Rabbi Nachmans Wisdom

RABBI NACHMAN'S
WISDOM
RABBI NACHMAN'S
WISDOM
Shevachay HaRan
Sichos HaRan
By RABBI NATHAN
O F NEMIROV
A Disciple of Rabbi Nachman
Translated aad Annotated by
RABBI A R Y E H KAPLAN
Edited by
R A B B I ZVI A R Y L H
ROSEMFELO

w w w . h e b r e w b o o k s . o r g
T A B L E OF CONTENTS
Translator's Preface
PART O N E :
Page
Compiler's Introduction
The Praise of Rabbi Nachman (Shevacliay HaRan)
The Account of Rabbi Nachman's Pilgrimage to the Land of Israel
31
PART T W O :
The Wisdom of Rabbi Nachman (Sithos HaRan)
103
Conversations Previously Existing Only in Manuscript
254
Conversations Relating to the Rebbe's Lessons
259
The Tales
284
Other Teachings
293
The Rebbe's Devotion
303
His Attainment
314
His Opposition
347
On Avoiding Speculation
Meditation
Conversations
351
...
364
370
APPENDIXES:
A.
The Life of Rabbi Nachman
429
B.
A History of This Work
449
C.
On Breslov
455
INDEX
457
Facing
Page
MAPS, CHARTS A N D ILLUSTRATIONS:

The Ukraine: Where Rabbi Nachman Lived
A Map of Rabbi Nachman's Pilgrimage
33
Rabbi Nachman's Family Tree
431
Rabbi Nachman's Chair
446
His Burial Place
447
TRANSLATOR'S PREFACE
It seems that it is more than coincidence that I am writing
this introduction on the 200th anniversary of Rabbi Nachman's
birth. The more one studies his life, the more one realizes
that everything he touched was filled with significance.
Rabbi Nachman is one of the best known and most often
quoted of the Chassidic masters. A great-grandson of the Baal
Shem Tov, he added an entirely new dimension to Chassidic
teachings. Even after two centuries, his teachings have a meaningful message. Now, as before, he speaks to seeking generations.
To some, Rabbi Nachman is best known by his stories.
These may be counted among the great classics of world
literature, possessing profound depth that speaks to the very soul.
To others, Rabbi Nachman is the Great Kabbalist. His
teachings shed light on some of the deepest mysteries, while
at the same time enhancing them with meaning for the most
average individual.
Still others know Rabbi Nachman through his main teachings. He stresses Hisbodidussecluded prayer before G-d. He
taught that one should never lose hope, and that good points
are to be found in even the most debased individuals. His
doctrine was one of joy, stressing that a man must find cause
for happiness in everything that befalls him.
To his followers, however, Rabbi Nachman is more than
all this. He is "the Rebbe"the teacher, the guide, the master.
His teachings are not the abstract thoughts of a past generation,
but living words of inspiration and wisdom for life today.
This work is.a translation of Shevachay HaRan and Sichos
HaRan, a combined work that was first published several
years after his passing. It contains his most often quoted teachings,
its subjects ranging from simple everyday advice to the most
esoretic Kabbalistic mysteries. It is where the Rebbe presents
a way of life that has both depth and meaning.
Herein is told
an infintesimal portion
of the awesome holiness of our Rebbe;
may a Tzadik's memory be a blessing,
his goodness, his piety,
and his holy ways in serving G-d.
Also recounted is his pilgrimage
to the Holy Land.
He is the Rebbe, the sainted Gaon,
the holy Tzadik, foundation of the world,
his eminence, our lord and master,
the precious exalted lamp,
the treasured concealed light
his gl'orious holy name is
RABBI
NACHMAN
OF
BRESLOV,
may the memory of the holy Tzadik be a blessing;
his praise is hushed
Author of the Likutey Moharan
and other sacred worJcs.
pb

<Vr
1 D
Original Hebrew Title Page
INTRODUCTION
I , Rabbi Nathan, son of Eabbi N a f t a l i Hertz of
Nemerov, f u l l y realize than an account of our awesome
holy Eebbe's life should be w r i t t e n .
I have therefore recorded a small portion of his
saintly ways, f r o m his earliest perception u n t i l his departure f r o m this w o r l d i n peace. I myself heard some
of these accounts f r o m the Eebbe's holy lips. Others
were gleaned from those who knew h i m d u r i n g his
lifetime. Much of what is w r i t t e n here was seen w i t h
my own eyes.
The Eebbe had much opposition, and I know fully
well that many w i l l not believe these accounts. I w i l l
not let this deter me. M a n y people yearn f o r these
words and have urged me to publish this volume.
Deep inside, m y heart tells me that these words
should be published for the sake of those who would
follow them. I t does not matter who initiated them.
they are obviously pure and holy ways. H o w can I
withhold this volume f r o m those who sincerely t h i r s t
for i t t
The t r u t h is its own witness. Look at the Eebbe's
w r i t i n g s w i t h an unprejudiced eye and you yourself
w i l l see that he revealed concepts that cannot be perceived w i t h the unaided human intellect. These teachings could only be attained from the highest source
through holiness and p u r i t y .
RABBI NACHMAN'S WISDOM
I t is impossible to go into further detail. A n y t h i n g

