oath in this area . . . ”
The leader began to urge him again, “ All that we
ask is that our master at least teach us one of the beauti
ful precious thoughts with which G-d endowed him.
We don’t have any ulterior motive. Heaven forbid. We
only want to hear from your holy lips some new Torah
concept that will arouse our hearts to serve G-d. If
G-d wills, we may also be worthy of perceiving some
hint of the point we asked about before.”
Immediately the Rebbe began to light up, flashing
fire, the flame of G-d”*^. His face began to glow, literally
burning like fire. He was in such an intense state that
his hair stood on end, casting his hat to the floor.
Like tongues of flame, a question formed on his
lips, “ Do you understand the secret meaning of the
Tefillin?”
The other replied, offering some Kabbalistic
concepts.
The Rebbe transfixed him, “ No! This is not the
way of perceiving the Tefillin. And because you do not
understand the true meaning of Tefillin, you do not
know the secret of the four directions in the Holy Land.
Of this, I will begin to give you some hint.”
The Rebbe began tbe explanation, but as soon as
he started speaking, blood began to pour from his
throat. He said, “ Now you see with your own eyes that
I am forbidden from on high to reveal anything to you.”
125. Cant. 8:6.

H is P raises 95
As soon as the other saw this, he bowed his head

and begged the Rebbe to pardon him for having troubled
him so much. He was very frightened, and would not
move from the spot until the Rebbe forgave him.
32. When the Rebbe first came to Tiberias, the

renowned Chasid and philanthropist. Rabbi Moshe, son
of the holy Rabbi Menachem Mendel of Vitebsk,’*‘ sent
to the Rebbe, announcing that he would like to make a
match between their children.
The Rebbe replied, “ How can one refuse such
a match? It is certainly G-d’s will that my daughter live
in the Holy Land.’"
The Rebbe said nothing else, and the matchmaker
immediately went and told Rabbi Moshe that the Rebbe
agrees. They immediately planned a great feast to
celebrate the match.
All the leaders of the Holy Land, from Lithuania
and Poland, great and small alike, were assembled at
the feast. It was a most joyous gathering, and the meal
was accompanied by a flowing conversation covering the
length and breadth of the sacred literature.
The leading speaker was the one mentioned earlier,
who had asked the Rebbe his intentions in the Holy
Land. The conversation led them to a discussion of a
quotation from Rashi,’‫ ״‬but nobody could remember
126. Rabbi Menachepi Mendel (1730-1788) was a leading disciple

of Rabbi Dov Baer, the Maggid of Mezrich, and led a massive pilgrimage
to the Holy Land in 1777. He settled in Tiberias and was the leader
of the Chassidic community in Israel. In a biography published together
with his Lekutey Amarim it is brought that his son Moshe had a son
Shmuel. It is he who was most probably matched with Rabbi Nachman’s
daughter Miriam. See notes 12, 130.
127. Abbreviated form of Rabbi Shlomo Yiizchoki (1040-1105),
leading commentator on the Bible and Talmud.
96 R a b b i N a c h h a k ’s W is d o k
its location. The conversation stopped, frustrated by

the lack of this key quotation. Try as they would, no
one could recall it. This in itself was a wonder, for
here were the foremost sages, each one having recently
reviewed the entire Talmud. Still, not one of them
could locate this particular quotation.
All through this, the Rebbe sat quietly, as if he
had nothing to contribute. But he realized how distressed
they were, and when they urged him until he could
no longer refuse, he said, “ Is it not a quotation from
Rashi’s commentary to Zcvocfcm'“, at the very top
of this page!”
They realized that this is what they were seeking,
and rejoiced immensely. The feast lasted from early
noon until dawn the next day, and a strong bond of
friendship was forged between them.
Soon after the Rebbe returned home. Rabbi Moshe’s
son died. The Rebbe’s daughter married the son of the
renowned Rabbi of Volochisk'”. G-d then willed that
the Rabbi of Yolochisk settle in the Holy Land, taking
along his son, the Rebbe’s son-in-law, to study with
him. Not too long after that, the Rebbe’8 daughter
also settled there’*.
128. The Talmudic tract on sacrifice. There is a tradition that this

was on page 47a.
129. Rabbi Aryeh Leib of Volochisk. a leading disciple of Rabbi
Dov Baer, the Maggid of Mezrich. Shem HaGedolim HeChadash 1^15.
His son. Rabbi Pinchas, was engaged to Rabbi Nachman's third daughter
Miriam in Elul 5560 (1800), fifteen months after his return from the
Holy Land. They were married four years later in Cheshvan 5565
(1804). Chayay Moharan 27b (811), 28b #14).
130. Rabbi Leib and his son Pinchas left for Israel in the summer
of 1805, just a few months after the latter was married. Miriam joined
them in the summer of 1809 together with Rabbi Leib’s other children.
Yemey Moharnat 28a, Chayay Moharan 7a ( il6 ) , Alim LeTerufah
(Jerusalem, 5728), unnumbered letter dated 12 Av, 5569.
H is P baiseb 97
Therefore, the Rehhe’s words were fulfilled, for

he had said that it was G-d’s will that his daughter
settle in the Holy Land. For not one word that he
spoke returned in vain”’.
33. No matter how high he stood, the Rebbe was

never satisfied with his accomplishments. He had in
volved himself in every type of devotion mentioned
above, fasting and praying and forcing himself to do
things to overcome his desires and emotions. He had
already withstood every type of temptation, having
spent days and years secluding himself with G-d, ex
pressing his thoughts in his own words.
Constantly striving in this manner, he attained the
highest spiritual levels. He had totally destroyed his
ego, achieving a oneness with G-d on the level of the
Children of the Highest Realm.
All this was attained while the Rebbe was literally
in his childhood. He did not rest by day nor slumber
by night. Never keeping still, he constantly devoted
himself to G-d, day by day from his earliest childhood.
And so, all this tremendous perception and awesome
holiness were his while he was still a youth. He had
already become one of the highest.
But even after this, he did not stop, never allowing
himself to remain at one level. Every hour and every
day, he would long and yearn for G-d, as if he had not
done anything at all to serve Him.
The Rebbe was then in the Holy Land, and there
attained a perception so high that it was beyond all
measure. Still, from when he returned until the day
he departed from the world, he always had this longing
131. Haftorah blessings, from Isa. 53:11.

and yearning for G-d. He may have stood on the loftiest

heights, hut in his mind, he had not yet begun the climb.
It would consume many volumes to tell even the
small amount we were worthy of understanding from
what we saw with our own eyes and heard from his holy
lips. For this was the Rebbe’s way. He would constantly
thirst for the G-dly, debasing himself with self pity,
as if he had never inhaled the perfume of true devotion,
and had not yet achieved even the level of a beginner.
To understand this, you must imagine a person
who had committed every possible sin time and time
again. Imagine now that such a person was aroused
to true repentance. Try to depict the way he would look
at himself. He would certainly have great humility
and self-pity and be bitterly brokenhearted because of
his past deeds. This is obvious and needs no lengthy
explanation.
Consider the self-pity and broken heart of such a
penitent. This would not be a thousand ch, or even a
millionth, of the great humility and self-pity and broken
heartedness that the Rebbe had each time before attain
ing a new degree of perception.
The Rebbe was a man who never rested or stood
still. In the days of his greatness, he had already
attained an awesome perception of the G-dly. Still he
was not satisfied and continued to aspire. He accepted
upon himself unparalleled suffering, abounding with
prayers and petitiops urging G-d to help him. He con-
tinned with a fearsome yearning, until he would finally
attain a higher level of perception.
As soon as he achieved a new level, he would
immediately >begin anew. All his effort would be for
gotten, as if he had not yet even taken the first step.
H is P baises 99
He would then begin afresh, like one taking his first

steps into the realm of holiness.
Often we heard the Eebbe say with longing and
yearning, “ How is one worthy of being a Jew?“ ”*. He
would sincerely mean these words, for he truly felt
that he had not yet really taken the first step. This
occurred numerous times.
Although he reached awesomely high levels, he
would constantly seek a higher level, ever soaring high
er and higher. Still, he was never satisfied with himself.
As soon as he reached a new level, he would again begin
anew with a broken heart and deep humility, until he
was able to attain a still higher step. This was always
the Bebbe’s way, even at the end.
Many times the Bebbe would say, “ Now I know
nothing, nothing, nothing at all.“ There were times when
he would swear, “ In truth, I know absolutely nothing
at all'” “ . This could even happen shortly after he had
revealed words of enduring truth'”. His wisdom shone
forth, and still he insisted that‫־‬he was totally ignorant.
In this respect, the Bebbe was most unique.
The Bebbe said, “ My teachings are very unique,
but my ignorance is even more unique.“ That is, he
was unique in realizing his ultimate ignorance before
G-d'‫״‬
34. We heard from the Bebbe’s own holy lips that

some Tzadikim toil with devotion in order to reach a giv-
132. Sichos 159.

133. This occurred on Shabbos Nachmu, the Sabbath after Tisha
B’av, 11 Av, 5570 (Aug. 11, 1810), in Uman, just about two months
before his passing. See Sichos 153, Yemey Moharnat 35b, Chayay
hioharan 43a ($31).
134. Cf. Pesachim 119a, Baba Basra 91b.
135. Yemey Moharnat, Sichos, loc. cit. Also below 35, Sichos 3.
en level. They have a set level to which they aspire, and

when they reach it they are satisfied. They are like
servants of a king, who aspire to attain a particular
rank of office through their efforts.
The Eebbe then said, “ If I knew that I were now
standing on the same level as yesterday, I would total
ly reject myself.’’ He would consider remaining at yes
terday’s level the greatest detriment, for he constantly
aspired to reach a higher step.
There is much to say here, but it cannot aU be put

into writing. Those who were worthy to see it with
their own eyes, and hear it with their own ears, might
be able to understand this to a small degree. They
might perceive how the Rebbe never stood still at any
level, but always yearned for the next step, until he
was worthy . . . . This was always true of him.
Even according to our meager understanding, the
Rebbe was unique in every way. Beyond this are mar
velous wonders and hidden secrets. But suffice with this.
35. The Rebbe spoke to us somewhat about the

concept that the true goal of knowledge is the realization
of one’s ignorance. He said that this is true of every
area of knowledge. Even though a person may attain
the goal of realizing his ignorance, it may only be in
one area of knowledge. He must then first begin to
work on a higher plane, aspiring to realize his ignorance
at this higher level. And no matter how high one
reaches, there is still the next step.
Therefore, we never know anything, and still do not

attain the true goal. This is a very deep and mysterious
H is P baises 101
concept. We heard more regarding this once after

Pesach,’“ and will discuss it elswhere.’”
36. Once a king sent -three of his servants to

deliver a secret message to another king in a distant
land. On the way, they had to pass through lands that
were at war with their king.
The first messenger was clever enough to conceal
his purpose completely. He passed through the hostile
land without them ever realizing that he was carrying
a secret message.
The second messenger started through the unfriend
ly country and was discovered. The people realized
that he was carrying a secret message and were going
to force him to reveal it. But through his wisdom and
endurance, he too was able to escape without revealing
the message.
The third messenger was also discovered. Realizing
that he too was bearing a secret message, they impris
oned him, and subjected him to all kinds of torture.
They tortured him in the cruelest ways possible, but
despite his great agony, he refused to tell them anything.
He withstood the test without yielding his secret.
They finally realized that their tortures were to
no avail, and assumed that they were mistaken and he
actually had no secret. They let him go, and he passed
through their land, delivering his message to the king.
When they returned, everyone had an opinion
as to which of the three deserved the greatest reward.
136. Pesach, 3365. Cf. Shevachay Moharan 8a (842). Although

there is a misprint in the date, it can be resolved on the basis of
Chayay MohOfan 7b (124).
137. Sichos 3.
Some said that the first was most deserving, for he

acted cleverly enough to hide his secret completely.
Others gave the most credit to the second, for he had
already been discovered, and still was smart enough
to escape.
But the king said that the third messenger deserved
the greatest reward of them all. He had already beSn
caught in their net. He certainly also wanted to hide
his purpose, but he was not successful. After being
captured, he underwent every possible torture and tor
ment. If he would have revealed even one secret, he
would have received the greatest honors. Still, he with
stood the test, revealing nothing. Therefore, his reward
is above all the rest.
[Those who comprehend will to some extent under
stand the parallel.]
THE WISDOM O F RABBI
NACHMAN
Sichos HaRan
These are the holy whisperings on high,

the spirit of G-d speaking through him —
his word is on his tongue —
to teach his disciples
who chose to approach him
to lead them along the path
up to the house of G-d
in piety and self-discipline.
THE WISDOM OF RABBI NACHMAN
Sichos HaRan
1. “ For I know that G-d is great, our G-d above

all others.”
Psalms 135:5
These are King David’s words; I know. I alone
— for the vision of G‫־‬d ’s greatness cannot be shared.'
You may have a vision, but even with yourself
you cannot share it. Today you may be inspired and
see a new light. But tomorrow, you will no longer be
able to communicate it, even to yourself. “ I know.”
I—as I am now. For the vision cannot be brought back.
The Rebbe said: Look at the next verse, “ All
that G-d wants. He does, in heaven and on earth.” It
is a different thought, speaking of something else
entirely. King David says, “ I know,” and can go no
further, for words are no longer adequate.
A perception of G-d cannot be communicated. It
is so lofty — higher than high,* that words cannot
express it.
It is written (Prov. 31:23), “ Her husband is known

by the gates.” The holy ZohaP states that the husband
is the vision of G-d which each man perceives through
1. Cf. Alim LeTerufah 135.

2. Eccl. 5:7.
3. Zohar 1:103b.
105
the gates of his own heart. The heart is hidden and the
gates do not open to another^.
'2. It ih very good to rely on (i-d completely.

As each day begins, 1 place my every movement
in G-d’s hands, asking that I do only His will. This is
very good, and I have no worries. Whether or not
things go right, I am completely dependent on G-d.
If he desires otherwise, I have already asked that I
do only His will.
Before each Sabbath or festival, I also place my
observance in G-d’s hands, asking that it all be accord
ing to His will. I can then celebrate it without worrying
that I am doing something wrong. I am completely
dependent on G-d and everything I do is in His hands.*
3. The Rebbe emphasized G-d’s greatness so

much, it cannot be put into writing. He stressed that
it is beyond all measure. G-d does so many wonderful
things, that absolutely no one can realize them all.*
We may speak of G-d, but we know absolutely
nothing. It is said that the goal of all knowledge of
G-d is to realize that one is truly ignorant^ But even
this cannot be attained.
This goal pertains to every facet of knowledge.
One may reach the level of realizing his ignorance, but
4. Below 177, 217, 299; L e k u te y H a la c h o s (O r e c h C h a i m ) K e r ia s

5, A l i m L e T e r u fa h 16, 160, 393, 423. See S ic h o s M o h a r a n 34b
S h 'm a
($115), that this is the main perfection of faith.
5. Below 238.
6. C h a y a y M o h a r a n 16b ($8), A l i m L e T e r u f a h 15, 188, 227, 243,
276, 373, 413, 443, 444.
7. Chovos HaLevavos 1:10, beginning of Keser Shem Tov, Lekutey
Moharan 24:8, Shevachay Moharan 8a ($42, 43), Parparos LeChochmah
on Gittin 47a.
H is W i s d o m 107
only ill a particular area, and on a given level. There

is still the next level, and this has not even been touched.
He does not know enough about the next level even
to realize his ignorknce. And no matter how high he
goes, there is still‫־‬:the next step.
A person therefore knows nothing, and still cannot
perceive his ignorance. For there is always a level of
ignorance on a step lying beyond his perception.®
The Rebbe• also emphasized the high level of

repentance.
You may fal| to the lowest depths, heaven foihid.
But no matter how far you have fallen, it is still
forbidden to give up hope. Repentance is higher even
than the Torah, and therefore, there is absolutely no
place for despair.
If you are worthy, even your worst sins can be
turned into something good. We are taught that sis
can be transformed into virtue®. This idea may con
tain deep secrets but the main lesson is that one’s
failings and shortcomings can easily be returned to
G-d. Nothing is beyond His power.
The most important thing is never to give up, but
to continue to cry- out and pray to G-d.’“
4. In times like these, it is very difficult for a

religious person to have wealth. To obtain riches, one
8. This was said when Rabbi Nachman was moving from Breslov
to Uman shortly before he passed away. Chayay Moharan 16b (18).
They were then riding in the coach and had met Reb M. of Teplik
near Ladyzin. Yemay Moharnat 34b, Chayay Moharan 38b (#1). This
occurred on Tuesday, 3 lyar 5570 (May 7, 1810).
9. Yoma 56b. ,
10. Cf. Sichos Moharan 34a (#114).
108 R abbi N acS M a n ' s
must lower himself very greafly. fiut M'eli if he adaiidons

the way of devotion, thete is Eo Â fantee of wealth,
for even the wicked can be pdBf. ftut if one is truly
religious, then he is always fa l ffdfc fictes.
When the Temple was destroyed, all wealth left
the core and fell into the realm of the evil husks.” " It is
written (Lam. 1:9), “ And she fell with wonders.”
Wonders in Hebrew is PeLAlM. Reverse the letters
and you have ALaPhIM, the thousands of wealth. We
then read the verse, “ And the thousands fell.”
The thousands of wealth have fallen with wonders.
They have fallen so deeply, it is a woftder. If one covets
these thousands, then he too must fall with them. But
even then he is not sure of riches.
Therefore, it is very difficult for a truly religious
person to become wealthy. Thefe are some rich
Tzadikim, but their wealth causes them great difficulty
and keeps them from G-d. And though they seem
wealthy, they still do not have the ready millions of
the irreligious. For true wealth and G-dliness are not
found together.
My grandfather. Rabbi Nachman Horodenker’® of
blessed memory, once spoke on the verse (Prov. 3:16),
“ Long life is in her right hand, and in her left, wealth
and honor.”
The Talmud asks if this means that the right
hand of Wisdom can provide only long life, but not
11. According to the Kaballah, the Klipah or husk is the evil

surrounding the good kernel. Cf. Sefer HaYashar 1.
12. A leading disciple of the Baal Shem Tov and a member of his
household. His son. Rabbi Simcha, was the father of our Rabbi Nachman.
See Pilgrimage, note 67.
woaltli aiicl lioiior. It aiisweis that long life is there,

and more certainly wealth and honor.’^
My grandfather explained that this wealth can be
logically derived from the verse, but is not actually
there. It is fitting that the righteous have wealth, but
it is not actually theirs.'^
5. The Rebbe emphatically denounced all books

dealing with philosophy. He said that such works con
tain absolutely no wisdom compared to such sacred
works as the Maharsha'^ and the Maharam Shif.'*‫ ׳‬All
that philosophy can do is build one argument upon
another, in a vain attempt to arrive at some conclusion.
But wisdom like that in the Torah is not found there
at all.'^
The Rebbe said that one who knows nothing of
such books is most fortunate, for he walks a sincere
path, simply fearing G-d’s punishment.
The only way to begin serving G-d is through the
fear of retribution. Without it, it is impossible to even
take the first step. Even the righteous must have such
fear, for few can devote themselves to G-d merely
because they love Him so deeply.
One can also serve G-d out of a sense of awe,
because He is so great and powerful.'® This is a higher
level of fear, but it is also very difficult to attain. For
13. Shabbos 63a.

14. Cf. Lekutey Halachos (Choshen Mishpat) Ganevah 2:9,
Parparos LeChochmah 12:2.
15. Abbreviation for Morenu HaRav (Our master. Rabbi) Shmuel
Eliezer Edeles (1555-1631), referring to his Talmudic commentary.
16. Morenu HaRav Meir Schiff (1605-1641).
17. Cf. Oneg Shabbos p. 200.
18. Xohar 1:11b.
most pooplo, tile patli to devotion is the simple fear

of punishment”.
When a person becomes involved in philosophy,
Ids mind becomes filled with doubts and questions. These
reinforce his inborn wickedness.
It is man’s nature to be drawn to worldly temp
tations, and this can be overcome only through the
fear of punishment. Only then can one actually begin
serving G-d. But philosophy raises doubts and ques
tions, strengthening one’s natural inclination away
from G-d.
This is why a person can never become G-dly
through the study of philosophy. Although such works
do contain some good thoughts, they do not have any
good effect. The end result is usually great confusion,
where one loses much more than he gains. This is
besides the actual prohibitions against studying such
works.*°
The Rebbe often told us how fortunate we were
because Moses our teacher showed us the right way.
He began the Torah without any philosophical proof,
with the simple words, “ In the beginning G-d created
the heaven and the earth.’’^‫ י‬We are commanded to
believe in G-d through faith alone, and not enter into
speculation.
Although the Zohar’^ belittles the mere fear of
19. Cf. L e k u le y M o h a ra n 87, L e k u te y H a la c h o s (O r e th C h a im )

N e tila s Y a d a y im 6:99, H odaah 6:12, {Y o reh D eah) B ech o r B eham ah
4:14.
20. Below 40, 102, 216, L e k u te y M o h a r a n 19.
21. This was one of Rabbi Nachman's common expressions,
S h e v a c h a y M o h a r a n 19a (#1), below 219.
22. , T i k u n e y Zjohar, Introduction (end of 5b).
H is W i s d o m Ill
punishment, our moral classics®^ write that this is still

the main gateway to true devotion.
The Rebhe said that all scientific discoveries and
inventions come from on high. Without such inspi
ration, they could never be discovered. But when the
time comes for an idea to be revealed to the world, the
necessary inspiration is granted to a researcher from
on high. A thought enters his mind, and it is thus
revealed.“■•
Many people may have previously sought this idea,
but it still eluded them. Only when the time comes for
it to be revealed can the inspiration be found.
All inspiration comes from the place associated
with the seeker. If one seeks secular wisdom, then it
does not come from the Holy, but from the Other Side“^
[The same is true when one discovers new meanings
and ideas in his sacred studies. Were the ideas not
granted from on high, it would never occur to him.
All wisdom comes from on high, each thing ema
nating from its proper place. Each idea has its own
place, and there are thousands and thousands of differ
ent levels. All discoveries, sacred or profane, have a
root above, each in its own particular place.]
6. The Evil Urge“ is like a prankster running

through a crowd showing his tightly closed hand. No
one knows what he is holding. He goes up to each one
and asks, “ What do you suppose I have in my hand!”
Each one imagines that the closed hand contains
23. Cf. Reshis Chochmah 1:14.

24. Kochavay Or, p. 84, note 2.
25. Sitra Achara, a common Kabbalistic term for evil.
26. Yetier HaRa, the evil in man.
just what he desires most. They all hurry and run

after the prankster. Then, when he has tricked them
all into following him, he opens his hand. It is complete
ly empty.
The same is true of the Evil One. He fools the
world, tricking it into following him. All men think that
his hand contains what they desire. But in the end, he
opens his hand. There is nothing in it and no desire is
ever fulfilled.
Worldly pleasures are like sunbeams in a dark
room. They may actually seem solid, but one who tries
to grasp a sunbeam finds nothing in his hand. The same
is true of all worldly desires.
7. It is very good to pour out your thoughts*'

before G-d, like a child pleading before his father*®.
G‫־‬d calls us His children, as it is written (Deut. 14:1),
“ You are children to the L-rd your G-d.” Therefore,
it is good to express your thoughts and troubles to
G-d, like a child complaining and pestering his father**.
You may think that you have done so much wrong
that you are no longer one of G-d’s children, but remem
ber that G-d still calls you His child. [We are taught,
“ For good or for evil you are always called his
children. ’’“ ]
Let us assume that G-d has dismissed you and told
you that you are no longer His child. Still you must
say, “ Let Him do as He wills. I must do my part and
still act like His child.’’®'
27. Ps. 142:3.

28. Taanis 3:8 (19a).
29. Alim LeTerufah 254.
30. Kiddushin 36a.
31. See below 69.
How very good it is, when you can awaken your

heart and plead until tears stream from your eyes, and
you stand like a little child crying before its Father.
My grandfather. Rabbi Nachman Horodenker, of
blessed memory, told the following story:
I was once travelling on a ship. We ran out of
provisions and were without food for several days.
Finally v/e reached an Arab city, where there were
no Jews.
An Arab took me in and offered me food. I had
not eaten for several days, and quickly washed my
hands and said the blessing for bread. I was just about
to take a bite, when a thought entered my mind: “ Do
not eat the bread of one with a mean eye.” ”
A random thought is not without meaning, and
I did not know what to do. I had aready said the bless•
ing, but I realized the significance of this thought, and
was determined not to eat anything of this Arab. Just
then another thought entered my mind. “ I have com
manded the Arabs to feed you.” ”
[When the Rebbe told this story,” he commented
how proper it was for his grandfather to insist on
acting according to this thought. Every thought enter
ing the mind must contain some element of truth.]
32. Prov. 23:6.

33. 1 Ki. 17:4. This is usually translated, *‘I have commanded the
ravens to feed you.” However, the Hebrew word for ravens, orvin,
can also be translated as Arabs. Cf. Kodak ad loc.
34. This story was told after Shavuos, S569 (1809). Chayay
Moharan ISb. On that Shavuos Rabbi Nacman had delivered a lesson
based on the above verse, appearing in Lekutey Moharan B 4. Yemey
Moharnat 27b, Parparot iJtCkochmah ad loc.
You must learn a lesson from my grandfather. A

confusing thought may enter your mind, but if you
stand firm, G-d will send you another thought to en
courage you.
Similarly, you may imagine that you are no longer
one of G-d’s children. But if you do your part, G-d will
eventually send you thoughts of encouragement.
All Israel are called children of G-d. Therefore, you
should pour out your thoughts and troubles before G-d,
just like a child complaining to his father.
8. When studying subjects dealing with tragedy,

such as the laws of mourning, do not delve too deeply.
One should not probe too deeply into these matters,
for thoughts have great power^^ These subjects should
therefore be covered as rapidly as possible.
9. In the name of the Baal Shem Tov “ A knife

should not be given as a gift.”
If you have a friend, do not present him with
a knife.
10. “ The wicked are filled with regrets“.”

The wicked never really experience regret. Any
sorrow they might feel only results in their strength
ening of their wickedness. As soon as a thought of
remorse enters their minds, they fight it by making
themselves even more evil.
It is like two men fighting. As soon as one begins
to win, the other must fight all the harder. The wicked
35. Lekutey Moharan 193, B 53; below 46, 62.

36. Shevet Musar 25. Cf. Nedarim 9b.
are the same. As soon as any good is aroused in them,

they fight it all the more. Understand this.^’
The same is true in the opposite case. The more
you want to serve G-d, the more the Evil One strives
against you’®. If you realize this, you can fight him
with strategy” and continually defeat him. With G-d’s
help, you will be worthy of emerging victorious.
11. Happy are we, for G-d has been good to us

!and given us the holiness of Judaism.
The Rebbe said, “ I have great joy simply because
I was worthy of being in the Land of Israel.”‫״‬
The Rebbe’s voyage to the Holy Land involved
much confusion and many frustrations. Money for the
trip was almost nonexistent. But still he overcame all
barriers, and attained his goal of walking in the Holy
Land.
He said, “ I believe this and understand it fully
well. The effort involved in every thought and move
ment when doing something holy is not wasted.
“ When you want to do something holy, at first
you are confused and unsure. You are standing on the
balance deciding whether or not to do it, and barriers
seem to be springing up on every side.
“ Then you are worthy of completing the task.
Your every movement, your every thought, and even
the confusion you had in completing this deed, all are
37. See Sichos VeSipurim p. 78.

38. Lekuley Moharan 72.
39. Prov. 20:18, 24:6.
40. This and the statement below were said two months before
the Rebbe’s death, on Friday night, Shabbas Nachmu, 11 Av SS70
(Aug. 10, 1810). Below 153, Chayay Moharan 43a (#31), Yemey
Moharnat 3Sb. The lesson given that night is in Likutey Moharan B 78.
marked for good. They are lifted on high and made

into very holy and exalted things.”
Fortunate is one who is worthy of breaking down
all barriers and completing each holy task.
12. When people want to become truly religious
and serve G-d, they seem to be overwhelmed with
confusion and frustrations. They find great barriers
in their path and cannot decide what to do. The more
they want to serve G-d, the more diflBculty they
fencounter.
All the enthusiasm that such people have when
trying to do good is very precious, even if their goal
is not achieved. All their effort is counted like a sac
rifice, in the category of (Ps. 44:23), “ For Your sake,
we are killed each day, we are counted like sheep for
the slaughter.” The Tikuney Zohar states that this
verse speaks of both prayer and sacrifice.■*'
When a person wants to pray, he encounters many
distractions. But still, he gives himself over entirely to
the task, exerting every effort to pray properly. Even
if his prayer is not perfect, his very effort is like
bringing a sacrifice, in the category of “ For your sake
we are killed each day.”
The same is true of everything else in religion.
You may wish to perfect yourself, but find yourself
unable to do so completely. Still, the effort and suffering
involved in the frustrated attempt are not in vain. They
are all an offering to G-d, included in the verse. “ For
your sake we are killed each day, we are counted like
sheep for the slaughter.”
41. Tikuney Zohar 21 (59a). Cf. Lekutey Moharan B 46, Sichos

Moharan 36a (jjfl38), Alim LeTerufah 15.
Therefore, always do your part, making every

effort to serve G-d to the best of your ability. Whatever
task lies in your hand, do it with all your might^*. Keep
it up, even when all your efforts seem to be frustrated
and all your attempts in vain. Do everything in your
ability, and G-d will do what is good in His eyes^^
13. There are many religious people who have

no livelihood, and find this is a source of great stress
and confusion. But even this is good for the world, for
there are many precious things that only come from
such confusion.
There are many types of confusion and distraction.
In the Midrash^^ we find that there is slumber pertain
ing to prophecy, as when “ a deep sleep fell on Abra-
ham^\” On the other hand, there is the sleep of fools.
In both cases, sleep refers to mental confusion.■*‘
14. I envy a sincerely religious Jew such as we

call an Erlicher He may appear to have hands
and feet and a body like every one else, but he is really
something more. For a sincerely religious man is very
precious indeed.
The main thing is desire and longing. Of course,
this alone is not enough, for it must be realized in
action*®. We are taught that one under duress is
42. Eccl. 9:10.

43. 1 Sam. 3:18.
44. B e r a sh is R a b b a h 44:19.
45. Gen. 15:12.
46. See below 112.
47. Literally “an honorable Jew” in Yiddish.
48. L e k u te y M o h a r a n 66.
exempted by G-d/’ but this is only true when one actual

ly desires not to be exempted.
You may be under duress, but you should not be
satisfied with the fact that you are exempt. You must
continually long to bring this good desire to fruition.
For when you are not willing to he satisfied- with the
fact that you are under duress, the desire to complete
the task is in itself very beneficial. For then, even if
you find the task impossible, you have a worthy accom
plishment in the desire alone.“
15. The Rebbe said that it takes both wisdom

and great effort^' to be like an animal. The wisdom one
needs to be like a beast is alluded to in the verse (Ex.
36:1), “ All whom G-d bestowed wisdom is a beast.” “
[It is also written (Ps. 36:7), “ G-d saves man and
beast.” Our sages say that this refers to “ people who
are wis and clever, and conduct themselves humbly
like an aiim al.”” This is also the meaning of Asaph’s
words (Ps. 73:22), “ I was a fool, I did not know, I
was like an animal before You.” ]
16. You can shout loudly in a “ small still voice®^.”

You can scream without anyone hearing you shouting
with this soundless “ small still voice.”
Anyone can do this. Just imagine the sound of such
a scream in your mind. Depict the shout in your ima-
49. Baba Kama 28b.

50. See below 260, Alim LeTerufah 13, 202.
51. Cf. Shabbos 117b.
52. Usually translated, “All whom G-d bestowed wisdom in them.”
The phrase “in them” in Hebrew is Behamah, which also means “is a
beast.”
53. Chulin 5b.
54. I Ki. 19:12.
gination exactly as it would sound. Keep this up until

you are literally screaming with this soundless “ small
still voice.”
This is actually a scream and not mere imagination.
Just as some vessels bring the sound from your lungs
to your lips, others bring it to the brain. You can
draw the sound through these nerves, literally
bringing it into your head. When you do this, you are
actually shouting inside your brain.
When you picture this scream in your mind, the
sound actually rings inside your brain. You can stand
in a crowded room, screaming in this manner, with
no one hearing you.
Sometimes when you do this, some sound may
escape your lips. The voice, travelling through the
nerves, can also activate the vocal organs. They might
then produce some sound, but it will be very faint.
It is much easier to shout this way without words.
When you wish to express words, it is much more
difficult to hold the voice in the mind and not let any
sound escape. But without words it is much easier“.
17. The Rebbe once lectured to someone to spend

more time in his sacred studies. He said, ‘‘Why don’t
you study! What can you lose! Don’t you realize that
it will earn you an eternal rew ard!”“
When the Torah attracts a person to really love
55. This was one of Rabbi Nachman’s own practices. Shevachay

Moharan 4a ( t l ) . This does not apply to formal prayer, where one
should worship in a loud voice. Avenehah Berzel p. 16 (114).
56. This was during the winter of 5570 (1809) before Chanukah,
together with the lesson in Lekutey Moharan B 68. Parparos LeChochmah
B 7:7. The Rebbe was speaking to Reb Lipa, one of his early followers,
who had been away for a long while. Kochavey Or, p. 55.
it, he no longer thinks about his Future Reward, only

desiring the Torah itself. For even G-d studies the
Torah, for we are taught that G-d’s day includes
three hours of such study.^^
In our times the study of Torah has fallen very
low. The great rabbis of the past had no knowledge of
Kaballah, but were still able to perform miracles
through their strength in Torah. It was so great that
whatever they said would come true.
18. The Rebbe once spoke about the current print

ing of sacred books. The number of printers had
increased, publishing both recent and earlier works.
They had no lack of customers, for every one was
buying these volumes.
The Rebbe said the Talmud teaches us that
“ The day will come when the Torah will be forgotten
among Jews.”“ Therefore, many books are printed
and bought, with people building up their own libraries.
Since even the simplest tailor has books, the Torah is
not forgotten.
As each book is published, people rush to buy it,
building up respectable collections. In this manner the
Torah does not fall into oblivion.
What people do not realize is that these books
are of no help unless people look into them and study
their teachings. But today the Torah has fallen very
much, and few people study it. [For how can books
prevent the Torah from being forgotten if nobody studies
them ?J
57. A v o d a h T a r a 3b.
58. S h a b b o s I38a.
19. The Rebbe said, “ I have a great longing to

institute a rule that each person study a fixed amount
in our sacred literature each day without fail.
He said that this should even apply to those who
are very far from holiness, even those who are caught
in the evil trap” and sin habitually, heaven forbid.
Still, the strength of the Torah is so great that it can
free them from their habitual sins.
If even the worst sinner would take upon him
self a set practice to study a fixed amount every day,
he would be able to escape from the evil trap. The
Torah’s strength is so great that it can accomplish
everything.“
A person’s main goal should be to do good and

serve G-d without sophistication. Every good and holy
thing can be done with absolute simplicity. One can
study much Torah, do much good, and spend much time
in prayer, all without sophistication at all.‘'
The Rebbe continually wârned us to always be
happy. Much of this discussion is recorded in his holy
works.” However, there were countless other times that
he discussed this.
20. When you are always happy, it is easy to

set aside some tim e each day to express your thoughts
before G-d with a broken heart. But when you are
59. Eccl. 9:12.

60. Reb Naftali asked the Rebbe if this applies to actual sinners
and was answered in the affirmative, with a reference to Tikuney Zohar 3
(18b). Stchos Moharan 35a (#122), See Zohar 1:195b; Lekuley Halachos
(Orech Chaim) Betzias HaPas 22.
61. See below 51, 101; Shevachay 13, Leku^gy Moharan B 5:15,
19, 44; Sichos Moharan 30b (#74).
62. Below, 299; Lekuley Moharan 222, B 19, 44.
depressed, it is very difficult to isolate yourself and

speak to G-d. You must force yourself always to be
happy, especially during prayer^h
The Rebbe said that true happiness is one of the
most difficult things to attain in serving G-d
Another time he said that it seems impossible to
achieve happiness without some measure of foolishness.
One must resort to all sorts of foolish thiilgs if this
is the only way to attain happiness‫ ״‬.
When a person attains true joy, then G-d Himself
watches him and protects him from sexual defilement.“
21. On Rosh HaShanah one must act wisely and

only think good thoughts. One should only keep in mind
that G-d will be good to us.“
One must be happy on Rosh HaShanah, and yet
one must cry.”
On the first day of Rosh HaShanah, one must
speak as little as possible. The Rebbe said that a great
leader must be even more careful about this.
The Rebbe himself would not even say most of the
Piyuf^ on Rosh HaShanah. He only said that which
was written by Rabbi Eliezer Kalir.“ He would omit
63. Below, 87.

64. Lekutey Moharan B 24, Shevachay Moharan 4b (#3). Cf.
2x)har 3:47b, Pesachim 117a.
66. Above, note 35; Lekutey Halachos {Orech Chaim) Rosh
HaShanah 4:2.
67. Below, 87.
68. Later prayers and poems added to the High Holy Day service.
69. According to tradition he was the son of Rabbi Shimon bar
Yochai, author of the Zohar, and wrote with divine inspiration. Tosfos,
Chagigah 13a “VeRagley" from Pesikta deRabbi Kahanah <t28 (179a).
C(. Rosh, Berachos 5:21, Maadney Yom Tov a.l. #5.
the rest, because as a leader, he was extremely careful

not to say a single unnecessary word.
22. It is very good to be worthy of being close

to a true Tzadik.
Regarding the Messianic age it is written (Job
38:13), “ To grasp the ends of the earth and shake
the wicked from it.” However, one who is attracted
to a true Tzadik can grasp hold of him and not be
cast off. Holding on to the Tzadik, he can remain firm.
23. The Rebbe once said that everyone can see

worldly pity. People do not want to be the objects of
such pity, and therefore pursue worldly things.
People see the pity people have for those who are
hungry or thirsty or in serious trouble. They know how
people react to a person without clothing or shoes.
Therefore, they do not want to find themselves in such
a predicament.
One who sees clearly can also perceive the great
pity that one must have on souls in the Future World.
For in this future life there are souls which are literally
naked. Still, it is impossible to show them any pity.
If a person lacks clothing in this world, others can
take up a collection and buy it for him. Such pity is
impossible in the Future World. The clothing one needs
in the Future World is Torah and good deeds,™ and
these cannot be given as charity.
But a person who is close to a true Tzadik can
run to him and receive any necessary article of spiritual
clothing.
70. See Zohar 2:210a, 229b; Ramban on Gen. 49:33, Pardes

Rimonim 31:3.
The Rebbe discussed this another time and said

that in the Future World many people will be left out
side. They will cry in a bitter voice, “ Give us something
to eat!”
People will come to them and say, “ Here is food
and water. Eat! Drink!”
The others will answer, “ No! No! We cannot use
such food. What we need is the food of Torah and
devotion. ’’
Other people will be left outside naked. They too
will cry, “ Give us something to cover ourselves with.”
Again people will come to them and say, “ Here is
some clothing.”
These too will reply, “ No! Such clothing is ab
solutely useless to us. We need Mitzvos and good deeds
to cover ourselves with.”
The Rebbe then said, “ Happy is he who is worthy

of eating many chapters of Mishneh, drinking a number
of Psalms, and clothing himself with some good deeds.”
24. The merit of helping to support a true Tzadik

is very great and precious.
This can be understood by means of a parable.^'
Once there were a father and son who had been
separated for a very long time. Each one greatly yearns
for the other. Eventually, the father decides to visit
his son. At the same time, the son makes up his mind
to visit his father. They begin travelling toward each
other, and as they come closer, their yearning grows
all the more.
71. This was said during the summer of 5569 (1809) shortly before
Rosh HaShanah. Chayay Moharan 15b, Parparos LeChochmah B 5:5.
They continue travelling toward each other until

they are separated by just a few short miles. The
father begins to feel such great longing for his son that
he realizes that he will not be able to endure it for
the last few miles. The son also realizes that he can
no longer endure his emotions. If he continues for the
last few miles, he will be so overcome by them that
he will literally die. They both decide to cast aside
their yearning and put it out of mind.
Just at that moment, a coach comes along and swift
ly brings the son to his father. Imagine the tremendous
joy that the driver brings both father and son.
A Tzadik is •like a son of G-d. There is still a
barrier separating him from his Father. G-d has a great
longing for the Tzadik, just as the Tzadik yearns to
return and come close to G-d.
They continue to approach each other until they
are only separated by a very short distance. Their
yearning becomes so great that they both realize that
they cannot endure it.
They both decide to put their longing out of mind.
G-d says, “ Is this My only taskt Do I not have many
worlds The Tzadik also says, “ Is this yearning
my only duty! Do I not have many other necessary
ways of serving G-d, such as with the Tallis and Tefil-
lin and other Mitzvos?” So both agree to set aside
their yearning.
Just at that moment a Jew comes along driving
a coach. He brings the Tzadik his livelihood, and there
by brings him close to G-d.
For “ a Tzadik eats to satisfy his soul.”” This
72. Prov. 13:25. The lesson in Lekutey Moharan 5:3 which also
discusses this was given on Rosh HaShanah 5570 (1809), shortly after
is the concept of (Isa. 58:11), “ He will satisfy your

soul with splendor.” Through this livelihood that the
Jew brings him, the Tzadik eats and attains the lights
of splendor.” This splendor causes the barrier to vanish,
allowing the Tzadik to approach G-d.
The person supporting a true Tzadik is thereby
responsible for the immeasurable joy when the Tzadik
is able to be close to G-d.
25. The thoughts in one’s mind are truly among

G-d’s wonders.
Thoughts exist in the mind in groupings, like
bundles one on top of the other. When a person needs
a fact, he remembers it by drawing it from its place
in his mind. This itself is a great wonder, for where
was this thought located until then?
There are many associations and symbols, all 10-
cated in these parcels in the mind. One remembers a
fact because he encounters some idea that stimulates
the association and symbolism associated with a par
ticular thought. That idea is then brought forth out
of all the parcels arranged in one’s mind.
When a particular thought is withdrawn, then all
the other thoughts in one’s mind are turned over and
rearranged in a different pattern. [It is just like the
physical case, where removing something from a parcel
or pile causes its entire order to be upset.]
26. Most people think of forgetting as a defect.

But I consider it a great benefit.
the Rebbe told this parable. See also Lekutey Halachos (Orech Chaim)
Yom Tov 2:2, (Yoreh Deah) Hechshar Kelim 2:2.
73. Tzachtzachim, the lights above the first emanation of Atzilus.
See Parties Rimonim 11, Lekutey Moharan 24:8.
If you did not forget, it would be utterly impos

sible to serve G-d. You would remember your entire
past, and these memories would drag you down and
not allow you to raise yourself to G-d. Whatever you did
would be constantly disturbed by your memories of the
past.
But G-d has given you the power to forget and
disregard the past. The past is gone forever and never
need be brought to mind. Because you can forget, you
are no longer disturbed by the past.
This is very important to consider when serving
G-d. Most people are distressed by past events,
especially during prayer. When a person recites his
prayers, his thoughts are constantly disturbed by mem
ories of the past. He may think about his business or
household affairs, worrying whether he did something
wrong or neglected something important. While attemp
ting to serve G-d through prayer or study, he might
become troubled by his many sins and shortcomings.
This is a universal problem, and each person knows
his own diflSculties.
The best advice for this is simply to forget. As soon
as an event is over with, forget it completely and never
think about it again. Understand this well, for it is a
very important concept.^■*
In our sacred literature” we find that G-d gave

us the power to forget so that we should always ap-
predate the Torah like the first time we learned it.
Because you forget, you can relearn a lesson or review.
74. See below, 72; Lekutey Halachos (Yoreh Doeh) Sefer Torah
4:5, 6.
75. Koheles Rabbah 1:34.
and it is like learning it anew. Therefore, you appreciate

it as much as the first time.
A good illustration is provided hy men hired to
fill leaky barrels. The more they pour into the barrels,
the more leaks out.
The fools complain, “ Why are we working in vain?
What good is it to fill the barrels if it all leaks out?”
But the wise ones reply, “ What difference does it
make? Don’t we get paid for every day we work? If the
barrels leak, our wages are not reduced.”
The same is true of your sacred studies. You might
forget them, but your reward is not reduced.^‘
In the future 6 -d will make every one remember
everything he ever learned, even if it was forgotten
during his lifetime.^ This is also true of lessons heard
from the lips of a true Tzadik and not understood.
In the Future World, all will be comprehended.^®
The Torah exists mainly for the soul. In the future
life, all souls will remember and understand everything
they heard and studied in this world.
Happy is he who fills his days with much Torah
and devotion.
27. You must have great enthusiasm in serving

G-d. Be eager to do as much as possible every hour
and every day.
Deeds are the main thing. Study much, keep many
Mitzvos, spend much time praying and pouring out
your heart before G-d. You must do as much as pos
sible in every way.
76. Avos deRabbi Nathan 27:3, VaYikra Rabbah 19:2.

77. Zohar 1:185a.
78. Shevechay Moharan 16a (f49).
Do not be hurried. You may find many kinds of

devotion in the sacred literature and ask, “ When will
I be able to fulfill even one of these devotions? How
can I ever hope to keep them all?” Do not let this
frustrate you.
60 slowly, step by step. Do not rush and try to
grasp everything at once.
If you are overhasty and try to grasp everything
at once, you can become totally confused. When a house
burns down, people often rescue the most worthless
items. You can do the same in your confusion.
Proceed slowly, one step at a time. If you cannot
do everything, it is not your fault. One under duress
is exempted by G-d.”
Even though there are many things you cannot do,
you should still yearn to fulfill them. The longing it
self is a great thing, for G-d desires the heart.“
The Rebbe had many discussions regarding this,
all containing good advice. It cannot all be recorded,
but if you are wise and have the desire, you can begin
to understand from what we have written.
28. Attempt to go through all our sacred books

in the course of your lifetime. You will have then visit
ed every place in the Torah.
The very rich constantly travel from land to land.
They spend huge amounts just so that they should be able
to boast that they have been to some faraway place.
They consider it a sign of high status if, for example,
they can boast that they have been to Warsaw.
You should likewise travel everywhere in the To-
79. Above, note 49.

80. Sanhedrin 106b.
rah. In the Future Life you will then be able to boast

that you have visited every place in our sacred litera
ture. At that time, you will also remember everything
you have ever learned.
29. The Rebbe constantly stressed for us the im

portance of studying the codes of religious law. He
emphasized this more than any other study.“’
It is best to study all four sections of the Shvlchan
Aruch^^ in order, from beginning to end.” If you can
also study its major commentaries, all the better. But
you should at least cover the main work.
This study is a great spiritual remedy. When a
man sins, good and evil are intermingled. A legal opin
ion is a clear separation between the permitted and
the forbidden, the clean and the unclean. When you
study religious law, good is once again separated from
the evil and the sin is rectified.”
The Rebbe said •that every one must study the
codes each day without fail.
If you are under duress and have no time, you
may study any law in the Shulchan Aruch, even if itr
does not follow your regular course of study.” You
must go through at least one law every day of your
81. Cf. Siddah 73a, Lekutey Moharan B 2:2.

82. ‘The Prepared Table," the universally accepted code of Jewish
Law, written by Rabbi Yosef Caro (1488-1575) with additions for the
Ashkenazic community by Rabbi Moshe Israelish (1520-1572). It consists
of four parts, Orech Chaim (The Path of Life) on prayer and the holy
days, Yoreh Deah (Teacher of Knowledge) on Kasbrus and other
ritual law. Even HaEzer (The Helping Stone) on marriage and divorce,
and Chf/shen Mishpat (The Breastplate of Judgement) on judicial law.
83. See Alim LeTerufah 6.
84. Cf. Lekutey Moharan 62.
85. This must be a paragraph dealing with a legal decision.
Kochavay Or p. 73 (111).
life. Under normal circumstances you should have a

fixed practice of studying the Shulchan Aruch in order,
a given amount each day. Continue until all four
sections are completed and then start again at the
beginning. Continue this way all the days of your life.
30. There are many who would spend much time

in the lavatory, attempting to totally cleanse out their
bodies before praying in the morning.“ The Rebbe
spoke out strongly and ridiculed this practice.
He said that the main thing to remember is that
the Torah was not given to ministering angels.‫ ״‬It is
not necessary to go beyond tbe requirement of the law,
and the codes state that it is only forbidden to worship
when one actually feels the need to relieve himself.
The Talmudic dictum is, “ one who finds it neces
sary to move his bowels should not worshhip.’’“ Still,
many laws are brought in chapter 92 of the Shulchan
Aruch,^ especially in an emergency or when one has no
other choice. The Magen Avraharn^ follows the opin
ion of the R if' that one may worship even if he feels
a need, as long as he can contain himself long enough
to walk a league.” From all this we see that there is
no need to be overly strict in this respect. One should
. 86. In the Talmud {Berathos 15a), the order of the day is given
as “defecate, wash the hands . . . and pray.” In the beginning of the
Pri Etz Chaim, a Kabbalistic reason is given for this, and therefore,
many were very stringent about moving their bowels before worshipping,
even if it would mean delaying their prayers long past the proper time.
87., Berachos 25b.
88. Ibid. 23a.
89. In Orech Chaim.
90. Ibid. 91:1. See below, note 243..
91. Berachos 14a, See below, note 205.
92. Approximately 72 minutes.
not keep himself from worship and study just for the
sake of mere qualm which in itself is unnecessary strict
ness and foolishness.
The best thing is to worship as soon as you wake
up in the morning. If you can easily attend to your
needs, then, do so, but if not, pray immediately. Even if
you have a slight feeling in your bowels, it can be
ignored.
You should also not spend too much time in the
lavatory in general, for this can cause all sorts of
ailments and severely damage your health. This is es
pecially true in lavatories where one must squat,” for
remaining in such a position too long can result in
a serious case of hemorrhoids. You should therefore
avoid too much time there.
In general you should not seek unnecessarily harsh
disciplines for these can lead to serious depression.”
What might have been written earlier was not said
for our generation.
The Rebbe himself had made this error in his
youth, doing many unusual things to achieve bodily
purity. He went so far that he endangered his health
and even his life. But finally he realized that it was
foolishness and a waste of precious time.
For it is actually impossible to ever purify the
body completely of all waste matter. Even a person
who fasts from Sabbath to Sabbath must still move
his bowels, even at the end of the week. He may have
gone several days without food, but something still re
mains in the body.
93. Such lavatories are still found in Europe, especially in the

Mediterranean area.
94. See below, 235, Lekutey Moharan B 44.
The Rebbe said that it is very important to speak

out about this, stressing that people not waste time in
such foolishness. Even if one must spend time in the
lavatory, it is better to leave and return rather than
to remain a long time at once.’^
31. It is best to worship as early as possible in

the morning.’*.
Worshipping early is a sign that one realizes the
great importance of prayer He does not want to delay
it, lest something cause him to lose the opportunity
completely. He therefore strives to worship as early as
he possibly can.
32. Strengthen yourself in faith, completely avoid

ing all speculation. Do not engage in philosophy, but
believe in G-d with innocent faith.”
It may seem that the average person is very far
from philosophical nvolvement, but many embrace it to
some degree. Everybody philosophizes. Even young
children often have confusing theories.
You must carefully remove all speculation from
your heart. Cast it away and do not think about it
at all. All you need is a pure faith in G-d and in the
true Tzadikim.
We have received the Torah through Moses our
teacher, and it has been transmitted to us by the awe
some Tzadikim of each generation. There is no question
95. Rabbi Nachman also speaks about this in the context of

smoking, and warns against this habit. S ic h o s M o h a r a n 27a (#27).
96. See A li m L e T e r u f a h 24.
97. This was spoken on S h a b b o s C h a n u k a h 5570 (1809), soon after
#17 above. P a rp a ro s L e C h o c h m a h 7:7, C h a y a y M o h a r a n 15b. See below,
103, 126, 219.
as to their integrity and they can be relied upon with

out question. All one must do is follow in their foot
steps, believing in G-d with innocent simplicity, and
keeping commandments of the Torah as taught by our
holy ancestors.
When a person is sincere and unquestioning, then

he can be worthy that G-d illuminate him with the
aspect of Desire, which is even higher than Wisdom’®.
The attribute of Wisdom is actually higher than
Faith”. Still one must avoid the wisdom of speculation
and rely on faith alone. Faith has great power, and
when one follows its path, he can achieve Desire, a level
even higher than Wisdom.
When one is worthy of Desire, he feels a great
longing and yearning toward G-d. This feeling becomes
so intense that he does not know what to do. And
he cries out.......
But there is a philosopher in every man’s heart.
He is the Evil One, who raises questions in one’s mind.
We must humble him and eject him, strengthening
ourselves in faith and emptying the heart of all
questions.
There are sins that lead a person to skepticism.

This can also result from the fact that a person was
not conceived in holiness, especially if he himself is
guilty of similar sins. All these things are detrimental
to one’s faith.
98. The Kabbalists speak of Desire as an aspect of K e s s e r , the

Crown of creation. See S h a a r e y O rali #10, P a r d e s R im o n im 23:20. This
is above the Sefirah of C h o c h m a h , Wisdom.
99. The highest aspect of faith is related to B in a h —Understanding—
the Sefirah below C h o c h m a h . T ik u n e y Z o h a r , int. (5a) on Isa. 33:6.
One should therefore be very much ashamed of

the fact that he has doubts regarding belief. Such
questions are not a sign of intelligence, but an indication
that he was conceived in an unholy state or that he
himself is guilty of such sins. It is these things that
cause one to doubt the essence of our faith, ûch doubts
should therefore cause one to have great shame and
heartbreak.
G-d’s glory fills all the earth'“ for the whole world
is filled with His glory'“'. A person must realize this,
and remember that these doubts are divorcing him
from the living G-d and uprooting him from the Life
of all life.
We need not describe the great shame a person
should have because of such doubts. But with heart
break and shame, he can expel and destroy all these
questions.
Faith is a very strong thing, and it can greatly

fortify your life. .
If you have faith, then you have a source of
comfort and inspiration even when troubles strike'”.
You realize that all troubles ire ultimately for your
good and are an atonement for your sins. You know
that G-d will be good to you in the end, both in this
Avorld and the next.
The faithless skeptic, on the other hand, has no
where to turn when troubles strike. He is utterly alone,
without comfort or inspiration.
It is impossible to put everything into writing, but
100. Num. 14:21.

101. Isa. 6:3.
102. Below, 53.
an intelligent man should be able to build upon this

himself'°^
The main thing is innocent faith. With it, one can
have a portion both in this world and the next. Happy
is he who has such faith, for he shall never be moved"‫״‬.
There are souls conceived in absolute holiness.
When such a holy soul comes down to this world and
is not tainted with sin, it results in a person with
perfect faith. Such a person never has any doubts.
Others can express their skepticism in such a man’s
presence, but his faith is in no way disturbed. Like a
eunoch, who is not aroused by lewd conversation, he is
totally oblivious to all doubts. His ears are deaf to
all their speculation and confusion.
Even one who is not endowed with such an extra
ordinary soul can realize that the average person’s
questions are mere foolishness. Upon close examination,
their questions turn out not to be questions at all.
Many people are disturbed by questions for years,
not realizing that their questions are actually answers.
It is only their lack of intelligence that makes them
seem like questions in the first place.
They have questions like those one might ask a
child: “ If we have a broken window, why replace it
with a pane from the next window if a bird can then fly
through the remaining empty frame?”
Such a question actually i !eludes its own answer.
But a child does not realize this and considers it a
very difficult question. He will ponder it and not know
what to reply.
103. Cf. Sanhedrin 93b, Chagigah 14a.

104. Ps. 112:6.
But the question itself is really very foolish. The

question about the bird is really the answer to the first
foolish question. The reason why we do not use the
adjacent pane is precisely because it leaves a space
through which a bird can fly.
A young child does not have enough intelligence
to realize that the answer is included in such a question.
For this very reason, the question seems very diflScult
to him.
The same is true of many people. A foolish question
enters their mind, and they have no idea that this
question actually includes its own answer. It seems like
a difficult question, but only because of their lack of
intelligence. Understand this well.
Consider all this and be strong in faith. Flee from
this foolishness and confusion, and cast all questions
and doubts from your mind.
33. Another time when the Rebbe was discussing

faith he remarked, “ The world considers faith a minor
thing. But I consider it an extremely great thing.
“ The main road to faith is empty of all sophis
tication and speculation. It is the innocent faith of the
most average religious person.”
34. Faith is like charity. The Torah says of

Abraham (Gen. 15:6), “ And he had faith in G-d, and
He counted it as charity.’‫׳‬
Through faith one is worthy of children. The Heh-
rew word for faith is AeMUNaH. Turn the letters into
numbers, and the Gematriah is BaNiYM—children.'*®
105. This was spoken before the Rebbe’s pilgrimage to Israel. A

man bad asked him to pray that he have children, and the Rebbe told him
AeMUNaE—Faith BaNiTM—Children
Aleph = 1 Bais = 2
Mem = 40 Nun = 50
Vav = 6 Yud = 10
Nun = 50 Mem = 40
Heh = 5
102
102
35. The Rebbe said, “ Great atheism is coming to
the world.”
Many times he told us that the world’s many sins
are resulting in great disbelief. Happy is he who is
strong in his faith.
The Rebbe said that the fact that he is predicting
this will not prevent this G-dlessness and confusion
from increasing.
Thousands of years ago, Daniel and others predicted
that this would happen in the days before the Messiah.
They said (Dan. 12:10), “ Many will purify themselves
and be refined, and make themselves shining white.
The wicked will be evil, and only the wise shall under
stand.”
It has already been predicted that there will he
great temptations before the ^lessiah’s coming, where
“ many will purify themselves and be refined, and make
themselves shining white” in faith. Fortunate indeed
is one who resists these temptations and remains firm
in his belief. He will be worthy of all the good promised
to us by the prophets and sages of old.
to donate a sum to charity. When the other replied that he had no money,
the Rebbe told him to have faith in its stead. Sichos Moharan 27a (#32).
The individual in the story is identified as Rabbi Dov of Tchernin, one of the
Rebbe's earliest followers. His daughter later became the second wife of
the Rebbe’s grandson, Avraham Dov. Kochavey Or p. 24 (note 5).
106. See below, 220. For a reason, see Kochavay Or p. 97 (note 19).
Knowing full well that this has already been pre

dieted, it would seem ridiculous for one to succumb to
any temptation to abandon bis beliefs. It would seem
obvious that every Jew would have enough intelligence
to remain firm. But still it is a great trial. Many will fall
away, and for this reason it is written that “ the wicked
will be evil.”
The Rebbe said, “ Still, I am revealing this for the
sake of the few faithful who will remain strong in their
belief. They will certainly have great conflicts. But when
they see that this has already been predicted, it will
give them additional strength and encouragement.”
36. The Rebbe also said, “ There will come a time

when a simple religious man will be as rare and unique
as the Baal Shem Tov.” '‫״‬
37. Atheism is called a burden.

In the verse (Deut. 1:12), “ How can I alone bear
your encumberance and your burden,” Rashi explains
that “ burden” refers to the fact that there were non
believers among the Jews in the wilderness.
When a person travels to a Tzadik, he casts aside
this heavy burden. Travelling to a Tzadik is an act of
faith, the opposite of disbelief.’“
38. It is written (Ps. 73:9), “ They have set their

mouth against heaven, and their tongue walks about
the earth.”
107. Cf. Sichos Moharan 25a (#11). This refers to one who even
washes his hands before a meal. Sichos VeSipurim p. 7d^(#6).
108. See Lekutey Halachos (Choshen Mishpat) Chalukas Shutfin 2:3,
4:5 , 5‫ י‬7 .
Now that atheism has spread, the thong is untied"”

for the people to speak against every Tzadik and
G-d-fearing man.
Those who do this, unleash their tongue against the
world as if they think nothing at all of it. Actually
their disbelief is directed against G-d Himself. But they
are ashamed to speak out against G-d, and therefore
they turn their disbelief against the world.
This is the meaning of the verse. “ They have set
their mouths against heaven” — for they are actually
speaking against G-d. But they act as if “ their tongue
walks about the earth.”
They are ashamed to speak out against G-d himself,
so “ their tongue walks about the earth”—they unleash
their tongue against G-d’s followers in the world. But
the truth is that “ they have set their mouths against
heaven. ’’
39. You should be able to feel another’s troubles

in your own heart. This is especially true when many
are suffering.
It is possible to clearly realize another’s anguish,
and still not feel it in your heart.
When an entire community is in distress, you should
surely feel their agony in your heart. If you do not feel
it, you should strike your head against the wall.
You should strike your head against the walls of
your heart. This is the meaning of the verse (Deut.
4;39), “ Know this day and realize it in your heart.”
You must bring the realization from your mind to your
heart''®. Understand this well.
109. VaYikra Rabbah 28:1, Zohar 3:177b.

