Translation:Sichot Haran

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Sichot Haran
by Nathan of Breslov, translated from Hebrew by Wikisource
First printed in the 1815 first printing of Sipurei Maasiyoth ("Stories"). In that volume the stories were followed by the texts that are known today as Shivchei haRan (but with header “Sipurei Ma`asiyoth” there), Sichoth haRan (only through #110 and with header “Likutei Moharan” there), as well as omissions from and corrections to Likutei Moharan.

PART ONE[edit]

His Holy Wisdom[edit]

1[edit]

"Ki ani yada`ti, ki-gadol Hashem, ve'adoneinu mikol-Elohim/For only I know that Hashem is great, and our Lord [greater] than all gods" (Ps. 135:2). King David, alav hashalom, said: "Ki ani yada`ti/Only I know" — "ani yada`ti / I [i.e. specifically I] know," for the greatness of the Blessed Creator is impossible to tell to someone else, and even to oneself it is impossible to tell from day to day, according to what dawns on him and sparkles [mitnotzetz: an illumination from the Ohr haChayim/Light of Life] for him on that day. He cannot tell himself on another day the shining and the sparkling [hitnotzetzut] of the greatness of the Blessed One that he had yesterday. And therefore he said: "Ki ani yada`ti" &mdash "ani yada`ti," for it impossible to tell at all. And he said that what is written after that, "Kol asher-chafetz Hashem, `asah; bashamayim uva'aretz/Whatsoever Hashem pleased, he has done; in heaven and on earth" etc., is a completely different matter and completely distant from the praise, "Ki ani yada`ti," for his intention in these words, "Ki ani yada`ti" is impossible to tell at all, and it is very, very high, high beyond high, impossible for the mouth to tell; only "I knew" specifically, as mentioned, and as written in the Zohar (Vol. 1, page 103): "Nod`a basha`arim ba`alah/Her husband is known at the gates (Prov. 31:23)" — each person according to what he fits in his heart, as explained in a different place [LM #73,#63].

9[edit]

[Rabbi Nachman said] in the name of Baal Shem Tov obm: A knife should not be given as a present, that is, one should not give to his fellow a knife as a gift.

בשם הבעל שם טוב זכרונו לברכה, שסכין אין נותנין במתנה, היינו שאחד לא יתן לחברו סכין במתנה:

12[edit]

These that want to be kosher, and enter the sevice of Hashem, and they have great confusions and big obstacles, and they cannot give counsel to their souls how to act because of the great confusion and obstacles they have, and anything they want to do in serving Hashem is hard for them to do properly: Know that this itself that they strive and burn to do some devotion or sanctify themselves in some holiness, even though they cannot finish it properly, this itself that they strive and burn for this, is the aspect of korbanot/ offerings, as in (Ps. 44:23), "`Ki-`aleikha horagnu kol-hayom nechshavnu k'tzon tovchah/ For You we are killed all the day; we are thought of as sheep for the slaughter." And it's brought in the Tikkunim (see Midrash Ne`elam Chayey Sarah 124b) that this is the aspect of prayer, which is the aspect of korbanot That is, when someone wants to pray and they don't leave him and they bring him many kinds of confusion and he needs many exertions during prayer, then even if he doesn't manage to pray as is fitting nevertheless the effort itself that he sacrifices himself to pray properly this itself is the aspect of korbanot, the aspect of "for you we are killed." etc. So it is too in all the devotions and sanctities that a person wants to sanctify himself even though he doesn't attain it, God forbid, to sanctify himself properly, nevertheless the effort itself and the sufferings and confusions he has from this because he wants and desires to sanctify himself, only they don’t leave him to do it, this itself is the aspect of korbanot, the aspect of "for you we are killed all day, we are reckoned as sheep to the slaughter." Therefore a man always has to do his part, to make effort in serving Hashem, in whatever he can do. And whatever his hand finds to do he should do even if it is very hard for him and it seems to him they don't allow him at all and they distance him very, very far and he cannot do anything right in holiness etc., nevertheless he's responsible for doing what he can, and Hashem will do what is right in his eyes.

20 Escape from Acco[edit]

When they heard this, he sent a special envoy to Acco to hire a boat from Regaz which was at peace with all the nations. Meaning, there's a country Regaz and they're at peace with all the kings, and when that boat hoists its flag then they don't take..