more would only be superfluous. As people say, " I t ip
either unnecessary, or else i t is f u t i l e . "
A t first m y heart beat w i t h uncertainty and I d i d
not know which path to follow. Then I resolved that
I would w r i t e freely, no matter what the'consequences,
" t h a t future generations might know . . . and arise and
tell i t to their c h i l d r e n . " They w i l l see this book and
walk i n the footsteps marked along these paths.
I t is self evident that these ways are precious and
holy. E v e r y man can follow them and b r i n g himself
close to G-d; f o r they apply to everyone, great and
small alike.
No matter how low you are, you can follow the
paths charted here. Have p i t y on your soul and consider
your true purpose, and y o u w i l l be w o r t h y of eternal
life, soaring like the Children of the Highest Abode.
Just be firm i n your conviction, like a firmly d r i v e n
stake that cannot be moved, never s t r a y i n g f r o m the
path mapped out i n this book.
2
W h a t we have recorded here is less than a drop i n

the ocean of the Rebbe's great holiness and outstanding
quality. They tower h i g h above, i n a place where human
intellect cannot penetrate.
We have no desire to retell any of the Rebbe's
miracles and wonders. Our only concern is to present
ideas that can b r i n g others closer to G-d. L e t them
read this and learn a way.
E v e r y one who saw our manuscripts praised them
very highly. Their hearts were touched w i t h a closeness
to G-d and they urged me to publish them. They pre1.
2.
Ps. 78:6.
Bnai Aliyah.
Cf. Succah 45b. Sanhedrin 97b.
I N T B O D U O T I O I T
3
vailed upon me w i t h w o r d s u n t i l I was hound to complete this task.

May G-d have mercy on us, and may we be w o r t h y
to walk i n the ways of our fathers who served their
Master w i t h awe, u n t i l Zion and Jerusalem are rebuilt
and a l l Israel shall fly like doves to their cotes. M a y
this be i n our days, Amen.
4
3.
Ezek. 53:13.
4.
ba. 60:5.

The words of a man's mouth are as deep waters,

A FLOWING BROOK, A FOUNTAIN OF WISDOM.
Proverbs
11:4
PART I
THE
PRAISE OF RABBI
NACHMAN
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29
1M UU
The Ukraine: Where Rabbi Nachman Lived
T H E PRAISE OF RABBI N A C H M A N
1. As a small child, the Rebbe decided that he would
detach himself completely from this world. H i s first
step would be to stop having any pleasure from eating.
Realizing that he was still growing and could not give
up regular meals, he decided that he would swallow his
food without chewing i t . I n this manner he would not
derive any pleasure from i t . He continued doing this
u n t i l his throat became completely swollen.
When the Rebbe recounted this, he mentioned that
he was only six years old at the time.
We once heard of a great Tzadik who swallowed
his food without chewing i t , and this was considered
very unique. The Rebbe d i d this when he was just a
child.
2. A s a young child, the Rebbe wanted to l i t e r a l l y
fulfill the verse (Ps. 1 6 : 8 ) , " I have set G-d before me
constantly. ' He continually t r i e d to depict G-d's ineffable Name before his eyes, even while studying w i t h
his tutor. His thoughts were so occupied that he often
did not know his lessons, making his teacher very
angry.
1
Despite this, the Rebbe acted like a normal child
1.
The four letters of the Tetragrammaton, Yud Key Vav Key.

5
his age, playing, j u m p i n g and taking walks. B u t he

was also very constant i n the above practice.
s
3. When he became B a r M i t z v a h , his uncle, the

holy Rabbi E p h r a i m of Sudylkov , called h i m and pronounced over him the verse (Ps. 2 : 7 ) , " T o d a y I have
become your f a t h e r . " This speaks of the day a person
becomes B a r Mitzvah, as discussed i n the sacred
literature. His uncle then spoke to h i m briefly regarding religious devotion and these words were as dear
to the Rebbe as finding a great treasure .
The Rebbe was married soon after this. Immediately after the wedding, he burned w i t h enthusiasm,
deeply yearning to serve G-d. Day by day, he went
further and further along this path of devotion.
3
4. While still a child, the Rebbe began devoting

every possible moment to his sacred studies. He would
pay his tutor three silver coins out of his own pocket
for each page of Gemorah taught. This was i n addition
8
2. On his thirteenth birthday. Rabbi Nachman was born on the

Sabbath of Rosh Chodesh, the first of Nissan, 5532 (1772), and therefore
his Bar Mitzvah occurred on Rosh Chodesh Nissan, 5545 (1785). This
also occurred on a Sabbath, during the reading of VaYikra.
3. Rabbi Moshe Chaim Ephriam (1746-1800), grandson and disciple of the Baal Shem Tov, and author of Degel Machneh Ephriam
("The Flag of Ephraim's Camp").
4. Cf Rashi ad loc. that this infers leadership of Israel.
5. Cf. Zohar Chadash 10c.
6. Heb. Ps. 119: 162.
7. Rabbi Nachman was married to Sashia, daughter of Rabbi
Ephriam of Ossatin. The wedding took place in the nearby city of
Medvedevka. See Appendix A .
8. Hebrew: Gedolim, that is, "large coins."
9. The second part of the Talmud, completed in the year 505 c.e.
by Mar bar Rav Ashi and Meremar in Babylon. This was the main
curriculum of a Jewish scholar.
His
P E A I S E S
to the regular tuition paid by his father. The Rebbe

