Sichos HaRan
Rebbe Nachman's Wisdom

by Reb Noson of Nemirov

#210.

The Rebbe said that anything he said in public was very difficult. It was literally like giving his life. He told us that before he begins the first word of the Kiddush, he literally feels as if his soul is about to depart. The same was true when he was ready to begin the first words of a lesson. It seemed as if his soul would depart with the first word. He said, 'When I am ready to express the first word I feel I am expiring. Vee ikh vil arois lozen dos ershte vort, dakht zikh mir ot gei ikh ois.Ó

The Rebbe would never do such things as lead the congregation in prayer or read the Megillah or Torah. He even refused to call out the shofar notes before they are sounded on Rosh HaShanah. The only public things he would do were chanting the Kiddush singing zemirot at the Shabbat table and revealing his lessons. Even these were very difficult for him. Even reciting the Kaddish on his mother's yorzeit was very difficult for him.

#211.

Some of the Rebbe's enemies had spread a rumor that all his teachings were handed down to him by his grandfather, Rabbi Nachman Horodenker. The Rebbe thought that this was ludicrous. He made a joke of this rumor, saying, 'My grandfather was really good to me! He left me lessons fitting each occasion, no matter what happens. It all fits what people need to hear, whether for the Shabbat of Chanukah or Shabbat Nachamu or whenever I need to speak. I am able to take the lesson and include in it what every one present needs, both spiritually and materially, as well as everything that is then happening in the world.Ó

We ourselves could see that the Rebbe's lessons contained what each of the listeners needed. It was perfectly obvious and happened many times. His lessons had everything that we needed, for both body and soul. The lesson wove this all in with our present needs and various current events that weres occuring in the world. This is aside from the wondrously unique way each lesson came about. Anyone with even a little intelligence could see that it was the living word of God, revealed to the Rebbe from on high. It obviously came from the highest possible source and stood on an awesome holy plateau. For in the lessons were asolutely new concepts, never before revealed to the world.

How could one even consider the ridiculous idea that these lessons had originated with the Rebbe's grandfather, Rabbi Nachman Horodenker? How could he have bequeathed so many stories, lessons and discussions, as well as all the advice the Rebbe constantly gave us? And why did these lessons only reach the Rebbe? Why is it that no one elsewhere heard of his grandfather's original teachings? Who is such a fool as to believe such absurdity?

The Rebbe said that those who knew Rabbi Nachman Horodenker, knew that his grandfather was not capable of revealing such lessons. Although his grandfather was an extraordinary, holy tzaddik, he was not an outstanding innovative scholar. He would certainly not be capable of originating the unique ideas contained in the Rebbe's teachings.

A very old man from Slapkovitz who knew Rabbi Nachman Horodenker personally, once came here and visited the Rebbe. The Rebbe said, 'It is rumored that my teachings originated with my grandfather Rabbi Nachman. If my grandfather himself would hear my teachings, he would also consider them uniquely original.Ó

#212.

The Rebbe once quoted the Talmudic rule, 'The accepted opinion is that of Rabbi Nachman in litigationÓ (Ketuvot 13a). He was refering to his oppostion. For his opinion was certainly the one accepted on high. 'The accepted opinion is that of Rabbi Nachman in litigation.Ó Litigation always involves two opposing factions. The courts must decide between them. I heard this in the name of the Rebbe.

The Talmud also says, 'The decision is like Rabbi Nachman, the decision is like Rabbi Nachman, the decision is like NachmaniÓ (Gittin 34a).

#213.

The Rebbe was once speaking about strife and asked, 'Why do people worry when others speak against them? It is because opposition can cause a person to fall from his level, heaven forbid.

'The Talmud teaches us that the Great Assembly wanted to count King Shlomo among those who have no portion in the future world. The only thing that saved him was King David's intercession (Sanhedrin 104b, Rashi ad. loc. v'od). We see that they had the power to cast out King Shlomo with their words.