וּכְשֶׁשָּׁמַע זאת, שָׁלַח שָׁלִיחַ מְיֻחָד לְעַכּוֹ לִשְׂכּר הַסְּפִינָה מֵרֶגַאז שֶׁהִיא בְּשָׁלוֹם עִם כָּל הָאֻמּוֹת הַיְנוּ כִּי יֵשׁ מְדִינַת רֶגַאז וְיֵשׁ לָהֶם שָׁלוֹם עִם כָּל הַמְּלָכִים וּכְשֶׁאוֹתָהּ הַסְּפִינָה מוֹצִיאָה דֶּגֶל שֶׁלָּהּ אֲזַי אֵין לוֹקְחִין לְתוֹךְ הַפְּלֶען כִּי דֶּרֶךְ הַסְּפִינוֹת שֶׁל מִלְחָמָה שֶׁחוֹטְפִין עַל הַיָּם סְפִינָה עִם הָאֲנָשִׁים שֶׁבָּהּ לְתוֹךְ הַפְּלֶען דְּהַיְנוּ בְּשִׁבְיָה אֲבָל כְּשֶׁהַסְּפִינָה הַנַּ"ל מִמְּדִינַת רֶגַאז מוֹצִיאָה דֶּגֶל שֶׁלָּהּ אֲזַי אֵין לוֹקְחִין מֵהֶם לְתוֹךְ הַפְּלֶען וְכֵן הָיָה שֶׁשָּׂכְרוּ לוֹ סְפִינָה כָּזוֹ וּכְשֶׁשָּׁמַע הָרַב הַצַּדִּיק מוֹרֵנוּ הָרַב אַבְרָהָם הַנַּ"ל שֶׁרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, רוֹצֶה לִנְהג נְסִיעוֹת לְבֵיתוֹ שָׁלַח שָׁלִיחַ מְיֻחָד אֵלָיו עִם אִגַּרְתּוֹ וְגַם אִגֶּרֶת הַכּוֹלְלוֹ וְהוּא זִכְרוֹנוֹ לִבְרָכָה, זֵרַז אֶת עַצְמוֹ מְאד וְלא רָצָה לְהַמְתִּין עַל אִגֶּרֶת שֶׁל הָרַב הַגָּאוֹן דִּקְהִלַּת שְׁפִּיטוּבְקֶע וַיֵּצֵא מִשָּׁם בְּעֶרֶב שַׁבַּת קדֶשׁ פָּרָשַׁת זָכוֹר וְהָלְכוּ כָּל הַלַּיְלָה עַד שָׁלשׁ שָׁעוֹת קדֶם קַבָּלַת שַׁבָּת אָז בָּאוּ לַסְּפָר שֶׁל עַכּוֹ וְשָׁלְחוּ הַ [סוֹכֵן הַנְּסִיעוֹת] שֶׁיִּקַּח אוֹתָם עַל הַסְּפִינָה וּבָא וְהֵשִׁיב, שֶׁאִי אֶפְשָׁר בְּשׁוּם אפֶן לִקַּח אוֹתָם מֵחֲמַת שֶׁכְּבָר הַסְּפִינָה מָלְאָה מֵהָאֲנָשִׁים שֶׁנִּכְנְסוּ לְשָׁם יוֹתֵר מִדַּאי וְהֻכְרְחוּ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, עִם הָאִישׁ שֶׁהָיָה עִמּוֹ לִכְנס לְתוֹךְ הָעִיר עַכּוֹ לִשְׁבּת שָׁם פָּרָשַׁת זָכוֹר וְהָלְכוּ לְהַגְבִּיר שֶׁהָיָה לָהֶם אִגֶּרֶת אֵלָיו מֵהָרַב הַקַּלִּיסְקֶר הַנַּ"ל וְנִתְאָרְחוּ אֶצְלוֹ וְשָׁם נָפַל עֲלֵיהֶם פַּחַד גָּדוֹל מְאד מְאד מֵחֲמַת שֶׁהָיָה שָׁם בְּעֶרֶךְ חֲמִשָּׁה עָשָׂר אֶלֶף אַנְשֵׁי חַיִל יִשְׁמְעֵאלִים וְיוֹתֵר עִם כָּל הַשַּׁיָּךְ לָהֶם לְתַכְסִיסֵי מִלְחָמָה וְסָגְרוּ הַדֶּלֶת שֶׁל חוֹמַת הָעִיר וּבְשַׁבָּת בַּבּקֶר בְּעֵת הַתְּפִילָּה, בָּא הַ [סוֹכֵן הַנְּסִיעוֹת] וְאָמַר שֶׁאִי אֶפְשָׁר לִמְצא עוֹד שׁוּם סְפִינָה רֶגַזֶער רַק סְפִינוֹת סוֹחֲרִים יִשְׁמְעֵאלִים שֶׁהוֹלְכִים לִסְטַנְבּוּל עִם סְחוֹרָה וְאַף עַל פִּי שֶׁעִמָּהֶם יֵשׁ פַּחַד לֵילֵךְ מִסַּכָּנַת אַנְשֵׁי חַיִל שֶׁהָיוּ מְצוּיִים אָז עַל הַיָּם שֶׁלּוֹקְחִין לְתוֹךְ הַפְּלֶען דְּהַיְנוּ לְשִׁבְיָה אַף עַל פִּי כֵן טוֹב יוֹתֵר לִכָּנֵס בְּסַכָּנָה זוֹ מִלִּהְיוֹת כָּאן כִּי בָּאָה הַפְּקֻדָּה שֶׁאַחַר שְׁנַיִם אוֹ שְׁלשָׁה יָמִים תִּהְיֶה הַמִּלְחָמָה וּמִן הַסְּתָם יַהַרְגוּ הַרְבֵּה בָּעִיר הַזּאת וּמַה לָּכֶם לַצָּרָה הַזּאת עַל כֵּן יַתִּיר לִי מַעֲלַת כְּבוֹד תּוֹרָתוֹ לֵילֵךְ לִשְׂכּר סְפִינָה עֲבוּרְכֶם בְּשַׁבָּת כִּי פִּקּוּחַ נֶפֶשׁ דּוֹחֶה שַׁבָּת וְכֵן הָיָה וְהָלַךְ הַ [סוֹכֵן הַנְּסִיעוֹת] וְשָׂכַר סְפִינָה עֲבוּרָם וְנָתַן אַדְרוּף אֶחָד דִּינַר זָהָב וּבְתוֹךְ כָּךְ בָּאוּ עוֹד הַרְבֵּה סְפִינוֹת עִם אַנְשֵׁי חַיִל [מאנגליה] גַּם כֵּן לְעַכּוֹ וְנִתְרַבָּה שָׁם עוֹד הַפַּחַד יוֹתֵר וְיוֹתֵר וְהָיָה דּחַק גָּדוֹל בָּעִיר כִּי הָיָה הַמָּקוֹם צַר לָהֶם לְהָכִיל רִבּוּי אוֹכְלוּסִין כָּל כָּךְ וְהָיָה פַּחַד גָּדוֹל שָׁם בְּאוֹתוֹ הַשַּׁבָּת [וְכָל בְּנֵי הַבַּיִת שֶׁעָמַד שָׁם רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, כֻּלָּם פָּרְשׂוּ כַּפֵּיהֶם] אַךְ אַף עַל פִּי כֵן הָיָה לָהֶם לְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וּלְהָאִישׁ שֶׁהָיָה עִמּוֹ קְצָת נֶחָמָה, מַה שֶּׁכְּבָר שָׂכְרוּ סְפִינָה בִּשְׁבִילָם גַּם הָיָה לָהֶם צַעַר מַה שֶּׁלּא הֵכִינוּ לְעַצְמָם כְּלָל שׁוּם אֲכִילָה וּשְׁתִיָּה לִקַּח עַל הַסְּפִינָה כִּי כְּפִתְאם הָיָה הַדָּבָר כַּנַּ"ל וְזָכְרוּ אֶת עַצְמָם שֶׁבִּכְנִיסָתָם עַל הַסְּפִינָה מֵחוּץ לָאָרֶץ לְאֶרֶץ יִשְׂרָאֵל הָיָה לָהֶם עַל הַסְּפִינָה כָּל טוּב עַל אַרְבָּעָה אוֹ חֲמִשָּׁה חֳדָשִׁים כְּמִנְהַג הוֹלְכֵי הַיָּם וְעַכְשָׁו לא הָיָה לָהֶם כְּלוּם בַּבּקֶר בְּיוֹם רִאשׁוֹן שָׁלַח רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, אֶת הָאִישׁ שֶׁהָיָה עִמּוֹ שֶׁיֵּלֵךְ עִם הַ [סוֹכֵן הַנְּסִיעוֹת] לִקְנוֹת צֵידָה לִקַּח עַל הַסְּפִינָה כַּנָּהוּג וְלא מָצָא לִקְנוֹת עַל הַשּׁוּק, וְחָזַר לָאַכְסַנְיָא וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, עָמַד אָז מְעֻטָּף בְּטַלִּית וּתְפִילִּין וְלא דִּבֵּר אִתּוֹ מְאוּמָה וְהָאִישׁ הַנַּ"ל נָפַל וְנִרְדַּם מִגּדֶל הַצַּעַר וְהָאֵימָה וְרַבֵּנוּ לא יָדַע שֶׁהוּא בַּבַּיִת בְּתוֹךְ כָּךְ נַעֲשָׂה הָרַעַשׁ הַגָּדוֹל שָׁם כִּי בָּא הַפְּקֻדָּה מֵהַפֶּעשָׁא שֶׁהוּא נוֹתֵן אַרְכָּא רַק שְׁתֵּי שָׁעוֹת מִי שֶׁאֵינוֹ יוֹדֵעַ תַּכְסִיסֵי מִלְחָמָה יִרְאֶה לִבְרחַ עַל הַיָּם כִּי אֵין שׁוּם שַׁעַר פָּתוּחַ לָצֵאת מִן הָעִיר כִּי אִם דֶּרֶךְ הַיָּם וּמִי שֶׁיִּמָּצֵא תּוֹךְ הָעִיר אַחַר שְׁתֵּי שָׁעוֹת יִשְׁחֲטוּ אוֹתוֹ שָׁם כִּי הַיִּשְׁמְעֵאלִים שֶׁל הָעִיר הָיוּ רוֹצִים לַעֲשׂוֹת הָרְחָבָה בְּתוֹךְ הָעִיר שֶׁלּא יִהְיֶה לָהֶם דּחַק כָּל כָּךְ מֵאֲנָשִׁים הַרְבֵּה עַל כֵּן רָצוּ לִשְׁחֹט אֶת הַנִּמְצָאִים שָׁם לְפַנּוֹת לָהֶם מָקוֹם שֶׁלּא יִהְיֶה לָהֶם דּחַק כָּל כָּךְ וְהָיָה שָׁם רַעַשׁ גָּדוֹל וּצְעָקָה גְּדוֹלָה בָּעִיר, וּפַחַד וְאֵימָה גְּדוֹלָה מְאד וּבִשְׁעַת הָרַעַשׁ הַגָּדוֹל בָּרָח רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, מִשָּׁם עַל הַיָּם וְלא הִסְתַּכֵּל כְּלָל עַל הָאִישׁ הַנַּ"ל שֶׁהָיָה עִמּוֹ וְהוּא הָיָה נִרְדָּם כַּנַּ"ל אַחַר כָּךְ נִתְעוֹרֵר הָאִישׁ הַנַּ"ל וְרָאָה שֶׁרַבֵּנוּ אֵינוֹ בַּבַּיִת וְהִמְתִּין עַד בּוֹשׁ וְאַחַר כָּךְ הָלַךְ לֶחָצֵר, וְרָאָה וְשָׁמַע שֶׁאֲנָשִׁים וְנָשִׁים וָטַף צוֹעֲקִים וּבוֹכִים בִּמְרִירוּת גָּדוֹל מְאד וַתַּעַל שַׁוְעַת הָעִיר הַשָּׁמַיִם וְהַגְּבִירָה שֶׁל הַבַּיִת