would add his own bonus for each page i n order that his
tutor exert himself to teach h i m many pages each day.
The Rebbe's plan was successful, and his tutor taught
h i m a considerable amount every day, collecting his
three extra coins for each page.
5. This is the way the Rebbe served G-d. A l l his
devotion was concealed to such an extent that net a
single person knew about i t . H e kept everything well
hidden, cloaked i n great secrecy.
A t first, the Rebbe's way of serving G-d was one
of extreme simplicity. He d i d not resort to any sophistication, but walked a very uncomplicated path.
When the Rebbe was involved i n his devotions,
everything he d i d required great t o i l and effort. No
form of devotion came easily, and the Rebbe l i t e r a l l y
had to lay down his life i n many cases. Each t h i n g
required tremendous effort, and he had to work h a r d
each time he wanted to do something to serve G-d. He
fell a thousand times, but each time he picked himself
up again and served G-d anew.
The most difficult t h i n g was to begin serving G-d
and accept the yoke of true devotion. Each time he
would begin, he would find himself falling. H e would
then begin anew and stumble yet another time. This
occurred countless times, over and over again.
F i n a l l y the Rebbe resolved to stand fast and maintain his foothold without paying attention to anything
else i n the world. F r o m then on, his heart was firm i n
its devotion to G-d. B u t even so, he went up and down
very many times.
B u t by then he was determined that he would never
abandon his devotion, no matter how many times he
fell. No matter what happened, he would remain devoted to G-d to the very best of his ability.
6. The Rebbe became accustomed to constantly
begin anew. Whenever he fell from his particular level,
he d i d not give up. He would simply say, " I w i l l begin
anew. I w i l l act as i f I am just beginning to devote
myself to G-d and this is the very first t i m e . "
This happened time and again, and each time he
would start all over again. He would often begin anew
many times i n a single day. F o r even i n the course
of a day there were many times when he would f a l l
away from his high level of devotion. B u t each time
he would start again, no matter how many times i t
happened, even w i t h i n a single day.'
0
7. The Rebbe devoted every available moment to

his sacred studies. He spent much time studying the
Talmud, the Codes, the Bible, the Eyen Yaakov
and
the mystical books of the Zohar ,
the
Tikkuney
Zohar
and the writings of the holy A r i . H e also
delved into many other sacred works, especially those
involving Musar .
11
1s
1s
The Rebbe said that his father's l i b r a r y contained
10. See below, Sichos 48.

11. "The Well of Jacob," a compilation of all the portions of
the Talmud not dealing with legal questions.
12. The classic of Kabbalistic literature, written by Rabbi Shimon
bar Yochai in the second century c.e.
13. "Emendations of Zohar," a seventy chapter commentary on
the first word of the Torah. Also written by Rabbi Shimon bar Yochai.
See Siclws 285.
14. Rabbi Isaac Luria (1534-1572, dean of all Kabbalists and leader
of the mystic community in Safed. A R I is an abbreviation of ha-^shkenazi
/iabbi /saac.
15. Books involving devotion and morality.
His
P B A I S E S
all the small Musar books, and that he went through

every one. He also spent much time w i t h the Rcishis
Chochmah , stating that he reread this remarkable
work countless times.
The Rebbe's unique expertise i n a l l sacred
literature was obvious. He was particularly unique
i n his knowledge of the Bible, the Eyen Yaakov, the
A r i ' s writings, and the Zohar and Tikkuney
Zohar,
where literally no one could be compared to him.
He was fluent i n the entire Torah. He could quote
anything i n the sacred literature as i f the book was
opened i n front of him. I t was like a table set before
him, where he could see everything and choose what he
desired. The entire scope of our sacred literature was
like this, standing ready before his mind's eyes to be
used whenever he desired. This can be seen to some
extent i n the Rebbe's writings.
14
8. The Rebbe told us that all his studies required

great effort.
When he began learning the Mishneh
as a young
child, he found i t impossible to understand. He wept
and wept u n t i l he was able to understand the Mishneh
by himself.
Later, when he studied more advanced works, he
again found himself unable to comprehend them. A n d
again he cried b i t t e r l y u n t i l he was w o r t h y of understanding. This was even true of such esoteric studies
as the Zohar and the w r i t i n g s of the A r i , where understanding only came after long and bitter weeping.
17
16. "The Beginning of Wisdom," one of the great Kabbalistic Musar

classics, written by Rabbi Eliahu DiVadish of the Ari's school in 157S.
17. The earlier part of the Talmud, completed by*Ttabb1 Yehudah
the pripce in 204 c.e. This was usually the first thing a child studied
after completing the Torah.
10
RABBI
NACHMAN'S WISDOM
9. The Rebbe engaged i n very many fasts. Even

while btill in his teens he fasted f r o m Sabbath to
Sabbath many times. There were occasions when he
fasted from Sabbath to Sabbath twice i n succession.
18
Although the Rebbe was a child of delights

