Sichos HaRan
Rabbi Nachman's Wisdom

by Reb Noson of Nemirov

#70.

A law was once passed, bringing much evil to the Jews. The Rebbe then said, "How do we allow God to bring evil to the world?" We must call God away from all His other tasks. We must draw Him away from sending evil decrees to the world. We must tell Him to put everything else aside and listen to us, for we want to ask Him to draw us close.

“For when a Jew wishes to speak to God, He casts aside everything else. Evil decrees are even set aside at this time. God puts aside everything and only listens to the person seeking His presence.”

#71.

The Zohar states that repentance does not help for one who casts his seed for naught.

The Rebbe said that this is not true, for repentance helps for all sins. He also said that he was the only one who truly understood that saying in the Zohar. For repentance truly helps, no matter how much one sins.

True repentance involves never repeating the sin, as discussed in the Rebbe's works. You must go to the same place where you sinned and put yourself in the same situation and let the temptation stand before your eyes. When you can do this and not repeat the sin, then you have broken the evil urge and have truly repented.

#72.

You may be distracted by many outside thoughts when you pray. Ignore them completely. Do your part and say all the prayers in order, ignoring all disturbing thoughts. Do what you must, and disregard these thoughts completely.

The Rebbe also said that these disturbing thoughts actually benefit our prayers. There are tremendous powers denouncing our prayers. Without distracting thoughts, prayer would be impossible. Outside thoughts disguise our prayers so that they are ignored by the Outside Forces. They do not denounce the prayers and they are allowed to enter on high.

God knows our innermost thoughts. We may be distracted, but deep in our hearts, our thoughts are only to God. God knows this. When you pray, your innermost thoughts are always directed toward God. God knows what is in your heart and sees this innermost desire. He sees through the disguise and accepts the prayer in love.

It is written, "Many thoughts are in man's heart, but God's counsel is what stands" (Proverbs 19:21). "Many thoughts are in man's heart"—when he prays. He is distracted by many outside thoughts. But "God's counsel is what stands"—there is an innermost point in your heart. Here your thoughts are directed to God alone.

This innermost point is called "God's counsel." Within this point, your intent is to God alone. This can never fail, for "God's counsel is what stands."

So disregard all distractions and recite your prayers as you must.

#73.

There are tzaddikim who immediately reveal what they see. These tzaddikim are in the category of MaNTzePaKh. The Talmud says, " MaNTzePaKh was stated by the Seers."

Those in the category of MaNTzePaKh must state what they see.

MaNTzePaKh is a category of constriction and those within it do not have place to withhold their vision. Other tzaddikim have souls from a higher level. They are from a spacious realm and have room to keep their vision to themselves.

#74.

Sometimes your prayers may be devoid of enthusiasm. At such times, you must compel your emotions and make your heart burn with the words. Sometimes one works himself up and actually makes himself angry. People then say, "He’s making himself angry— er shnitzt zikh ein roigez.

You must do the same during prayer. Be like the man who makes himself angry. Work yourself up and bring these emotions into your prayers. The enthusiasm may be forced at first, but it will eventually become real. Your heart will burst aflame with God's praise and you will be worthy of knowing true prayer.

You can make yourself happy in the same way. You must pray with great joy, even if this happiess is forced. Happiness is always a virtue, but especially during prayer.

If you are disturbed and unhappy, you can at least put on a happy front. Deep down you may be depressed, but if you act happy, you will eventually be worthy of true joy.

This is true of every holy thing. If you have no enthusiasm, put on a front. Act enthusiastic and the feeling will eventually become genuine. Understand this well.

#75.

The Rebbe constantly told us to force ourselves to pray with devotion, strongly binding our thoughts to each word. He said that true devotion is listening very carefully to the words you are saying. The Rebbe had told many of hs disciples to study the Kabbalistic writings of the Ari. But even these were not advised to follow the Kabbalistic devotions found in these works.

He said that perfect prayer is the plain meaning of such words as Barukh Atah Hashem {Blessed are You God}. Devotion is concentrating on the meaning of the words and listening to them carefully.