כְּשֶׁרָאֲתָה אוֹתוֹ אֶת הָאִישׁ שֶׁל רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בָּאת אֶצְלוֹ וְאָמְרָה לוֹ: אוֹי וַאֲבוֹי, חָס אֲנִי עַל נְעוּרֵיכֶם שֶׁאַתֶּם תִּהְיוּ נֶהֱרָגִים פּה אֲנַחְנוּ קִבַּלְנוּ עַל כָּל פָּנִים טוֹבָה כָּאן עַכְשָׁו אָנוּ צְרִיכִים לְקַבֵּל גַּם כֵּן מַה שֶּׁנִּגְזַר עַל הַמָּקוֹם הַזֶּה אֲבָל עֲלֵיכֶם רַחֲמָנוּת גָּדוֹל כִּי תּאבְדוּ פּה מִמִּשְׁפְּחוֹתֵיכֶם וְכוּ' וְכַיּוֹצֵא בַּדְּבָרִים הָאֵלֶּה וְנָפַל עָלָיו חֲרָדָה גְּדוֹלָה עַד שֶׁלּא הָיָה לוֹ כּחַ לְמַשְׁמֵשׁ בְּאֶצְבְּעוֹתָיו וְשָׁאַל אוֹתָהּ עַל רַבֵּנוּ, וְהֵשִׁיבָה: כִּמְדֻמֶּה לִי שֶׁהוּא בָּרַח עַל הַיָּם וְהוּא כְּשֶׁשָּׁמַע זאת, רְצוֹנוֹ הָיָה לִקַּח הַתֵּבָה עִם הַמָּעוֹת וְהַחֲפָצִים שֶׁלָּהֶם, כִּי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בָּרַח שָׁם לְבַדּוֹ בְּלִי שׁוּם דָּבָר וְלא יָכל הָאִישׁ לְבַדּוֹ לָשֵׂאת אֶת הַתֵּבָה וְהִזְמִין לוֹ הַשֵּׁם אֵיזֶה פְרֶנְק וְנָתַן לוֹ הַתֵּבָה עִם הַחֲפָצִים וּבָרַח עִמּוֹ לַיָּם וּמֵחֲמַת הַמְּהוּמָה הַגְּדוֹלָה שֶׁהָיְתָה בָּעִיר כִּמְעַט שֶׁאֶחָד תָּקַע סַכִּינוֹ בַּחֲבֵרוֹ לא הָיָה בְּאֶפְשָׁרִי לֵילֵךְ בָּעִיר אַךְ בְּחֶמְלַת הַשֵּׁם הָיְתָה סִבָּה מֵאֵת הַשֵּׁם, שֶׁבְּאוֹתָהּ הַשָּׁעָה עָמְדוּ יִשְׁמְעֵאלִים עַל גַּג הַחוֹמָה וְהִכְרִיזוּ עַל אֵיזֶה בְּשׂוֹרָה טוֹבָה וְנִתְקַבְּצוּ אֲלֵיהֶם הַרְבֵּה אֲנָשִׁים וּמֵחֲמַת זֶה הָיָה לוֹ דֶּרֶךְ לַעֲבר בָּעִיר לֵילֵךְ אֶל הַיָּם וְכַאֲשֶׁר בָּא הָאִישׁ הַנַּ"ל אֶל הַיָּם רָאָה הַרְבֵּה סְפִינוֹת וְלא רָאָה אֶת רַבֵּנוּ שָׁם וְהָיָה מְבַקֵּשׁ וּמְחַפֵּשׂ מְאד בְּחִפּוּשׂ אַחַר חִפּוּשׂ עַד שֶׁמָּצָא אֶת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁיּוֹשֵׁב בִּסְפִינָה וְהַסְּפִינָה מְלֵאָה מִיִּשְׁמְעֵאלִים וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, יָשַׁב בָּאֶמְצַע וּכְשֶׁנִּתְוַעֲדוּ יַחַד רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, עִם הָאִישׁ שֶׁלּוֹ הַנַּ"ל הָיָה בֵּינֵיהֶם שִׂמְחָה גְּדוֹלָה כִּי מִתְּחִלָּה הָיָה לָהֶם צַעַר גָּדוֹל מְאד מְאד מֵחֲמַת שֶׁלּא יָדְעוּ זֶה מִזֶּה וְהָיוּ יוֹשְׁבִים תְּחִלָּה בַּסְּפִינָה הַקְּטַנָּה הַנִּקְרָא בַּרְקֶס אַחַר כָּךְ הָלְכוּ עִם סְפִינָה זוֹ עַד שֶׁבָּאוּ אֶל הַסְּפִינָה הַגְּדוֹלָה הַנִּקְרֵאת אָקְרֶנָא שֶׁהָיְתָה עוֹמֶדֶת סָמוּךְ לְחֵיפָה וְרָאוּ שֶׁהַסְּפִינָה מְסֻבֶּבֶת עִם תותחים [וְהָיָה לָהֶם לְפֶלֶא אַךְ אָמְרוּ בְּלִבָּם שֶׁמֵּחֲמַת שֶׁעֵת מִלְחָמָה הוּא, עַל כֵּן גַּם הַסְּפִינָה שֶׁל הַסּוֹחֲרִים הוֹלֶכֶת גַּם כֵּן עִם תותחים] וּבֶאֱמֶת סְפִינָה זוֹ הָיְתָה סְפִינָה שֶׁל מִלְחָמָה עִם אַנְשֵׁי חַיִל וּכְלֵי זַיִן וּבְוַדַּאי הוּא סַכָּנָה גְּדוֹלָה וַעֲצוּמָה מְאד לְהִתְוַעֵד עִמָּהֶם יַחַד בִּפְרָט עִם אַנְשֵׁי חַיִל יִשְׁמְעֵאלִים שֶׁהֵם פֶּרֶא אָדָם וּבִפְרָט לִפְרשׁ עִמָּהֶם עַל הַיָּם וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בִּשְׁעַת בְּרִיחָתוֹ בְּעצֶם הָרַעַשׁ לא כִּוֵּן לִכְנס בַּסְּפִינָה שֶׁשָּׂכְרוּ לוֹ, כִּי לא יָדַע הֵיכָן הוּא, וְנִכְנַס בִּשְׁעַת בֶּהָלָה בִּסְפִינָה זוֹ וְלא יָדַע כְּלָל שֶׁהִיא סְפִינָה שֶׁל מִלְחָמָה וְלָקְחוּ אוֹתָם הַיִּשְׁמְעֵאלִים, וְהִכְנִיסוּ אוֹתָם אֶל הַסְּפִינָה הַגְּדוֹלָה וְנָתְנוּ לָהֶם חֶדֶר מְיֻחָד וְגַם נָתְנוּ לְהָאִישׁ הַנַּ"ל שֶׁהָיָה עִם רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, קְנֵה שְׂרֵפָה טְעוּנָה וְלא הָיוּ יְכוֹלִים לִשְׁאל אוֹתָם דָּבָר כִּי לא יָדְעוּ הַלָּשׁוֹן וְלא הָיָה לָהֶם שׁוּם מַאֲכָל וּמִשְׁתֶּה בַּסְּפִינָה וְאַחַר שְׁתַּיִם אוֹ שָׁלשׁ שָׁעוֹת בַּלַּיְלָה סָגְרוּ הַדֶּלֶת מֵהַחֶדֶר וְשָׁכְבוּ לִישׁן וְלא אָכְלוּ מְאוּמָה כִּי לא הָיָה לָהֶם מַה לֶּאֱכל כַּנַּ"ל וְאַחַר שָׁעָה אוֹ שְׁתַּיִם פָּתַח אֶחָד אֶת הַדֶּלֶת וְאָמַר לָהֶם בִּלְשׁוֹן נָכְרִים שֶׁל מְדִינָתֵנוּ מָה אַתֶּם עוֹשִׂים כָּאן הֲלא זאת הִיא סְפִינָה שֶׁל מִלְחָמָה וְאַתֶּם תּאבְדוּ פּה חַס וְשָׁלוֹם הֲלא אַתֶּם רוֹאִים שֶׁהַסְּפִינָה מְלֵאָה סָבִיב עִם תותחים טְעוּנִים וְנִתְעוֹרְרוּ מִשְּׁנָתָם וְחָטְפוּ אוֹתוֹ בְּבִגְדוֹ וְהָיָה הַבֶּגֶד מ [בַּד פָּשׁוּט] אַךְ צוּרָתוֹ לא רָאוּ וּבִקְּשׁוּ אוֹתוֹ שֶׁיַּעֲזר לָהֶם שֶׁיַּנִּיחוּ אוֹתָם לָצֵאת מֵהַסְּפִינָה עַל הַסְפָר שֶׁל אֶרֶץ יִשְׂרָאֵל כִּי כְּבָר רָאוּ שֶׁהֵם בְּסַכָּנָה קְרוֹבִים לְמִיתָה מֵחַיִּים כִּי רָאוּ שֶׁפָּרְחוּ ה [כַּדּוּרִים] סָמוּךְ לַסְּפִינָה עַל כֵּן אָמְרוּ, טוֹב יוֹתֵר לִשָּׁאֵר בָּאָרֶץ הַקְּדוֹשָׁה שֶׁיִּהְיוּ עַצְמוֹתֵיהֶם נִשְׁאָרִים שָׁם בָּאָרֶץ הַקְּדוֹשָׁה כִּי רָאוּ שֶׁקָּשֶׁה לְהִמָּלֵט מִן הַהֲרֵגָה וְאָמַר שֶׁמֻּכְרָחִים לִתֵּן לוֹ אֵיזֶה סַךְ טָאלֶער בִּשְׁבִיל זֶה וְאָמַר שֶׁיֵּלֵךְ לְהַקַּפִּיטָן וְהָלַךְ הָאִישׁ הַנַּ"ל לִפְתּחַ הַתֵּבָה לִקַּח הַטָּאלֶער, וְנִתְמַהְמַהּ קְצָת, וְהָלַךְ לְהַקַּפִּיטָן, וּפָשַׁט יָדוֹ לִתֵּן הַמָּעוֹת לְהַקַּפִּיטָן, כִּי סָבַר שֶׁזֶּה שֶׁדִּבֵּר בִּלְשׁוֹן נָכְרִים אֲלֵיהֶם כְּבָר בִּקֵּשׁ עֲבוּרָם אֶת הַקַּפִּיטָן עֲבוּר זֶה שֶׁיַּנִּיחַ אוֹתָם וְהַקַּפִּיטָן צָעַק עָלָיו צְעָקָה גְּדוֹלָה וְלא שָׁמַע אֵלָיו כְּלָל וְאַחַר כָּךְ הָיוּ מְחַפְּשִׂים אַחַר זֶה שֶׁדִּבֵּר אֲלֵיהֶם בִּלְשׁוֹן נָכְרִים וְחִפְּשׂוּ בְּחִפּוּשׂ אַחַר חִפּוּשׂ וְלא מָצְאוּ שָׁם שׁוּם בֶּן אָדָם שֶׁיּוּכַל לְדַבֵּר בִּלְשׁוֹן רוּסְיָא רַק הַכּל יִשְׁמְעֵאלִים וְעַרְבִיִּים וְאָז נָפַל עֲלֵיהֶם פַּחַד גָּדוֹל וַאֲחָזָתַם רְעָדָה גְּדוֹלָה עַד שֶׁלּא הָיוּ יְכוֹלִים לָנוּחַ עַל הַמִּשְׁכָּב מֵחֲמַת רְעִידַת הַגּוּף מִגּדֶל הַפַּחַד כִּי אָז הֵבִינוּ שֶׁהֵם בִּסְפִינָה שֶׁל מִלְחָמָה שֶׁקּוֹרִין קְרִיג שִׁיף וְהוּא סַכָּנָה גְּדוֹלָה בְּלִי עֵרֶךְ וַעֲדַיִן אֵין יוֹדְעִים מִי הָיָה זֶה שֶׁדִּבֵּר לָהֶם בִּלְשׁוֹן רוּסְיָא וְהוֹדִיעַ לָהֶם שֶׁהִיא סְפִינָה שֶׁל מִלְחָמָה