raised i n comfort, he was very thin. S t i l l , he would
disregard himself completely, fasting and m o r t i f y i n g
himself in every possible way. Once he fasted, from
Sabbath to Sabbath 18 times i n a single year.
10. The main way the Rebbe attained what he d i d
was simply through prayer and supplication before
G-d. He was very consistent i n this. He would beg and
plead i n every way possible, asking that G-d have mercy
and make h i m worthy of true devotion and closeness.
The thing that helped h i m most was his prayers
in the language he usually spoke, which was Yiddish.
He would find a secluded place and set i t aside to express his thoughts to G-d.
Speaking in his own language, he would
plead before G-d. He would make use of a l l
arguments and logic, c r y i n g that i t was fitting
draw h i m close and help h i m i n his devotion.
this up constantly, spending days and years
in such prayer.
beg and
sorts of
that G-d
He kept
engaged
His father's house had a small garret, partitioned

off as a storehouse for hay and feed. Here young Rabbi
Nachman would hide himself, chanting the Psalms and
screaming quietly, begging G-d that he be worthy of
drawing himself close to H i m .
50
18.
19.
20.
See Sichos 160, 161.

See Jer. 31: 19.
See Sichos 16.
His
P R A I S E S
11
Besides this, the Rebbe made use of every published prayer he could find. He went through a l l the
books of prayers available, and there was not a prayer
that he d i d not repeat countless times. He recited them
all, the Psalms, the Shaarey Tzion, the prayers printed i n the large Sidurim. H e poured out his heart
i n every possible prayer and supplication, even those
printed i n Yiddish for women. Not a single one was
omitted.
The Rebbe also had the custom of reciting a l l the
supplications following each day's Maamodos.
He
would say the prayers for a l l seven days of the week
at one time.
H e also had the practice of chanting only the
verses i n the Psalms speaking of prayer and the cry to
G-d. He would go through the entire Book of Psalms
i n one stretch, saying only these verses and leaving
out the rest.
B u t beyond a l l this, the main thing was his own
prayers, emanating from his heart i n his own language.
H e would pray and argue before G-d, making up petitions and arguments as he went along. He would beg
and plead that G-d make h i m worthy of true devotion.
I t was prayers such as these that helped the Rebbe
achieve his greatness. We heard this explicitly from
the Rebbe's own holy lips.
2]
22
11. When the Rebbe was speaking before G-d,

petitions and supplications would pour f o r t h f r o m his
21. "The Gates of Zion," a book of devotional prayers compiled
by the Kabbalist Rabbi Nathan Nateh Hanover and first published in
Prague in 1662.
22 A compilation of readings from the Bible and Talmud for
each day of the week. In his prayer book, Rabbi Yaakov Emden states
that nothing is known of the origin of the Maamados.
12
RABBI NACHMAN'S
WISDOM
heart, and he would often bring up some p a r t i c u l a r l y

good argument, or compose an especially fitting and
well ordered prayer. He would take the prayers he
particularly liked and preserve them i n w r i t i n g . These
he would repeat many times.
These conversations w i t h G-d were the Rebbe's
most common practice. A l l his prayers had one single
focus, that he should we worthy of drawing himself
close to G-d. On many occasions he literally demanded
this of G-d.
12. Still, i t always seemed to the Rebbe that all
his prayers were being disregarded. He was sure that
he was not wanted at all, and was being pushed further
and further from any true devotion. F o r he saw the
days and years passing, and he still felt far from G-d.
A f t e r all his prayers, he felt that he had not been
worthy of drawing close to G-d at a l l . I t was as i f his
words were never heard, and he had been totally
ignored a l l this time. I t seemed as everything was being
done to push him away f r o m G-d.
B u t the Rebbe's resolve remained firm and he d i d
not abandon his ground. I t was not easy, for there were
many things to discourage h i m . He prayed and pleaded
before G-d, begging to be w o r t h y of true devotion, and
still he saw no results. He felt as i f he was being totally
ignored.
There were times when he became discouraged and
let his conversations w i t h G-d lapse for several days.
B u t then he would remind himself that he should be
ashamed for criticizing G-d's ways. He said to himself,
" G - d is t r u l y merciful and compassionate . . . He certainly wants to draw me near to h i m . . . "
H e was then able to again strengthen his resolve.
His
P R A I S E S
13
He would again begin anew, pleading and speaking

before G-d. This happened very many t i m e s .
23
13. The Rebbe used to engage i n a l l sorts of

simple devotions. "When it came to serving G-d, he was
utterly without sophistication.
A l l the Rebbe's devotions were also completely
hidden. As soon as he found himself i n public, he would
make a special effort to do a l l sorts of childish things .
He would r u n and j u m p and play so much that no one
would realize how completely he was t r y i n g to devote
himself to G-d.
The following childhood custom of the Rebbe i l lustrates both these points. As a young child, he would
often take several silver coins, and have them exchanged
for coppers. He would then secretly enter the synagogue through the window, taking along his copy of
the Shaarey Tzion.
He would then j o y f u l l y recite the prayer, LeShem
Yichud,* ' petitioning that the elements of G-d's Name
be united through the good deed he was about to do.
As soon as he finished the prayer, he would take one
copper and place i t i n the charity box for anonymous
donors.
He would then distract himself, as i f he had completed the deed and was ready to leave. Then suddenly,
he would begin again. He would say the LeShem Yichud
24
25
23. Lekutey Moharan B 48.