110. Below, 217. .
We later heard that the Rebbe once said that this

is the meaning of the passage (Isa. 38:2), “ And Heze-
kiah turned his face to the wall.” The face that he turned
was his awareness, bringing it inside the walls of his
heart.’" For one’s true face is his mind, which illuminates
it from within"*.
40. We have often discussed the prohibition against

having anything at all to do with philosophical works.
This includes even philosophical works of the great rah-
bis. Even these are not. permitted, as brought in many
places in our sacred literature"*.
Such things are not the portion of Jacob"^ and we
have nothing at all to do with them. We believe that G-d
created and sustains the world and will renew it some
day. For this we do not need philosophy.
Most books on religious philosophy ask questions
that appear very difficult while providing very weak
answers. If one probes deeper, he can refute the answer
and render it completely useless.
One with true wisdom can realize that the questions
themselves are nothing. They are mere vanity and
striving after wind."® Therefore, it is best to avoid such
books completely.
It is very surprising that many people are drawn
to philosophy, yet have no interest in such fascinating
Kabbalistic works as the Zohar and the writings of the
111. Yerushalmi, Berachos 4:4 (35a), Sanhedrin 10:2 (51b),

Chayay Moharan 17a (114).
112. Lekutey Moharan 30:4. Cf. Eccl. 8:1.
113. See above, note 20. This was said during Chanukah 5570
(1809). Chayay Moharan 15b, Parparos LeChochmah B 7:7.
114. Jcr. 10:16, 51:19.
115. Eccl. 1:14.
Ari."‘ People seek wisdom, yet ignore these sacred

works filled with ideas that are sweeter than honey and
enlighten the eyes."^
The truth is that such people cannot endure such
holy things because of their inborn evil nature"®. They
may still have free choice to overcome this nature, but
the fact that it is inborn makes it bitterly diflScult.
Happy is the man born in holiness.
, A favorite subject of the philosophers is the order
of preation. They may ask why a star is worthy of being
a star while other things are consigned to a lower realm.
Or why lower animals are not given m an’s facilities.
Or why the head is what it is and not a foot."’
Questions like these are discussed at length in such
books. But it is all vanity and striving after wind. For
G-d is just and righteous'“ and it is impossible to question
his reasons.
The world is a rotating wheel.

It is like a Dreidle, where everything goes in cycles.
Man becomes angel, and angel becomes man. Head
becomes foot, and foot becomes head. Everything goes
in cycles, revolving and alternating. All things inter
change, one from another and one to another, elevating
the low and lowering the high”'.
All things have one root.
116. See above in ‘The Praise," notes 12 and 16.

117. Ps. 119:9, 11.
118. Berashis Rabbah 28. See above, 32
119. The vanity of such questions is also discussed in Emunos
VeDeyos 6:4.
120. Deut. 32:4.
121. Sh'mos Rabbah 31:14. See Shabbos 151b, Succali 5:6,
Kesubos 10:6.
H is W i s d o M 143
There are transcendental beings such as angels,

which have no connection with the material.
There is the celestial world, w'hose essence is very
tenuous.
Finally, there is the world below, w'hich is completely
physical.
All three come from different realms, but all have
the same root.
All creation is like a rotating wheel, revolving and
oscillating.
At one time something can be on top like a head
with another on bottom like a foot.
Then the situation is reversed. Head becomes foot,
and foot becomes head. Han becomes angel, and angel
becomes man.
Our sages teach us that angels Avere cast down
from heaven. They entered physical bodies and were
subject to all worldly lusts'^^ Other angels were sent
on missions to our world and had to clothe themselves
in physical b o d i e s . W e also find cases where human
beings literally became angels'*^
For the w'orld is like a rotating wheel. It spins like
a Dreidle, with all things emanating from one root.
[The feet of some are also higher than the heads of
others. For in the transcendental worlds, the lowest of
an upper world is higher than the highest level of a
lower one. And still, everything revolves in cycles.]
122. Targum J. on Gen. 6:4, Yalkut 1:44.

123. Targum J. on Gen. 18:2.
124. Targum J. on Gen. 5:24, Num. 25:12. Cf. TLohar Chadash
20b, 21a.
This is why we play with a Dreidle on Chanukah'^^.

Chanukah is an aspect of the Holy Temple.
The primary concept of the Temple is the revolving
wheel.
The Temple was in the category of “ the superior
below and the inferior above’^‘.” G-d lowered His pres
ence into the Temple and this is “ the superior below.”
The Temple’s pattern was engraved on high,’‫ “ ״‬the
inferior above.”
The Temple is therefore like a Dreidle, a rotating
wheel, where everything revolves and is reversed.
The Temple refutes philosophical logic.
G-d is above every transcendental concept, and it
is beyond all logic that He should constrict Himself
into the vessels of the Temple. “ Behold the heaven, and
the heaven of heaven cannot contain You, how much less
this Temple’*®.”
But G-d brought His presence into the Temple,
and so destroyed all philosophical logic.
Philosophy cannot explain how man can have any
influence on high. It cannot say how a mere animal can
be sacrificed and rise as a sweet savor’*’ giving pleasure
to G-d. They explain that this pleasure is the fulfillment
of His will, but how can we even apply the concept of
desire to G-df
But G-d placed His presence in the Temple and
accepts the animal as a sweet savor.
He made the fact contradict philosophical logic.
125. Chanukah celebrates the defeat of the Greeks, the embodiment

of Greek philosophy.
126. Pesachtm 50a, Baba Basra 10b.
127. Tanckuma, Pekudey 1, Zohar 1:80b.
128. 1 Ki. 8:27.
129. Gen. 8:21, Ex. 29:18, etc.
Such logic is crushed by the Dreidle, the rotating

wheel which brings the “ superior below and the inferior
above.”
Between potential and existence stands the power

of Hyle’'°.
Before each thing exists in reality, it exists in
potential. Coming from potential to reality, it must first
pass through the intermediate step of the Hyle.
All reality thus emerges from the Hyle.
The Hyle is therefore the source of all creation.
The three categories of creation—transcendental,
celestial, physical—all come from this one root.
As they interchange, they all revolve around this
root.
The letters on the Dreidle are Heh, Nun, Gimel, Shin.

Heh is Hiyuli, the Hyle.
Nun is Nivdal, the transcendental.
Gimel is Galgal, the celestial.
Shin is Shafal, the physical.
The Dreidle thus includes all creation.
It goes in cycles, alternating and revolving, one
thing becoming another.
Chanukah m eans dedication. T his is the dedication
of the Holy Temple, “ the superior below and the inferior
above.” This revolving wheel is the Dreidle.
Redemption is also an alternating cycle.

Like in the Temple, the superior are below and
the inferior above.
130. Ramban on Gen. 1:2, Etz Chaim, Shaar Drushey ABYA 1.

When tlie Jews crossed the Red Sea after the

redemption from Egypt, they sang (Ex. 15:17), “ You
brought them and planted them on the mount of Your
inheritance . . . the Temple which Your hands estab
lished.’’
Redemption was for the sake of the Temple, the
revolving wheel. For when the superior are below and
the inferior above, it shows that all have one root.
This is the meaning of the letters on the Dreidle,
Giynd, Shw, Nun, Heh. They are the first letters of
the verse (Ps. 74:2), “ You redeemed the tribe of Your
inheritance. Mount Zion.’’
Gimel is Go’alto — You redeemed
Shin is Shcvet — the tribe
Nun is Nachalasecha — of Your inheritance
Ileh is Har Tzion — Mount Zion.
This is the category of “ You brought them, You
planted them on the Mount of Your inheritance.” It is
the aspect of the Holy Temple, symbolizing the revolving
wheel which is the main concept of redemption.
This is discussed further in the lesson delivered on
the same Chanukah, on the verses (Gen. 41:1), “ And
it came to pass at the end . . .” and (Isa. 49:10), “ He
with compassion will lead them.” '^' This lesson speaks
of the superior below and the inferior above, as well as
the fact that Chanukah is the dedication of the Temple.
The “ surrounding powers” discussed in this lesson
are an aspect of the Dreidle, the revolving wheel, since
these surrounding powers encompass and rotate. [Wis
dom here is the category of the Hyle.] Study the lesson
carefully and you will understand.
131. Lekutey Moharan B 7. This lesson was also delivered on
Shabbos Chanukah, 5570 (1809).
After all this we can return to our original dis

cussion. We have no need of philosophy, which is anyway
strongly forbidden. We must have faith in G-d, that He
created, sustains, and will eventually renew all worlds.
41. Heartbreak is in no way related to sadness

and depression.
Heartbreak involves the heart, while depression
involves the spleen.
Depression comes from the Other Side and is hated
by G-d. But a broken heart is very dear and precious
to G-d.'32
It would be very good to be brokenhearted all day.
But for the average person, this can easily degenerate
into depression.
You should therefore set aside some time each day
for heartbreak. You should isolate yourself with a bro
ken heart before G-d for a given time. But the rest
of the day should be joyful.’^^
The Rebbe emphasized this many times telling us
not to be brokenhearted except for a fixed time each
day. He said that we should always be joyful and never
depressed.
42. Depression is like anger and rage. It is like

a complaint against G-d for not fulfilling one’s wishes.
But one with a broken heart is like a child pleading
before his father.”^ He is like a baby crying and com
plaining because his father is far away.”^
132. Cf. Ps. 51:19. See Shevachay Moharan 3b (#6, 7).

133. Lekutey Moharan B 24; below, 43, 47, 231.
135. Above, 20, below, 231.
43. Depression can cause one to forget his name.'^^

Once the Rebbe spoke in a light vein about the
dead, wlio are asked their name by an angel and can
not remember it.'^^ He said that the name is forgotten
because of the dead person’s great sadness and
depression.
Always be joyful, no matter what you are. Even
if you feel far from G-d, be happy and praise him,
“ for not making me a heathen.” '^®
For deeds done against G-d’s will, set aside a time
every day to isolate yourself with a broken heart,
before G-d. Be heartbroken — but not depressed —
even during this hour. The rest of the day should
then be spent in happiness.
With happiness you can give a person life.”’

A person might be in terrible agony and not be
able to express what is in his heart. There is no one
to whom he can unburden his heart, so he remains
deeply pained and worried.
If you come to such a person with a happy face,
you can cheer him and literally give him life. This is
a great thing and by no means an empty gesture. The
Talmud'■‫ ״‬teaches us that two merriinakers were worthy
136. Cf. Lekutey Halachos (Choshen Mishpat) Sheliach LiG'vos

Chovo 2:15.
137. Midrash Chibut HaKever 2, brought in Rashis Chochmah 1:12;
Sefer HaGitgulim, Sod Chibut HaKever (Vilna, 5646) p. 73a.
138. Morning blessing, from Minochos 32a, Rif. Rosh, a.l.
139. A similar discussion was spoken after Shavuos, 5565 (1805).
Chayay Moharan 38a (#17). The discussion below, 141, was also said
around this time, and this is also when the first manuscript of Lekutey
Moharan was bound.
140. Taanis 22a.
of unusual merit merely because they made others

happy.
44. The Rebbe often spoke of the importance of

names. He also discussed the biblical verses beginning
and ending with the same letter as one’s name which
are customarily said before the line Yihyu LeRatzon'*'
at the end of the Atnidah. He once said that he could
explain the mystical meaning of the names of all thos'e
standing around him.
The Rebbe once spoke at length about Reb Shi-
mon.'^^ He said, “ Take the letters ShiMOAN and re
arrange them. You then have AvON MaSh — ‘away
with sin.'■” ’ ”
The Rebbe would not discuss this further. Reb
Shimon was one of his favorite disciples, and the
Rebbe said that this recombination literally described
his essence.
He also said, “ Do not wonder how a name can
contain the secret of a person’s existence when so
many people share the same name. It is an error to
question this.” ”^
141. “May the words of my mouth and the meditation of my heart

be acceptable . . . ” Ps. 19:15.
142. This is tied with the previous discussion through the fact
that this verse is customarily said to prevent one from forgetting his
name after death. See Siddur R. Yaakov Emdin, quoting Sh’nei Luchos
HaBris. Also see Rashi on Michah 7:9.
143. Reb Shimon ben Baer, Rabbi Nachman’s first follower. The
Rebbe was married shortly after his thirteenth birthday, and it was at
that time that Reb Shimon became his follower. See Chayay Moharan
25b (#2), Avanehah Barzel 37a (1151), below, 173.
144. Cf. Zech. 3:9.
145. This was said to Reb Shimon himself. Kochavay Or p. 103
(note 3). Cf. Lekutey Halachos {Orech Chaim) Devarim HaNohagim
BeSeudah 4:fi.
From what the Rebbe said, we understood that every

person’s essence is defined by some combination of the
letters of his name. We also were able to realize that
the Rebbe himself had complete knowledge of this.
The Rebbe said, “ The recombination of letters
can teach us great lessons. My teachings are very great,
but where they involve a play on letters they are still
greater.‫’ ׳ ‘^י‬
45. After heartbreak comes joy.

Later happiness is a true sign of a broken heart.'^^
46. Guard your thoughts carefully, for thought

can literally create a living thing.
The higher a faculty, the further it can reach.

You can kick something with your foot, but throw
it higher wdth your hand. You can reach still further
with your voice, calling to a person very far away.
Hearing reaches yet further, for you can hear sounds
like gunfire from a very great distance. Your sight
reaches even further, seeing things in the sky.
The higher the faculty, the further it can reach.
And highest of all is the mind, which can penetrate
the loftiest heights. You must therefore safeguard
your mind above all else.
47. You must be very worthy to be able to meditate

for a given time each day and regret what you must.
Not every one can have such mental tranquility
each day. The days pass and are gone, and one finds
that he never once had time to really think.
146. Below, 203.

147. Lekutey Halachos (Orech Chaim) Shabbos I'A l.
You must therefore make sure — to set aside a

specific time each day to calmly review your life. Con-
side!• what you are doing and ponder whether it is
worthy that you devote your life to it.
One who does not meditate cannot have wisdom.
He may occasionally be able to concentrate, but
not for any length of time. His power of concentration
remains weak, and cannot be maintained.
One who does not meditate also does not realize
the foolishness of the world. But one who has a relaxed
and penetrating mind can see that it is all vanity.
Many desire to travel widely and become famous
and powerful. They do not have enough perception to
realize that this is vanity and striving after the wind.'‫״‬
It is all the more foolish because it does not actually
result in pleasure even in this world. The main result
of such fame is suffering and insults.
One of the Rebbe’s followers once had a strong
desire to become a renowned religious leader. The Rebbe
told him, “ You cannot even say the prayer after meals
sincerely! Everything you do must be acceptable to
others. Never once do you do something for the sake
of G-d alone.”
48. The Rebbe often spoke about his childhood

piety. He said that he began anew many times each
day. He would begin the day with deep devotion, resolv
ing that from then on he would be a true servant of G-d.
Then the temptation of a tasty meal or such would
get the better of him, and he would fall from his high
level of devotion. But on that same day he would begin
again, with new resolve toward true devotion.
148. Eccl. 1:14, 2:11.

152 R abbi NACHMAifi’s W isdom
The Rebbe would thus fall and begin anew several

times each day. He often told us how he continually
began serving G-d anew.'‫״‬
This is an important rule in devotion.
Never let yourself fall completely.
There are many ways you can fall. At times your
prayer and devotion may seem utterly without meaning.
Strengthen yourself and begin anew. Act as if you
were just beginning to serve G-d. No matter how many
times you fall, rise up and start again. Do this again
and again, for otherwise you will never come close
to G-d.
Draw yourself toward G-d with all your might.
Remain strong, no matter how low you fall.
Whether you go up or down, always yearn to come
close to G-d. You may be brought low, but cry out to
G-d and do everything you can to serve Him in joy.
For without this inner strength, you will never be able
to truly approach G-d.
Keep pushing until you can do nothing else but
serve G-d all your life. Be ready to do so even without
a promise of reward.'“
You may imagine that you are so far from G-d
that you have no Future Reward. You must still serve
Him as you can, even without such promise. It may
seem that you are damned, but your responsibility is
still there. Continue serving G-d as best you can. Snatch
a good deed, a lesson, a prayer, and G-d will do what
is good in his eyes.'®'
It is told that the Baal Shem Tov once became very
149. See Shevechay 6.

150. Avos 1:3; Alim LeTerufah 264.
151. 1 Chr. 19:13.
dejected. He could find no inspiration and was sure he

no longer merited the Future Reward. But then he said,
“ I love G-d — even w thout reward.”
This is the only path to G-d, and no matter how
lowly you are, you can still follow it. Strengthen your
self and begin anew, even many times each day. As
time passes, you will then find yourself on the road
leading to G-d. Amen.
49. The Talmud says, ‘‘If Hananiah, Mishael and

Azariah would have been tortured, they would have
bowed to the idol.'“ ”
The Rebbe spoke on this and said that the Talmud
does not mean that they would have certainly given in.
People have been beaten and tortured in every way
possible without abandoning G-d. Many tales are told
about martyrs in recent times, who underwent untold
agony to sanctify G-d’s name. Happy are they.
50. The Rebbe often spoke to us about physicians

and medicine, denouncing them in the strongest terms.'“
He advised us to avoid them, even in the case of serious
illness. One should cast his burden upon G-d'“ and
depend on Him alone.'“ He should not place his life
152. Kesubos 33b.

133. Rabbi Nachman’s polemic was primarily directed against the
primitive medicine of Eastern Europe in his time. It is obvious that
this still contains lessons applicable to our relatively advanced medicine.
Physicians cannot do everything, and one must still ultimately depend
on G-d. The title of doctor does not make one a superman, and
physicians still make mistakes. Controversial and experimental treatments
are still used. Modern day followers of Breslov avoid doctors, except
in serious cases, and are then careful to obtain only the best possible
medical care. See Alim LeTerufah 176.
154. Ps. 55:23.
155. Isa. 50:10.
in the hands of even the most outstanding physicians,

for they are closer to death than to life.'“
A precise remedy depends on each individual’s
nature, as well as the exact time and season. They
themselves admit that even the greatest physician can
not take this all into account without error. They can
therefore very easily do irreparable damage.
This is true of even the greatest physicians. The
charlitans in our vicinity do not know their right from
their left and are literally murderers, killing people
with their own hands.'“ One should flee from them
as a bowshot, not risking his life with them. It is a
great danger even to depend on the greatest physicians,
for one who falls into their hands separates himself
from the living.
The Rebbe spoke at such great length, but it is
impossible to record everything he said regarding this.
He. told us that a medical convention was in prog
ress while he was in Lemberg.'“ One of the physicians
there told him to keep as far as possible from people
in his profession. The doctor said that the field of
medicine is mostly guesswork with very little factual
knowledge. He also said that most doctors feel that
it is impossible to ever completely master the com
plexity of the human body and its cures.
156. Shabbos 129b.

157. Jonah 4:11.
159. The Rebbe was in Lemberg (Lvov) for his tuberculosis
between Cheshvon and Tammuz, 5568 (Nov. 1807 - June 1808).
Chayay Moharan pp. 36-38, Yemay Moharnat 23a f. To put matters
in perspective, this was 57 years before Pasteur's discovery of infectious
disease, and 59 years before Lister’s application of this discovery to the
field of medicine. It was even eleven years before the invention of the
stethoscope.
There are also many disputes in the field of me

dicine. At the convention in Lemberg, there were two
groups disputing the treatment of a serious disease.
One group recommended a bland diet, saying that any
thing spicy was highly dangerous. The other group had
the exact opposite opinion. They said that only spicy
foods should be eaten, because sweet and bland foods
were detrimental. Each group cited cases, claiming
that the other’s treatment was a death sentence.
These were among the world’s greatest experts,
and even they could not determine the truth. Experi
mental evidence is useless, for sometimes it supports
one opinion and sometimes the other.
Since even physicians are not sure of the truth,
they are not at all dependable. When a person’s life
is hanging by a hairbreadth, how can he place it in their
hands? The slightest mistake can destroy one’s life,
as we see in many cases.
The art of healing has many very fine points, and
these are concealed from the physician. They are like
the things completely concealed in a full stomach.’“ The
body has many intricacies and details that the physician
cannot perceive.
Many people act very foolishly when sickness strikes.
They feel that they cannot leave the sick one and not
help him. Not knowing where to turn, they think they
must find some natural cure, so they foolishly run to
the doctor.’‘'
What they do not realize is that the physician
cannot give life. In the end one must still rely on G-d,
so why not do so from the beginning? Why place the
160. Eccl. 11:5.

161. Cf. Chayay Moharait 16b it9 ).
patient in the bands of one of the Angel of Death’s

messengers?
One should imagine that he is in a forest or
wilderness.'“ He would have no other choice but to
depend on G-d. He should do the same when doctors are
available, and avoid them completely.
A physician may use many hazardous treatments
and still be totally ignorant of their effect. It is not
surprising that they often do more damage than good.
Why depend on a natural cure when it is most likely
to cause harm?'“
The Rebbe often spoke to many great authorities
and understood the art of healing very well. Still he
warned us to keep away from doctors. He once told
us of a king who killed all the physicians in his kingdom,
merely because of the great damage they caused.
The Rebbe once said in jest that the Angel of
Death oversees the entire world and therefore cannot
do all the killing himself. Because he needs help, he
appoints agents in each locality. These agents are the
physicians.
Doctors are agents of death, and do little more.
Happy is the man who avoids them and depends on
G-d alone.
Some of what the Rebbe said is alluded to in his
published works.'“ But beyond this the Rebbe often
told us to avoid doctors. He said that no matter what

163 Ibid. 187.
164. Lekutey Moharan 27:7, 57:1, 268, 277; B 1:9, 3, 5:1; Chayay
Moharan 45a (#38), Yemey Moharnat 37a; Lekutey Halachos (Orech
Chaim) Shabbos 6:8, Rosh Chodesh 7:3, (Even HaEzer) Fru U’revu
3:34; Ahm LeTerufah 3, 4, 54, 62, 176, 215, 302.
happens, we should lift our eyes to heaven and depend

on G-d alone.
The Rebbe himself travelled to Lemberg and
accepted medical treatment, but this involved deep
mysteries. It was not for remedies that he made this
trip, but for deep reasons known only to him. His
intentions were as hidden and mysterious as they were
on his journeys to Kamenetz,'“ Novoarch’“ and Sharo-
grad.'‫״‬
All the Rebbe’s travels involved awesome mys
teries, hidden from all human eyes.'‫ ״‬Upon returning
from one journey, he told one of the wonderous stories
brought in his Sipurey Maasios.'‫ ״‬He said that it
explained the reason for his trip, but the story itself
was very cryptic. For who can fathom the depth of
his tales or unravel the mystery of his travels? Every
thing the Rebbe did involved impalpable secrets.
The same is true of his journey to Lemberg. Once
he was there, he was compelled from on high to accept
medicines, for reasons known only to him.'^°
But when the Rebbe returned from Lemberg, he
spoke all the more strongly against physicians. He
strongly cautioned us to avoid them, devoting many
lessons to this. He may have spoken about this earlier,
but after Lemberg he stressed it all the more.
165. Pilgrimage #1, Chayay Moharan 31a (#1-3).
166. Around Purim 5567 (March 1807). Ibid. 66b, Yemey
Moharnat 16a f.
167. Between Pesach and Shevuos 5565 (April 1805). Chayay
Moharan 29b ( fl8 ), Yemey Moharnat 7b. It was after this trip that the
Rebbe revealed the secret of the Ten Psalms. Below, 141.
168. See below, 85, Lekutey Moharan 40, B 62.
169. Sipurey Maasios 7, “The Spider and the Fly.’’ This was told
after return from Novoarch. Chayay Moharan 35a (#10), Yemey
Moharnat 20b.
170. Cf. Chayay Moharan 38a (#14), Avanehah Barzel p. 27 (#21).
51. This world only exists to bring about G-d’s

purpose.’^'
Do not be concerned with wealth. Even with it
your life can be in vain.
The world deceives us completely. It makes us
think that we are constantly gaining, but in the end
we have nothing. People spend years earning money,
but are left with empty hands. Even one who attains
wealth is taken away from it.
Man and wealth cannot endure together.
Either wealth is taken from the man, or the man
is taken from his wealth. The two do not remain to
gether.
AVhere are all the riches accumulated since the
beginning of time? People amassed wealth since the
beginning — where is it all? It is absolutely nothing.
No man serves G-d according to His greatness.

If you have some conception of G-d’s greatness,
you will not understand how one can claim to serve Him.
The highest angel cannot say that he truly serves G-d.
The main thing is desire. Always yearn to approach
G-d.
Many want to serve G-d, but not all have the same
desire.
There are many levels of desire, even in one person.
At every moment his desire can change.
The main thing is to yearn for G-d. With this,
you can pray and study and keep His commandments.
171. The first part of this sichah was said on a Saturday night,
the eve of Shavuos 5569 (May 21, 1809). Chayay Moharan 15b,
Parparos LeChochmah B 4:6, 10. The lesson brought in Lekutey
Moharan B 4 was said the following night.
[But according to G-d’s greatness, all service is

nothing. It is all like it has never been. Everything is
jnere nothingness before the immensity of G-d.].
Sophistication is nothing, for you must only be
sincere.
It is forbidden to be foolish, even in your sincerity.
But sophistication is totally unnecessary.’^
It is not good to be old.’”

There are pious aiid righteous elders, but to be
old is not good. You must remain young, renewing your
self each day and making a fresh start.
Only one thing improves with age. The Talmud
teaches us that a pig becomes stronger as it grows
older.’’■*
Do not be a fanatic.
Serving G-d is not fanaticism. Those who pursue
worldly goods are the true fanatics.
The world will consider you a lunatic if you aban
don all worldliness in your quest for the G-dly. This is
said to be fanaticism, and even this is not necessary.
For you can serve G-d with restraint.’”
Take my advice and do not let the world fool you.

It may try to deceive you, but it will never let things
end well for you.
172. Above, note 61.

173. Alim LeTerufah 210, 255, 276, 350. Cf. Lekutey Moharan 242.
174. Shabbos 77b.
175. Lekutey Halachos (Choshen Misbpat) Nichesay HaGer 3:1.
Every man ends up badly in this world, even those

who acquire all it has to ot¥er. The harm is not only
theirs, but also destroys many future generations.
All the world knows this.
If the world is nothing, then what can you do?
To realize this, you must have help from on high.
But we need no further help, for the Torah has al
ready taught us.'^‘
The world says that you should not seek greatness.

But I say that you should only seek greatness.
Seek out the greatest possible Tzadik. When you
seek a Rabbi, choose only the greatest Tzadik.'”
The passions that destroy man do not really exist.

One must eat and drink but it is a necessity. The
body must be sustained. One must likewise beget chil
dren. This is all necessity and not desire. It can be
accomplished in holiness and purity.
Your mind can withstand any temptation.
It is written (Dan. 2:21), “ G-d gives wisdom to
tlie wise.” Every man has the potential of wisdom. It
is this potential that must be used.
This potential alone can overcome all temptations.
But G-d also “ gives wisdom to the wise,” and this
can grant you even greater strength.
You may have succumbed to desire and sinned in
many ways. You may have blemished your intellect,
making it confused and weak. But still you have some
intelligence, and this alone can overcome all desires.
176. Ibid. (Even HaEzer) P’ru U'Revu 3:34.

177. Lekutey Moharan 30:2.
One grain of intelligence can overcome the world

and all its temptations.
Wherever you are, you can be near to G-d.
You can approach G-d and truly serve Him even
in the deepest pit of hell.’”
The Rebbe remarked that for this one needs tre
mendous effort or G-d’s help. Sometimes one needs
both.'”
There are impurities in the mind, and these must
be subdued. When you do this, you will not want any
thing in this world. Everything will be the same to you.
It is written (Prov. 6:22), “ When you walk it will
comfort you, when you lie down it will watch over you,
and when you will wake up, it will comfort you.”
“ When you walk” on this earth, the Torah “ will com
fort you.” “ When you lie down” in the grave, G-d
and the Torah “ will watch over you.” “ When you
awaken” in the future world, “ it will comfort you.” ’“
When you have purified your thoughts, there is
no difference between this world, the grave, and the
next world. When you only desire G-d and His Torah,
all are the same. In all three you can grasp onto G-d
and his Torah.
But if you grasp at this world, there is an agonizing
difference. This world is spread before you, but the
grave is a tight cramped place.
But purify your mind and all will be the same.
52. It is written (Isa. 6:3), “ All the earth is filled

with His glory.”
178. I b id . 282; below, 302.

179. This was spoken during the summer of 5569 (1809). Chayay
M o h a ra n 15b.
180. A vos 6:9.
G-d’s glory cries out from all things.

The stories of all nations ring with G-d’s glory.
This is the meaning of the verse (Ps. 96:3), “ Let the
nations tell of His glory.” It is even reflected in their
tales.
G-d’s glory cries out, calling you to copie close to
Him. For G-d wants you with all His love and mercy.
Sometimes your prayers become like flames. The
words flow from your lips with burning devotion, touch
ing your deepest emotions.
At this time G-d’s own light is inside you, beckoning
you to draw near. Your deep feelings are a spark of G-d’s
own essence.
It is written (Deut. 10:21), “ He is your praise.
He is your G-d. ’’ G-d Himself is your praise and prayer.
Sometimes you can literally pray before G-d.
When G-d withdraws and is far off, you must still
pray to Him.
It is written (Ps. 55:23), “ Cast your burden upon
G-d.” You must literally cast your prayers, throwing
them toward G-d from afar.
The Tikuney Zohar states, “ Happy is the man who
knows how to cast arrows.” '®' These are the prayers
that must be cast toward G-d.
53. If you have faith, you are truly alive.

When you have faith, every day is filled with good.
When things go well, it is certainly good. But when
you have troubles, it is also good. For you know that
G-d will eventually have mercy, and the end will be
good.'” Everything must be good, for it all comes from
G-d.
181. Tikuney Zohar 21 (61b).

182. Cf. Deut. 8:16.
The man without faith is not really alive. Evil be

falls him and he loses all hope. There is nothing to
cheer or comfort him, for he has no faith. He is out
side of 6 -d ’s providence, and has no good at all.
But if you have faith, your life will be good and
pleasant.’”
54. G-d does not do the same thing twice.

Even when a soul is reborn, it is not completely
the same.
The soul has a level of Nefesh and a level of Ruach,
and the two are never brought back in the same com
bination.’” A Nefesh may be reincarnated, but always
with a different Ruach.
The complete soul is not the same, for G-d does
not do the same thing twice.
55. The Kebbe once spoke of the good one earns

in the Future World through serving G-d. He said that
we call this reward “ good” because there is no other
word in human speech to describe it. But it is really
so much higher than any concept of good, that the word
is totally inadequate.
The most we can say of the Future World is that
it is good, but really, “ no eye has seen it, other than
G-d.” ’‫״‬
183. Below, 308; Lekutey Halachos (Choshen Mishpat) Neztkin

4:20.
184. Shaar HaGilgulim 2, Sefer HaGilgulim 9; Lekutey Halachos
( E v e n H a E z e r ) G ittin 3:15, ( C h o s h e n M i s h p a t ) P e r ik a h U 'T ’in a h 4:23;
K o c h a v a y O r p. 101 (note 1). This implies that things must constantly
improve. Sichos VeSipurim p. 121 (#33, 36). See below, 308.
185. Isa. 64:3. See Zimras HaAretz p. 103.
56. You may think that you are removed from a

major temptation, such as the desire for wealth. Still,
you may be much worse off than another who is steeped
in that desire. For you may be so deeply involved in
another desire, that it totally overshadows even the
desire for riches. Having a desire that can completely
overwhelm another surely makes you much worse off.
The desire in which you are involved may be weak
er than the one you avoid. You are still worse off, for
you have fallen so deeply into worldly desire, that you
are oblivious to all others.
A stubborn infant can literally strike his head
against something to spite his mother. There are some
people who exhibit the same stubborness and lack of
self-control. They give up every pleasure because of
some stubborn overpowering desire.
57. The Rebbe once told us that he was very much

afraid of death in his youth. Still, just when this fear
was strongest, he would ask G-d to allow him to be
killed for His sake.
The Rebbe did not remember how long this lasted,
but it was for at least a year. All during this time, he
would not say a prayer without also asking G-d
to allow him to give his life for His Name. He con
stantly included this petition, despite his great terror
of death.
So great was the Rebbe’s fear of death, that these
prayers themselves were like giving his life.
From this we learned that to serve G-d, you must
overcome precisely the thing that involves you most.
It is written (Deut. 6:5), “ You shall love the L-rd
your G-d, with all your heart, with all your soul, and
with all your might.” The Talmud says that “ With
all your soul” teaches us that one should give his life
for G-d. “ With all your might,” says that the same
is true of one’s money.’“
The Talmud then asks that if one must give his
life for G-d, why is it necessary to state that he must
also give his money? The answer is that there are some
people who value their wealth more than their lives.’®^
Understand this.
58. When you want to come up with new ideas in

the Torah, you must concentrate on one particular sub
ject. Take a verse or a subject, and review it many
times, hammering on the door until it is opened for you.
Sometimes a thought flashes through your mind and
is then forgotten. You must be a man of valor, pur
suing it until it is recaptured.’“
59. The best thing for children is to keep your

distance from them, not playing with them too often.
It is best not to pay attention to them at all.
60. A young girl w'as once injured in an excava

tion where they were building new houses in Breslov.’”
Several other people had also narrowly missed having
serious accidents there. The Rebbe then had a long
discussion with us regarding building. The following are
his words:
186. Berachos 9:5 (S4a).

187. Ibid. 61b.
188. This was said on the coach on the way to Tchehrin for
Shabbos Shirah. The lesson delivered on that Sabbath is brought in
Lekutey Moharan 192. Assuming that the lessons follow some chrono
logical order, the year can be given as 5565. The exact date of Shabbos
Shirah was 12 Shevat (Jan. 12, 1805).
189. This occurred during the winter of 5570 (1810). Chayay
Moharan 15b.
166 K abbi N a c h m a n ’s W isd o m
I have thought deeply about the concept of build

ing, and I see that no one involved in it remains un
harmed. This is true of both Jew and non-Jew.
People are involved in building because the world
cannot do without it. Therefore people elect this trade.
This may be a complex matter, but still, no one

involved in building remains unharmed.
The Talmud teaches us, “ "WTioever engages in build
ing becomes poor.” ”®
The word for becoming poor is mis-maSKeN, from
the word miSKeN, a poor man. It also shares the root
of SaKaNah—danger.
A person involved in building is subject to both
poverty and danger.'”
It is written (Ex. 1:11), “ They built storage cities
for Pharoah.” The word storage is miSKeNos, having
the same root as above.
The Midrash tells us that according to one opinion
these cities endangered (meSaKNos) their owners, and
according to another, they impoverished {memaSKe-
Nos) them. Building can result in both poverty and
danger.'”
The most important thing is laying the foundation.

It must be in a precise spot and made of the cor
rect type of wood.'” Not all types of wood can provide
a true foundation. But who knows all this?
190. Yebamos 63a, Sotah 11a.

191 Cf. Lekutey Moharan 206; Lekutey Halachos (Yoreh Deah)
Mezuzah 3:4; Chayay Moharan 14a (156, 57).
192. Sh'mos Rabbah 1:14.
193. Buildings in those days had wooden foundations. See Alim
LeTerufah 20, 51.
Many types of fruit do not grow in our lands, on

ly because people do not understand.
The world has a foundation stone.’’^
Channels emanate from this stone, reaching every
land.
The Midrash teaches us that the wise King Solo
mon knew the details of these channels, and was there
fore able to plant all types of trees.”^
If people knew the exact location of these subter
ranean channels, they would he able to grow fruit trees
even in these lands. They could grow many that never
grow here now.
Each channel has the power to stimulate a par
ticular species. Even if a particular channel does not
pass through our land, all channels are intertwined
and flow into each other. If one knew the exact place,
he could plant any type of tree.
If one knew the location of all channels, he could
dig a well, and know where to plant trees around it.
He could then make any type of tree grow.
The foundation stone of the world constantly rises
and descends. If one knows its position, then he knows
what to plant at a particular time.
All these things are concealed from the world for
some things may not he revealed.
People say that the world is gaining knowledge,
but earlier generations made the primary discoveries,
and this took the greatest wisdom.
Later generations make discoveries only because
earlier ones prepared the way.
194. Yoma 54b; Lekutey Moharan 61:6.

19s. Koheles Rabbah 2:7.
One generation makes the basic discoveries, and

later generations apply them. But the latter contribu
tion is really the smaller.
The Talmud says, “ If you would not have removed
the piece of clay, you would not have found the jewel
under it.”‘”
Earlier generations may not have found the jewel.
But they did remove the piece of clay. They uncovered
the basic principles, allowing another to apply them
with little effort.
There are things that may not be revealed. For
if they were revealed, later generations would make
an idol of them.
There is knowledge that may not be revealed. For
later generations would use the basic knowledge, and
continually add to it, often irresponsibly. They could
then develop concepts leading to cataclysmic dis
coveries.
If some things were revealed, each succeeding
generation would add on to them and be led astray.
It would eventually lead to great destruction, and people
would worship it as an idol. Therefore, the world is not
permitted to know about these things at all.
It is written (Lev. 19:23), “ When you enter your
land and plant any tree . . . three years shall its fruit
be forbidden to you.” The Zohar'‫ ״‬teaches us that
the evil forces of Klipah'’’^ dwell in trees during these
first three years.
Earlier generations misunderstood this and thought
that they were obliged to worship a tree during the
196. Yebamos 92b. Baba Kama 17b.

197. Zohar 2 ;244b. Cf. Etz Chaim, Shaar HaNesirah 3; Lekutey
Moharan 82.
three years that it was under the influence of the Klipah.

According to their error it was a logical necessity to
make such a tree an object of worship.
For this reason, many such things may not be
revealed.
61. We frequently find the expression Hadri Bi

in the Talmud where a Rabbi reverses his opinion.'”
However, the expression implies that he reversed him
self rather than his opinion.
When the Talmud says Uadri Ri “ I reversed my
self,” it is speaking of repentance. The Rabbi had
interpreted the Torah incorrectly, and was now repent
ing for it. As soon as he became aware of his error,
he knew that it caused a blemish in the Torah and must
be repented for.
Sometimes you may have the potential of repent
ance within you, but not be able to bring it out. This
potential alone can bring you to a level far above your
means. This then causes you to express your potential
of repentance.
The Talmud therefore says Hadri Bi — literally,
“ I reversed in me.” For the repentance was in him,
but only potentially. It is only now that it can be
expressed.
[F o r his potential of repentance allow ed him to
reach high above his ability, thus causing him to make
this mistake. When his companion makes him aware
of his error, he immediately repents. His potential is
in this manner expressed.]
62. Human thought has tremendous potential.

199. Eravin 52a, 64a, Pesachim 39a, Baba Kama 19a, 97a, Baba
Metzia 65a.
Thought can bring about many things, even

inflation.*“
When thought is intensely concentrated, it can exert
great influence. Every faculty of the mind, both con-
scions and unconscious, down to the innermost point,
must be focused without distraction. When many people
do this, their thoughts can actually force something to
take place.
To accomplish this, the concentrated thought must
spell out every step of the desired result in detail.
A diffused generalized thought is in the category
of an incomplete vessel.“’
Such incomplete mental vessels can lead one to
error. This is what happened to Navat, who saw fire
emerging from his member and thought that he would
be king.“*
You can also make use of this in your studies. You

can concentrate on something so strongly that it comes
true. This is besides the benefit that such concentration
will have on your understanding.
For example, you can concentrate on the fact
that you want to complete the four sections of the
Shidchan Aruch}°^ You can calculate that if you study
five pages each day, you will finish all four in a single
year. *‫^יי‬
Picture in your mind exactly how you will go
about this course of study. Concentrate so strongly
200. This may refer to the inflation mentioned below, 186.

201. Kehm 12:6, Chulin 25a.
202. Sanhedrin 10lb. This error led him to rebel against King
David, Navat being identifled with Sheva, son of Bichri, in 2 Sam. 20.
It was actually his son Jerobam who became king.
204. Rabbi Nathan actually did this. Shevachay Moharan 22b (#6).
that you are literally obsessed with the thought. If

your desire is strong and your concentration intense
enough, your plans will be fulfilled.
The same concept can also be applied to other
studies, such as the Bible, or the Talmud with its major
commentaries, the JSi/*“ and the Rosh,^ as well as the
four Turim.^^
The Rebbe said that this is alluded to when the
Talmud states that thought helps, even for the study
of Torah.“®
Rashi might interpret this Talmudic passage
differently, but the Rebbe’s explanation is also certain
ly true. The Rebbe did not elaborate further, but both
are the living words of G-d.“®
63. Different things are respected in each land.

An esteemed concept begins with both good and
evil. The good might be minimal, but it always balances
the evil. Thus, it is impossible to determine whether
it is good or bad, and it continues to be esteemed until
the end.
In our lands, for example, miracle workers have
high status. Many such miracle workers were true
Tzadikim, but there are also many frauds.
When something is respected, even a fraud can be
successful. He can be totally incompetent, as long as
he has the desire and self confidence.
205. Abbreviation of Rabbi Isaac al-Fasi (1013-1103), the first

major codfier of the Talmud.
206. Abbreviation of Rabbi Osher or Asher (1250-1327) another
major Talmudic codifier.
207. “The Rows,” a work precursing the Shulchan Aruch, written
by Rabbi Jacob (1270-1343), son of the above Rabbi Asher.
208. Sanhedrin 26b.
209. Giltin fib.
It all depends where you begin. Suppose you want

to play the miracle worker. If you start where simple
people believe in such things, you will be successful.
Once you have a reputation among the gullible, even
the sophisticated will follow you.
If you begin in a place where you are ridiculed,
you will not have a chance. For example, in places
like Germany, miracle workers are not accepted. But be
gin where you are respected, and once you have success,
even skeptics will be your followers.
The same is true of the particular customs of
Tzadikim in these lands. There are other places where
these are unheard of. In Moslem lands, for example,
religious leaders have the title Chacham, and do not
have anything even resembling such customs.
In this area, certain customs are accepted as being
the hallmark of a Tzadik. Any one can adopt these
ways and be accepted as a Tzadik. But there will come
a time when G-d will reveal the truth.
The very fact that miracles are accepted in a

certain place can actually make them occur. But this
is not always the case.
64. Fame and prestige prove nothing.

Status is not related to merit.
One worthy deed can result in a distinction that
once attained is never lost.
The kings of Israel provide a good example of
this. Because of one meritorious act, they were worthy
of maintaining the royal line for four generations. As
a reward for destroying the idols, G-d told Jehu (2 Ki.
10:30), “ Your sons of the fourth generation shall sit

on the throne of Israel.”®'®
This is difficult to understand. For after the fourth
generation, their greatness must come to an end, no
matter what they do. They can do exactly the same
thing that merited this royalty in the first place, and
it will be of no avail. The decree is sealed, and they
must forfeit the throne after the fourth generation.
The decree against their fathers determines their fate
and there is no recourse.
[Although the ancestor earned the throne because
of a certain deed, those already there cannot use similar
merit to remain. They may have the exact same deeds
as their ancestor, but it is no longer of any avail. It
has already been decreed that their generation will
lose the throne, and it cannot be changed. This is a
great wonder. Undestand it well.]
This teaches us that G-d’s ways cannot be under
stood. It may be decreed that one person not achieve
distinction, and no matter what merit he has, it will
elude him. Yet another person may earn four gener
ations of fame for a single worthy deed. Understand
this.
65. Joy can protect your children from death.*"

The evil force that destroys children is called
Lilith.*'* Joy is the antithesis of Lilith.*'^
210. Cf. 2 Ki. 15:12.

211. Cf. S h e a r is Y is r o e l fll4.
212. Z o h a r 1:14b.
213. Ibid. 3:227b. Lilith comes from the root Laylah—night—
and is associated with dark moods and depression.
66. The Rebbe constantly spoke to us about pray

ing with devotion, telling us to put all our energy into
the words of our prayers.*'^
Many times be told us to force ourselves to pray.
There are some who say that prayer must come
of itself, without being strained. The Rebbe said that
they are wrong, and one must do everything in his
power to force himself.
Another time the Rebbe spoke of prayer and said
that true devotion is the binding of thought to word.
If you listen to your own words, then strength
will enter your prayers by itself.
All your energy anticipates the time when it will
be drawn into words of holiness. When you focus your
mind on the prayers, this strength rushes to enter
the words.
Merely concentrate on the words, and strength
will enter your prayers without your forcing it.
67. Ignoring the wise can cause insanity.

A person acts insane only because he ignores the
advice of others. If he would take rational advice, he
could act normal. His mental state might rationalize
his need to do such things as tearing his clothing and
rolling in the garbage. But a wiser man than he
tells him not to do these things. If he would only sub
jugate his will to the wise, his actions would become
completely rational.
Insane behavior therefore results only from ignor
ing the wise. Understand this well.
68. The Rebbe often spoke to us about conversing

with G-d.
214. Below, 74, 75, 121, 293; Lekutey Moharan 48, B 84.
Speak to G-d and understand your purpose in life.

Think about yourself and beg G-d to help you
find Him.
Use whatever language you speak best, and argue
with G-d, petitioning to Him in every way.
All these thoughts are brought in the Rebbe’s
published w o r k s , b u t beyond this, he would frequent
ly discuss this most important concept.
If you set aside a time each day to converse with
G-d, you will surely be worthy of finding Him.
You may do this for days and years, apparently
without etfect, but in the end you will reach your goal.*'‘
The Rebbe said that this is how King David con

ceived the Book of Psalms.*'‘'
He also said that the main time King David sec

luded himself with G-d was at night, under his covers
in bed. Hidden from the sight of all others, he would
pour his heart out before G-d. This is the meaning of
the verse (Ps. 6:7), “ I speak every night on my bed
in tears.”*'*
Happy is he who follows this, for it is above all
else.
Look carefully and read what is in the second
section of Lekutay Moharan on page 32.*'*. Follow what
215. Shevachey 10, above, 7, belbw, 117, 229, 234; Shevachay

Moharan p. 23 f; Lekuley Moharan 108, 156, 259, B 25, 93, 95-101.
The entire book Hishtapchus HaNefesh deals with this.
216. See Shevachay 12, below, 234.
217. Lekuley Moharan 156.
218. The Rebbe himself also frequently followed this practice.
Avanehah Barzel p. 31 (#36). See also below, 275, Shearis Yisroel 13.
219. These are several lessons added on at the end, now numbers
95-100.
176 B abbi N achman ’s W isdom
is written there and you will be worthy of truly

expressing your thoughts to G-d.
69. The Talmud says, “ Sing to the One who re

joices when conquered.” “®
There are times when you must even conquer G-d.
You may feel that G-d rejects you because of your
sins. You may think that you are still not doing His
will, but remain strong and throw yourself before G-d.
Spread your hands to Him and beg that He have mercy
and let you still serve Him.
It may seem that G-d is rejecting you, but cry out,
“ No matter what! I still want to be a Jew !”
This is the way you overcome G-d.
G-d has great joy when you conquer Him this way.
70. A law was once passed, bringing much evil to the

Jews. The Rebbe then said, “ How do we allow G-d
to bring evil to the world?”
We must call G-d away from all His other tasks.
We must draw Him away from sending evil decrees
to the world. We must tell Him to put everything else
aside and listen to us, for we want to ask Him to draw
us close.
For when a Jew wdshes to speak to G-d, He casts
aside everything else.
Evil decrees are even set aside at this time.
G-d puts aside everything, and only listens to the
man seeking His presence.
71. The Zohar states that repentance does not
help for one who casts his seed for naught.“’
220. Pesachim 119a.

221. Zohar 1:188a, 219b.
The Rebbe said that this is not true, for repentance

helps for all sins.“*
He also said that he was the only one who truly
understood that saying in the Zohar. For repentance
truly helps, no matter how much one sins.***
True repentance involves never repeating the sin,
as discussed in the Rebbe’s works.**^
You must go to the same place where you sinned,
and put yourself in the same situation, and let the
temptation stand before your eyes. When you can do
this, and not repeat the sin, then you have broken the
evil urge and have truly repented.**®
72. You may be distracted by many outside

thoughts when you pray. Ignore them completely.***
Do your part and say all the prayers in order,
ignoring all disturbing thoughts. Do what you must,
and disregard these thoughts completely.
The Rebbe also said that these disturbing thoughts

actually benefit our prayers.
There are tremendous powers denouncing our pray
ers. Without distracting thoughts, prayer would be
impossible.
Outside thoughts disguise our prayers so that they
are ignored by the Outside Forces. They do not denounce
the prayers and they are allowed to enter on high.
222. Ibid. 1:62a.

223. Above, 3, Lekutey Moharan 282. Cf. Yerushalmi, Peak 1:1
(5a), Sanhedrin 10:1 (49a); Zohar 2:106a, Yad Chazakah, Tshuvah 3:14,
Tshuvos Radbaz 5:6.
224. Lekutey Moharan B 49.
225. Yoma 86b. Cf. Lekutey Moharan 79, 206; Shevachay 16.
226. Above, 12, 26; Sichos Moharan 36a (8138).
G-d knows our innermost thoughts. We may be

distracted, but deep in our hearts, our thoughts are only
to G-d. G-d knows this.
W’hen you pray, your innermost thoughts are al
ways directed toward G-d. G-d knows what is in your
heart, and sees this innermost desire. He sees through
the disguise, and accepts the prayer in love.
It is written (Prov. 19:21), “ Many thoughts are

in man’s heart, but G-d’s counsel is what stands.”
“ Many thoughts are in man’s heart” when he
prays. He is distracted by many outside thoughts.
But “ G-d’s counsel is what stands.”
There is an innermost point in your heart. Here
your thoughts are directed to G-d alone.
This innermost point is called “ G-d’s counsel.”
Within this point, your intent is to G-d alone.
This can never fail. “ G-d’s counsel is what stands.”
So disregard all distractions, and recite your pray
ers as you must.
73. There are Tzadikim who immediately reveal

what they see.
These Tzadikim are in the category of
MNT^PCh.^‫י‬
The Talmud says, “ MNTzPCh was stated by the
Seers.””®
Those in the category of MNTzPCh must state
what they see.
227. The letters Mem, Nun, Tzadi, Peh, Kaf. These five letters
all change their form at the end of a word.
« 228. Shabbos 104a. The simple meaning is that the rule that they
change shape was stated by the later prophets.
MNTzPCh is a category of constriction®” and those

within it do not have place to withhold their vision.
Other Tzadikim have souls from a higher level.
They are from a spacious realm and have room to keep
their vision to themselves.
74. Sometimes your prayers may be devoid of
enthusiasm. At such times, you must compel your
emotions and make your heart burn with the words.
Sometimes one works himself up and actually
makes himself angry. People then say, “ He creates
his own anger — Er schnitzt zich ein roigez.”^
You must do the same during prayer. Be like the
man who makes himself angry. Work yourself up and
bring these emotions into your prayers.
The enthusiasm may be forced at first, but it will
eventually become real. Your heart will burst aflame
with G-d’s praise, and you will be worthy of knowing
true prayer.
You can make yourself happy in the same way.
You must pray with great joy, even if this happi
ness is forced. Happiness is always a virtue, but espe
cially during prayer.”'
If you are disturbed and unhappy, you can at least
put on a happy front. Deep down you may be depressed,
but if you act happy, you will eventually be worthy of
true joy.
This is true of every holy thing. If you have no
enthusiasm, put on a front. Act enthusiastic, and the
feeling will eventually become genuine. Understand this
well.
229. Etz Chaim, Shaar Derushay HaTzelem 2.

230. Cf. Chayay Moharan 17a (#11).
75. The Eebbe constantly told us to force our

selves to pray with devotion, strongly binding our
thoughts to each word. He said that true devotion is
listening very carefully to the words you are saying.
The Rebbe had told many of his desciples to study
the Kabbalistic writings of the Ari. But even these were
not advised to follow the Kabbalistic devotions found
in these works.
He said that perfect prayer is the plain meaning of
such words as Baruch Atah Hashem — “ Blessed are
You G-d.” Devotion is concentrating on the meaning
of the words and listening to them carefully.
The Rebbe would ridicule those who said that one
should not force himself to pray. He advised us very
strongly to pray with all our might, putting all our
strength into each letter of the service.®^*
He also instructed us to ignore all disturbing
thoughts during worship. His advice was that we merely
pray correctly, disregarding all distractions. He said
that we should turn our minds away from all such
thoughts completely.®”
The Rebbe also said that it may be impossible to
go through the entire service with proper devotion.
Still, each person can say a small portion with true
feeling.
We see this all the time. One person might have
deep feelings while saying the Ketores, the prayers
in place of the spice offering. Another may pray best
during the Pesnkey DeZimra, the opening psalms.
I once saw a lesson regarding this in the Rebbe’s
232. Above, 66.

writings. It was never copied,“^ and I can only report

what I remember.
The Tikuney Zohar states that there are masters
of the hands and masters of the feet.*^® There is a
transcendental counterpart of the human body, and each
of its limbs corresponds to a portion of the service.
Each person is also associated with a particular limb.
When he comes to the part of the service pertaining
to his limb, he is aroused to great devotion.
You may sometimes pray with great devotion. But
then the feeling departs, and the words begin to seem
empty. Do not be discouraged, for you have merely
left your area in the transcendental form. Continue the
service, saying each word in absolute simplicity.
Sometimes you will try very hard and still not be
able to pray. But never become discouraged. This is
the most important rule of all.
Force yourself to say each word of the service.
Make believe that you are a child just learning to read
and simply say the words.
In most cases, G-d will then touch your heart with
a flame and it will be aroused to pray with feeling.
Do not make a test of this. For deep inside, you
are very far from prayer.
Prayer is very high. It is even above the study
of Torah. How can you be worthy of serving G-d in
such a lofty manner?
234. A number of the Rebbe's writings were destroyed at his express

command. There was the Seftr HaNisraf—“The Burned Book”—which
he ordered Reb Shimon to bum shortly before Pesach 5S68 (1808),
while convalescing in Lemberg. Chayay Moharan 36b (#3), Yemey
Moharnat 34b. There was also a chest of unpublished manuscripts which
he ordered to be burned by Reb Shimon and Rabbi Naftali immediately
after his passing. Ibid. 40b.
235. Cf. Tikuney Zohar 18.
Do your part. Simply begin the words of the service

— Adon Olom Asher Malech — “ Lord of the world,
who was King . . . ”
Listen to every word you say.
Concentrate and do not let your thoughts stray.
Simply keep your mind on the words of the service.
Follow the order of the service even without feeling.
Continue word by word, page by page, until G‫־‬d helps
you achieve a feeling of devotion.
And even if you complete the entire service without
feeling, it is not the end. You can still say a Psalm.
There are other prayers to be said.“*
In general, you must force yourself to do every
holy task with all your might. This is especially true
of prayer. If you are not worthy, it is still forbidden
to become discouraged. Be strong and cheer yourself
as much as possible.
This is discussed widely in the Rebbe’s published
works.
Pray in happiness, with a joyful tune.
Put yourself into a cheerful mood before you begin
your worship.
Seek out your good points, using them to bring joy
to your prayers. This is discussed in Lekutey Moharan,
on the verse (Ps. 146:2), “ I will sing to G-d while I
have my being.”“®
The Rebbe’s teachings regarding prayer are very
extensive, and can only be outlined here. If you are
intelligent, you will understand the main points. Pon-
236. Sichos Moharan 30a (#62).

237. Lekutey Moharan B 48, below, 120.
238. Ibid. 282.
der this well, for it contains awesome advice, and is

full of truth and sincerity.
Look further in the Rebbe’s lessons on the verse
(Ex. 15:5), “ Deep waters covered them,” and on (Gen.
6:16), “ A light you shall make for the ark,” appearing
in chapters 9 and 112 of Lekutey Moharan respectively.
Open your eyes and contemplate these lessons well.*”
In these lessons the Rebbe says that the main thing
is truth.
You may be distracted during your devotions, but
grasp onto truth.
No matter what your level, you can speak the simple
truth in your prayers.
Consider the Rebbe’s words, and you will certainly
be worthy of true prayer. It is an important rule in
all devotion.
The Tikiiney Zohar speaks of “ hands writing se

crets. ’
We once heard that the Rebbe said that these are the
motions one makes during prayer.
76. We heard that the Rebbe once said that he

studied all the four sections of the Shulchan Ariich three
times.
The first time he understood its simple meaning.
The second time he was able to trace the Talmudic
source of each law.
The third time he understood the Kabbalistic sig-
239. Both of these lessons were given during the winter 5563.
Lesson 112 was delivered at the beginning of the winter, while lesson 9
was revealed on Shabbos Shirah, 13 Shevat (Jan. 8. 1803). Chayay
Moharan 4b (#3).
240. Tikuney Zohar 21 (44b). Cf. Lekutey Moharan B 7:10.
nificance of each law and its relationship to the trans-

eendental worlds.
From the way it was told, we understood that the
Rebbe did this in his youth. We knew' that he later re
viewed the Shulchan Aruch many times.
This was the Rebbe’s way. He literally drank in
knowledge. This w'as even true toward the end of his
life, when he suffered greatly from tuberculosis.
• He may have been very active in community affairs.
He may have spent hours with us, offering us advice
and teaching us how to approach G-d. His mind may
have constantly been soaring in the highest ethereal
realms. Still, he would spend considerable time each
day in simple study.
With all this, the Rebbe was never pressed for time.
He was always calm and relaxed. It is absolutely im
possible to describe his unique serenity. Because of it,
he had time for all things.
The Rebbe always studied quickly. In a single hour
he could go through several pages of the Shulchan
Aruch, including all its major commentaries. On a page
of Orach Chaim}*' he w'ould include the Taz}*^ the Ma-
gen Avraham}*^ the Beer HaGolah}** the Pri Chadash}*^
and the Atereth Zekenim}**“ He would study their
counterparts in the other sections of the Shulchan Aruch.

242. Abbreviation of Turey Zahav (Rows of Gold), written by
Rabbi David ben Samuel Halevi of Lvov and published in 1646.
243. ‘The Shield of Abraham,” by Rabbi Abraham Abele Combiner
of Kalish, published in 1665.
244. ‘‘Guide of the Exile," by Rabbi Moshe Rivkish of Vilna,
published in 1658.
245. ‘‘The New Fruit,” by Rabbi Hezekiah diSilva of Jerusalem,
published in 1691.
246. “The Crown of the Elders,” by Rabbi Menachem Mendel
Ohrbactf of Kratchin (d. 1689).
He once told us that in the morning between the

time the congregation began to assemble and the time
they began worshipping, he would go through at least
four pages of the Shulchan Aruch}^''
This was true of everything the Rebbe studied.
Whether it was the Talmud or the codes, the Rebbe
literally flew through the pages.
i\Iany times the Rebbe told us that it is best to

study a subject rapidly and not spend time on each
detail.
Study with speed and simplicity.
Understand each thing in its own context, and do not
confuse yourself with its relation to other subjects.
If you do not understand a concept, do not spend too
much time on it. Go further, and in most eases, you
will eventually comprehend the first thing as well.
The Rebbe said that when you study, you need
only read the words aloud and in order. Then you will
automatically understand.
Do not confuse yourself by trying to understand
everything at once. You will have much difficulty and
end up unde.rstanding nothing.
Concentrate on your studies, read the words in order
and with enthusiasm. Understanding will then come of
itself. What you do not understand at first, you will
comprehend later.
Even if there are things you never understand, the
quantity outweighs all else.
The Talmud teaches us: “ Learn everything, and
then seek understanding.”*^ You must read the words
247. See Shevachay Moharan 6a (#25).

248. Shabbos 63a.
even if you do not understand them completely.

It is written (Ps. 119:20), “ My soul broke through
with desire.’’ The Talmud says that the surface must
be broken, but the depths need not be explored. One
need only read the words, even if he does not under-
stand.^^’
When you study quickly, you will absorb a great
quantity. You will be able to review each volume many
times. What you do not understand at first will appear
simple the second or third time. You will eventually
understand all that is possible.
The Rebbe spoke about this so often that everything
cannot be recorded. But what we have quoted here is
excellent advice.
Follow this path and you will complete many
volumes.
You will have a better comprehension than one who
tries to understand everything the first time.
A person who is overly precise can become very
confused. Often he will abandon his studies completely
and end up with nothing.
Accustom yourself to learn quickly, without too
much attention to detail. You will then be worthy of
learning in quantity. You will be able to complete the
Talmud, the Codes, the Bible, the Midrash, the mystical
books of the Zohar, the Kaballah, and all the other
sacred works.
We have already mentioned that it is good for a
person to complete all books concerning the Torah in
his lifetime.*“
249. Avodah Zara 19a.