51[edit]

This world only exists to bring about [God's] eternal purpose. There is no need to be upset whether one has money or not. Because either way he could waste away his days, for this world distracts us entirely. For it keeps displaying to a man as if he'll prosper, but in the end it's nothing. As one can see tangibly, with most people who are busy and toiling days and years in wares or commerce, and in the end when they come to reckoning there's nothing in their hands at all. Even if he attains money they remove him from his money. So the rule is the both of them do not stay together, that is, the man and the money. Rather, either they take the money from the man, or the man from the money. Never is it found that a person stays together with his money; it's only as mentioned above. Also, where is all the money he has ever made? For people are always making money, and where is all this money? Rather, it's totally, really nothing.

Serving H'? I don't know anyone who can say he's serving H', considering the Blessed Creator's greatness. Who knows any bit of His Blessed Greatness? I don't know how one can say he serves the Blessed One. Nor can any angel or seraf boast of serving the Blessed One. Just the main thing is the will, that his will should be strong and powerful to constantly draw close to the Blessed One. Nevertheless not all wills are equal and there are great differences between wills. Even in one man himself, each time and moment there are great differences between wills. The rule is the main thing is the will and aspirations, to always aspire to the Blessed One, and within this he prays, learns and does mitzvot. (Really, according to the Blessed One's greatness all these devotions are all nothing but "purported," for it's all like just a joke, vis a vis His Blessed greatness. In Yiddish, kloymirsht/ purported.)

Also chokhmot (sophistications, unnecessary complexity) are nothing; just temimut [purity, wholesomeness] and simplicity [are all you need]. Even though in temimut it's forbidden to be a fool, still nonetheless chokhmot are entirely unneeded, and as brought elsewhere (see LM II #19, 44). Also it's not good to be old. An old chasid, or an old tzaddik, old is not good! Because one needs to be new every day, starting anew at all times. Only, there is something that improves with age: Namely, "the other thing" [a pig] gets stronger with age, as our Rabbis obm said (Shabbat 77b).

Also hefkerut [detachment, abandon] is unneeded, even though really I don't call it hefkerut at all, on the contrary just the opposite: when someone pursues affairs of this world and is far from His Blessed service, this is the true mufkar. Nevertheless what the world calls hefkerut, namely one who abandons all the affairs of this world, one and all, and delves only in serving H', which this is what the world calls hefkerut, this too is unneeded, for one can be a kosher man without hefkerut.

Take this from me: Don't leave yourself to the world, to get led astray. Let the world not distract you, for there's not one person who will have a good end and conclusion from the world. And all mankind who ever existed, even those who grasped with their hands this whole entire world, their end was very bad; moreover through the ages they declined and lost. And even nations of the world need to know about this: since this world is nothing, what do they need to do? For this they need Heavenly assistance, to be privileged to know what they need to do. But Yisrael don't need this, for we already know what to do, by the Torah.

The world says one needn't seek greatness. But I say one needs specifically seeking greatness — seek and look specifically for the very greatest Tzaddik. And this is already explained in the books (LM #30), that it's necessary to seek precisely the very greatest Tzaddik and Rebbe.

Standing up to all the cravings that encumber a man, is the truth that cravings don't exists at all. For eating and drinking are needed for bodily sustenance, also children must be born; all these a man must do. Consequently, there are no cravings at all, only one needs to conduct oneself with them in sanctity and purity. A man's intellect can stand up to all the cravings, for the Holy Blessed One "yehiv chokhmata lechakimin/gives wisdom to the wise" (Dan. 2:21). For everyone has potential wisdom. He just needs to bring [it] out from potential to actuality, and with this intellect alone that each person has in his wisdom's potential, namely what he has from his very creation, aside from what Hashem Yithbarakh gives in addition wisdom to the wise, with the power of his wisdom alone he can also stand up against the cravings. And even someone who is already drawn after the cravings of this world and has transgressed whatever he's transgressed and his intellect is damaged, confused and reduced, nevertheless with the little bit of intellect that remains he can also stand. Even one point of intellect can stand up to the entire world and its cravings. So in whatever place he's located he can be nigh to Hashem Yithbarakh. And see elsewhere (v. LM II:7,65) about this, that even in lowest hell God forbid one can draw close to His Blessedness and serve the Blessed One in truth.

He spoke up and said: For this, either one needs great compassion from Hashem Yithbarakh, or effort and devotions, or one needs both of them: great efforts in serving H' and also great compassion from His Blessedness, before one is privileged that his brain's yeast settles and quiets down, until he wants absolute nothing in the world and to be indifferent to it all. "Behith'hallekha tancheh othkha, beshokhbekha tishmor `aleikha, wahakitzotha hi tesichekha/ When you walk it will lead you, when you lie down it will guard you; and when you awake it will chat with you" (Prov. 6:22). Meaning, it's all the same. There is no difference between this world, the grave, and `Olam haBa. For Behith'hallekha tancheh othkha is the Torah. So too is beshokhbekha tishmor `aleikha, as there where you lie in the grave, there too is Hashem Yithbarakh and the Torah. So too Wahakitzotha / you awake to `Olam haBa etc. (Sotah 21). For since there's no craving or desire at all for anything, only Hashem Yithbarakh and the Torah, hence all is equal to him, whether in this world or in the grave or in `Olam haBa. In all of them he cleaves only to Hashem Yithbarakh and the Torah. For any person who is connected to this world, there is a difference between this world which is wider than you can stretch your hands, and the grave which is a tight space and so forth. But whoever's brain is purified and has no yeast in his brain, it's all equal to him, as mentioned above.

59 It's more beneficial (mesugal) for your children, that you be aloof from them[edit]

It's more beneficial (mesugal) for your children, that you be aloof from them. Don't cling onto them, playing with them all the time. [Do what you must to raise them] but otherwise just don't watch them at all.

מסוגל יותר לבנים, להיות רחוק מהם. לבלי היות דבוק בהם לשעשע בהם בכל פעם. רק לבלי הסתכל עליהם כלל:

70[edit]

The Rebbe spoke as follows: How is it possible that we leave Hashem Yisborach to make and to think about decreeing Gezeiros in the World? (At that time, there were rumours that evil decrees were being made against the Jewish People, G‑d forbid.) For we need to call Hashem from his work that he is involved in some decree or anything similar, chas v’sholom, to call Him from there so that He will throw that away and turn to us to [hear] what we wish to speak with Him, to request from Him that He draws us close to His Service. When a Jewish person wants to speak with Hashem, to talk things over with G‑d, then Hashem abandons all of His interests, all the decrees that He wanted to pronounce and all His business that He was involved in (so to speak). He abandons everything and turns Himself only to this person who wishes to speak with Hashem and to have a conversation with G‑d, to ask Him for help in coming close to Him.

76 [Schedule of Learning][edit]

I heard it said in his name that he had learned all four Shulchan Arukhs three times. First time, he got its simple meaning. Second time, he learned them in depth, and he knew about every single decision in the Shulchan `Arukh its source in the Gemara, perush Rashi and Tosafot. Third time he learned them in depth, and merited to know for every single decision the secret meaning of the decision, why it was decided that way according the sod [mystical]. And it sounded like this was in his youth, for afterwards he reviewed and finished them several more times.

