Sichos HaRan
Rabbi Nachman's Wisdom

by Rabbi Noson of Nemirov

#90.

Before each person goes to sleep, he sees the souls of all his dead relatives. One also sees the souls of all who share his soul-root. It is taught that when one dies, one sees all these souls.

Sleep is one-sixtieth of death. Therefore, one also sees these souls before going to sleep. When you see these souls before retiring, you see them only vaguely and in passing.

Even before death there are many levels of seeing souls. A great tzaddik will see them very clearly. But the average person only sees them in passing, like a spark flashing before his eyes.

Sleep is only one-sixtieth of death. The vision is therefore only one sixtieth of this flashing spark. It may only be subliminal and not actually sensed. People are not aware of the vision before retiring because it is only one-sixtieth of the already vague vision that one has before death. But the truth is that every man share this vision.

#91.

If you want to study with continuous diligence, be careful never to speak against a fellow Jew.

When the bride is beautiful, love is perfect. But, when the bride is blemished, love cannot be complete. The Torah is a bride. It is written, 'Moses charged us with the Torah, a morasha (heritage) for the congregation of Jacob' (Deuteronomy 33:4). The Talmud says: Do not read MoRaShA, but Me'uRaSa–the betrothed (Berakhot 57a; Pesachim 49b). 'Moses charged us with the Torah, the betrothed of the congregation of Jacob.Ó

Every Jew is a letter in the Torah. The 600,000 letters of the Torah parallel the 600,000 Jewish souls. The Torah is the root of all Jewish souls. If there is a defect in a single Jew, it is also a blemish in the Torah.

But if you are careful not to speak against any Jew, then you will also find the Torah perfectly beautiful. You will then have a deep love for the Torah, for when the bride is beautiful, love is perfect. This great love will lead you to great diligence in your studies.

It is written, God's Torah is perfect; it restores the soulÓ (Psalms 19:8). Each Jew represents a letter in the Torah. When people neither seek out nor speak of the flaws in their fellow Jews, then the Torah is perfect, with neither flaw nor blemish. When 'God's Torah is perfectÓ then 'it restores the soul.Ó

When people find the Torah without fault, then their love makes them worthy of continuous perseverance in its study.

#92.

When a soul descends to this world, its destined task is elevated. For example, when the soul of a scholar is born, scholarship in general is uplifted in the world. It will continue to rise from the day of his birth until the day he dies. Likewise, when a royal soul is born, military strategy and similar governmental concerns are enhanced.

The type of scholarship advanced by the soul will depend on the type of scholar into which the soul develops. The same is true of a royal soul. It can produce a benevolent kingdom or a wicked one. In general, the task associated with a particular soul is uplifted from the day the soul enters the world.

In every man's life, there are years of strength, years of stability, and years of decline. If a man live seventy or eighty years, then the first third of his life will be his years of growth. The next third will be those of stability, and the last third, those of decline. For a third of your lifetime, you advance step by step along with all your powers and abilities. You then experience a phase where you stand still, and finally, the third of life when you are in your years of decline.

Your years of stability are those of fullness, when all your powers are perfect and complete. You are then in the category of the opposition of the moon. The new moon is very small. Then it waxes until it opposes the sun when it reaches its greatest size and remains stable. It then begins to wane and decrease in size. Moisture is determined by the moon. As the lunar cycle progresses, tides begin to rise higher. Toward the end of this cycle, the moon wanes and the tides are reduced.

The more people repeat a statement, the more benign it becomes. Often the Talmud says, 'It is what people say.Ó There are non-Jewish sayings that enter Jewish conversation. These sayings are then elevated to become lofty concepts. These sayings are like sea water. It is too salty to drink. But when it travels through mountains of sand, it becomes fresh and sweet. For sand purifies water and makes it drinkable.

The Rebbe did not elaborate this further.

#93.

There is a light that shines in a thousand worlds. This light is so intense that the average person cannot accept it. It can only be accepted by a great sage who can divide the thousands into hundreds. Such a sage can divide this great light into smaller portions that can be grasped by those below him. They can then receive it a little at a time.

A lesson may be so complex that it is incomprehensible. However, if it is broken into many simpler concepts, each one can be understood by itself. The entire lesson in this way becomes clear. The same is true of the light that shines in a thousand worlds. It is one simple light that cannot be perceived in part. A single concept, it can only be taken as a whole.

There is a scholar who is vengeful and vindictive like a snake. He can divide the thousands into hundreds. Such a sage can divide this great light into portions that can be comprehended and accepted.