24. This was true even after he was married, when he would
ice skate with the other youths his age. See Avanehah Barzel, Sichos
VeSipunm # 9
25. Hebrew: Tefahmsecondary coins.
26. "For the Sake of the Unification," a prayer of Kabbalistic
origin. I t asks that the letters of G-d's Name, representing the stages
of his emanation, be reunified through the world's ultimate perfection.
14
RABBI
NACHMAN'S WISDOM
a second time and deposit another copper i n the almsbox.

He would then distract himself again and repeat the
process.
The Rebbe would do this again and again u n t i l he
had placed every single copper i n the donation box,
each time repeating the LeShem Yichud. I n this very
simple and unsophisticated manner, he would perform
not one, but many Mitzvos w i t h a single silver coin.
This was the Rebbe's way. He would serve G-d w i t h
many such simple minded devotions, divorcing himself
of a l l sophistication. I t was not that he was incapable
of sophistication. Nothing could be further f r o m the
t r u t h . F o r he was an outstanding genius, capable of
great depth, even as a child, as a l l who knew h i m could
attest.
But still, he made absolutely no use of his brilliance
when i t came to serving G-d. H i s devotion would be as
simple as possible. He would study Torah, do good
deeds, and pray and plead i n seclusion, expressing his
thoughts before G-d. He required nothing more complicated than this.
But this was really the Rebbe's true genius. H e
immediately grasped this most basic principle, that sophistication is totally unnecessary when one is serving
G-d. This is t r u l y the greatest w i s d o m .
The Rebbe spoke of this many times. F o r one does
not have to be any sort of a genius to serve G-d. A l l that
He requires is simplicity and sincerity.
27
14. No religious experience came easily for the

Rebbe. Whenever he served G-d he experienced every
possible hardship.
27.
See Lekutei Moharan B 5:15, Sichos 19, note.
His
P B AISES
15
For example, he i n i t i a l l y found i t very difficult to

sit alone i n a special room f o r several hours, devoting
himself to G-d. A t first this was next to impossible for
him. B u t instead of merely giving up, he forced himself,
overcoming his basic nature by spending many hours
meditating i n his special room.
The same was true of his daily religious obligations.
They burdened h i m like a heavy yoke, and he often felt
that i t would crush him. H i s difficulties were unimaginable.
But the Rebbe discovered a way that enabled h i m
to bear even the heavy yoke of his devotion. Each day
he would say to himeslf, " I only have this one day. I
w i l l ignore tomorrow and all future days. I only have
this one day alone."
I n this manner, the Rebbe was able to bear the
yoke of his devotion for that day. I t was only for one
day, and for just a single day one can accept a l l sorts
of burdens. I t was only when one day's devotions were
finished that the Rebbe accepted the next day's responsibilities.
This was the Rebbe's way. He would only consider
one day at a time. I n this manner, he was able to bear
an extremely heavy yoke of devotion, a burden he could
otherwise not endure at all.
For the Rebbe served G-d w i t h a l l sorts of devotions
requiring great exertion and effort. H i s routine was so
difficult that i t would have been absolutely impossible
had he not considered each day as the only day.
15. The Rebbe used to make frequent use of
vows. He would plan out an order of devotion for each
day, and often at the beginning of the day make a vow
to fulfill i t . Then, because of the vow, he would be obliged
16
RABBI NACHMAN'S
WISDOM
to complete his plan regardless of how difficult i t was.

This was a very frequent practice .
The Rebbe made use of a l l sorts of safeguards to
keep h i m from particular temptation or bad traits.
Among his many devices was his use of vows. Often
he would make an inviolable oath, holding a sacred object i n his h a n d , just to strengthen his resolve and
keep h i m from something he wished to avoid.
88
16. The Rebbe's holy qualities were very apparent

in his conquest of the universal desire, namely that of
sex.
He told us that he had had countless temptations.
Still, he insisted that sex was not really desirable and certainly not a difficult test to withstand.
The Rebbe said, " A n y person, Jew or gentile alike,
w i l l not even think of sex as desirable i f he is t r u l y wise.
I f one knows anatomy and understands bodily functions,
he should be absolutely repulsed by this desire." He
spoke at length, but unfortunately most of the discussion
was forgotten.
However, the general trend of his conversation was
that the sexual act was ultimately repulsive. He emphasized this to such an extent that he once flatly said,
" A man w i t h even the smallest amount o f true intelligence, w i l l not find this a temptation at a l l . "
But there was a time i n the Rebbe's youth when
3 0
28. See Avenehah Barzel, Sichos Vesipurim 115. When Rabbi