250. Above, 28.
H i s W i s d o m 187
The Rebbe once reckoned all that one must study

each day if he has the time.
You should study enough each day so that at the
end of a year you will have completed the entire Talmud
with the Rif and Rosh, the four large Shulchan Aruchs,
all the Midrashim, all the books of the Zohar, Tikuney
Zohar and Zohar Chadash, and all the Kabalistic writ
ings of the Ari.*^' Besides this, you should spend some
time each day studying in depth. You should also say
the Psalms each day as well as many additional prayers.
Even all this does not exhaust the Rebbe’8 list.
At that time the Rebbe also spoke at length, telling
us to study quickly and eagerly, without confusion and
attention to detaU.
The Rebbe also told us not to review each thing

immediately. He advised us to complete each volume
as rapidly as possible from beginning to end, and then
to review the entire work as a whole.
The Rebbe also told us not to be anxious if we

could not complete everything he suggested each day.
One can be a religious Jew even without that much study.
He also said that one can be a Tzadik even without
being a scholar.*“ Deep perception cannot be attained
without Talmudic scholarship, but even the simplest Jew
can be a Tzadik.
“ It is not up to you to complete the job, but you
are not free to desist from it.” {Avos 2:16)
251. This would involve completing some 30,000 pages each year.
252. Zohar 1:59b. N e tz u tz e y O r o s a.l. 5, 6; below, 211.
77 The world is full of strife.

There are wars between the great world powers.
There are conflicts within different localities.
There are feuds among families.
There is discord between neighbors.
There is friction within a household, between man
and wife, between parents and children.
Life is short. People die every day. The day that
has passed will never return, and death comes closer
every day.
But people still fight and never once remember
their goal in life.
All strife is identical.
The friction within a family is a counterpart of the
wars between nations.
Each person in a household is the counterpart of a
world power, and their quarrels are the wars between
those powers.
The traits of each nation are also reflected in these
individuals. Some nations are known for anger, others
for blood-thirstiness. Each one has its particular trait.
The counterparts of these traits are found in each
household.
You may wish to live in peace. You have no desire
for strife. Still you are forced into dispute and conflict.
Nations are the same.
A nation may desire peace and make many con
cessions to achieve it. But no matter how much it tries
to remain neutral, it can still be caught up in war. Two
opposing sides can demand its allegiance until it is
drawn into war against its will.
The same is true in a household.
Man is a miniature world.*“

His essence contains the world and everything in it.
A man and his family contain the nations of the
world, including all their battles.
A man living alone can become insane.

Within him are all the warring nations.
His personality is that of the victorious nation.
Each time a different nation is victorious, he must
change completely, and this can drive him insane. He
is alone and cannot express the war within him.
But when one lives with others, these battles are
expressed toward his family and friends.
There may be strife in the household of a Tzadik.

This too is a war between nations.
It is also the war between the twelve tribes, such as
between Ephraim and Judah.®^
When the Messiah comes all wars will be abolished.*“

The world will have eternal peace, as it is written
(Isa. 11:9) “ They will neither hurt nor destroy . . . ”
78. Fairness is everyplace.

One may commit every outrage, but he still has a
sense of fairness. It may be blunted, but it still exists.
253. Zohar 3:33b, Tikuney Zohar 69 (100b).

254. Isa. 11:13, Ezek. 37:16.
255. The Rebbe also once added that war will some day be
abolished just like many foolish idolatrous practices once were. He also
ridiculed the “wise men" who use their wisdogi to invent weapons of
destruction. Sichos Moharan 32b (jjf99).
There are people who are immediately sensitive to

all unfairness.
Others do not sense it until after they have com-
niitted some wrong.
Still others feel no remorse until they have com
mitted serious crimes.
But each man has his limit. There is a degree of
outrage that stimulates the sense of fairness in every
man.
1 was once in a small village. A military officer had

come there demanding all the horses, saying they were
needed to carry mail. The villagers bribed him to leave
them in peace. They kept their horses and the officer
had some easy money.
Soon one of his junior officers arrived. The com
mander convinced him that he should also try this trick.
The second officer went to the townsmen again, also
demanding horses for the mail. He was also bribed and
walked away with a tidy sum.
A third officer then passed through the town. He
was really in charge of the mail, and was short several
animals. He actually needed the horses and would not
be satisfied with a bribe.
The mayor went and pleaded before the commander.
The people had already paid two bribes but would still
have their horses taken.
At this point, even the commander recognized the
unfairness of the situation. He ordered the mail officer
to leave the townsmen alone, and the horses were
not taken.
This same commander had already robbed the
villagers without qualm. He had even advised his junior
to do the same. It took two crimes before his sense of
H is W isdom 191
fairness could even begin to function. But by the third

time, even he realized that the situation was hardly
fair. It was then that he ordered that the town be left
alone.
For fairness exists everywhere.
It may be buried, but it can always be reached.
It is written in the Zohar that even the Left Side

contains both right and left. Even the unholy has a
spark of the divine.
The Left Side has a right, even though its right may
not even reach the left side of the Holy.
The right side is fairness. It even exists on the
Other Side. But on the other side righteousness and
fairness begin very late, even after the fairness of the
left of the Holv. Understand this.
79. When one begins to attach himself to a great

Tzadik and truly serve G-d, he is often filled with
great confusion and evil thoughts.
The evil was always there, but only now it is sur
facing.
A pot of water may seem perfectly clear. But when
it is placed on a fire and begins to boil, all its impurities
are brought to the surface. One must stand by and
constantly remove these impurities.
The original purity is merely an illusion. With
a little heat the impurity surfaces. But when these
impurities are removed, the water is truly pure and clear.
The same is true of a person. Before he begins
serving G-d, good and evil are completely mixed together
within him. The impurities are so closely united with
the good that they cannot be recognized.
But then this person comes close to a true Tzadik
and begins to burn with great feeling toward G-d. He

is touched with the heat of purification, and all the evil
and impurities come to the surface. Here again one must
stand by and constantly remove the dirt and impurities
as they appear. In the end the person is truly pure
and clear.
Purification requires this period of agitation and

confusion.
In the beginning a person is totally immersed in
the material. He then begins to come close to G-d.
It would seem possible to remove this dirt and
impurity at once. But his mind is completely inter
mingled with this mire. Were it to be removed immedi
ately, his mind would be drawn out with it.
Therefore, one must be purified little by little, in
gradual stages.
80. People have more power than the Evil One

himself.
They have great power to influence a person, keeping
him from a true Tzadik and even from serving G-d.
The Evil One is only given power in a particular
world. His ability does not extend beyond this.
But man includes all worlds. There is nothing
beyond his ability.
Therefore, man can do more to deter a person from
G-d than the Evil One himself.*“
81. Other people can be great detractors.

If you were alone, without the influence of others.
256. Cf. Lekutey Halachos (Yoreh Deah) 5:1, Milah 5:21, (Choshen
Mishpat) Gezelah 5:17.
H is W isdom 193
you would always direct yourself towards the path of

life. You might be confronted with every type of con
fusion, worry and frustration, but you would still
eventually end up on the right path. Even if you sinned,
you would regret it and find the true path in the end.
It becomes much more diflScult when others confuse
you.
You might associate with those who think they
know something about philosophy. Or you might have
friends who are involved in studies that ridicule every
thing sacred. Such people can confuse you and frustrate
you more than anything else.
The world may consider this sophistication, but it
can result in great confusion. It teaches that all values
are relative and everything is absolutely permissible.
This is especially true of philosophy, which can cause
tremendous spiritual damage, as discussed earlier.*‫״‬
There is also a certain sarcasm, even among those
who seem religious. This is as harmful as philosophy.
This sarcasm is literally the same as philosophical
skepticism. I t can even be worse, since most Jews rec
ognize the dangers of philosophy and avoid it. They
know that it can drag them down into the deepest pit.
But Jews are not so heedful of avoiding sarcasm and
sophistication, especially when it emanates from people
who appear to be religious. This makes it all the more
dangerous.
There are people who seem religious and disguise
all their sarcasm in the language of truth. People do not
avoid them, thinking that they are on the right path.
These are the ones who can cause the most harm, frus
trating and confusing one who truly wants to serve G-d.
257. Above, 5.
Happy is the man who walks the true path, avoiding

all sophistication. He is “ simple and upright, fearing
G-d and shunning evil.”*“
82. It is written (Ps. 41:12), “ With this I know

that You delight in me, for my enemies upon me have
not been evil.”
“ My enemies have not been evil”—^Tzadikim op
pose me.
Through this, “ I know that You delight in me.”*®’
83. Most things that people fear cannot harm

them at all.
The only time a person can think clearly is when
he is dead. When he is lying on the ground with his
feet to the door*“ he will finally see the truth. For then
he will realize that all his fear and apprehension was
mere foolishness. All his concern was for nothing. For
what can a mere mortal do to him?
The same is true of his desires and temptations.
Lying there dead he will realize that he wasted his
days in vain.*‘' He will know that his most overwhelming
desires were mere foolishness and silliness. For who
really forced him?
But a person must die before he fully understands
these things.
There is also a deeper meaning to this.
258. Job 1:1, 1:8, 2:3.

260. Immediately after death, it is customary to place the corpse
on the ground with Ms feet toward the door. Derech Chaim.
261. Cf. Ps. 78:33.
H is W is d o m 195
It is not the person who fears, but something else

within him.
One may clearly realize that the thing he fears
cannot harm him. Still he cannot help being terrified
of it. This is because of that something within him
which is responsible for his fear.
We actually see many people with ridiculous phobias.
They themselves realize the foolishness of their fears,
but they still cannot overcome them.
When we suddenly shout behind a person’s back,
he becomes startled. He exhibits fear even before he
knows what is causing it. He can have fear without it
entering his conscious mind.
But fear is not in the conscious mind, and therefore
does not have to be rational. For the fear actually stems
from something else within a person.
The same is true of desire.

One may realize that his desire is utter foolishness
but it still remains strong.
Here a‫ ״‬ain, it is not the person who desires, but
something else within him.
Even when one realizes the foolishness of a desire,
this something else continues to want it.
If you learn to understand yourself, you can rid

yourself of all fears and desires. You must only realize
that something else within you is responsible for them.
Understand this and you can overcome everything.
You have free will.
You can easily train your mind to avoid the thing
inside you that is responsible for your fears and
desires.
84. Do not say that the pit and grave will he your
refuge.®“
In this world you have the burden of livelihood
and many other worries. You are therefore not aware
of minor annoyances. A mosquito can hite you, and
because of your many concerns, you may not even feel it.
But in the grave you have no other distractions.
You can even hear the sound of the maggots crawling
toward you and feel the pain of their every bite into
your flesh.®“
There is nothing that can take your mind away
from this suffering. G-d help us.
85. A man once asked the Rebbe whether he should

make a particular journey.
The Rebbe answered that if you have occasion to
travel, you should not remain at home and stubbornly
refuse to go. Wherever you travel, there are things you
must correct.®“ You must only be careful not to sin
while you are there.
If you do not sin, you can correct things wherever
you travel. Even if you are an average person, you will
do holy things in each place. You will pray, say a blessing
over food, and many similar things. For even the low-
best Jew does holy things wherever he goes.
Each man is destined from on high to be in a
particular place at a given time. At that time and place
there is something that he must correct.
262. Avos 4:21.

263. Cf. Berachos 18b, Shabbos 13b, Atim LeTerufah 167. This is
Chibut HaKever, the punishment of the grave, see above, note 137.
264. Lekutey Moharan B 62; Sichos Moharan 24a (]jflOS), Lekutey
Halachos (Orech Chaim) Techumin 2.
H is W ibdom 197
When you have occasion to travel, it is for your

own good. If you would not make the journey volun
tarily, you would be forced to go in chains.
The Talmud teaches us, “ Jacob would have had
to come to Egypt in chains, hut was saved by his
merit.”“*
This is true of every man. If you find it necessary
to travel, it is a favor from on high. Otherwise, you
might have had to make the journey in chains.
This is even true of the average person; for as
long as he does not sin in any way, he accomplishes
great things wherever he may be
[The secret meaning of this is alluded to in the
Pri Etz Chaim, Shaar K ’rias Shma, by the intentions
one must have when recalling the Exodus.*“ ]
86. Wedding Customs:“^
It is customary that people get up and say humorous
things by a wedding. It is also customary to begin by
saying ‘Êhla — Rise!”
The Talmud says, “ A woman may rise with her
husband, but does not descend with him.”*“
People say “ Rise!” along with the humor, for the
bride will rise with her husband with every joy and
pleasure, but not descend with him.“*
265. Shabbos 89b.

266. Chapter 3.
267. These reasons were revealed to Rabbi Yudel and Rabbi
Shmuel Isaac on Shemini Atzeres 5563 (Oct. 17, 1802), just a few weeks
after the Rebbe arrived in Breslov. This was also just a few months before
the wedding of his daughter Sarah. On the Sabbath after the wedding,
3 Nissan (Mar. 25, 1803), he delivered the lesson in Lekutey Moharan 49,
also discussing these same customs. Parparos LeChochmah a.l., Shevachey
Moharan 6a (123).
268. Kesubos 48a, 61a.
269. A somewhat different reason is given in Lekutey Moharan 49:7.
It is customary to cover the bride’s face with a veil.

Rachel is “ the beautiful girl who has no eyes.”*™
This is the bride.
It is written (Prov. 25:2), “ G-d’s glory is to hide
a thing.” This also speaks of the bride.**'
It is customary to throw baked goods at the groom.

It is written (Ezek. 1:20), “ Wherever the spirit
‫־‬went . . . the Ophanim were lifted up.”***
An OpJian is an angel. Baked goods are Ophin.
The similar spelling indicates a similarity in essence.
The spirit of the groom.***
Wherever the groom goes, baked goods are lifted
up 274
It is customary to give money to the dancers at a

wedding. This is called “ Sabbath Money.”
It is written (Ps. 68:13), “ Hosts of angels*** throng
270. Zohar 2:95a, Netzutzey Oros a.l., Pri Elz Chaim, Kerias Sh’ma,
end of chap. 24. Rachel is the true bride of Zcr Anpin, the transcendental
groom. She has such pure faith that she is blind to anything that may
question it. See Lekutey Moharan 62:5, above, 32.
271. “Glory” always refers to Malchus or Royalty, which in the
Kaballah is personified by the transcendental bride Rachel.
272. The wording in the Hebrew text is somewhat different than
the actual scripture.
273. Of the parts of the soul, Ruach or spirit is the counterpart of
Zer Anpin, the groom. The Ophanim are angels of Asiyah, the lowest
supernal world, which also corresponds to the feminine element. Throwing
baked goods thus unites male and female.
274. See Lekutey Halachos (Even HaEzer) Kiddushin 2:8.
275. The Biblical reading here is Malchey—kings. Here, however,
the Talmudic reading of Shabbos 68b is used, namely Malachey—angels.
A number of other places indicate that the verse actually speaks of
angels, cf. Mechilta to Ex. 20:16, Sh'mos Rabbah 33:4, Devarim Rabbah
7:10, 11:3. This is resolved by a statement that the verse actually
refers to the archangels, the “kings of angels.” BaMidbar Rabbah 11:5,
H is W isd o m 199
and whirl, and she who stays home divides the spoil.”*'‘
The dancers “ throng and whirl.” When they are
given money they “ divide the spoil.”
The revelation at Sinai was a wedding. It is written

(Cant. 3:11), “ His mother crowned him on the day
of his wedding.” This is the revelation at Sinai.*”
Mount Sinai is also a ladder.
Take the letters of the word SINal and turn them
into numbers. The Gematriah then gives you SuLaM—
ladder:
SINal SuLaM — Ladder
Samech = 60 Samech = 60
Tud = 10 Lamed — 30
Nun — 50 Mem = 40
Tud — 10
130
130
This is the ladder in Jacob’s dream.
It is written (Gen. 28:12), “ and behold a ladder . . .
and angels of G-d went up and down on it.”
The dancers go up and down, raising and lowering
their bodies. They dance on the ladder of Sinai — the
day of the wedding.
The m oney given to the dancers is called “ Sabbath

Money.”
It is written, “ She who stays home divides the
spoil.” This is the money given the dancers, as men
tioned earlier.
Shir HaShirim Rabbah 11:12, Koheles Rabbah 9:12; Paneach Razo,

Yisro, p. 114b.
276. See Alim LeTerufah 397.
277. Taatus. 4:8 (26b).
In Hebrew, this verse is U’Nevas Bayis T'chalek

Shalel. The first letters of the words spell out ShaBaT
— the Sabbath.‫® ״‬
It is customary for the groom to give a scholarly
discourse. It is written, “ His mother crowned him on
the day of his wedding.” The wedding is the reve
lation at Sinai.
The groom speaks words of Torah, just as G-d
did at Sinai.
It is customary to present the groom with gifts.
These are called Derashah Geshank — “ Discourse
Gifts.”
It is written (Ps. 68:19), “ You have ascended on
high, you have captured the prize, you have received
gifts from among men. ’’ These are the gî^ts given to the
groom.
It is said that the groom’s lecture helps to unite

the couple.
Before Jacob saw the dream of the ladder, it is
written (Gen. 28:11), “ And he lay down in that place.”
“ And he lay down” is VaYiShKaB. This also
spells VaYesh K B — “ and there are 22.” These are
the 22 letters of the Hebrew Alphabet.*”
The lecture unites 22 letters into words of Torah,
just like the couple is united.*“
It is customary for the dancers to do Pristakes,
raising and lowering their bodies.
278. Cf. Lekutey Moharan 49:7.
279. Tikuney Zohar 18 (34a), 70 (132b), Elz Chaim, Shear
HaYereach 3; Lekutey Moharan B 79.
280. Cant. 1:4 is interpreted to apply both to a happy m arria^
and to the 22 letters of the Torah in Shir HaShirlm Rabhah 1:31, 32,
Cf. Etz Chaim loc. cit., Lekutey Moharan B 89; Kesubor 10b.
H is W isdom 201
It is written (Gen. 46:4), “ I will go down to

Egypt with you, and I will bring you up.” This is
symbolized by the up-and-down motions.
“ I will go down with you to Egypt.” The exile
in Egypt was to gather together the holy sparks from
Adam’s wasted seed.*®'
“ I will bring you up.” When Israel left Egypt
this was accomplished and the Covenant of Abraham
was rectified.
A wedding is also a rectification of the Covenant.*“
We therefore dance to symbolize the exile and redemp
tion.
It is customary to interrupt the bridegroom’s

lecture. This symbolizes the breaking of the Tablets.
It is customary for the best man to dress the bride

groom in the Kittle, a plain white linen robe.
It is written {Ibid.) “ And Joseph will place his
hand on your eyes.” The son closes his father’s eyes
upon death.*®®
Joseph is the best man.*®^
The Kittel is the garment of the dead.*®®
It is Joseph who makes this preparation for death.
281. Lekutey Moharan B 5:10. Cf. Shemonah Shaarim, Shaar

Hamitzvos on Deut. 16:3; Shaar HaKavanos, Pesach 1.
282. This refers to the atonement of sexual sins, for a bridegroom
IS forgiven all his sins. Yerushalmi, Bikurim 3:3 ( lib ) , Rashi on Gen.
36:3, Magen Avraham 573:0, Bais Shmuel 61:6. The giving of the
Torah, the wedding of G-d and Israel, took place right after the Exodus.
283. Tur Yoreh Deah 352. Cf. Shabbos 23:5 (151b).
284. The best man makes the preparations for the groom just as
Joseph paved the way for Jacob, who symbolize; the transcendental
groom, as mentioned earlier. Cf. Baba Basra 123a.
285. Orech Chaim 610:4 in Hagah. The groom wears the kittel to
remind him that he too is mortal and therefore must repent.
It is customary for the dancers to do somersaults.

The revelation at Sinai was a wedding. There it is
written (Ex. 19:3), “ And Moses went up.” It is also
written (Ibid. 19:20), “ And G-d descended onto Mount
Sinai.” Sinai then involved “ the superior below and
the inferior above.”*“ Thus the dancers engage in
somersaults.
87. The concept of Rosh HaShanah and Yom

Kippur calls for the possession of a beautiful Esrog.“*
People say that a fool has a beautiful wife; the
Esrog is analogous to a wife.
It is written (Cant. 4:7), “ My beloved, you are
fully beautiful and have no blemish.” The Zohar states
that this is the Esrog.*“
It is also written (Ex. 2:6), “ Behold a child was
crying, and she had mercy on him.” The Tikuney Zohar
says that when the Jews are like this crying child,
they awaken G-d’s mercy.*®*
On Rosh HaShanah and Yom Kippur the Jews
resemble just such a child.
The crying child is a Naar in Hebrew. This is also
a fool.
When the Jews become such a child, they must have
a beautiful Esrog. A fool has a beautiful wife. The
more they personify “ a child crying,” the more they
deserve this beautiful Esrog.

287. This was said between Yom Kippuf Shd Succos, 5570 (1809).
Yemey Moharnat 29a, Chayay Moharan 15b, Parparos LeChochmah
B 67. See below, 125.
288. Tikuney Zohar 13 (29a), 21 (56b).
289. Ibid. 11 (26b).
H is W isdom 203
The world says that a fool has a beautiful wife.

The following is the reason for it.
Intelligence lies in the brain.
The brain is nourished by the marrow in the
bones.*”
It is written (Job 21:24), “ And the marrow of his
bones is moistened.” The marrow is sustained by the
fats and fluids of the body.
Fats and fluids sustain the marrow, and this main
tains the intellect. The intellect is therefore sustained
through the body fats and fluids.**'
The fool has limited intelligence because his brain
cannot draw from the marrow in his bones. His bones
are therefore left with an overabundance of marrow.
It is written (Gen. 2:21), “ And He took one of his
ribs . . . and made it into a woman.”
A man’s destined mate is therefore taken from
his bones.
A fool’s wife then receives an overabundance of
marrow. She therefore has a deep inner intelligence.
It is written (Eccl. 8:1), “ A person’s wisdom
light’s up his face.” Beauty comes from the intellect.
Consequently, a fool’s wife appears beautiful.
This is also true in the worlds of Holiness.

The roots of knowledge must be drawn into the
Esrog. This is explained in the writings of the Ari.***
290. This is also tnie physiologically, for the marrow manufactures

the red blood cells which nourish the brain.
291. Lekutei Moharan 225.
292. Shaar HaKavanos, Inyan Succah, tS. When one shakes the
Four Species, he raises and lowers them. He raises them toward the
root of knowledge (Daas), and in lowering them, draws this back into
the Esrog.
204 R abbi N a c h m a n ’s W isdom
The Esrog is Malchus, the Royal Bride.

The bridegroom is Zer Anpin, the “ Small Faced
One. ’’
The body of Zer Anpin is comprised of the Six
Directions.
The Mentalities of this body are the Mercies of
these Directions.
When the Esrog is taken, these Mentalities are
drawn into it.
The Lights of Mercy then enter the Esrog.
The Root of Mercy is Knowledge.
Before Mercy can enter the Esrog, it must be
illuminated by Knowledge.
This is the mystery of the shaking of the Four
Species as explained in the writings of the Ari.
When the Esrog is taken, light is drawn from the
Mentalities of Zer Anpin*s head to those of the Six
Directions of the body.
The Mentalities of the body are then illuminated
and increased.
The Esrog — the Royal Bride — is then enlightened
by these Mentalities.
The Esrog is like the fool’s wife.

The fool’s mental power remains with the marrow
of his bones and does not rise to his brain.
It can thereby be bestowed upon his wife.
In the worlds of holiness, the lights of the Brain
are drawn into the Body.
The mental power is then drawn into the Esrog
from the increased light in the Body.
The Esrog is thereby illuminated.
Look Carefully into the writings of the Ari and you
will undrstand this well.
H is W isdom 205
This is also the concept of the Succah.

It is written (Hos. 11:1), “ For Israel is a child
and I love him,”
Love is an embrace — an embrace with the right
hand.”^
This embrace is the Succah.
On Rosh HaShanah and Yom Kippur, the Jew
enters into an aspect of “ Behold a child was crying,
and she had mercy on him.”
Then on Saccos he can enter the category of, “ For
Israel is a child and I love him” — the Succah.
88. It is customary to turn the tables over on

Shabbos EaGadol, the Great Sabbath just before Pesach.
Speech remains in exile until Pesach.
Pesach is Pe Sack — “ a mouth speaking.””^
On Pesach speech emerges from Exile. This is
the main idea of the Exodus.
It is written (Ezek. 41:22), “ And He spoke to me,
this is the Table that is before G-d.”
The table is speech.
“ And He spoke to me” — regarding my food and
sustenance. This is the Table that is derived from the
category of Speech.
Thus it is written (Deut. 8:3), “ On all that ema
nates from G-d’s mouth will man live.”
When Speech is not in exile, then the Table is
turned toward us in an aspect of Pace.
“ And He spoke to me, this is the Table that is
before G-d.” “ Before” is Lifney — literally “ to the
face of.””®
293. a. Cant. 2:6, 8:3.

294. Shaar HaKavanos, Inyan Pesach, #6; Lekutey Moharan 49:6.
295. Cf. Lekutey Moharan 67:2, Zimros Haaretz p. 105.
When “ He spoke,” then the Table is in an aspect

of Face.
Speech remains in exile until Pesach.

It is in Egypt until the Exodus.
The Tables are therefore turned over, showing
that Speech is not yet in an aspect of Face.
Speech emerges from exile only on Pesach —
Pe Sack — “ The mouth speaking.”
89. There are bundles and bundles of sins.”*

The Talmud teaches us {Avos 4:2), “ one sin brings
on another.”
When a person does one sin, it then causes him
to commit related offenses. The later sins are then
responsible for still more related wrongs.
Each sin draws along those related to it. All these
then follow the first. Unrelated sins are not in that
group.
These are the bundles and bundles of sins.
The first sin along with the related ones following
it, form s one package. Each following sin likewise
forms its own package. In this manner, bundles and
bundles of sins are created.
Each of these bundles of sins results in the creation
of a troop of angels who destroy”^ and accuse.”®
These Destroyers and Accusers cry out, “ Give
us L ife! G ive us fo o d !”
They cry out to the one who committed the sin.
296. Cf. VaYikra Rabbah 21:4, Chayay Moharan ITj (S12),

Zimros HaAretz, Ibid.
297. MeChaVLim in Hebrew, from the same root as ChaVeLah—
bundle.
298. A vof 4:11.
H is W isdom 207
who brought them into existence. He is literally their

owner and is responsible for them. It is he who mast
provide them with food and sustenance.*”
The first sin in the bundle was absolutely without
coercion. The sinner must therefore sustain its resulting
Destroyer and Accuser.
But he must also sustain the other sins in the
bundle.
He may argue that these sins were forced onto him.
They all resulted from his original, related sin.
This is no excuse.
The Destroyers and Accusers can argue that he
should have immediately protected himself by observing
one of the Torah's commandments.*"
Since he did nothing to protect himself, he must
sustain and nourish the entire troop.
The remedy for this is to learn and to observe the

Thirteen Attributes of Divine Mercy."'
You must fulfill these Thirteen Attributes by dis
playing mercy and doing good deeds."*
When you do this, the revelation of the Thirteen
Attributes within you stimulates the Thirteen Attributes
of Mercy on high. They humble and eliminate the
Destroyer bred by your sins.
We pray, “ G-d, King, sitting on a throne of mercy
. . . forgiving the sins of his people, removing the first
299. These Accusers and Destroyers are sustained by performing

their mission, namely, by accusing and punishing the sinner who created
them. See Rabbi Moshe Kordevero’s Tomar Devorah 1:2.
300. Cf. Sotah 21a, VaYikra Rabbah, loc. cit.
301. Stated in Exodus 34:6, 6, and in Micah 7:18-20. Cf. Rosh
HaShanah 17b, TLohar 3:128a, 185b, Zohar ChaOash 24c.
302. For details on how to accomplish this, see Tomer Devorah,
chap. 1.
208 R a b b i N a c h m a k ’s W isd o m
one first . . . This prayer introduces the Thirteen

Attributes.
Through the Thirteen Attributes, G-d removes the
first sin in each package. The other sins in the group
are then free to return to G-d, Who then grants them
sustenance.
It is written (Ps. 51:15), “ I will teach rebels Your
ways, and sinners will return to You.”
“ Your ways” refers to the Thirteen Attributes.
Moses asked G-d (Ex. 33:13), “ Let me know Your
ways.” G-d immediately revealed the Thirteen A ttri
butes to Moses.
When one learns to observe G-d’s ways — the
Thirteen Attributes — then “ sinners will return to
You.”
The Sinners are the sins in the group, which now
can return to G-d.
We must now understand how G-d sustains these

angels of destruction.
There is the first among the first on the Other
Side.3«
It is written (Gen. 25:25), “ And Edom, the first
one, went out.” ^“ Hence, Edom is the first of the first.
This is the first one of the initial sins, resulting in
all others.
The Jewish people are so holy that they should
actually not sin at all. Our sins are a product of the
303. Prayer said in Selichos and on Yom Kippur. Cf. Rosh

HaShanah 17a.
305. Usually translated, “And the first one came out red.” Red
in Hebrew is Edom, .from which Essau derives this second name. Cf.
25:30; iiavoh Shaarim 2:2:8; Sh'mos Rabbah 15:2.
H is W isdom 209
diaspora, where we are under the power of other

nations. The fact that we must pay them taxes and
levies is what propels us to sin.
All sins therefore result from Edom, who is the
cause of our exile.^“
This Edom is the first among the first.
G-d therefore places all our sins on Edom, and
he must sustain them.
Regarding those who drove us into exile it is
written (Ps. 69:28), “ Place sin upon their sin.”
G-d places Israel’s sins upon them and makes them
sustain the destroying angels.
This is accomplished through pity, which arouses

the Thirteen Attributes of Mercy.
The poor have no mercy.
They are in the category of strict justice.*^
Regarding Simeon it is written (Gen. 49:7), “ I will
divide them in Jacob and scatter them in Israel.” They
will go from door to door accepting charity.^“
Simeon is therefore in the category of strict
justice.“’
We also can actually see that the poor have no
sense of pity and are very cruel.
They are in the category of strict justice, and
justice contains no mercy.”®
306. Our present state of exile is usually called “the exile of Edom.”
It was brought about by Rome, which is often called Edom. The symbol
of Rome is Mars, the red star. Also see Lekutey Moharan 20:6.
307. The poor are the female element, associated with justice.
Zohar 1:13b.
308. Berashis Rabbah 98:10.
309. Zohar 1:236a.
310. Kesubos 84a, Zohar 3:193a.
The poor have no pity, and therefore have no

portion in the Thirteen Merciful Attributes. Therefore,
they cannot arouse these Attributes on high.
The poor must therefore beg for mercy.
They must plead before G-d that He Himself have
mercy through the Thirteen Attributes and awaken the
Attributes on high.
When He does this. He then “ removes the first
one first.”
It is written (Ps. 79:8), “ Recall not our first sins

against us; quickly let Your mercy precede us, for we
are very poor.”
We ask that G-d “ recall not our first sins” in each
bundle of sins.
We plead that He “ remove the first one first,”
in each bundle. Then the other sins in the group are
automatically discarded and destroyed.
But G-d removes “ the first one first” through the
Thirteen Divine Attributes of Mercy. We must there
fore first arouse these Attributes by practicing them
in our own lives.
We ask G-d, “ quickly let Your mercy precede us.”
We must ask this “ for we are very poor.”
We are in the category of the poor who cannot use
the Attributes of Mercy. We are therefore powerless
to awaken the Thirteen Attributes
We therefore spread our hands to G-d, begging
that He Himself awaken the Thirteen Merciful A ttri
butes — “ quickly let Your mercy precede us, for we
are very poor,” — and we alone have no power to
do this.
“ Quickly let Your mercy precede us” — it must
come from You — “ for we are very poor.”
H is W isdom 211
We plead that G-d do this and then “ recall not our

first sins against us.”
For then He will “ remove the first one first” in
each bundle of sins, letting the other angels of des
truction be automatically removed and destroyed.
90. Before each person goes to sleep, he sees the

souls of all his dead relatives.
One also sees the souls of all who share his Soul
Boot.
It is taught that when one dies, one sees all these
souls.^"
Sleep is one-sixtieth of death.^'*
Therefore, one also sees these souls before going
to sleep.
When you see these souls before retiring, you

see them only vaguely and in passing.
Even before death there are many levels of seeing
souls.
A great Tzadik will see them very clearly. But
the average person only sees them in passing, like a
spark flashing before his eyes.
Sleep is only one sixtieth of death.
The vision is therefore only one sixtieth of ibis
flashing spark. It may only be subliminal and not actual
ly sensed.
People are not aware of the vision before retiring
because it is only one sixtieth of the already vague
vision that one has before death.
But the truth is that every man shares this vision.
311. M a a v e r Y a v a k , S ifs e i T z e d e k 32.

312. B e r a c h o s 57b, Z o h a r 1:169b.
91. If you want to study with continuous diligence,

be careful never to speak against a fellow Jew.^'^
When the bride is beautiful, love is perfect.^'‘*
But, when the bride is blemished, love .cannot be
complete.
The Torah is a bride.
It is written (Deut. 33:4), “ Moses charged us with
the Torah, a heritage for the congregation of Jacob.”
The Talmud says: Do not read MoRaShA—^heritage
—but Me’uRaSa—the betrothed. “ Moses charged us
with the Torah, the betrothed of the congregation of
Jacob.” 5‫ינ‬
Every Jew is a letter in the Torah.
The six hundred thousand letters in the Torah paral-
lei the six hundred thousand Jewish souls.^’‘ The Torah
is the root of all Jewish souls.
If there is a defect in a single Jew, it is also a
blemish in the Torah.
But if you are careful not to speak against any
Jew, then you will also find the Torah perfectly beautiful.
You will then have a deep love for the Torah, for
when the bride is beautiful, love is perfect.
This great love will lead you to great diligence in
your studies.
It is written (Ps. 19:8), “ G-d’s Torah is perfect;

it restores the soul.”
313. This was said on the day before Rosh HaShanah 5371 (Sept.
28, 1810), shortly before the Rebbe’s demise. It was given in response
to a request for advice on how to achieve diligence in study. Chayay
Moharan 10a (#34).
314. Cf. Cant. 4:7.
315. Berachos 57a, Pesachim 49b.
316. Zohar Chadash, Shir HaShirim 74d. Cf. Lekutey Moharan
2:6, 14:3, 273.
H is W isdom 213
Each Jew represents a letter in the Torah.

When people neither seek out nor speak of the
flaws in their fellow Jews, then the Torah is perfect,
with neither flaw nor blemish.
When “ G-d’s Torah is perfect” then, ‘‘it restores
the soul.”
When people have this great love for the Torah
and can sense its true sweetness, then “ it restores
the soul.”
When people find the Torah without fault, then
their love makes them worthy of continuous persever
ance in its study.
92. When a soul descends to this world, its des

tined task is elevated.
For example, when the soul of a scholar is bom,
scholarship in general is uplifted in the world. It will
continue to rise from the day of his birth until the day
he dies. Likewise, when a royal soul is born, military
strategy and similar governmental concerns are en
hanced.
The type of s!cholarship advanced by the soul will
depend on the type of scholar into which the soul de
velops. The same is true of a royal soul. It can produce
a benevolent kingdom or a wicked one.
In general, the task associated with a particular
soul is uplifted from the day the soul enters the world.
In every man’s life, there are years of strength,
years of stability, and years of decline.
If a man lives seventy or eighty years, then the
first third of his life will be his years of growth. The
next third will be those of stability, and the last third,
those of decline.
For a third of your lifetime, you advance step by
214 R abbi N a ch m a n ' s W isdom
step along with all your powers and abilities. You then
experience a phase where you stand still, and finally,
the third of life when you are in your years of decline.
Your years of stability are those of fullness, when
all your powers are perfect and complete.
You are then in the category of the opposition
of the moon.
The new moon is very small.
Then it waxes until it opposes the sun^'^ when it
reaches its greatest size and remains stable. It then
begins to wane and decrease in size.
Moisture is determined by the moon.
As the lunar cycle progresses, tides begin to rise
higher.^'® Toward the end of this cycle, the moon wanes
and the tides are reduced.
The more people repeat a statement, the more

benign it becomes.
Often the Talmud says, “ It is what people say.”®”
There are non-Jewish sayings that enter Jewish
conversation. These sayings are then elevated to become
lofty concepts.
These sayings are like sea water.
It is too salty to drink. But when it travels through
mountains of sand, it becomes fresh and sweet. For
sand purifies water and makes it drinkable.
[The Rebbe did not elaborate this further.]
317. Cf. Tosfos Yarn Tov, Rosh HaShanah 2:6, 8.

318. The highest tides during this cycle are called “spring tides,”
and occur during the periods of the new and full moon.
319. Berachos 2b, 5b, 48a, 62b; Shabbos 54a, 62b, 145b; Yoma 18a,
20b, 75b; Taanis 6b, 33a: Megillah 4a, 12a, 14b; Chagigah 2b, 15b;
Moed Katan 9b, Yebamos 63b, Gillin 63b, Baba Kama 91a, 92b; Baba
Metzia 59a, 85a; Baba Basra 5a, 16b; Sanhedrin 7a, 44a, 82a, 95b,
103a, etc.
H is WisDOM 215
93. There is a light that shines in a thousand

worlds.^“
This light is so intense that the average person
cannot accept it.
It can only be accepted by a great sage who can
divide the thousands into hundreds.
Such a sage can divide this great light into smaller
portions that can be grasped by those below him. They
can then receive it a little at a time.
A lesson may be so complex that it is incomprehen
sible. However, if it is broken into many simpler con-
eepts, each one can be understood by itself. The entire
lesson in this way becomes clear. ‫־‬
The same is true of the light that shines in a
thousand worlds.
I t is one simple light that cannot be perceived in
part. A single concept, it can only be taken as a whole.
There is a scholar who is vengeful and vindictive
like a snake. He can divide the thousands into hundreds.
Such a sage can divide this g‫׳‬reat light into portions
that can be comprehended and accepted.
It is written (Prov. 17:9), “ He who harps on some

thing, separates a prince.”
Rashi writes that “ he who harps,” is one who is
320. This was said before Chanukah 5567 (1806), during the week
of the circumcision of the Rebbe's son Yaakov. Chayay Moharan 15b.
It was said on the “watch night,” the night before his son’s circumcision.
Avanehah Bariel p. 32 (141). The child was bom on a Sabbath, and
this lesson was delivered when Reb L. Dayin brought the Rebbe fish for
the circumcision feast. Yemey Moharnat 14a. For a detailed explanation of
this lesson, see Lekutey Halachos (Choshen Mishpat) Edits 4, (Orech
Chaim) Pesach 9, (Even AaEezer) Kiddushin 3:16; Zimras HaAretz p.
105b.
vengeful and vindictive, harping on what another does

to him.
Through this, he “ separates a prince” — he sepa
rates himself from G-d, who is the L-rd and Prince of
the universe.
This refers to an ordinary individual. A sage, how
ever, has a duty to be vengeful and vindictive.
The Talmud teaches us, “ Every sage who is not
vengeful and vindictive like a snake, is no scholar.””’
This verse also speaks of the vengeful and vin
dictive sage who can divide the thousands into hundreds.
“ He who harps on something” and is vengeful
and vindictive, “ separates the Prince.”
A prince is an ALuF, a leader of thousands. AeLeF
is a thousand.
“ He who harps on something” — the vengeful
and vindictive sage — “ separates the thousands” —
and divides the thousands into hundreds.
The Talmud teaches us, “ If you see a sage who

is vengeful and vindictive like a snake, bind him around
your waist.” ’” Bashi explains that “ you will eventually
derive benefit from his scholarship.”
Such a vindictive sage can divide the great light
into portions, separating the thousands into hundreds.
Therefore, “ you will eventually benefit from his
scholarship.” For without him, the light is so great
that you will not be able to grasp it.
There is a logical reason why only a vengeful sagê
321. Yonui 22b.

322. Shabbos 63a.
H is W isdom 217
can divide thousands into hundreds, but it is very deep

indeed.
One who understands it can bring the dead back
to life. He is the one spoken of when the Talmud teaches
us, “ a time will come when Tzadikim will resurrect
the dead.
One who understands this, truly understands death.
When one divides the thousands into hundreds, he
brings the thousand into the hundred and makes death
into hundreds.
Thousand is Aelef — the letter Aleph.
Death is MaWeS — Mem Vav Tav.
Bring the thousands into death — bring the Aleph
into MaWeS, and you have Mem Aleph Vav Tav —
MAyoWS — the hundreds.
Bring the thousands into death and you have the
hundreds.
One who does not understand this concept does

not know why he is now happy.
He does not understand how we speak of G-d’s unity
in the second line of the Sh’ma, “ Blessed is the name
of the glory of His kingdom for ever and ever.”“^
It is customary to say this line quietly. The Talmud
explains the reason with a parable. A princess smells
a pudding called Tzikey Kederah, a savory pudding
made by the lower classes. If she asks for it, she is
323. Pesachim 68a, Zohar l;114b, 13Sa.

324. The Sh’ma itself is taken from the Torah, Deut. 6:4-9. This
second line, however, is not in the Torah, but is mentioned in the Targum
J. on Deut. 6:4. The first line, “Hear O Israel,” is called the “upper
unification,” while this second line is called the “lower unification.” Zohar
1:18b. See Lekutey Halachos (Chosfun Mishpat) Ediu 4:15.
2X8 B a b b i N a c h m a n ’s W isd o m
disgraced, if she does not, she is discomforted. Her serv

ants therefore bring it to her quietly.”®
He who does not understand the reason for a
vindictive sage, does not understand the significance
of the Tzikey Kederah.
He also does not understand the meaning of the
first two letters Ches Shin of Chashmal — the electrum
seen in Ezekiel’s vision.”*
He also does not know the meaning of Nogah, the
brightness in Ezekiel’s vision, mentioned in the verse
(Ezek. 1:4), “ A brightness round about it.”® ‫״‬
He also does not know the workings of the Mar-
kavah, the divine Chariot.®®®
He does not understand the concept of the covenant,
nor why people dispute him.
The Messiah understands this concept perfectly.

Tzadikim, however, cannot comprehend it unless
they themselves can divide the thousands into hundreds.
These are the Tzadikim who are vengeful and vindictive.
These Tzadikim are the Messiah’s belt.
The Talmud teaches us, “ If you see a sage who
325. P s a c h im 56a; L e k u te y H a la c h o s lo c . c it 4:16. T z ik e y K e d e r a h

is a pudding made of minced meat cooked with wine and spices. Cf.
H a M e ta r g e m a. /.; Y o m a 75a, B a b a M e tz ia 77b, C h u lin 77b, K e s u b o s 65a.
326. These two letters spell C h a s h —quietness. See C h a g ig a h 13b,
where the word C h a s h m a l is broken into two words, C h a sh M a i —quietness
speaking. In the Kaballah, the C h a s h m a l is the force protecting the Holy
from the unholy, and the C h a s h is the part closest to the K lip a s N o g a h . E t z
C h a im , S h a a r K lip a s N o g a h 2, M a v o h S h a a r im 3:2:14; L e k u t e y M o h a r a n
19:3, 41, 82, 127.
- 327. This refers to the K lip a s N o g a h , the “bright husk”—inter-
mediate between the realm of the holy and the evil. Through this K lip a h ,
the husks of absolute evil are nourished, and it is man’s task to turn it all
into good. E t z C h a im , lo c. c it. 4, S h a a r H a K U p o s 3; L e k u te y M o h a r a n 19:5.
328. Cf. C h a g ig a h 2:1.
H is W i s d o 'm 219
is vengeful and vindictive like a snake, bind him around

your waist.” This is the Messiah’s belt.
Regarding the Messiah it is written (Isa. 11:5),
‘‘the belt around his loins shall be righteousness.” The
Targum renders this, “ And Tzadikim shall be all
around him.”
This is the concept of “ Matun Matun” — waiting
waiting^” — the aspect of hundreds.“®
The Tzadikim who can divide thousands into hun
dreds will be the belt of the Messiah.
These resurrect the lesser Tzadikim.
94. When there is peace in a city, it is because

there is no one there with intelligence.
We are taught, “ If there is no knowledge, how
can there be distinction ?”“‫י‬
When a city posesses a truly intelligent person,
then there is distinction and division. There are those
who follow this person and others who oppose him.
95. A man’s destiny and mission in life are deter

mined by the name he is given.“*
Sometimes a man completes his mission before his
destined time to die. He must then be given a new name.
A man’s name is the garment of his soul after
death.
A name is a garment.
329. Berachos 20a, “waiting, waiting is worth 400 Zutim .” Cf.

Rashi a.l.
330. M a T u N is related t o th e w o r d M a T N a v —loins. With the
inclusion of an A l e p h as above, it also becomes M Ôr—-hundreds.
331. Yerushalmi, Berachos 9:2 (39b).
332. Berachos 7b, Sefer HaMidos, Batiim 68.
It is written (Isa. 42:8), “ I am G-d; it is My name

and My glory.”
Glory is a garment. Thus, Rabbi Yocbanan would
call his clothing “ my glory.
G-d is called by the Tetragramaton — Yud Key

Vav Key.
This name comes from a root meaning “ existence.”
It is this Name that gives existence to all creation.”^
Above all worlds there is a place where G-d has
no name. This is a realm where He cannot be grasped
at all.
It is written (Ps. 138:2), “ For greater than Your
Name is Your word.”
G-d’8 action is the saying with which He created
the world.”®
“ Your word” is therefore G-d’s action.
G-d has actions that are above all worlds. These
are greater than all his names.
There is a realm above all worlds where there is
absolutely no concept of name.
Regarding G-d’s word in such realms the verse
says, “ For greater than Your Name is Your word.”
It is written that in the Future World (Isa. 62:2),

“ And nations will see your righteousness . . . and they
will call you by a new name.”
The nations will then perceive the true mission
of the Jews and will therefore give them a new name.
333. Shabbos 113b.

334. The Tetragramaton comes from the root HaYah—to be—
and its present tense, HoVeH. See Orech Chaim 5:1, Rashbam on Ex.
3:14; Chayay Nefesh 56. •
335. .^voj 5:1.
H is W isdom 221
There are people who complete the mission asso-

dated with their name in the middle of their lifetime.
They are then given a new mission, and hence, a
new name. This concept contains many deep and awe
some secrets.
It is customary to give a new name to a dangerously
sick person.“‘
The sick person has already fulfilled his destiny
according to his original name, and is therefore ready
to die.
We then give him a new name, thereby also giving
him a new mission. The sick person can now continue
to live and complete the mission associated with his
new name.
Our Eabbis teach us that our teacher Moses had

many names.“^
Moses had many missions in life. He therefore
required a different name for each one of his great
tasks.
96. You should accustom yourself to be in the

Future World.^“
Separate yourself from all worldly desires. For in
336. Y o r e h D e a h 335:10 in H a g a h , E v e n H a E z e r 129:18.

337. In S a n h e d r in 19b, the verse in 1 Chr. 4:18 is interpreted to
refer to the names of Moses, giving us Yered, Avigdor, Chever, Avi
Socho, Yekusiel and Avi Zenuach as bis names. Cf. T a r g u m , R a d a k a .l.
In S o ta h 12a, the name Toviah is also given. In V a Y i k r a R a b b a h 1:3
all these names are mentioned, as well as Shemayah ben 14e3anel, from
1 Chr. 24:6, cf. T a r g u m a .l. See also Y a l k u t S h i m o n i on Ex. 2:10 (#166),
S e d e r H a D o r o s , year 2368.
338. A l i m U T e r u f a h 414.
the Future World there is no eating or drinking, nor

any other of our harmful worldly appetites.”’
A sick person is close to death, and therefore almost
within the Future AVorld. He therefore loses his appe
tite for all worldly things and is actually repulsed by
eating and drinking and sex. He is almost within the’
realm of the Future World where such appetites do not
exist, and he therefore finds them disgusting and
repulsive.
Even when you are alive and well, you can still
exist on a plane of the Future World by abandoning
all worldly pleasures. If you would only contemplate
the delights of the Future World, you would find this
world and its pleasures impossible to tolerate.
People do not consider the ability to forget an
advantage. But without it, it would be impossible to
live in this world.^’‫״‬
Imagine that you would constantly recall all that
we know about the future world.
There is an angel with a thousand heads.
Each head has a thousand tongues.
Each tongue has a thousand voices.
Each voice has a thousand melodies.
Imagine the indescribable beauty of this angel’s
song.
If you could imagine such things without forgetting,
you would constantly be comparing your own limited
abilities to the immensity of such a being. It would be
utterly impossible for you to endure life. You would
be so disgusted with your worldly life, that you would
die before your time.
339. Cf. B e r a c h o s 17a.

340. See above, 26.
H is W isdom 223
If not for the power to forget, you would constant

ly recall your degraded state. You would constantly feel
so disgustingly filthy with sin that you would be unable
to lift yourself up to serve G-d. The power to forget
is therefore a great benefit.
Still, you should remember enough that you do not
lose everything.
The Talmud teaches us, “ In the future, G-d will

grant 310 worlds to each Tzadik” ^^’
Consider a single world. Think how many houses
and courtyards and streets and cities and nations it
contains.
Imagine the immense size of a single world. Con
sider the infinite number of awesome and wonderful
stars, planets and galaxies it contains.
This is just a single world. Then try to imagine
the 310 worlds that will be granted to each Tzadik.
Think of the greatness and immeasurable delight that
they will contain.
Each Tzadik builds his 310 worlds through conflict.

Every word of strife is a stone.
The letters of the words are called stones. Thus
the Sefer HaYetzirah}*^ states, “ two stones build two
houses . . .
Words of strife are built of slippery stones.^•
341. End of Ukizin. This is explained in detail in Lekutey Halachos

(Yoreh Deah) Mezuzah 4; Zimras HaAretz 106b.
342. “The Book of Creation,” the earliest Kabbalistic work, tradi
tionally attributed to the patriarch Abraham, seb Shem HaGedolim, Se-
farim, Samech 54.
343. Sefer HaYetzirah 4:12. Cf. Lekutey Moharan 18:6, B 8:6, 79.
344. Cf. 1 Sam. 17:40, Zohar 3:272a.
Strife is maChLoKes. Slippery is meChuLaKim.

Stones created through strife are therefore slippery
and cannot be joined.
A Tzadik can join these slippery stones.
He can then build them into houses.
He makes peace between these stones, arranging
them and joining them together until a hohse is built.
This is the peaceful home.”®
The Tzadik builds a peaceful home out of these
slippery conflicting stones.
Out of these houses he then builds a city, then a
universe, until all 310 worlds are completed.
It is written (Prov. 8:21), “ That I may give those
who love Me substance.”
“ Substance” is YeSh — Yud Shin, adding up to
310. These are the 310 worlds.®‫״‬
“ That I may give those who love me 310.”
[This is spelled out as 9 reward for love. Love and
peace are what cement the slippery stones so that
they might build the 310 worlds.]
After his dispute with Naval, Abigail told TTing

David, “ Now I know that G-d will make you a
house.”
This dispute will provide the stones for G-d to
make you a house.
A Tzadik inclines to the side of kindness.”*
34s.Cf. Shabbos 23b, Lekutey Moharan 14:10.

346. This is actually the'derivation in Uktzin, loc. cit.
347. These are actually closer to Nathan’s words to David in 2
Sam. 7:11. Abigail’s words are in 1 Sam. 2S:28.
348. Cf. Rosh HaShanah 17a.
H is W isdom 225
He even presumes the merit of those who oppose

him.^‫״‬
The world cannot endure the light of a Tzadik.
Those who oppose the Tzadik obscure his light
enough so that the world can bear it.
A truly great Tzadik must also face many judge

ments and accusations on high.^“
Those who oppose him silence these judgements and
accusations.
A man is on trial for a serious offense.

Suddenly another person becomes filled with zeal
and says, “ I will judge him myself and take vengeance
on him.”
The others who wanted to bring the defendant
to judgement are then silenced.
There are times when the defendant would find
it impossible to endure the judgement of his original
adversaries. The one who wishes to take personal ven
geance is then actually doing him a favor.
It is better for him to endure the judgement of
the individual than that of the many. He can bear
the former, but the latter would be too much for him.
It is written (Num. 25:11), “ Pinchas . . . turned My

wrath away from the children of Israel, when he took
my revenge among them, and I did not destroy them.”
Pinchas killed the sinner Zimri, taking the judge
ment into his own hands.^^’ Had he not done this, the
349. A vos 1:6, Shavuos 30a, L e k u le y M o h a r a n 282.

350. Yebam os 122b.
351. Num. 25:8.
Jewish people would have been sentenced to annihilation.

But because Pinchas took G-d’s vengeance into his own
hands, the accusation against the Jews was silenced.
This is the meaning of the above verse.
A man stands up against a Tzadik. He says, “ I

will act against him! I will show him my strength and
revenge!”
This man is actually silencing all other judgements
against the Tzadik.
There is another benefit that comes from such

conflict.
Before a Tzadik can rise from one level to the
next, he is first tested.^“
Those who can advance are called (Dan. 1:4),
“ those who have the power to stand in the King’s
palace. ’
The King’s Palace is the mouth of a Tzadik.
Palace is HaTChaL. Turn the letters into numbers
and the Gematria gives you G-d’s name AD-NoY
HaYChaL — Palace AD-NoT
Heh = 5 Aleph — 1
Yud = 10 Dalet = 4
Kaf = 20 Nun = 50
Lamed = 30 Tud = 10
65 65
352. Cf. S h ’m o s R a h b a h 2:3.

353. See below, 105.
354. T ik u n e y Z o h a r 18 (32a, 33b); Lekutey Moharan 55:7.
H is W isdom 227
The Name AD-NoY is associated with Malchus,

the divine attribute of Royalty.’®*
Royalty is the mouth of the transcendental form,
as we are taught, “ Royalty is the mouth.’”“
The King’s Palace is therefore the mouth of a
Tzadik.
When one Tzadik opposes another, it is a test to
see if the latter can stand in the King’s Palace. One
Tzadik is tested to determine if he can withstand the
mouth of his counterpart.
When he withstands this test he is elevated to
the next level. The dispute is therefore for his benefit.
97. Good tidings can allow you to say Psalms.’®

’
98. When you say the Psalms it is as great as if

King David himself were saying them.
King David wrote the Psalms with divine inspir
ation — the Holy Breath.’“
This Holy Breath is still in the words of the Psalms.
When you recite the Psalms, your own breath arouses
the Holy Breath in these words. When you say the
Psalms, it is therefore as if King David himself were
chanting them.
It is best for the sick to trust only in G-d. They

should trust that saying the Psalms will help them.
Faith is a support and staff.
355. Cf. Shaarey Orah 1, Pardes Rimonim 20:13.

356. Tikuney Zohar, introduction (17a).
357. See Alim LeTrufah 115. The reference there is to Lekuley
Atzos, Tefilah 98.
One leans and depends on G-d just as one leans on a

stair or cane.
King David said (Ps. 18:19), “ G-d has been my
staff.” He could lean on G-d like on a physical support.
It is written (Ex. 21:19), “ If he rises and walks
about outside on his staff, then he shall be cleared.”
One is healed through the staff of faith.
It is also written (Isa. 11:1), “ And a staff shall
come forth out of the stock ■of Jesse.” This verse
speaks of the Messiah who will emanate from David.
(He will hold the healing staff of faith.)
It is also written (Lam. 4:20), “ The breath of our
nostrils, G-d’s Messiah.” (The staff of healing will
arise through the Holy Breath that King David placed
in the Psalms.)
Regarding the Messianic age it is written (Zech.
8:4), “ There shall yet sit old men and women in the
broad places of Jerusalem for many days, every man
with his staff in his hand.”
From this verse the Talmud learns that Tzadikim
will resurrect the dead in the Messianic age.^” The
staff that they hold will be that of Elisha, used to
resurrect the son of the Shunammite. Thus it is written
(2 Ki. 4:31), “ And you shall place the staff on the
boy’s face.” (This is the healing staff of faith.)
[This is not recorded completely or perfectly. De
spite the fact that the major portion is no longer avail
able, the little that was understood and recalled is here
included.]
Winter is pregnancy and summer is birth.“®
359. P e s a c h im 68a, Z o h a r 1:114b, 135a.

360. C h a y a y M o h a r a n 17a (#13).
H is W isdom 229
The Rebbe then spoke wondrous words, but they

were mostly forgotten. He spoke of the summer which
was then approaching. This took place in Nissan, shortly
before Pesach, on the third day after the Briss (cir-
eumcision) of the Rebbe’s son, Shlomo Ephriam, of
blessed memory.^‘’
The Rebbe then said that in the winter all plants
and grasses die. Their strength is dissipated and they
are like the dead. But when the summer comes, they
awaken and return to life.
It is written (Gen. 24:63), “ And Isaac went out
to meditate in the field.” The Talmud teaches us that
this meditation was prayer.^“
When summer begins to approach it is very good
to meditate in the fields. This is a time when you can
pray to G-d with longing and yearning.
Meditation and prayer is SIChah. A bush of the
field is a SlaCh?'‘^
When every bush (SlaCh) of the field begins to
return to life and grow, they all yearn to be included
in prayer and meditation (SIChah).
The Rebbe then spoke at length about this. He

also discussed several other matters.
99. A religious discussion creates both Direct

Light and Reflected light.^“
361. The child was born shortly before R o s h C h o d e s h Nissan 5565

(March 1805). Y e m e y M o h a r n a t 7b, C h a y a y M o h a r a n 9a (#27).
362. B e r a c h o s 26b.
363. Gen. 2:5.
364. V See below, 144, 227; L e k u te y M o h a r a n B 11.
365. This entire S ic h a h , word for word, is found in L e k u te y
M o h a r a n 184.
When you speak to a friend about G-dliness, the

information he receives from you is Direct Light. What
you gain from him is Reflected Light.
Sometimes the Reflected Light precedes the Direct
Light.
Your friend may have a weak intellect and not
be able to grasp your words. You, however, are still
able to gain from the conversation.
Since you gain somthing from your friend before
he obtains anything from you, the Reflected Light
precedes the Direct Light.
Sometimes when you speak to a friend about G-d-

liness, your words are not accepted.
Still, you can be motivated by your own words.
Your words literally bounce off your friend and
are reflected back to you.
[This is literally the concept of the Reflected Light
as brought in the Writings.^“ ]
A ball cannot enter a stone wall, and therefore
bounces back from it.
When your friend refuses to accecpt your words,
they likewise are reflected back to you. You are there
fore influenced by your own words.
These same words may have had no effect if you
would have spoken them to yourself. But when you
speak them to your friend and he is not influenced,
they are reflected back to you. You are therefore mo
tivated by them.
[It is just like Reflected Light which comes into
366. Eti Chaim, Shaar HaAkudim 5, 6. Also see Lekutey Moh-

aran 76.
H is W isdom 231
being when the Direct Light strikes a Vessel, as brought

in the Writings.^‫] ״‬
We heard that the Eebbe once said this.
100. When Joseph refused Photifer’s wife, it is

written (Gen. 39:12), “ And she grabbed him by his
garment. ’’
The forces of the Other Side and the Evil One
grab a man by his garment.
The necessity of obtaining garments and clothing
can disturb a person greatly and prevent him from
serving G-d. Therefore, “ she grabbed him by his
garment. ’’
If you are a master of your soul and have your
heart strongly bound to G-d, you will pay no attention
to this. You may have no clothing to wear, but it will
not disturb you for you do not allow yourself to be
distracted by such things.
It is written {Ibid.), “ And he left his garment
with her and fled.” You must leave your worries of
garments and clothing behind and flee from the forces
of evil.
Pay no attention to what you lack. Do what G-d
requires of you and serve Him to the best of your ability.
101. Many times the Rebbe said that no sophis-

ti'Cation is needed in serving G-d. All that is required
is simplicity, sincerity, and faith.^“
367. Ib id .
The Rebbe said that simplicity is the highest possible

thing.
G-d is certainly higher than all else. And G-d is
ultimately simple.
102. It is written (Num. 23:21), “ He beholds

no sin in Jacob, nor sees evil in Israel, the L-rd his G-d is
with him, and the King’s trumpet blast is within him.”
[We heard the Rebbe’s explanation of this verse,
but the main idea was lost. The following, however,
was retained.]
A trumpet blast is a TeRuAh. This literally means
breaking.
Thus it is written (Ps. 2:9), “ You shall break them
(TeRoAm) with an iron staff.’’
Take the verse, “ the King’s trumpet blast is within
them.’’ Substitute the literal meaning and the verse
then reads, “ the broken pieces, the King is in them.’’
When atheism is smashed, the King is in the
broken pieces.
The Divine King is even in atheism, for His life
giving power permeates all things.
The Rebbe said that the secularists have no life,
even in this world. As soon as things go against them
they are left with nothing. They depend completely
on nature and have no place to turn. When troubles
strike, they are left without any source of inspiration.
A man of faith believes in G-d and has a very good
life. When trouble strikes, his faith still inspires him.
He trusts in G-d and knows that everything is for the
best. If he must suffer, he realizes that it will atone
for his sins. If this is not necessary, these troubles will
ultimately bring him a much greater benefit. No matter
what happens, he realizes that G-d ultimately only
H is W isdom 233
does good. The man of faith therefore always has a

good life, both in this world and the next.^‫״‬
The secularists, however, have no life, neither in
this world nor the next. It is well known that their
lives are always filled with suffering. No matter what
happens, things never seem to go their way. Actually,
it is impossible that it should, for they have chosen
this world, a realm of suffering and trouble. All that
their chosen world has to offer them is pain and worry.
This world never gives a man all that he desires.
He who ignores his true purpose and seeks worldly
pleasure will only find a world filled with suffering.
He will constantly encounter trouble and anxiety, and
through it all, will have nothing to console him.
If you have faith, you have hope in the Future
World. You therefore have a very good life. You know
that all things are good. Even your suffering is for the
best, either to remind you to repent or to atone for
your sins. Ultimately, it all will allow you to attain the
everlasting good of the Future World.
You may suffer because of your faith. The sins and
other wrongs you may have committed may cause you
great anguish. You may suffer the greatest agonies of
regret. Still, this is for your good.
It is written (Prov. 10:27), “ The fear of G-d
increases one’s days.” The agony of regret is not evil,
for it increases your days and adds to your life.
A man’s troubles and anxieties shorten and destroy
his life. The secularists therefore have no life, for their
troubles and anxieties destroy it completely. But “ the
fear of G-d increases one’s days.” When a man’s
369. Cf. Parpmos LeChochmah, end of 119.

troubles and anxieties stem from his fear of G-d, they

actually add to his life.
You may have great pain when you regret your
sins. You may contemplate G-d’s greatness and cringe
because of your wrongdoings. Or you may recall that
G-d punishes, and tremble with anxiety. In either case,
your suffering comes from your fear of G-d and is
included in the verse, “ The fear of G-d increases one’s
days.’’ This is suffering and anxiety that adds to your
life.
If you are a man of faith, you will find it easier to

repent.^^°
True repentance must be Tshuvas Hamishkal —
balancing penitence. It must include pain and suffering
in equal measure to the enjoyment derived from the
371
S in
If you truly believe in G-d, you can never have
perfect enjoyment from any sin.
Whatever wrong you do will be with mixed feelings
and full knowledge that it wdll be bitter in the end.^”
You are aware of the severe and bitter punishment for
each sin, and are filled with regrets even while sinning.
You may be overcome by temptation, but your enjoy
ment is minimal.
It is therefore very easy for you to repent and
balance out your pleasure. You need not endure any
suffering, for the pleasure from your sin was never very
great.
370. M a y N a c h a l B 86.
371. See R o k e a c h , H ilc h o s T shuvah 6, 8; K ol Bo 67; S e fe r C h a
s id im 167.
372. 2 Sam. 2:26.
H is W isdom 235
The person engaged in philosophy will find repent

ance very difficult. He has been well taught to sin without
guilt or remorse and does not suffer when he trans
grasses. His repentance must therefore balance this
unmitigated pleasure.
Look carefully in the Shelah^^^ in the section called

Mesechta Shavuos?^^ There you will find the stern
prohibition against becoming involved in philosophy.
He writes that one who studies philosophy can lose his
portion in the Future World and be eternally damned.”^
He also quotes the opinion of many earlier sages, all
agreeing that this is among the worst possible sins.
This is also discussed in many other sacred works.
103. It is written (Prov. 15:15), “ A fool believes

all things.” It is good to be such a fool.
If you believe even that which is false and foolish,
you will also believe the truth. You are better off than
he who is sophisticated and skeptical of everything.
One can begin by ridiculing foolishness and false
hood. Eventually he will ridicule everything and end up
denying even the truth.
As one of our greatest sages once said, ” It is
373. Abbreviation for Sh'net Luchos HaBns—“The Two ■Tablets

of the Covenant”—by Rabbi Isaiah Horowitz of Prague (1556-1632).
Page references are to the 5720 (1960) Jerusalem edition.
374. “The Section on Shavuos,” 2:92b ff.
375. Cf. S a n h e d r in 10:1 (90a).
376. Tshuvos HaRosh 25, Tshuvos Rashba 419, Sefer HaYashar
6:13, Rav Hai Gaon on Chagigah 14b (in'VEyen Yaakov), Sheviley
Emunah p. 100; Shiltey Giborim, Avodah Zarah, Rif 5b, #1; Bertenoro
on Sanhedrin 10:1; HaCra, Yoreh Deah 179:13. The two books Machnia
Zedim and Kinas HaShem Tzavahos are on this subject.
better that I be called a fool all my life and not be

wicked even one moment before G-d.” ^”
104. Regarding the Evil Urge, the Talmud teaches

us, “ If this disgusting one greets you, drag him to the
house of study.
Sometimes the Evil One worships inside a man.
The man becomes like a synagogue with the Evil
One worshipping inside him.
The Evil One can also study inside a man. The
man is then like a study hall with some one studying
inside him.
In such a case, study is better than prayer.
When you bring the Evil One into the Study Hall,
our Rabbis teach us, “ If he is a stone he will be melted,
if he is iron, he will be shattered.’””
“ If this disgusting thing greets you.” “ Greets you”
in Hebrew is PeGA Bach. The Talmud teaches us that
the word PeGa means to pray. Bach literally means
“ in you.” We can then read the quotation as “ If this
disgusting thing worsh’^'3 within you.”
“ If this disgust:ug thing worships within you,
drag him to the house of study.” If you are like a
synagogue with the Evil One worshipping inside you,
drag him to the house of study. Make yourself his study
hall and you will eventually destroy him.
105. Those who approach G-d are called (Dan.

