Sichos HaRan
Rebbe Nachman's Wisdom

by Reb Noson of Nemirov

#150.

The Rebbe once said, 'When I take money or something else from someone, I am really giving something to him. For my taking is actually giving.Ó

This is related to the story of the sixth day in the tale of The Seven Beggars, when the handless beggar tells of his wondrous power.

#151.

As mentioned earlier the story of the third and fourth days was told on a Friday night. The Rebbe was suffering great anguish because his young grandson was very seriously ill. The grandson was his daughter Udel's child, and she had already suffered very much from the loss of other children.

The Rebbe was greatly troubled when he came to the table that Friday night. He finished the meal very quickly and concluded the birkat hamazon {grace after meals} before the usual crowd had a chance to arrive. He remained seated after birkat hamazon and began to speak. The entire talk dealt with his great anguish and contained very deep ideas. To the best of our recollection, it dealt with the 'heart that is pursued.Ó

In the middle of his discussion, he suddenly remarked, 'Where are we in the story?Ó I was taken aback and excitedly answered that we were up to the third day. The Rebbe began, 'On the third day the couple remembered....Ó and completed the story of the third day. He ended the story by saying, 'They rejoiced very much– zei haben a hiloa getun.Ó The Rebbe immediately told the story of the fourth day. As soon as he finished, he quickly left the table.

I immediately reviewed these stories with the others who were there in order that not one word be forgotten. I was so involved in reviewing these remarkable tales that I completely forgot the Rebbe's earlier discourse, 'Woe for what is lost and cannot be replacedÓ (Sanhedrin111a). But thank God that we retained the stories and were worthy of preserving them. For as inspired as I ever may be, I cannot put their awesome significance into words.

{That Sunday afternoon we were standing around the Rebbe listening to him speak. In the course of conversation he made a sharp comment about a certain group which led to a conversation about broad shoulders. This in turn led the Rebbe to ask where we were in the story. We told him we had finished the fourth day and he then told the story of the fifth day in a mood of joy.[ Tzaddik, #190]}

It was very close to Pesach, and the Rebbe's house was being plastered. On Tuesday he left his house and stayed with the local rabbi. As we stood around him, someone told an anecdote. I do not remember it exactly, but it was related to the story of the sixth day, which the Rebbe then told. After this, another anecdote was told, relating to the story of the seventh day, as discussed earlier.

The story of the sixth day was told very close to Pesach, and in my opinion, the ten walls of the water castle mentioned there are related to the splitting of the Red Sea. I have recorded what God has enlightened my eyes to see in this story in Likutey Halakhot (Tolaim 4).

Each tale came to be told because of a conversation regarding current events. A news item would contain some idea related to a story the Rebbe had in mind, and would lead him to tell it. The news would be the 'awakening from below,Ó drawing an aspect of Godliness down to be clothed in a particular tale.

This was true of every single story. It was also true of many lessons that the Rebbe revealed when it was not a regular time for followers to come together with him. In all this we saw the awesomeness of God and the greatness of the tzaddik, where everything in the world can be expressed as words of Torah and a revelation of Godliness. We saw this all the more in the telling of the awesome story The Seven Beggars. This story contains wondrous, awesome concepts without end. Read this story carefully. If you truly open your eyes and heart, you yourself will see the lofty teachings in each of the beggar's stories.

Look carefully and you will also see the unique holiness of each of the seven beggars. The Blind Beggar boasts that he does not look upon anything in this world and is therefore literally blind to all worldly things. The Deaf Beggar cannot hear any worldly sounds. The same is true of all the beggars.

Read the story carefully. Every word opens new doors, shedding light on a host of fascinating worlds. Our limited intellect may not be capable of comprehending it all, but even what we can understand is remarkable. Then remember that this entire revelation came about through an anecdote dealing with worldly affairs. God was with us and revealed all this so that there be good for us and our children forever.

The Rebbe said, 'It is best not even to hint at the mysteries contained in the stories. For when something is completely hidden, it can accomplish the most.Ó Still, the Rebbe revealed some of the mysteries contained in his tales, in order that people realize that they must probe even more deeply.