His way was always that he learned an vast, vast amount throughout his life until the end, even during his severe illness [tuberculosis] he had at the end. And even though he was beset with community responsibilities, having to work with us a great deal and with all his followers to draw them in serving H' and give us advice in all our doings etc. etc., and also his mind was always wandering in high and awesome realizations always etc. etc., nevertheless, every single day he delved a great deal in Torah learning in simplicity. He was never preoccupied; just always in yeshuv hada`ath ["settled mind"]. In this regard he was quite a wondrous novelty impossible to describe at all. Because of this he was always unoccupied for anything.

Always his learning was exceptionally quick. He would learn several sheets of posek in one hour, with every one of its commentaries surrounding the Shulkhan `Arukh in the huge volumes: which are the Turei Zahav, the Magen Avraham, the B'er Hagolah, the Pri Chadash, the `Ateret Zekeinim, and so forth in the other sections. He told that whilst everyone else is preparing to pray in the morning, when they're starting to gather until they start the service, during that time he learns four sheets of posek. The same with everything he learned, Gemara, posek, and so forth — it was all in great speed.

He told us a great deal, a great deal about this, that it is good to learn quickly without too much fine detail. Just learn simple and fast, without confusing one's mind a great in his learning with interrelation of one matter to another. Just see and understand the thing simply in its place. And if sometimes he cannot understand one thing, don't stand a long time there; leave that matter and continue learning further. Usually later he'll anyway know what he didn't understand before, when he learns in sequence fast ahead.

He said that in learning, one needs no more than to just say the words; to say the words in sequence and automatically understand, and not confuse his mind at the start of learning, wanting to understand immediately, making it much harder for him immediately and he won't understand at all. Just put his mind into the learning and say it in sequence quick and automatically understand. And if he doesn't understand right away he'll understand later. And if some things remain that he despite this he can't settle on its meaning, so what? For the advantage of breadth in learning is supreme over anything else. Like our sages of blessed memory said (Shabbat 63b), "Ligmar w'hadar lisbar, w'af `al gav d'la yeda` ma k'amar, sh'ne'emar (Ps. 119:20) Garsah nafshi l'ta'avah/ Learn first, understand later, even if he doesn't know what's being said, as it says, 'My soul recites (breaks) in gusto [for Your ordinances]'" etc.

For, by learning the large quantity that he learns fast and manages to learn a great deal, thereby he'll have the privilege of going over many times these books that he learns, learning them in depth and starting over and learning them in depth one time after another, and thereby he'll automatically understand the second time and third time whatever he didn't understand initially, everything that's possible to understand and come to terms with its contents.

He said a great deal about this matter. It is impossible to clarify these matters fully in writing, but actually it's a wonderful approach to learning, because this way one can manage to learn an extraordinary amount, completing many, many books. Further, he'll be privileged to understand the things better than by learning with a lot of minutia, because that confuses away [BLBL] a great deal away from the learning. A good portion of of people desisted entirely from their learning because of their excess concern with details and they were left with zilch. But when a person accustoms himself to learn quickly as mentioned without a lot of minutia, the Torah will endure in his hand and he'll manage to learn a very great deal: Gemara and all the poskim, Tanakh, Midrash, Zohar, Kaballah and other [mystical] books, entirely. And it's already explained above (#28) Rabbeinu obm's discussion that it's good for a man in his lifetime to go through all the books of the holy Torah.

One time Rabbeinu obm reckoned what a man would need to learn every day so that the day wouldn't suffice, namely finish every year the Shas with the Rif and the Rosh; the big four volumes of the Shulchan Arukh, all Midrashim entirely; all the books of Zohar, the Tikkunim and the Zohar Chadash; and all the Kabbalistic books from the Ari obm. In addition, a part of one’s daily learning should be given over to learning with a little in-depth study.

Then he added a great number of things: People also need to say Tehilim every day, and very great deal of supplications and prayers. In the course of this talk, he talked a great deal about this idea that a person should learn very quickly, hurriedly, without fuddling up his mind with many minutia [interrelating] one matter to another. These things are are tried and tested.

[As Aryeh Kaplan has pointed out (Rabbi Nachman’s Wisdom), Rabbi Nachman’s schedule here is immense: 30,000 pages of material per year. It would be a full-time task for most people just to rush through and say the words, much less to have the most basic idea of what one is saying. YDS]

Also he did not order to immediately review one's learning, rather his wish was always to learn the book or the posek he's learning, in order, from beginning to end quickly, and then after begin again and finish it entirely, and thus time after time.

He also said no one should get anxious from his saying one needs to learn so much every day. Because even if he doesn’t manage to learn so much, he still be a truly kosher person. Also, he had previously talked about that one can be a kosher person even if he doesn’t know how to learn at all. One can even be a tzaddik even though he's not scholarly at all. However, if one is not a scholar who is well-versed in Gemara, with Rashi and Tosafot, one cannot master certain concepts. Still, a kosher man and a total tzaddik he can become even if he's a completely simple man.

"It's not [all] your responsibility to finish the work, but neither are you free to desist from it” (Avot 2:16).

96[edit]

It is proper for a man to accustom himself to be in `Olam haBa/the World to Come, that is, to be separated from cravings, as in `Olam haBa, wherein there is no eating, drinking or any of the beastly cravings which end and are lost, in this world. And like we see with a sick person, that because he is a little close to `Olam haBa, he is repulsed by eating, drinking, and relations, and has no craving; on the contrary he is tired of and repulsed by all the cravings because he is nigh to `Olam haBa where there is no eating or drinking, etc. So should a man accustom himself while still in his living life and in his health, that he be able to conduct himself without cravings as in `Olam haBa. And certainly he would not able to bear at all the life and delights of this world; so much so that because of this, forgetfulness is a lofty attribute, even though it is a not-good trait; despite this it is a level whereby it is possible for a man to live in this world. For, there is a very great angel, who has a thousand heads, and each head has a thousand tongues, and each tongue has a thousand voices, and each voice has a thousand melodies; and when this angel stands up to sing, it is certainly so very beautiful and pleasant that it is totally inestimable and inconceivable. And now, let a man himself remember his inferiority and lowliness compared to this -- so how can he endure his life? He will certainly be so disgusted with his life that he dies before his time. And so if he would remember his inferiority -- especially as be the case with many people who are very dirty and abominable with sins -- certainly if there was no forgetfulness at all it would be impossible to him to pick himself up at all to serve Hashem Yitbarakh. And because of all this, forgetfulness is a lofty trait for this reason. But the man ought to himself remember to not lose his world, God forbid. And our Sages obm said, "that haKadosh Barukh Hu will give ShaY (שַׁ"י=310) worlds in the future to each and every tzadik," etc. Now let him estimate in his mind the greatness of one world; how many, many buildings it has, and how many, many courtyards and throughways, and how many, many cities and countries; and the vast area of each world, and so many, many stars and constellations that there is no count, and wonderful and awesome celestial spheres that are in each and every world. For all these are in one world of the worlds. And now, ShaY worlds that each tzadik has, so precious is are its greatness, delights and pleasures and they are inestimable and infathomable. And behold, ShaY worlds that the Tzadik has -- he builds them from disputes. For, all the words of dispute which each person speaks are an aspect of stones, for, letters are called stones, as is brought in Sefer Yetzirah, "Two stones build" etc., and they are aspect of pieces of stone, for, the stones that come by way of the words of dispute are divided and have no connection, and the Tzadik picks up these stones and joins them, and builds houses from them, for he makes peace between them, and joins and arranges them together upon each other, until he builds a house from them. And this is the aspect of shalom bayit/peace in the house, for he makes the aspect of peace from these pieces of stone. And a city is made from the houses, until a full world is made from them, and so ShaY worlds. And this is aspect of, "le'hanchil ohavai yesh/That I may cause those that love me to inherit יֵשׁ/YeSh/substance" -- "those that love me" specifically, aspect of love and peace [for, by the peace and love that he makes between the pieces of stone are made the ShaY worlds]. And this is what Avigail said to David, when Naval disputed with him and spoke ill of him, as it says there, "Amrah lo, ve`atah yada`ti ki bayit ya`aseh lekha Hashem/She said to him, Now I know that Hashem will make you a house," that is, via the dispute "ya`aseh lekha Hashem" a house from the stones, as mentioned above. For the Tzadik leans to the side of chesed/kindness and judges all those who dispute against him favorably, that their intentions are for the sake of Heaven, for, the world would not be able to bear the light of the Tzadik whose light very great for the world to bear, and also because there are many great judgements and accusations against the true great Tzadik, therefore they dispute against him, and thereby they silence the judgements and accusations, as we see, when there is a harsh judgment against a man, and a man dons zealotry and says, "I will go and execute vengeance with him and do justice with him," and thereby he silences from him the other plaintiffs that accuse, whose judgement he would not be able to bear. Hence this one who goes and takes vengeance against him does him a very great favor, for surely it is better and more favorable for him to bear the judgement of this one, which he can bear, than to bear their judgement, God forbid, which would not be possible for him to bear; as we have found with Pinchas, with the deed of Zimri, for, if not for Pinchas, Yisrael would God forbid have been liable to destruction, but because Pinchas went out and was zealous for the zealotry of Hashem, thereby he silenced the judgement from off of Yisrael, as is written, "Bekan'o et kin'ati betokham velo kiliti/when he was zealous for my zeal within them, and I did not destroy," etc. Likewise this one who disputes against the Tzadik and says, "I will do to him and show him my strength and take vengeance against him," thereby he silences from him the remaining judgmenets, as mentioned. And he also does him a favor, when the Tzadik needs to go from level to level, then they try him, whether he has power to stand in the heikhal/hall of the King. And the hall of the King is aspect of the mouth of the Tzadik which is called heikhal which is gematria Ad-nai which is aspect of mouth, as is written, "malkhut -- peh/Kingship [is] the mouth." And the tzadik disputing against him is a trial for this Tzadik upon whom is the dispute, whether he has power to stand in the hall of the King, in the mouth of the tsadik who is disputing against him, and thereby he raises him from level to higher level. Hence he does him a favor.