The Rebbe would ridicule those who said that one should not force himself to pray. He advised us very strongly to pray with all our might, putting all our strength into each letter of the service.

He also instructed us to ignore all disturbing thoughts during worship. His advice was that we merely pray correctly, disregarding all distractions. He said that we should turn our minds away from all such thoughts completely.

The Rebbe also said that it may be impossible to go through the entire service with proper devotion. Still, each person can say a small portion with true feeling.

We see this all the time. One person might have deep feelings while saying the Ketoret {prayer said in place of the incense offering}. Another may pray best during the Pesukey DeZimra {the opening Psalms}.

I once saw a lesson regarding this in the Rebbe's writings. It was never copied and I can only report what I remember.

The Tikuney Zohar states that there are masters of the hands and masters of the feet. There is a transcendental counterpart of the human body and each of its limbs corresponds to a portion of the service. Each person is also associated with a particular limb. When he comes to the part of the service pertaining to his limb, he is aroused to great devotion.

You may sometimes pray with great devotion. But then the feeling departs and the words begin to seem empty. Do not be discouraged, for you have merely left your area in the transcendental form. Continue the service, saying each word in absolute simplicity.

Sometimes you will try very hard and still not be able to pray. But never become discouraged. This is the most important rule of all.

Force yourself to say each word of the service. Make believe that you are a child just learning to read and simply say the words. In most cases, God will then touch your heart with a flame and it will be aroused to pray with feeling.

Do not make a test of this. For deep inside, you are very far from prayer. Prayer is very high. It is even above the study of Torah. How can you be worthy of serving God in such a lofty manner?

Do your part. Simply begin the words of the service—Adon Olam Asher Malakh {Lord of the world, who ruled…}.

Listen to every word you say. Concentrate and do not let your thoughts stray. Simply keep your mind on the words of the service. Follow the order of the service even without feeling. Continue word by word, page by page, until God helps you achieve a feeling of devotion.

And even if you complete the entire service without feeling, it is not the end. You can still say a Psalm. There are other prayers to be said.

In general, you must force yourself to do every holy task with all your might. This is especially true of prayer. If you are not worthy, it is still forbidden to become discouraged. Be strong and cheer yourself as much as possible. This is discussed widely in the Rebbe's published works.

Pray in happiness, with a joyful tune. Put yourself into a cheerful mood before you begin your worship. Seek out your good points, using them to bring joy to your prayers. This is discussed in Likutey Moharan, on the verse, "I will sing to God while I have my being" (Psalms 146:2).

The Rebbe's teachings regarding prayer are very extensive and can only be outlined here. If you are intelligent, you will understand the main points. Ponder this well, for it contains awesome advice and is full of truth and sincerity. Study the Rebbe's lessons on the verse, "Deep waters covered them" (Exodus 15:5) and on, "A light you shall make for the ark" (Genesis 6:16; Likutey Moharan I, Lessons #9 and #112 respectively). Open your eyes and contemplate these lessons well.

In these lessons the Rebbe says that the main thing is truth. You may be distracted during your devotions, but hold onto truth. No matter what your level, you can speak the simple truth in your prayers. Consider the Rebbe's words and you will certainly be worthy of true prayer. It is an important rule in all devotion.

The Tikuney Zohar speaks of "hands writing secrets." We once heard that the Rebbe said that these are the motions one makes during prayer.

#76.

We heard that the Rebbe once said that he studied all the four sections of the Shulchan Arukh three times. The first time he understood its simple meaning. The second time he was able to trace the Talmudic source of each law. The third time he understood the Kabbalistic significance of each law and its relationship to the transcendental worlds. From the way it was told, we understood that the Rebbe did this in his youth. We knew that he later reviewed the Shulchan Arukh many times.

This was the Rebbe's way. He literally drank in knowledge. This was even true toward the end of his life, when he suffered greatly from tuberculosis. He may have been very active in community affairs. He may have spent hours with us, offering us advice and teaching us how to approach God. His mind may have constantly been soaring in the highest ethereal realms. Still, he would spend considerable time each day in simple study.