1:4), “ T h o se w ho h av e p o w e r to s ta n d in the K i n g ’s
palace. ’’
377. Eduyos 5:6.

378. Kidushin 30b.
379. Ibid.
380. Berachos 26b.
H is W isdom 237
There is a King’s Palace on high.

Here below, the King’s Palace is speech.
Palace is Ad-noy.
It is written (Ps 51:17), Ad-noy (L-rd) open my
lips.” “' Ad-noy is speech.
You must have “ the power to stand in the King’s
palace.” This is the power of the Tzadik . . .
[You must have the power to stand when a Tzadik
opposes you and speaks against you.]^®*
106. It is written (Ps. 92:3), “ To declare . . . Your

faith by night.”
Faith is a light.
You can obtain faith through the wisdom of the
Torah.
Through such scholarship you can attain some
understanding of G-d, and this is certainly good.
But better still is the faith that shines by night.
This is pure faith, without any sophistication or
proof.
This true faith is a light — “ Your faith by night.”
A man can be well versed in the Torah and still

have no faith in G-d.
Such faithless scholars are like those infected with
a brain disease called Raasan?^^
It is written (Eccl. 1:16), “ And my heart saw
much wisdom.”® ‫ ״‬True wisdom includes faith and is
called sight.

382. See above, 96.
383. Kesubos 77b. This is counted among the 24 skin rashes, and
is said to preclude marital relations. It may possibly be identified with
syphillis.
384. In the Hebrew the word “much” is omitted.
238 R a b b i N a c h m a k ’s W isd o m
Sight is RAiYah. On the Other Side it becomes

RAasan, an affliction of the brain.
A scholar without faith is said to be infected with
Raasan. Rashi comments that “ they have a worm in
their brains.”^“ [Their mind is filled with filth and
skepticism.]
You must keep far away from those tainted with
Raasan. Their very breath can cause you harm and
arouse your sexual desires.
It is written (Gen. 4:1), “ And Adam knew his wife,
Eve.” Holy intercourse is called knowledge.
The knowledge of those contaminated with Raasan
is tainted and degraded. “ They have a worm in their
brain.”
Their sexuality is therefore caught up with the
forces of the Evil Husks. These faithless scholars are
therefore in the category of sexual immorality. [Such
immorality is a perverison of sight.]
Sight is true wisdom. It is an aspect of eyes.
It is written (Job. 31:1), “ I have made a covenant
with my eyes.” This speaks of a true scholar.
But those infected with Raasan are immoral and
pervert the eyes.
It is written (Num. 15:39), “ And you shall not stray
after your heart and after your eyes.”
The Talmud explains that “ after your heart”
is atheism, and “ after your eyes” is sexual immoral-
ity.^“
One is dependent upon the other.
The best protection against such immorality is
wisdom together with faith.
385. Kesubos, loc. cit.

386. Berachos 12b.
H is W isdom 239
107. The Talmnd teaches us that Esther was of

average height, neither tall nor short.*‫״‬
This is the reason.
Our Rabbis teach us, “ Because of Rachel’s modesty,
she was worthy of being a forebearer of Saul. And
because of Saul’s modesty he was worthy of having
Esther as a descendant.’’*“
Regarding Rachel it is written (Gen. 29:18),
“ Rachel, your little daughter” — small in stature.
Regarding Saul it is written (1 Sam. 9:2), “ He
was a head taller than any of his fellows.”
Esther stood between Rachel and Saul and was
therefore of average stature.
108. The study of Zohar is extremely beneficial.

Through studying the Z o ^ r, you can attain enthu
siasm for all your sacred studies.
The very language of the Zohar is so holy, it can

motivate you to serve G‫־‬d.
The Zohar uses most forceful expressions in speak
ing about our duty toward G-d.
When speaking of a person who does good, the
Zohar says “ ZafcoA . . . Worthy is he!”
On the other hand, it cries out against a sinner,
“ Foil . . . Woe! Woe is to him* Woe is to the soul who
strays from serving G‫־‬d !”*“
Reading such expressions can greatly influence
you to serve G-d.
109. When he used it in the Zohar, Rabbi Shimon
387. Megillah 13a.

388. Ibid. 13b.
389. Zohar 3:175a.
bar Yochai made the Aramaic Targum Language so

holy that even other things written in this language
have the power to arouse a person toward G-d.”°
110. It is written (Prov. 19:3), “ A man’s own

folly perverts his way, and he casts his 'grudge upon
G-d.”
This speaks of one who does not bind himself to
a true Tzadik. Such a person may appear to serve G-d,
but all his devotion is like the contortions one uses
when trying to mimic another. He is like an ape trying
to mimic a man.” '
“ A man’s own folly perverts his way.” Because
of his folly, all his devotion “ perverts his way.” He
perverts and contorts himself, aping an ideal he cannot
grasp.
The reason is because “ he casts his grudge upon
G-d.”
The Talmud teaches us that G-d asks, “ Who rules
over Me?” and answers that it is the Tzadik.^”
“ He casts his grudge upon G-d.” The Tzadik is
“ upon G-d,” for he can even rule over G-d.
“ He casts his grudge” upon the Tzadik, the one
who is “ upon G-d.” He is hostile and does not draw
near to the Tzadik. He therefore “ perverts his way,”
and contorts himself in a vain attempt at true devotion.
What he does not know is that this is impossible except
through a true Tzadik.”^
390. See B a h a i N a c h a l 19, K o c h a v a y O r p. 86 (note 6).

391. Cf. Z o h a r 2; 148b, L e k u te y M o h a r a n 64:6, B 15.
392. S h a b b o s 63b, M o e d K a ta n 16b.
393. Below, 296, L e k u te y M o h a r a n 2:6, 9:4.
H is W isdom 241
112. If the Torah were written in order, we would

know the precise reward and punishment for each
commandment.
There are sins whose punishment is debt.”^

One who is punished for such a sin is constantly
in debt. All the merit in the world does not erase his
punishment. He can do every possible good; still he
must remain a debtor.
These sins can even cause others to fall into debt.
When such transgressions become common, there are
many debtors in the world.
The remedy for this is to repent in general for

all your sins. Even though you do not know what sin
is causing these debts, repent in general and ask G*d
to also save you from this particular sin.
The time for such repentance is when you are in
a state of Expanded Consciousness.”®This is the time
to regret such sins, praying to G-d in complete re
pentance.
A debtor is in a state of Constricted Consciousness.”‘
The Talmud teaches us, “ Ten measures of sleep
came down to the world. Nine were taken by slaves.””^
Sleep is a state of Constricted Consciousness.®’®
It is written (Prov. 22:7), “ A borrower is a slave
to the man who lends.” A debtor is therefore a slave.
394. See Lekuiey Halachos (Choshen Mishpat) Gevias Chov Me-

Yesomim 2.
395. See Pilgrimage, notes 90, 124.
396. See Above, 13; Lekutey Halachos (Choshen Mishpat) Hal'vah 4.
397. Kidushin 49b.
398. Cf. Lekutey Moharan 117, B 5:9.
The nine measures of sleep taken by slaves are

the measures of Constricted Consciousness of the debtor.
The sins that cause this must be repented when
you are in a state of Expanded Consciousness. This then
counteracts the state of Constricted Consciousness which
is that of the debtor.
113. People say that when G-d wants to make a

man a fool, He takes away his wife.
It is written (Prov. 12:4), “ A woman of valor is
her husband’s crown.” This is a good wife.
It is also written (Lam. 5:16), “ The crown has
fallen from our head.” This is the death of such a wife.
In Hebrew this verse is Nafla Ateres Roshenu.
The first letters of this verse spell out NAR—a fool.
114. It is now very easy to resist temptation.

When people withstand a temptation, its evil husks
are broken. It then becomes easier for others to with
stand it.
People have already withstood many temptations,
making it easier for the average man today.
T h e T a lm u d tea c h e s us, “ What J o s e p h overcame
with strength was a small matter for Boaz. What Boaz
overcame with strength was a small matter for Palti
ben Laish.
It took great strength for Joseph to resist the
temptation of Photifar’s wife.^ When Boaz found him
self alone with Ruth in the middle of the night, it was
much easier for him to overcome this temptation.*'
Joseph had already broken its power.
399. Sanhedrin 19b.

400. Gen. 39:8.
401. Ruth 3:8.
H is W isdom 243
When Saul gave David’s wife Michal to Palti ben

Laish, he lived with her for a long time and faced even
greater temptation than Boaz.■*“ But here again it was
easier to overcome this temptation, for Boaz had al
ready paved the way.
As the years pass, it becomes easier to resist temp
tation. The most average man can therefore now with
stand all tests.
115. Man’s main test in this world involves sexual

temptation.
People may also be greatly tempted by money. This
can degrade one and literally become a form of idolatry.
Still, it does not compare to sexual temptation, which is
man’s main test.
116. A man was once speaking to the Rebbe, prais

ing another for his good character. He said that the
other was Arintlach—ethical.
The Rebbe replied that a Jew is not called ethical.
Others may have a morality determined by common
sense and fairness and they can be called “ ethical.”
But the Jews are a holy people.^^ We may have moral
commandments that are logical and fair, but these are
not mere ethics.
Our Creator gave us a Torah. We keep the
commandments because they were decreed by G-d and
not for any logical or moral reasons. A Jew may be
called G-dly, but never merely “ ethical.”
It is written in the words of King David (P8.

119:32), “ T h e w ay of Y o u r com m andm ents I w ill r u n .”
402. 1 Sam. 25:44, 2 Sam. 3:15.

403. Isa. 62:12.
There are commandments and customs that involve

morality. These are a way of life. King David calls
them “ the way.”
One would follow these ways on the basis of
ethical fairness alone. For example, an ethical person
would abstain from stealing even without a divine
commandment.
King David spoke of such commandments called
“ the way.” He said of them “ of Your commandments
I will run. ’’ I will not keep these commandments because
they are moral, but because they are “ Your command
ments.” It is for this reason that I run to keep them.
“ The way” includes commandments that are ethi
cally logical. But I do not follow “ the way” because
it is proper and ethical. “ The way of Your command
ments I will run”—I run to keep them because You
decreed them in Your Torah.
The Talmud teaches us, “ Only the Jews go by the
name “ Adam.”^
“ The way of Your commandments I will run” in
Hebrew is Derech Mitzvosecha Arutz. The first letters
of the words spell out ADaM.
A true man is in the category of “ Adam.” He
does not keep a moral code because it is logical or
ethical, but because it is decreed by G-d.
Israel is a holy people and its moral code consists
of the commandments of the Torah. Therefore, Israel
alone goes by the name “ Adam.” For “ Adam” is “ the
way of Your commandments I will run.”^
404. Y e b a m o s 61a.
405. The original edition of the S ic h o s , which incidentally was also
called L e k u te y M o h a r a n , was published together with the S ip u r e y M a a s io s
in 5576 (1816) in Ostrog. It only went as far as this S ic h a h . The rest
H is W isdom 245
THESE ARE THE BLOSSOMS OF WISDOM GLEANED

FROM THE CONVERSATIONS OF RABBI NACHMAN
PREVIOUSLY EXISTING ONLY IN MANUSCRIPT
117. The Rebbe spent most of his youth in the

village of Ossatin^“ near Medvedevka, where his father-
in-law lived.■“^ This was near a large riv er^ with many
reeds and rushes growing on its banks.
The Eebbe often took a small boat and by himself
rowed along the river. He could not control the boat
very well, but would still take it beyond the rushes
where he could not be seen. It was here that he secluded
himself in prayer before G-d. The Rebbe himself writes
that it was here that he attained what he did.
Although he could not control his boat very well,

the Rebbe often took it to the very middle of the river,
straying far from the shore. The boat would rock violent
ly in the heavy current and seem ready to sink. The
Rebbe had no idea how to remedy the situation, and
would lift his hands and cry out to G-d with true
devotion.
The same thing happened later when he was in
Tiberias. Attempting to escape the plague, he found
himself on a narrow wall, hanging by his fingertips
was added on in the next edition. See Alim LeTerufah 17, where Rabbi
’Nathan writes of a certain Reb Baer of Lipovitz having a number of
the Rebbe’s writings.
406. Confused by many later writers with the city of Gusyatin
or Husyatin in the Western Ukraine. Ossatin was a small viUage near
Medvedevka and Smela, as we see here and above in Shevachay 20.
407. Rabbi Nachman lived with his father-in-law, Reb Ephraim,
from the time he was married shortly after his thirteenth birthday,
until he was around eighteen. Chayay Mokaran 2Sb (#2).
408. The Tiasman or Tyasmau River, a tributary of the Dnieper.
above the Sea of Kineret.‘*'” When he felt that he would

surely fall, he also cried out to G-d.
The Rebbe constantly repeated these stories. They
were a lesson that he wanted to impress on our hearts
and minds.
Imagine that you are in the middle of the sea, with
a storm raging to the very heart of the heavens. You
are hanging on by a hairbreadth, not knowing what to
do. You do not even have time to cry out. You can only
lift your eyes and heart to G-d.
You should alwaj's lift your heart to G-d like this.
Seclude yourself and cry out to G-d. The danger is
more than imaginary. As you know deep down in your
soul, every man is in great danger in this W'orld.
Understand these words well.
118. Rabbi Nathan writes:

I heard that the Rebhe once exclaimed with wonder,
“ About G-d people ask many questions!”
How good it is when you discipline your mind to
realize that there are no questions or paradoxes. It is
written (Hos. 14:10), “ For G-d’s ways are straight.”
Everything is perfectly consistent.
I myself also once heard the Rehbe say, “ About
G-d they ask questions!”
The Rebbe’s intent was to ridicule those who think
that they are raising serious questions about G-d.^'°
It is written (Ps. 145:17), “ G-d is righteous in all
His ways.” You should not suspect that G-d’s ways
are at all unjust. If you cannot understand them, it is
409. Above, Pilgrimage 19.

410. Cf. Lekutey Moharan B 52, Lekutey Halachos (Yoreh Deah)
Ribis 5:44.
H is W isdom 247
because the way G-d regulates the universe is beyond

all human comprehension.
119. I do not recall the exact course of the dis

cussion, but I do remember that the Rebbe ended by
saying, “ If people would only hold on to this . . . ”
With his gestures, he emphasized its importance.
The Rebbe’s intent was that there is something to
grasp hold of even if you cannot attain a high level
yourself. You can still grasp hold of others and desire
that they attain what is beyond your reach.
I also remember that the Rebbe said, “ Even when
I am not worthy of serving G-d, I am satisfied to let
another serve Him. This is a very important thing
to grasp.
I heard this from the Rebbe’s own lips, and it
seems obvious to me. Even though I may not be worthy,
I still long for every one to be truly righteous. I would
like nothing better than for all my friends to be great
Tzadikim. This would be my greatest expression of
love and friendship.
This is how you must love your fellow man. You
should want him to attain his true goal in life as
ordained by G-d’s goodness. This is true Jewish love.
It is e x p la in e d in the R e b b e ’s lesso n on the v e rs e (Isa.
49:10), “ For he who has mercy on them will lead them,”
in the second part of Lekutey Moharan #7.
Pople can easily fall away from religion. They can
be snared by their evil temptations and literally be
trapped in sin. Many such people hate those who are
still religious. They provoke thensj discouraging and
degrading them in every way possible. They do every
thing in their power to drag others to their low level,
proclaiming that every religious Jew will eventually

fall away just as they have.
We see many people who were once very religious
and later fell away. When they see our youth who
truly want to be religious, they are most intolerant
of them.
Many of our youth today have a strong desire to
be truly religious. They spend much time in study
and pray with all their heart, in great devotion. But
those who have fallen away ridicule and insult these
young people. They discourage them by saying that
all their devotion is really nothing.
This is nothing more than jealousy. They have
fallen away and therefore want others to be just like
them.
But a true Jew must do the exact opposite. He
should want others to serve G-d, even when he himself
is unable to do so.
120. The Rebbe once quoted the verse (Ps. 31:25),

“ Be strong and brave, all who hope in G-d.”^"
The Rebbe stressed “ all who hope in G-d.” You
may not be worthy of holiness or devotion. But you can
still hope. In this way you can be “ brave and strong.”
No matter what happens, never let anything dis-
courage you. 412
You should also encourage others not to be dis
mayed, no matter what happens. You may be aware
of your own failings, but still, this should not prevent
you from encouraging others. It is easier to inspire
411. The verse is actually, “be strong and let your hearts be brave.”
The expression “be strong and brave,” as quoted here, is from Deut.
31:6, Josh. 10:25, and 2 Chr. 32:7.
412. Above, 3; Lekutey Moharan 282, B 7S.
H is W isdom 249
others than to strengthen yourself. Thus, our Eabbis

teach us, “ A prisoner cannot free himself.
There is nothing worse than discouragement. It is
written (Deut. 20:3), “ do not be afraid or terrified.”
The Talmud interprets this, “ do not be afraid” of the
hordes of troops — “ nor terrified” of the sound of
the war horn.
If you want to be religious, you will also encounter
many battles. You will have to be brave in the face of
“ hordes of troops and the sound of war horns.”
You will have to face many such things.^'^ You must
take a stand and not surrender your ground, no matter
what you encounter.• Anticipate G-d’s help^'‘ and do not
stray from Him.
The Talmud says, “ Retreat is the beginning of
defeat. ’
How can you run from G-d? It is written (Ps.
139:7) “ Where can I flee from You? If I mount up to
heaven. You are there—if I descend to hell. You are
there too.”
You must be very stubborn in your devotion.^'®
You may feel far from G-d, but do not discourage
others. Do just the opposite, and strengthen them in
every way you can. Speak to them with words that
restore the soul.^” Do this, and you will also eventually
be affected and be worthy of true devotion to G-d.
413. Berachos Sb.

414. Sotah 8:1 (42a), according to Rashi. Cf. Deut. 31:6.
415. Cf. Lekutey Halachos (Yoreh Deah) Giluach 3:9.
416. Shabbos 31a.
417. Sotah 44b.
418. Cf. Lekutey Moharan 48, 51; Lekutey Halachos {Orech Chaim)
Tefillah 5:43, Birkas HaMazon 4:12, (Yoreh Deah) Basar VeChalav
5:29, Shiluach HaKan 4:2; Nachalay Emunah 34.
419. Ps. 19:8.
121. The Rebbe once lectured us to pray with

energy and devotion. He emphasized that we must force
ourselves to pray with all our strength.■*^“
He said, “ You put as much energy into your
prayers as I did when I was pulling up the anchor.
“ Once I was on a ship, and an emergency arose
where the anchor had to be lifted immediately. All the
passengers were forced to pull the anchor rope with
all their might. I went through the motions of pulling
with all my strength, but I was really not using any
energy at all. I was really only pretending. I was being
coerced, so I acted as if I was pulling with all my might.
“ The same is true of the energy and devotion you
put into your prayers.”
The Rebbe was telling us that we were far indeed
from actually putting all our energy into our devotions.
122. I heard that the Rebbe once said, “ Have

faith for G-d’s help. Otherwise you will travel and
wander, just like many people do for their livelihood.”
The Rebbe was speaking of those who must support
a family. In most cases they do not have an ample
livelihood. They often lack clothing and other necessities.
One person may lack a simple garment. Others may
lack fine clothing and mansions . . .
Wait for G-d’s help and do not press the hour.^*'
Do not try to take care of all your needs at once, but
wait until G-d shows His mercy.
The Rebbe said, “ If I did not have patience when
I needed something, I would press the hour and demand
it immediately. I would then have to borrow money and

421. Eruvin 13b.
H is W isdom 251
become a debtor. I would be forced to wander and travel,

trying to earn money to pay it back. I would be just
like the many others who are forced to go from place
to place because of this.”
Realize this and live accordingly. Every man has
much that he lacks. Even the wealthiest nobles have
their wants. It is best to be satisfied with a minimum,
and run your household with what you have at the time.
You may imagine that your wife and children need
clothing, for example.^** They may need it very badly,
but still, do not press the hour and buy on credit. Wait
until the right time comes, and you can pay for your
needs.
It is better to endure privation than to fall into
debt. This is even true regarding food. How much more
certainly is it true about clothing and housing.
It is better to be in debt to yourself than to the
storekeeper. It is better to be in debt to your family
and owe them the clothing.
It is written (Ps. 145:15), “ The eyes of all are to
You, and You give them their food in its time.” In all
such matters, you must wait for the proper time.
123. The Rebbe once spoke about those who are

religious for a while and then fall away. He said that
even the short time that they are religious is very dear
to G-d, no matter what happens later.
It is written (Cant. 4:9), “ You have heartened Me
with one of your eyes.” G-d is speaking to the Jewish
people, recalling the time they accepted the Torah.
The Midrash asks why the verse says “ with one
422. See above, 100.

of your eyes.” It answers that the other eye was already

looking at the Golden Calf.
Even when they accepted the Torah, they already
had plans to stray. Still, the short time they were close
to G-d was still very dear to Him. He therefore said,
“ you have heartened Me with one of your eyes.”
124. The Rebbe once asked us, “ Have you ever
heard me lecture you about religion?”
He said, “ I cannot lecture people in this manner.
For every word of such moralizing is immersed and
w'ashed in tears. Etlichs vort fun Mussar is bei mir fa-
vashin mit trehrin. Because of this I cannot lecture
people about religion.”
At first it was very difficult for us to understand
what the Rebbe meant. It seemed to us that his every
word was a religious lesson, literally burning with fire.
It was true that he did not openly lecture us like
many sermonizers, but still, his every conversation
dealt with devotion to G-d. All of his words were literal
ly like burning coals,"'^^ and whoever was worthy of
hearing them was literally filled with fiery inspiration.
It is impossible to describe the holy fire of the
Rebbe’s words. Even his most casual conversations
were filled with holiness and purity. But when he
presented a lesson or spoke of devotion, his every word
would scintillate and sparkle. It would blaze like flames,
flashing like a roaring fire.^^^
You would only have to listen carefully, and sin
cerely heed his words. Every word would literally fly
into you like a bolt of fire.^’‘ You would feel yourself
423. Cf. Shabbos 88b, G illin 36b, S h ir H a S h ir im Rabbah 1:55.
424. Avos 2:10.
425. Ps. 104:4, Cant. 8:6.
426. Ex. 3:2.
H is W isdom 253
being drawn to G-d and bound up with Him in a

wondrous fiery bond.
There were many such times when we felt that
we were standing before the awesome Holy Splendor
itself.^^ We felt that we no longer had free will. It
was as if we were powerless to go against G-d’s will
and that we would never again be separated from him.
The Rebbe’s words drew us so strongly to G-d that we
were sure that we could never oppose His will by trans
gressing even the most minor commandment. But ex
periences such as these are totally beyond description.
Even today, you can become involved in the Rebbe’s
published works. If you study them sincerely and
probe their depth, your heart will certainly be drawn
to G-d by the Rebbe’s holy words. For all his words
are like burning coals.
125. On Succos 5570 (1809) the Rebbe spoke about

the Esrog, saying that the mystery of the Days of Awe
require one to have a beautiful Esrog. This was dis
cussed earlier.■*“
Esrogim were impossible to find that year and
the community had already resigned itself to do without
one completely. There was not an Esrog to be had in
the entire land until just a day before Succos. Thfen,
in His own miraculous ways, G-d made it that the needed
Esrogim reach several nearby towns. These fetched
premium prices, and in some communities were sold
for as much as fifty Rubles and more.
Here in Breslov, the Rebbe was able to obtain a
427. Ps. 29:2, 96:9, etc.

428. Above, 87, see note 287.
particularly beautiful Esrog/” He was so overjoyed

that he asked us to bring musical instruments and play
for him, making it an occasion of celebration. For three
continuous days he was so inspired by the Esrog that
he did not feel his terrible illness at all. His joy was so
great that it literally restored his health.
He continued speaking about this Esrog even after
Succos. He said that we had no idea how precious was
the commandment of Esrog and how high its level. The
fact that Jews spend more money for the observance
of this Mitzvah than any other is not without signifi*
cance. It shows that this Mitzvah is precious beyond all
measure, even though we might not be aware of it.
Even if people knew the true greatness of the
Esrog, they would not behave differently. The Jews are
a holy people.‫ ®^*׳‬They are very wise and not easily
fooled. They spend much money for Esrogim, and this
is certainly not without good reason.'*^'
The Eebbe spoke about this at length, emphasizing
the importance of the Esrog.
126. On Saturday night, right after the Sabbath

of Repentance {Shabhos Shuvah) 5570 (1809), the Rebbe
spoke about the Messiah.^”
It is a well known fact that many people were
saying that the Messiah would come that year. The
Rebbe, however, did not agree with this.
The Rebbe said, “ When the Messiah is ready to
come, more than one person will cry out about faith.
429. See Yemey Moharnat p. 28 for details.

430. Isa. 62:12.
431. Yemey Moharnat 28b.
432. Shabbos Shuvah that year fell on 6 Tishrei (Sept. 16, 1809).
See Sichos Moharan 31a *(|81).
H is W isdom 255
Many Tzadikim will raise their voices, just as I do

today. They will scream until they tear out their throats
—ein reisen die keili—and it will not help.”
Regarding the Messianic age, it is written (Isa.
4:3), “ And it will be, that he who is left in Zion, and
he who remains in Jerusalem, ‘holy’ shall be said to
him.” The Talmud teaches us that the angels will
chant “ holy, holy, holy” before the Tzadikim, just
like they do before G-d.^^^
This is the plain meaning of the verse. For the
Tzadikim who remain faithful before the Messiah’s
coming, will deserve this, and much more. So diflScult
will it be to remain firm in faith and not be misled by
every one’s mistaken beliefs in the pre-Messianic era.
At that time many who call themselves religious
leaders will preach falsehood. A group like ours, where
people gather together thirsting for G-d’s word, will
certainly no longer exist. There will remain some truly
religious individuals, but they will be very widely
scattered.
The Rebbe then quoted the verse (Ex. 17:14),
“ write this as a record in a book.” In days to come,
let people know that there was one who already pre
dieted this.■’’^ Then they will know and be encouraged
in their faith in G-d and the true Tzadikim.
127. The Rebbe was once speaking about Elul,

the month before Rosh Hashanah. He spoke of the
custom of reading from the Tikuney Zohar with its own
special melody during this month, and the fatigue re
suiting from spending many late hours in the House
of Study.
433. Betba Basra 75b. Cf. Isa. 6:3.

434. Above, 35, below, 220.
He said, “ This practice results in many lofty

things and does much to correct the transcendental
worlds.
128. The Rebbe once mentioned that he knew

the entire Etz Chaim^^‘‘ and Pri Etz Chaim‘*^^ as well as
all the works of the holy Ari^“ and the Zohar and
Tikuney Zohar. From the way he said it, it was obvious
that he achieved this in his youth.
The Rebbe emphasized the importance and holiness
of the Tikuney Zohar many times. He spent much time
studying and reviewing it, and not only during the
month of Elul. He once said, “ The Tikuney Zohar
contains all the wisdom in the world . . .
129. Sexual temptations result from depression.

You should therefore make every effort always to
be joyful.
The Rebbe said, “ Even when one is trapped in
quicksand, he screams and screams and screams. Un
435. Below, 294.

436. ‘The Tree of Life,” a work containing all the major Kab-
balistic teachings of Rabbi Isaac Luria, the holy Ari. A recent edition
of this work contains over 1200 pages.
437. “The Fruit of the Tree of Life,” another of the Ari’s writings
discussing the relation of the Kabbalah to ritual observances.
438. Primarily, the S h e m o n a h S h a a r im , the “Eight Gates.” These
are eight major volumes applying the Ari’s teachings to various aspects
of Judaism. They are, S h a a r H a H a k d a m o s — “The Gate of Introductions,”
S h e a r M a a m a r e i R a s h b i —“The Gate of Rabbi Shimon bar Yochai’s
Sayings” S h a a r M a a m o r e i C h a z a l —“The Gate of our Sages’ Sayings.”
S h a a r H a P e s u k im —“The Gate of Scriptural Verses,” S h a a r H a M itz v o s
—“The Gate of Commandments,” S h a a r H a K a v a n o s —“The Gate of
Intentions,” S h a a r R u a c h H a K o d e s h —‘The Gate of Divine Inspiration,”
and S h a a r H a G ilg u lim —“The Gate of Reincarnations.” A number of
other works are also included in the Ari’s writings.
439. Below, 385.
H is W isdom 257
afilu as me-falt in a blutte arein, shreit men, un meh

shreit, un meh shreit.’*^ The Bebbe then raised his
hands slightly and said no more.
The Bebbe then spoke about the disturbing thoughts
that often trouble a person in this area. He quoted the
Tahnudical maxim, “ Trouble is bad enough when it
comes,“**' adding “ One should not be disturbed by this
either before or afterward.”
130. I heard that the Bebbe once spoke about the

many famous miracle workers. He used the following
parable :***
A king once had two sons, one wise and the other
foolish. He put the fool in charge of all his treasuries.
The wise son, on the other hand, was not given any
position, and just constantly sat beside the king.
The people found this very difficult to understand.
Here the son who was totally devoid of wisdom was
given all authority and had to be approached every
time one wished to deposit or withdraw anything from
the king’s treasury. On the other handf the wise son had
no authority at all.
The king answered, “ What is so great about dis
bursing money from an existing treasury! Any fool
can do that.
“ But my wise son sits beside me and uses his mind.
Many times he comes up with a new idea that would
never have occurred to me. He may tell me about lands
I have never heard about and show me how to conquer
them. This is how I build up my treasury.
440. This quotation is most probably the fragment in Alim Le-

Terufah 337.
441. Berachos 9b, R a ^ on Ex. 3:14.
442. This is brought word for word in Chayay Moharan 32b (#20).
“ But the foolish son does not do anything to add

to my treasury. He merely expends what I already
have. ’’
“ My wise son is therefore much more important
than his brother even if he has no direct authority. For
he is the one responsible for acquiring the treasury
in the first place.”
H is W isdom 259
CONVERSATIONS RELATING TO THE REBBE'S

LESSONS AND STORIES
131. Rabbi Nathan writes:

This occurred shortly before Purim when I was
with the Eebbe writing the lesson on the verse (Ex.
21:1), “ And these are the ordinances . . . ” appearing
in Lekutey Moharan 10.^’
The lesson begins by stating that when there are
decrees against the Jews, they can be mitigated by
dancing and clapping.
The Eebbe remarked, “ This is what I said. News is
coining about decrees against the Jew s.^ But Purim
is near and Jews will dance and clap, and this will
alleviate the decree.”
443. This lesson was said in the winter of 5563 (1863), shortly before
Purim in the town of Tirhavitza, where the Rebbe made an annual
visit to Rabbi Yekusiel, the Magid of that community. C h a y a y M o -
h a r a n 14b (#59), 28b (#13), P a r p a ro s L e c h o c h m a h , end of 49. Ac
cording to the verse upon which the lesson is based, it was most prob
ably delivered on the Sabbath, 29 Shevat (Feb. 21, 1803). This was
soon after Rabbi Nachman moved to Bteslov, and shortly before the
wedding of his daughter Sarah. In C h a y a y M o h a r a n 4a (#2), Rabbi
Nathan states that it was on this Purim that he began writing the
Rebbe’s lessons. The process is described in Y e m e y M o h a r n a t 65. Rabbi
Nachman would dictate the lesson line by line in Yiddish and his disciple
would render it in Hebrew. At the end, Rabbi Nathan would reread the
entire lesson to his master and make the necessary corrections.
444. This was the Ukase issued by Alexander I on October 9,
1802 (Oct. 19 on the Gregorian Calendar—Simchas Torah in Hebrew)
to draft a set of regulations called “Enactments Concerning Jews.”
In Yiddish, these “Enactments” were called P u n k te n or “points.” They
included forbearings of the future compulsary conscription laws that
decimated many Jewish communities, as well as regulations regarding
compulsary secular education. C h a y a y M o h a r a n 4a (#1). The Rebbe
considered the latter section the worst possible decree, saying that it
would destroy futtire generations of Jews. S h e v a c h a y M o h a r a n 20b (#12).
The Rebbe then repeated himself, strongly empha

sizing the words, “ This is what I said.”
His intent was to emphasize to us that we should
sincerely follow all his lessons, abiding by the simple
meaning of his words.
All the Rebbe’s lessons, contain awesome depth,
plumbing the deepest mysteries and most lofty secrets.
Still, he emphasized that the main thing was their
simple meaning.
He used this lesson as an example. It teaches that
dancing and clapping can mitigate the harshest op
pression. He hid us to take the lesson at face value and
actually make an effort to make merry on our joyous
holidays such as Purim and Chanukah, as well as at
happy occasions such as weddings.^® At such times, he
said, we should make ourselves feel the true joy of obey
ing G-d‫׳‬s commandments. We can make ourselves so
elated that we actually dance and clap our hands in joy.
This is what abates the harshness of decrees against us.
Do not say, “ Who can be worthy of nullifying an
evil decree through mere dancing and clapping? Certain
ly only the holiest of men!’‫״‬
The Rebbe’3 lessons are not in heaven.^ Any
person can observe the words of this lesson and accom
plish great things. All that is required is truth and
sincerity. The same is true of all his other lessons. For
the main thing is not study, but action.^^
Open your eyes and concentrate on each of the
44s. The Rebbe actually set the example by making it a point

to dance more than usual that year, especially at his daughter Sarah's
wedding. Chayay Moharan 28b (#13), Shevachay Moharan 6a (123),
Yemey Moharnat 7a.
446. Deut. 30:12.
447. Avos 1:17.
H is W isdom 261
Bebbe’s lessons. Open your heart to the simple meaning,

and you will find a path to G-d in each saying. Ask Him
to open your eyes and let you be worthy of understand
ing what each lesson requires of you.
Each word in the Bebbe’s lessons is most important.
In every one you can find much advice that will help
you in serving G-d.
You may study some of the lessons and think that
they apply only to those who have reached high spiritual
levels. You may at first not be able to find anything
that seems to apply to you personally. But look more
carefully. You will find that each thought contains
awesome encouragement and wondrous advice, leading
you toward G-d no matter where you may be.
Open your eyes and heart, and you will certainly
find advice and a way upon which you too can tread.
For all of the Bebbe’s words fit a multitude of cases.
In each lesson, the Bebbe presents the entire Torah
to every man in the world, from the highest to the
lowest.
Any one of the Bebbe’s lessons can teach the great
est Tzadik how to serve G-d. Nevertheless, the lesson
can at the same time apply to the lowliest and humblest
of men, offering him the advice he needs to return to
G-d from the lowest chambers of hell.’’‫ ״‬The greatness
of the Bebbe’s lessons is found in their unique generality.
132. The Lesson on the verse (Ps. 81:4), “ Sound

the shofar . . . ” speaking about bringing peace to the
world is brought in Lekutey Moharan 14. This was
448. Yerushalmi, Yebamos 1:6 (8a).

said on Shabbos Chanukah, shortly after the passing

of the great Rabbi Gedaliah of Ijinitz.'‫’״‬
In this lesson, the Rebbe is actually eulogizing
Rabbi Gedaliah. This is the reason why it includes the
fact that we do not eulogize on Chanukah.^“
The Rebbe also said then that it was very difficult
for him to give a lesson on the Torah. Every Tzadik
has a portion in the Torah, and when he passes away,
his portion of the Torah also departs from this world.
When a great Tzadik dies it is therefore difficult to
speak on the Torah.
In paragraph 4 of this lesson, the Rebbe explains

the Talmudic saying, “ Why do sages not have children
who are equally learned? Because they do not begin
with a blessing for the T o r a h . A t that time, the
Rebbe also mentioned an additional explanation.
When a child is conceived, his conception depends
on the food previously eaten by his parents. They must
449. This was said on Shabbos Chanukah, 2 Teves, 5564 (Dec.

17, 1803). Parparos LeChochmah a.l., Chayay Moharan 14b (#59).
Rabbi Gedaliah was a student of Rabbi Yehudah Leib, the preacher of
Pohonnoye, who in turn was a major disciple of the Baal Shem Tov.
He was among those who sided with the Rebbe in his dispute with
Rabbi Leib, the Zeideh of Shpola. Ibid. 29b (#19). Rabbi Nachman
credits him with the creation of Shevachay HaBaal Shem Tov (Praise
of the Baal Shem Tov). Avanehah Barzel p. 29 (#30). Its author,
Rabbi Dov Baer ben Shmuel, the Shochet of Linetz, in his introduction
also credits most of the stories to “Rabbi Gedaliah, as told to him by
Rabbi Shmerl of Varhavka." A number of sources, such as Rabbi David
HaLachmi’s Chachmay Yisroel (Tel Aviv, 1957) and Hilulah Rabbah
(published with Mazkeres Shem HaGedolim), errobeously give the date
of Rabbi Gedaliah's death as 5545 or 5548. However, we find that the
Rebbe and Rabbi Nathan visited him as late as 5563. temey Moharnat
7a, Avanffuih Barzel p. 15 (#12).
450. Lekutey Moharan 14:13. Cf. Shabbos 21b, Orech Chaim 670:1.
451. Nedarim 81a.
H is W isdom 263
sanctify and bless this “ beginning,” namely the things

that precede conception, such as eating. Only when
this is accomplished can a child be conceived in purity
and holiness.^“
But there are sages “ who do not hegin with a
blessing for the Torah.” The “ beginning” preceding
conception, is not sanctified with the blessing of the
Torah. For to have children who are sages, this “ begin-
ing” of conception must also be blessed with the Torah.
133. In Likutey Moharan 69 the Bebbe speaks of

the great sin of stealing or coveting even in thought.^“
In this lesson, the Bebbe explains the Talmudic
teaching, “ One who steals even a penny from another,
must pursue him even to Media to return it.”■*® ^ He
asks why, of all nations. Media is mentioned. He answers
that “ to Media” in Hebrew is LeMaDay, which can
also spell “ LeMuDey” — “ taught of.” It therefore
refers to those “ taught of G-d” (Isa. 54:13), namely
children. Theft can even pursue one’s children.
I heard from the Bebbe’s own lips that this is how
this Talmudic lesson was originally taught on high.
452. See Above, 32, 40; Lekuley Moharan 2:6. Cf. Etz Chaim,
Shaar Ha’oras HaMochin 7.
453. This lesson was said on a Rosh HaShanah. Reb Moshe
Chenkes was there at the time, and when he later asked the Rebbe to
pray for him to have children, the latter alluded to this lesson. Reb
Moshe later realized that the Rebbe was alluding to the jealousy of his
partner, Reb Abraham Payes. Just before the Rebbe passed away, he
suggested to Rabbi Nathan that Reb Moshe would have children if he
remarried. He took this advice, divorced his wife, married a sister of
the Rabbi of Tomoshpil, and had a son and daughter. This daughter
eventually married the Rebbe’s grandson. Rabbi Avraham Dov. Reb
Mosbe’s partner, Reb Abraham, lost his wife and later married Reb
Moshe’s previous wife. Parparos LeChochmah 69, Chayay Moharan 9b
(^29), Kochavay Or p. 44 ($7, 8), Yemey HaTeiaos p. 4b ff.
454. Baba Kama 9:5 (103a).
134. Lesson 275 in Lekutey Moharan begins with

the statement, “ Every good deed that one does is made
into a lamp.”
One of my companions told me that the Rebbe
once explained this idea in greater detail:
Some people have a light that bums only for a
short time. While it burns they can explore the King’s
storehouse.^®* But then it burns out and they can no
longer seek.
Another may have a lamp that burns longer.
He has more time to probe the celestial treasuries.
Still another may have a lamp that blazes for an
entire day or even longer.
But there is one who has the most wonderful lamps
of all. These are never extinguished but bum and shine
forever. The owner of these lamps can delve into the
King’s treasuries for as long as he wishes.
From this we can understand that even an ordinary
religious man can explore the King’s treasury, but
only for a given time as determined by his good deeds.
Even this is certainly a most wonderful privilege. You
can find wonderful treasures even in this short time
and then enjoy them in the Future World forever.
All of your future life is determined by what you
find during the time of exploration. If you are worthy
of more time in which the lamps created by your deeds
shine, you will certainly find more good in the
King’s treasury. It all depends how long your lamp
can burn.
The light of a great Tzadik is never extinguished.
His exploration of the King’s treasuries can go on
forever.
455. This understanding is the primary reward in the Future Life,
Cf. Zohar 2:166b.
H is W isdom 265
There is a much deeper meaning to this, bnt what

we have presented is sufficient.
135. The Rebbe once spoke to a man who was

very far from G-d. He told him that he could help him
self by sighing and groaning.
The Rebbe then revealed a lesson on the verse
(Eccl. 8:14), “ There is an emptiness to what is done
on the earth.” “ Emptiness” is Hevel, which also means
a breath or exhalation.
When you sigh and groan with desire to return to
G-d, this exhaling {Hevel) breaks the rope {Chevel) of
spiritual impurity that binds you and holds you back.
You can then be bound up with the Holy.
In a number of later lessons, the Rebbe again
explained how precious is a person’s sigh.^“
136. I heard a further discussion on the lesson

appearing in Lekutey Moharan 172 on the verse (Isa.
6:3), “ The whole earth is filled with His glory” from
one of my companions.
The main thing is to nullify every one of your
personality traits. You must strive to do so until you
have totally obliterated your ego, rendering it into
absolute nothingness before G-d.
Begin with one trait and annihilate it completely.
Then work on your other traits, one at a time, until
they are totally nonexistent.
As you annihilate your own personality, G-d’s
glory will begin to shine through and be revealed.
It is written (Ezek. 43:2), “ And the earth was
alight with His glory.” G-d’s glory is like light.
456. Lekutey Moharan 8:1, 22:4, 56:9.

266 R abbi N achmak ’s W isdom
The larger an object, the greater its shadow. A

thin rod casts a very small shadow, while a more
substantial object casts a larger shadow. A great build
ing will cast a still larger shadow. As more light is
obstructed, a greater shadow is cast.
The same is true of G-d’s glory. The material
obstructs the spiritual and casts a shadow. The denser
an object, the deeper a shadow it will cast.
When you are bound to an emotion or desire, it
obstructs G-d’s glory and casts a shadow. G‫־‬d ’s light
is then hidden from you.
But as you nullify these emotions and desires,
you also remove this shadow. And as the shadow
departs, the light of G-d’s glory is revealed.
When a man is worthy of annihilating the shadow
completely and making it into absolute nothingness,
then G-d’s glory is revealed to all the earth. There is
no obstructing shadow, and the light can shine through
in all its glory.
It is written, “ The whole earth is filled with His
glory.” “ Filled” is MeLoA, whica also can be read
MiLoA — from nothing. “ From nothing is all the earth
His glory. ’’ '
When there is nothing—nothing casting a shadow
and obstructing His light—then His glory is revealed
in ail the earth.^”
137. The Rebbe’s lesson on the meaning of MAOS,

money, is found in Lekutey Moharan 204. Before reveal
ing +bis lesson, he told the following story
457. See Hashmatos (annotations) printed in Yemey HaTelaos, p. 59.

458. The story is alluded to in the lesson, but not told.
H is W isdom 267
Once there were two close friends who had recently

been married. The first one saw the other doing some
thing improper, straying from the true path. However,
he did not pay any attention to it, thinking it to be a
mere accident. But when he saw his friend continue and
do something much worse, he realized that the other was
actually a sinner. He decided that he would have nothing
to do with his old friend and estranged himself from
him completely.
All this time, they had been supported by their
fathers-in-law, as was the custom. After a while, they
left their in-law’s table and had to earn their own living.
The sinner began to prosper and eventually grow
very rich. His friend, on the other hand, became very
poor, and was constantly upset, complaining of G-d’s
injustice. He said to himself, “ I know that my former
companion commited a great sin. Why is he given such
greatness and wealth?”
One evening the poor man had a vision. He saw
a band of men approach, carrying large sacks of coins.
As they approached, he could hear the loud clinking
sound.
He tried to move toward them, but they stopped
him with a warning. “ Do not touch any of this money.
It all belongs to your former friend.”
Realizing that this was an opportune moment, he
asked them, “ Why is he worthy of this riches? I myself
saw him commit a great sin!”
They answered, “ From the day you both left your
father-in-laws’ table, your companion has consistently
set aside times for Torah. He has taken upon himself
to study a given amount each day without fail. But you
are not involved in the Torah. Consequently, your
companion is worthy of riches despite his great sin.
For though it can extinguish good deeds, sin cannot

extinguish Torah.
“ Sin cannot extinguish Torah” in Hebrew, is
We’ain Averah Mekaheh Torah. The first letters of
these words spell MAoWT — money.
138. I heard this from the Eebbe’s own lips when

he revealed the lesson speaking of the importance of
telling stories about Tzadikim, appearing in Lekutey
Moharan #234.
The Rebbe said, “ I myself was greatly motivated
to serve G-d through stories of Tzadikim.
“ Many great Tzadikim used to visit the home of
my holy parents. We lived in Medziboz, and this was
also the home of the Baal Shem Tov. Many would come
and visit the Baal Shem Tov’s grave, and they would
mostly stay at my father’s house.
“ It was from them that I heard many stories of
Tzadikim, and this moved me toward G-d.”
It was through this that the Rebbe attained the
great things that he did.^
139. One of the Rebbe’s followers told this to me:

I once told the Rebbe that there was talk about me
marrying a certain girl. I told the Rebbe, “ There is
no place for me there.”
The Rebbe answered, “ When a person has a Jewish
heart, then he has nothing to do with space. The heart
is G-dliness, and G-d is the place of the world.”^‫י‬
459. Sotah 21a.

460. This is quoted in Rabbi Shimon Menachem Mendel of Ga-
vartznav’s Sefer Baal Shem Tov, Meiras Eynayim #46.
461. Berashis Rabbah 68:10, Sh’mos Rabbah 45:6, Rashi on Ex.
33:21.
H ib W isdom 269
This is brought down in the second part of Lekutey

Moharan #56.
140. The Bebbe’s lesson on the verse (Ex. 6:9),

“ And they hearkened not to Moses because of im
patience of spirit and cruel bondage,” appears in the
second part of Lekutey Moharan #86. The lesson states
that the fact that one must work hard toward something
implies a lack of faith.^
When the Rebbe addressed this lesson to me I was
quite shocked. I always thought of myself as having
faith, and could not understand his implication.
When I mentioned this to the Rebbe he answered
me with some impatience, “ You may have faith, but
you have no faith in yourself. Hast-di in dir kein
Emunah nit.”
The Rebbe told me this:
It is written (Zech. 4:10), “ Who has despised the
day of small things.” The Talmud comments on this
saying, “ Why are the tables of the Tzadikim despised
in the Future World? Because of their own smallness.”
That is, because they do not believe in themselves.
Rashi explains “ their smallness” to mean that

their faith was small. But the exact words of the Talmud
literally say, “ the smallness they had in themselves.”
Hence, the Rebbe’s comment that their main lack was
that of confidence in themselves.
462. This lesson was given shortly before Rosh Hashanah 5558.
Pacparos LeChochma 61:8. Rabbi Nathan had arrived in Biealov oa
Saturday night for Selichos and spoken to the Rebbe after the service.
A week later on Rosh HaShanah, the lesson “Rabbi Shimon RejoKed,”
mentioned below, was revealed. Yemty Mohamat 20b, Chayay Moharan
15a.
The Talmud concludes by stating, “ there were

some among them who did not believe in G-d.” If they
were Tzadikim, how is this possible? But according
to the Rebbe’s interpretation, this means that they
did not have enough faith in G-d’s goodness to believe
that they were important to Him.
This is why the Talmud speaks of their “ small
ness.” Their lack of belief was really lack of faith in
themselves.
This can also be fitted into Rashi’s commentary.
The main lesson here is that you must have faith

in yourself.
Believe that even you are dear in the eyes of G-d.
A measure of G-d’s goodness is every individual’s
importance to Him.
Experiencing humility does not mean that you
should put yourself into a state of constricted con-
ciousness, but rather that you should constantly ask
G-d to help you achieve true humbleness. [This is dis
cussed at length in the second part of Lekutey Moharan
#22 and #72.]
Shortly after the Rebbe taught the above lesson,
he gave another lesson on the section of the Zohar
beginning, “ Rabbi Shimon rejoiced.’ This appears
in Lekutey Moharan #61. There he states that Tzadikim
suffer from opposition because of their lack of faith
in themselves.'*‘^
141. In Lekutey Moharan #205, the Rebbe states
463. Zohar 2:128a.

464. Lekutey Moharan 61:5.
H is W isdom 271
that the remedy for the spiritual damage caused by a

nocturnal pollution is to say Ten Psalms.
In the second section, #92, these Ten Psalms are
specified.
Rabbi Nathan writes:

I was not with the Rebbe when he first revealed
the concept brought in lesson #205. But G-d was with
me and I came there shortly afterward and heard the
entire lesson from someone exactly as the Rebbe had
taught it. I then had the opportunity to discuss it with
the Rebbe himself, and he reviewed it for me as it is
brought in Lekutey Moharan.^^
When the Rebbe first revealed this, he prescribed
the remedy of the ten Psalms without specifying which
ten must be said. He said, “ The exact ten Psalms
should be specified. However, any ten constitute the
remedy, since any ten Psalms correspond to the ten
types of song. These ten melodies are the true remedy.”
Before speaking of the Psalms, the Rebbe said,
“ The first remedy is Mikvah. Das ersht is Mikvah. You
must first immerse yourself in a Mikvah.” He then
spoke of the Ten Psalms.
Another time the Rebbe said, “ You must be very
careful to immerse in a Mikvah on the same day that
you have an unclean experience. If you cannot immerse
the first thing in the morning, do so any time during
465. This took place on Friday, 17 Sivan, 5565 (June 14, 1805).
Rabbi Nathan had returned to Breslov eight days after Shavuos, and
was told about this by Rabbi Yoske, the husband of the Rebbe’s daughter
Udel. This was the same day that the first manuscript of Lekutey Mo-
haran was given to be bound. Yemey Moharanat 8b, Chayay Moharan
15a, LeChochmah 205.
the day, even toward evening. It is most important to

immerse on the very same day.”
[At the end of Sipurey Maasios it is brought that
he said that it is best to immerse immediately.^]
Four long years then passed, and what happened
would consume many volumes. It was during this in
terval that the Rebbe contracted the illness that would
eventually take his life. It was also during this time
t]1at he travelled to Lemberg (Lvov).
. One winter night we stood around him as he
lay in bed. Suddenly he began to speak of the Ten
Psalms. He told me to get a piece of paper and write
down verses alluding to the ten types of song. He
then revealed the ten verses, dictating them as they
appear in the second section of Lekutey Moharan #92.
The Rebbe expressed his desire to specify the
Ten Psalms that must be said on the day one has an
unclean experience. We stood there waiting, but were
not worthy to hear them at that time. We then left.
When I returned for a Sabbath, I happened to
see a manuscript where the Rebbe himself had written
down the Ten Psalms. I did not think it proper to take
the manuscript without permission. I attempted to
memorize it, but was prevented by the fear that the
Rebbe would mind me entering the room and seeing
the manuscript without his permission.
[This took place on Shabbos Shekalim 5570 (1810).
When the Rebbe left his room to hear the reading of
the Torah, I entered and saw the Manuscript.■“^]
466. Sipurey Maasios 80a.

467. This would be on 27 Adar I, 5570 (March 3, 1810). Par-
paros Lechochmah B 92 challenges this on the basis that it would
be almost five years after the initial revelation, while above it states that
it was “close to five years.” He suggested that 5570 might be a printing
H is W isdom 273
On Sunday I went in to take leave of the Eebbe

before going home. I asked him to disclose the Ten
Psalms, knowing full well that he had already written
them down. But the Rebbe demurred, sayihg that there
would be another time. I then left for home without
learning them.
A short time later■*“ while I was home in Ne-
merov, the Rebbe revealed the Ten Psalms to the Rabbi
of Breslov“’ and my good friend Reb Naftali of Neme-
rov.■*™
The Rebbe asked them to bear witness and said,
“ Everyone experiences a nocturnal emission at one
time or another. I call you to bear witness that these
error, and that the actual year was 5569. Shabbos Shekalim that year
fell on 25 Shevat (Feb. 12 1809). An alternative suggestion is that
the “winter night” occurred a year before this Shabbos Shekalim. See
following note.
468. According to Parparos LeChochmah, end of B 5, this took
place close to Passover 5569. He writes, that there is a question whether
it was before or after the holiday. However, in a letter. Rabbi Nach
man of Tulchin, a disciple of Rabbi Nathan, writes that it was revealed
between the lesson appearing in Lekutey Moharan B 74, and the story
of the Seven Beggars, shortly before the Rebbe left Breslov for Uman.
(Unnumbered letter, dated Monday, 18 Adar, 5633, at the end of
Alim LeTrufah.) This sets the year as 5570. The lesson deals with
Parshas Parah and most probably was revealed on that Sabbath, 18
Adar II (March 23, 1810). The story of the Seven Beggars was begun
on 25 Adar II (March 30), also on a Friday night, as discussed below,
note 496. The Ten Psalms were therefore revealed during the inter
mediate week.
469. Although Rabbi Nachman was spiritual leader of Breslov,
the one consulted for ritual matters was Rabbi Aaron, son of Rabbi
Moshe of Karsin. It was the Rebbe who brought him to Breslov to
be Rabbi of the city. Tovos Zichronos #7. Rabbi Aaron’s great-grandson.
Rabbi Yisroel Abba Rosenfeld, was the founder of Breslover Chassidim
in America and the first president of the Breslov Yeshiva in Jerusalem.
The latter’s son. Rabbi Zvi Aryeh Rosenfeld, is one of the leaders of the
world Breslov scene.
470. Reb Naftali was a childhood friend of Rabbi Nathan, and
was with him when he first met the Rebbe. Avanehah Barzel p. 9 (#6).
Ten Psalms are a beneficial remedy for this unclean

experience. Tliey are an absolute remedy.
“ Some people experience such an emission because
of overindulj>‫׳‬ence in food and drink or because of exbaus-
tion and fatigue. Others experience it because of the
position in which they happen to be sleeping. In such
cases there is no reason for concern. [It is nothing
more than bedwetting on the part of an infant.J
“ Others are guarded from on high and are pro
tected from such experiences. Still others are spared
because of their destiny. A man might dream that he
is falling and be awakened by his dream. This is also
a sign that he is protected from on high.
“ But others experience emissions because of their
evil thoughts. This literally creates evil forces of the
Husks.■*^' But even in this case, saying the Ten Psalms
will do much to remedy the spiritual damage.
“ Many great Tzadikim sought this remedy and
worked hard to find it. Some never had any idea at
all of the true remedy. Others began to perceive it,
only to be taken from the world before they could grasp
it completely. This is entirely new and is a wonderful
and awesome remedy.
“ If you can immerse in a Mikvah and then say
the Ten Psalms it is certainly best. But even if you
are sick or travelling and cannot immerse, saying the
Psalms alone is a great remedy.
“ If you can say the Psalms with devotion and feel
ing, it is best. But saying the words alone also helps.
“ This remedy has not been revealed since the time
of creation.
471. See Parparos LeChochmah B 92; Reshis Chochmah, Shaar

HaKedushah 17. Cf. Kesubos 46a, Avodak Zara 20b.
H is W isdom 275
“ I would prefer to do away with this blemish com

pletely, but it is impossible both physically and spir
itually. It would involve the permanent change of man’s
very nature and this is beyond the realm of possibility.
Even Moses our teacher and others like him could only
change the laws of nature temporarily and then only
in specific instances. Even such great miracles as the
splitting of the Red Sea and the Jordan were only tern-
porary miracles.
“ To do away with this would involve a general
alteration of man’s nature. This would involve chang
ing every single human being for all time. This is
physically impossible. Spiritually this is also impos
sible. . . .
“ These Ten Psalms, however, are a most wonderful
and precious remedy.
“ Bear witness to my words. When my days are
over and I leave this world, I will still intercede for
anyone who comes to my grave, says these Ten Psalms
and gives a penny to charity. No matter how great
his sins, I will do everything in my power, spanning
the length and breadth of the creation to cleanse and
protect him. . . .‫״יי‬
“ I am very positive in everything I say. But I am
most positive in regard to the great benefit of these
Ten Psalms.
“ These are the Ten Psalms: Psalms 16, 32, 41, 42,
59, 77, 90, 105, 137, 150.”
These Psalms have been published numerous times.