30[edit]

to do

על המבלים זמן בשביל נקיות ומאריכין בבית הכסא הקפיד מאד מאד והתלוצץ מאותן האנשים מאד והאריך הרבה בענין זה. והכלל כי לא נתנה תורה למלאכי השרת (ברכות כה:), ואין צריך להחמיר יותר מן הדין ועל פי הדין האסור הוא רק כשנצרך לנקביו ממש כמו שכתוב בגמרא (שם כג.): הנצרך לנקביו אל יתפלל, הנצרך דיקא. ואפלו כשהוא נצרך לנקביו ממש יש גם כן דינים בזה בדיעבד ובשעת הדחק כמובא בשלחן ערוך סימן צ"ב עין שם במגן אברהם שהרי"ף מתיר לכתחלה ביכול לעמד עצמו עד פרסה וכו'. נמצא שעל כל פנים כשאינו נצרך לנקביו ממש אין צריך להחמיר ולבטל עצמו מתורה ותפלה בחנם מחמת חששות וחמרות יתרות ושגעון בעלמא. רק טוב להתפלל בבקר תכף אחר עמידתו ממטתו. אם אפשר בקל לפנות אפשר ואם לאו לאו ויתפלל כך. ואפלו אם חושש במעיו לא ישגיח ולא יסתכל על זה כלל. גם אין צריכין להאריך בבית הכסא כי הוא מזיק מאד לבריאות הגוף וכמה חלאים באים מזה בפרט בבית הכסא שלנו שצריכים להיות תולה בהם והתולה בבית הכסא מזיק מאד מאד בפרט החלי הידוע שקורין "מורידין" ד בא מזה מאד, רחמנא לצלן. על כן צריכין לזהר מאד מלהאריך בבית הכסא. ואין לחפש אחר חמרות ומרה שחורה בזה, כי לא נאמר כלל בדורות הללו. והוא עצמו היה גם כן בזאת הטעות מקדם והיה עושה דברים זרים מאד בשביל נקיות וכמעט שבא לידי סכנה על ידי זה וגם לא נמלט מחלאים רחמנא לצלן על ידי זה. ועתה הוא יודע ואומר שהכל שגעון וחלילה לבלות זמן היקר על זה. ובאמת אי אפשר בשום אפן שיהיה הגוף נקי לגמרי ולא ישאר בתוכו כלום כי הלא אפלו מי שמתענה משבת לשבת הוא צריך לנקביו גם בסוף השבוע אף על פי שלא אכל מקדם כמה ימים, כי בהכרח שישאר קצת בהגוף. ואמר שדבר גדול הוא אצלו שדבר מענין זה כי יוצא מזה דבר גדול מאד דהינו שלא לבלות זמן בשביל זה ושלא להאריך שם. ואפלו אם לפעמים הוא מכרח להאריך טוב לצאת ולחזר מלישב הרבה שם:

108[edit]

It is [already] known that learning the Zohar is very, very mesugal [capable of bringing good effects]. Now know, that by learning the Zohar, desire is generated for all kindsa of studying the holy Torah; and the holy wording of the Zohar greatly arouses [a person] towards service of Hashem Yitbarakh. Namely, the praise with which it praises and glorifies a person who serves Hashem, that is, the common expression of the Zohar in saying, "Zaka'ah/ Fortunate!" etc. regarding any mitzvah; and vice-versa, the cry that it shouts out, "Vai!" etc., "Vai leh, Vai lenishmateh/Woe to him, Woe to his soul!" regarding one who turns away from the service of Hashem -- these expressions greatly arouse the man for the service of the Blessed One.

109[edit]

Rabbi Shim'on Bar Yochai so much sanctified the Lashon haTargum (Aramaic), that even other things that are written in Lashon haTargum have the power to awaken [people] for H"Y.

רבי שמעון בר יוחאי קדש כל כך את לשון התרגום עד שאפלו שאר דברים הנכתבים בלשון תרגום יש להם כח לעורר להשם יתברך:

110[edit]

There are many nonsenses and confusions that cling and bind in the mind, especially confusions of the emunah/faith/steadfastness. But by sleep we detach from the mind, so sleep is exceedingly beneficial for Emunah, as mentioned above (#13).

יש כמה שטותים ובלבולים המתדבקים ומתחברים בהמח ובפרט בלבולי האמונה, ועל ידי השנה נפרדים מהמח וביותר מועיל השנה לאמונה כנזכר לעיל (סעיף יג):

[Here ends the first part of Sichot haRan, first printed in the 1815 Sipurei Ma`asiyoth]

PART TWO[edit]

[section][edit]

111[edit]

"Iwweleth adam tesallef darko, we`al-H' yiz`af libbo/The foolishness of man perverts his way; and his heart frets against H'" (Prov. 19:3). Meaning: Whoever does not attach to and follow the True Tzaddik, then all his devotions are only like someone who distorts himself and imitates someone else, as a monkey does a man. So this is, "Iwweleth adam tesallef darko," namely a person via his foolishness all his devotions are only in the aspect of "tesallef darko/perverts his way," like one who perverts and distorts himself to copy someone else, as mentioned. And the cause is, "we`al-H' yiz`af libbo/and his heart frets against H'," namely he contends with the Tzaddik and does not follow him; consequently he is "tesallef darko/perverting his way," so he is only like someone imitating as mentioned. For his devotion has no mamash/reality/substance/tangibility except by the True Tzaddik, as brought elsewhere (see L"M #123).

"אולת אדם תסלף דרכו ועל ה' יזעף לבו" (משלי יט, ג). פרוש מי שאינו מקשר ומקרב לצדיק אמתי, אזי כל עבודתו הוא רק כמו מי שמעקם עצמו ומתדמה לחברו כקוף בפני אדם. וזהו אולת אדם תסלף דרכו, הינו שהאדם על ידי אולתו כל עבודתו היא רק בבחינת תסלף דרכו כמו מי שמסלף ומעקם עצמו אחר חברו כנ"ל. והטעם כי ועל ה' יזעף לבו, הינו שחולק על הצדיק ואינו מקרב אליו על ידי זה תסלף דרכו שהוא רק כמי שמעקם עצמו כנ"ל, כי אין ממש בעבודה כי אם על ידי הצדיק האמתי כמובא במקום אחר (עיין לקוטי מוהר"ן, חלק א', סעיף קכג):

112[edit]

It is brought [Zohar?]: If the Torah were written in order, we would know each penalty and reward of each negative and positive commandment. Now, there is a transgression whose punishment is he is forever in debt. And even if he does every ploy possible, and impression (והתפעלות) will not help at all, and he will always be in debt. And sometimes the transgression causes others as well to be dragged down into debt. It is for this reason there have been times when many people in the world fall into debt; this is precisely because of the abovementioned transgression that overwhelms the world, God forbid. And the `etzah/advice/remedy for this to perform a universal teshuvah/repentance/return, and plead before H"Y to save him from this transgression, and have remorse in generality over this transgression. Now, the time to do teshuvah for this is when he is in mochin d'gadluth/"ripe mind"; that's when it's good to have remorse and ask of the Blessed Creator about this and return in teshuvah. For, mochin d'katnuth/"immature mind" is the aspect of debt, for our Rabbis obm said (Kid. 49b), "Ten measures of sleep came down to the world; slaves took nine." Sleep is the aspect of mochin d'katnut. Slaves are the aspect of "Ebed lowweh l'ish malweh/The borrower is servant to the lender" (Prob. 22:7). So when he is in mochin d'gadlut then is the good time to return over this and nullify the penalty of a debtor, the aspect of mochin d'katnut, as mentioned.