It is written in the words of King David, 'Princes have persecuted me for nothing, but my heart trembles at Your wordÓ (Psalms 119:161). 'Princes have persecuted meÓ but I know that is 'for nothing.Ó They can accomplish absolutely nothing with their opposition. I know this because 'my heart trembles at Your word.Ó I still have the fear of heaven and have not fallen from my level. This is a sign that their persecution was in vain. 'Princes have persecuted me for nothing.Ó

#214.

I heard that the Rebbe once said, 'When you ask a tzaddik whether or not to do for God something that involves great sacrifices, it is proper for him to tell you not to do it. However, you are not bound by his advice.Ó

This I heard in the Rebbe's name. I also heard a similar concept. You must obey whatever a tzaddik tells you. But if he tells you not to come to him on Rosh HaShanah, you should not obey him.

The day before Rosh HaShanah is very suitable for presenting a pidyon {redemption}.

#215.

The Rebbe said, 'By me the most important time is Rosh Hashanah. Right after Rosh Hashanah I begin listening very carefully. I want to hear them knocking on the wall, waking people for next year's selichot {pentitenial prayers}.

'For the year passes and is gone in the wink of an eye.Ó

#216.

In his commentary on the book of Proverbs (in particular chapter 7, derekh 3) the Alshikh writes at length about avoiding philosophical works. Writing in a wonderfully clear manner, he explains how they fool the world. At firt they conceal their false belief and skepticism, only displaying the sweetness of their evil ways.

It is written, 'The lips of a strange woman drip honey...but her end is as bitter as wormwoodÓ (Proverbs 5:3). Rashi comments that this 'strange womanÓ is atheism. There are many other lessons in the book of Proverbs telling us to keep away from the 'strange woman.Ó This 'strange womanÓ is outside wisdom.

There are two women in the Book of Proverbs. There is the 'woman of valor,Ó representing the Torah and the 'strange woman,Ó representing outside wisdom. If you know the ways of the so-called enlightened people, you know how they mislead people. Most of all, they mislead the young in teaching them their bitter ways.

They are literally like a libertine woman. At first she adorns herself and speaks sweetly, not revealing the evil in her heart. She pretends to be virtuous, not revealing her true nature until she snares her prey. This is the evil way of these so-called enlightened, as is obvious to all who are familiar with them.

The major portion of the Book of Proverbs warns us of this. Whenever it speaks of the fool (kesil, peti) who goes against the straight path, it is speaking against such perverted scholars. They are called fools and imbeciles. Thus it is written, 'Do you see a man who thinks himself wise? A fool has more hope than heÓ (Proverbs 26:12). It is likewise written, 'Woe is to them who are wise in their own eyesÓ (Isaiah 5:21).

We cannot speak at length about this for these 'enlightened onesÓ claim the exact opposite to be true. They try to prove their point from all the sacred works, particularly the Book of Proverbs. For the Torah contains both life and death. It is written, 'This is the Torah that Moses placedÓ (Deuteronomy 4:44). 'PlacedÓ in Hebrew is sam, which also means a potion. The Talmud says that the Torah is a potion of life for those who are worthy and a potion of death for the unworthy. It is also written, 'God's ways are straight; the righteous walk in them, but sinners stumble thereinÓ (Hosea 14:10).

If one stubbornly wants to follow an evil path, long discussions will not dissuade him. But if you desire the truth, our words will be sufficient to strengthen your resolve. You will be able to stand firm like a pillar of steel and break the jaws of unrighteousness. May God soon reveal the truth. Amen, may this be His will.

#217.

It is written, 'Know this day and consider it in your heart [that the Lord is God, in heaven above and on the earth below; there is no other]Ó (Deuteronomy 4:39). Some philosophers try to use this verse to prove that one must know God philosophyically. The Rebbe said that this is absolutely false and there is a reference that states that this interpretation was first used by Karaites.