It is written, 'He who harps on something, separates a princeÓ (Proverbs 17:9). Rashi writes that 'he who harps,Ó is one who is vengeful and vindictive, harping on what another does to him. Through this, he 'separates a princeÓ–he separates himself from God, who is the Lord and Prince of the universe. This refers to an ordinary individual. A sage, however, has a duty to be vengeful and vindictive.

The Talmud teaches us, 'Every sage who is not vengeful and vindictive like a snake, is no scholarÓ (Yoma 22b). The above verse also speaks of the vengeful and vindictive sage who can divide the thousands into hundreds. 'He who harps on somethingÓ and is vengeful and vindictive, 'separates the ALuF, PrinceÓ–the AeLeF, thousands–into hundreds.

The Talmud teaches us, 'If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.Ó Rashi explains that 'you will eventually derive benefit from his scholarship.Ó Such a vindictive sage can divide the great light into portions, separating the thousands into hundreds. Therefore, 'you will eventually benefit from his scholarship.Ó For without him, the light is so great that you will not be able to grasp it.

There is a logical reason why only a vengeful sage can divide thousands into hundreds, but it is very deep indeed. One who understands it can bring the dead back to life. He is the one spoken of when the Talmud teaches us, 'A time will come when tzaddikim will resurrect the deadÓ (Pesachim 68a; 1 Zohar 114b). One who understands this, truly understands death.

When one divides the thousands into hundreds, he brings the thousand into the hundred and makes death into hundreds. Thousand is Aelef, the letter alef. Death is MaVeT–mem vav tav. Bring the 'thousandsÓ into 'deathÓ–bring the alef into MaVeT, and you have Mem Aleph Vav Tav–MAOT, the hundreds.

One who does not understand this concept does not know why he is now happy. He does not understand how we speak of God's unity in the second line of the Shema, 'Blessed is the name of the glory of His kingdom for ever and ever.Ó It is customary to say this line quietly. The Talmud explains the reason with a parable (Pesachim 56a). A princess smells a pudding called tzikey kederah, a savory pudding made by the lower classes. If she asks for it, she is disgraced; if she does not ask for it, she is discomforted. Her servants therefore bring it to her quietly. He who does not understand the reason for a vindictive sage, does not understand the significance of the tzikey kederah.

He also does not understand the meaning of the first two letters chet shin of chashmal, the electrum seen in Ezekiel's vision. He also does not know the meaning of nogah, the brightness in Ezekiel's vision, mentioned in Ezekiel 1:4: 'A brightness round about it.Ó

He also does not know the workings of the Markavah, the divine Chariot. He does not understand the concept of the covenant, nor why people dispute him.

The Messiah understands this concept perfectly. Tzaddikim, however, cannot comprehend it unless they themselves can divide the thousands into hundreds. These are the tzaddikim who are vengeful and vindictive. These tzaddikim are the Messiah's belt.

The Talmud teaches us, 'If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.Ó This is the Messiah's belt. Regarding the Messiah it is written, 'The belt around his loins shall be righteousnessÓ (Isaiah 11:5). The Targum renders this: 'And tzaddikim shall be all around him.Ó

This is the concept of matun matun {waiting, waiting}, the aspect of hundreds. The tzaddikim who can divide thousands into hundreds will be the belt of the Messiah. These tzaddikim resurrect the lesser tzaddikim.

#94.

When there is peace in a city, it is because there is no one there with intelligence.

We are taught, 'If there is no knowledge, how can there be distinction? When a city possesses a truly intelligent person, then there is distinction and division. There are those who follow this person and others who oppose him.

#95.

A person's destiny and mission in life are determined by the name he is given. Sometimes a person completes his mission before his destined time to die. He must then be given a new name.

A man's name is the garment of his soul after death. A name is a garment. It is written, 'I am God; it is My name and My gloryÓ (Isaiah 42:8). Glory is a garment. Thus, Rabbi Yochanan would call his clothing 'my glory.Ó

God is called by the Tetragrammaton– yud kay vav kay. This name comes from a root meaning 'existence.Ó It is this Name that gives existence to all creation. Above all worlds there is a place where God has no name. This is a realm where He cannot be grasped at all.

It is written, 'For greater than Your Name is Your wordÓ (Psalms 138:2). God's action is the saying with which He created the world. 'Your wordÓ therefore refers to God's action. God has actions that are above all worlds. These are greater than all His names. There is a realm above all worlds where there is absolutely no concept of name. Regarding God's word in such realms the verse says, 'For greater than Your Name is Your word.Ó

It is written that in the Future World, 'And nations will see your righteousness...and they will call you by a new nameÓ (Isaiah 62:2). The nations will then perceive the true mission of the Jews and will therefore give them a new name.

There are people who complete the mission associated with their name in the middle of their lifetime. They are then given a new mission, and hence, a new name. This concept contains many deep and awesome secrets.