Nathan heard this, he questioned it on the basis of the Talmudic
dictum (Nedarim 20a, Yoreh Deah 203:1) stating that one should not
frequently engage in vows. Rabbi Nachman replied that this only
applies to a hapless schlim mazelnick. Cf. Yoreh Deah 203:7.
29. Shavuos 38b. This refers to grasping a Torah or Tefilin,
cf. Yad Chazakah, Shavuos 11:7, 12; Choshen Mishpat 87:13, 15.
30. See Sichos 51.
His
P B A I S E S
17
he had not yet subjugated this desire. A t this time, he

still had so many fearful sexual temptations that i t is
impossible to describe them i n detail. I n his youth, when
his blood was literally "burning, he had countless trials.
He had many opportunities, and was i n great danger
time and again. B u t he was a stalwart w a r r i o r and overcame every evil desire. I n this manner, he surmounted
his temptations many times.
Despite this, the Rebbe d i d not seek to avoid such
temptations. He actually wanted to be tested, and he
prayed to G-d to set temptations before h i m . This is how
much self confidence he had that he would not rebel
against G-d. F o r he said, ' *How can one sin and disobey
G-d, unless he is literally insane? B u t w i t h just a little
common sense all temptations can be overcome." So
firmly was the Rebbe's heart resolved toward G - d .
W i t h a l l this, the temptations were very real, and

at the time, the Rebbe was i n great peril. He would cry
out to G-d, again and again, u n t i l he was able to surmount this evil.
Difficult as his trials were, the Rebbe still d i d not
attempt to avoid them. Countless times he battled w i t h
his passions, u n t i l G-d helped h i m and he was able to
subjugate his impulse completely.
The Rebbe finally destroyed the fiery chamber of
this universal desire completely. He then became very
holy, totally separating himself from such pleasures.
H i s separation was absolute, a great and awesome level
of holiness.
The Rebbe said, " T h e forces of evil would concede
me everything i f I would only go along w i t h this. I
31.
Shevachay Mottaran 3 ( # 3 )
18
RABBI NACHMAN'S
WISDOM
w i l l concede to everything else, but this one t h i n g I w i l l

surmount completely."
The E v i l One was w i l l i n g to let the Rebbe overcome
every single desire, as long as the Rebbe conceded to one
thing. I n a l l probability this refers to sex, the most universal temptation. B u t the Rebbe said that he would
do the opposite. He would ignore his other desires and
not work to control them at a l l . B u t the sexual desire
he would eradicate completely.
This is actually how the Rebbe began. A t first he
directed all his effort toward this one goal, to annihilate
every vestige of sexual desire. He totally ignored such
pleasures as eating, making no effort at a l l to subdue
them. Indeed, he would eat very much, even more than
most people. He said, " A t that time, I was d r a w i n g a l l
my desires into my appetite for f o o d . " B u t later, even
this appetite was subdued.
35
But do not think that such self control was a simple

matter. I n order to gain total control over his sexual
instincts, the Rebbe had to battle countless temptations.
I t required many days and years of p r a y i n g and begging
and pouring out his heart before G-d, pleading that He
rescue h i m from this desire.
The Rebbe continued along this path u n t i l he was
able to withstand a l l temptation. He sanctified himself
to such a degree that his total separation from this
desire cannot be imagined. I n the end, he was w o r t h y of
totally subjugating i t .
He worked on himself u n t i l he actually found i t
difficult to understand how people could consider this
desire difficult to control. F o r to h i m i t was no longer
any temptation at all.
32.
Chayay Moharan 22a ( # 1 2 ) .
His
P R A I S E S
19
The Rebbe discussed this w i t h us very often, telling

us how he annihilated this desire and actually made h i m self be repulsed by i t . He said, " I t is impossible to speak
to people about this. They have already defiled themselves. This is so intermingled w i t h their blood that i t
has become part of their very minds. A n d so, they cannot comprehend this. I t cannot enter their heart. They
do not know that a person can have so much self control
that he is actually repelled by sex."
B u t enough said. One who has any true intelligence
at a l l can easily condition himself to reject this desire
completely. F o r the Rebbe said that this is no temptation
at all f o r the t r u l y intelligent man.
The Rebbe once said, " t h e r e must be a secret meani n g i n a l l this. F o r i t is really no desire at a l l . "
He took pride i n totally overcoming this instinct.
F o r when i t came to this he was a very holy and awesome
individual.
He said, " I do not have any feeling of desire at a l l .
Men and women are a l l the same to m e . " "When he came
i n contact w i t h a woman, he never even had an untoward
thought.
33
17. The Rebbe said, " T h e true Tzadik has such a

degree of self control that even m a r i t a l relations do
not give h i m any pleasure. He is so far removed from
these instincts that they cause h i m as much suffering
as that of a child when circumcised. The Tzadik has
such anguish and even more. F o r an infant does not
realize what is happening. B u t the Tzadik has f u l l realization, and therefore suffers even greater pain.
The Rebbe considered this a simple accomplish-
33.
Cf. Kesubos
17a.
20
ment. He said, " E v e r y person can attain this l e v e l . "

A n d from the way he said i t , i t was apparent that his
own holiness was very much greater.
18. The Rebbe said, " t o me men and women are
a l i k e . " F o r he did not have a single wayward thought
when looking at a woman. To h i m , i t was no different
than looking at a man.
He once said, " I am afraid of neither woman nor
a n g e l . " This requires explanation. A person may totally
cleanse himself of evil thoughts. However, as long as
he has the slightest fear of such thoughts, he is s t i l l not
absolutely cleansed. This slight fear is a sign that he has
not yet attained absolute p u r i t y . Therefore, he must
fear an angel.
This was the Rebbe's meaning. H e had no reason
to fear his thoughts, and therefore he d i d not fear any
angel.
To some degree this is alluded to i n the words of
our sages, where the saintly Rav A m r a m said to an
angel, " I am flesh and you are fire, and I am better than
y o u . " " The Rebbe explains this excerpt i n the Lekutey
Moharan. Read his words carefully and you w i l l understand .
35
34. Kiddushin 81a.