[However, in the first edition of Sippurey Maasios,
472. In Chayay Moharan 45a (#41), the following words are

added: “I will pull him by his Peyos out of Cehenom.”
because of a printing error,‫ ־‬another psalm was er-

roniously substituted for Psalm 137. This error spread
to a number of other published works.]
The Ten Psalms should be recited in the order
that they appear in the Bible.
The Rebbe also said, “ This is the Tikun HaKelali

—the general remedy. There is a specific remedy for
each sin, but this is the general remedy.
“ Go out and spread the teaching of the Ten Psalms
to all men.
“ It may seem like an easy thing to say Ten Psalms.
But it will actually be very dificult in practice.”
The Rebbe’s last words literally came true. We

have suffered much opposition and this has prevented
the world at large from using this remedy. But the
Rebbe had already predicted this. '
We have done everything in our power to teach
this remedy to all who wish to use it. Let every man
do as he sees fit. Listen if you want to, or ignore it
if you will. Our own souls we have saved.■*”
The author of Tikkun Shabbos attributes these Ten
Psalms to a work called Asarah Hillulim. This is an
error. In Tikun Moed they are explicitly attributed
to “ our master. Rabbi Nachman of blessed memory.”
Many other authors also attribute these Ten Psalms
to the Rebbe.
If you carefully examine all works quoting the
Ten Psalms without mentioning the Rebbe, you will
find that they were all published after his death, which
473. Ezek. 3:18.

H is W isdom 277
took place in 5571 (1810) during Succos/^■* However,

the above author might have attributed it to another
source because of great opposition that the Bebbe suf
fered. He may liave wanted the greatest possible num
ber of people to be able to use the remedy, and there
fore took advantage of the Talmudic dictum that it
is permissible to alter the truth for the sake of peace/^^
This is especially true in the case of something as im
portant as this remedy.
But we have already mentioned that this is an ab
solutely new remedy and was never revealed since the
beginning of time. Therefore attribute this remedy to
the Rebhe so that his lips should murmur it,‫ ‘ ״‬for this
is something that all Tzadikim desire.
For disclosing all this, may we be protected from
all sin and harm through the Rebbe’s merit, and may
we be worthy of a true correction and salvation. Amen
—may it he G-d’s will.
142. I found a manuscript written by one of our

group that provides additional insight into the Rebbe’s
lesson on the verse (Ps. 89:2), “ I will make Your
faith known with my mouth.” This lesson appears in
the second part of Lekutey Moharan #44, and states
that faith primarily depends on one’s mouth.
The manuscript reads as follows:
When you have doubts about your faith in G-d,
say out loud, “ I believe in perfect faith that G-d is
One—first, last and always.”
474. Rabbi Nachman passed away on Tuesday, the fourth day of

Succos, 18 Tishrei (Oct. 16, 1810).
475. Yebamos 65b.
476. Sanhedrin 90b.
The Evil Urge comes from the fallen Strength/”

There is Strength of Holiness that can counteract
the Strength of the Husks.‫® ״‬
It is written (Ps. 145:11), “ And they shall speak
of Your strength” Speech is holy Strength.
Therefore, when you say “ I believe” as above,
you awaken the Strength of Holiness. This will offset
your doubts, which come from the Strength of the Husks.
The Talmud teaches us, “ One should always agitate
his Good Urge against his Evil Urge.‫ ”’ ״‬You should
use your Holy Strength to offset the Strength of the
Husks.
The Talmud also teaches us that one who does not
want to become agitated should speak calmly.’® ®Speak
ing calmly wards off agitation.
Stillness offsets agitation.
But speaking out loud is in the category of agita
tion which is Strength.
143. [A manuscript from one of our group relat

ing to lesson #263 in Lekutey Moharan, which speaks
of one who eats like an animal.]
There are two ways that one can eat like an animal.
Some eat human food, but with an animal’s appetite.
Others eat like humans, but their food is that of
a beast.
There are Sparks of holiness in food. If these
477. Gevuros, the power of Strength, as opposed to Chasadim,

the power of Kindness.
478. Klipos, the evil husks, as opposed to the good kernel. See
above, note 11.
479. Berachos 5a.
480. Taanis 4a, Etz Yosef (in Eyin Yaakov) a.l.
H is W isdom 279
Sparks are not sufficiently separated, the food is that

of beast and not that of a man.
Eating like a beast in either of these two ways
can result in fevers.
It is writien (Ps. 66:12), “ You have caused men
to ride over our heads; we have gone through fire
and water.”
When we eat like an animal, we are on a diminutive
subhuman plane. This is when “ men ride over our
heads.” We then “ go through fire and water”—^with
fever and chills.
Physicians say that fevers come from overeating.
This is on the physical plane.
This is also true on a transcendental level.
When man has knowledge, he then has love and
fear of the Holy.
When he falls away from knowledge, this is re
placed with the fallen love and fear.
When one eats like an animal, he falls from the
level of Knowledge.
It is written (Job. 28:12), “ And wisdom comes from
Nothing.'' Wisdom emenates from the unattainable
Knowledge, where one can perceive nothing.
Nothing, the unattainable, is therefore Knowledge.
It is also written (Eccl. 3:19), “ The advantage of
man over beast is Nothing.” Only man has Knowledge
on the level of Nothing.
When one eats like an animal he falls away from
Knowledge to a subhuman level. He then descends to
the level of the fallen love and fear.
It is written, “ You have caused men to ride over
our heads, we have gone through fire and water.”
“ You have caused men to ride over our heads”
refers to a subhuman level, as explained earlier.
280 R abbi N a c h m a n ' s W isdom
We then “ went through fire and water”—the fallen

love and fear.
144. After the Rebbe returned from Lemberg,

he was still very sick with tuberculosis. He would
often ride to the outskirts of the city and take walks
in the field. This was for his health and for other awe
some reasons that only he knew.^'
During these strolls we heard many wonderful les
sons and tales from the Rebbe. It was on one such
occasion that we heard the lesson on the verse (Gen.
24:63), “ And Isaac went to meditate in the field,” ap
pearing in the second part of Lekutey Moharan #11.
We had taken the coach out of the city, and stopped
in a field to walk. We had descended from the coach
and were standing around the Rebbe, who was still
sitting there. It was time for the afternoon Mincha
prayer, and we were about to begin the service in the
field. The Rebbe then revealed the above lesson, saying
that when one prays in the field, every blade of grass
enters into his prayers.'’”
Several other lessons were revealed during these

excursions. There was lesson #12, “ Where is the Place
of His Glory,” on the verse Gen.( 22:7), “ Where is the
lamb for the offering?”’” There was also lesson #15,
481. See Yemay Mohranat 25b, Chayay Moharan 13a (#51).

Rabbi Nachman returned from Lemberg on Sunday, 8 Tammuz, 5568
(July 2, 1808). Rabbi Nachman returned home from Ohelov right after
Tisha B’Av, a little over a month later. It was during August and
September of that year that these lessons were revealed. The first'edition of
Lekutey Moharan was then being printed. Chayay Moharan 38a (#16),
Yemey Moharanat 25 a.
482. See Above, 98, note 364.
483. The exact circumstances relating to this lesson are discussed
in Yemey Mohranat 25b and Chayay Moharan 13a (#51).
H is W isdom 281
beginning “ Those who boast about fame,” on the

Talmudical quotation, “ Why do camels have small
tails Also told then was lesson #16, beginning
“ They asked why when a man asks G‫־‬d for liveli
hood . . . . ” several other lessons were also revealed
during these walks.‫® ״‬
All of these lessons are related to the Talmudic
account of the questions Eabbi Judah asked Babbi
Zaira when he was in a humorous mood.‫® ״‬All that we
heard during these excursions is bound together in the
remarkable Talmudic saying, “ Rabbi Judah asked Rabbi
Zaira when he was in a humorous mood, “ Why does
a rooster cover his upper eyelid with his lower ?”‫^ ״‬
This contains all the above lessons.
145. Lesson #25 of the second part of Lekutey

Moharan states that one should make every lesson he
hears into a prayer.
When the Rebbe revealed this lesson to me, he
said, “ It would be good to write the prayers for
yourself.”
From his gestures and the way he said it, I under
stood what a wonderful and awesome thing this was.
484. Shabbos 76b.

48s. The lessons in Lekutey Moharan B numbers 10 to 17 were
said during this period: Chayey Moharan 15b.
486. Shabbos loc. cit.
487. Ibid. See end of lesson 12 in Lekutey Moharan B. These
questions are introduced by a statement, “I will ask him about all that
happens in the hollow of the earth.” The Rebbe interprets this to refer
to the Chalal HaPanuy—the Vacated Space existing before creation.
Cf. Ibid 64. Also see Parparos LeChochmah B 12; Lekutey Halachos
(Orech Chairh) Nefilas Apayim 6, Techumin 6, {Choshen Mishpat)
Gevias Chov MeYosomim 3.
The Rebbe said that it was responsible for great

delight on high.
Another time the Rebbe was speaking to someone
who expressed his great desire regarding this. He said,
“ I very much want my lessons made into prayers, but
I do not know to whom to trust the task."
On another occasion, the Rebbe showed me a recent
ly published book called Yad Ketanah.‘^ At the end of
this book, several concepts are explained in the form of
prayers, each one beginning with the words, " 0 my
0-d.” The Rebbe showed me the book and told me
to read it. He then said, "See how this author makes
many scholarly concepts into prayers.” He hinted
that he would like the same done with his lessons.
As in the case of many other important things,
the Rebbe never came out explicitly, but only hinted
at what he wanted. He would hint of the most weighty
matters in the most trivial manner.
There are accusing forces on high that can set up
many barriers. It was for this and other reasons
that the Rebbe found it difficult to reveal his wishes
directly. He therefore made use of wondrous allusions
that one could understand if he wanted to. This
explains many of the Rebbe’s dealings with me, but
this cannot be revealed.
The Rebbe said, "W hen you take a lesson and make
it into a prayer, it causes great delight on high. Such
488. “The Small Hand,” by Rabbi Baer ben Yaakov of Sieniava, pub
lished anonymously in Lemberg 1800. The twelfth chapter (p. 90 f.)
of book 4s called Shir Emunah (The Song of Faith), and discusses
many basic principles in the form of prayers.
H is W isdom 283
delights have never ascended before G-d since the day

of creation.” This is also quoted in the introduction
to the prayers.■*”
The Rebbe gave me further encouragement in a
discussion following his lesson “ In the beginning—to
the eyes of all Israel.”‫”יי‬
146. In lesson #46 in the second part of Lekutey

Moharan, the Rebbe says that KaShYa—difficulty or
question—consists of the initial letters of the verse (Ps.
27:7) “ Shma Y— Koli Ekra—Hear G-d my voice, I
call. . . ” In this lesson it appears that there is something
missing before the phrase, “ nevertheless G-d hears
his voice and this is his salvation.”
This lesson teaches us that when you cry out with
your heart, this itself is a category of faith.
You may have many questions and grave doubts,
but when your heart cries out it shows that you still
have the burning spark of faith. Without this spark
you would remain still. The cry itself is therefore in
the category of faith. Understand this.
This cry can also bring you to faith.
The cry itself is an aspect of faith, but it is a
very weak faith. But the cry can bring you to strong
faith. It can elevate and strengthen your faith until
all difficulties vanish.
Even if you are not worthy of this, the cry itself
is still very beneficial.
489. Lekutey Tefilos—“A Gathering of prayers”—written by Rabbi

Nathan in accordance with the present lesson and first published by him
in 1835.
490. The first and last phrases of the Torah. Lekutey Moharan B67.
See below, 196.
THE TALES
147. The fifth story in Sipurey Maasios*’’' is the

tale of “ The King Who Had A Son Made Of Precious
Stones. ’’
I heard from another that before the Eebbe told
this story, he said, “ I know a tale that contains the
entire 42 letter Name of G-d.”^” He then told the above
story. However, it is not certain that this is the story
that includes the Name.‫’ ״‬
Many years ago I also heard the Bebbe say that
the Baal Shem Tov knew a story that contained the 42
letter Name. He then spoke to me about that Name
and asked me to find an explanation in Yiddish for the
two letters, Vav and Tzadi, appearing in that name.
I tried, but was unable to find any Yiddish word that
would be spelled out by these two letters.
491. “A Telling of Tales,” containing all of Rabbi Nachman’s major

stories. First published by Rabbi Nathan in Ostrog in 1816.
492. This Name is contained in the initial letters of Ana Be-
Koach, the prayer of Rabbi Nechunia ben HaKanah. It is spelled:
Aleph Bais Gimel, Yud Tav Tzadi; Kuf Resh Eyen, Sin Tes Nun;
Nun Gimel Dalet, Yud Kaf Shin; Bais Tes Resh, Tzadi Tav Gimel;
Ches Kuf Bais, Tes Nun Eyen; Yud Gimel Lamed, Peh Zion Kuf;
Shin Kuf Vav, Tzadi Yud Tav. The Italicized letters are discussed later.
See Tikuney Zohar 4 (19a), Etz Chaim, Shaar Sheviras HaKelim 2.
Also see Zohar 2:132b, 175b, 234b, 3:256b; Rashi, Avodah Zarah 17b
"Lama,” Sanhedrin 60a "Shem,” 101b “VVeLashon;” Tosefos, Saccos
5a "Yud," Chagigah 11a "Ain," Avodah Zarah 18a “Hogeh.” Rav Hai
Gaon said that this was the Name used in the Yom Kippur service.
Rosh, Yoma 8:19, cf. Radal, Kidushin 71a.
493. See Zimras Haaretz 92b and Remzey HaMaasios a.l. The
latter source writes, “some say that this story also touches upon the
reason why the ‘known one’ fell into the water several times and almost
drowned. . . .” See Nevey Tzadikim p. 44.
H is W isdom 285
It was obvious that the Rebbe already knew the

secret of this Name. However, he wanted to disguise
this mystery in order to present it, and the two letters
Vav and Tzadi could not be made part of this presen
tation.
148. The twelfth story in Sipurey Maasios is the

tale of the Master of P r a y e r . ( I n this story, a great
whirlwind destroys a kingdom and leaves ten small
groups in search of leaders.)
After telling this story, the Rebbe asked us who
told the story written in the chronicles of the kingdom
about the groups formed as a result of this storm. We
answered that one of the mighty warriors of the Master
of Might told the account of the Master of Prayer.^’®
The Rebbe nodded his head, as if to say that we had
it right.
From this we understood that every word in these
tales teaches a great lesson. The mouth cannot speak
it, nor can the heart conceive it.
149. The 13th story in Sipurey Maasios is the

tale of the Seven Beggars. It was told over a period of
several days. Each part of the story alluded to some
discussion preceding its telling.
(The story speaks of a boy and girl, lost in the
woods, who meet seven beggars. Each of these beggars
appears to have a deformity, blindness, deafness, stut
tering, a crooked neck, a hunchback, deformed hands
494. This story was told on a Saturday night, 1 Shevat 5570

(Jan. 6, 1810). Chayay Moharan 15b. It came to be told after the
Rebbe noticed that the coat of Reb Yosef, the cantor of Breslov, was
tom. Ibid. 16a (13). See below, 198, Yemey Moharanat 30b.
495. Sipurey Maasios 53b.
and crippled feet. Ijater the boy and girl marry each
other, and on seven successive days each of these
beggars tells his story. They each demonstrate that
their apparent deformity is really an illusion, masking
a unique capability.)
The Rebbe began telling the story on a Friday

night‫ ‘ ״‬It all began because of a snuff box that one
of his followers sent him. I had written to one of my
friends about this snuff box and told him to remain
happy.
The Rebbe saw this letter and remarked, “ I will
tell you how' people once used to rejoice!‘” He then
began the story.
He then told the beginning of the story, continuing
until the end of the first day of the wedding where
they speak to the Blind Beggar.
All this occurred on a Friday night while I was
home in Nemerov. On the next Tuesday, my friend‫® ״‬
came to my house and repeated the story. I was so
astonished, I stood tliere trembling.‘” I had heard many
stories from the Rebbe, but I had never heard anything
like this.
I immediately travelled to Breslov, but when I
came to the Rebbe’s house that night, he wa« already
closed up in his room.
496. This was on 25 Adar II, 5570 (March 30, 1810). Chayay
Moharan 15b, Yemey Moharnat 31b.
497. In Chayay Moharan 16a (#4), the following is added: “What
do you know of religion in the midst of your depressed state. I will
tell you how people once rejoiced!”
498. This was Reb Naftali. Yemey Moharnat, loc. cit. This entire
episode is also told there.
499. Dan. 10:11.
H is W isdom 287
On Wednesday morning I went in to see the

Rebbe and spoke with him at length. I told him some
news about the surrounding areas, and then brought up
the subject of the story he had begun the previous
Friday night.
The Rebbe said that he was anxious to know how
the story continues and what happened on each of the
seven days of the wedding feast. He also wanted to
know what happened to the prince who inhented his
kingdom during his father’s lifetime, the episode that
introduces the story. [Even though the Rebbe was telling
the story, he spoke as if he was hearing it himself.]
The Rebbe outlined the entire story for me. On
each of the seven days of the wedding feast, one of the
beggars blesses the couple and gives them gifts The
Rebbe also cleared up the subplot of the seven ancient
men who could remember back to the beginning of
their existence. This is part of the Blind Beggar’s story,
and my friend had not told it very clearly.
The Rebbe explained what the Blind Beggar meant
when he said, “ I remember nothing at all—Ich gedenk
gar nisht.^’^ He told me that this beggar goes back
the farthest when he says that he remembers nothing,
for this means that he can remember the time when
absolutely nothing existed.
I was very anxious for the Rebbe to continue and
tell the story of the second day. However, just then
the Rebbe’s attendant“' came in and announced that it
was time for the Rebbe’s meal. He set the table and
I had to leave.
500. Sipurey Maasois 67a.

501. In Yemey Moharnat 21b it mentions that the Rebbe had
an attendant named Michel, but this was two years earlier.
After the Eebbe had eaten and taken a short nap,

I was able to see him again. I stood before him and
told him some current news, especially about Berdichov
where I had recently been.“* I told him how the people
there are always worried and in need, especially the
rich, who are constantly in debt.
I quoted the verse (Eccl. 3:11), “ He has set the
world in their heart, so that men cannot find out G-d’s
deeds, from the beginning to the end.”
The Eebbe replied, “ Is this not our tale? Where
are we holding now?”
Completely taken aback by my great desire to
hear the rest, I excitedly replied that we were up to
the second day. The Eebbe immediately began, “ On
the second day, the young couple had a great longing
to see the Deaf Beggar . . . . ”
The Eebbe told the entire story of the second
day on that Wednesday morning.
On Friday night, he told the story of the third
and fourth days.
On Sunday, he told about the fifth day.
On the following Tuesday, he completed the tale
of the sixth day.
We were standing around the Eebbe after he com
pleted the account of the sixth day. One of us then told
him a short anecdote and he remarked, “ Is this not
the story of the seventh day? It seems that people
are already telling my story. I would very much like
to complete it.”
502. Since the previous summer, Rabbi Nathan had been attend
ing to the Rebbe’s business affairs in Berdichov. Ibid. 27b. Rabbi
Nathan's father also had a large business in Berdichov. Kochavay Or
p. 9 (#1). See below, 198.
H is W isdom 289
It was not told at that time, however, and the

Rebbe never completed the story.“^
150. The Rebbe once said, “ When I take money

or something else from someone, I am really giving
something to him. For my taking is actually giving.”
[This is related to the story of the sixth day in the
Tale of the Seven Beggars, when the one with crippled
hands tells of their wondrous power.
151. As mentioned earlier the story of the third

and fourth days was told on a Friday night. The Rebbe
was suffering great anguish because his young grandson
was very seriously ill.“* The grandson was his daughter
Udel’s child, and she had already suffered very much
from the loss of other children.“*
The Rebbe was greatly troubled when he came to
the table that Friday night. He finished the meal very
quickly and concluded with the Grace before the usual
crowd had a chance to arrive.
He remained seated after the Grace and began
to speak. The entire talk dealt with his great anguish
and contained very deep ideas. To the best of our
recollection, it dealt with the “ heart that is pursued.”“^
503. The Rebbe himself said that he would tell no more. Sipurey
Maasios 77b. On the way from Breslov to Uman, he said, “We will
not be worthy of hearing the end until the Messiah comes.” Yemey
Moharnat 32b. See Kochavay Or p. 96.
504. Sipurey Maasios 76a. Cf. Kidushin 7a.
505. This was 3 Nissan (April 6, 1810). The child died exactly
one week later. Yemey Moharnat loc. at.
506. She had previously lost several daughters. Ibid. 31a, Avanehah
Barzel p. 22 (#7). She eventually had two children, Avraham Dov and
Rivka Miriam. Ibid. p. 33 (143); Alim Letrufah, unnumbered letter
at end, dated Monday, Ekev, 5587.
507. This is in the story of the third day, Sipurey Maasios 71a.
In the middle of his discussion, he suddenly re

marked, “ Where are we in the story?’’ I was taken
aback and excitedly answered that we were up to the
third day. The Rebbe began, “ On the third day the
couple remembered . . . ” and completed the story of
the third day. He ended the story by saying, “ They
rejoiced very much—Zei haben a hiloa getan.”^
The Rebbe immediately told the story of the fourth
day. As soon as he finished, he quickly left the table.
I immediately !^viewed these stories with the
others who were there" in order that not one word be
forgotten. I was so involved in reviewing these remark
able tales that I completely forgot the Rebbe’s earlier
discourse, “ Woe for what is lost and cannot be
replaced.” “’ But thank G-d that we retained the stories
and were w'orthy of preserving them. For as inspired
as I ever may be, I cannot put their awesome signifi
cance into words.
(That Sunday, we were standing around the Rebbe
listening to him speak. He said a sharp word about a
certain group, leading to a conversation about broad
shoulders. This in turn led the Rebbe to ask where we
were in the story. He then told the story of the fifth
day.)^'°
It was very close to Pesach, and the Rebbe’s
house was being plastered. On Tuesday he left his house
and stayed with the Rabbi.^" As we stood around him,
someone told an anecdote. I do not remember it exactly,
but it was related to the story of the sixth day, which
508. Ibid. 72a.

509. Sanhedrin Ilia .
510. This is emmended from Chayay Moharan 16a (#3).
H is W isdom 291
the Rebbe then told. After this, another anecdote was

told, relating to the story of the seventh day, as 4is-
cussed earlier.
The story of the sixth day was told very close to
Pesach, and in my opinion, the ten walls of the watei•
castle mentioned there^’’ are related to the splitting of
the Red Sea. In my work Lekiitey Halachos,^'^ I have
recorded what G-d has enlightened my eyes to see in
this story.
Each tak came to be told because of a conversation
regarding current happenings in the world. A news item
would contain some idea related to a story the Rebbe
had in mind, and would lead him to tell it. The news
would be the “ awakening from b e l o w , d r a w i n g an
aspect of G-dliness down to be clothed in a particular
tale.
This was true of every single story. It was also
true of many lessons that the Rebbe revealed when it
was not a regular time for followers to come together
with him.^'^
In all this w‫׳‬e saw the awesomeness of G-d and the
greatness of the Tzadik, where everything in the world
can be expressed as words of Torah and a revelation of
G-dliness. But above all, we saw this in the Tale of the
Seven Beggars. This story contains wondrous awesome
concepts without end. Read this story carefully. If
512. Sipurey Maastos 77a.

513. “A Gathering of Laws,” (Yoreh Deah) Tolaim 4.
514. Zohar 1:35a, 82b, 88a, 210a, 3.8b. Cf. Yoma 39a. Also
see Yemey Moharnat 41a.
515. The regular times were Rosh HaShanah, the Sabbath of Cha
nukah, and Shavuos in Breslov, and Shabbos Shirab, another Sabbath,
and Shabbos Nachmu in other cities. Chayay Moharan 30a (124),
Kochavay Or 37a.
you truly open your eyes and heart, you yourself will
see the lofty teachings in each of the beggars’ stories.
Look carefully and you will also see the unique
holiness of each of the seven beggars. The Blind Beggar
boasts that he does not look upon anything in this
world, and is therefore literally blind to all worldly
things. The Deaf Beggar cannot hear any worldly
sounds. The same is true of all the beggars.
Read the story carefully. Every word opens new
doors, shedding light on a host of fascinating worlds.
Our limited intellect may not be capable of comprehend
ing it all, but even what we can understand is remark
able. Then remember that this entire revelation came
about through an anecdote dealing with worldly
affairs. G-d was with us and revealed all this so that
there be good for us and our children forever.
The Bebbe said, “ It is best not even to hint at

the mysteries contained in the stories. For when some
thing is completely hidden, it can accomplish the most.”
Still, the Rebbe revealed some of the mysteries
contained in his tales, in order that people realize
that they must probe even more deeply.
H is W isdom 293
OTHER TEACHINGS
152. I heard that the Rebbe once said, “ One who

is a troublemaker in a previous life is reincarnated to
be left handed.”
The Zohar states that Korach instigated a dispute
because he wanted to transpose right and left.^’*
He was therefore reincarnated to be left handed.
His right and left hands were transposed.
In Sefer HaMidos^'^ under the category of Truth
(Ernes), the Rebbe writes, “ One who is a liar in a
previous life is reincarnated to be left handed.’.’^'®
Reb Shmuel of Teplik once told me that when he
was travelling with the Rebbe to Novoarch,®'’ the Rebbe
asked him, “ How did you sleep and how did I sleep!
I slept on the subject of left handedness.”
When the Rebbe had slept that night, he was in
volved in the mysteries of left-handedness. The Rebbe
then hinted that this mystery includes the fact that
the tribe of Benjamin is said to have contained seven
hundred left handed men.““
516. Zohar 1:17a, 3 176a. The Cohanim or priests are on the

nght, while the Levites are on the left, and in desiring the priesthood,
Korach wanted to transpose the two. See Num. 16: Tikuney Zohar 30
(74a); Lekutey Moharan 46.
517. “The Book of Attributes,” first published in Mohelev in 1811.
Here it is refered to by its older name, Sefer HaAleph Bais—“The
Alphabet Book.”
518. Sefer HaMidos, Ernes 48. Cf. Lekutey Moharan 66; Lekutey
Halachos (Choshen Mishpat) Mamas Sh'chiv MeRa 2:4. See Ps. 144:8.
Avanehah Barzet p. 46 (#72).
519 See above, note 166. Reb Shmuel of Teplik was the Rebbe’s
attendant throughout this journey. Chayay Moharan 34a ( I I ) , 34b (#3).
520. Judges 20:16. See Lekutey Moharan B 77, that Benjamin
is Tefillin, and Tefillin are worn on the left hand.
153. In chapter 78 of the second part of Lekutey

Moharan, the Rebbe speaks of the simple ways of true
Tzadikim. Sometimes a Tzadik must become a complete
ly average individual and act like a Prustock or
simpleton.
The story of this lesson is very wondrous. All the
details cannot be put into writing, but I will record as
much as possible.^®'
It was Shabbos Nachmu, the Sabbath after Tisha
B ’Av, in Uman during the last months of the Rebbe’s
life. He had just moved into new quarters, where he
would eventually pass away.“’ His new apartment was
spacious and airy, looking out on a bright lawn, and
the Rebbe enjoyed it very much. However, the house
belonged to“’ . . . .
The Rebbe moved into this apartment just before
Shabbos Nachmu. Many of the Rebbe’s old followers
gathered around him that Sabbath, along with many
new ones. A very large group had come especially to be
with the Rebbe.
On Friday night, the Rebbe left his private room
and came into the large chamber where the people
were gathered. He was very weak and scarcely had
521. For parallel account, see Yemey Moharnat 35a f , Chayay

Moharan 43a (#31).
522. This was the house of the stranger from Lukatch, who had
offered the Rebbe free quarters. The Rebbe had arrived in Uman on
5 lyar, 5570 (May 9, 1810), and had previously stayed in the houses
of the deceased Reb Nachman Nathan and Yosef Shmuel. He moved back
to Reb Nachman Nathan’s house for Rosh HaShanah, and then returned
to the stranger’s house, where he passed away during Succos. Yemey
Moharnat loc. cil., Chayay Moharan 43b (#33). That year Shabbos
Nachmu fell on 11 Av (Aug. 10, 1810).
523. In Yemey Moharnat 36a, we find: “The owner of this house
was a well known sinner. He was in St. Petersberg, and his family had
taken in the Rebbe.”
H is W isdom 295
enough strength to speak. He immediately said the

Kiddush, and then sat down to the table. He did not
return to his room, as was his usual custom after
Kiddush at such a gathering. He appeared very faint,
and began speaking in a very feeble voice.
The Rebbe said, “ Why do you come to see me?
Don’t you realize that I know nothing at all now?”^
When I have a lesson to teach you, then you have
some reason to come to me. But why have you come
now? Don’t you see that I know nothing at all? I am
just a simple prustock—a common simpleton.”
The Rebbe contined like this for some time, repeat
ing over and over that he knew nothing and was an
average person, a common prustock.
He said, ‘‘The only thing that inspires me is the fact
that I was in the Land of Israel.” He continued in
this vein, saying that he knew absolutely nothing, that
he was a common prustock, and that his only inspiration
came from his stay in the Holy Land.“^
In the midst of his talk, the Rebbe began to explain
how he himself was inspired by simple actions on the
way to the Holy Land.“‘
He said, “ There is much simplicity in the world.
There is the simplicity of the ignorant. There is the
simplicity of a sage when he shirks from his studies.
All this simplicity is sustained through that of a Tzadik.
Even the nations of the world need sustenance. . . . ”
All this is explained in the above lesson. In the
same lesson, the Rebbe also alluded to his new apart
ment. He Said:
524. Sec Pilgnmage 33, note 133.

525. Above, 11.
526. Pilgrimage 13, note 40.
Jews sometimes come to a place. . . .

They conquer this area and sanctify it, making it
a Jewish place. It then enters into the category of
the Land of Israel.
Others would then be able to say, “ You are
thieves ’
But it is written (Ps. 111:6), “ The strength of
His deeds he tells his people, to give them the inherit-
ence of the nations.”
We have the power to conquer all the world and
sanctify it with the holiness of Israel.
For G-d “ created it, and willed that it be given
to them. With -this same will. He took it from them
and gave it to us.” “°
All this is included in the above lesson, which
the Rebbe then completed.
The Rebbe was very joyous, and told us to sing
Azamer BeShevachin^” even though he had not yet
washed his hands for the meal. [His usual custom was
to sing it after breaking bread.] During this period the
Rebbe was very weak, and usually did not sing at all.
But he was so joyous this time that he told us to sing
right then and he himself joined the singing.
After breaking bread, the Rebbe spoke with us
at length with true grace and joy. The entire atmos
phere was awesome and wonderful. The Rebbe was in
a very joyous mood throughout the meal, speaking and
conversing with us at length. He encouraged us in
many ways at this meal, and some of what he said has
already been published.
527. Rashi on Gen. 1:1.

528. Ibid.
529. “I Will Sing With Praise,” a Friday evening table song com
posed by l^b b i Isaac Luria, the holy Ari.
H is W isdom 297
Suddenly the Rebbe cried out from the depths

of his heart, “ Gevaltf Zcit eich nit meyeish! Never
give up!
There is absolutely no reason to give up! Kein
yiush iz gar nit far-handin/
It is utterly impossible to depict the Rebbe’s
intonations and gestures and the limitless encourage
ment he put into these words.
The Rebbe described his great joy, saying how
his happiness was combined with awe. He said, “ Today
I rejoice with trepidation. Ich bin heint frum freilech.”
That Sabbath eve was one of indescribable grace,
beauty, holiness, awe and joy. It is beyond our ability
to put it into words. The skins of all the rams of
Nevios“' would not suffice to record it. For we then saw
G-d’s wonderful salvation and awesome miracles. We
could perceive how G-d always has mercy on His people.
At first G-d seems hidden and eclipsed, but this
itself brings us to acceptance. At first the Rebbe actual
ly knew nothing, but this ignorance brought about a
great revelation.
We actually know nothing of such things. What
the Rebbe called ignorance was a perception that
plumbed the most profound depths and mysteries. For
he himself said, “ My ignorance is even more unique
than my knowledge.’’® ”
Even in the little our minds could grasp, we saw
awesome wonders that are beyond our power to describe.
Above all we saw G-d’s salvation. For He had mercy
530. Cf. Lekutey Moharan B 78. In Chayay Moharan 13a (#49),

this statement begins, “It is forbidden to give up hope!” It also tells
how the Rebbe emphasizes the word Gevalt.
531. Isa. 60:7, Baba Kama 92a.
532. Pilgrimage 33, note 135.
298 B abbi N a c h m a n ’s W isd o m
on us and revealed these great things to inspire and

encourage us.
You cannot imagine what it was like to sit there
before the Rebbe. Every word seemed to be addressed
to each one of us personally, as if the Rebbe was speak
ing to each one in particular.
We were able to use his words and inspire many
others. G-d was with us here too. The Rebbe’s words
still live, and are an inspiration to many people. What
can I say? “ His mercj‫ ״‬is great to us, and G-d is true
forever.”“^
The next day was Sunday and I wrote down Friday

night’s lesson. I brought my manuscript to the Rebbe
and he grasped it feebly in his hands. The Rebbe was
standing near the window and looking out. He was so
weak that the manuscript slipped out of his hand and
drifted out the window into the garden. I went and
lifted the manuscript from the ground, returning it to
the Rebbe. He looked at it and read it from beginning
to end.
The Rebbe then. remarked, “ What did you write
here? This is what I myself discussed. V a s h a st-ti da
oif geshriben? Das hah ich mir azoi geshmuest.” The
words endure.
Look carefully in the lesson discussed here in
chapter 78 of the second part of Lekutey Moharan,
especially the part beginning with the verse (Deut.
3:23), “ And I prayed to G-d . . . ’’“‫ יי‬You will be able to
understand this entire account and your soul will derive
everlasting pleasure.
533. Ps. 117:2.

534. This was at the end of the lesson and was the reading that
3abbath.
H is W isdom 299
154. I heard that the Rebbe once said, “ my

achievements came mainly through simplicity. I spent
much time simply conversing with G-d and reciting
the Psalms.’’
This is how he achieved what he did.”^
He said, “ If I only knew that G-d would make me
into the unique person that I am today. I would have
accomplished in one day what took me an entire year.”
[That is, the Rebbe would have been so enthusiastic,
he would have done as much in a single day as he used
to do in an entire year.]
The Rebbe deeply yearned to serve G-d like the
ignorant common people. He often said, Ay!
Prustick! Oh! Oh! Simplicity!”
The Rebbe also said, “ I have spoken with many
great Tzadikim. They all said that they attained their
high level through Prustick—absolute simplicity. They
would do the simplest things, secluding themselves and
conversing with G-d. This is how they attained wh^t
they did. Happy are they.”
155. The lesson beginning “ One must be very

careful always to be joyful on the Sabbath” is in
chapter 17 of the second part of Lekutey Moharan.
This lesson was revealed on a Friday night.^^‘ The
Rebbe began by asking me, “ Are you joyous on the
Sabbath ?’’
I answered, “ I sometimes have religious appre
hension. Ich bin amal frum.”
535. Shevachay 13.

536. This was said during the summer of 5568, some time be
tween Tisha B’Av and Rosh HaShanah. Chayay Moharan 15b, see above,
note 481. It may have been said on Shabbos Nachmu (Aug. 6, 1808),
a regular time of gathering.
The Rebbe said, “ This is not the way. The main

thing is joy.”
The Rebbe revealed the above lesson, speaking of
the importance of Sabbath joy.
This joy is fundamental.
Fear can only be elevated through such joy.
You may be stringently religious—Frum—but this
is only elevated through Sabbath joy.
The Rebbe discussed this at length, lecturing tis
to be in a joyous mood on the Sabbath. He said that we
should do everything possible to bring ourselves to
such joy, as recorded in this lesson.
The Rebbe said, “ All of your income is decreed
from the beginning of the year. But what you spend
for the Sabbath and festivals is not included in the
decree.“’ Are we not taught this! Even a simple family
man can make himself happy with tasty food such as
fish and good soup.”
The Rebbe then told me, “ Now you have something
to make you depressed.”
He had just lectured us to be joyous on the Sabbath,
and I had not been worthy of such happiness. This made
me even more depressed.
[The Rebbe had actually read my thoughts. As
soon as he declared that we must be joyous, I began
worrying because I had not attained true Sabbath joy.]
When the Rebbe said, “ Now you have something
to make you depressed,” it actually gave me much
comfort and encouragement. For it made me realize
that I should not worry about rejoioinng to the point
of coming depressed.
537. Betza 16a.

H is W isdom 301
Wlien the Rebbe lectured me about this, I answered,

“ I have a very great desire to be filled with joy on the
Sabbath.”
[I meant that even if 1 was not worthy of actual
joy, I still had a great yearning for it. The Rebbe had
spoken many times about the importance of desire and
longing.
The Rebbe called to those around him, ‘‘Have you
heard what he said? He spoke well!”
The Rebhe also told us to sing many Zemiros and
other Sahbath songs.“’ He said, ‘‘Do not pay attention
to any obstacles. Others may be sitting at the table and
not seem to have any desire to sing. Strengthen yourself
and sing with joy. Conduct the Sabbath table in a
happy mood. The main thing is Sabbath joy.”
156. The Rebbe’s apartment in Uman overlooked

the old cemetery“®and he could hear the people who
customarily came to cry and pray at their parents’
graves.
Once he heard a woman standing by her father’s
grave and crying in a bitter voice, ‘‘Father! Father!”
The Rebbe’s daughter was standing next to him
at the time and he remarked to her, ‘‘This woman is
crying ‘Father! Father!’ with the best of intentions,
but her father is not there at all.”
The Rebbe explained, ‘‘When you visit your
parents’ grave it is best to ask those buried nearby to
inform your parents that you are there. Many souls
must go elsewhere [or are driven from their graves]
538. Above, 12, 14, below, 260.

539. See Sichos Moharan 30b (#74).
540. Cf. Chayay Moharan 43b (#33).
but many remain near their graves. It is therefore

best to tell these others to inform your parents.
“ But when j'ou visit a Tzadik, you need not w'orry
that he is not there. For the death of a Tzadik is like
going from one room to another.”^■"
The Rebbe then told his daughter, “ Take me as
an example. Right now I am in this room. I can then
go to the next room and close the door. If you stand
by the door and cry ‘Father! Father!’ will I not hear
you ?’’
We heard similar things from the Rebbe’s holy
lips many times. He suggested to each one of us in
many ways the great importance of visiting his grave.
He promised that he would certainly hear what we
said and help us in any way possible.
It was the Rebbe’s holy way to speak with such
wondrous wisdom that we often did not immediately
grasp the full meaning of his words. It would often be
a long time before we completely understood their
significance. This was especially true of his wish for us
to visit his grave. He alluded to this many times, and
also spoke of it openly, as for example, when he set
aside two witnesses.‫* ״‬
157. I heard that the Rebbe once said that he

had revealed many lessons related to his illness.‫^ ״‬
541. The Baal Shem Tov made exactly the same statement. Shi-
vechay HaBaal Shem Tov p 161.
542. Above, 141. See also Yemey Moharnat 45b.
543. Of the lessons in Lekutey Moharan B, the following mention
the lungs. 2 6 said on Shabbos Chanukah 5569 (Dec. 17, 1808),
5:16 said on Rosh HaShanah 5570 (Sept. 11, 1809), 7:12 said on
Shabbos Chanukah 5570 (Dec. 9, 1809), 8:12 said on Rosh HaShanah
5571 (Sept. 29, 1810). Rabbi Nachman had returned from Lemberg
in the summer of 5568.
H is W isdom 303
THE REBBE'S DEVOTION
158. The Rebbe told us about his youth when he

once visited R abbi.........
He said, “ I had not yet attained my present level,
where I could speak to a group and still literally be
involved in the Torah and attached to G-d.
“ You think that everything comes at once. This
is far from the truth. You must work and toil before
you can achieve any good quality.”
At that point in his youth, it was very difiicult for
the Rebbe to lead a group because he wished always to
be involved in his devotions.^
Many times when his unique qualities were men-
tinned, the Rebbe would say, ‘‘But I struggled very much
for it. I fasted very much . . . . Ich hah aber zeir geharivit.
Ich hub asach gefast . . .
159. We were once in Saslav after Shavuos^ and

the Rebbe complained to me, “ How is one worthy of
being a Jew?” ‫^ ״‬
I stood there dumbfounded. I fully knew the
Rebbe’s greatness and the unimaginable extent of his
devotion. Yet, here he felt as if he had not yet begun.
544. This was also true of the Baal Shem Tov. Shivechay ■Ha-
Baal Shem Tov p. 98.
545. Below, 165.
546. The Rebbe was in Saslav on Shavuos 5567 (1807) after
traveling to Novoarch. It was there that his wife passed away on the
eve of Shavuos. The day after Shavuos was Sunday, and on that day
Rabbi Nathan spoke to the Rebbe at length and then left for home.
Yemey Moharnat 20a. This conversation therefore must have taken place
on that Sunday, 8 Sivan, 5567 (June 14, 1807).
547. See Shevachey 34, note 132.
The Rebbe replied, “ When I began serving G-d,

I had no idea that I would achieve what I did. There
are things that I know now that I did not even realize
existed. I could not even begin to yearn to perceive
what I know now, for I had no idea that such levels of
understanding and knowledge even existed. I therefore
did not have any concept of what to strive for.
“ But the same thing may still be true. Who knows
what I must still comprehend, what understanding I
must still perceive?’’
The Rebbe later said, “ My only comfort is the fact
that I spend the entire day in Torah and prayer.’’
160. I heard this in the name of the man who

attended to the Rebbe in his youth.
The Rebbe would often fast from Sabbath to
Sabbath.^® On a Wednesday, in the middle of one such
fast, blood began flowing from his nose, eyes, ears and
mouth. His attendant began screaming, saying that he
would raise an alarm in the house because the Rebbe
was so faint.
The Rebbe wisely calmed him down, saying, “ This
is the way of such a fast. It becomes most difficult in
the middle of the week. But tomorrow you will see that
it will be easier for me.”
The Rebbe had made his attendant take an oath
not to tell anyone about his fasts and he had to keep
it to himself.
During another such fast, the Rebbe became so
faint in the middle of the week that he had to take to
bed and raise his feet on the bedpost.
548. Shevachey 9.
H is W isdom 305
161. One Friday night the Eebbe found himself

in great danger after fasting the entire previous week.
The only safe way to break such a fast was with such
things as milk and warm fluids. The Rebhe had not
prepared anything special, and no one else knew about
the fast. He ate the regular heavy Friday evening
meal and became dangerously ill. This caused a great
commotion in the house.
Another time, after such a fast, the Rebbe went
to the bath house on a Friday afternoon. The Mikvah
was extremely cold, but the Rebbe immersed himself
and remained in the Mikvah almost two hours. This
would have been difficult even for one who was not
fasting.
162. The Rebbe once fasted from Sabbath to

Sabbath while living in Zlatipolia.^’ By Friday after
noon he was so weak that he had to be carried to the
Mikvah. He said that the reason he became so faint
was because knowledge of his fasts had became public.
The Rebbe lived in town and had his private room

where he could practice his devotions. Still, he would
often walk in the woods and fields and seclude himself
in prayer.
I once walked with the Rebbe through Medvedevka,
where he lived earlier.*“ We strolled all through the
549. Rabbi Nachman moved to Zlatipolia sixteen months after

returning from Israel, during Elul, 5560 (Sept. 1800). He remained
there for two years and then moved to Breslov. Chayay Moharan
27b (#11).
550. The Rebbe lived in Medvedevka from his eighteenth year
(1790) until he moved to Zlatipolia. Ibid. 26a (#S). Rabbi Nathan was
with the Rebbe in Medvedevka for the wedding of his daughter Sarah,
shortly after the move to Breslov. Yemey Moharnat 7a.
fields and hills. The Rebbe gestured toward the hills

and meadows and said, “ See all these fields and hills
around the city. See all the other places near the town.
I was in all these places. I went to each of them many
times and secluded myself in prayer.”
The Rebbe pointed to a mountain near the city.
He said, “ There is a very high place on top of that
mountain, and in the middle of it there is a small
depression. I would climb to the top and seclude myself
there. This was my favorite place and I would go there
many times. And there were also other places.”
All this took place in Medvedevka, where the Rebbe
was already a renowned Tzadik. This is aside from
the many times he engaged in secluded devotion earlier
when he lived in a nearby village.“’
163. One of the Rebbe’s followers from Zlatipolia

related the following:
One summer day in Zlatipolia, the Rebbe wor
shipped very early. He sent his daughter Sarah to
call me. When I came to him he suggested that we
take a stroll together. We soon left the city and found
ourselves walking in a grassy meadow.
The Rebbe spoke. “ If you could only be worthy
to hear the song of this grass. Each blade sings out to
G-d without any ulterior motive, not expecting any
reward. It is most wonderful to hear their song and
serve G-d in their midst. Es is zehr gut frum tzu zein
tzivishen zei. It is very good to be religious among
them. ’’
We walked a bit further and came to a mogila, a
small mountain near the city. I asked why we were
551. Above, 117.

H is W isdom 307
going there, and the Eebbe told me the secret of that

mogila. He asked me to come with him.
The mountain was hollow like a cave, and when we
entered it, could not be seen from the outside. As
soon as we entered the hollow, the Rebbe took a copy of
Shaarey Tzion^^^ out of his pocket and began reading.
He read it page by page, weeping bitterly all the time.
I was standing there holding the Eebbe’s coat
and was amazed at the extent of his weeping. We
stayed there for a very long time. When the Eebbe
finished he asked me to go out and see the time. When
I looked, the day was almost over and the sun was
beginning to set. The Eebbe had been weeping in
prayer for an entire long summer day without stopping.
The Eebbe asked me for a light and smoked his
pipe for a while. He sat there for some time and then
went outside.
The Eebbe said, “ A time will come when it will
be very difficult to approach me. But now I am in your
hands. If you and Eeb Y.Y.®“ desired it, I could make
you into Tzadikim just like myself.”
164. When the Eebbe moved to Uman,^‫ ״‬it was

a mere half year before he passed away. He had
already achieved a level higher than any other human
being, as discussed earlier.^®^ But even here, he would
spend much time secluded in prayer.
The Rebbe had his own apartment in Uman, but
552. “Gates of Zion.” See above, Shevachey, note 21.

553. Reb Yaakov Yosef of Zlatipolia. His son. Aaron, later
married the Rebbe’s daughter Chayah. Yemey Moharnat 52a.
554. The Rebbe moved to Uman on 5 lyar, 5570 (May 9, 1810),
Ibid 34a.
555. Pilgrimage, 33.
his landlord had the right to enter at will. Once the

landlord entered the Rebbe’s room without warning,
and found him lying prostrate on the floor, stretched out
in prayer.
The Rebbe was so weak and close to death at the
time that his very life was a miracle. But he still
maintained his devotions, serving G-d with absolute
simplicity. He continued like this even during the last
hours of his life, until he was taken away in peace
to the highest levels. Happy is he.
165. Whenever his high spiritual level was men

tioned, the Rebbe would say, “ But I worked very hard
for all this. Ich hah zehr gehoravet. Ich hah zehr fil
gefast. I struggled very much. I endured many fasts.”“*
We are taught that “ envy of scholars increases
wisdom.” “^ This is why the Rebbe told us all these
things. He wanted us to envy his great achievements
and emulate them, following his ways in striving to
serve G-d.
The Rebbe once spoke to one of us about his attain
ments. He seemed to boast of his high level and deep
perception just like one taunts another and tries to
make him jealous of some mundane achievement.
The other replied to the Rebbe, “ How can I achieve
this? Who is worthy of attaining such a high level?
Surely only one with a lofty soul like yours!”
The Rebbe seemed very irritated and answered,
“ This is the trouble. You think that Tzadikim attain
greatness merely because they have a very great soul.
This is absolutely wrong! Any person can attain my
556. Above, 158.

557. Baba Basra 21a.
H is W isdom 309
levels and become just like me. All that it takes is true
devotion and effort.” ^“
166. I heard tliat the Kebbe once said, “ People

tliink that I am worthy of this great level because I am
a great-grandson of ■the holy Baal Shem Tov. Nothing
could be further from tlie truth. It came in another way
completely, and through this I was vrorthy. Mit ein
zach iz mir giraten. My success came through just one
thing. ’
167. The Talmud teaches us that “ Groaning

breaks a man’s body.” ““
The Rebbe said that this was precisely his
experience.
In his youtli, while striving to serve G-d, he would
spend much time sighing and groaning. He would then
test himself to see if he could lift his hand. His body
was so broken and subjugated that he could not even do
this simple task.
168. The Rebbe also told us of his great shyness.

He said, “ I used to be so timid before G-d, I could
literally feel the shame on my face. I would often
stand before G-d and feel embarrassed, as if I had
been humiliated in front of a friend. There w‫׳‬ere times
when I w'ould actually blush, so great was my shame.”
This shame was always visible on the Rebbe's
face. No one had ever seen anything like it before.“ '
558. Shevachey 25.

559. Ibid. 26.
560. Berachos 55b, Kesubos 62a.
561. Below, 210.
Tlio great Tzadik, Rabbi Naclmm of Tcheniubal“®

once saw the Rebbe as a youth in Medvedevka. He
was astounded at the great awe that was visible on tlie
Rebbe’s face. He said that on the Rebbe’s face we
can see the literal meaning of the verse (Ex. 20:17),
“ That His fear be on your faces, that you sin not.’’
169. !"he Rebbe ’s eyes would literally “ glow like

the sun and the moon.’’“^
This was especially true on the holy Sabbath, when
his eyes would shine and his face glow.
The Rebbe’s great holiness and fiery bond with
G-d on the Sabbath were really something to see. There
was the way he said Kiddush on Friday evening and
his customs at the table. There was the awesome melody
with which he sang Axkinii S 1‘11<h1f!(1 and Azainri
BeShvacJiin.^^ There was the way he sang the other
Sabbath table songs, such as Kol MrKadcsJt,^^ Menucha
VeSinicha,^ Eshc^ Chayil^^ and McEi/rit Olotn
Hahah.^ If you have not seen this, you have neve!‫־‬
seen anything good.“’
562. Rabbi Nachum was one of the discipl ,s of the Baal Shem
Tov. He died on U Cheshvan, 5558 fOct. 31. 1797). shortly before
the Rebbe left on his pilgrimage to Israel
563. Saturday morning prayer. Nislimas
564. “I Will Prepare ihe Meal.” and “I Will Sing with Praises.'
both composed by the An. Above, note 529
565. "All Who Sanctify” (the Sabbath), most probably composed
by Rabbi Moses ben Kalonymus of Mayence (lOth cenlury)
566. “Repose and Gladness,” possibly by the same author
567. “A Woman of Valor.” from Prov. 31:10-31. The order is
interesting, because this is usually said before Askinii SeiiJaui. See
above, 153.
568. “Like the World to Come,” the last verse of Mah Yedidus.
a Sabbath Table song probably composed by Rabbi Menachem ben
Macbir.
569. Cf. Succos 51a.
H is W isdom 311
Thoso who woio at tl\o Kei)he’s tablo on a Sabbatli

would be loady to bear witness that such a sight would
never be seen again until the coining of the Messiah.
If all the seas were ink,”° it would still be impossible
to describe even an inkling of the great beauty, the
awesome sanctity, the deep awe, the pleasant comrade
ship, and the wonderful clo.seuess to G-d that existed
at the table. In true modesty, one could say that such
a .scene was never before witnessed.
I am only speaking of our own meager understand
ing of what was taking place there. Beyond that, there
were deep mysteries far aliove our understanding.
Before Kiddush, the Kebbe would take the cup
in his hand and stand in alisolute silence for a long
while. All we could hear was a faint yearning sound
coming from his lips as lie reached the lofty spheres
whereto he asceiuled. Tiieu, the Rebbe would begin
the opening words of the Kiddusli in a wondrous chant:
‘‘Yoin IlaSliishi . . . The Si.xth Day . . . ”
[The Rebbe said, “ The first word . . . |
17U. I once asked the Reblie why many devoted

people struggled to serve G-d and still did not attain
the level of tlie great Tzadikini.
The Rebbe siiiqily answered, *‘They probably did
not exert themselves that much. Min ha-staui haben zvi
nit fjrharirct. They presumably did not struggle. The
main thing is effort—‘all depends on one’s deeds’.” ”^
570. Sliabbos 11a.

571. Below, 210.
572. A VOS 3:16.
171. I heard this from Rabbi YudeP” of sainted

memory:
The Rebbe once vaunted the fact that be was unique
in completely overcoming all his desires.
He said, “ No one as young as me has ever overcome
his desires so completely. Many Tzadikim have banished
their desires, but not until they were at an advanced
age.” The Rebbe then mentioned a number of Tzadikim
as examples, saying that he knew that they did not
completely vanquish their desires until they were
advanced in years.
He said, “ For a youth like me to break down all
desires is something that has never before occurred.”
As we have mentioned earlier,”^ the Rebbe had
vanquished his every worldly desire before the age
of twenty.
The Rebbe began to tell how removed he was from

all worldly desires. He said, “ Food is absolutely dis
gusting to me. My meals are a great difficulty and
burden. When I think of what becomes of the food I
eat, it becomes very disagreeable to me. I must distract
myself and think of other things when I eat.”
This is the reason why the Rebbe often would
converse during his meal. He would distract himself
and thereby be able to snatch some nourishment to sus
tain his body. For in general, he found eating very
disagreeable.”^
573. Rabbi Yudel was one of the Rebbe’s earliest followers,

joining him in Medvedevka. He was a prominent Kabbalist and the
son-in-law of the renowned Rabbi Leib of Trastnitz. Kochavey Or
p. 26 (#23). See below, 292.
574. Above, Shevachay 25.
575. Ibid. 21.
H is W isdom 313
He said, “ Regarding sexual desires, I am won

drously unique.” ®^‘
172. The Rebbe once gave his old Tallis to one of

bis esteemed followers.
He said, “ Be very careful with this Tallis. I shed
a tear for each thread in this Tallis until I understood
the true meaning of a Tallis.”
576. Ibid. 16.

HIS ATTAINMENTS
173. I heard the following conversation that the

Rebbe had with Reb Shimon®” when he returned from
over the border.
Reb Shimon had been away and had not seen the
Rebbe for more than three years. I do not know the
exact details, but something happened in Medvedevka
that caused the Rebbe to become very angry at him.
The Rebbe said, “ I am banishing you to the other side
of the Don River.”
G-d caused the Rebbe’s words to be fulfilled. A
short time later, Reb Shimon traveled to the vicinity
of the Don‫ ־‬River, some hundred leagues®” from Med-
vedevka. This is deep in Russia where Jews .are a
miniscule minority, less than one in a thousand. They
were even a smaller minority many years ago when
this happened,®”
Reb Shimon traveled to this area intending to
remain for a short while. But G-d willed that the
Rebbe’s words be fulfilled, and Reb Shimon was forced
to remain there for several years. What happehed
during this time would consume many volumes. Reb
577. Reb Shimon ben Baer, above, note 143. See Kochavey Or
p. 23 (#17).
578. In Tovos Zichronos p. 14, we find that a league or Parsa is
used to designate a Russian Mai, equivalent to ten Verst or 6.629 miles.
At its closest point near Liski, the Don River is 325 miles from
Medvedevka.
579. Up until the 18th century, this area had been closed to
Jews completely. A number later settled there, but were driven out
because of the provisions of the “Jewish Constitution” of 1804. This
roughly corresponds to the time of Reb Shimon’s return.
H is W isdom 315
Shimon lived among gentiles during this time and

was subject to untold difficulties and temptations.
While Eeb Shimon was away, the Rebbe moved
from Zlatipolia and settled here in Breslov. By the
time Reb Shimon returned, the Rebbe had already
lived here two or three years.
The Rebbe told Reb Shimon, “ I have advanced
as much between the time you left and today, as I
advanced between the day I was born and the time
you left.”
The Rebbe constantly rose higher and higher, from
one level to the next. What he meant was that he had
advanced through as many levels during the three years
of Reb Shimon’s absence as he had advanced from
his birth until that time. This should give you some
idea of the Rebbe’s greatness.
When Reb Shimon left, the Rebbe had already
been in the Holy Land. He had already gone through
years of self discipline. Even before reaching the Holy
Land, he had attained an awesome level of greatness
and a most wonderful perception into the deepest mys
teries. He was already on a level that had never before
been seen or heard. Then, after a traumatic journey,
he was able to reach the Holy Land and return in peace.
It was in the Holy Land that the Rebbe attained
what he did. He himself said, “ What I perceived
before coming to the Land of Israel was literally
nothing. I am ashamed of the limited scope of my
teachings before then.”
After returning, he elevated himself from one level
to the next every day and every hour. When Reb Shimon
left him, he had already been back from the Holy Land
several years. Just try to imagine the high level that
he stood upon at that time. After all this, Reb Shimon
316 R a bbi N a c h m a n ' s W isd o m
was separated from him for a little over three years.

The Rebbe could still say that he advanced as much
during those three years as he advanced from the time
he was born until Reb Shimon left.
174. This same Reb Shimon also told me that

shortly before the Rebbe moved from Breslov, he told
him, “ Look at me today. You know how much I
struggled and toiled to achieve what I did up until
now. I can now accomplish this much in a single day.”
At a later time, the Rebbe told him that he could
accomplish that much in a single hour.
Still later, he said that he could do it all in a
single moment.
Understand well how far this brings us. When
the Rebbe said this to Reb Shimon, he was already
worthy of his great attainment. He had aready said
that his previous perception and devotion were nothing
compared to what he attained now. And even this
previous level was very great and deep.
This had already occurred many times. The Rebbe
liad already attained an immeasurable level before
going to the Holy Land. After his return, he was literal
ly ashamed of his previous attainments, saying that
they were absolutely nothing. After that he continuously
elevated himself from one level to the next. From our
earlier accounts it can be understood that he reached
an immeasurable height, so lofty that it cannot be
expressed in words or thought . . . . After all this, one is
able to comprehend a little of this awesome greatness.
I also heard that the Rebbe once said, “ When you
are worthy of complete knowledge, then you can accom
plish in a quarter hour of devotion what another can
attain only after seventy years of struggling and toil. ’’
H is W isdom 317
175. Before his pilgrimage to the Holy Land, the

Rebbe said:
I do not understand how Tzadikim make a Pidyon
or Redemption and intercede on behalf of another.“®
There are twenty-four heavenly courts.“'
When one presents the Redemption, he must
know in which court the person is being judged.
If one does not know this, he may intercede and
bring the redemption to one court, while the person is
actually being judged in another.
One must therefore know precisely in which court
the man is being judged, and what particular inter
cession and redemption is required by that particular
court.
I know all twenty-four courts.

I can appeal a case from one court to another,
through all tweny-four courts. If I do not agree with
the judgement of one court, I can ask that it be rejudged
in another.
Going from one court to another is certainly
beneficial. No matter what the final outcome, the sen
tence is still set aside and delayed. Because of this
delay, the sentence can be reduced because of some
merit on the part of the defendant.
Even if this does not help, I can still appeal
directly to the King.“*
580. It was customary to ask a Tzadik to pray for one in need

and give him a small amount of money as a Pidyon or Redemption.
The reason for this is discussed in Lekutey Moharan 180. See also
Chayay Moharan 14a (#55), Sichos Moharan 32a (#92).
581. Zohar 3; 136b, 293a; Etz Chaim, Shaar Lidas HaMochin 2;
Lekutey Moharan 215; Lekutey Halachos (Orech Chaim) Birkas
HaShachar 5:25 f. See also above, 93, note 324.
582. See Sichos Moharan 4a (#2).
This takes great wisdom and effort, and no one

else in this generation can do it. No other man has ever
known how to do this correctly. It is a major task to
frame each petition in the precise number of words
and to give proper respect to the King. For it is certain
ly impossible to send too many cases directly to the
King. . . .
The Rebbe also said, ‘I do not understand how they

claim to make a Redemption. This is impossible, unless
one knows exactly how the Cohen Gadol (High Priest)
dealt with the Banished Goat.” “’
176. Before his pilgrimage to the Holy Land, the

Rebbe said, “ I cannot sleep. Before I fall asleep, all
six hundred thousand letters of the Torah come and
stand before me.”“^
177. The Rebbe once encouraged one of his follow

ers to be happy. He said, “ You should rejoice in G-d.
Even if you don't realize G-d’s greatness, you can
rely on me. For I know His greatness.”
The Rebbe then quoted the verse (Ps. 135:5), “ For
I know that G-d is great. . .
The Rebbe encouraged another of his followers
to make himself happy even in his everyday affairs.
He said, “ This is certainly the way. First make your
self happy with worldly things. Do this to the best of
your ability and you will eventually be worthy of true
joy.”
583. Lev. 16:21, 22. See Sefer HaMidos, Hamtakas Din #94. Cf.
Prov. 18:18.
584. These parallel the 600,000 souls of Israel. See above, 90,
91, below, 185.
585. Above, 1.
H is W isdom 319
178. One evening, just before the afternoon

Minchah prayer, I was standing before the Rebbe. He
was looking out of the window with a look of d6ep
longing in his eyes. He began speaking to me of how
quickly the day passes and is gone.
He said, “ What must I do in this w01;ld! Vas ich
hob tzu tuhn in dem oilom. But behold the day passes
and is soon gone.”
[The Rebbe meant that what he had to do was
beyond measure.]
179. Before he passed away, the Rebbe said, “ I

have already reached such a level that I can no longer
advance while still clothed in this earthly body.
“ I yearn to put this body aside, for I cannot remain
on one level.”
Although the Rebbe attained the highest levels,
he still strove to reach the next step. This was true
throughout his life.^®‘ He finally reached so high a
level, that he could no longer advance while still in a
mortal body. He therefore had to leave this world.
He said, “ I would like very much to remove this
garment. For I cannot remain on one level. Ich valt
shoin gegeren das hemdel ois ge-tan. Varein ich kan oif
ein medregah nit shtein/’
180. I once heard the following from the Rebbe

I saw,a new angel today.
I know his name and his deputies.
These angels are all holding Shofars.
586. Pilgrimage, 33.