#152.

I heard that the Rebbe once said, 'One who was argumentative in a previous life will be reincarnated left-handed.Ó

The Zohar (1:17a; 3:176a) states that Korach instigated a dispute because he wanted to transpose right and left. He was therefore reincarnated left-handed. His right and left hands were transposed.

In Sefer HaMidot {The Aleph-Bet Book, Truth:A48} the Rebbe writes, 'One who was a liar in a previous life will be reincarnated left-handed.Ó

Reb Shmuel of Teplik once told me that when he was travelling with the Rebbe to Novorich, the Rebbe asked him, 'How did you sleep and how did I sleep? I slept on the subject of left-handedness.Ó When the Rebbe had slept that night, he was involved in the mysteries of left-handedness. The Rebbe then hinted that this mystery includes the fact that the tribe of Benjamin is said to have contained 700 left-handed men.

#153.

In Likutey Moharan II, Lesson #78, the Rebbe speaks of the simple ways of true tzaddikim, that sometimes a tzaddik is an ordinary person, a prustock.

The story of this lesson is very wondrous. All the details cannot be put into writing, but I will record as much as possible. It was Shabbat Nachamu, the Shabbat after Tisha b'Av, in Uman, during the last months of the Rebbe's life. He had just moved into new quarters, where he would eventually pass away. The Rebbe was very pleased with his lodgings which were spacious and airy because they opened onto a garden. However, the house belonged to....{a well-known sinner}

The Rebbe moved into this apartment just before Shabbos Nachmu. Many of the Rebbe's old followers gathered around him that Shabbat, along with many new ones. A very large group had come especially to be with the Rebbe. On Friday night, the Rebbe left his room and came into the room where the people were gathered. He was very weak and scarcely had enough strength to speak. He immediately said the Kiddush and then sat down to the table. He did not return to his room, as was his usual custom after Kiddush at such a gathering. He appeared very faint, and began speaking in a very feeble voice.

The Rebbe said, 'Why do you come to see me? Don't you realize that I know nothing at all now? When I have a lesson to teach you, then you have some reason to come to me. But why have you come now? Don't you see that I know nothing at all? I am just a simple prustock.Ó The Rebbe continued like this for some time, repeating over and over that he knew nothing and was an average person, a common prustock.

He said, 'The only thing that inspires me is the fact that I was in the Land of Israel.Ó He continued in this vein, saying that he knew absolutely nothing, that he was a common prustock and that his only inspiration came from his stay in the Holy Land.

He said, 'There is much simplicity in the world. There is the simplicity of the ignorant. There is the simplicity of a sage when he shirks his studies. All this simplicity is sustained through that of a tzaddik. Even the nations of the world need sustenance....Ó All this is explained in the above lesson.

In the same lesson, the Rebbe also alluded to his new apartment. He Said: Jews sometimes come to a place.... They conquer this area and sanctify it, making it a Jewish place. It then enters into the category of the Land of Israel.

Others would then be able to say, 'You are thieves.Ó But it is written, 'The strength of His deeds he tells his people, to give them the inheritance of the nationsÓ (Psalms 111:6). We have the power to conquer all the world and sanctify it with the holiness of Israel. For God 'created it and willed that it be given to them. With this same will, He took it from them and gave it to us.Ó All this is included in the above lesson, which the Rebbe then completed.

The Rebbe was very joyous, and told us to sing Azamer BeShevachin even though he had not yet washed his hands for the meal. (His usual custom was to sing it after breaking bread.) During this period the Rebbe was very weak and usually did not sing at all. But he was so joyous this time that he told us to sing right then and he himself joined the singing.

After breaking bread, the Rebbe spoke with us at length with true grace and joy. The entire atmosphere was awesome and wonderful. The Rebbe was in a very joyous mood throughout the meal, speaking and conversing with us at length. He encouraged us in many ways at this meal, and some of what he said has already been published.