The only way to know God is through faith. This is the only path to knowledge and perception of God's true greatness. Thus it is written, 'And I will betroth you to me with faith, and you shall know GodÓ (Hosea 2:22). In Likutey Halakhot also there is a long discussion explaining clearly that true knowledge of God comes only through faith. There are many passages that tell us to know God. It is written, 'Know this day and consider it in your heart...Ó (Deuteronomy 4:39). It is also written, 'Know the God of your fatherÓ (1Chronicles 28:9). There is also, 'Know that the Lord is GodÓ (Psalms 100:3). None of these verses have anything to do with philosophy. Their lesson is that we should constantly know that God is there and not forget Him for an instant.

Great kings constantly remind their subjects to know that they have a ruler. This is especially true of soldiers. They are continuously trained to know their lord and king. His fear must be on their faces in order that they serve him absolutely. A king's subjects are constantly told, 'Know that you have a lord and master.Ó They are not told to philosophize about it, but to keep it in mind and not forget it. They are told to always think of the king and not do anything against his will.

The same is true of the Kingdom of Heven. We are told, 'Know the God of your father! Know and do not forget! Know this day and consider it in your heart that the Lord is God! Know that the Lord is God!Ó We must be reminded of this many times. We might know that 'the Lord is GodÓ but there are a host of worldly temptations and distractions working to make us forget this. Most people hardly ever think of God.

The Bible therefore reminds us, 'Know that the Lord is God! Know the God of your father! Take this into your heart and mind until it is tightly bound up there every instant.Ó It is therefore written, 'Know this day and consider it in your heart that the Lord is God.Ó The main perfection of knowledge is binding your mind to your heart. You then know 'in your heart that the Lord is God.Ó When this enters your heart, you will certainly gain a deep awe of God and not sin.

We cannot write any more about this, for every man's knowledge of God must enter the gates of his own heart. We can only present enough to open these gates.

There are no Biblical verses that teach us to know God through human speculation built on confused sophistry. Heaven forbid! The only way to know God is the way taught by our holy forefathers, who struggled all their lives for Him. They divested themselves of all worldly matters, totally subjugating every desire and emotion. Above all, they achieved total mastery of their sexual drives, releasing themselves from the bondage of the universal root of evil. They were consequently about to perfect their intellect and truly recognize their Creator. This is the heritage they bequeathed us.

It is our duty to accept this heritage with joy.

Thus we say in our prayers, 'Happy are we! How good is our portion! How pleasant is our lot! How beautiful is our heritageÓ (Morning Liturgy). The main lesson of these verses is that we take this holy knowledge into our minds, bring it into our hearts and bind it there constantly,' that His fear be on our faces that we sin notÓ (Exodus 20:17).

#218.

There were some 'enlightenedÓ people who claimed that the moon contained life like that on earth. They said that they could see trees and other terrestrial creatures on the moon. The Rebbe ridiculed this greatly, saying that it is absolute foolishness. The moon is like a mirror. The things people claim to see on the moon are actually reflections of things here on earth. These 'intellectualsÓ therefore open their mouths in vanity.

#219.

The Rebbe lived two years after returning from Lemberg. During these last years, he constantly spoke of faith. As we understood him, everything he said was to bring true faith into every Jewish heart.

Many times the Rebbe would remind us of the great favor that Moshe Rabbeinu {Moses our teacher} did us by beginning the Torah with the simple words, 'In the beginning God created the heaven and the earthÓ (Genesis 1:1). He revealed our faith without any sophistication or philosophy.

The Rebbe downgraded all philosophical works, ridiculing them in every possible way. He made it clear to us that the authors of such works knew absolutely nothing. Speaking at length about this, he revealed many wise sayings containing an awesome wondrous truth. Every word was sweeter than honey and the honeycomb, entering the depths of all our hearts.

We have already written about this at length. Some has been published, but it is not even a thousandth of what he said. The way he spoke is also impossible to describe. The words were both sweet and awesome, coming from his lips with holiness, purity, trembling and awe. One could speak to the Rebbe of the most mundane affairs and still bear witness that his words contained all the world's grace.

During the last two years of his life after he returned from Lemberg, he constantly dwelt on faith. We could see that every word, both holy and mundane, was only spoken to bring faith into the world. It is written, 'All your commandments are faith. This is the foundation of the entire Torah and its commandmentsÓ (Psalms 119:86).