Sichos HaRan
Rebbe Nachman's Wisdom

by Reb Noson of Nemirov

#140.

The Rebbe's lesson on the verse, 'And they did not listen to Moshe because of lack of spirit and cruel bondageÓ (Exodus 6:9), appears in Likutey Moharan II, Lesson #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 du in dir kein emunah nit.Ó

The Rebbe told me this: It is written, 'Who has despised the day of small thingsÓ (Zechariah 4:10). The Talmud comments on this saying, 'Why are the tables of the tzaddikim 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.

The Talmud concludes by stating, 'there were some among them who did not believe in God.' If they were tzaddikim, how is this possible? But according to the Rebbe's interpretaion, this means that they did not have enough faith in God's goodness to believe that they were important to Him. This is why the Talmud speaks of their 'smallness.' 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 God. A measure of God's goodness is every individual's importance to Him. Experiencing humility does not mean that you should put yourself into a state of constricted consciousness, but rather that you should constantly ask God to help you achieve true humility. This is discussed at length in Likutey Moharan, II Lessons #22 and #72.

Shortly after the Rebbe taught the above lesson, he gave another lesson on the section of the Zohar beginning, 'Rabbi Shimon rejoicedÓ (Likutey Moharan, I Lesson #61). There he states that tzaddikim suffer from opposition because of their lack of faith in themselves.

#141.

In Likutey Moharan I, Lesson #205, the Rebbe states that the remedy for the spiritual damage caused by a nocturnal pollution is to say ten Psalms. In Likutey Moharan II, Lesson #92, these ten Psalms are specified.

Reb Noson writes:

I was not with the Rebbe when he first revealed the concept brought in Lesson #205. But God was with me and I came there {to Breslov} 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 Likutey 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.Ó

Before speaking of the Psalms, the Rebbe said, 'The first remedy is mikveh {ritual pool}. Das ersht is mikveh. You must first immerse yourself in a mikveh.Ó He then spoke of the Ten Psalms.

Another time the Rebbe said, 'You must be very careful to immerse in a mikveh 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 the day, even toward evening. It is most important to immerse on the very same day.Ó At the end of Sippurey Maasiot {Rabbi Nachman's Stories} 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 interval that the Rebbe contracted the illness that would eventually take his life. It was also during this time that 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 Likutey Moharan II, Leson #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 Shabbat, 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. On Sunday I went in to take leave of the Rebbe 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, saying that there would be another time. I then left for home without learning them.

A short time later while I was home in Nemerov, the Rebbe revealed the Ten Psalms to the rabbi of Breslov and my good friend Reb Naftali of Nemerov. 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 Ten Psalms are a beneficial remedy for this unclean experience. They are an absolute remedy.

'Some people experience such an emission because of overindulgence in food and drink or because of exhaustion 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.

'Others are guarded from on high and are protected 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 {kelipot}. But even in this case, saying the Ten Psalms will do much to remedy the spiritual damage.

'Many great tzaddikim 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 mikveh 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 feeling, it is best. But saying the words alone also helps.

'This remedy has not been revealed since the time of creation. I would prefer to do away with this blemish completely, but it is impossible both physically and spiritually. It would involve the permanent change of man's very nature and this is beyond the realm of possibility. Even Moshe 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 River were only temporary miracles.

'To do away with this would involve a general alteration of man's nature. This would involve changing every single human being for all time. This is physically impossible. Spiritually this is also impossible....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....

'I am very positive in everything I say. But I am most positive in regard to the great benefit of these Ten Psalms.Ó

These Psalms have been published numerous times. However, in the first edition of Sippurey Maasiot, because of a printing error, another psalm was 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 HaKlali–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 people.

'It may seem like an easy thing to say Ten Psalms. But it will actually be very difficult in practice.Ó 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.Ó 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 passing, which took place in 5571 (1810), during Sukot. However, the above author might have attributed it to another source because of great opposition that the Rebbe suffered. He may have wanted the greatest possible number of people to be able to use the remedy, and therefore 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 important as this remedy.

But we have already mentioned that this is an absolutely new remedy and was never revealed since the beginning of time. Therefore attribute this remedy to the Rebbe so that his lips should murmur it, for this is something that all tzaddikim desire.

For disclosing all this, may he 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 be God's will.

#142.

I found a manuscript written by one of our group that provides additional insight into Likutey Moharan I, Lesson #44, the Rebbe's lesson on the verse, 'I will make Your faith known with my mouthÓ (Psalms 89:2). This lesson teaches that faith primarily depends on one's mouth. The manuscript reads as follows:

When you have doubts about your faith in God, say out loud, 'I believe in perfect faith that God is unique, the First and the Last.Ó

The Evil Urge comes from the fallen strength. There is holy strength that can counteract the strength of the kelipot {'husksÓ, i.e. forces of evil}. It is written, 'And they shall speak of Your strengthÓ (Psalms 145:11). Speech is holy strength. Therefore, when you say the above 'I believeÓ you awaken holy strength. This will offset your doubts, which come from the strength of the kelipot.

The Talmud teaches us, 'One should always agitate his Good Urge against his Evil UrgeÓ (Berakhot 5a). You should use your holy strength to offset the strength of the kelipot.