587. This is also brought in Lekutey Moharan B 88. See Lekutey
Halachos (Orech Chaim) Birkas HaPeros 5, Alim LeTerufah 64.
They first blow a long Tekiah, then a staccato

Teruah, and finally, another Tekiah.
These angels seek out lost things.
Many things are lost. [This is because of desire.]
It is written (Ps. 112:10), “ The desire of the
wicked shall be lost.’’
The mnemotic for Tekiah, TeRuah, Tekiah is T.R.T.
The initial letters of the words in this verse are
the same as the mnemotic:
The desire Taavos Tekiah (long note)
of the wicked Rashaim Teruah (staccato)
shall be lost Toved Tekiah (long note)
It is also written (Ps. 83:18), “ They shall search

and be lost.’’ Even a Tzadik who searches after lost
things is himself sometimes lost.
Thus it is written (Eccl. 7:15), “ There is a Tzadik
who is lost through his righteousness.’’
The Tzadik must then repent for the sin that
was responsible for the loss.
Although the sin was not actually committed by
the Tzadik, he is still tainted by it.
When he repents for that infinitesimal taint of
sin, he is then able to recover awesome things that
have been lost.
When these are found, there is a great tumult
and joy on high.
The Rebbe then said, “ It is very diflScult to receive
alms.”
It appears that a person who receives alms can
do much damage and make it difficult to recover lost
things.
They can also cause things to become lost.
H is W isdom 321
It is my impression that the Rehhe’s words here are

awesomely deep. See what he writes in chapter 88 of
the second part of Lekutey Moharan. He states there
that the concepts of the month of Elul are very helpful
for the blemish of the covenant that results from
sexual sins. He also speaks of the mystery of unripe
fruit. All this is related to the above.
I explicitely heard this from the Kebbe’s holy lips,
and no one among us has begun to fathom its depth.
181. I heard that the Rebbe once said:

I know wisdom that cannot be revealed.
If I were to reveal this wisdom, people could be
nourished by the delight of comprehending it.
They would no longer eat or drink.
Every soul would long to hear this wisdom.
Everything in the world would stop.
People would seek the sweet beauty of this wisdom.
They would leave this life.
But I cannot reveal this wisdom to mankind.
As soon as I begin to speak it, I hear lofty things
in the words of the listener. I then stop speaking so that
I can listen and receive from him.“®
This unique wisdom therefore cannot be revealed.
The Rebbe spoke this great wisdom many times,
but I only heard about it from others, never from the
Rebbe himself.
[At the end of Sipurey Maasios^ I write that I
myself heard the Rebbe say, “ There are levels of
wisdom that can nourish a man without any other food
or drink.“ ]
588. See above, 99.

589. Sipurey Maasios 78b, cf. Sichos Moharan 3b (#9), below 306.
182. The Rebbe once said, “ No one is opposing

me. They are merely opposing a person who is doing
the things they imagine, and they are correct in oppos
ing him.”
Those who were against the Rebbe had invented
all sorts of false accusations against him. These were
totally without foundation and did not apply to the
Rebbe at all. However, a person guilty of what was
contained in these accusations would certainly be worthy
of their opposition.
These people are therefore not opposing the Rebbe
at all.
If they actually knew the Rebbe’s greatness and
holiness, they would certainly not oppose him. They
would run to follow him with the greatest zeal and
enthusiasm.
But they are actually opposing a fictitious character
of their own creation.
They had created a character who did the things
they were accusing the Rebbe of doing. It is certainly
proper to oppose such a man.
The Rebbe said, “ They have carved out a man,
and are opposing him. Zei haban zich ois geshnitzt a
mentch, un krigen oif ihm.”
[They are not actually opposing the Rebbe, but
the ■fictitious character that they have portrayed
in his place.]
183. The Rebbe once felt an abdominal pain after
being outside. He said, “ I feel that I will soon receive
money.
“ It is written (Isa. 48:19), ‘And your belly’s going
out shall be like money.’ ’’
Shortly after this, the Rebbe received money by
mail.
H is W isdom 323
184. I heard that the Rebbe once said, “ As soon

as a man enters and shakes my hand, I know his entire
past history.
“ It is written (Prov. 11:21), ‘Hand to hand, he
shall not be cleansed of evil.’
“ As soon as one shakes hands, placing ‘hand to
hand,’ in greeting, ‘he shall not be cleansed of evil,’
Everything is immediately revealed to me.”
I myself had also once heard something like this.

The Rebbe spoke in an offhand manner, as if it were
very easy to know another’s past history from begin
ning to end.
The Rebbe said, “ You can do this wisdom alone,
without any special degree of spiritual perception.
You can grasp much from the way a person speaks.
If you know how to look, there are many other signs.
“ You can also recognize a sexually immoral
person by his nose.*” You can teU whether or not a
man’s faith is pure by his belt. There are many other
such signs.”
There are many cases where the Rebbe told people
things they had done when he first met them.
185. The Rebbe said that he knew the roots of

every Jewish soul.
At first he said that he knew them in the written
Torah, but not in the Oral Torah. He later said that
he knew the root of each Jewish soul in the Oral
Torah as well.*”
590. Tikuney Zohar 70 (130a), Zohar Chadash 36c f.

591. See note 584,
The Rebbe knew bow to provide each person with

a remedy based on the place where his soul was rooted.
There were many things he told us to do. These
did not involve deep intentions or the unification of
the transcendental worlds through Yechudim. The things
he told those close to him to do were simple acts of
piety.
The Rebbe told his followers not to fast at all
unless he prescribed it.^”
He might tell one person to fast for a certain
interval. To another he might prescribe undertaking a
fast from Sabbath to Sabbath. To a third he would say
that once a week he should stay awake one night and
abstain from eating animal products for twenty-four
hours.^”
There were many whom the Rebbe told to fast on
the day before Rosh Chodesh (the New Moon).
He also told most of his followers to be careful to
immerse in the Mikvah on days associated with festivity
when Tachnun, the penitential prayer, is not said.”^ He
told tliis to many people.
The Rebbe also told many people to study eighteen
chapters of Mishneh every day.”®
The Rebbe prescribed many courses of study, a
different one for each man.
There was one course of study, however, that he
prescribed for all, and that was the daily study of
the codes. The Rebbe said that even when one has no
592. See Sichos Moharan 28a (#45).

593. These practices were actually prescribed for Rabbi Nathan
when he first met the Rebbe. Avanehah Barzel p. 12 (#9), Kochavay
Or p. 12 (t4 ).
594. Cf. Avanehah Barzel p. 22 (t6 ).
595. This also applied to Rabbi Nathan. See note 593.
H is W isdom 325
time, he should still study at least one law in the Shul-

chan Aruch each day, no matter where that law might
he. He said that this is an important obligation for
every Jew.®’‘
Another practice that he universally prescribed was
for us to seclude ourselves in prayer each day. He told
us to express our thoughts before G-d and ask that
He have mercy and allow us to achieve true devotion.
This secluded prayer was to be in the language we
normally spoke. . . . This is already discussed at length
in the Rebbe’s printed works.®”
The Rebbe would specify various practices for each
person. He would also change these practices even for
a single individual.
For example, the Rebbe might first tell a person
to study eighteen chapters of Mishneh each day. After
a while, the Rebbe would exempt him from this and
prescribe some new practice.®’®
This is how the Rebbe acted toward his followers.
He would tell one person to study a particular code
each day, while another would be told to study a certain
Mishneh every day.
The Rebbe would look at the root of a man’s soul
and prescribe the practice necessary to correct each
blemish. Each person then required a specific practice.
There were other practices that he prescribed for
all his followers, as discussed earlier.
596. Above, 29.

597. Above, 68; Lekutey Moharan B 25. See Kochavay Or p.
108 (note 15).
598. This apparently also occurred to Rabbi Nathan. On Shabbos
Chanukah, the Rebbe told him to change his course of study to the codes,
and then in the summer, it was changed again to the Kaballah. Yemey
Moharnat 7b.
326 B a b b i N a c h m a x ’s W isd o m
Still other practices were prescribed for many

people. Others were specific for particular individuals.
The same was true with regard to time.
There w‫׳‬ere some practices that the Bebbe pre
scribed for a man’s entire lifetime. An example was
the codes, wdiich the Bebbe clearly told us to study
every day of our life.
In other cases, the Bebbe prescribed a certain prac
tice for a given period of time, and then substituted
another routine.
Most of the practices prescribed by the Bebbe
seemed very simple. However, they were all prescribed
on the basis of awesome hidden mysteries and were
very far from simple in their effect. The Bebbe, how
ever, did not reveal any of these mysteries to us. He
simply prescribed a routine and did what was necessary
with it.
The Bebbe said, “ Everything I prescribe is help
ful as a remedy both for the past and the future, as
well as after death, in the Messianic age, during the
resurrection, and in the Future Life.”
No matter how simple the Bebbe’s advice might

seem, in practice it was always very difficult.
It might involve a simple act, but it would be
complicated by a host of distractions and frustrations.
Had the Bebbe not prescribed it, it would be a
most simple matter. But the fact that it was prescribed
by him made it a most difficult task.
Still, the Bebbe’s followers always heeded his ad
vice. They knew that it was most difficult and would
involve great struggles. They would make use of prayer,
begging G-d to help them fulfill these holy practices.
H is W isdom 327
In the end G-d helped them, and they were able to

succeed.
I heard the Rebbe explicitely say, “ Everything I
prescribe becomes very difficult.”
Those who were close to the Rebbe were able to
see this.
Throughout his entire life, he never h^d any respite,
even for an instant. He waged G-d’s battles every
second of the day. It is impossible to go into further
detail for many reasons, but this was why he encoun
tered such great opposition.
Still, G-d helped him and he was able to use this
opposition to elevate himself.^” Every instant of each
day, he lifted himself to new heights and attainments,
the likes of which the world has never seen nor heard.
Even today there are many obstacles in the path

of one who studies the Rebbe’s sacred works.
Even if you know about the Rebbe and want to
study his works, you will still encounter many ob
stacles. You can actually see the many difficulties and
frustrations. For the light is still hidden and eclipsed.
186. We saw the Rebbe accurately predict the

future in many cases.“®
Once, during the Ten Days of Repentance (between
Rosh HaShanah and Yom Kippur), the Rebbe said,
“ Heaven help us! There will be great illness this year.”
[This took place in 5567 (1806).]
When he left the Mikvah before Yom Kippur that
599. Above, 96.

600. See Kochavay Or p. 36 f.; Ibid, note 4.
year, lie felt liis head to see if he was still alive [out
of apprehension of the impending illness].
The Rebbe’s prediction came true and many people
became ill that year.“'
Another year, there was a serious inflation of prices.
Mlien there was a good wheat crop that summer, people
thought that prices would go down. The Rebbe, how
ever, said that prices w'ould not go down and that
the inflation would last two years.
The Rebbe’s prediction came true and the inflation
lasted through the second year. When the two years
were up, the prices finally went down.
Similar things occurred many times. However, we
have already stated that we do not wish to speak of
the Rebbe’s miracles, for this is not his praise.“®
From his words, it can also be understood that the
Rebbe was forbidden to reveal miracles. We therefore
only saw very few such wonders and predictions.
If you look carefully into the Rebbe’s words, you
will see that he knew what was going to happen, even
in the very distant future. Still, everything is well
concealed and hidden. To speak of such things is not
our affair.
187. One of the Rebbe’s followers once came to

him. He had a serious ailment in his arm and was
in such great pain that he could not move it at all. He
had his arm in a sling and was totally unable to lower it.
The Rebbe’s followers told him that this cripple
was very poor and could not afford the expensive
salts and other remedies that he needed for his arm.
601. Cf. Yemey Mohamat 15b.

602. Shevachey, introduction, ■2f
H is W isdom 329
The cripple was sitting at the Rebbe’s table for

the Sabbath noon meal. The Rebbe remarked
that the cripple certainly bad faith, and all those
sitting there agreed. He discussed this a while and
then repeated himself, asking again if this cripple
had faith. Those present again answered.yes.
Suddenly the Rebbe commanded the cripple, “ Lower
your hand!”
The cripple stood there amazed, and everyone
else was also very surprised. What was the Rebbe
saying? The man had been afflicted for a long time, and
it was absolutely impossible for him to move his arm.
Why was the Rebbe telling him to do the impossible?
But as soon as the Rebbe gave the order, “ he
decreed, spoke and it became fulfilled.’’“^
His follower removed the man’s sling and he
instantly lowered his arm. He was totally healed and
it was an obvious miracle. He regained full use of his
arm, and it remained healthy for the rest of his life.
Many awesome miracles like this occurred from
time to time. The Rebbe, however, was compelled to
minimize them.
I saw the Rebbe soon after he healed the cripple
and spoke to him about it. It was obvious that he was
not feeling well. The Rebbe said, “ Whenever I am
involved with miracles, I always suffer from it.
“ Whenever I do anything like this, I pray to G-d
that it be forgotten.“‘‘‫״‬
603. Job 22.28. See Shabbos S9a, Taanis 23a, Kesubos 103b,
Sotah 12a, Baba Metziah 106a.
604. This may be the reason why so few of his miracles have
ever been recorded. Kochavay Or p. 36.
330 E a bbi N a c h m a n ’s W isd o m
188. The Rebbe said, “ People bring money to a

man as a Pidyon or Redemption‘“^ and ask that he
intercede for them on high. They tell him their illness
and suffering and other problems. It is a wonder to
me that the man accepting the Redemption does not
suffer as much as the sick person himself . . . ”
From this we can understand that the Rebbe actual
ly felt the pain and suffering of the sick for whom he
prayed. He literally felt their every ache and pain.
The Rebbe discussed this many times. He said,
“ When I first began, I asked G-d to let me feel the
pain and suffering of others.
“ Sometimes a person would come to me and tell
me his troubles, but I would feel absolutely nothing.
But I prayed to G-d that I should feel this Jewish
suffering. Now I can feel the suffering of another even
more than he himself can.
“ Another man can forget his own suffering by
thinking of other things. But I concentrated on it very
deeply, until I literally bled because of his pain.”
Once one of his followers asked the Rebbe not to
forget him. The Rebbe replied, “ How can I forget
you? Don’t you realize that each one of you has a
place in my heart?”
189. The Rebbe’s granddaughter was once stricken

with smallpox.“*

606. See Yemey Moharnat 10a. This took, place after Shavuos
5565 (1805), at the same time the Rebbe revealed the Ten Psalms
and gave his manuscript of Lekutey Moharan to be bound. (Above,
note 465). This is most probably the revelation that he speaks of here
as being responsible for the child’s illness. It was also shortly after the
birth of his son, Shlomo Ephraim, and his journey to Sharograd. The
H is W isdom 331
I was with the Rebbe, and he spoke to me of the

great anguisli that this caused him.
He then spoke of how G-d’s ways cannot be under
stood. One of the holy A ri’s sons once died. The Ari
said that he died because of a secret teaching that he
revealed to Rabbi Chaim Vital.“^
The Ari actually had no other choice. Rabbi Chaim
Vital had pressed him greatly, and the Ari was there
fore compelled to reveal the secret. He himself had
said that the only reason that he was born into this
world was to rectify Rabbi Chaim V ital’s soul.“® He
was therefore compelled from on high to reveal this
mystery at Rabbi Chaim’s request.
Although he was compelled, the Ari was still
punished for doing this. These are the ways of G-d
that cannot possibly be grasped by human intellect.“®
From what the Rebbe said, we could understand
that this was also true of him. Both he and his children
lesson revealed that Shavuos (Lekutey Moharan 56), brings many

of these concepts together. It speaks of long life and making hidden
mysteries into lesson (3). It also speaks of doctors, and of sickness
involving body fluids, such as smallpox (9).
607. Rabbi Chaim Vital (1543-1620) was the foremost disciple
of the Ari and was responsible for recording most of his teachings.
Rabbi Chaim Vital had asked the Ari to explain the secret of the
Gazelle mentioned in the 20har 3:249b. The Ari demurred, saying
that the Zohar’s author himself said that one should not ask about
this {Ibid. 3:52b). The next week the Ari’s son, Moshe, passed away.
A while later Rabbi Chaim Vital asked the Ari to explain the meaning
of another secret passage in the Zohar {Tosefta, 3:55b). Again the
Ari demurred, but gave in at Rabbi Vital’s urging. Soon after this, the
Ari said that he too would pass away for revealing this secret. Shivechay
HaAri (Warsaw, 1875) p. 11b f.
608. Ibid. 3a.
609. This is also alluded to at the end of the lesson in Lekutey
Moharan 56, mentioned above. It was part of a longer discussion
involving many things that cannot be understood. Chayay Moharan
8a (#24).
had suffered greatly, and this all happened because

he was involved in bringing us closer to G-d.
G-d certainly desired this and the Rebbe had no
other choice. It is written (2 Sam. 14:14), “ He thinks
thoughts that the outcast not be banished.” G-d wanted
the Rebbe to bring the “ outcasts” back to Him. Still,
the Rebbe had to suffer because of this. This is G-d’3
incomprehensible way.
The Rebbe continued to speak of the great suffering
he had because of his grandchild’s illness.
He said, “ I would prefer that I myself be stricken
instead of the child.
“ I can feel each one of the child’s groans deep
in my heart.
“ But this is for my benefit.
“ A stranger may have an ill child and bring me
a Pidyon or ask that I pray for him. I will then be
able to suffer as much as I do now.
“ When one of my followers leaves me, heaven
forbid, I have as much pain in my heart as I have
at this time.”
The Rebbe then told me the story of a disciple
who had recently left him. He said that he suffered as
much at that time as he did because of his grandchild.
One of the Rebbe’s followers later told me that the
same thing happened after his baby son, Shlomo
Ephraim, passed away.'‫®'׳‬
610. The child died after Shavuos 3366 (1806) at the age of 13
months. Shavuos was on a Friday and Saturday, and on the next
Thursday, after the child died. Rabbi Nathan and Reb Naftali were
with the Rebbe. On Friday, he revealed lesson 63 of Lekutey Moharan
36, which speakes of the “Master of the Field,” who is the gardener of
souls, often at the expense of the lives of himself and his loved ones.
He also revealed lesson 242, which states that new teaching must result
H is W isdom 333
The Rebbe told his followers, “ I am suffering

because of you. The holy Ari was punished for reveal
ing one secret mystery. How much more so is this true
of me, when I have revealed so many secrets like these. ’‫׳‬
190. The Rebbe said, “ Many times, I imagined

what it would be like to die.
“ I did this to such an extent that I literally sensed
the taste of death. It was as if I had actually died.”
Another time he told me, “ As a youth, I would
think what it would be like to die. I imagined how
people cry over me. . . . I would imagine every aspect
of my death.‘"
“ To do this well is a very difficult task.”
191. The Rebbe once came inside and said, “ What

do you do when a great mountain of fire stands before
you?
“ A very great treasure lies on the other side.
“ The treasure cannot be reached without passing
through this fiery mountain.
“ And you have no choice but to reach the precious
treasure. . . . ”
After several days, the Rebbe spoke about this
again.
He said, “ It has already been revealed to me
what must be done in such a case.”‫® ״‬
192. I was once speaking with the Rebbe and men-
in tears. On 5 Av, the Yahrzeit of the Ari, this was again discussed
Yemey Moharnat 11a f., Chayay Moharan 9a (#28), 9b (#31), 33b
(#1), Parparos LeChochmah 65, Avanehah Barzel p. 30 (#32).
611. See above, 37.
612. See Succah 52a.
334 R abbi N achman ' s W isdom
tioned the fact that people find it difficult to believe

that Tzadikiiii today can be as great as those of the past.
The Rebbe replied, “ If they believe in G-d, then
they must also believe that there are Tzadikini.
“ Tzadikim exist in every generation, just as G-d
Himself always exists.’’
Understand this well.
193. The Rebbe said that one must use the same
powers with money as he does with food. (These powers
are acceptance, retention, digestion, distribution, and
expulsion.)
When you eat, you make use of your power of
acceptance
You also make use of your power of retention,
holding the food so that it does not immediately leave
your body.
You then use your faculty of digestion and dis
tribution, delivering the food to all parts of the body.
The brain receives the choicest parts, with the next
best going to the heart. Each part of the body receives
what is best for it.
Following this, you make use of your power of
expulsion, excreting the unusable portion of the food.
All this is well known.
Money requires these same powers.
You must use your power of retention and not
spend the money immediately.
[Not like those who have a great desire for money
and spend their life acquiring it, only to squander it
immediately.]‘'^
613. See below, 281, Sichos Moharan 33a (jjflOO).

H is W isdom 335
You must then make use of your power of dis

tribution, budgeting your income for all your necessities.
It is the same as with food. The choicest portion
must be given to charity. The rest must be properly
distributed, just as in the case of food.
The Baal Shem Tov once explained why he accepted
money from the wicked. He said, “ I distribute all the
money that I receive. That which comes from the
righteous is spent on the needs of pious wayfarers who
visit me. Other moneys are distributed accordingly.
But money coming from the wicked is spent for my
horses and laborers. The money might be all mixed
together, but it is automatically distributed in such
a manner.”
The Baal Shem Tov was able to distribute his
income automatically. The same was true of his power
of expulsion. The unusable portion of his income was
expelled and used for common laborers and horses.
The Rebbe said, “ The passion for riches comes
mainly to one who does not have a vessel to receive.‫׳־‬
“ The same is true of eating. For certainly, if one
knows how to eat. . . .
“ Desire is mainly for that which is not necessary.
The same is true of money. I have a vessel. . . . ”
194. The Rebbe said:
After all the suffering, G-d is still good to us.
Our troubles are by no means minor, and we
should not minimize them.
But compare them to a single experience of G‫־‬d ’s
nearness. All suffering is then like nothing.
Suffering brings us closer to G‫־‬d.
When we lose our health, who is taking it, if not
G-df We are therefore nearer to Him.
When we lose a child, who takes him, if not G-df

If anything, these things bring us even closer to
G-d. For one is closest to Him in the Future World.‘'^
195. We entered the Rebbe’s room as. usual, on

the Sabbath of Noah, 5570 (1809).*'^
The Rebbe said, “ What I do with you is a very
small thing for me. It is really your task.”
[All that he did wdth us w'as to draw us to G‫־‬d
and this w‫־‬as a very small thing for him. It was really
our task to bring people close to G-d. The Rebbe him
self had a much more lofty mission.]
I stood there dumbfounded. What could be greater
than bringing people close to G-d?
The Rebbe then said;
There are naked souls*'* that cannot enter a body
at all.
These souls are more pitiful than anyone alive.
When a soul is born into this world, it can give
birth to children and observe G-d’s commandments.
Blit these naked souls have no way of elevating
themselves and are most pitiful.
They cannot accomplish anything on high, and
also cannot clothe themselves in a body.
There are also incarnations that have not yet been
revealed.
[There are many incarnations mentioned in the
sacred w’orks of earlier masters. However, other incar
nations have never been revealed at all in this world.]
614. Above, 96.

615. The Sabbath when the portion of Noah (Gen. 6:9-11:32)
is read, 4 Cheshvan, 5570 (Oct. 14, 1809).
616. Tikuney Zohar 6 (23b), Zohar Chadash 37a. See Chayay
Moharan 34a (#1), Alim LeTerufah 350.
H is W isdom 337
One’s incarnation can also cause him to constantly

desire to travel. He makes plans to travel, but they do
not materialize, aiid he ultimately remains at home.‘'^
196. The Rebbe’s conversation on Sunday night,

the week of Noah, 5570:*'®
“ My teachings are very great. They are filled
with divine inspiration and can be used to predict the
future. Listen carefully and pay close attention to my
lessons and you will see the future. After things happen,
you will also see that they were predicted in my lessons.
It all has been set forth in my teachings.”
I heard this after the Sabbath of Berashis*’''' 5570.
I had come to the Rebbe on Sunday night to show him
the lesson “ 111 the Beginning. . . . Before the Eyes of
All Israel”*” as brought in Chapter 67 of the second
part of Lekutey Moharan.
That week we actually saw the Rebbe’s words
come true. That Sabbath’s lesson had actually revealed
deep secrets and predicted future events. '
On the previous Thursday, the 25th of Tishrei, the
famed Tzadik and holy light. Rabbi Levi Yitzchak of
Berditchov passed away.**'
Friday night was the Sabbath of Berashis, and
the Rebbe revealed the lesson “ In the Beginning. . . .
Before the Eyes of All Israel.” In this lesson, the
617. Above, 85, below, 280.
618. Weeks are designated by the Torah reading of their concluding
Sabbath. This was Sunday, 28 Tishrei (Oct. 8, 1809). See Chayay
Moharan 12a (#45), Yemey Mohamat 29b.
619. When the first portion of Genesis (1:1-6:8) is read.
620. Above, note 490. In the Hebrew text, this lesson is erroneously
numbered as 68 rather than 67.
621. The dean of all Chasidic leaders at that time. Considered
one of the leading disciples of Rabbi Dov Baer, the Magid of Mezrich,
Rabbi Levi Yitzchok was seventy years old at the time of his passing.
Rebbe spoke of the “ glory of Israel.” He said that

when a Tzadik passes away, this “ glory of Israel” is
eclipsed.
News of Rabbi Levi Yitzchok’s passing did not
reach us until the following Monday. When the Rehhe
revealed this lesson, we had no idea of his inference.
When we later heard of the passing of this great
Tzadik, we then understood the Rebbe’s meaning. The
lesson speaks of the eclipse of the “ glory of Israel,”
a title the Rebbe had often given to Rabbi Levi Yitzchok.
He also spoke of him as the attribute of Tefillin.‘“
Esrogim had not been available that ■year, and
only arrived miraculously at the last moment.*” The
Rebbe said that he knew Esrogim would come, for he
trusted in the Tzadikim of our generation, particularly
in the great Tzadik, Rahbi Levi Yitzchok, the glory of
our congregation.*”
It is therefore obvious that with divine inspiration,
the Rebbe had revealed in that lesson that the sainted
Rabhi Levi Yitzchok had passed on. Look carefully
into this lesson and you will see that it all speaks
about this. Search, and you will find it.
When the Rehbe saw this lesson in writing, he

also said, “ The religious exhortations in my lessons
are very deep and wondrous. If this had been delivered
as a sermon, it would have aroused you and broken
622. During the previous summer. Rabbi Levi Yitzchok had

traveled through Wallachia, and Rabbi Nachman had his TefUIin
examined. He explained that both are “the glory of Israel.” Yemey
Moharnat 28b..
623. Above, 125.
624. Yemey Moharnat 29a.
H is W isdom 339
your heart. For it is all a very great logical moral

exhortation.“^
“ Do as I told you and make my lessons into
prayers.“‘ When you bring this lesson into words of
inspiration and prayer, it will greatly inspire you and
break you heart.‘‫” ״‬
197. The Rebbe said that even the average in

dividual should feel the loss of a Tzadik like Rabbi
Levi Yitzchok.
“ Everyone now feels that there is something lack
ing in the world. There is a depressed mood everywhere.
One might feel it in his business, which no longer runs
as smoothly as before. Another might feel it in his
bones, which somehow seem displaced.” [The Rebbe
then gave several other examples.]
“ If your eyes are truly open, you will see that
the world has become dark, for a great light has been
extinguished in the world.
“ We find many things that change in the world
when a Tzadik passes on. The Talmud tells us that when
Rabbi Yosi passed away, the spouts of the city poured
forth blood.‘*® In many other instances, the world was
changed by the death of Tzadikim.”
Many had reported that flames had been seen ris
ing from Rabbi Levi Yitzchok’s bier.‘**
The Rebbe said, “ The rumor does not seem prob
able, for the generation is not worthy. But the Tzadik
625. Above, 124.

626. Above, 145.
627. Above, 41.
628. Moed Katan 25b.
629. Cf. Kesubos 17a, 77b.
himself was certanly worthy of a pillar of fire at the

time of his death.
“ For a true leader has died. He was a leader of
the Jewish people.
“ Even when a non-Jewish leader or prince dies, it
causes changes in the stars. How much more so is this
true of a leader of all the Jews.”
198. When I returned from Berdichov after

Chanukah in the winter of 5570 (1810),*■^° the Rebbe
told me that he has a story to tell.
He said, “ This tale has only been told once before,
and this was before Solomon’s Temple was built. The
only ones who understand it were the prophet who
told it and the one to wdiom it was told. Even the other
prophets could not fathom it.
“ Although this story has already been told once,
it is now' a totally new concept. Many things have
changed since it was last told. It was told once before
in accordance with that time, but now it must be told
in accordance with the present.
“ This story has removed any questions that I might
have had about my life. At first I found it very difficult
to understand why w‫׳‬e are not respected in this world.
But this story answered any question I might have
had. ’’
The Rebbe was prepared to tell the story, but
events intervened and we were not worthy of hearing it.
Shortly afterwards, the Rebbe told the story of
the Master of Prayer, the twelfth story in his Sippurey
Maasios}^' However, he said that this was not the story

631. Above, 148.
H is W isdom 341
lie had mentioned earlier. He said that the first story

was much more beautiful than that of the Master of
Prayer, awesome and wonderful as the latter may be.
Happy is he who is worthy of hearing this story in
the Future World.
199. The Rebbe said, “ No one can understand the

book [Lekutey Moharan] unless he knows every lesson
forwards and backwards.‘^*
200. He said, “ All my teachings are introduc

tions. ’
201. The Rebbe said that every one of his lessons

can be applied to the entire Bible and Oral Torah (that
is, the entire literature of the Talmud and Midrash).“^
202. The Rebbe once spoke of the difference be

tween the teachings of various Tzadikim.
The Talmud teaches us that Moses looked through
a ■clear pane while other prophets saw through a dull
window.“^
Other prophets describe their vision by saying,
“ Thus says G-d.” They only see it vaguely through
a dull window.
But Moses was able to understand his vision by
saying (Num. 30:2), “ This is the word of G-d.” He
was describing a clear vision, seen through a brightly
polished window.“‘
632. Introduction of Lekutey Halachos; Kochavey Or, Sichos

VeSipurim p. 88 (#13).
633. Ibid.
634. Oneg Shabbos p. 39.
635. Yebamos 49b.
636. Cf. Rashi a.1.
The Rebbe said that the same difference exists in

the original teachings of Tzadikim.
All these teachings are absolutely true.
But when some Tzadikim try to fit their teachings
into a Bibilcal verse or Talmudic saying, it does not
fit the words exactly. The best they can do is to find
some allusion or support for their words. This is a
vision through a dull glass, where all they can say is
“ Thus says G-d.”
There are some extraordinary Tzadikim in the
category of Moses.‘” Their original teachings are as
pure and clear as the sun.“®When they fit these teach
ings into Biblical and Talmudical sayings, they illu
minate them most clearly. Their vision is through a
lucid window and they can say “ This is the word.”
Their teachings fit the quotation so obviously and clear
ly that they can truly say “ This is the word.”
203. The Rebbe said, “ All my lessons are very

lofty. But when I deal with combinations of letters my
lessons are most sublime.”“’
[That is, lessons derived from the initial and final
letters of the words in a phrase, or by a combination
of letters.]
He also said, “ I would like to go much further,
even beyond letter combinations. But I am restricted
to this method.
“ I still derive much pleasure from letter combina
tions. There are deeply hidden mysteries that can be
revealed only through such combinations.”

638. Ibid, 6:5; Baba Basra 75a.
639. Above, 44.
H is W isdom 343
204. Tlie Rebbe said, “ If you are well versed in

my published lessons and conversations, you will be
able to find every worldly conversation in my teach
ings. For there is nothing in the world not found in
them. ‫’ ׳‬
[Every casual discussion and conversation contains
the Torah’s wisdom in a hidden state. But only the
most extraordinary Tzadikim can perceive these con
cealed things. If one is well versed in the Rebbe’s
works, his intelligence alone will enable him to see
the Torah in every conversation, even if he is not a
great Tzadik.]^
205. Several people once came to see the Rebbe.

He took a piece of paper and wrote on it. He then held
the paper in his hand. He said, “ How many lessons are
written on this paper! Many worlds are nourished
through the smoke of these lessons.”
The Rebbe then took the paper and burned it with
the lamp.
He then said, “ There are many lessons that have
never been put into writing. To write them alone and
draw the Torah into written letters is in itself a
unique experience. ’
[The world is not yet ready for these teachings.
But even to put them into written letters is a very
unique merit.]
206. The Rebbe said, “ If you only hear my voice
640. Lekutey Halachos (Orech Chaim) Neltlas Yadayim 6:56.

Also Lekutey Moharan 54:2.
641. Ib id . B 28, 32. The Rebbe himself burned many of his
writings, above, note 234.
when I reveal a lesson, it is still a great benefit, even

if you do not hear the words.
“ It is w'ritten (Ps. 103:20), ‘listening to the voice
of His word.’ It is enough to hear the voice alone.
“ Even if you hear nothing, but are merely in
the building where the lesson is revealed, you have
still gained immeasurable good.”
207. The Rebbe said, “ When I tell you something,

the words may not take effect until much later.
“ It is like taking a medicine. Some remedies work
immediately, while others must remain in the body
for some time before they have any effect.”
The Rebbe’s words sometimes took very long before
they inspired a person. But in the end they always
were effective and benefitted him greatly.
208. He said, “ I can tell you something, and

sometimes it will not affect you at all. But the words
are passed from person to person, from one friend to
another. . . . These words finally reach a particular
individual and penetrate deeply into His heart. It is
here that they fulfill their mission. And they inspire
him. . . . ”
209. The Rebbe said, “ My lessons are not only

for you, but for ‘those who are here. . . . and for those
who are not here.”‘^^
[Rashi explains that “ those who are not here”
speaks of future generations. Understand this.]
The Rebbe spoke of this many times, saying that we
642. Deut. 29:14.

H is W isdom 345
should teach future generations “ all of G-d’s great

deeds toward us.“‫^ ״‬
Another time he said, “ You must also teach your
children all the lessons, discussions and tales that I
revealed to you.”
His words became like burning coals‫ ^ ״‬as he then
quoted the verse (Deut. 4:9), “ And you shall make
them known to your children and your children’s
children.”
[“ Eiere kinder zalt ihr moidia zein vas da hat zich
getan.” Your children should be told what was done
here.]
He then repeated himself with trembling and
e m o t i o n ,“ and you shall make them known to your
children and your children’s children.”
He said, “ If it is possible to drag a person out of
a bog, then if you grasp hold of him, you will be pulled
out with him. Know this and believe.”
210. The Rebbe said that' anything he said in

public was very difficult. It was literally like giving
his life.
He told us that before he begins the first word of
the Kiddush, he literally feels as if his soul is about
to depart.*^*) The same was true when he was ready
to begin the first words of a lesson. It seemed as if
his soul would depart with the first word.
[He said, “ When I am ready to express the first
word I feel I am expiring. Vie ich vil arois lazen das
ershte vort, dacht zich mir at gei ich ois.” ]
643. Ibid. 11:7.

644. Avos 2:10. See above, note 424.
645. Berachos 22a.
The Rebbe would never do such things as lead the

the congregation in prayer or read the Megillah or
Torah. He even refused to call out the Shofar notes
before they are sounded on Rosh HaShanah.*^^
The only public things he would do were chanting
the Kiddush, singing zemiros at the Sabbath table, and
revealing his lessons, and even these were very difficult
for him. Even reciting the Kaddish on his mother’s
Yahrzeit‘^® was a traumatic experience.
647. This IS customarily done by the Rabbi. Pri Megadim, Mish-

betzos Zahav (O. Ch.) 585:7.
648. The anniversary date of the Rebbe’s mother Feiga was on
19 Adar. Chayay Moharan 6b ( 1 4 )‫ )״‬Although the year of her passing
is nowhere recorded, it must have been between 5561 and 5564. His
mother was at his daughter Udel’s wedding in Elul 5560 (Ibid. 27b.
$11), and a daughter, Feiga, named after her, died around Shabbos
Nachtnu, 5564 (Ibid. 5b, iflZ; Yemey Moharnat 7b). There is also
a tradition that his mother had already passed away when his uncle
Baruch of Tulchin began to oppose him in the summer of 5563.
Avanehah Barzel p. 17 ($15) cf. Yemey Moharnat 7a. The year 5563
itself is excluded, since the Rebbe rejoiced greatly at his daughter
Sarah's wedding on 1 Nissan, less than two weeks after 19 Adar.
Chayay Moharan 28b (#13). We also find that the Rebbe kept his
mother’s Yahrzeit in both Adars, indicating that she did not die in a
leap year. Ibid 6b (#14); Shach, Yoreh Deah 402:12. 5562 was a leap
year and is therefore eliminated. The only possible year is therefore
5561. We can therefore fix the date of his mother’s passing as 19 Adar,
5561 (March 4, 1801). It is also interesting to note that there is no
mention of his saying Kaddish for his father.
H is W isdom 347
HIS OPPOSITION
211. Some of the Rebbe’s enemies bad spread a

rumor that all bis teachings were banded down to him
by his grandfather, Rabbi Nachman Horodenker. The
Rebbe thought that this was ludicrous.
He made a joke of this rumor, saying, “ My grand
father was really good to me! He left me lessons fitting
each occasion, no matter what happens. It all fits what
people need to hear, whether on the Sabbath of Cha
nukah, or Shabbos Nachmu, or whatever other time I
speak. . . . I am able to take the lesson and include in
it what every one present needs, both spiritually and
materially, as well as everything that is then happening
in the world. . . . ”
We ourselves could see that the Rebbe’s lessons
contained what each of the listeners needed. It was
perfectly obvious and happened many times. His lessons
had everything that we needed, for both body and soul.
The lesson wove this all in with our present needs and
everything else that was happening in the world. This
is aside from the wondrously unique way each lesson
came about. Anyone with even a little intelligence
could see that it was the living word of G-d,‫ ’ ״‬revealed
to the Rebbe from on high. It obviously came from the
highest possible source and stood on an awesome holy
plateau. For in the lessons were absolutely new con
cepts, never before revealed to the world.
How ■could one even consider the ridiculous idea
that these lessons had originated with the Rebbe’s
649. Jer. 23:36, Gittin 6b, Eruvin 13b.

grandfather, Rabbi Nachman Horodenker? How could

he have bequeathed so many stories, lessons and dis
cussions as well as all the advice the Rebbe constantly
gave us? And why did these lessons only reach the
Rebbe? Why is it that no one elsewhere heard of his
grandfather’s original teachings? Who is such a fool
as to believe such absurdity?
The Rebbe said that those who knew Rabbi
Nachman Horodenker, knew that his grandfather was
not capable of revealing such lessons. Although his
grandfather was an extraordinary, holy Tzadik, he
was not an outstanding innovative scholar.‘“ He would
certainly not be capable of originating the unique ideas
contained in the Rebbe’s teachings.
A very old man from Slapkovitz who knew Rabbi
Nachman Horodenker personally, once came here and
visited the Rebbe. The Rebbe said, “ It is rumored that
my teachings originated with my grandfather Rabbi
Nachman. If my grandfather himself would hear my
teachings, he would also consider them uniquely
original. . . . ”
212. The Rebbe once quoted the Talmudic rule,

“ The accepted opinion is that of Rabbi Nachman in
litigation. ’
He was refering to his opposition. For his opinion
was •certainly the one accepted on high.
“ The accepted opinion is that of Rabbi Nachman
in litigation.’’ Litigation always involves two opposing
factions. The courts must decide between them.
[I heard this in the name of the Rebbe.]
650. Above, 76.

651. K e s u b o s 13a.
H is W isdom 349
The Talmud also says, “ The decision is like*Eabbi

Nachman, the decision is like Rabbi Nachman, the
decision is like Nachmani.”“*
213. The Rebbe was once speaking about strife

and said:
Why do people worry when others speak against
them?
It is because opposition can cause a person to fall
from his level, heaven forbid.
. The Talmud teaches us that the Great Assembly
wanted to count King Solomon among those who have
no portion in the future world. The only thing that
saved him was King David’s intercession.‘“
We see that they had the power to cast out King
Solomon with their words.
It is written in the words of King David (Ps.
119:161), “ Princes have persecuted me for nothing, but
my heart trembles at Your word.”
“ Princes have persecuted me” but I know that it
is “ for nothing.” They can accomplish absolutely
nothing with their opposition.
I know this because “ my heart trembles at Your
word.” I still have the fear of heaven, and have not
fallen from my level.
This is a sig^n that their persecution was in vain.
“ Princes have persecuted me for nothing.”
214. I heard that the Rebbe once said, “ When

you ask a Tzadik whether or not to do something for
G-d involving great sacrifices, it is proper for him to
652. Gittin 34a. It is repeated three times, like an opinion handed

dawn by a court law.
653. Sanhedrin 104b, Rashi a.l. "VeOd."
tell you not to do it. However, you are not bound by

his advice.”*^
This I heard in the Rebbe’s name. I also heard a
similar concept.
You must obey whatever a Tzadik tells you. But
if he tells you not to come to him on Rosh HaShanah,
you should not obey him.“®
The day before Rosh HaShanah is very suitable
for presenting a Redemption.‘“
215. The Rebbe said, “ My main time is Rosh

HaShanah.
“ Right after Rosh HaShanah I begin listening
very carefully. I want to hear them knocking on the
wall, waking people for next year’s Selichos.
“ For the year passes and is gone in the wink of
an eye.”
654. Yemey Moharnat 27a.

655. Cf. Pesachtm 86b, Zohar 3:244a, Magen Avraham 170:10.
656. Above, notes 169, 192. The Rebbe taught that even things
that cannot otherwise be corrected can be remedied on Rosh HaShanah.
Alim LeTerufah 409.
H is W isdom 351
ON AVOIDING SPECULATION
216. In his coinmeutavy on the book of Proverbs,

especially in chapter 7:3, the Alshich‘‘^^ writes at length
about avoiding philosophical works. Writing in a won-
de!■fully clear manner, he explains how they fool the
world. At first they conceal their false belief and skep
ticism, only displaying the sweetness of their evil ways.
It is written (Prov. 5:3), “ The lips of a strange
woman drip honey. . . . but her end is as bitter as worm
wood.” Rashi comments that this “ strange woman” is
atheism.
There are many other lessons in the book of
Proverbs telling us to keep from the “ strange woman.”
This “ strange woman” is outside wisdom.
There are two women in the Book of Proverbs.
There is the “ woman of valor,”‘“ representing the
Torah, and the “ strange woman,” representing outside
wisdom.
If you know the ways of the “ enlighteners,” you
know how they mislead people. Most of all, they mislead
the young in teaching them their bitter ways.
They are literally like the libertine woman. At
first she adorns herself and speaks sweetly, not reveal
ing the evil in her heart. She pretends to be virtuous,
not revealing her true nature until she snares her prey.
This is also the evil way of these “ enlighteners,”
as is obvious to all who are familiar with them.
The major portion of the Book of Proverbs warns
657. Rabbi Moshe Alshich of Safed (d. 1573), a member of the

Ari’s circle.
658. Prov. 31:10.
us of this. Whenever it speaks of the fool {kesil, pesi)

who goes against the straight path,‘^’ it is speaking
against such perverted scholars. They are called fools
and imbeciles. Thus it is written (Prov. 26:12), “ Do
you see a man who thinks himself wise I A fool has
more hope than he.’’ It is likewise written (Isa. 5:21),
“ Woe is to them who are wise in their own eyes.’’
We cannot speak at length about this for these
“ enlighteners’’ claim the exact opposite to be true.
They try to prove their point from all the sacred works,
particularly the Book of Proverbs.
For the Torah contains both life and death. It is
written (Deut. 4:44), “ This is the Torah that Moses
placed.’’ “ Placed’’ is Sam, which also means a potion.
The Talmud says that tlie Torah is a potion of life
for those who are worthy and a potion of death for
the unworthy.“‫ ״‬It is also written (Hos. 14:10), “ G-d’s
ways are straight; the righteous walk in them, but
sinners stumble therein.’’
If one stubbornly wants to follow an evil path,
long discussions wdll not disuade him. But if you desire
the truth, our words will be sufficient to strengthen
your resolve. You will be able to stand firm like a
pillar of steel and break the jaws of unrighteousness.“'
May G-d soon reveal the truth. Amen — May this
be His will.
217. It is written (Deut. 4:39), “ Know this day

and consider it in your heart. . . .’’ Some philosophers
try to use this verse to prove that one must know G-d
659. I b id . 2:13.
660. Y o m a 72b.
661. Job. 29:17.
H is W isdom 353
philosophically. The Rebbe said that this is absolutely

false and there is a reference that states that this
interpretation was first used by Karaites.
The only way to know Gr-d is through faith. This
is the only path to knowledge and perception of 6-d’s
true greatness. Thus it is written (Hos. 2:22), “ And
I will betroth you to me with faith, and you shall know
G-d.”
In Lekutey Halachos*^^ there is also a long dis
cussion explaining clearly that true knowledge of G-d
comes only through faith.
There are many passages that tell us to know G-d.
It is written (Deut. 4:39), “ Know this day and consider
it in your heart. . . . ” It is also written (1 Chr. 28:9),
“ Know the G-d of your father.” There is also (Ps.
100:3), “ Know that the L-rd is G-d.”
None of these verses have anything to do with
philosophy. Their lesson is that we should constantly
know that G-d is there and not forget Him for an
instant.“^
Great kings constantly remind their subjects to
know that they have a ruler. This is especailly true of
soldiers. They are continuously trained to know their
lord and king. His fear must be on their faces“^ in order
that they serve him absolutely.
A king’s subjects are constantly told, “ Know that
you have a lord and master.” They are not told to
philosophize about it, but to keep it in mind and not
forget it. They are told to always think of the king
and not do anything against his will.
662. (Y o re h D eah) G ilu a c h 3:8 ff.

663. Cf. Sefer HaChinuch 25.
664. Ex. 20:17.
The same is true of the Kingdom of Heaven. We

are told, “ Know the G‫־‬d of your father! Know and do
not forget! Know this day and consider it in your
heart that the L-rd is G-d! Know that the L-rd is G-d!”
We must be reminded of this many times. We might
know that “ the L-rd is G-d” but there are a host of
worldly temptations and distractions working to make
us forget this. Most people hardly ever think of G-d.
The Bible therefore reminds us, “ Know that the
L-rd is G-d! Know the G-d of your father! Take this
into your heart and mind until it is tightly bound up
there every instant.”
It is-therefore written, “ Know this day and consider
it in your heart that the L-rd is G-d.” The main
perfection of knowledge is binding your mind to your
heart.‘“ You then know “ in your heart that the L-rd
is G-d.” When this enters your heart, you will certainly
gain a deep awe of G-d and not sin.
We cannot write further about this, for every
man’s knowledge of G-d must enter the gates of his
own heart.‘“ We can only present enough to enter
these gates.
There are no Biblical verses that teach us to know
G-d through human speculation built on confused soph
istry. Heaven forbid! The only way to know G-d
is the way taught by our holy forefathers, who strug
gled all their lives for Him. They divested themselves
of all worldly matters, totally subjugating every desire
and emotion. Above all, they achieved total mastery
of their sexual drives, releasing themselves from the
bondage of the universal root of evil. They were con-
665. Above, 39.

666. Above, 1.
H is W isdom 355
sequently able to perfect their intellect and truly recog

nize their Creator. This is the heritage they bequeathed
us.
It is our duty to accept this heritage with joy.
Thus we say in our prayers, “ Happy are we! How
good is our portion! How pleasant is our lot! How
beautiful is our heritage.”**^
The main lesson of these verses is that we take
this holy knowledge into our minds, bring it into our
hearts and bind it there constantly, “ that His fear be
on our faces that we sin not. . . .
218. There were some “ enlightened” people who

claimed that the moon contained life like that on earth.“’
They said that they could see trees and other terrestrial
creatures on the moon.
The Rebbe ridiculed this greatly, saying that it is
absolute foolishness. The moon is like a mirror. The
things people claim to see on the moon are actually
reflections of things here on earth. These “ intellectu
als” therefore open their mouths in vanity.‫® ״‬
219. The Rebbe lived two years after returning

from Lemberg. During these last years, he constantly
spoke of faith. As we understand him, everything he
said was to bring true faith into every Jewish heart.
Many times the Rebbe would remind us of the
great favor that Moses our teacher did us by beginning
the Torah with the simple words, “ In the beginning
667. In morning prayer, LeOlom Yehey Adorn (Man should

always be G-dfearing), found in Tana DeVey Eliahu Rabba 21.
668. See note 664.
669. Cf. Safer HaBris 3:4.
670. Job 35:16.
G-d created the heaven and the earth.” He revealed

our faith without any sopliistication or philosophy.‫’ ״‬
Tlie Rebbe downgraded all philosophical works,
ridiculing• them in every possible way. He made it
clear to us that the authors of such works knew absolute
ly nothing. Speaking at length about this, he revealed
many wise sayings containing an awesome wondrous
truth. Every word was sweeter than honey and the
honeycomb,‘” entering the depths of all our hearts.
We have already written about this at length.
Some has been published, but it is not even a thousandth
of what he said. The way he spoke is also impossible
to describe. The words were both sweet and awesome,
coming from his lips with holiness, purity, trembling
and awe. One could speak to the Rebbe of the most
mundane affairs and still bear witness that his words
contained all the world’s grace.
During the last two years of his life after he

returned from Lemberg, he constantly dwelt on faith.
We could see that every word, both holy and mundane,
was only spoken to bring faith into the world.
It is written (Ps. 119:86), “ All your command
ments are faith. This is the foundation of the entire
Torah and its commandments.”
220. The Rebbe once told someone, “ I will tell

you a secret. Great atheism is coming to the world.‘”
“ Atheism will come to the world as a test from
on high.

672. Ps. 19:11.
673. Above, 35, 126.
H is W isdom 357
“ I know that my followers will be strong and remain

firm in their faith without this, but I am revealing
this to further encourage them. Let them know that
this has already been predicted.”
Similar words were heard from the Rebbe’s holy
lips many times. With a deep groan we would say,
“ Woe! How can a few men stand up against all the
world?”
The Rebbe’s words came true. Immediately after
his death, atheism spread in the world as never before
since the beginning of time. The leprous plague began
to flourish in faraway lands where notorious atheists
put together such works as the Meassef"* This plague
did not spread to our lands until after the passing of
the Rebbe and other great Tzadikim. When it reached
our area, the true Tzadikim cried out like a whooping
crane,‫® ״‬but none listened to them, for the nonbelievers
already had the upper hand.
Woe is to us! See what has happened in our gene
ration! See the evil decrees that have resulted from
their deeds!‫® ״‬Woe, what has become of us?
674. “The Gatherer," the first Hebrew literary periodical initiated

by Isaac Eichel, Mendel Bresslau, and the brothers Simon and Zanvel
Friedlander. It was published regularly from 1784 to 1786, and then
sporadically until 1811. Its publishers, the “Society of Friends of the
Hebrew Language,” were primarily assimilatiomsts, and only revived Heb
rew to introduce lews to secular culture. Its first contributors were from
Mendelsohn’s German school, but it was later dominated by East European
M a s k illim . See Waxman, A H is to r y o f J e w is h L ite r a tu r e 3:120. Also
see M a c h n ia Z e d i m §4.
675. K id u s h in 44a. Cf. T a r g u m on Jer. 8:7
676. This might refer to the M a s k il, Isaac Baer Levensohn, who
was largely responsible for the harsh conscription laws of 1827. Posner,
T h e T z e m a c h T z e d e k a n d th e H a s k a la h M o v e m e n t (Kehot, N. Y. 1969)
p. 14. He was also responsible for the censorship laws. N e v e y T z a d ik im
p. 102. See also C h a y a y M o h a r a n 4a (#1), 5a (16), K o c h a v a y O r p. 43
(#6). Levinsohn lived in Nemerov and Tulchin in 1822 and 1823.
It all came about as the Rebbe predicted with his

holy inspiration. We see that it is still spreading, even
now. Woe, who knows what will be in days to cornel
The Rebbe told us many times that this was pre
dieted by the prophets.‘” It was especially predicted
by the prophet Daniel, who said (Dan. 12:10), “ Many
will purify themselves and be refined.” He told us
that in the End of Days Jews will be refined in faith,
for many will rise up to pervert it. These are the
“ enlighteners” and atheists of our generations.
It should be easy to withstand this test, seeing
that it has already been predicted. But the temptation
will be so great that many will stumble and fall to the
depths.
We are writing this so that all who desire the
truth of our holy faith should know that the Rebbe
already predicted this. Let this restore their soul and
strengthen their hearts toward G-d and his holy Torah
as taught by our sages of old.
221. There are many almanacs, both Jewish and

otherwise, which claim to predict the weather. The
Rebbe ridiculed them as having no relation to reality.
The Rebbe said, “ If they really know, let them
predict the different types of weather that occur in a
single day.
There are many kinds of weather each day. One
day may bring cold and heat, rain and snow, wind and
calm, and countless other variations. Who can know
this all, much less predict •it in advance.
Thus it is Avritten (Ps. 92:6,7), “ How great are
Your deeds O G-d, very deep are your thoughts. A
677. Above 35.

H is W isdom 359
brutish man does not know — a fool does not understand

this.” Only a fool would claim to know with outside
wisdom the changes that take place each day.
[Scientific works also state that these almanacs
are totally confused. See in particular what is brought
at the end of the work, Nechemad VeNaimJ'^^]
222. I heard that the Rebbe was once encouraging

a man who was greatly confused about his beliefs.
The Rebbe told him, “ It is written that dll creation
only came into being because of people like you. G-d
saw that there would be people who would cling to our
Holy faith, suffering greatly because of the confusion
and doubts that constantly plague them. He perceived
that they would overcome these doubts and remain
strong in their beliefs. It was because of this that G-d
brought forth all creation.”
This man was then greatly strengthened and unper
turbed whenever he had these confusing thoughts.
The Rebbe said many times that the creation was
mainly for the sake of faith.*” Thus it is written (Ps.
33:4), “ All His works are through faith.”
223. A number of people were once praising

Rashi’s commentaries in the Rebbe’s presence. The gist
of the conversation was that one should use only Rashi’s
commentary on the Bible, and not those whicL follow
the philosophers.*“
678. "Pleasant and Beautiful,” by Rabbi Baruch Kasover (d.

1782). He was a major disciple of Rabbi Menachem Mendel of Vitebsk,
and is best known by his major work A m ud H aA vodah (The Pillar of
Devotion).
679. Set‘ Sichos Moharan 30b (#73), Alim LeTerufah 37; below
note 802.
680. See S h tv a c h a y M oha ra n 19b (#4).
[Some Biblical commentaries occasionally abandon

the traditional Talmudic and Midrashic interpretation
in favor of one agreeing with philosophical teachings.
These should be avoided. The only necessary commen
tary is that of Rashi.]
The Rebhe then remarked, “ You may not rfealize
it, hut Rashi is like the Torah’s brother.“’ Every Jew,
from childhood on, studies both the written and oral
Torah with Rashi’s commentary. Think of this, and
you will understand Rashi’s unique greatness.”
224. Our sages teach us that it is forbidden to

gaze at what is above and below, what is before and
what is after.“*
The Rebbe said, “ There is a different area ‘above
and below’ for each individual where he may not gaze.
It all depends on his level.”“’
There are many whose intellect can go no further
than the bounds of the physical world. They are there
fore forbidden to delve any further.
This is true of philosophers. Their intellect may
reach up to the stars, hut it cannot penetrate further.
They know nothing beyond the sphere of the physical,
and even within it, are often confused and mistaken.
This is but another reason why one should avoid their
works.
Every man has a place where his intellect ends.
Beyond this it is forbidden for him to gaze, for this is
“ what is above and below.” It is a realm where he
must depend on faith alone.
681. Cf. Prov. 7:4, Shabbos 145b, Sanhedrin 7b.

682. Cbagigah 2:1 (11b).
683. Lekutey Moharan 54:3, Babey Nachal a.l., Chayay Moharan
34a (#109); Lekutey Halachos (Orech Chaim) Eruv Techumin 2:2.
H is W isdom 361
225. A man had been told that it was impossible

to understand the Kaballah without fasting and
frequent Mikvah immersion. He saw the Rebbe in
Uman and asked him about this.
The Rebbe answered, “ It is possible to know the
wisdom of Kaballah without this. For it is wisdom. . . .
“ The reason why the main Kaballistic w'ork, Etz
Chaim,‘^^ is so difficult to understand is because it is not
written in order.
“ Where science and philosophy end, that is w’here
[true wisdom, which is] Kabbalah begins.““^
[Scientists and philosophers can only speculate
within the limits of the physical world. They can reach
up to the stars and galaxies, but beyond that, they
know absolutely nothing. Even their understanding of
the physical world is very incomplete, as they themselves
admit.
The wisdom of Kaballah begins where their wisdom
ends, beyond the physical world.
The Kaballah includes the entire physical world
as part of the World of Action. Its teachings then go
beyond the World of Action, to the Universe of Form
ation, Creation and Emanation.“‘
The World of Action also has a spiritual level
beyond the realm of science and philosophy. The Ka-
ballah speaks only of the spiritual roots of the World
of Action and above. Therefore, the Kaballah begins
where scientific knowledge ends.]

685. Cf. Lekutey Halachos (Orech Chaim) Netilas Yadayim 6:79.
686. The Kaballah speaks of four transcendental worlds, Atzilus
(Emanation), Beriah (Creation), Yetzirah (Formation), and Asiyali
(Action or Completion), alluded to in Isa. 4 3 7 ‫׳‬. See Pardes Rimonim
16; Etz Chaim, Shaar K*lalos ABYA,
Speaking of awesome degrees of perception, the

Rebbe once said:
The wisdom of philosophy ends with the physical
world.
Beyond the stars, it can only imagine G-d’s essence.
There are really many levels of worlds beyond
this. This truth is only found in the Kabballah.
It is written (Isa. 40:28), “ His understanding
cannot be grasped.‫ ״‬One who knows the truth of Kab-
ballah well perceives this. For there is level above
level“^ . . . .
The Rebbe once saw a book containing writings
of the Ari not found elsewhere. This work speaks of
the levels of development before the Universe of
Emanation contained in the World of the Garment.“®
This is also discussed in the work, VaYakhel Moshe.‘^
I was very surprised when the Rebbe told me this.
I had thought that there was nothing higher than
Emanation and was astonished to discover Kabbalistic
teachings speaking of higher levels.
I expressed my surprise to the Rebbe, and he
remained silent for a while. Then he said, “ Don’t you
realize that philosophers think that all knowledge ends
with the stars! . . . ”
This is also the case with True Knowledge. Even
in the transcendental worlds there are levels above
levels, high above high, without limit or bound.
687. Eccl. 5:7.

688. Olom HaMalbush. Wortds above Atzilus are discussed in
Parties Rimonim 11, Etz Chaim, Drush Egolim VeYosher 4; Shaar Ha-
Hakdamus 1 See Above, note 73.
689. “And Moses Assembled,” a Kaballistic work by Rabbi Moshe
ben Menachem, a disciple of Rabbi David Openheimer of Prague (1664
1737). Shem HaCedolim. First published in Dessau in 1699.
H is W isdom 363
Thus it is written (Ps. 145:3), “ There is no fathom

ing His greatness.” But words cannot express this.
226. The Kebbe once laughed and said, “ If they

would allow one dead soul to visit an assembly of
philosophers, that would be the end of all their
teachings. ’’
MEDITATION
227. I found this in a manuscript written by a

member of our group:
It is best to seclude yourself and meditate in the
meadows outside the city.
Go to a grassy field, for the grass will awaken
your heart.*’‫״‬
228. The Rebbe once said:

There are certainly many religious people who
do not seclude themselves with G‫־‬d. But I call them
Pleetim — confused and confounded. When the Messiah
suddenly comes and calls them, they will be baffled.
When a man wakes up from a restful sleep, his
mind is calm and relaxed. This is how we will be when
the Messiah comes, totally without quandary or
confusion.
229. The• Rebbe once spoke to a youth and encour

aged him to seclude himself and converse with G-d
in his native language.
The Rebbe told him that this is how prayer began.
The main form of prayer was an expression of the
heart before G-d in each man’s native tongue.
Maimonides speaks of this in the beginning of his
code on prayer.*’’ He states that this was the main form
of prayer in the beginning, before it was formalized
690. Above, 98, 144, 163.

