Sichos HaRan
Rabbi Nachman's Wisdom

by Rabbi Noson of Nemirov

#60.

A young girl was once injured in an excavation where they were building new houses in Breslov. Several other people had also narrowly missed having serious accidents there. The Rebbe then had a long discussion with us regarding building. The following are his words:

I have thought deeply about the concept of building, and I see that no one involved in it remains unharmed. This is true of both Jew and non-Jew. People are involved in building because the world cannot do without it. Therefore people elect this trade. This may be a complex matter, but still, no one involved in building remains unharmed.

The Talmud teaches us, "Whoever engages in building becomes poor" (Yevamot 63a; Sotah 11a). The word for becoming poor is mismaSKeN, from the word miSKeN, a poor man. It also shares the root of SaKaNah danger. A person involved in building is subject to both poverty and danger.

It is written, "They built storage cities for Pharoah" (Exodus 1:11). The word storage is miSKeNos, having the same root as above. The Midrash tells us that according to one opinion these cities endangered (meSaKNos) their owners, and according to another, they impoverished (memaSKeNos) them (Shemot Rabbah 1:14). Building can result in both poverty and danger.

The most important thing is laying the foundation. It must be in a precise spot and made of the correct type of wood. Not all types of wood can provide a true foundation. But who knows all this?

Many types of fruit do not grow in our lands, only because people do not understand. The world has a foundation stone. Channels emanate from this stone, reaching every land. The Midrash (Kohelet Rabbah 2:7) teaches us that the wise King Solomon knew the details of these channels, and was therefore able to plant all types of trees. If people knew the exact location of these subterranean channels, they would be able to grow fruit trees even in these lands. They could grow many that never grow here now.

Each channel has the power to stimulate a particular species. Even if a particular channel does not pass through our land, all channels are intertwined and flow into each other. If one knew the exact place, he could plant any type of tree. If one knew the location of all channels, he could dig a well, and know where to plant trees around it. He could then make any type of tree grow. The foundation stone of the world constantly rises and descends. If one knows its position, then he knows what to plant at a particular time.

All these things are concealed from the world for some things may not be revealed.

People say that the world is gaining knowledge, but earlier generations made the primary discoveries, and this took the greatest wisdom. Later generations make discoveries only because earlier ones prepared the way. One generation makes the basic discoveries, and later generations apply them. But the latter contribution is really the smaller.

The Talmud says, "If you would not have removed the piece of clay, you would not have found the jewel under it" (Yevamot 92b; Bava Kama 17b). Earlier generations may not have found the jewel. But they did remove the piece of clay. They uncovered the basic principles, allowing another to apply them with little effort.

There are things that may not be revealed. For if they were revealed, later generations would make an idol of them. There is knowledge that may not be revealed. For later generations would use the basic knowledge, and continually add to it, often irresponsibly. They could then develop concepts leading to cataclysmic discoveries.

If some things were revealed, each succeeding generation would add on to them and be led astray. It would eventually lead to great destruction, and people would worship it as an idol. Therefore, the world is not permitted to know about these things at all.

It is written, "When you enter your land and plant any tree...three years shall its fruit be forbidden to you" (Leviticus 19:23). The Zohar (2:244b) teaches us that the evil forces of kelipah dwell in trees during these first three years. Earlier generations misunderstood this and thought that they were obliged to worship a tree during the three years that it was under the influence of the kelipah. According to their error it was a logical necessity to make such a tree an object of worship.

For this reason, many such things may not be revealed.

#61.

We frequently find the expression hadri bi in the Talmud where a Rabbi reverses his opinion. However, the expression implies that he reversed himself rather than his opinion.

When the Talmud says hadri bi "I reversed myself," it is speaking of repentance. The Rabbi had interpreted the Torah incorrectly, and was now repenting for it. As soon as he became aware of his error, he knew that it caused a blemish in the Torah and must be repented for.

Sometimes you may have the potential of repentance within you, but not be able to bring it out. This potential alone can bring you to a level far above your means. This then causes you to express your potential of repentance.

The Talmud therefore says hadri bi–literally, "I reversed in me." For the repentance was in him, but only potentially. It is only now that it can be expressed.

[For his potential of repentance allowed to reach high above his ability, thus causing him to make this mistake. When his companion makes him aware of his error, he immediately repents. His potential is in this manner expressed.]

#62.

Human thought has tremendous potential. Thought can bring about many things, even inflation.

When thought is intensely concentrated, it can exert great influence. Every faculty of the mind, both conscious and unconscious, down to the innermost point, must be focused without distraction. When many people do this, their thoughts can actually force something to take place. To accomplish this, the concentrated thought must spell out every step of the desired result in detail.

A diffused generalized thought is in the category of an incomplete vessel. Such incomplete mental vessels can lead one to error. This is what happened to Navat, who saw fire emerging from his member and thought that he would be king.

You can also make use of this in your studies. You can concentrate on something so strongly that it comes true. This is besides the benefit that such concentration will have on your understanding. For example, you can concentrate on the fact that you want to complete the four sections of the Shulchan Arukh. You can calculate that if you study five pages each day you will finish all four sections in a single year.