With all this, the Rebbe was never pressed for time. He was always calm and relaxed. It is absolutely impossible to describe his unique serenity. Because of it, he had time for all things.

The Rebbe always studied quickly. In a single hour he could go through several pages of the Shulchan Arukh with all its major commentaries. On a page of Orach Chaim he would include the Taz, the Magen Avraham, the Beer HaGolah, the Pri Chadash and the Ateret Zekeinim. He would study their counterparts in the other sections of the Shulchan Arukh.

He once told us that in the morning between the time the congregation began to assemble and the time they began worshipping, he would go through at least four pages of the Shulchan Arukh. This was true of everything the Rebbe studied. Whether it was the Talmud or the codes, the Rebbe literally flew through the pages.

Many times the Rebbe told us that it is best to study a subject rapidly and not spend time on each detail. Study with speed and simplicity. Understand each thing in its own context and do not confuse yourself with its relation to other subjects. If you do not understand a concept, do not spend too much time on it. Go further, and in most cases, you will eventually comprehend the first thing as well.

The Rebbe said that when you study, you need only read the words aloud and in order. Then you will automatically understand. Do not confuse yourself by trying to understand everything at once. You will have much difficulty and end up understanding nothing.

Concentrate on your studies, read the words in order and with enthusiasm. Understanding will then come of itself. What you do not understand at first, you will comprehend later. Even if there are things you never understand, the quantity outweighs all else.

The Talmud teaches us: "Learn everything and then seek understanding" (Shabbat 63a). You must read the words even if you do not understand them completely. It is written, "My soul broke through with desire" (Psalms 119:20). The Talmud says that the surface must be broken, but the depths need not be explored (Avodah Zarah 19a). One need only read the words, even if he does not understand.

When you study quickly, you will absorb a great quantity. You will be able to review each volume many times. What you do not understand at first will appear simple the second or third time. You will eventually understand all that is possible.

The Rebbe spoke about this so often that everything cannot be recorded. But what we have quoted here is excellent advice. Follow this path and you will complete many volumes. You will have a better comprehension than one who tries to understand everything the first time. A person who is overly precise can become very confused. Often he will abandon his studies completely and end up with nothing.

Accustom yourself to learn quickly, without too much attention to detail. You will then be worthy of learning in quantity. You will be able to complete the Talmud, the Codes, the Bible, the Midrash, the mystical books of the Zohar, the Kabbalah and all the other sacred works.

We have already mentioned that it is good for a person to complete all books concerning the Torah in his lifetime. The Rebbe once reckoned all that one must study each day if he has the time. You should study enough each day so that at the end of a year you will have completed the entire Talmud with the Rif and Rosh, the four large Shulchan Arukhs, all the Midrashim, all the books of the Zohar, Tikuney Zohar, Zohar Chadash and all the Kabbalistic writings of the Ari.

Besides this, you should spend some time each day studying in depth. You should also say the Psalms each day, as well as many additional prayers. Even all this does not exhaust the Rebbe's list.

At that time the Rebbe also spoke at length, telling us to study quickly and eagerly, without confusion and attention to detail. The Rebbe also told us to not review each thing immediately. He advised us to complete each volume as rapidly as possible from beginning to end and then to review the entire work as a whole.

The Rebbe also told us not to be anxious if we could not complete everything he suggested each day. One can be a religious Jew even without that much study.

He also said that one can be a tzaddik even without being a scholar. Deep perception cannot be attained without Talmudic scholarship, but even the simplest Jew can be a tzaddik. "You are not obligated to complete the job, but neither are you not free to desist from it." (Avot 2:16)

#77.

The world is full of strife. There are wars between the great world powers. There are conflicts within different localities. There are feuds among families. There is discord between neighbors. There is friction within a household, between man and wife, between parents and children.

Life is short. People die every day The day that has passed will never return and death comes closer every day. But people still fight and never once remember their goal in life.