Suddenly, the Rebbe cried out from the depths of his heart,
'Never despair! There is no such thing as despair!Ó

'Gevalt! Zeit eikh nit meyeish! Kein yiush iz gor nit far-handin!Ó

It is utterly impossible to depict the Rebbe's intonations and gestures and the limitless encouragement he put into these words. The Rebbe described his great joy, saying how his happiness was combined with awe. He said, 'Today I rejoice with trepidation. Ikh bin heint frum freilakh.Ó That Shabbat eve was one of indescribable grace, beauty, holiness, awe and joy. It is beyond our ability to put it into words. The 'skins of all the rams of Neviot would not sufficeÓ to record it. For we then saw God's wonderful salvation and awesome miracles. We could perceive how God always has mercy on His people.

At first God seems hidden and eclipsed, but this itself brings us to acceptance. At first the Rebbe actually knew nothing, but this ignorance brought about a great revelation. We actually know nothing of such things. What the Rebbe called ignorance was a perception that plumbed the most profound depths and mysteries. For he himself once said, 'My ignorance is even more unique than my knowledge.Ó

Even in the little our minds could grasp, we saw awesome wonders that are beyond our power to describe. Above all we saw God's salvation. For He had mercy on us and revealed these great things to inspire and encourage us.

You cannot imagine what it was like to sit there before the Rebbe. Every word seemed to be addressed to each one of us personally, as if the Rebbe was speaking to each one in particular. We were able to use his words and inspire many others. God was with us here too. The Rebbe's words still live, and are an inspiration to many people. What can I say? 'His mercy overwhelms us, and God is true foreverÓ (Psalms 117:2).

The next day was Sunday and I wrote down Friday night's lesson. I brought my manuscript to the Rebbe and he grasped it feebly in his hands. The Rebbe was standing near the window and looking out. He was so weak that the manuscript slipped out of his hand and drifted out the window into the garden. I went and lifted the manuscript from the ground, returning it to the Rebbe. He looked at it and read it from beginning to end.

The Rebbe then remarked, 'What did you write here? This is what I myself discussed. Vos hosti da oif geshriben? Dos hab ikh mir azoi geshmuest.Ó The words endure.

[Editor's note: Study well the lesson discussed here (Likutey Moharan II, Lesson #78), especially the part beginning with the verse, 'And I prayed to God...Ó (Deuteronomy 3:23). You will be able to understand this entire account and your soul will derive everlasting pleasure.

#154.

I heard that the Rebbe once said, ÓMy achievements came mainly through simplicity. I spent much time simply conversing with God and reciting the Psalms.' This is how he achieved what he did.

He said, 'If I only knew that God would make me into the unique person that I am today, I would have accomplished in one day what took me an entire year.Ó

The Rebbe deeply yearned to serve God like the ignorant common people. He often said, 'Ay, ay, prustick! Oh! Oh! Simplicity!Ó The Rebbe also said, 'I have spoken with many great tzaddikim. They all said that they attained their high level through prustick–absolute simplicity. They would do the simplest things, secluding themselves and conversing with God. This is how they attained what they did. Fortunate are they.Ó

#155.

Lesson #17 of Likutey Moharan II, beginning 'One must be very careful always to be joyful on the ShabbatÓ was revealed on a Friday night.

The Rebbe began by asking me, 'Are you joyous on the Shabbat?Ó I answered, 'I sometimes have religious apprehension. Ikh bin amol frum.Ó The Rebbe said, 'This is not the way. The main thing is joy.Ó The Rebbe revealed the above lesson, speaking of the importance of Shabbat joy. This joy is fundamental.

Fear can only be elevated through such joy. You may be stringently religious–frum– but this is only elevated through Shabbat joy. The Rebbe discussed this at length, lecturing us to be in a joyous mood on the Shabbat. He said that we should do everything possible to bring ourselves to such joy, as recorded in this lesson.

The Rebbe said, 'All of your income is decreed from the beginning of the year. But what you spend for the Shabbat and festivals is not included in the decree (Beitzah 16a). Are we not taught this? Even a simple family man can make himself happy with tasty food such as fish and good soup.Ó He had just lectured us to be joyous on the Sabbath, and I had not been worthy of such happiness. This made me even more depressed.