691. Y a d C h a z a k a h , T e filla h 1:2-4.
H is W isdom 365
by tbe men of the Great Assembly.‘” It was only then

that a formal order of prayer was introduced.
But even according to the Law, the original form
is still foremost. Even though we follow the order of
prayer ordained by the Great Assembly, the original
form is still most beneficial.
Make a habit of praying before G-d from the depths
of your heart. Use whatever language you know best.
Ask G-d to make you worthy of truly serving Him. This
is the essence of prayer.
In many places, we discussed the importance of
making this regular practice. This is the way all the
Tzadikim attained their high level. Look well in our
words.‘”
230. Reb Naftali‘” told me that he heard the Eeb-

be say, “ A Jewish heart should be drawn to G-d so
strongly that every heartbeat is a fiame yearning for
G-d.”
The Rebbe gestured with his hands, expressing this
great yearning.
He said, “ Even when you sit among others, you
can lift your hands along with your heart and cry out
to G-d with a yearning soul.”‘”
The Rebbe then lifted his hands with great emo
tion, and with wonderful yearning recited the verse
(Ps. 38:22), “ Do not forsake me, 0 L-rd my G-d.”
692. The Knesses HaCedolah, the great Sanhedrin or supreme

legislative court of Ezra the Scribe, existing between 392 and 310 b.c.e.
It consisted of 120 elders, among them several prophets. See Avos 1:1,
Megilah 17b, Introduction to Yad Chazakah.
693. See Hishtapchus HaNefesh.
694. Sec above, note 470.
695. Above, 16.
The Rebbe used this as an example, saying that

even when you are among others, you can arouse your
self toward G-d with great emotion.
231. One of the Rebbe’s followers asked him the

difference between depression and a broken heart.‫‘ ״‬
The Rebbe answered, “ When you have a broken
heart, you can be standing in a crowd and still turn
around and say, ‘Master of the world. . . ”
The Rebbe then raised his hands with great emo
tion and said, “ Master of the world.”
232. This same man told me that he wanted to

speak to the Rebbe many times, but could not open his
mouth when he was with him. He found it impossible
to tell the Rebbe what was in his heart.
One Friday afternoon the Rebbe went to the Mik-
vah in honor of the Sabbath as was his custom. This
man was attending him and wanted to say something
but was unable to open his mouth.
The Rebbe asked him to pass him his shoes. As
he lifted the shoes, the Rebbe said, “ Make a habit of
speaking to G-d. Then you will also be able to speak
to me.”
The man followed this advice and was soon able
to speak to the Rebbe. He still found it very dificult,
however, to express himself.
The Rebbe said, “ You are like a warrior who girds
his loins to overcome a mighty wall. When you come
to the gate, you find it blocked with a spider web. Can
you imagine anything more foolish than returning in
696. Above, 41, 42, 45.

H is W isdom 367
defeat because of a spider web blocking your path?”

[The parallel is obvious.]
The main thing is speech. Use it and you will win
every battle.
“ You can meditate in thought, but the most im
portant thing is to express it in speech.”
This parallel teaches a most important lesson.
You may find it difficult to speak with G-d.
You might also find it dificult to speak to a true
Tzadik.
This difficulty is great foolishness. It is mere
laziness and bashfulness and a lack of virtuous bold
ness.‘”
You are ready to use your speech to overcome the
great battle against the evil within you.
You are on the verge of victory and are about
to break down walls with your words. The gates
are ready to fly open.
Should you then not speak because of mere bash
fulness? Should you hold back because of a minor bar
rier like this?
You are about to break down a wall. Will you be
discouraged by a spider web?
This same man told me that the Rebbe prescribed
that he spend two hours each day in secluded prayer.
For an hour he was to meditate and prepare himself
to speak. WGien his heart was awakened, he was tc
then speak to 6-d for another hour.
233. The Rebbe once spoke to one of his disciples

about clothing:
697. Belza 25b, Avos 5:20, Lekutey Moharan 22:4, 147, 271
Lekutey Halachos (Choshen Mishpat) Matanah 5:11, Maakeh 4:2.
He said, “ You must pray for everything. If your

garment is torn and must be replaced, pray to G-d
for a new one. Do this for everything.
“ Make it a habit to pray for all yoUr needs, large
or small.
“ Your main prayers should be for fundamentals,
that G-d help you in your devotion, that you be worthy
of coming close to Him.
“ Still, you should also pray even for trivial things.
“ G-d may give you food and clothing and every
thing else you iieed even though you do not ask for
them. But then you are like an animal.
“ 6-d gives every living thing its bread‘’®without
being asked. He can also give it to you this way.
“ But if you do not draw your life through prayer,
then it is like that of a beast. For a man must draw
all necessities of life from G-d only through prayer.”
I once had a slight need for some insignificant

thing. When I mentioned it to the Rebbe, he said, “ Pray
to G-d for it.”
I was quite astonished to learn that one must even
pray to G-d for such trivial things, especially in a case
like this, where it was not even a necessity.
Seeing my surprise, the Rebbe asked me, “ Is it
beneath your dignity to pray to G-d for a minor thing
like this?”
He then told me a short story along a similar line
involving a man from Medzeboz. The main lesson is
that you must pray for everything, even the most trivial
things. This is also explained in Sefer HaMidos.*‘'^
698. Ps. 147:9.

699. S e fe r H a M id o s , T e fiilla h 37.
H is W isdom 369
234. The Rebbe often encouraged people to sec

lude themselves in meditation and conversation with
G-d.
He said, “ Even if many days and years pass and
it seems that you have accomplished nothing with your
words, do not abandon it. For every word makes an
impression.
“ It is written (Job 14:10), ‘water wears away stone.’
It may seem that water dripping on a stone cannot
make any impression. Still, after many years, it can
actually make a hole in the stone. We actually see this.'“
“ Your heart may be like stone. It may seem that
your words of prayer make no impression at all on it.
Still, as the days and years pass, your heart of stone
will also be penetrated.”
In our other works there is considerable discussion

of the importance of secluded meditation and conver
sation with G-d. Read those portions carefully, and
most important, follow the advice written there, that
it may be beneficial to you forever.
700. Cf- A VOS D e R a b b i N a th a n 6 :2 .

CONVERSATIONS
235. In the second part of Lekutey Moharan, Les

son #44, the Rebbe cautions us not to be overly strin
gent in any observance. The Rebbe quotes the Talmudic /
maxim. “ G-d does not rule over His creatures with

tyranny,”^®' and “ The Torah was not given to minis
tering angels.’’^®*
The Rebbe also said, “ It is written that every man
should choose one observance and keep it ‫זי‬e^y strictly
with all its fine points.^®® The Talmud alludes to this,
where Rabbi Joseph asks Rabbah’s son, ‘With what
observance was your father most careful!‫״'יי‬
“ Even with this observance, you should not be
abnormally strict to the point of foolishness. Certainly
do not let it make you depressed. Simply keep all its
finer points without fanaticism.
“ Keep one commandment strictly, but others need
not be observed with any unnecessary stringency at all.
It would be enough if we were worthy of keeping all of
the Torah’s commandments according to the law, without
going beyond it.”
The Rebbe was also very much against all the
special stringencies that are observed on Pesach. Many
people went so far in observing many fine points of
custom that they were literally depressed by the holiday.
He spoke about this at length.
701. Avodah Zarah 3a.

702. Berachos 25b. Above, note 87.
703. Cf. Emunos VeDeyos 5:4, Sefer Chasidim 529, Rambam on
Makos 3.16.
704. Shabbos 118b.
H is W isdom 371
One of his followers once asked the Rebbe exactly

how to act with regard to an ultra-stringent observance.
The Rebbe made a joke of it.
The Rebbe spoke about this quite often. He said
that these ultra-strict practices are nothing more than
confused foolishness. He told us that he had also been
caught up in this and would waste much time thinking
up all sorts of unnecessary restrictions.
Once he worried about the drinking water used
during Pesach. He was afraid that a small amount of
leaven might have fallen into the well from which they
drew water. The only alternative would be to prepare
water in advance for the entire Passover week, as
some people do. But this was also not good enough, for
the water had to be carefully safeguarded from leaven
from the day before Pesach, and this was very difficult.
The Rebbe finally came to the conclusion that the
only satisfactory water would be that drawn from a
flowing spring just as it emerges from the ground. He
could then obtain perfectly fresh water without any
possibility of its being contaminated. The problem was
that the only such spring in the area was very far from
his home. He thought about travelling to a place near
a spring and spending Pesach there.
This is an example of how deeply the Rebbe had
become involved in such unnecessary strictness. But
now he ridiculed this and taught that such ultra-strictness
is unnecessary, even on Pesach.
When the Rebbe spoke about this, he continued,
“ True devotion consists mainly of simplicity and
sincerity. Pray much, study much Torah, do
many good deeds. Do not worry yourself with unneces
sary restrictions. Just follow the wây of our forefathers.
‘The Torah was not given to the ministering angels.’
372 E a b b i N a c h m a n ’s W isd o m
“ This is why people no longer study Dikduk, the

rules of precise grammar. People have abandoned it
because this type of precision is not really necessary.
This is true of all areas. You should not be overly
precise in seeking out restrictions.”
The Rebbe spoke at length along this line, concluding,
“ There is nothing that you absolutely must do, and if
not. . . . If you can, fine, but if not, ‘G-d exempts a person
under duress.’
236. One of the Rebbe’s followers was once very

sick. He suffered greatly from tremendous pains in his
teeth, and was almost on his deathbed. The torture
continued to grow worse, increasing without limit, until
his agony was beyond description.
This man’s face had become very swollen and the
doctors had to resort to all sorts of agonizing methods
to remove his teeth. His internal organs were also
affected, torturing him to the point of death. It was
beyond all measure.
The Rebbe spoke to this man and said, “ You have
suffered the most severe and bitter pains all these
years. But it is still better than one burn in Gehenom.
One such singe is worse than all this. Es iz alts besser
eider ein brei in Gehennom. Ein brie in Gehenom is ergir
derfun. ’
237. The Rebbe said, “ Do not let a word of wicked

ness leave your mouth.”
Do not say that you will commit a sin or be wicked,
even though you may be joking and have no intention
of carrying out your words. The words themselves can
705. Baba Kama 28b; above, note 79.

706. Cf. Ramban, Introduction to Job; A im LeTrufah 167.
H is W isdom 373
do great damage and later compel you to fulfill them.

This is true even if they are uttered only as a joke.
It is written that King Jehu said (2 Ki. 10:18),
“ Ahab served the Baal a little, but Jehu will serve him
much.” These words were his downfall.
When King Jehu said these words, he had absolutely
no intention to commit idolatory. He only said this to
trick the Baal worshippers, as explained in the next
verse. Still, this was his downfall, and he later committed
idolatory.
The Talmud speaks about this and derives the lesson
that “ a covenant is made with the lips.’‫ ״״‬You should
therefore be verj' careful with what you say.
238. The Rebbe was once speaking to one of his

followers. In the midst of their conversation, they heard
someone reciting the evening Maarev prayer. He was
up to HaShkivenu and was saying VeSaknenu heEtza
Tova MiL’Fanecha—And remedy us with good council
from before You.
The Rebbe said to his follower, “ See how this man
is saying ‘remedy us with good council’, running through
the words. Doesn’t he realize that he must say these
words with great emotion and feeling, from the very
depths of his heart? This is a most precious prayer.
You must always beg that G-d have mercy and grant
us good council and advice, that we may be worthy of
knowing what is right. . . .
If you truly want to serve G-d, you must understand
this well. Plead before G-d and ask that you be worthy
of His good council.
707. Sanhedrin 102a, Moed Kaian 18a.

708. Above, 52.
The Rebbe himself said/” “ When the day begins,

I surrender my every movement to G-d. I ask that every
motion that I may make be according to G-d’s will. I
ask the same for all my children and other dependants...
On the Sabbath and festivals, I also surrender the
entire day to G-d, praying that every action follow
G-d’s will. Then, as things occur that day — or that
Sabbath — I am not disturbed that my observance might
not be proper.’’ Understand this.
239. The Rebbe said, “ G-d’s ways are not like

those of man.^'° When a man makes a garment, he
values it most when it is brand new. As it then becomes
worn and damaged, its value is reduced.
“ But G-d began by creating an imperfect world.
It is constantly being improved and becomes more
precious to G-d. In each generation, Tzadikim enhance
G-d’s work. At first there were the Patriarchs, Abraham,
Isaac and Jacob, and Moses our teacher. . . .
“ The world’s value to G-d is constantly enhanced
by this. In the end, the Messiah will come and the task
will be completed. Only then will the world be absolutely
perfect.”
240. Reb A. of Teplik told me that the Rebbe once
told him not to be a teacher of young children. Reb A.
argued that it is said that the Baal Shem Tov taught
that it is good to be a teacher,^"
The Rebbe replied, “ I do not know if the Baal
Shem Tov ever really said that. Even if he did say it.
709. Above, 2.
710. Cf. Pesachim 119a, Baba Basra 88b, Succah 46b.
711. The Baal Shem Tov himself worked as a teacher of young
children in his youth. Shiyechay HaBaal Shem Tov p. 43.
H is W isdom 375
it no longer applies. The Tzadik of each generation has

the power to erect boundaries and direct the community.
I say that the best way to serve G-d today is by not
becoming a teacher.”^’*
This man told this account to me slightly diiferent-
ly, but this is the gist of what he said.
The Eebbe was once speaking to one of his followers

who was a teacher.
The Eebbe asked him, “ How much do you earn
each term?”
The man specified the amount.
The Eebbe calculated how much it came out to for
each day, and showed that it was a very small sum.
The Eebbe said, “ If this is the case, figure how
much you earn each hour. It is a mere trifle. You are
being taken away from your own studies and losing
your Future Reward for a mere Gilden or two.
“ If you are involved in business, you may take a
Gilden or two that is not rightly yours. This is because
it is impossible to be exact to the penny and such
accidents do happen. Your customer will certainly
forgive you. But if you waste an hour while teaching,
there is no chance of your being forgiven.”
241. The Eebbe was particularly opposed to those

who accepted posts as teachers in cities far away from
their homes. He spoke of them in the most derogatory
terms, saying, “ To me, a man who takes a teaching
post away from home is like a Canaanite slave maid.”
712. See Sichos Moharan 26a (#21), 36a (1139), Alim LeTrufah
163; Cf. Sanhedrin 104b, Lekutey Moharan 37:6.
242. The Rebbe spoke of the concept of the Evil

Eye :^‫ני‬
There is power in a glance.

If an evil thought accompanies this glance it can
reach another and harm him. The eye is then evil.
The power of sight actually exists and can touch
the visualized object.
When the eye is evil, this glance can do actual
damage.
It is for this reason that the look of a menstruating
woman can cause a mark of blood to appear on a
mirror. 7‫ ״‬M
The specific remedy for Evil Eye is to smoke the

fin of a fish.
is S ’NaPIR. Turn the letters into numbers,
Gematria gives you RA EYiN, the bad eye:
SNaPIR — Fin Ra EYiN — Bad Eye

Samech = 60 Resh = 200
Nun = 50 Eyin = 70
Peh = 80 Eyin = 70
Yud = 10 Yud = 10
Resh = 200 Nun = 50
400 iOO
Especially good for this is a fish called the Shelein.

Shelein sounds like Shel Eyen—“ of the eye”—and the
713. See Baba Basra 2b, Eruvin 64b, Rashi a.l. "Baal," Pesachim
26b, 50b, Baba Metzia 30a; Zohar 3:211b. Also see Avos 2:11, 5:22.
7!4. Ramban on Lev. 18:19.
H is W isdom 377
similarity of pronunciation indicates a deeper relation‫־‬

ship.
I also heard that the Rebbe said that the fin of a
Shelein fish should be worn by a man or child who has
an Evil Eye. This will protect him.
I heard the following from the same source in the
name of the Rebbe:
The Ebil eye’s power comes from the four hundred
men that Esau brought to fight against Jacob.
It is written (Gen. 32:7), that Esau had “ four
hundred men with him.’’ These four hundred came
to place an Evil Eye upon Jacob’s camp.
This four hundred is the numerical value of RA
EYiN — the bad eye. The four hundred men are the
source of the Evil Eye.
Four Hundred is also the numerical value of
SNaPIR — the fin of a fish. This opposes the four
hundred men of Esau and protects against the Evil Eye.
The Rebbe also mentioned a number of other things
that add up to four hundred.
243. The Rebbe once told a man who had a

sickness in his family to rise before daylight and recite
the entire Song of Songs.
The Rebbe said, “ Every remedy in the world is
contained in the Song of Songs.’’
The man did this, and his relative immediately
took a turn for the better and regained his health.
244. I heard this from one of the Rebbe’s dis

ciples who was truly religious and G-dfearing.
The Rebb^ told him, “ Some people serve G-d but
are not shown their accomplishments during their life-
time. This is only revealed to them after death in the

Future World.”
The Rebbe told this to him by way of encourage
ment so that he not fall down in his own eyes. He had
spent very many years serving G-d and had not seen
any advancement. The Rebbe therefore told him that
some people only have this revealed to them after death.
245. The Rebbe once spoke to me about innovating

original concepts in the Torah.
Speaking with wonder and awe, he said, “ From
where does one get a new concept? When one is worthy
of innovation, his original thoughts are really very
wondrous and mysterious. From where do they come?”
An original idea is a revelation of G-d, bringing
something from nothingness to existence.
At first you do not know the idea at all.
It still exists within the Infinite in a state of
nothingness.^'*
This is the source of all wisdom.
Every new idea is drawn from this source.
We therefore see G-d’s revelation in each new idea.
I discussed this with the Rebbe and said, “ Don’t
I know this! Sometimes I must struggle desperately
to innovate even a single word.” [While at other times
the heart is opened and many new ideas pour forth.]
The Rebbe answered, “ Even this is a great wonder
and mystery.”
It may take great effort to come up with even one
original word, but even this is one of G-d’s miracles.
For what is the source of even this one word?
715. See above, 143.

H is W isdom 379
If you have a desire for the truth aud a heart to

understand, you can literally see the reality of G-d’s
existence. If you yourself can originate new ideas, you
certainly see G‫־‬d ’s revelation in them. But even if
you cannot innovate yourself, you can still see G-d’s
reality aud greatness in the wondrous flow of new
concepts found in our sacred literature.
It is written (Ps. 19:8), “ G-d’s witness is faithful.’’
The holy Torah is a faithful witness of G-d.
This is discussed at length in my work, Lekutey
HalachosJ'''
246. I used to watch very closely when the Rebbe

ate. He would keep his food between his teeth, without
letting it touch his palate. In this manner, he did not
taste his food at all.
This is very difficult to describe in writing, but
you can try it yourself and understand. And if you
wish to subjugate your appetite for food, it is an
excellent method.

The greater your riches, the further you are from
them.
When you only have a little money, you can keep
it on your person.
When you acquire more, you must keep it in a
strongbox. It is then more distant from you.
When you acquire still more, then you must keep
it in the bank. It is yet further from you.
Acquire still more, and your wealth and invest-
716. Lekutey Halachos (Choshen Mishpat) Edus 5:10, (Orech

Chaim) Pesach 9:7 f. This last lesson is dated 1839.
merits are scattered in other cities and faraway places.

They are still further away from you.
The more honor and riches you have, the further
away they are.
Great emperors and kings have very great honor,
but it is furthest away of all.
The czar’s subjects sing his anthem here each
evening, while he sits far away in his palace.
The more honor a man has, the further away it is.
This is true of the worldly.
But with Torah and good deeds, the more you
have, the closer it is to you.”

It is good to select a place and sit there day and
night, involved in Torah, prayer, and devotion to G-d.
When you must eat, run quickly to some house, quickly
grab a crust of bread to appease your hunger, and then
go back and serve G-d.
249. A man by the name of . . . came to the Rebbe

in a village. He was a great scholar and Kabbalist, but
was always angry with his workers and servants. He
beat them and degraded them in every possible manner.
The Rebbe said to him, “ Why is it written (Gen.
38:7), ‘And Er, Judah’s first-born, was bad in G-d’8
sight?’ Why is the word bad (Ra) used, rather than the
word wicked (Rasha)V’ [The Zohar poses a similar
question.’”]
“ The reason is because one who commits the sin
of E r is always bad tempered and unpleasant. He is
disagreable and always in anger.”
717. Zohar 1:57a.

H is W isdom 381
The Rebbe said no more.

As soon as the other man heard these words, he
fell backwards and was stricken with a very great
trembling and agitation. His terror and panic were
beyond measure. His posture became humbled, and he
could no longer even lift his head to stand before the
Rebbe’s holy splendor.
The man then fled from the house. He stood outside
and began to cry, tears flowing freely down his cheeks.
One of this man’s employees was a tutor, who
was also one of the Rebbe’s followers. He begged this
tutor to help him approach the Rebbe.
The Rebbe later visited him and saw a book resting
on a shelf right next to him. The Rebbe asked him
what kind of book it was. When informed that it was
a Kabbalistic text. The Rebbe told him, “ You are not
fit to study the Kabbalah. . . .
The man then followed the Rebbe in his travels.
When the man returned hime, he repented with all
his might. He found an isolated room and devoted
himself arduously to Torah and prayer for many weeks.
It helped for a while, but his ugly temper eventual
ly returned. Still, he constantly followed the Rebbe.
The Rebbe told the tutor, “ Stay with your employer
for a while longer. It is good for you to be with him,
for you can cause him to be a righteous man for at
least an hour a day.”
After the man regained his evil temper, he had
a disagreement with one of his servants and refused
to pay him. The servant walked all the way from the
village to the city where the Rebbe lived and complained
718. Cf. Sichos Moharan 31a (#80).

bitterly. The Rebbe was very irritated with the employ

er for doing this.
But then, the Rebbe began to seek out the employ
e r’s good points. He told the servant, “ What can be
done? He is very poor. Perhaps he doesn’t have enough
to pay you. . . . ”
And there is yet another story that can be told. . . .
But there are very many stories. We could tell

how the Rebbe dealt with the very least of his followers,
and it would consume many volumes. As it is written
(Eccl. 1:8), “ The ear would not be satisfied with
hearing.’’
The Rebbe himself said that many things would

overtake his followers and that many tales would be
told about each one.
If you were accustomed to being in the Rebbe’8 holy
presence, you would see extraordinary miracles every
minute. But the Rebbe’s greatest miracles involved
bringing people back to G-d.
If a man truly wanted to come close to G-d, he
would go in and see the Rebbe and immediately be
transformed into a new person. Everyone who was
worthy of standing in the Rebbe’s presence was infused
with tremendous awe and feeling, true repentance, and
a great emotional involvement with G-d and Truth.
Words cannot express it. If all the seas were ink. . .
The world has never seen a miracle like this,
where one man should be able to arouse so many, great
and small, to such great feeling and emotion toward G-d.
719. Shabbos 11a.

H is W isdom 383
250. I heard the Rebbe say, “ Why worry about

livelihood. The only thing to worry about is that you
may die of hunger if you cannot atford food. And if
you die, what is so terrible? You must die anyway.”
251. The Rebbe told a number of people to read

through the entire Bible during the days of Elul, the
Ten Days of Repentance, and the Days of Awe until
Hoshanah RabbahJ^
The Rebbe himself also did this several times. He
also had a number of other books that he finished
during this season, but their identity is no longer known.
252. The Rebbe once said, “ When people come

close to a true Tzadik, they have a taste of the Garden
of Eden. The Holy Zohar says that a Tzadik is the
Garden of gardens.”
253. One of the Rebbe’s followers had been

married many years and had no children. One day he
was in the Rebbe’s house together with a number of
other childless men, pleading that the Rebbe intercede
for them.
This man also spoke to the Rebbe and asked him
for children.
The Rebbe replied, “ Why all this commotion?
Your main offspring are your good deeds.”’ This is
foremost. Ask that you be a good Jew—that you be
worthy of following the true path. If you are worthy
of physical children, it is all the better. But your main
720. The last of the intermediate days of Succos, the final day
of judgement. Y e r u s h a lm i, R o s h H aShanah 4:8; Tj>har 2:142a, 3:32a,
Rokeach 221a, Ramban on Num. 14:9, Sefer Chasidim 453.
721. Rashi on Gen. 6:9.
offspring are born when you let your heart come close
to G-d. . . . ”
From that time on, the man stopped speaking to
the Rebbe about children. He occupied himself with
his devotions like the Rebbe’s other followers.
Some time later, a number of childless people again
asked the Rebbe to intercede for them. This man was
there, but did not say a word.
This time the Rebbe opened the discussion, saying,
“ Still, it is well that you have children. Bring me a
hundred Rubles and it will be so.”
It was the night of his wife’s immersion, and she
conceived and eventually gave birth to a son.
May it be G-d’s will that they be worthy to raise
him to Torah, to marriage, and to a life of good deeds.
Amen.
254. Speaking of the holiness of the Sabbath, the

Rebbe said:
The Sabbath is like a great wedding.
People are dancing and rejoicing with great joy
and delight.
A man is standing outside (looking in).
He dresses himself in his best clothing and quickly
runs to the wedding. He wishes to enter and join the
festivity.
But you need great merit even to look in through
a tiny crevice.
255. It is much easier to give advice to another.

When you need advice, it is very difficult to give
it to yourself.
After much deliberation, you may decide that one
way is the best. You have many reasons and arguments
H is W isdom 385
to support this. But as soon as you make up your mind,

other considerations enter, tearing down the basis of
your original decision. Now it seems that the exact
opposite is true.
You therefore need advice from another.
Happy is the man who is worthy of G-d’s council.
He will then do what is proper and not lose his World
in vain, heaven forbid.
256. The Rebbe highly praised the Akdamus song,

chanted before the Torah reading on Shavuos.^^*
He said, “ People are so accustomed to it that they
do not realize the greatness of the Akdamus praise.
“ If you know the high level of the Akdamus, as
well as that of its customary melody, then you know
what a wondrously unique song it is.”
The Rebbe then chanted a few lines of the Akdamus.
He then said, “ Akdamus is a song of Cheshek—of
love and devotion.”
[See the story of the Townsman, the tenth tale in
Sippurey Maasios, which also discusses the song of
Cheshek.‫[־‬
The Rebbe spoke of this on Shavuos, during his
dairy meal.”^ He had worshipped early with his .group
as was his custom, and had begun his meal while the
second service was in progress. When he heard the
cantor chant the Akdamus, the Rebbe spoke of the high
level of this holy song.
722. Written by Rabbi Meir Yitzchok of France in the 11th

century.
723. It is customary to eat a dairy meal on Shavuos before the
noon dinner. Orech Chaim 494:3 in Hagah.
386 B abbi N a c h m a n ’s W isdom
257. The Bebbe said that be can look at a man

and know all bis sins.
He quoted the verse (Ps. 34:16), “ G-d’s eyes are
to Tzadikim.” Tzadikbn can gaze with G-d’s eyes and
see all of a man’s past.
In many cases, the Bebbe revealed people’s past
to them, telling them everything they had done.”^
258. The Bebbe often told us to do many good

deeds.
From the way he said it, it was obvious that he
meant that we should do such good deeds as favors
to others and collecting charity.
He told us, “ You seem to do no good deeds at all.
Epis tut ihr gar kein Mitzvos nit.”
259. The Bebbe once said, “ Thirst is a very great

desire.’’
He wanted to give us some idea of the longing and
yearning that is the wondrous thirst for G-d.
The more thirsty you are, the greater your pleasure
in drinking water.
Your thirst is the source of your enjoyment.
The same is true of your holy thirst for G-d.
This is the delight of the Future World.
It will he a time of desire and longing.
This is the desire of all desires.™*
It is the desire through which Moses died.™*
It is written (Gen. 23:16) that for his final resting
place, Abraham paid “ four-hundred Shekels of silver.’’
724. Above, 1«4.

725. lohar 2:88b.
726. Ibid. Lekutey Moharan 4:9.
H is W isdom 387
The holy Zohar says that these are the four-hundred

worlds of yearning that the just will inherit in the
Future World.
They are worlds particularly of yearning. For we
will then be worthy of the true yearning and thirst
for G-d.
Quenching this thirst will then be the main delight
of the Future World.^®
260. The Rebbe once emphasized the importance

of longing and thirsting for the holy. Even if you are
not worthy of actual fulfillment, the yearning itself is
good.
This has already been discussed at length.”’
The Rebbe brought proof for this from a law in
the Shulchan AruchJ^ If you are in an unclean place
and cannot recite the Sh’ma, you should at least think
about it.
The commentaries” ' explain that you should think
that you must recite the Sh’ma, and are suffering
because of your inability to do so. You then receive
the same merit as you would for actually reciting it.”’
Even though you cannot actually complete an ob
servance, the yearning and longing is still very precious
and worthy of reward.
261. The following was found in one of our manu

scripts. It was written hy one of our group, and is
727. Zohar 1:123b.

728. Cf. Ps. 39:6, 66:12.
730. Orech Chaim 62:4.
731. Magen Avraham 62:2
732. Perishah Ibid.
neither in order nor well edited. This is what could he

gathered from i t :
It is written (Gen. 37:1,2), “ And Jacob dwelt in
the land of his father’s sojourn, in the Land of Canaan.
These are Jacob’s offspring, Joseph . . . ”
It is also written (Ps. 26:12), “ My foot stands on
a sound place, in congregations I will bless G-d.”
The foot is faith.”^
It supports the Torah and all good traits.
Thus, the Talmud”'' teaches us that the prophet
Habakuk included all the commandments of the Torah
in one priciple (Hab. 2:4), “ The just man shall live by
his faith.”
Faith is the foundation and root of all Torah and
devotion.
Faith must be clear and pure, without admixture
(EiRvuV).
It must not be in the category of evening (FR eF).”*
It is written (Pr. 28:20), “ A man of faith abounds
in blessing.” Faith is the channel for every benefit
and blessing.
Skepticism causes these benefits and blessings to
be taken by the evil Husks.
It is written (Ps. 12:9), “ The wicked walk round
about.” This is this husk of skepticism that surrounds
the holy fruit of faith.
When this skepticism enters the mind, faith is
blemished. These husks then take the blessings and
benefits.
733. Cf. Lekutey Moharan B 80.

734. Makos 24a.
735. Faith is an aspect of morning, cf. Lam. 3:23. See above,
106, that faith is called light.
H is W isdom 389
Doubts can engulf a man and confuse his faith.

The root of this skepticism is pride.
The Talmud teaches us that G-d says to the proud
man, “ You and I cannot abide together.” ”*
When pride causes a departure of G-d, skepticism
has a place to enter. The doubts are an eclipse of G-d’s
presence.
To avoid pride, you must open your eyes.
If you compare your own lowly state to G-d’s
lofty greatness, you will never be proud or skeptical.
The door to this is the Sabbath.
You must greet the Sabbath with great honor and
proper sanctity. For the Sabbath is an eye.
Through it, you can see your own lowliness and
G-d’s loftiness.
The Sabbath is ShaBaS — Shin Bas.
The Shin has three heads—the three colors of the
eye. 7
, ‫מ‬
Bas is daughter—the Bas Eyen—the pupil of the

eye 738
Through the eye of the Sabbath, you can see your
own lowliness.^”
When you keep the Sabbath, you are rescued from
pride and are worthy of faith.
Thus we are taught, “ He who keeps the Sabbath
according to its laws, though he may worship idols
736. S o ta h 5a.
737. Tikuney Zohar 70 (128a), Lekutey Moharan B 67. Also
see Tikuney Zohar 4 (18b), 37 (78a), Lekutey Moharan 13:4, 38:7,
59:6.
738. Cf. Zech. 2:12; Targum, Rashi, Rashbam on Deut. 32:10;
Rashi, Metzudos on Ps. 17:8.
like the generation of Enosh, all his sins are for

given,
Keeping the Sabbath annihilates the idolatry of
skepticism and makes one worthy of true faith.
Idolatrous skepticism is a blemish of faith causing

harsh decrees to descend on the world.
For when idolatry exists in the world, there is
anger in the world.^^'
This is G-d’s name Elokim (the name expressing
harsh judgement).
It is the dark side of the moon.
It is written (Ps. 84:12), “ For a sun and shield
is 6 ‫־‬d Elokim.” The name Elokim is the moon, a shield
that eclipses the sun.
The Talmud teaches us that G-d says, “ In this
world My name is not read as it is written. It is written
Yud Key (the Tetragrammaton) and read Aleph Doled
(Ad-noy). But in the Future World it will be both
written and read Yud Key?^'^ <
This is because the moon is incomplete, resulting
from a blemish of faith.
The written Name and spoken Name cannot be the
same, for “ the sun has never seen the blemish of the
moon.’”^^
[The written Name is the written Torah and the
spoken Name is the Oral Torah.
These are the names Hashem (the Tetragram-
maton) and Elokim, the sun and the moon. This is
740. Shabbos 118b.

741. Sifri (96), Rashi on Deut. 13:18, Lekutey Moharan 18:2.
Cf. Sanhedrin 10:6 (111b).
742. Pesachim 50a.
743. Rosh HaShanah 23b.
H is W isdom 391
the meaning of, “ For a sun and a shield is Hashem

Elokim.”
Faith is the moon.
When faith is lacking, the moon is blemished.
The ‫־‬written and spoken Names of G-d cannot be
the same, for the sun cannot see the moon’s blemish.
Regarding the Future World it is written (Zech.
14:9), “ 6-d will be one and His name one.”
The moon’s blemish will he remedied and G-d’s
spoken Name will be Yud Key, the same as his written
Name.]
The greater a man’s faith, the more the names
HaShem and Elokim are brought together and unified.
They become included in each other as in the Future.
Jacob is the sun.^^ This is the Name HaShem.
Isaac is the moon, the name Elokim.
It is written, “ And Jacob dwelt in the land of his
father’s sojourn.” The aspect of Jacob is unified and
dwells with the aspect of Isaac. HaSliem is unified with
Elokim, the sun with the moon.
This is the aspect of (1 Ki. 18:39), “ HaShem is
Elokim.”
[“ And Jacob dwelt in the land of his father’s
sojourn, in the land of Canaan.” CaNAan has the same
root as haChaNAah—subjugation and lowliness.
Lowliness results in faith, which in turn leads to
the above unification.]
“ And these are Jacob’s offspring, Joseph. . . . ”
Joseph is Yosef—addition.
This is Tosfos Shabbos—the minutes and hours we
add to the Sabbath.

It is the Sabbath that makes us worthy of humility.

We then can attain perfect faith—the correction
of the moon’s blemish—the unification of Jacob and
Isaac, HaShem and Elokim.
It is written, “ My foot stands on a sound place,

in congregations I will bless G-d,’’—G-d’s name as it
is pronounced HaShem.
The foot of faith must stand on a sound foundation.
It must be perfect, without impurity.
Then “ In congregations I will bless HaShem.”
I will then be able to speak out and bless with the
Tatragrammaton, the Ineffable Name. The blemish of
the moon will be filled and “ G-d will be one and His
name one.’’ The written and spoken names will be the
same and we will be worthy of blessing with the name
HaShem in congregations.
“ My foot stands on a sound place, in congregations
I will bless HaShem.
Good bounty and blessing are then drawn from
on high.
This is the Chanukah lamp.
Oil is wisdom.^■*®
It is written (Gen. 3:7), “ And the eyes of both of
them were opened, and they knew. . . . ” Bashi explains
that the opening of the eyes is wisdom.
Wisdom is in the eyes.
When you look through the eyes of wisdom, you
are worthy of perceiving your lowliness. You can then
attain perfect faith.
The Talmud teaches us that the measure of oil
745. Berachos 57a, Baba Basra 25a, Lekutey Moharan 177.

H is W isdom 393
needed for the Chanukah lamp is enough to last until

“ feet no longer walk outside.
The feet are the feet of faith.
You must look carefully with the eye of wisdom
until your faith is purified. Then “ feet no longer walk
outside.’’ The feet of faith no longer will walk in the
place of the Outside Forces of skepticism.
This is the required measure of oil—the wisdom
needed to realize your lowliness and be worthy of per-
feet faith.^^^
262. This was also found among the manuscripts

of one of our group:
There is a type of grace (Chen) that enables a man
to see the future in dreams.
If a man has this grace, he can ask for a vision
and perceive the future in a dream.
746. Shabbos 21b.

747. From the context, it appears that this lesson was delivered
on a Sabbath when VeYeshev was read during the week of Chanukah.
This IS a rather rare occurrence, and occurred only five times during
the Rebbe’s career, in 5554, 5561, 5564, 5567 and 5568. In the last three
years, Chanukah contained two Sabbaths, the first being VaYeshev, and
the second MiKetz In 5564 and 5567 respectively, lessons 14 and 30
in Lekutey Moharan were delivered, in both cases on the second Sab
bath, namely that of MiKetz■ See end of lesson 30 where MiKetz is
mentioned. Lesson 14 was also delivered on the Sabbath of Miketz. as
discussed earlier in note 449. (Additional evidence that the second Sab
bath was always kept can be derived from Ahm LeTrufah 32, where we
find that Rabbi Nathan also kept the second Sabbath m 5591, another
year which had two Sabbaths fall during Chanakah ) The year 5568
found the Rebbe in Lemberg during Chanukah, and there is no record
of his having given any lesson at all. In the years 5554 and 5561, how
ever, VaYeshev was the only Sabbath to fall during Chanukah. This
lesson was therefore most probably said in one of these years, either in
Medvedevka or Zlatipolia. This might explain why this lesson was
only discovered after the Rebbe’s passing, and why Rabbi Nathan never
edited it under his supervision.
The Talmud teaches us, “ Just as grain cannot

exist without chaff, so dreams cannot exist without
nonsense. ’‫®יי^י‬
Dreams contain predictions of the future, but they
are intertwined with much worthless chaff.
There is also the clear dream of the prophfet,
regarding which it is written (Num. 12:6), “ I will
speak to him in a dream.”
This is the dream of the man who has grace.
Such a man can also predict the future through
the dreams of another.
When he hears the other’s dream, the worthless
chaff falls away and only the clear vision falls upon
his ears.
Joseph had such grace.
He is called (Gen. 49:22), “ A fruitful son by the
fountain.” Rashi explains that his fruitfulness was that
of grace.
He therefore had accurate dreams and was able to
interpret and make use of them. They are also included
in the Torah. The Torah also teaches us that Joseph
had a unique ability in interpreting dreams.
263. It had become fairly common for marriage

relationships to degenerate and often result in sepa
ration and divorce.
One of his followers once spoke to the Rebbe
about this.
The Rebbe said, “ This is the work of the Evil One.
He works very hard to destroy the family life of young
men, in order to trap them, in his net, heaven forbid.
748. Berachos 55a.

H is W isdom 395
“ The Evil One lies in wait for them while they are
young, working to destroy their family life. He destroys
their relationship with all sorts of trickery.”
The Eebbe then spoke of this at length.
264. The Rebbe often warned us to honor and

respect our wives.
He said, “ Women have much anguish from their
children. They suffer in pregnancy and childbirth and
then have the troubles of raising their children. This
is besides the many other areas in which they suffer
for you.
“ You should take this into consideration and honor
and respect your wives.”
The Talmud teaches us, “ Honor your wives that
you may have wealth.
It also states, “ It is sufficient that they raise our
children.”^
265. The Rebbe warned us very strongly not to

eat raw onions.^^' It made no difference whether they
were mixed with oil, fat or eggs, even on the Sabbath.
Many people had a custom o! eating chopped eggs
and onions on the Sabbath.^“ The Rebbe ridiculed this
practice, saying, “ How can they claim that it is a good
custom to eat something as harmful as this?”
The Rebbe said that onions are harmful in many
ways and counted out numerous ilnesses that can be
749. Baba Metzia 59a.

750. Yebamos 63a.
751. Cf. Eruviri 29a, Tosfos a.l. 29b "MiPney," Taanis 30a “Erev"
Yad Chazakah, Deyos 4:9.
752. This custom is mentioned in Geulas Yisroel, quoted in Taamey
HaMinhagim 368 (p. 169).
caused by them. Although the details were not pre

served, the main lesson is that they should be avoided,
even mixed with something else on the Sabbath. The
only safe way to eat them is cooked.
The entire conversation came about when we men
tioned to the Rebbe that we had heard that the Baal
Shem Tov had spoken very strongly against eating raw
onions. The Rebbe agreed that this was true, and
began to reckon numerous reasons for it. It was at
this time that we heard all the above.
266. The Rebbe said, “ There are Tzadikim who

are great Torah experts, fully versed in many sacred
works, and because of this in particular, cannot innovate
anything in the Torah.
“ As soon as they begin to expound and innovate,
their great fund of knowledge confuses them, and they
weave many extraneous concepts into lengthy intro
ductions. Their thoughts become so muddled that
any new concept they may have had is irrevocably lost. ’’
The Rebbe gave as an example one of his contempo
raries, who could not expound on the Torah for this
reason.
From what the Rebbe said, we understood that if
you wish to innovate, you should concentrate on the
subject, and not confuse yourself with extraneous
introductions. Pretend that you are totally ignorant of
everything but the subject at hand. You will then be
able to innovate many new ideas, and bring them to
light in order, step by step.
The Rebbe spoke at length about this, but it cannot
all be put into writing. If you are wise, you will under
stand.
H is W isdom 397
267. The Rebbe said, “ You may expound the

Torah and innovate in any area you wish.
“ The only condition is that you may not use your
interpretations to innovate or change any law. This is
particularly true of innovations based on Brush and
Sod, expositary construction and esoteric resolution.”
From what the Rebbe said, we understood that you
may expound and innovate according to your intellec
tual attainment, even in such Kabbalistic works as
those of the holy Ari. The only stipulation is that you
may not drive any religious practice or law in this
manner.
268. “ How was the Holy Temple destroyed . . . ?”

“ How long will we cry out in bondage . . . ?”
“ Until when . . . ?”
“ The son of Your maidservant . . . ”
These are all part of Chatzos, the midnight service
mourning the destruction of the Temple and the exile
of the Shechinah.
Taking these hymns as an example, the Rebbe
spoke of how much we must cry out before G-d. He
noted how much these prayers awaken the heart,
chanting them with the melody of Chatzos in his deep,
beautiful voice.
He also greatly praised the chorus, “ My beloved
came down to His garden,” as a debate between the
Jewish people and G-d that can deeply arouse the
heart.
269. People are often very confused as to the

best way to serve G-d. Sometimes it seems necessary to
act in one manner, but later this appears completely
wrong and another method seems best^“ . . . This can

cause one to become very confused and disturbed.
The Rebbe said, “ Why is it necessary to confuse
yourself? Whatever you do, you do. As long as you
do not do any evil, heaven forbid. Vie men tut, tut men.
Abie me-tut nit Ketn schlecht, chas ve-sholom.”^
270. The Rebbe said, “ In the Hodu (P3. 107)

that introduces the afternoon Minchah service before
the Sabbath,”^ you can have a broken heart and spread
all your thoughts before G-d. This psalm, which can
be understood by anyone, speaks of the troubles of the
soul and how one cries out because of them.
“ When you say KeGavnd’^ before the Sabbath
evening Maariv, you should be aroused with great
joy and emotion when you recite the words, ‘And all
of them are crowned in new souls . . ”
271. The Rebbe said, “ A storekeeper will sell

to you on credit, to be paid for at a later date.
“ Why not do the same with spiritual goods? Do
a few good deeds, or say a few Psalms or words of
Torah, and let them be put aside and ready when you
need them.
“ You will then be able to make use of this merit,
and not be like one who must ask the storekeeper
for credit. . . . ”
I did not hear this discussion from the Rebbe him
self, but from one of my colleagues. It appears that
753. Above, 255.

754. Cf. S h e v a c h a y M o h a r a n 21a (tl).
755. In the Chassidic rite. See above, Pilgrimage 121, note 93.
756. “In the Manner,” Zohar 2:135a. This is also in the Chas-
sidic rite.
H is W isdom 399
many more beautiful thoughts were expressed at that

time, but this is all that I am worthy of recording.
272. An irreligious man came to the Rebbe in a

certain city and boasted that he was an expert in
languages. He had recently been in a government office
and was able to interpret a word that even their
scribes did not know. He was very conceited because
of this knowledge.
When the man left, the Rebbe ridiculed him for
such foolish conceit.
One of the Rebbe’s disciples, an extraordinary
G-dfearing scholar, was sitting there. He said to the
Rebbe, “ Maybe it is better to be conceited because of
something foolish than to be conceited, heaven forbid,
because of one’s knowledge of Torah.”
The Rebbe was silent for a moment.
He then said, “ No. The opposite is true. The
Talmud tells us that when Rabbi Akiba was in prison.
Pappus said to him, ‘Happy are you Rabbi Akiba, for
you were imprisoned for the sake of the Torah. Woe
is to Pappus, for I was imprisoned for mere foolish
ness.’
It is brought in Lekutey Moharan'^ that the punsh-
ment for conceit is imprisonment. Also discussed there
is the imprisonment of Rabbi Akiba.
It is better to be imprisoned for the conceit of
Torah, than to be conceited because of foolishness.
273. The Rebbe said, “ It is good to make a

habit of inspiring yourself with a melody.
757. Berachos 61b.

758. Lekutey Moharan 22 B 60.
“ There are great concepts included in each holy

melody, and they can arouse your heart and draw it
toward G-d.
“ Even if you cannot sing well, you can still
inspire yourself with a melody sung to the best of
your ability while alone at home. The loftiness of
melody is beyond all measure.”
The Rebbe’s works contain towering lessons speak
ing of song.^*’
The Tale of the Seven Beggars’*® also alludes to
the importance of melody. The unconscious princess is
cured mainly through melody, through the ten catego
ries of song.’*' Understand the depth of this.
The divine soul in every Jew is a princess — a

king’s daughter.
She is weary and faint because of her sins.
She is held captive by an evil king and is shot
with ten poisonous arrows.
Only a great Tzadik has the power to enter every
place where the soul has fallen and remove all ten
arrows from her.
In order to heal her, he must be alile to discern
all ten types of pulsebeat.’**
He must know all ten categories of song, for her
main cure is through melody and joy.’*’
Taking this as a clue, you can understand the
759. Ibid. 3. 8:9, 38:4, 42, 4Jfc7, 282; B 8:1, 31 92.

760. Sipurey Maasios 13. See above, 149-151.
761. Ibid. 76b.
762. Ibid.
763. See Lekutey Moharan 2:92, above, 129.
H is W isdom 401
entire story. Use it as a means of returning to G-d in

truth. “ For the main thing is not study, but deeds.’‫״״‬
274. It is very good to have a special room set

aside for Torah study and prayer. Such a room is
especially beneficial for secluded meditation and con
versation with G-d.’“
275. The Rebbe said that it is very good even

just to sit in such a special room. The atmosphere
itself is beneficial, even if you sit there and do nothing
else.
Even if you do not have a special room, you can
still seclude yourself and converse with G-d.
The Rebbe also said that you can create your own
special room under your Tallis. Just drape your Tallis
over your eyes and converse with G-d as you desire.
You can also ■seclude yourself with G-d in bed
under the covers.’“ This was the custom of King David,
as it is written (Ps. 6:7), “ Each night I converse from
my bed. . . . ”
You can also converse with G-d while sitting before
an open book. Let others think that you are merely
studying.
There are many other ways to accomplish this if
you truly want to medidate and express your thoughts
to G-d. Above all else, this is the root and foundation
of holiness and repentance. We have discussed this
many times.
There are many ways of doing this, but best of all
is a secluded room.
764. A VOS 1:17.

765. Above, 248, Yemey Moharnat 51a.
766. Above, 68.
276. The Rebbe was once lecturing his followers,

berating them for not serving G-d as it truly befits Him.
This was the Rebbe’s constant theme, and this time be
spoke very strongly and at length.
After his tirade, the Rebbe began to make up with
them. He drew them close and spoke very gently.
He said, “ What do I want from them. They are
still religious men, are they not?”
The Rebbe then began speaking to their hearts. . . .
He said, “ You are certainly good people.
“ If G-d were small like me, your devotion would
certainly be suflScient.
“ But G‫־‬d is very, very great!
“ You must gird yourself with a strong desire to
serve G-d properly, for you are serving One ‘Whose
greatnes cannot be fathomed.’
The Rebbe then raised himself and lifted his hands
over his head.
He repeated the words, “ But G-d is so great. . . . ”
He then lifted his hands, using them to express
G-d’s greatness.
277. The Rebbe said that he never as much as

drank water before his morning prayers. He was greatly
opposed to those who drank coffee and other beverages
before worshipping.^“
278. The Rebbe said that many sayings in the

Zohar were revealed by Rabbi Shimon bar Yochai to
his disciples after his death.
767. Ps. 145:3.

768. Cf. Zohar 2:215b, 3:141b; Orech Chaim 89:3, 4, Beer Hetiv
89:11.
H is W isdom 403
The Zohar speaks of a Chabura Kadmaah—a first

edition, and many do not understand what it is. It is
mentioned in the Zohar on the portion of Pinchas^^’’
and several other places.
Rabbi Shimon revealed many lessons after his
death. The lessons revealed during his lifetime com
prised the Chabura Kadmaah, the first edition of the
Zohar.
It is therefore not surprising that the Zohar and
Tikuney Zohar explain many sayings of Amoraim,
masters of the Talmud who lived many years after
Rabbi Shimon passed away. The meaning of these
sayings was revealed by Rabbi Shimon after his death,
during the lifetime of these Amoraim.
We later found a similar concept in another work.”“
279. The Rebbe once told me, “ When things are

very bad, make yourself into nothing. Uhn as e.s iz
shoin gar schlecht, iz min zich gar m ’vatel.”
I asked him, “ How does one make himself into
nothing!’’
He replied, “ You close your mouth and eyes—and
you are like nothing! Me far-macht das moil, uhn die
oigen, iz bitul.”
We can gain valuable insight from these words.
Sometimes you may feel overwhelmed by the Evil
Urge. You are confused by evil thoughts and very
disturbed, finding it impossible to overcome.
You must then make yourself like nothing, you
no longer exist, your eyes and mouth are closed.
769. Zohar 3:219b.

770. Kisey Melech on Tikuney Zohar (Jerusalem, 5723) #7, "Be-
Aâda" (7b).
Every thought is banished. Your mind ceases to

exist.
You have nullified yourself completely before G-d.^'
280. The Rebbe spoke about Tzadikim who always

wander and move about.
He said, “ There are outcast souls that cannot be
elevated except through the wandering of a Tzadik.‫* ״‬
“ Even if the Tzadik does not want to travel, he
roams and wanders in his house.
“ He paces back and forth, and this is also in the
category of ‘wandering and roaming.’
281. The Rebbe very strongly cautioned us to

safeguard our money. He was very particular that we
should take good care of our possessions.”■*
He was very opposed to being careless, and strong
ly ridiculed the hapless individual—the Schlim Mazel-
nick.
The Rebbe said, “ A man takes time from Torah
and prayer, and struggles to earn some money to
support his family. After he earns the money, he he-
comes a hapless Schlim Mazelnick, and does not take
care of it at all.
“ Honest Jewish money must be guarded like the
eyes in your head.”
It happened occasionally that one of the Rebbe’s
followers would lose his money while travelling, and
come to the Rebbe and complain. The Rebbe would be-
771. Sec Zimras HaAretz #64.

772. Above, 194, Chayay Moharan 34a.
773. Gen. 4:12.
774. Lekutey Halachos (Choshen Mishpat) Avedah 3:10, Pekadon
3:2, Ummn 2:2; Above, 193.
H is W isdom 405
rate him and lecture to his followers to guard their

money properly.”^
282. The Rehbe said:

Leaving a Tzadik is like committing idolatory.
The only difference between a Dalet and a Resh
is a small protrusion.
It is written in the Holy Zohar that this protrusion
is the Tzadik.‫‘ ״‬
Leaving a Tzadik separates the protrusion from
the Dalet making it into a Resh.
The word AeChaD—one—expresses G-d’s unity.
Substitute a Resh for the Dalet in AeChaD, and you
have ACheR—another.
It is written (Ex. 34:14), “ You shall not bow down
to another god.”
Remove the protrusion and the Dalet becomes a
Resh—the AeChaD of G-d’s unity becomes the ACheR
of idolatory and atheism.‫^ ״‬
Faith in G-d comes through the Tzadikim, the
protrusion of the Dalet that expresses G-d’s unity.‫® ״‬
In many places the Rehbe says that the root of
faith can only be attained by closeness to the Tzadikim.
283. The Rehbe once spoke about young married

men who find their worship greatly disturbed by the
fact that they have not sanctified themselves properly
in their marital relations. They feel tainted and find
prayer very diflBcult.
775. Cf Sichos Moharan 33a (#100).

776. Tikuney Zohar 21 (55b, 58b).
111. See Baal HaTurim on Deut. 6:4.
The Rebbe constantly warned us not to become

discouraged because of this. He said, “ What happened,
happened.”’ When you pray, you must forget every
thing else.’“ No matter what happened, strengthen
yourselves and pray properly.”
He said that this is the meaning of Abba Benja
min’s sayng, “ I am concerned . . . that my prayer
should be close to my bed.’”®’
The bed is marital relations.’“
“ My prayer should be close to my bed.” I should
be able to pray immediately after leaving my “ bed”
and not be disturbed at all.
284. There were many youths in the community

who prayed with great feeling and enthusiasm. Others
would disturb them and cause them trouble.'®®
When the youths complained, their detractors had
a stock answer. They said, “ If you have true feeling
and are really bound up in your prayers, then you
should not hear any disturbance. Your devotion should
be enough to block out everything else.”
The Rebbe said, “ The truth is that this is no
argument. The greatest Tzadik may pray with great
strength and attachment to G-d, but he can still be
disturbed. No matter how great his enthusiasm, no
matter how deeply he is bound up in prayer, he can
still be greatly disturbed by one who makes fun of him
and disturbs him. All his feeling and emotion will not
prevent him from being disturbed and distressed.
779. Pesachim 108a, Yoma 5b, etc.

780. See above, 26.
781. Berachos 5b.
782. Kesubos 10b.
783. Above, 119.
H is W isdom 407
The Rebbe once said:

Sometimes a man is given great wealth. Everyone
else envies him. They spend days and years pursuing
wealth because of this envy. But in the end they have
nothing.
This is all the work of the Evil One. He works
hard to make one man rich so that many others should
waste their lives envying him. “ Heaven help us against
this misleading notion.’‫^״‬
285. The Rebbe was once speaking of the tremen

dous greatness of the Torah, and, its awesome secrets.
He said, “ The entire Tikuney Zohar (a work of
seventy chapters) is but a commentary on the one word
Berashis, the first word in the Torah.
“ Thousands of volumes would not suffice to explain
all the secrets found in the Tikuney Zohar.
“ Its study has no end. So great is the Tikuney
Zohar that all the skins of Nevios^®® would not be
sufficient to contain its wisdom.
“ All this is but a commentary on a single word
—Berashis (In the beginning).
“ Take the next word—hara—‘He created’. A
volume equal to the Tikuney Zohar could also be written
on it. It would contain an equal number of mysteries.
“ Xow understand the depth of our Holy Torah.
“ A Tikuney Zohar could be written on each and
every word. Each one contains inconceivable depth and
mystery.
“ The Torah contains not one, but many words.
784. Shabbos 84b.

785. Sec above, note 531.
Its greatness is beyond the ability of language to

describe.”
286. The Rebbe once said to me, “ You do speak

with people. You probably ask them what. Du shmust
zich ya mit mentchen. Kerst-ti zei tzu fregen vas.”
He emphasized the word vas—what—stressing it
in a loud voice from the depths of his heart.
What ‫ף‬
It is fitting to ask people this question.
You do not think about your purpose in life.
What?
You have many vain and foolish complaints and
excuses. Your life is filled with confusion and frustration.
After all this: What?
You say that you have reason to be far from G-d.
What?
What will become of you?
What will you do in the end?
What will you answer the One Who sent you?
What do you think?
What are you on earth if not a stranger?
What is your life, if not vanity and emptiness^
‘‘a passing shadow, a scattered cloud?”™^
You know this well.
What do you say?
Place these words well on your heart. Bring them
786. h«. 30:7.

787. Ps. 144:4.
H is W isdom 409
into the depths of your being. Do not ignore them.

Turn them over and over^®® and you will save your
soul.^®’
287. The Eebbe said, “ What must a man do in

this world? All that is needed is to pray and study
and pray. Me hedarf mer nit nar davenin uhn lehrnen
uhn davenin.”'''’^
I heard many similar things, but they could not be
recorded.
288. The Rebbe once spoke to a man and quoted

th e ' Talmudic edict, “ Repent one day before your
death.“'” The Rebbe stressed the words “ one day,”
drawing them out at great length.
Yesterday and tomorrow are man’s downfall.
Today you may be aroused toward G-d.
But yesterday and tomorrow pull you back.
No matter where a man stands, he suffers reverses.
The man who dwells on yesterday and tomorrow will
surely fall away.
The Rebbe therefore stressed, “ Repent one day
before your death.”
“ Before your death” is your entire life.
During your entire lifetime, you may only be worthy
of one day of repentance.
This one day is more precious than every treasure.^
For what does man gain from all his effort?”®
788. Avos 5:22.

789. Jer. 21:9, 38:2, 39:18.
790. See Tovos Zichronos t l .
791. Avos 2:10, Shabbos 153.
792. Prov. 24:4.
793. Eccl. 1:3.
Nothing remains of all your life other than this

one day of repentance before G-d.
“ Repent one day” — even one day — “ before
your death” — during your sojourn here on earth.
Forget about yesterday and tomorrow. This one
day is everything.”^ Understand this.
289. The Eebbe once said, “ Only a man trapped

by his possessions borrows money to do business.
“ A free man does not borrow. He engages in
honest business, using only his own money.
“ It is written (Deut. 6:5), ‘You shall love the L-rd
your G -d ...........with all your might.’ This is fulfilled
by the man who does not borrow money for his
business.”
The Eebbe also said that this commandment is

fulfilled by one who gives a fifth of his income to charity.
290. The Eebbe said, “ The words spoken by a

great Tzadik contain the needs of all Israel. They
include what is needed by every single Jew.
“ It is written (Deut. 1:1), ‘These are the words
that Moses spoke to all Israel.’ The words spoken by
Moses were ‘for all Israel.’ They contained what every
single Jew would ever need.”
291. This is from an unpublished manuscript from

Lekutey Moharan:
It is written (Eccl. 1:18), “ Increase knowledge,
increase pain.”
In every generation, new diseases come into exist-
794. See Shevachay 14.

H is W isdom 411
ence. This is a result •of the increase in scientific know

ledge.
Every new discovery results in some new pain.
These are the new diseases that have come into ezis-
tence. May G-d protect us!
292. A somewhat notable Chassid”^ came to see

the Rebbe. He was an older man and was knowledgeable
in the writings of the holy Ari. Wanting to enter
the Rebbe’s circle, he spoke in the manner of the
important Chassidim, saying, “ I would like the Rebbe
to teach me the way to serve G-d.”
The Rebbe looked at him with wonder and quoted
the verse (Ps. 67:3), “ To know Your way in the earth.”
The Rebbe meant that he was still “ in the earth”—
immersed completely in earthliness—and still he wants
to “ know Your way”—^he wants to know the way to
come close to G-d.
We see from this anecdote that the Rebbe was
provoked because the man spoke so haughtily, saying
that he was seeking the way to G-d. He spoke as if he had
already perfected himself to the extent that he lacked
nothing else but to choose the appropriate way and
walk up to G-d.
The Rebbe saw through this and wanted him to
speak sincerely.
795. This individual was Rabbi Yudel, who then became a life
long follower of the Rebbe. Kochavey Or p. 36 (123). He headed a
large group of Chassidim in Dashev, and when Rabbi David of
Tcbehrin told him about the Rebbe, he came with his entire following.
Nevey Tzadikim p. 24. Rabbi Nachman received a blessing from him
before his pilgrimage to Israel. Chayay Mokaran 31b (t7 ). See above,
171, note 573.
293. The Rebbe once spoke to one of his followers

about praying with devotion.
He said, “ Voice arouses feeling.”‘ The opposite is
also true, for feeling can also arouse the voice.
“ Pray with feeling. Bring every thought and
emotion into each word. Your voice will automatically
be awakened and you will pray out loud. You can
actually test this and see that it is true.”
294. I heard this from the Rebbe’s own holy lips:

It is customary to recite the Tikuney Zohar as well
as many prayers and petitions after the regular worship
during the month of Elul. It is also a custom to stay
in the synagogue and study hall later than usual.
The Rebbe said, ‘‘The melody of the Tikuney
Zohar and the fatigue resulting from staying up so
late in the study hall are all taken on high and made
into great and lofty things.””^
295. The Rebbe spoke of encouraging oneself in

prayer. No matter what you are, you can strengthen
yourself and stubbornly pray to G-d.
The Rebbe said that you should think in the follow
ing vein‘:
I may be far from G-d because of my many sins.
Let it be. If this is so, then there can be no perfect
prayer without me.
The Talmud teaches us that every prayer that does
not include the sinners of Israel is not a true prayer.”*
796. Sheloh, quoted in Kitzur Shulchan Aruch 6:1.