It is customary to give a new name to a dangerously sick person. The sick person has already fulfilled his destiny according to his original name, and is therefore ready to die. We then give him a new name, thereby also giving him a new mission. The sick person can now continue to live and complete the mission associated with his new name.

Our Rabbis teach us that our teacher Moses had many names. Moses had many missions in life. He therefore required a different name for each one of his great tasks.

#96.

You should accustom yourself to be in the Future World. Separate yourself from all worldly desires. For in the Future World there is no eating or drinking, nor any other of our harmful worldly appetites.

A sick person is close to death, and therefore almost within the Future World. He therefore loses his appetite for all worldly things and is actually repulsed by eating, drinking and sex. He is almost within the realm of the Future World where such appetites do not exist, and he therefore finds them disgusting and repulsive.

Even when you are alive and well, you can still exist on a plane of the Future World by abandoning all worldly pleasures. If you would only contemplate the delights of the Future World, you would find this world and its pleasures impossible to tolerate.

People do not consider the ability to forget an advantage. But without it, it would be impossible to live in this world. Imagine that you would constantly recall all that we know about the future world.

There is an angel with a thousand heads.
Each head has a thousand tongues.
Each tongue has a thousand voices.
Each voice has a thousand melodies.
Imagine the indescribable beauty of this angel's song.

If you could imagine such things without forgetting, you would constantly be comparing your own limited abilities to the immensity of such a being. It would be utterly impossible for you to endure life. You would be so disgusted with your worldly life, that you would die before your time.

If not for the power to forget, you would constantly recall your degraded state. You would constantly feel so disgustingly filthy with sin that you would be unable to lift yourself up to serve God. The power to forget is therefore a great benefit. Still, you should remember enough that you do not lose everything.

The Talmud teaches us, 'In the future, God will grant 310 worlds to each tzaddikÓ (Uktzin 3:11). Consider a single world. Think how many houses and courtyards and streets and cities and nations it contains. Imagine the immense size of a single world. Consider the infinite number of awesome and wonderful stars, planets and galaxies it contains. This is just a single world. Then try to imagine the 310 worlds that will be granted to each tzaddik. Think of the greatness and immeasurable delight that they will contain.

Each tzaddik builds his 310 worlds through conflict. Every word of strife is a stone. The letters of the words are called stones. Thus the Sefer HaYetzirah states, 'Two stones build two houses....Ó Words of strife are built of slippery stones. Strife is maChLoKet. Slippery is meChuLaKim. Stones created through strife are therefore slippery and cannot be joined. A tzaddik can join these slippery stones.

He can then build them into houses. He makes peace between these stones, arranging them and joining them together until a house is built. This is the peaceful home. The tzaddik builds a peaceful home out of these slippery conflicting stones. Out of these houses he then builds a city, then a universe, until all 310 worlds are completed.

It is written, 'That I may give those who love Me yesh {substance}Ó (Proverbs 8:21). The letters of yesh are yud shin whose combined numerical value is 310. These are the 310 worlds. 'That I may give those who love me 310.Ó This is spelled out as a reward for love. Love and peace are what cement the slippery stones so that they might build the 310 worlds.

After his dispute with Naval, Abigail told King David, 'Now I know that God will make you a house.Ó This dispute will provide the stones for God to make you a house.

A tzaddik inclines to the side of kindness. He even presumes the merit of those who oppose him.

The world cannot endure the light of a tzaddik. Those who oppose the tzaddik obscure his light enough so that the world can bear it. A truly great tzaddik must also face many judgements and accusations on high. Those who oppose him silence these judgements and accusations.

A man is on trial for a serious offense. Suddenly another person becomes filled with zeal and says, 'I will judge him myself and take vengeance on him.Ó The others who wanted to bring the defendant to judgement are then silenced. There are times when the defendant would find it impossible to endure the judgement of his original adversaries. The one who wishes to take personal vengeance is then actually doing him a favor. It is better for him to endure the judgement of the individual than that of the many. He can bear the former, but the latter would be too much for him.

It is written, 'Pinchas...turned My wrath away from the children of Israel, when he took my revenge among them, and I did not destroy themÓ (Numbers 25:11). Pinchas killed the sinner Zimri, taking the judgement into his own hands. Had he not done this, the Jewish people would have been sentenced to annihilation. But because Pinchas took God's vengeance into his own hands, the accusation against the Jews was silenced. This is the meaning of the above verse.

A man stands up against a tzaddik. He says, 'I will act against him! I will show him my strength and revenge!Ó This man is actually silencing all other judgements against the tzaddik.

