Reb Nachman's Wisdom - Sichos HaRan

 

Sichos HaRan
Rebbe Nachman’s Wisdom


by Reb Noson of Nemirov

These are the holy whisperings on high
the spirit of God 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 God
in piety and self-discipline.


#1.

"For I know that God is great, our God above all others." Psalms 135:5

These are King David's words; I know. I alone for the vision of God'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," as I am now. For the vision cannot be brought back.
The Rebbe said: Look at the next verse, "All that God 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 God 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 Zohar states that the husband is the vision of God which each man perceives through the gates of his own heart. The heart is hidden and the gates do not open to another.

#2.

It is very good to rely on God completely.
As each day begins, I place my every movement in God'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 God. 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 God's hands, asking that it all be according to His will. I can then celebrate it without worrying that I am doing something wrong. I am completely dependent on God and everything I do is in His hands.

#3.

The Rebbe emphasized God's greatness so much, it cannot be put into writing. He stressed that it is beyond all measure. God does many wonderful things, that absolutely no one can realize them all.
We may speak of God, but we know absolutely nothing. It is said that the goal of all knowledge of God 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 only in 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 ignorance. 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 fall to the lowest depths, heaven forbid. 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 sin can be transformed into virtue. This idea may contain deep secrets but the main lesson is that one's failings and shortcomings can easily be returned to God. Nothing is beyond His power. The most important thing is never to give up, but to continue to cry out and pray to God.

#4.

In times like these, it is very difficult for a religious person to have wealth. To obtain riches, one must lower himself very greatly. But even if he abandons the way of devotion, there is no guarantee of wealth, for even the wicked can be poor. But if one is truly religious, then he is always far from riches.

When the Temple was destroyed, all wealth left the core and fell into the realm of the evil husks."It is written (Lamentations 1:9), "And she fell with wonders." Wonders in Hebrew is PeLAIM. 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 wonder. 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. There are some rich Tzaddikim, but their wealth causes them great difficulty and keeps them from God. And though they seem wealthy, they still do not have the ready millions of the irreligious. For true wealth and Godliness are not found together.

My grandfather, Rabbi Nachman Horodenker of blessed memory, once spoke on the verse (Proverbs 3:16), 'Long life is in her right hand, and in her left, wealth and honor.Ó
The Talmud asks if this means that the right hand of Wisdom can provide only long life, but not wealth and honor. It answers 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 contain 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 God's punishment.

The only way to begin serving God 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 God merely because they love Him so deeply.
One can also serve God 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 most people, the path to devotion is the simple fear of punishment.

When a person becomes involved in philosophy, his mind becomes filled with doubts and questions. These reinforce his inborn wickedness.
It is man's nature to be drawn to worldly temptations, and this can be overcome only through the fear of punishment. Only then can one actually begin serving God. But philosophy raises doubts and questions, strengthening one's natural inclination away from God.
This is why a person can never become Godly 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 God created the heaven and the earth."We are commanded to believe in God through faith alone, and not enter into speculation.
Although the Zohar belittles the mere fear of punishment, our moral classics write that this is till the main gateway to true devotion.

The Rebbe said that all scientific discoveries and inventions come from on high. Without such inspiration, 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 emanating from its proper place. Each idea has its own place, and there are thousands and thousands of different 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?Ó
Each one imagines that the closed hand contains 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 completely 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 God, like a child pleading before his father.
God calls us His children, as it is written (Deuteronomy 14:1), "You are children to the Lord your God." Therefore, it is good to express your thoughts and troubles to God, 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 God's children, but remember that God still calls you His child. We are taught, "For good or for evil you are always called his children."
Let us assume that God 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." 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 traveling on a ship. We ran out of provisions and were without food for several days. Finally we 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 already said the blessing, 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 commanded the Arabs to feed you" (1 Kings 17:4; see Radak, ad. loc.).
[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 entering the mind must contain some element of truth.]
You must learn a lesson from my grandfather. A confusing thought may enter your mind, but if you stand firm, God will send you another thought to encourage you.

Similarly, you may imagine that you are no longer one of God's children. But if you do your part, God will eventually send you thoughts of encouragement.
All Israel are called children of God. Therefore, you should pour out your thoughts and troubles before God, 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.Ó If you have a friend, do not present him with a knife.