797. Above, 127.
798. Kerisus 6b.
H is W isdom 413
Prayer is like an incense offering. The Torah

requires that the incense contain Chelbonah (galba-
num ),^ even though it has a vile odor by itself.
If I consider myself a sinner, then I am an essential
ingredient of every worship service. No prayer is per-
feet without me.
I, the sinner, must strengthen myself even more
to pray to G-d and trust that in His mercy He will
accept my prayer. I am the perfection of the prayer—
the Chelbonah in the incense.
Just like the vile smelling Chelbonah is an essen
tial ingredient of the sweet incense, so my tainted
prayer is a vital ingredient of the prayers of all Israel.
Without it, prayer is deficient, like incense without
the Chelbonah.
296. In Lekutey Moharan it is brought that one

must bind himself to the Tzadikim of his generation.“®
The Rebbe told his followers that before they began
worshipping, they should say, “ I am binding myself
to all the Tzadikim of our generation.”
297. The Rebbe often told us, “ I have a great

desire that you act in accordance with my revealed
teachings. ’’
Take a lesson and seek out its practical advice.
Follow it for two or three months, making use of it to
strengthen your devotion and fear of G‫־‬d. Pray to G-d
and beg that He help you he worthy of attaining the
ideal set forth in the lesson.
When you have completed one lesson, work on
799. Ex. 30:34.

800. Lekutey Moharan 2:6, 9:4.
another. Continue this way until you have completed

every lesson. Happy is the man who takes this to heart.
298. One of the Eehbe’s followers came to him

on the day before Yom Kippur. The man had been very
sick and told the Rebbe of his great suffering. One of
his townsmen and good friends standing nearby said,
“ His illness has become worse because he immersed
in the Mikvah. ”
The Rebbe replied, “ You blame the illness on a
good observance. It is more fitting to blame it on a sin.”
This took place in Uman, on the Rebbe’s last
Yom Kippur.
299. It was my custom to see the Rebbe every

year after Simchas Torah. He would always ask me
if I truly rejoiced on the festival. Many times he told
me how the community celebrated in his house, and
how much pleasure he derived from their joy.
Once the Rebbe spoke to me about Simchas Torah
in the middle of the year. He asked me, “ Do you now
feel joy in your heart? Do you feel this happiness at
lea st once a y e a r ? ”
[G-d was with me and I was able to rejoice with
all my heart many times each year. This joy was often
so great that words cannot express it. This is the joy
of being a Jew, of believing in G-d, and it flows through
the gates of every man’s heart and cannot be comuni-
cated.“ ' Within our group, when we rejoice, even the
lowliest one among us experiences a feeling of closeness
to G-d that is beyond all description.]
The Rebbe very much wanted us to be joyous
801. Above, 1.
H is W isdom 415
all year round, particularly on Simchas Torah, Purim,

the Sahhath and festivals.
The Rehhe told me that once on Simchas Torah
he was so overjoyed that he danced all hy himself in
his room.
300. The Rehhe once told me, “ Everything you

see in the world — everything that exists — it is all a
test to give man freedom of choice.”®'®
301. The Rehhe once said, “ A Jew ’s main devotion

is to rise at midnight in the winter (and say Tikkun
Chatzos, the Midnight service, and then study until
morning.“®) In the summer, when the nights are very
short [and we do not say the Midnight Service except
in the Holy Land®*‫] ״‬, you should he careful to wake up
early in the morning, with the break of day.”
302. I was once standing before the Rehhe as he

lay iu bed. He said, “ The main thing is ‘from the
belly of hell I cried out!’®'*®Der iker is ‘MeBeten Shoul
Shavati.’ ”
303. The Rehhe once spoke to me about the folly

of sexual desires.
He said, “ One who occupies himself with lewd
thonghts is a fool. Even the simplest person would not
want to be caught doing this. Even if he has no fear of
802. Above, 222, note 679. Also see Rabbi Moshe Chaim Luzzatto,
Derech HaShem 1:2:4, Pischey Chochmah VaDaas #3.
803. Cf. Magen Avraham 1:4.
804. See Lekutey Moharan 149; Lekutey Halachos (Orech Chaim)
Rosh HaShanah 3:7; Shearis Yisroel 125.
805. Jonah 2:3. Alim LeTerujah 60.
416 B abbi N a ch m a n ' s W isdom
sin, he still has no desire for the shame of being

caught with a strange woman.
“ Why engage in lustful thoughts? Why trouble
your soul for nothing?”
We have spoken of the fact that every man can
have absolute control over his thoughts and direct them
as he wishes. . . . This is discussed in numerous places
in our printed works.“* Accept this advice and you will
be worthy of eternal pleasure.
304. The Rebbe ridiculed the sexual desire, quoting

the words of the morning prayer, “ Do not bring me to
a test or to disgrace.” He said, “ Either a test, or else
disgrace. Ader a nesion, ader a hezion.”
If you do not pass the test, you will come to disgrace.
We have discussed how the Rebbe spoke of the
repulsiveness of this desire, saying that it is really
no temptation at all. . . . “'
The Rebbe said, “ People are so bound up with their
worldly desires that it does not help when one explains
how repulsive this is. The more you speak of it, the more
lewd thoughts they have. In most cases it is therefore
best not to even begin to think of it at all.”
This is explained in Sefer HaMidos, “ Do not enter
into litigation with your tempter. Thinking about some
thing for any length of time, even of its avoidance,
strengthens desire, and turns the will toward it.”“®
806. Lekutey Moharan B 50, Chayay Moharan 12a ($44); Le-

kutey Halachos (Orech Chaim) Bats HaKenesses 5:24, Minchah 7:10,
(Yoreh Deah) Shiluach HaKan 4:2; Alim LeTerufah 6, 15, 117, 260, 295.
807. Shevachey 16, above 51.
808. Sefer HaMidos, Niuf 10.
H is W isdom 417
3Q5, Many times the Rebbe said, “ We have nothing

at all to do — me hat gar nit tzu tahn.”
The Rebbe said this in relation to his conversations
[and many of them have already been printed].
We find in the Talmud that the disciples of Rabbi
Ishmael taught, “ the words of the Torah should not be
like an obligation, but you are not permitted to exempt
yourself from them.“®'”
This explains the Rebbe’s statement and is wonder
ful advice to him who understands it even a little.
306. In the second part of Sefer HaMidos, in the

category of Daas or Knowledge, it is written:
“ Every universe and everything created has its own
structure. . . . For example, the lion . . . and spiritual
beings are all included in the forms of the letters and
their combinations. One who is worthy of understanding
the Torah. . . . “ ®‫ייי‬
This appears to be related to a conversation we
heard from the Rebbe’s holy lips before Shabbos
Chanukah, 5565 (1805) regarding the creatures in the
world.®''
The Rebbe said, “ Every human likeness is included
in the word Adam—^man—where it occurs in the Torah.
G-d said (Gen. 1:26), ‘Let us make man (Adam) in
our image.’ As soon as He said the word Adam, He
included every human likeness in that word.
“ The same is true of such words as Behamah
809. Minachos 99b.

810. Sefer HaMidos B, Daas 1. Sec Lekutey Halachos (Yoreli
Deah) Milah 5:24, Behamah Tehorah 4:23; Alim LeTerufah 205, Sichos
VeSipurim p. 84 (112).
811. See Lekutey Moharan 54:3. This lesson was revealed on that
same Shabbos Chanukah.
(animal) and Chaydh (beast) used in the account of

creation. These words include the forms of every animal
and beast. . . . The same is true of everything else
created. ’’
The Rebbe spoke at length regarding this.
He then said, “ There are categories of wisdom,
even in this world, which can sustain a man without
any other nourishment. There are such awesomely
wonderful categories of wisdom even in this world. A
man can live without eating or drinking with this
wisdom alone.“®'*
The Rebbe spoke at length, but we were not worthy
of recording the rest.
307. Every year people say that previous years

were better and times are not as good as they were
before. . . .
The Rebbe spoke to us about this at length. He
said that people might say that things were much
cheaper in the good old days, but then again, people
did not have as much money as they have now. A
simple householder, even one living from charity, spends
more today than the wealthy of yesterday.
He said, “ The opposite is true. G-d now directs
the world better than ever. Aderaba. Der Eihershter
firt heint sheiner die veif.’’®'®
308. These are among many thoughts the Rebbe

shared with us regarding the above.
All this talk about the good old days is the work
of the Evil One. He wants people to speak like this to
812. Above, 181.

813. See Sichos VeSipurim p. 121 (133); Above, note 184.
H is W isdom 419
make us suffer and worry all the more about our liveli
hoods. He would like to make us feel that there is
no hope at all now, heaven forbid.
This is all false. G-d contijiuously sustains the
world and people rise and fall in every age. If you look
carefully at the past, you will find that it also contained
much poverty and suffering.
Most people who say that times have deteriorated
are those who have recently acquired wealth. Now that
they have tasted wealth, they are no longer satisfied
and want more all the time. They now live ostentatiously
and cannot meet their expenses, so they complain that
times are not as good as before. But we ourselves recall
that not too many years ago most of these complainers
were suffering in poverty.
People cry that “ the first days were better than
these.” Why pay attention to this foolishness! The
wise King Solomon refuted this idea long ago when he
said (Eccl. 7:10), “ Do not say that the first days were
better than these, for it is not out of wisdom that you
ask this.”
Bashi may interpret this verse to teach us that
everything depends on the merit of each generation.
Still, “ the Torah has many faces ”®'‫ י׳‬and “ the scripture
does not depart from its simple meaning.”®'^
King Solomon was the wisest man who ever lived
and spoke with divine inspiration. He said that it is
great foolishness to say that “ the first days were
better than these.” In every generation there are people
who say this.
814. BaMidbar Rabbah 13:15.

815. Shabbos 63a, Yebamos 24a.
420 R a b b i N a c h m a n ’s W isb o m
But if you look well, you will see that the world is
constantly becoming more prosperbus. People constant
ly live better and have greater expenses.
What difference does it really make? If the world

is really poorer now than before, there is all the more
reason to flee to G-d and involve yourself in Torah and
devotion. If there is suffering and trouble in the world,
the only place to escape is with G-d and His Torah.
It is written (Job 5:7), “ For man is born to strug
gle.” The Midrash remarks, “ Man is born to struggle
— happy is he who struggles, with the Torah.’’®'‘
Whether you are rich or poor, your life will be
filled with struggle and suffering. Man’s lot is suffering
and pain, as it is written (Eccl. 2:23), “ For his days
are vexation and pain.’’
In the holy Sheloh,^'‫ ^־‬we find a verse:
Ain Rega
BeLo Pega,
Ain Sha’ah
BeLo Ra’ah,
Ain Yom
BeLo Reses VeAyom. . .
There is no moment
Without its torment.
There is no hour
That is not sour.
There is no day
Without dismay. . . .
Happy is the man who flees from the struggles of
this troublesome world and struggles to comprehend
816. Cf. Sanhedrin 99b.
817. Sheloh 2:138a. Sec above, npte 373.
H is W isdom 421
the Torah. He will be “ happy and prosperous,” happy

in this world, and prosperous in the future world.®'®
The man who says that “ the first days are better
than these” accomplishes nothing. His attitude causes
him to struggle more and more to earn a living and
waste his days in worry and vexation. This foolishness
keeps him from Torah and prayer, and regarding his
end it is written (Eccl. 5:14), “ he takes away nothing
for all his effort.” It is also written {Ibid. 6:4), “ For
in vanity he comes, and in darkness he leaves.”
If you have eyes to see and a heart to understand,
you will perceive that the past had as much suffering
and troubles as the present. Look in books written
hundreds of years ago, and you will find that their
authors also suffered from poverty and had the most
difficult struggles just to earn a livelihood. This did not
deter them, and they still wrote many holy books.
It is written (Ibid. 1:9), “ For what was, that is
what shall be . . . there is nothing new under the sun. ’’
Life was difficult even in the “ good old days.”
How many years ago did King Solomon write of man,
“ Also all his days are vexation and pain.” How many
years ago did the book of Job say, “ man is born to
struggle — of few days and full of trouble (Job 14:1).”
The scriptures wrote about this long ago.
Even then, many people thought that times were
troublesome®” and one must only worry about his
livelihood. These people departed from this world with
out joy or pleasure.®*®
But each generation also had G-d-fearing men and
818. Ps. 128:2, Avds 6:4, Berachos 8a.

819. Dan. 9:25.
820. 2 Chr. 21:20.
Tzadikim. They paid no attention to this and escaped

the struggles of the world to toil in Torah and devotion.
They and their children were worthy. . . . Happy are
they.
Even today you have free will. You have the power
to escape from these painful discussions and worries.
You can flee from them and trust in G-d, abandoning
the struggles of this bitter world and involving yourself
in the struggles of the Torah.
G-d will certainly sustain you. Does He not sustain
all the world, now as always? And now G-d directs
the world better than ever before.
This world was always filled with worries and

suffering. Things have not changed. It is written (Gen.
3:17), “ In pain you shall eat” — {Ibid. 3:19), “ by the
sweat of your brow you shall eat bread.” This was
decreed since the time of Adam’s sin and there is no
place to escape. These worries and pains destroy a
man’s life, and the only shelter is G‫־‬d and His Torah.
The Mislmeh teaches us, “ This is the way of the
T o r a h : B read with salt shall you eat, w ater by measure
shall you drink, on the ground shall you sleep, a life
of pain shall you live, and in the Torah shall you toil.
If you do this (Ps. 128:2), ‘You will be happy and
prosperous’ —happy in this world, and prosperous in
the World to Come.”“ '
People find this difficult to understand. After telling
us the struggles we must endure for the Torah, “ bread
with salt shall you eat . . . ” how can the Mishneh
state “ You will be happy . . . in this world?
821. Avos 6:4.

H is W isdom 423
Many writers attempt to resolve this by way of

homily, but their explanations remain weak and strained.
There really is no question. If you have eyes to
see and a heart that truly understands the world, you
know this. If you have absorbed the wisdom contained
in the Rebbe’s awesome teachings, you know the truth.
The Mishneh means exactly what it says.
The wealthiest men in the world will tell you that
the world is filled with worry and suffering. The rich
suffer as much as everyone else. Thus, our Rabbis
teach us, “ The more property, the more worries.”®**
The poor may not realize this. They may think
that they would no longer have problems if they were
wealthy. But they are sadly mistaken, as we can see
with our own eyes. The truth is as our sages have
taught it.
Whether you are rich or poor, you cannot avoid
worries. The world is filled with pain and suffering
and there is no place to escape.
If you are a man, you must worry about earning
a livlihood. You are concerned about your wife and
children. If you are a woman, you imagine that you
are troubled by your husband. No matter who you
are, you will find the world abounding with real suffer
ing and pain. How many people suffer because of
sickness and accidents? Heaven help us.
There is no escape, except in the Torah.
If you desire the good of this world and want to
live at ease without troubles, you will be constantly
frustrated. The more you seek good, the more you will
find the opposite. Everything you manage to grasp
822. Ibid. 2:7.

will be diluted with suffering. Look with truth and you

will see this yourself.
It is written (Prov. 21:30), “ There is no wisdom,
understanding, nor council against G-d.”
The only way to be at ease is to will yourself to
subsist on an absolute minimum.
Firmly resolve to follow the dictum of the Mishneh,
“ Bread with salt shall you eat . . . a life of pain shall
you live.” Accept upon yourself a life of oppression
and struggle in order to involve yourself in the Torah
—“ And in the Torah shall you toil.” .
Only then will you have life, even in this world.
“ If you do this, you will be happy . . . in this world.”
This is certainly true.
No longer will you suffer from worldly misfortunes.
You have already accepted them upon yourself for
the sake of the Torah. All your life—all your good—is
the true good. Thus, your life is a true life. Happy are
you—even in this world.
The man who wants to live at ease in this world

and enjoy its delights will only find bitterness. “ Even
the slightest breeze will upset him.”®*^ The smallest
mishap will cause him to suffer greatly.
You may be immensly rich and powerful. You may
be a lord or a king. It is still impossible for everything
to be as you desire, in a world filled with suffering.
The only way to escape this suffering is in the
Torah. Accept the way of the Torah, eating bread
with salt. . . . Then you will be happy and prosperous.
Happy—even in this world.
923. Sotah 5a.

H is W isdom 425
Look at the truth. Understand well the troubles

of the world. You will certainly see the truth of this.
You will find much of this in the Rebbe’s teachings,
especially those printed together with the Sippurey
Maasios.^^ It is also most forcefully brought out in
the tale of the Wise Son and the Simple Son.“*
Even pagan philosophers realized that the world

is filled with suffering and discussed it often in their
works. They came to the conclusion that the only
solution is stoic forbearance. A man must accept upon
himself to endure all that happens to him.“*
But all their words are of no avail in a world
without the Torah. No man can endure this world and
not be overcome by its suffering. Only the Torah can
provide this strength.
If you really think things out, you will realize that
this world has absolutely no purpose.
Imagine a world filled with good and riches. Imagine
a world where there was no pain or suffering or worries.
It would still be empty and devoid of all purpose. For
time passes like the wink of an eye, and life is over.
It is written (Ps. 144:4), “ Our days are like a
passing shadow. ’’ Our sages comment that it is not even
permanent like the shadow of a palm tree.“^ It is also
written (Ibid. 90:10), “ The days of our life are seventy
years . . . Their pride is travail and vanity, for it is
speedily gone and flies away.”
If even a perfect world would be purposeless, what
824. All the Sichos up to #116 were originally printed with the
Sipurey Maasios. See above, note 405.
825. S ip u r e y M a a s io s 9.
826. A l i m L e T e r u f a h 441.
827. Cf. B e r a s h is R a b b a h 96:3, K o h e le s R a b b a h 1:3.
shall we say about the world we live in. It is filled with

pain, sorrows and suffering without end. Every man’s
life is filled with worries and concerns, from the greatest
to the smallest, from the richest of the rich to the
poorest of the poor.
Every man is trapped by his limitations. The
greatest emperors and kings are filled with worries
and fears without measure.
Even the pagan philosophers realized this.
The only way out is to choose the Torah and its

commandments. Make up your mind to be satisfied
with an absolute minimum in order to immerse yourself
in the Torah.
Spend your days with Torah and devotion and
you will be immune to the world’s travail. You will
shake off the toil and struggle of worldly concerns and
no longer taste the bitterness of sonl they have to offer.
Devoted to G-d and His Torah, you will truly be alive,
for this is the root of life, both in this world and the next.
You will then know that the words of the Mishneh
are correct, even in their plain meaning. You wiU have
chosen to live such a life, eating bread with salt, drinking
water by measure, sleeping on the ground and living
a life of pain. You must be willing to accept a life of
suffering, for there are times when even bread with
salt and water by measure will not be abundant. But
you accept all this in order to immerse yourself in the
Torah — “ In the Torah you shall toil.”
If you do this, you will certainly be “ happy and
prosperous — happy in this world.” You will have
accepted all the suffering the world has to offer and
will be worthy of true life.
You will then be worthy of perceiving the truth,
H is W isdom 427
and you will know that the world was not created for
ease and enjoyment. You will realize that the man who
seeks the delights of this world will only find pain and
vexation.
The Torah is our life and length of our days.®*®
If you flee the struggle of the world to toil in the Torah,
you will be worthy of the Future World, whose eternity
reduces all of this world to the wink of an eye in
comparison. But besides this, you will also have a good
life in this world.
The best thing in this world is submissiveness.
This cannot be attained without total immersion in the
Torah and its commandments. Open your eyes to the
truth and you will see this.
Ridicule these words and you only ridicule yourself.
We speak the truth and it is yours to accept. But if
you wish to turn your back on it and remain immersed
in the deep quicksand®” of this world, there is no one
to prevent you.
“ Let each man go his own way, but we will call out
in G-d’s name.”
These were the Rebbe’s words to a man who spoke
to him at length.
The Rebbe knew that this man was drowning in
the endless waters®®‫ ״‬and wanted lu rescue him. *
But
the man hardened his heart and turned a stubborn
shoulder,®®' not accepting the Rebbe’s advice. He knew
that the Rebbe spoke the truth, but refused to take
his words to heart.
828. Prayer before evening Sh’ma, from Deut. 30:20.

829. Ps. 69:3.
830. Y e b a m o s 121a.
8?1. Zech. 7:11, Neh. 9:29.
The Rebbe said, “ He is like a drowning man who

is about to die. A rescuer comes along and extends a
hand to lift him from the water. But the drowning
man turns a stubborn shoulder and turns his back in
arrogance, not wanting to grasp the helping hand. He
flees from the one who comes to save him.”
Heed these words!
You will find pleasure both in this world and the
next.
Finished and completed is the book of

Rabbi Nachman’s Wisdom
with the help of the Blessed G-d.
<55
APPENDIX A
THE LIFE OF RABBI NACHMAN

lUbbi M«U
K * ts e e e l* b e 1 « B
(M AHARAM )
R«bM
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R*bIW (T H E M A H AR A L)
t* IMO)
Sm I W bM R«bM •f P n g M I
Y U aclw li Kb U
■R»bM
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Rabbi Nachman’s Family Tree

THE LIFE OF EABBI NACHMAN
Rabbi Naclmiaii was born on a Sabbath, the first

day of Nissan, 5532 (April 4, 1772), in Medzeboz, the
town of his famed great-grandfather, the Baal Shem
Tov. His father, Reb Simcha, was the son of Rabbi
Nachman Horodenker,' a leading disciple of the Baal
Shem Tov and a member of his household. Feiga, his
mother, was the daughter of Udel, the Baal Shem Tov’s
only daughter, and she was said to be a divinely inspired
Tzadekes. Rabbi Nachman had a brother Yechiel, who
was later rabbi in Krenienchug, another brother, Yisroel
the Dead,* and a sister Perle.’ His two uncles, also
sons of Udel, were Rabbi Ephraim of Sudlikov, anther
of the Degel Machneh Ephriam, and Rabbi Baruch of
Tulchin and later of Medzeboz.
Rabbi Nachman’s birth occurred at a time when
the Chassidic movement founded by the Baal Shem
Tov was beginning to ebb. Shabbos HaGodol, the day
he entered into the Covenant of Abraham, (April 11,
1. Rabbi Nachman Horodenker came from a very prominent

lineage. For details regarding his ancestry, sec Nevey TzaJikim, note on
p. 9; Margolis Tovalt (in Rabbi Avraham Zvi Margolis’ Keren Oral!,
Jerusalem, 5724) p. 134; Rabbi Moshe Katz of Przemysl, Megilas
Yechusin, in Mateh Moshe, Zolkiev 5505 (1745).
2. See Shemos HaTzadikim. He was so named because he was
resurrected by the Baal Shem Tov, but not completely, and always had
the visage of a dead man. The story is brought in detail in a manuscript
recently mimeographed by the Jerusalem Breslover Chasidim. An older
and somewhat different version appears in Sefer Baal Shem Tov
(Jerusalem, 5722), introduction #75 (p. 31), quoting a letter from
the “Rabbi of Medzeboz.”
3. Yemey Moharnat p. 137b (#137).
431
432 B abbi N a c h m a n ’s W isdom
1772), was the very day that the dire edict of Cherem
was pronounced against the Chasidim/ Less than a
half year later, Rabbi Dov Baer, the Maggid of Mezritch
and spiritual heir of the Baal Shem Tov, was to pass
away.
All of Babbi Nachman’s childhood was spent in
Medzeboz. Shortly after his Bar Mitzvah at the age
of thirteen, he was married to Sashia,® daughter of
Rabbi Ephriam of Ossatin. He then moved in with
his father-in-law in Ossatin, where he was to live for
the next five years.
Even at this young age. Rabbi Nachman was
already attracting a following. His first disciple, Reb
Shimon ben Baer, attached himself to Rabbi Nachman
shortly after his wedding, and remained his lifelong
follower.
When Rabbi Nachman was about eighteen, his
mother-in-law passed away. When his father-in-law
remarried, the new mistress of the house made it very
difficult for the young Tzadik to engage in usual de‫־‬
votions. He then moved to the nearby town of Med-
vedevka, where he was to live for ten years.
Supported by the Medvedevka community, the
young Rebbe began to attract a substantial following.
It was here that he was joined by Babbi David of
Tchehrin, who in turn attracted his friends. Rabbi
Shmuel Isaac and Rabbi Yudel of Dashiv. Rabbi Yudel
was a great Kabbalist in his own right, and was pre
viously a disciple of Rabbi Pinchas of Koritz and of
4. See Nisan Mindel, Rabbi Schneur Zalman (Kehot, N. Y., 1971),

p. 47; Beth Rebbe, chap. 4.
5. See Alim LeTerufah (Jerusalem, 5728), unnumbered letter
written by Rabbi Nachman from Zaslav, dated Thursday, P. Emor,
5567 (6 lyar).
A p p e n d ix A 433
his father-in-law, Eabbi Leib of Trastnitz. Rabbi Yudel

and Rabbi Shmuel Isaac would travel 150 miles from
Dashiv to Medvedevka to be with their Rebbe.‘
Another important disciple attracted to the young
Tzadik was the renowned Rabbi Yekusiel, Maggid of
Terhovitza. One of the foremost disciples of Rabbi Dov
Baer of Mezritch, he was a close associate of Rabbi
Nachum of Tcbernuble. Although advanced in years
and a renowned Tzadik in his own right, he became
an ardent follower and disciple of the young Rabbi
Nachman.^
It was from Medvedevka that Rabbi Nachman
set out on his pilgrimage to the Holy Land. On his
return he stopped in Shpola to visit Rabbi Leib, the
Zeideh or “ Grandfather” of Shpola, who was later
to become his chief antagonist. He also visited the
renowned Rabbi Schneur Zalman, founder of Chabad,
in an attempt to make peace between him and Rabbi
Abraham Kalisker in the Holy Land.® After his return.
Rabbi Nachman remained in Medvedevka for little
over a year.
On the first day of Elul, 5560 (August 23, 1800),
his oldest daughter Udel was married to Rabbi Yoske,
son of Rabbi Avraham Dov of Chemelnik. Immediately
after the wedding, he settled in Zlatipolia, where a
crowd of over a hundred flocked to him on his first
Rosh HaShanah there. The community invited him to
bring his following to the large synagogue for the
second day of Rosh HaShanah and Yom Kippur.
Rabhi Nachman did not approve of the cantor
6. Kochavey Or p. 24, Nevey Tzadikim p. 21.

7. Kochavey Or p. 29, Nevey Tzadikim p. 26.
8. Avenehah Barzel p. 34 (#46).
434 E a b b i N a c h m a n ' s W isd o m
who was to lead the Neilla service that Yom Kippur.

When the cantor found himself unable to complete the
service, Rabhi Nachman made light of it. Enraged,
the cantor w'eut to Shpola, a mere eighteen miles away,
and complained to Rabbi Leib. This triggered what
was to become a lifelong conflict on the part of the
Shpola Zeideh.
Despite the bittei conflict. Rabbi Nachman remained
in Zlatipolia for two years. During the summer of 5562
(1802), he was in Berditchov for a wedding and received
support from the sainted Eabbi Levi Yitzchok. After
consulting with his uncle. Rabbi Baruch, in Tulchin,
he reached the decision to relocate in Breslov.
On the way from Zlatipolia to Breslov, Rabbi
Nachman spent several days in Uman. Passing through
the old cemetery, where thousands of martyrs of the
Uman massacre are buried, he said that this would be
a choice location for his ultimate rest. He also came
in contact with the Maskilim, Chaikel Hurwitz’ and
his two sons-in-law, Hersch Ber Hurwitz and Moshe
Landau.'® They came to jeer, but were greatly im
pressed with his wisdom and invited him to remain
in Uman. These two events were later to have a great
9. Kochavey Or, Sipurim Niflaim p. 3. In A History of Jewish

Literature (4:476), Meyer Waxman writes, “In 1817, Heikel Hurwitz
(1750-1822) hailing from Uman . . . published a three volume work,
Zofnat Pa’aneah, which was a translation of a German book dealing
with the discovery of America.”
10. Kochavey Or, Ibid. Moshe Landau is also mentioned in Alim
LeTerufah, unnumbered letter (after fl72) dated Sunday, P. Kedoshim,
5595. Hurwitz and Landau, together with a Meir Horn, founded in
Uman one of the first secular Jewish schools in the Ukraine, some
time before 1822. See Jacob S. Raisin, The Haskalah Movement in
Russia (J.P.S., Philadelphia, 1913) p. 164.
A p p e n d i x A 435
effect in influencing Rabbi Nachman to spend his last

months in Uman.
Rabbi Nachman arrived in Breslov on Tuesday,
the 10th of Elul, 5562 (Sept. 3, 1802)." It was here that
our detailed knowledge of Rahbi Nachman’s life and
teachings actually begins.
Breslov is situated just nine miles to the south
of Nemerov, where there lived the Young Rabhi Nathan,
son of a wealthy businessman, Reb Naftali Hertz. He
was an outstanding scholar, seeking a true way to
serve G-d. When a good friend, Reb Leib, described
Rabbi Nachman’s first Sabbath in Breslov, he decided
that here he would find a mentor. Together with his
close friend Reh Naftali, he set out for Breslov early
Sunday morning.
Rabbi Nathan’s first encounter with Rabbi Nachman
took place on Sunday, the 22nd of Elul, 5562 (Sept.
18, 1802),’* and it must be counted among the significant
encounters in religious history. Rabbi Nachman was
thirty years old, and at twenty-two, Rahhi Nathan was
eight years his junior. Young as they both were, their
meeting sparked a flame that still burns brightly.
Despite tremendous opposition from his family.
Rabbi Nathan became a close follower of Rabbi Nach
man. A week later he returned for Rosh HaShanah
11. The date is not recorded. It is merely brought that he came

there at the beginning of Elul. Tovos Zichronos p. 7 (lt5). We do,
however, find that he arrived during the week of Ki Tetie. Chayay
Moharan 28a (#12). The detail giving us the exact date is the fact
that we are told that he arrived on Tuesday, the market day. Avenehah
B a rzel p 8. (#6).
12. This date is also not recorded. However, we do find that he
arrived on a Sunday. Ibid. p. 9. We also find that this was eight days
before Rosh HaShanah. Ibid. p. 11.
and recorded his new m aster’s lesson. At first, Rabbi

Nathan wrote these lessons down informally, but by
Chanukah he formalized these notes and began review
ing them with Rabbi Nachman.
Rabbi Nathan was in Breslov again for the Sabbath
of Chanukah, and a third time on Rosh Chodesh Shevat.
He stayed with his master for the month between
Purim and Passover when the latter returned to Med-
vedevka for the wedding of his daughter Sarah. It was
around this time that Rabbi Nachman told his favorite
disciple to begin setting the main points of his teachings
in alphabetical order, forming the basis of the Refer
HaMidos.
Rabbi Nachman said that his followers would
always be called Breslover Chasidim. He began his
custom of meeting with them six times a year to de
liver a lesson. These meetings were held in Breslov on
Rosh HaShanah, on the Sabbath of Chanukah, and on
Shavuos. He would also visit his brother-in-law Rabbi
Zvi in Tchehrin, and Rabbi Yekusiel in Terhovitza,
where he spoke on Shdbhos Shirah, Shahhos Nachmu,
and another unscheduled Sabbath in the winter.
During the summer of 5563 (1803), Rabbi Nach
man met with some opposition on the part of his
uncle Rabbi Baruch, because of his alleged lack of
respect for the Baal Shem Tov. This opposition was
to last for almost five years. One of Rabbi Baruch’s
disciples. Rabbi Moshe Tzvi of Savran, was to become
a great persecutor of the Breslover Chasidim after
the passing of both Rabbi Nachman and Rabbi Baruch.
In the beginning of Cheshvan 5565 (1804), Rabbi
Nachman’s daughter Miriam was married to Rabbi
Pinchas, son of Rabbi Leibush of Volochisk. Rabbi
Nachman’s first son, Shlomo Hphraim, was bom
several months later, just before Bosh Chodesh

Nissan. Between Passover and Shavuos, Rabbi Nach
man took a mysterious journey to Sbarograd, where
he spent two weeks.‫^י‬
It was also during this year that many of Babbi
Nachman’s writings were systematized. Toward the
beginning of the year he told Rabbi Nathan to arrange
them in order and to copy the main points of each
lesson. This was to form the basis of Kitzur Lekutey
Moharan, an abridgement of his major work. Later
that year, he told Babbi Nathan to copy all his lessons
in order.
With his close friend ■Rabbi Naftali dictating, Babbi
Nathan spent three months copying the diverse man
uscripts, completing the task shortly before Shavuos.
On Friday, the 17th of Sivan, 5565 (1805), this man
uscript was given to be bound. On the same Friday,
Babbi Nachman revealed the secret of the Ten Psalms,
discussed in the Sirhos (#141). The manuscript was
bound on the following Thursday. This was to become
the first part of Babbi Nachman’s magnum opus, the
Lekutey Moharan.
When the manuscript was completed, Babbi Nach
man told his disciple about another work that he was
initiating. Completed early in 5566 and copied by Rabbi
Nathan later that winter, this was later known as the
Burned Book {Sefer HaNisraf). A short while later,
a third work, later called the Hidden Book {Sefer Hd-
13. It is interesting to note that there is a tradition -from the

Baal Shem Tov that the inhabitants of Sbarograd were decreed to be
killed by lire and plague. Shivechey HaBaal Shem Tov (Jerusalem,
5729) p. 66, 68. Rabbi Nachman said that he was able to avert the,
plague. Chayay Moharan 29b ((18).
438 B abbi N a c h m a n ' s W isdom
Ganuz), was also completed. Rabbi Nachman’s follow

ers knew of the existence of this third work, but it was
never revealed to them. Around Chanukah, the Sefer
Hamidos was also finally completed.
Early that summer, Rabbi Nachman sent Rabbi
Yudel and Rabbi Shmuel Isaac'^ to the surrounding
communities with the task of reading portions of the
Burned Book and distributing pages copied from the
manuscript of Lekutey Moharan.
Rabbi Nachman’s fifteen month old son, Shlomo
Ephraim was suffering from tuberculosis, and he asked
these two messengers to pray for him. Despite their
prayers, however. Rabbi Nachman’s young son passed
away shortly after Shavuos 5566 (1806).
Rabbi Nachman had great promise for his young
son and mourned him very deeply. He then spoke of
the “ Master of the Field,’’ whose task it is to correct
all souls.'^ He also spoke at length about the Messiah,
and Rabbi Nathan wrote the discussion in a Hidden
Scroll (Megilas Sesarim) in a cryptic abbreviated form.
Rabbi Nachman instructed that this never be revealed,
but a copy is known to exist among the Breslover
Chasidim. During this mournful summer. Rabbi Nach
man began telling his tales, beginning with the story
of the Lost Princess.
On Yom Kippur 5567 (1806) a fire broke out in
Breslov during Kol Nidre service. Soldiers entered the
synagogue and beat the congregants because they would
not help fight the fire.
During Succos, Rabbi Nathan was forced to m ove
to Mohilev, sixty miles from Breslov. Because of the
14. Nevey Tzadikim p. 81.

distance, his visits became restricted to the regular

times of gathering.
Around Chanukah that year, Rabbi Nachman had
another son, Yaakov. This child also died in his early
childhood. As was his usual custom. Rabbi Nachman
went to Tchehrin for Shabbos Shirah (7 Shevat). His
daughter Sarah lived in nearby Kremenchug and he
stayed there several weeks until she gave birth to a son,
Israel. When Sarah suddenly became ill a few days after
the child’s circumcision. Rabbi Nachman hurried back to
Breslov. He then began his fateful journey to Novoarch.
Like his journeys to Kamenetz and Sharograd, his
flight to Novoarch was surrounded with mystery. Leav
ing a week before Purim, he spent the festival with
the Rabbt of Novoarch, a distant relative. Prom there
he travelled to Ostrog, where he summonded his wife,
Sashia, who was dying from tuberculosis. She arrived
in Ostrog for Shabbos HaGadol (10 Nissan), but was
not satisfied with the medical facilities there and in
sisted on visiting the physicians in Saslov.
They arrived in Saslov on Sunday, just four days
before the Passover. Despite the medical attention
available there, Sashia passed away on the eve of
Shavuos. From there. Rabbi Nachman travelled through
Brody and Dubna, finally returning home to Breslov
in the summer.
It was during this journey that Rabbi Nachman
contracted tuberculosis. As soon as he began coughing,
he predicted that this sickness would take his life. When
asked the reason for the trip, he told the story of the
Spider and the Fly.’‘
16. Sipurey Maasios 7.

440 R abbi N a c h m a n ' s W isdom
During the Summer, he became engaged to his sec

ond wife, the daughter of Rabbi Yechezkel Trachten
berg of Brody. The wedding took place on the 15th of
Elul, 5567 (Sept. 18, 1807).‫״‬
Two days after Yom Kippur 5568, Rabbi Nachman
sent his attendant, Reb Michel, to Rabbi Nathan with
instructions to bring his manuscript of Lekutey Moha-
ran. He was instructed to write a table of contents
for the manuscript and also to complete the Burned
Book. Both these tasks were completed that day.
The day after Simchas Torah, Rabbi Nachman
left for Lemberg (Lvov), where he sought treatment
for his tuberculosis. It was at this time that he decided
to publish the Lekutey Moharan. During Shevat and
Teves (Jan. 1808) copies were sent to various leaders
for approval for publication. Letters of approbation
were secured from Rabbi Avraham Eliezer Horowitz,
the Seer of Lublin (26 Teves); Rabbi Israel, the Mag-
gid of Koznitz (4 Shevat); Rabbi Avraham Chaim of
Zlatshiv (20 Shevat); Rabbi Meir of Brody (25 She-
vat) and Rabbi Ephraim Zalman of Brody. Shortly
before Purim, he sent Rabbi David of Tchehrin with
instructions to have the Lekutey Moharan published in
Ostrog. It was printed by Reb Shmuel ben Yesachar
Baer Segal, and was completed shortly before Rosh
HaShanah of the following year.
Reb Shimon had accompanied Rabbi Nachman to
Lemberg, and shortly before Passover the Rebbe sent
him back to Breslov with instructions to destroy both
the original and Rabbi Nathan’s copy of the Burned
17. Alim LeTemfah, unnumbered leUer dated Tueeday, end of

Av, 5567.
A ppendix A 441
Book. After an eight month absence, Rabbi Nachman

finally returned to Breslov on the 8th of Tammuz, 5568.
A month later, Rabbi Nathan also moved to
Nemerov, where he could be near his master again
after a near absence of two years. With the publi
cation of the Lekutey Moharan, he immediately began
working on a sequel, based on Rabbi Nachman’s more
recent lessons. This was to be the second part of
Lekutey Moharan, and it was published shortly after
the Rebbe’s demise.
Shortly before Rosh Hashanah 5569, Rabbi Nach
man distributed manuscripts of the second part of
Sefer HaMidos to be copied by his followers. Around
this time the Shochet of Teplik brought him a beauti
fully hand carved chair that had taken six months to
make. This is the chair that was smuggled piece by
piece out of Russia and now stands in the Breslover
Teshiva in Jerusalem.
Rabbi Nachman spent the year 5569 quietly, re
cuperating from his illness. After Rosh HaShanah,
he sent his brother Rabbi Yechiel, along with Rabbi
Nathan and Reb Naftali, to pray for him at the grave
of the Baal Shem Tov in Medzeboz. Although he
continued to instruct his followers, he no longer
travelled abroad. On Shabbos Shirah he fondly recalled
how he used to travel to speak to his followers on
that Sabbath.
In the summer of 5569 (1809), Rabbi Nachman’s
daughter Miriam left for the Holy Land, where her
husband and father-in-law had settled four years
earlier. Despite his infirmity, the Rebbe accompanied
her on foot, saying, “ One must walk with his own
feet to the Land of Israel.”
During the same summer. Rabbi Nathan was sent
to Berdichov to collect a debt from Rabbi Nachman’s

brother-in-law. Rabbi Levi Yitzchak, the saint of Ber-
dichov, was then travelling through Walachia and Mol-
dovia. It was at this time that Rabbi Nachman called
Rabbi Levi Yitzchok the glory of our congregation,
likening him to the Tefillin on the head of Israel.
Before Succos of 5570 (1809), it was impossible
to obtain Esrogim until a day before the festival. The
saintly Rabbi Levi Yitzchok passed away on the 25th
of Tishrei (Oct. 5, 1809), and Rabbi Nachman alluded
to this long before the news reached Breslov. During
the ensuing winter, the Rebbe completed his story‫־‬
telling with the tales of the Master of Prayer and
the Seven Beggars.
Rabbi Nachman was then thinking of moving to
Uman, and sent several of his followers from Teplik
to investigate. His resolve to relocate was strengthened
when his daughter Udel’s child passed away on Shabbos
HaGadol. There were also many fires in Breslov during
Passover, but the Rebbe’s house was untouched.
The fire was to reach Rabbi Nachman’s house on
Rosh, Chodesh lyar, 5570 (May 5, 1810). His house
burned to the ground on that Friday evening, and he
spent the night on a nearby mountain. He spent the
remainder of the Sabbath in Reb Shimon’s house. His
belongings had been brought to the home of Reb Zelig,
and he moved there after the Sabbath.
On this same Sunday, Rabbi Nachman received
word from one of bis Teplik followers that arrange
ments for him to move to Uman had been completed
the previous week.
The Rebbe left Breslov on Tuesday morning,
arriving in Uman on Thursday, the 5th of lyar (May
9, 1810). Uman had been the scene of the great mas-
A ppendix A 443
sacre of 1768 where thousands of Jews had been

slaughtered by Gonta and his Haidmacks. Rabbi Nach
man said that he now had the task of rectifying all
these souls with his own death. It was also his desire
to be buried in Uman’s martyr-filled cemetery.
Upon his arrival in Uman, Rabbi Nachman moved
into the home of a Reb Nachman Nathan, who had
died the previous summer. He remained there until
the day after Shavuos, when he moved in with Reb
Yosef Shmuel. This house was cramped and did not
have good ventilation, and right after Tisha B ’Av
the Rebbe moved into the house of a man from Lu-
katch, who had invited him to live there without charge.
His new apartment was large and airy and had a
good view overlooking a fragrant garden. It also had
an excellent view of the old cemetery where the mar
tyrs of the Uman massacre were buried. Rabbi Nachman
praised this cemetery as the true beautiful garden.
Before Rosh HaShanah the Rebbe moved back
to Reb Nachman Nathan’s house, where the community
would worship on the holy days. His condition began
to deteriorate on Rosh HaShanah, and he coughed up
large quantities of blood. Still, on the night of Rosh
HaShanah he gave his usual lesson,’®speaking at great
length. This was to be the last time he would speak
publicly.
His great weakness forced him to worship alone
on the second day of Rosh HaShanah and again on
Yom Kippur. Right after Yom Kippur, he dictated
the remainder of his Rosh HaShanah lesson to Rabbi
Nathan. This was to be his last lesson.
18. B ro u ^ t in Lekutey Moharan B 8.

444 B abbi N achmait' s W isdom
On the day after Yom Kippur, Babbi Nachman

asked to be moved back to the Lakatcher’s house. He
was very particular about the position of his bed, as
if he were choosing the exact place from which he
would leave this world. By Succos his condition had
deteriorated to the point where he had to remain seated
in a chair in order to be able to breath.
Babbi Nachman’s last day was the 18th of Tishrei,
the fourth day of Succos. The final hours of his life
are vividly described in Babbi Nathan’s diary.”
We laid him on the bed, dressed in his fine silk robe.
He told Reb Shimon to arrange his clothes and button his
sleeves so that his shirt should not protrude from the robe.
He mentioned to Reb Shimon to arrange it properly.
He then told us to wash the coughed up blood from
his beard. We cleaned him, and he lay in bed feeling very
free.
He took a small ball of wax and rolled it between
his fingers, as he often did toward his last days when think
ing deep thoughts. Even in this last hour his thoughts were
fiying through awesome worlds, and he rolled this ball of
candlewax between bis fingers with great lucidity of mind.
The house was filled with many people who had come
to honor him. When they saw that the end was approach
ing, they began to say the prayers for TzadUcim in Maaver
Yabok.^
We thought that he had already passed away and began
crying, “Rebbe! Rebbe! To whom have you left us?”
He heard our voice and lifted his head, turning his
awesome face to us as if to say, **I am not leaving you,
heaven forbid!”
19. Yemey Moharnat p. 43.

20. “Crossing the Jabock,” a collection of prayers and diacourses
on death, written by Rabbi Aaron Beracfaia of Medina (d. 1639).
A ppendix A 445
It was not long before he passed away and was rather-

ed to his fathers in great holiness and purity. B i i ^ t and
clear, he passed away without any confusion whatsoever,
without a single untoward gesture, in a state of awesome
calmness.
Many people from the burial committee were there.
They all said that they had seen many people die with
clarity of thought, but they had never seen anything like this.
Ah this was what our meager understanding could
perceive. But the true significance of his death cannot be
comprehended at all. Whoever understands even a small
amount of his greatness from his works, conversations and
tales . . . will tmderstand that it is utterly impossible to
speak of such a wondrously unique passing from this world.
What should I say? How can I speak? What shall I
return to G-d for being worthy of standing there when his
soul departed? If I had come into the world for this alone
it would be sufficient.
So, on the 18th day of Tishrei, 5571 (October 16,

1810), at the age of 38 years, six months, and eighteen
days, Babbi Nachman left this earthy abode. Each day
of his life had brought a spark of divine light to all
mankind.
Early the next day, he was laid to rest in the old
cemetery in Uman. His grave is a shrine until this very
day, visited by his followers from all over the world.
Rabbi Nachman’s Chair
‫ת טונ ת הקכר שד הצדיק הק׳ ר׳ נחםן מכרסלב זצ״י‘ עבשיד תשל״ב‬
‫‪His Burial Place‬‬

APPENDIX B
A HISTORY O F THIS WORK

A HISTORY OF THIS WORK
Both the Shevachay HaRan and Sichos HaRan were first pub-
ijjshed by Rabbi Nathan a few years after Rabbi Nachman’s
passing, as an appendix to the Sippurey Maasios. They were
written for a generatkm that was intiniately familiar with die
Rebbe’s contemporaries and surroundings.
In calling the first part Shevachay HaRan, rather than the
more grammatical Shivchay, we are making use c i the nor-
madve pronunciation favored by most Chasidim.
Square brackets are used to indicate items parenthesized
in the original Hebrew text. Where our own additions were
added for the sake of clarity, they are surrounded with round
parentheses.
The following Hebrew editions have been published:
1. Ostrog, 5576 (1816) as an appendix to the Si!qmrey

maasios. 8°.
The Tales in both Hebrew and Yiddish: 114 pp.
Additions to Lekutey Moharan: 2 pp.
Sippurey Maasios (actually Shevachay H aRan'): 12 pp.
Lekutey Moharan (actually Sichos H aR an): 20 pp.
This edition only contains Sichos up to # 1 1 6 .
Slavita, 5606 (1846). Maagley Tzedek, the complete
Shevachay and an abridged version of the Sichos (up to
# 9 2 ).
3. Warsaw, 5606 (1846). Maagley Tzedek. 8°.
4. Yozef, 5606 (1846). Maagley Tzedek.
449
450 R a bbi N a c h m a n ’s W isdom
5. Warsaw, 5610 (1850). Maasos HaYam (Shevachay) and

Maagley Tzedek (abridged Sichos) 12°. 36 pp.
6. Zalkava, 5610 (1850). Magid Sichos, the complete Sheva-
chay and Sichos. 4°. 35 pp.
7. 5610 (1850). No city mentioned. As Magid Sichos at the
end of Sippurey Maasios.
8. Koenigsberg, 5620 (1860). Magid Sichos. 8°. 180 small

pp.
9. Lemberg, 5620 (1860). Magid Sichos. 12°. 98 pp.
10. Lemberg, 5624 (1864). Shevachay HaRan (also contain
ing Sichos). Published by Reb. Yisroel Alimelech Shtand
and printed by M. F. Poremba. 8°. 61 pp.
11. Lemberg, 5630 (1870). Shevachay HaRan. 8°. 32 pp.
12. Lemberg, 5634 (1874). Published by Rabbi Nachman of
Tchehrin.
13. Warsaw, 5639 (1879). Maasos HaYam and Maagley Tze-
dek. Published by Rabby Naftali Hertz Hertzog, and printed
by Yisroel HaKohen Alafin. 8°. 28 - f 29 pp.
14. Warsaw, 5660 (1900). Magid Sichos. Printed by Aaron
GUck. 8°. 125 pp.
15. Lemberg, 5661 (1901). Shevachay HaRan and Sichos Ha-
Ran. Published by R. Ephraim Ramraz and R. Yisroel
Halperin, and printed by H. Rohatyn. 8°. 83 jq).
16. Jerusalem 5664 (1904). Shevachay HaRan. In Yiddish.

Printed by Goldberg. 12°. 52 pp.
17. Lemberg, 5669 (1909).

18. Lemberg 5672 (1911). In Yiddish. Published by David
Roth and printed by R. Nathan Nata Kranenberg. 8°.
48 pp.
A p p e n d i x B 451
19. Lemberg, 5627 (1912).
20. Warsaw, 5682 (1922). Published by Rabbi Aaron Leib

Tzigelman and printed by Sikur and Milner. 8°. 88 pp.
21. Warsaw, 5687 (1927). Published by Rabbi Aaron Tzeigel-
man.
22. Warsaw, 5696 (1936). Published by Rabbi Aaron Leib

Tzeigelman. Contains index.
23. Germany, 5707 (1947). Published by Dov Yoel ben Pin-
chas Nathan Ehrlich.
24. Jerusalem. Published by Chasidey Breslov through R.
Berach Rubinson and printed by Kedem. 8°. 59 - f 188 pp.
25. Jerusalem, 5721 (1961). By Chasidey Breslov. Same as

above.
26. Jerusalem. Published by Rabbi Zvi Aryeh Rosenfeld and
Aryeh Leib Berger. Same as above.
27. New York, 5726 (1966). Shevachay HaRan and Sichos

HaRan published in separate paperback editions by Rabbi
Eliezer Shlomo Schick (Breslover) and the disciples of
Rabbi Zvi Aryeh Rosenfeld. Siame as above.
28. New York, 5732 (1972). Published by R. Moshe Groman

and Naftali Reichman. Same as above. Contains table of
contents and Tikun HaKelali.
APENDIX C
ON BRESLOV
ON BRESLOV
There seems to be considerable confusion among English

writers about how to spell Rabbi Nachman’s city.
We have chosen to use the spelling Breslov, which is pre
ferred by all English speaking followers of Rabbi Nachman. It
is the spelling used on the stationery of the Breslover Yeshiva
in Jerusalem, as well as a number of synagogues founded by
his followers.
There is considerable evidence from oral tradition that this
was the way the name was pronounced in the time of Rabbi
Nachman. This is supported by the Shivechay HaBaal Shem
Tov, published in 1815. Here we find the town spelled and
vocalized as Breslov (Jerusalem, 5729, p. 60. This is based on
the 1815 Berdichov edition).
In Rabbi Nathan’s work such as Sichos HaRan, Chayay
Moharan, and Alim LeTerufah, we find it spelled BRSLV, with
out vocalization. It is not until the late nineteenth century that
we find it vocalized Brasliv (Tovos Zichronos, p. 7).
Bratzlav, the spe‫ ש‬ng adapted by most contemporary writers,
is based on a transliteration of the modem Russian.
Other variant spellings are Brazlaw (Steiler’s Handatlas),
Braclav (Rand McNally, McGraw Hill), Bratslav (Pergamon,
Times) and Braslavl (Jewish Encyclopedia).
Situated on the right bank of the River Bug, midway
between Nemerov and Tulchin in the government of Podolia (48°
49‫ ׳‬N., 28° 53' E .) Breslov had a Jewish population of 2500
oat of a general population of six thousand.
A historic Jewish community, it was the scene of major
Jewish massacres in 1479, 1551, 1561, 1648 and 1664. For
455
456 B a bbi N acbmait’s WmDox
a while it was the home of Rabbi Naftali Katz, and ancestor

of Rabbi Nachman who embarked on a similar journey to the
Holy Land. The town also figured in a number of episodes in-
vohng the Baal Shem Tov.
Rabbi Nachman once said that BReSLoV has the same
letters as L eV BaSaR — the "heart of flesh" that the prophet
Ezekiel (11:19) said that every Jew must have. He said that
his followers would always be known as Breslover Chasidim.
INDEX OF SICHOS HARAN
Arrat^Bd by RABBI AARON LEIB TZIECELMAN
F im p uU iilied in the 1936 W anaw edition (1 2 2 ). R e-alphabetized in
Fjigliih. N um ber• refer to Paragraph•.
A dvice {Etzah): 238, 255 H ell, see Cehenom

Anger (Kaat ) ; 249 Im pulse, E vil, see Evil Im pulse
Building (Binyan): 60 Joy (Simchah): 20, 4 1 1 3 1 .65 ,43‫־‬,
C hildren {Baidm): 59, 253 231, 299
C lothing {Begadim): 100 Light, D irected and Reflected (OAr
Commandments (see Mitzvos) Yasher Ve-Ohr Choier) : 99
Cottbason {Bilbidim): 13, 269 Marriage (Chasunah): 86
Crying Out {Tzaakah): 16 M editation (Hisbodedus)•. 7, 47,
Dependence on G-d {Mesinu 68, 69, 70, 98, 144, 227-230. 232,
Temiosav La-HaShem): 2 234, 248, 267, 274, 275, 302
D esiie {Retzaaos) 13, 259, 260 M elody, see Song
D evotion {Avodas HaShem): 31, M itzvos: 116, 258
119, 123, 276, 292, 301, 305 M oney, tee W ealth
Eating {AcMiak): 143, 265 Nam e {Shem}: 44, 96
Encouragem ent {Hischazkus): 120 N ullification, o f S elf (Biitul
Enthusiaam {Zerizas): 27 HaYeshus}: 136
E vil Eye (£ y en HaRah): 242 Peace, in H ousehold {,Shalom
E vil Im pulse, Overcom ing {His• Bayis) : 263, 264
Gavnu 4d Yetxar HaRah): 7.10, P ei^ ctio n o f W orld {Tikkun
31, 56. 114, 115, 303, 304 HaOlom): 239
Fairness {Yosher): 78 Physicians (Doktorim U'Refaos):
Faith {Emuttah): 5, 32 - 38, 40, 50, 243
53, 102, 103, 106, no, 118, 126, Planting, see Building
140, 142, 146, 157, 216-226, 261 Prayer {Tefillah)-. 31. 52, 66, 72.
Fanaticism {Hefkena): 51 74, 73, 121, 131, 233, 271, 277,
Fbar {Ylraos ChUzotdos): 83 283, 284, 293, 295, 296
Fbttivals {Moadim): 21, 87, 88, Psalm s {Tehillim): 97, 98
125, 126, 214, 215, 251, 254, Purgatory, see Gehenom
256, 270 {Tachlis
Purpose, o f this W orld
Forgetting {Shikehak): 26 Olam HaZeh VeOlam UaBah):
Frustrations {Menios): 11, 12, 80, 23. 31, 53. 84, 97, 134, 194, 244,
81, 82 250, 286, 288, 300, 307, 308
G ehenom : 236 Rabbi N achm an, L ife o f {Sheva-
G ifts {Malanak): 9 chay Babenu): 39, 57, 117, 124,
G reatness o f G -d {Gedsdas 147, 148, 149, 151, 158-191, 195,
HaBoray): 1, 3 196, 198-213, 246, 249, 257, 262,
H eart. Jesrish (L ev Yisraeli): 139 297
457
458 I ndex
Remedy, General Spiritual ( T t k k u n Strength, see Encouragement

H a k e l l a h ) : 129, 141 Strictness, Unnecessary ( C h u m r o s
Renewal ( H i s c h a d s h i n ) : 48, 51,54 Y e s e r o s ) : 30, 235
Repentance ( T e s h i i v a h ) . 3, 61, 71 Strife ( M a c l i l o k e s ) ■ 77, 95, 105,
Sacrifice, Supreme ( K i d d u s h 152
H a S h e m ) : 49 Study ( L i n t i i d ) : 8, 17, 18, 19, 28,
Saint, see Tzadik 29, 58, 76, 91, 104, 108, 109,
Sanctification of Name, see Sacrifice 128, 137, 240, 241, 245, 266, 267,
Seclusion, see Meditation 278, 285
Service, of G-d, see Devotion Theft ( G e z e l a h ) : 133
Sighing ( A n a c h a ) 135 Thoughts ( M a c h a s h a v o s ) . 25, 46,
Simplicity and Sincerity ( T e m i m u s 62
U ’P es h ilu s)■ 15, 19, 51, 101, Travel ( N e s i a h ) : 85
153, 154 Trust, in G-d ( B e t a c h o n ) : 122
Shout, see Crying Out Tzadik: 22, 24, 51, 63, 64, 67, 73,
Sin { A v e r a h ) : 89, 112, 298 79, 93, 97, 107, 111, 130, 132,
Sleep ( S h i n a h ) : 90 138, 150, 156, 192, 197, 252, 280,
Song ( N i g u n ) : 273 282, 290
Soul, Task of { P e u la s H a S e s h a - Wealth [ M a m o n ) : 4, 193,’ 246,
m a h ) : 92 281, 284, 289
Speculation, Avoidance of, see Faith Widower ( A l m a n ) : 113
Speech ( D i b u r ) : 237 Yearning, see Desire

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RABBI NACHM AN’S

By RABBI NATHAN OF NEMIROV

Translated and Annotated by

Edited by Rabbi Zvi A rylh R osemfelo

‫הועתק והוכנס לאינטרנט‬

Translator’s Preface ...............................................................................

INDEX ................................................................................................... 457

It seems that it is more than coincidence that I am writing

Also recounted is his pilgrimage

He is the Rebbe, the sainted Gaon,

‫מאת הרב הה״ג הקתש צדיק יסוד עולם כבוד‬

‫‪O riginal H ebrew T itle Page‬‬

I, Rabbi Nathan, son •of Rabbi Naftali Hertz of

It is impossible to go into further detail. Anything

vailed upon me with words ^ until I was bound to com­

THE PRAISE OF RABBI

The Ukraine: Where Rabbi Nachman Lived

1. As a small child, the Rebbe decided that he would

2. As a young child, the Rebbe wanted to literally

1. The four letters of the Tetragrammaton, Yud Key Vav Key.

his age, playing, jumping and taking walks. But he

3. When he became Bar Mitzvah his uncle, the

4. While still a child, the Rebhe began devoting

2. On his thirteenth birthday. Rabbi Nachman was born on the

to the regular tuition paid by his father. The Bebbe

5. This is the way the Bebbe served G-d. Ail his

fell. No matter what happened, he would remain de­

6. The Rebbe became accustomed to constantly

7. The Rebbe devoted every available moment to

10. See below, Sichos 48.

all the small Musar books, and that he went through

8. The Rebbe told us that all his studies required

9. The Rebbe engaged in very many fasts. Even

10. The main way the Rebbe attained what he did

18. See Sichos 160, 161.

Besides this, the Rehhe made use of every pub­

11. When the Rebbe was speaking before G-d,

21. “The Gates of Zion,” a book of devotional prayers compiled

heart, and he would often bring up some particularly

12. Still, it always seemed to the Rebbe that all

He would again begin anew, pleading and speaking

13. The Rebbe used to engage in all sorts of

23. Lekutey Moharan B 48.

a second time and deposit another copper in the almsbox.

14. No religious experience came easily for the

27. See Lekutei Moharan B 5:15, Sichos 19, note.

For example, he initially found it very difficult to

15. The Eebbe used to make frequent use of

to complete his plan regardless of how difficult it was.

16. The Rebbe’s holy qualities were very apparent

28. See Avenehah Barzel, Sichos Vesipurim tl5 . When Rabbi

he had not yet subjugated this desire. At this time, he

31. Shevachay Mohanm 3• ( # 3).

will concede to everything else, but this one thing I will

32. Chayay Moharan 22a (:^1 2 ).

The Rebbe discussed this with us very often, telling

17. The Rebbe said, “ The true Tzadik has such a

33. Cf. Kesubos 17a.

ment. He said, “ Every person can attain this level.”

vailed upon me with words ^ until I was bound to com

fell. No matter what happened, he would remain de

Besides this, the Rehhe made use of every pub

21. The Rehbe had another great battle in sub

14. At that time, France was at war, having in