The Rebbe had actually read my thoughts. As soon as he declared that we must be joyous, I began worrying because I had not attained true Shabbat joy. When the Rebbe said, 'Now you have something to make you depressed,Ó it actually gave me much comfort and encouragement. For it made me realize that I should not worry about rejoicing to the point of becoming depressed.

When the Rebbe lectured me about this, I answered, 'I have a very great desire to be filled with joy on the Shabbat.Ó I meant that even if I was not worthy of actual joy, I still had a great yearning for it. The Rebbe had spoken many times about the importance of desire and longing. The Rebbe called to those around him, ÓDid you hear what he said? He spoke well!Ó

The Rebbe also told us to sing many zemirot {Shabbat table songs} and other Shabbat songs. He said, 'Do not pay attention to any obstacles. Others may be sitting at the table and not seem to have any desire to sing. Strengthen yourself and sing with joy. Conduct the Shabbat table in a happy mood. The main thing is Sabbath joy.Ó

#156.

The Rebbe's apartment in Uman overlooked the old cemetery and he could hear the people who customarily came to cry and pray at their parents' graves. Once he heard a woman standing by her father's grave and crying in a bitter voice, 'Father! Father!Ó The Rebbe's daughter {Udel} was standing next to him at the time and he remarked to her, 'This woman is crying ÔFather! Father!' with the best of intentions, but her father is not there at all.Ó

The Rebbe explained, 'When you visit your parents' grave it is best to ask those buried nearby to inform your parents that you are there. Certainly not all of the deceased leave their graves. Although many souls are driven away, many remain. It is therefore best to tell these others to inform your parents.

'But when you visit a tzaddik, you need not worry that he is not there. For the death of a tzaddik is like going from one room to another.Ó The Rebbe then told his daughter, 'Take me, for example. Right now I am in this room. I can then go to the next room and close the door. If you stand by the door and cry ÔFather! Father!' will I not hear you?Ó

We heard similar things from the Rebbe's holy lips many times. He suggested to each one of us in many ways the great importance of visiting his grave. He promised that he would certainly hear what we said and help us in any way possible.

It was the Rebbe's holy way to speak with such wondrous wisdom that we often did not immediately grasp the full meaning of his words. It would often be a long time before we completely understood their significance. This was especially true of his wish for us to visit his grave. He alluded to this many times, and also spoke of it openly, as for example, when he set aside two witneseses.

#157.

I heard that the Rebbe once said that he had revealed many lessons related to his illness. In fact, after his return from Lemberg {Lvov} he spoke about the lungs in almost every lesson he gave, since he was suffering from tuberculosis–God spare us!– a lung disease.

The Rebbe said that in light of the amount of lessons that he gave on the topic he should already have been healed. The fault, however, was his audience's lack of faith–their faith was not that strong.

#158.

The Rebbe told us about his youth when he once visited a certain rabbi. He said, 'I had not yet attained my present level, where I could speak to a group and still literally be involved in the Torah and attached to God.

'You think that everything comes at once. This is far from the truth. You must work and toil before you can achieve any good quality.Ó

At that point in his youth, it was very difficult for the Rebbe to lead a group because he wished always to be involved in his devotions.

Many times when his unique qualities were mentioned, the Rebbe would say, 'But I struggled very much for it. I fasted very much. Ikh hab uber zeir gehorivit. Ikh hab asakh gefast.'

#159.

We were once in Saslav after Shavuos and the Rebbe complained to me, 'How is one worthy of being a Jew?Ó I stood there dumbfounded. I fully knew the Rebbe's greatness and the unimaginable extent of his devotion. Yet, here he felt as if he had not yet begun.

The Rebbe replied, 'When I began serving God, I had no idea that I would achieve what I did. There are things that I know now that I did not even realize existed. I could not even begin to yearn to perceive what I know now, for I had no idea that such levels of understanding and knowledge even existed. I therefore did not have any concept of what to strive for. But the same thing may still be true. Who knows what I must still comprehend, what understanding I must still perceive?Ó

The Rebbe later said, 'My only comfort is the fact that I spend the entire day in Torah and prayer.Ó