איתא: אם התורה היתה נכתבת כסדר היו יודעין כל ענש ושכר של כל לא תעשה ועשה. הנה יש עברה שענשה של עברה ההיא שיהא בעל חוב תמיד ואפלו יעשה כל טצדקי דאפשר והתפעלות לא יועיל כלל, ויהיה בעל חוב תמיד. ולפעמים גורם העברה שמפיל גם אחרים להיותם בעלי חובות. ולזה יש עת שנעשו כמה בעלי חובות בעולם, זהו מחמת העברה הנ"ל שנתגברה בעולם חס ושלום. ועצה לזה, לשוב בתשובה בכלליות ולהתחנן לפני השם יתברך להצילו מעברה זו ולהתחרט בכלליות על עברה זו. ועת לשוב על זה הוא כשהוא במחין דגדלות אזי טוב להתחרט ולבקש מאת הבורא יתברך על זה ולשוב בתשובה. כי מחין דקטנות הוא בחינת בעל חוב, כי אמרו רבותינו זכרונם לברכה (קדושין מט:): עשרה קבין שנה ירדו לעולם; תשעה נטלו עבדים. שנה הוא בחינת מחין דקטנות. עבדים בחינת "עבד לוה לאיש מלוה" (משלי כב, ז). ולזה כשהוא במחין דגדלות אזי העת לשוב על זה ולבטל הענש של בעל חוב בחינת מחין דקטנות כנזכר לעיל:

113[edit]

העולם אומרים: מי שהקדוש ברוך הוא רוצה לעשותו נער הוא לוקח אשתו ממנו. כי אשה כשרה היא בחינת "אשת חיל עטרת בעלה" (שם יב, ד). וכשמתה חס ושלום הוא בחינת "נ'פלה ע'טרת ר'אשנו" (איכה ה, טז), ראשי תבות נער:

#117- ? And These are Additions to the Previous[edit]

Nice Roses and Flowers Which We Have Gathered and Collected From Among The Conversations of our Great Teacher, Rabbi Nachman, Which Are Still in Manuscript

128[edit]

He told in his praise that he knew all the words of the Etz Chayim and the Pri Etz haChayim and all the writings of the Ari of blessed memory; of the book of the Zohar, the main part being the Tikkunim. And what was understood from his words was that this was in the days of his youth. And he acclaimed exceedingly, several times, in praise of the vast holiness of the Tikunei haZohar. With it he was regularly involved the most, even year-round, even outside the days of Elul. And he said that in the book of the Tikkunim are included all the wisdoms in the world, etc.

#131- Conversations, Stories and Inyanim/Circumstances of Various Torahs and Story Tales[edit]

#147-151 Regarding the Story Tales[edit]

147[edit]

I heard one of his followers say that before Rabbeinu obm told the tale of the King's Son Who Was Made Entirely of Gemstones which is printed [in Sipurei Ma`asiyot #5], he said before telling it, "I know a story that contains the entire Divine Name of 42 letters," and then he told this story. But nonetheless we do not know if this is the story of the 42-Letter Name. And I too heard from his holy mouth several years ago, saying that the Baal Shem Tov obm knew a story that contained the 42-Letter Name, and he spoke with me then regarding the 42-Letter Name. And he asked me to find an explanation in common language [i.e. Yiddish] regarding the two Letters vav and tzaddi that are in that name, and I could not find [it]. And according to [my] understanding it was because he already knew the secret of that name, but only these two letters vav and tzaddi he was still unable to insert into the matter that he wanted to clothe this Name in.

148[edit]

When he told the tale of the Prayer Leader that is printed in Sipurei Ma`asiyot he asked us afterwards, "Who told the story that there were factions in their chronicles?" — regarding the factions that were made at the time there was a storm wind in the world, etc. We replied to him that one of the strongmen of the Warrior told this to the Prayer Leader, as explained there. And he nodded his head that it was so, and we understood from his words that there is a very profound intention in this, why specifically one of the guards told this. And from this, learn that in each and every utterance of the stories there is a very, very profound intention, impossible for the mouth to speak or for the heart to ponder.

149[edit]

[Rabbi Nachman] told the Tale of the Seven Beggars printed in Sipurei Ma`asiyot [Story #13] over several days, and each time he told a matter related to what people were telling him, which caused him to start telling the story.

In the beginning, on the night of the holy Sabbath it began because of sniffing-tobacco which he received from one of his people and which was mentioned in a letter that I sent to my friend [R' Naftali], that he, of blessed memory, had received it; and I wrote to him, [telling him] to be happy. Then he commented on this; he spoke up and said, “I will tell you how once they were happy!” [I heard that he said it in these words: “What do you know about how to rejoice from out of melancholy?! I'll tell you how they once rejoiced!” — Chayei Moharan #63]. And he began to tell the story. He told the whole introduction to the story through the end of the First Day pertaining to the beggar who was blind. And all this was on the night of the holy Shabbat, and I [Rabbi Natan] was at my home in Nemyrev [while Rabbi Nachman was in Breslev].

Afterwards on Tuesday my friend [Rav Naftali] came to my house and told this story and I stood trembling and astounded, for indeed I had already heard from him many awesome stories, but a story like this I had not ever heard from his holy mouth. Afterwards I went there and I came to the house of our Rabbi of blessed memory when he was already closed in his room. In the morning, which was Wednesday, I entered and approached him and spoke with him a great deal, and I told him stories of the world that I had heard recently, and afterwards he spoke with me regarding the said story which he told on the night of the holy Shabbat, and he said that he greatly desired to know (i.e. tell) the end, that is, what happens on all the rest of the seven days of celebration; and also the whole conclusion of the ending of the story of the king's son who had received the kingdom from his father during his lifetime, with which the story began. And he told me, then, that similarly, each day of the seven days of celebration, each day one of the Seven Beggars would come and bless them and give them a wedding gift etc. And he also told me about the order of the story of the elders with the memories, which matter I did not hear in completely clear order from my friend, and he, of blessed memory, himself explained me a little of it in order. And he also spoke with me regarding the blind one who boasted that he does not remember anything at all (in Yiddish, Ich gidenk gar nisht) that the explanation of Ich gidenk gar nisht is that he remembers when he did not yet have any existence etc., and he found this a wonder.

Afterwards I greatly yearned that he should start telling about the Second Day, but I did not attain it, for meanwhile his attendant came and said, “Rabbi, it is mealtime.” And he set the table before him to eat and I had to leave from his presence. Afterwards, after he slept a little after eating, afterwards I returned and went in to him, and stood before him, telling him several things from worldly affairs, and mostly from Berdichev, where I was close to at the time. And I spoke with him regarding that everyone is full of many worries and lackings, that all the big rich people lack severely, each and every one, etc. And afterwards I spoke up and said to him this verse (Eccl. 3:11): “He has set the world in their heart, yet so that man cannot find out the work that God has done from the beginning even to the end;” see the comment of Rashi. He, of blessed memory, replied, “Isn’t this our story?” And immediately he asked where we are in the story. And I was immediately frightened due to my great yearnings I had for hearing this, and I answered him in trepidation that we are on the Second Day. He answered and said, “On the second day they again yearned” etc. And he then told on Wednesday the whole story of the Second Day, and afterwards on the night of the Holy Sabbath the story of Third and Fourth Day, and afterwards on Sunday the story of the Fifth Day, and afterwards on the following Tuesday the story of the Sixth Day. After he told the story of the Sixth Day we were standing before him, and one of his people told him some story. He answered and said, “Isn’t this exactly related to the story of the Seventh Day?” And he said it seems the world is telling his story and he very much wanted to tell it, but we did not merit it being told then, and he did not tell any more of it.

150[edit]

One time he said, "Whoever I get and receive money and so forth from, I give to [that person], for in my receiving I give." (And this is the concept explained in the story of the Sixth Day in The Seven Beggars, where someone boasted of the wonders of the power in his hand; see there.)

151[edit]

The story of the Third and Fourth Day, he told on the night of the Holy Shabbat, as mentioned above. And then at that time his baby grandson was on his sickbed, and he had great affliction from this, for his illness was very serious, specially since his daughter the righteous Mrs. Udel, may she live long, the mother of the child, had great pain in child raising; God save us. Hashem keep her now.

He, of blessed memory, went in on the night of the holy Shabbat and sat at the table in great pain and did not take his time at this meal at all. We blessed right away [reciting] the Grace After Meals before people started entering in to him as they always did. Afterwards, after the Grace After Meals he remained sitting at his holy table and opened his holy, pure and awesome mouth and then said this wonderful and awesome discussion, which had holy Torah as always in most of his holy discussions, and the whole discussion pertained to the great pain he had. To the best of our recollection, he spoke then of "the Heart that is pursued" etc.

And then during that conversation he spoke up and asked where we were in the story. Immediately we were startled and answered him in panic, awe and fear that we are on the Third Day. Immediately he replied saying, “On the third day again the couple remembered, “How can [the speech-impaired beggar be brought here]…” (as printed there) and he told the whole story of the Third Day and explained there is a little resembling what he told earlier. Then he finished the story of the Third Day, that a celebration was made there etc.; then he said in these words: “Zei haben a hilwe gitan [They had a blast].” Right afterwards he told the story of the Fourth Day, and as soon as he finished it, he immediately and right away left the table quickly.