The Talmud also teaches us that one who does not want to become agitated should speak calmly (Taanit 4a). Speaking calmly wards off agitation. Stillness offsets agitation. But speaking out loud is in the category of agitation which is strength.

#143.

A manuscript from one of our group relating to Likutey Moharan I, Lesson #263 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 human beings, but their food is that of a beast. There are sparks of holiness in food. If these 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 written, 'You have caused men to ride over our heads; we have gone through fire and waterÓ (Psalms 66:12). When we eat like an animal, we are on a diminutive, subhuman plane. This is when 'men ride over our heads.Ó We then 'go through fire and waterÓ–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 a person has daat {awareness, consciousness}, he then has love and fear of holiness. When he falls away from knowledge, this is replaced with the fallen love and fear. When one eats like an animal, he falls from the level of knowledge.

It is written, 'And wisdom comes from NothingÓ (Job 28:12). Wisdom emanates from the unattainable Knowledge, where one can perceive nothing. Nothing, the unattainable, is therefore Knowledge.

It is also written, 'The advantage of man over beast is NothingÓ (Ecclesisastes 3:19). 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.Ó 'You have caused men to ride over our headsÓ refers to a subhuman level, as explained earlier. We then 'went through fire and waterÓ–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 awesome reasons that only he knew.

During these strolls we heard many wonderful lessons and tales from the Rebbe. It was on one such occasion that we heard the lesson on the verse, 'And Isaac went to meditate in the fieldÓ (Genesis 24:63; Likutey Moharan II, Lesson #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, 'Where is the lamb for the offering?Ó (Genesis 22:7). There was also Lesson #15, which begins 'Those who boast about fame,Ó on the Talmudical quotation, 'Why do camels have small tails?Ó (Shabbat 76b). Also told at that time was Lesson #16, beginning 'They asked why when a man asks God for livelihood....Ó Several other lessons were also revealed during these walks.

All of these lessons are related to the Talmudic account of the questions Rabbi Judah asked Rabbi Zaira when he was in a humorous mood. All that we heard during these excursions is bound together in the remarkable Talmudic passage, 'Rabbi Judah asked Rabbi Zaira when he was in a humorous mood, ÔWhy does a rooster cover his upper eyelid with his lower?'Ó These lessons relate to entire passage.

#145.

Likutey Moharan II, Lesson #25 states that one should make every lesson {of Likutey Moharan} 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.Ó

From his gestures and the way he said it, I understood what a wonderful and awesome thing this was. The Rebbe said that it was responsible for great delight on high. Another time the Rebbe was speaking to someone and 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.Ó

On another occasion, the Rebbe showed me a recently published book entitled Yad Ketanah. At the end of this book, several concepts are explained in the form of prayers, each one beginning with the words, 'O my God.Ó 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.Ó He hinted that he would like the same done with his lessons.

As in the case of many other important things, the Rebbe never spoke 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, 'When you take a lesson and make it into a prayer, it causes great delight on high. Such delights have never ascended before God since the day of creation.Ó 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.

#146.

In Likutey Moharan II, Lesson #46 the Rebbe says that KaShYa {difficulty, question} consists of the initial letters of the verse 'Shema YHVH Koli Ekra (Hear God my voice. I call....Ó; Psalms 27:7). In this lesson it appears that there is something missing before the phrase, 'nevertheless God hears his voice and this is his salvation.Ó

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.

147.

The fifth story in Sippurei Maasiot is the tale of The Prince of Gems. I heard from someone that before the Rebbe told this story, he said, 'I know a tale that contains the entire 42 letter Name of God.Ó 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 Rebbe 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.

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 presentation.

#148.

The twelfth story in Sippurei Maasiot is the tale The Master of Prayer. {In 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 Warrior's soldiers told it to 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 thirteenth story in Sippurei Maasiot is the tale 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, stuttering, a crooked neck, hunchbacked, handless and footless. The boy and girl later marry each other. On each of the seven days of their wedding celebration one of the beggars appears and tells his story. They each demonstrate that their visible 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!Ó 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 Nemirov. On the next Tuesday, my friend came home. [He saw me] and repeated the story. I was so astonished, I stood there trembling. I had heard many stories from the Rebe, but I had never heard anything like this. I immediately set out for Breslov, but when I came to the Rebbe's house that night, he was already closed up in his room.

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 celebration. He also wanted to know what happened to the prince who inherited the kingdom in 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 celebration, one of the beggars blesses the couple and gives them hisspecial ability as a gift. The Rebbe also cleared up the subplot of the Ancients 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 gor nisht!Ó 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.

After the Rebbe had eaten and taken a short nap, I was able to see him again. I stood before him and told him some current events, especially about goings-on in 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, 'He has set the world in their heart, so that men cannot find out God's deeds, from the beginning to the endÓ (Ecclesiastes. 3:11).

The Rebbe replied, 'Is this not our tale? Where are we holding now?Ó Completely taken aback by my great desire to hear the rest, I excitedly replied that we were up to the second day. The Rebbe immediately began, 'On the second day, they again had a great longing, to see the Deaf Beggar.Ó The Rebbe 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 of the fifth day. On the following Tuesday, he completed the tale of the sixth day. We were standing around the Rebbe after he completed 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.Ó

It was not told at that time, however, and the Rebbe never completed the story.