Picture in your mind exactly how you will go about this course of study. Concentrate so strongly that you are literally obsessed with the thought. If your desire is strong and your concentration intense enough, your plans will be fulfilled. The same concept can also be applied to other studies, such as the Bible, or the Talmud with its major commentaries, the Rif and the Rosh as well as the four Turim.

The Rebbe said that this is alluded to when the Talmud states that thought helps, even for the study of Torah. Rashi might interpret this Talmudic passage differently, but the Rebbe's explanation is also certainly true. The Rebbe did not elaborate further, but both these and those are the words of the living God.

#63.

Different things are respected in each land. An esteemed concept begins with both good and evil. The good might be minimal, but it always balances the evil. Thus, it is impossible to determine whether it is good or bad, and it continues to be esteemed until the end.

In our lands, for example, miracle workers have high status. Many such miracle workers were true tzaddikim, but there are also many frauds. When something is respected, even a fraud can be successful. He can be totally incompetent, as long as he has the desire and self-confidence.

It all depends where you begin. Suppose you want to play the miracle worker. If you start where simple people believe in such things, you will be successful. Once you have a reputation among the gullible, even the sophisticated will follow you. If you begin in a place where you are ridiculed, you will not have a chance. For example, in places like Germany miracle workers are not accepted. But begin where you are respected, and once you have success, even skeptics will be your followers.

The same is true of the particular customs of tzaddikim in these lands. There are other places where these are unheard of. In Moslem lands, for example, religious leaders have the title chacham (sage) and do not have anything even resembling such customs.

In this area, certain customs are accepted as being the hallmark of a tzaddik. Any one can adopt these ways and be accepted as a tzaddik. But there will come a time when God will reveal the truth.

The very fact that miracles are accepted in a certain place can actually make them occur. But this is not always the case.

#64.

Fame and prestige prove nothing. Status is not related to merit. One worthy deed can result in a distinction that once attained is never lost.

The kings of Israel provide a good example of this. Because of one meritorious act, they were worthy of maintaining the royal line for four generations. As a reward for destroying the idols, God told Jehu, "Your sons of the fourth generation shall sit on the throne of Israel" (2 Kings 10:30).

This is difficult to understand. For after the fourth generation, their greatness must come to an end, no matter what they do. They can do exactly the same thing that merited this royalty in the first place, and it will be of no avail. The decree is sealed, and they must forfeit the throne after the fourth generation. The decree against their fathers determines their fate and there is no recourse.

[Although the ancestor earned the throne because of a certain deed, those already there cannot use similar merit to remain. They may have the exact same deeds as their ancestor, but it is no longer of any avail. It has already been decreed that their generation will lose the throne, and it cannot be changed. This is a great wonder. Understand it well.]

This teaches us that God's ways cannot be understood. It may be decreed that one person not achieve distinction, and no matter what merit he has, it will elude him. Yet another person may earn four generations of fame for a single worthy deed. Understand this.

#65.

Joy can protect your children from death.

The evil force that destroys children is called Lilith. Joy is the antithesis of Lilith.

#66.

The Rebbe constantly spoke to us about praying with devotion, telling us to put all our energy into the words of our prayers. Many times he told us to force ourselves to pray.

There are some who say that prayer must come of itself, without being strained. The Rebbe said that they are wrong, and one must do everything in his power to force himself.

Another time the Rebbe spoke of prayer and said that true devotion is the binding of thought to word. If you listen to your own words, then strength will enter your prayers by itself.

All your energy anticipates the time when it will be drawn into words of holiness. When you focus your mind on the prayers, this strength rushes to enter the words.

Merely concentrate on the words, and strength will enter your prayers without your forcing it.

#67.

Ignoring the wise can cause insanity.

A person acts insane only because he ignores the advice of others. If he would take rational advice, he could act normal. His mental state might rationalize his need to do such things as tearing his clothing and rolling in the garbage. But a wiser man than he tells him not to do these things. If he would only subjugate his will to the wise, his actions would become completely rational.

Insane behavior therefore results only from ignoring the wise. Understand this well.

#68.

The Rebbe often spoke to us about conversing with God.

Speak to God and understand your purpose in life. Think about yourself and beg God to help you find Him. Use whatever language you speak best, and argue with God, petitioning to Him in every way. All these thoughts are brought in the Rebbe's published works, but beyond this, he would frequently discuss this most important concept.

If you set aside a time each day to converse with God, you will surely be worthy of finding Him. You may do this for days and years, apparently without effect, but in the end you will reach your goal. The Rebbe said that this is how King David conceived the Book of Psalms.

He also said that the main time King David secluded himself with God was at night, under his covers in bed. Hidden from the sight of all others, he would pour his heart out before God. This is the meaning of the verse, "I speak every night on my bed in tears" (Psalms 6:7).

Happy is he who follows this, for it is above all else. Look carefully and read what is in Likutey MoHaran II, Lessons 93ø100. Follow what is written there and you will be worthy of truly expressing your thoughts to God.

#69.

The Talmud says, "Sing to the One who rejoices when conquered" (Pesachim119a).

There are times when you must even conquer God. You may feel that God rejects you because of your sins. You may think that you are still not doing His will, but remain strong and throw yourself before God. Spread your hands to Him and beg that He have mercy and let you still serve Him.

It may seem that God is rejecting you, but cry out, "No matter what! I still want to be a Jew!"

This is the way you overcome God. God has great joy when you conquer Him this way.