All strife is identical. The friction within a family is a counterpart of the wars between nations. Each person in a household is the counterpart of a world power and their quarrels are the wars between those powers. The traits of each nation are also reflected in these individuals. Some nations are known for anger, others for blood-thirstiness. Each one has its particular trait. The counterparts of these traits are found in each household.

You may wish to live in peace. You have no desire for strife. Still you are forced into dispute and conflict. Nations are the same. A nation may desire peace and make many concessions to achieve it. But no matter how much it tries to remain neutral, it can still be caught up in war. Two opposing sides can demand its allegiance until it is drawn into war against its will.

The same is true in a household. Man is a miniature world. His essence contains the world and everything in it. A man and his family contain the nations of the world, including all their battles.

A man living alone can become insane. Within him are all the warring nations. His personality is that of the victorious nation. Each time a different nation is victorious, he must change completely and this can drive him insane. He is alone and cannot express the war within him. But when one lives with others, these battles are expressed toward his family and friends.

There may be strife in the household of a tzaddik. This too is a war between nations. It is also the war between the twelve tribes, such as between Ephraim and Judah.

When the Messiah comes all wars will be abolished. The world will have eternal peace, as it is written, "They will neither hurt nor destroy…" (Isaiah 11:9).

#78.

Fairness is everyplace. One may commit every outrage, but he still has a sense of fairness. It may be blunted, but it still exists.

There are people who are immediately sensitive to all unfairness. Others do not sense it until after they have committed some wrong. Still others feel no remorse until they have committed serious crimes. But each person has his limit. There is a degree of outrage that stimulates the sense of fairness in every man.

I was once in a small village. A military officer had come there demanding all the horses, saying they were needed to carry mail. The villagers bribed him to leave them in peace. They kept their horses and the officer had some easy money.

Soon one of his junior officers arrived. The commander convinced him that he should also try this trick. The second officer went to the townsmen again, also demanding horses for the mail. He was also bribed and walked away with a tidy sum.

A third officer then passed through the town. He was really in charge of the mail and was short several animals. He actually needed the horses and would not be satisfied with a bribe.

The mayor went and pleaded before the commander. The people had already paid two bribes but would still have their horses taken! At this point, even the commander recognized the unfairness of the situation. He ordered the mail officer to leave the townsmen alone and the horses were not taken.

This same commander had already robbed the villagers without qualm. He had even advised his junior to do the same. It took two crimes before his sense of fairness could even begin to function. But by the third time, even he realized that the situation was hardly fair. It was then that he ordered that the town be left alone.

For fairness exists everywhere. It may be buried, but it can always be reached.

It is written in the Zohar that even the “Left Side” {the side of Evil} contains both right and left. Even the unholy has a spark of the Divine. The Left Side has a right, even though its right may not even reach the left side of the Holy.

The right side is fairness. It even exists on the Other Side. But on the other side righteousness and fairness begin very late, even after the fairness of the left of the Holy. Understand this.

#79.

When one begins to attach himself to a great tzaddik and truly serve God, he is often filled with great confusion and evil thoughts. The evil was always there, but only now it is surfacing.

A pot of water may seem perfectly clear. But when it is placed on a fire and begins to boil, all its impurities are brought to the surface. One must stand by and constantly remove these impurities. The original purity is merely an illusion. With a little heat the impurity surfaces. But when these impurities are removed, the water is truly pure and clear.

The same is true of a person. Before he begins serving God, good and evil are completely mixed together within him. The impurities are so closely united with the good that they cannot be recognized. But then this person comes close to a true tzaddik and begins to burn with great feeling toward God. He is touched with the heat of purification and all the evil and impurities come to the surface. Here again one must stand by and constantly remove the dirt and impurities as they appear. In the end the person is truly pure and clear.

Purification requires this period of agitation and confusion. In the beginning a person is totally immersed in the material. He then begins to come close to God. It would seem possible to remove this dirt and impurity at once. But his mind is completely intermingled with this mire. Were it to be removed immediately, his mind would be drawn out with it. Therefore, one must be purified little by little, in gradual stages.