35. Lekutey Moharan B 1:2. It is explained there that man's
dominion over the angels results from his attachment to the root of
all Jewish souls. This is accomplished only by total subjugation of
the sexual impulse. This is the meaning of " I am flesh . . . . " The
Aramaic word for flesh BiSRA,
which contains the initial letters of
the Midrashic statement Shishim Rivoa Be-keres Achas"Sixty myriads
in one womb." (Shir Hashirim Rabbah 4:2) This alludes to the source
of souls from which the 600,000 Jewish souls emanate. The very flesh
(Bisra) of thf Tzadik is so purified that it is connected to the root
of souls.
His
P E A I S E S
21
19. D u r i n g his childhood, the Rebbe constantly

visited the grave of the holy B a a l Shem Tov. He would
speak to his great-grandfather and ask h i m to help h i m
draw close to G-d.
He would go at night, even d u r i n g the great winter
frosts. A f t e r leaving the gravesite, he would immerse i n
the M i k v a h .
The town of Medzebodz, where the Rebbe lived as
a child, had two Mikvahs. One was inside the bathhouse,
and the other i n the outside courtyard. The Rebbe always chose to immerse i n the outside Mikvah. This was
even true d u r i n g the great frosts, when he was
thoroughly chilled from his t r i p to the Baal Shem Tov's
grave.
I t was a long walk from the Rebbe's house to the
cemetery. Then the Rebbe could spend a long time at
the grave. A f t e r this he had another long walk to the
Mikvah. He would arrive there frozen, but would still
use the outdoor Mikvah. He forced himself to do this
i n order to gain total self-mastery. A l l this took place
late at night when he could not be seen.
I heard this f r o m another, who heard i t from the
Rebbe's own holy lips. When he d i d this, the Rebbe was
no more than six years old.
The Rebbe concealed his devotions to such an e i t e n t
that i t often had humorous results. One icy w i n t e r morni n g he attended the Mikvah, and returned to the synagogue w i t h d r i p p i n g wet Peyos . The people looked, at
36
37
36. A special ritual pool used for purification, prescribed in Lev.

11:32, cf. Sifra ad loc, Yad Chazakah, Mikvaos 1:2. He may have
immersed upon returning from the cemetery because it is normally
considered an unclean place.
37. Long sidelocks grown in accordance to "fat Kabbalistic interpretation of Lev. 19:27. Cf. Likutey Torah Ha Ari and Shaar HaMitzvds
ad loc.
22
h i m w i t h surprise, wondering why his hair was wet.

They never imagined that such a young child was attending the Mikvah, and thought that he had washed his
hair. B u t to wash one's hair early i n the morning on
such a f r i g i d day seemed ludicrous, and they dismissed
this as another one of his childish ways. No one ever
imagined the t r u t h , so completely d i d he conceal his
devotions.
The same was true of his many great fasts. N o t a
single person knew about them, not even his parents
and relatives. Only his wife knew that he was not t a k i n g
his meals, and he made her swear not to reveal i t . The
Rebbe used every device possible to conceal his fasts,
so that no one knew of them at a l l .
38
20. When the Rebbe left Medziboz and went to

live w i t h his f a t h e r - i n - l a w t h e r e were. still many
occasions when he wanted to speak to the Baal Shem
Tov. Since he could not actually v i s i t his grave, he
would go to the grave of the renowned Rabbi Yeshiah
of Yanov i n the nearby city of Smela . He would ask
the famed Tzadik to transmit his message to the B a a l
Shem Tov, telling h i m what he needed .
40
41
21. The Rebbe had another great battle i n subduing his enjoyment f o r food. A t first he made no
38. Sec Sichos 160-162.
39. I n Ossatin, where he lived between the ages of 13 and 18.
See Chayay Moharan 25b ( # 2 ) , 26a ( # 5 ) , Sichos 117.
40. Rabbi Yeshiah was a leading disciple of the Baal Shem Tov,
and was the one to whom he entrusted his ethical will Tzavaas HaBaal
Shem Tov. The traditional date ascribed to his death is 22 Iyar, 5534
(May 21, 1794), but this must be emended to an earlier date on the
basis of what is written here. Rabbi Nachman left Ossatin around 1790.
41. This was also carried out with great secrecy, see Avenehah
Barzel, Sichos VeSipurim # 1 4 .
His
PBAISES
23
effort at a l l to control his appetite. W h e n he began

working on i t he found the task most difficult. The subjection of his sense of taste seemed so formidable that
i t seemed that he could overcome every desire but this.
No matter how much he t r i e d to separate himself from
worldly pleasures, i t seemed that his appetite f o r food
would remain. The power of this desire was so strong
that i t appeared impossible to control.
B u t the Rebbe stood fast and overcame this instinct
too, destroying his appetite for food completely. H i s
great holiness when i t came to eating was obvious
and well known. I t seemed as i f he ate nothing at all.
He actually reached a point where he had to compel
himself to eat anything. He had to force himself w i t h
all his strength i n order to partake of the barest minimum required to sustain life.
The Rebbe said that when he first began, he would
force himself to eat less than usual. When he became
accustomed to this, he would again compel himself to
eat less. When he realized that he was still deriving enjoyment from this reduced amount, he would subdue his
appetite and eat still less. A g a i n he felt some pleasure,
and so he made his portions smaller yet. He continued
doing this until he had reduced the amount he ate to an
absolute minimum. I t is impossible to imagine how he
even lived on such a small amount.
The Rebbe realized that even this very small amount
that he ate gave h i m some pleasure. He girded himself
and subdued even this small enjoyment. He continued i n
this manner until he literally d i d not derive any pleasure
at all from eating.
When he abandoned" this desire, he reached a state
of ultimate holiness, no longer deriving any pleasure
whatsoever from the physical world.
24
A t first, when the Rebbe separated himself from the