There is another benefit that comes from such conflict. Before a tzaddik can rise from one level to the next, he is first tested. Those who can advance are called, 'Those who have the power to stand in the King's palaceÓ (Daniel 1:4). The King's Palace is the mouth of a tzaddik. Palace in Hebrew is HeYKhaL. The numerical value of its letters equals that of God's name ADoNoY.

letter	value	letter	value
heh	5	alef	1
yud	10	dalet	4
khaf	20	nun	50
lamed	30	yud	10
65		65

The Name Adonoy is associated with Malkhut, the divine attribute of Royalty. Royalty is the mouth of the transcendental form, as we are taught, 'Royalty is the mouth.Ó The King's Palace is therefore the mouth of a tzaddik.

When one tzaddik opposes another, it is a test to see if the latter can stand in the King's Palace. One tzaddik is tested to determine if he can withstand the mouth of his counterpart. When he withstands this test he is elevated to the next level. The dispute is therefore for his benefit.

#97.

Good tidings can allow you to say Psalms.

#98.

When you say the Psalms it is as great as if King David himself were saying them. King David wrote the Psalms with ruach hakodesh {divine inspiration, literally 'holy breathÓ}. This ruach hakodesh is still in the words of the Psalms. When you recite the Psalms, your own breath arouses the ruach hakodesh in these words. When you say the Psalms, it is therefore as if King David himself were chanting them.

It is best for the sick to trust only in God. They should trust that saying the Psalms will help them. Faith is a support and staff. One leans and depends on God just as one leans on a staff or cane. King David said, 'God has been my staffÓ (Psalms 18:19). He could lean on God like on a physical support.

It is written, 'If he rises and walks about outside on his staff, then he shall be clearedÓ (Exodus 21:19). One is healed through the staff of faith. It is also written, 'And a staff shall come forth out of the stock of JesseÓ (Isaiah 11:1). This verse speaks of the Messiah who will emanate from David. (He will hold the healing staff of faith.) It is also written, 'The breath of our nostrils, God's MessiahÓ (Lamentations 4:20). (The staff of healing will arise through the ruach hakodesh that King David placed in the Psalms.)

Regarding the Messianic age it is written, 'There shall yet sit old men and women in the broad places of Jerusalem for many days, every man with his staff in his handÓ (Zechariah 8:4). From this verse the Talmud learns that tzaddikim will resurrect the dead in the Messianic age. The staff that they hold will be that of Elisha, used to resurrect the son of the Shunammite. Thus it is written, 'And you shall place the staff on the boy's faceÓ (2 Kings 4:31). (This is the healing staff of faith.)

(This is not recorded completely or perfectly. Despite the fact that the major portion is no longer available, the little that was understood and recalled is here included.)

Winter is pregnancy and summer is birth. The Rebbe then spoke wondrous words, but they were mostly forgotten. He spoke of the summer which was then aproaching. This took place in Nissan, shortly before Pesach, on the third day after the brit (circumcision) of the Rebbe's son, Shlomo Ephraim, of blessed memory.

The Rebbe then said that in the witner all plants and grasses die. Their strength is dissipated and they are like the dead. But when the summer comes, they awaken and return to life.

It is written, 'And Isaac went out to meditate in the fieldÓ (Genesis 24:63). The Talmud teaches us that this meditation was prayer (Berakhot 26b). When summer begins to approach it is very good to meditate in the fields. This is a time when you can pray to God with longing and yearning. Meditation and prayer are both SIChah. A bush in a field is a SIaCh. When every SIaCh (bush) of the field begins to return to life and grow, they yearn to be included in SIChah (prayer and meditation).

The Rebbe then spoke at length about this. He also discussed several other matters.

#99.

A religious discussion creates both Direct Light and Reflected light. When you speak to a friend about Godliness, the information he receives from you is Direct Light. What you gain from his is Reflected Light. Sometimes the Refelcted Light precedes the Direct Light.

Your friend may have a weak intellect and not be able to grasp your words. You, however, are still able to gain from the conversation. Since you gain something from your friend before he obtains anything from you, the Reflected Light precedes the Direct Light.

Sometimes when you speak to a friend about Godliness, your words are not accepted. Still, you can be motivated by your own words. Your words literally bounce off your friend and are reflected back to you. This is literally the concept of the Reflected Light as brought in the Writings.

A ball cannot enter a stone wall, and therefore bounces back from it. When your friend refuses to accept your words, they likewise are reflected back to you. You are therefore influenced by your own words.

These same words may have had no effect if you would have spoken them to yourself. But when you speak them to your friend and he is not influenced, they are reflected back to you. You are therefore motivated by them. It is just like Reflected Light which comes into being when the Direct Light strikes a Vessel, as brought in the Writings.

We heard that the Rebbe once said this.