And because I was very busy in my mind going over the two awesome stories of the Third and Fourth Days and I immediately reviewed them with the people who were there so no word would be lost from them, because of this I forgot the whole holy discussion mentioned that he spoke before it. A pity it is lost. Honor and praise to the Living God for letting us be privileged to remember and record these stories that even according to the limited inspiration in my heart I have no vessel of speech and writing to speak of the high awesomeness of their level. [See Chayei Moharan #64 regarding the inception of telling of the Fifth Day.]

Afterwards on Tuesday it was close to Pesach and he left his house because they were plastering the house for Pesach. And he went to the house of the Rav [of the city], and there we stood before him. And I do not remember what matter they spoke in is presence that had some little connection to some matter of the story of the Sixth Day, but because of it he told the story of the Sixth Day, and afterwards someone told him etc. as mentioned.

And behold, then it was close to Pesach as mentioned, and in my opinion the secret of the parting of the Sea of Reeds is hinted in the matter of the ten walls of water. And see Likutei Halakhot in Yoreh Deah hilchot tolaim (halakhah ד) and explained there is the matter that Hashem enlightened my eyes with in this.

The rule is that with each story that he told, the story came about via some conversation that he had and spoke with us regarding worldly stories, and in the midst of them he began to tell the story by means of the story having some utterances with relation to the story in his heart. And this was like it`aruta diltata [arousal from below], to draw down perceptions of Godliness that he clothed in that story. And so it was with each and every story.

And so it was with several Torot he revealed that were not at a fixed assembly time. And in all this we always saw the wonders of Hashem and the greatness of the level of the Tzaddik, that all the utterances in the world were for him Torah and revelation of Godliness. But much more did we see this with this awesome story of the Seven Beggars which is wonderful awesome high revelations without bound. As an understanding person will understand by himself if he puts his heart to them with an eye of truth to understand and perceive holy wonders of the boastings of each one mentioned there each day, and in particular the greatness of the holiness of the boasting of the seven beggars themselves who boast each day: that the blind one boasted that he doesn’t look at the world at all, therefore he is actually blind to this world; and likewise the deaf one who doesn’t hear any sound of this world etc., therefore he is deaf etc. etc. And likewise with each speech of this story which are all wonderful revelations even according to meager minds even though we do not understand them at all. And all this revelation, it is all through stories of worldly matters; through them it came about that he had pity on us in such extraordinary compassion and revealed to us all this, in order to benefit us and our children forever.

He said regarding the tales that he told, that it would be better to not reveal of them what any of the clues hint to, for when the thing is hidden, more can be accomplished with it that is needed. But he was forced occasionally to just reveal some hint, in order they should know there are hidden things in them.


#152- Other Teachings[edit]

#158- His Effort and Toil in Service of Hashem[edit]

#173- His Awesome Attainment[edit]

#185- Learn Halakhah Every Day[edit]

Rabbeinu obm said he knows the roots of the Israelite souls. First he said he knows them from the Written Torah, but still doesn't know them from the Oral Torah. After some time he said he's already managed to know the roots of the Yisraelite souls even from the Oral Torah.

And he had the knowledge to give tikkunim (remedies, repairs) to each person, according to the root of his soul. And all the things he prescribed were not mystical things [like] mental concentrations and yichudim [unifications], rather all the things he prescribed for his followers were devotional things. One person he prescribed to do certain fast -- but he warned his followers to not make their own fasts at all, only on days he ordered [certain people]. Sometimes he ordered one to fast from Shabbat to Shabbat. And he prescribed several people to stay up one night a week and to not eat for a 24 hours during the week of davar min ha chai. Many peolpe he ordered to fast Erev Rosh Chodesh. Similarly he ordered most people to take care to go to the mikveh and immerse on the days Tachanun is not said; this he ordered many people. Many people he ordered to read Chai (18) chapters of Mishnah each day, and other many kinds of practices he commanded in learning, telling this one to learn this and that one to learn that.

Now this was the universal conduct he prescribed and urged everybody. Namely to learn Posek (decided halakhah) every day. Even on a day he's not free to learn he must anyway learn some Seif of Shulkhan `Arukh wherever his place there. He said it's a major requirement upon every Yisrelite. The following was also a universal practice he urged everybody: To to Hithbodeduth (private time with God) every day, opening his words to Hashem Yithbarakh and asking grace from him, and pleading to be privileged to draw close to His Blessed devotion. This talking should be done in the common Yiddish we speak [or whatever one's native tongue]. As explained in his holy books, and already printed.

And so forth the other practices..

וכיוצא בזה שאר עניני הנהגות שצוה על כל אחד ואחד בפרט כי לכל אחד ואחד צוה הנהגות אחרות (שסח). וגם באדם אחד היה שנוי בענין ההנהגות, שבתחלה צוה על אחד לנהג הנהגות אלו, כגון לומר ח"י פרקים משניות וכיוצא, ואחר כך במשך איזה זמן פטרו מהנהגה זו וצוה עליו הנהגות אחרות. ואחר כך עוד במשך איזה זמן צוה עליו הנהגות אחרות. וכן התנהג עם מקרביו תמיד. לאחד צוה לומר פסוק מיוחד בכל יום ולאחד צוה לומר איזה משנה מיוחדת בכל יום וכיוצא בזה:

והכלל שלכל אחד ואחד צוה הנהגות מיוחדות כפי מה שהיה צריך לתקן מה שפגם וכפי שרש נשמתו. ויש הנהגות כלליות שצוה לכל המקרבים שלו כנ"ל. ויש הנהגות שהיה כלליות לכמה וכמה אנשים ויש הנהגות שהיו מיוחדות לכל אחד ואחד ביחוד:

וכן בענין הזמן, יש הנהגות שצוה לנהג אותם כל ימי חייו, כגון למוד הפוסקים שעל זה הזהיר בפרוש לנהג זאת כל אחד ואחד כל ימי חייו, ויש הנהגות שהיו תלויים בזמן, שבזמן זה צוה לנהג הנהגה זו, ובזמן אחר צוה הנהגות אחרות וכנזכר לעיל. וכל ההנהגות שצוה אפלו ההנהגות שהיו נראים כדברים פשוטים, לא היתה שום הנהגה על פי פשוט כי היה לו, זכרונו לברכה, בזה כמה וכמה סודות נסתרות ונוראות מאד. אבל לנו לא גלה שום דבר. רק צוה לעשות הדבר בפשיטות והוא עשה בזה מה שעשה:

ואמר בפרוש בזה הלשון: כל הנהגה והנהגה שאני מצוה לעשות הוא סגולה, ותקון. ומועיל על מה שעבר, ועל העתיד, ולאחר ההסתלקות של האדם, ולימות המשיח, ולתחית המתים, ולעתיד לבוא:

וכל מה שצוה לעשות, אפלו היה נראה דבר קל ופשוט מאד, היה כבד מאד על האדם לעשות. והיה מונח עליו כל מיני כבדות והיו עליו כמה וכמה מניעות אף על פי שהדבר היה דבר פשוט. ואלו לא היה מצוה רבנו זכרונו לברכה לעשות אותו הדבר, רק האדם היה רוצה לעשות זאת מעצמו היה קל עליו מאד לעשות, אבל כשצוה רבנו זכרונו לברכה לעשותו היה כבד מאד. אבל אף על פי כן היו אנשים שלו מקימים דבריו תמיד. כי ידעו מזה שדבריו שהוא מצוה כבד מאד לעשותן והיו מכריחים עצמם מאד מאד לקים דבריו דיקא. והיו מתחננים ומבקשים מאד מהשם יתברך על זה שיעזר אותם לקים דברי הנהגותיו הקדושים. והשם יתברך עזרם על זה:

ושמעתי מפיו הקדוש בפרוש שאמר: כל מה שאני מצוה לעשות הוא כבד מאד לעשות וכו'. ומי שזכה להתקרב אליו היה רואה קצת מעין זה. ולא היה לרבנו זכרונו לברכה שום מנוחה כל ימיו אפלו רגע אחת. כי היה לוחם מלחמות ה' בכל עת ובכל רגע ואי אפשר להאריך ולספר בזה מכמה טעמים. וזה היה ענין המחלקת הגדולה שהיה עליו וכו', אבל אף על פי כן השם יתברך היה בעזרו תמיד וזכה לעלות על ידי זה בכל יום ובכל עת למעלות והשגות גבוהות מאד אשר לא נשמעו ולא נראו וכו':

וגם עכשו עדין מונח כל מיני כבדות ללמד ספריו הקדושים ויש עליהם כמה מניעות אפלו מי שזוכה לידע מרבנו זכרונו לברכה ורוצה ללמד אותם יש לו כבדות גדול ומניעות רבות מאד כידוע בחוש לנו. וגם עדין האור נעלם ונסתר:

#210- His Opposition[edit]

#216- Distancing Oneself From Speculation, and Strengthening One's Faith[edit]

#227- The Greatness of Hitbodedut, Personal Meditation and Conversation[edit]

#235-308 Conversations of Our Great Teacher, Rabbi Nachman[edit]

Notes[edit]

This work was published before January 1, 1926, and is in the public domain worldwide because the author died at least 100 years ago.

 


External Links[edit]