pleasure of taste, he found i t almost impossible to eat
at a l l . B u t from his words i t appears that later he was
able to eat w i t h absolute holiness.
He no longer derived any pleasure, no matter how
much he ate. B u t i n the beginning, he accustomed himself to eat very little, and even eating this was an
arduous task.
The Rebbe told us that he first began to eat again
when he was at sea during his pilgrimage to the Holy
Land. He saw that he could not otherwise sustain his
life, and so he forced himself to eat a little. F r o m then
on, he would eat a small amount of food. B u t u n t i l that
time, he did not even eat that much. A n d even though
the amount he ate while at sea was still very little,
what he ate previously was even much less.
The Rebbe's pilgrimage to Israel is a long story
i n itself. He suffered bitterly, both coming and going.
I t took much effort and risk, overcoming many frustrations, before he was worthy of setting foot i n the Holy
Land. This w i l l be recounted i n the next section, but only
to a very small extent. We w i l l tell a little of the story,
but to describe i t a l l is impossible.
22. The Rebbe displayed outstanding saintliness
in overcoming his bad traits.
He told us a little of how he subdued his quick ternper. A t first he was very bad-tempered, becoming angry
at the slightest provocation. B u t still, he wanted to be a
good kind person, as G-d desires.
He began working on his temper u n t i l he overcame
i t completely. He rejected anger completely, pushing
himself to the opposite extreme. I n the place of anger,
he now had absolute patience and tolerance.
His
P B A I S E S
25
The Rebbe thus reached a stage where nothing

bothered h i m at a l l . He was so serene that nothing at
all could annoy h i m . No matter how much bad a person
did to him, he would tolerate i t without any hatred whatsoever. He would love his opponents, not bearing any i l l
feelings toward them at a l l .
The Rebbe was renowned f o r his outstanding
serenity. There was a holy calmness about h i m , where
nothing i n the world could annoy or anger h i m . He was
just absolutely good.
He became worthy of this i n the H o l y Land. I n his
w o r k s the Rebbe revealed that only i n the H o l y L a n d
can one attain true serenity, the opposite extreme of
fierce anger. I t was for this reason that Moses longed
to cross over the Jordan to the Promised Land. W e learn
this from the verse (Ex. 34: 8 ) , " A n d Moses h u r r i e d
and bowed down to the g r o u n d . " Our sages ask, " W h a t
did Moses see?" and answer that he saw great
serenity .
The Rebbe also took pride i n his great modesty.
This may seem like a contradiction, but he was actually
humble to the ultimate degree.
42
43
He said, "One has not attained true h u m i l i t y unless

he is on such a high level that he himself can say that he
is modest." This was the level of Moses, who could w r i t e
about himself (Num. 12: 2), " A n d the man Moses was
very humble, more so than any other man . . . " I t was
also the level of the saintly Rabbi Joseph, who said, " D o
not mention that humility no longer exists, for I am still
alive *.
42.
43.
44.
Lekutey Moharan 155.

Sanhedrin l U b .
Sotah 49b. See Lekutey Moharan 4:7.
26
R A B B I NACHMAN'S W I S D O M
The Rebbe also attained the level where he could

take pride i n his tremendous humility. F o r he had annihilated his ego completely.
23. The Rebbe said, " I have banished pride from
every part of my body."
There are some people who are humble, but still
have a trace of pride i n their hearts. There are others
who have discarded all vanity from their bodies, but
still have a vestige i n an arm or leg. B u t the Rebbe had
attained absolute humility i n every part of his body. Both
his heart and limbs were absolutely nullified.
24. F r o m what the Rebbe told us, we understood
that i n his effort to achieve total self mastery i n his
youth, he often would force himself to do things that
caused him great pain. He would force upon himself
every kind of self-torture, including such practices as
rolling naked i n the snow . A l l this was to achieve complete self control, i n order that he may serve G-d more
perfectly.
The Rebbe said that the greatest exercise of all i n
self control was the restraint of never scratching himself. No matter how badly something itched, he
would accept i t w i t h absolute serenity. A s compelling
as the sensation might be, he constrained himself completely and d i d not move a muscle to relieve i t .
45
He said that to allow an itching sensation to continue

to increase and not so much as move was the greatest
possible form of self control. F o r there is no greater
agony than to j u s t sit there and feel this crawling sen45. This form of self mortification is explicitly described in
the Ari's Kabbalistic work, Shaar Ruach HaKodesh # 2 2 . Cf. Isa. 1:18.
His
P R A I S E S
27
sation i n one's mind and not do anything about i t . We

also heard from others what a very great torture this is.
The Rebbe thus forced himself to undergo every
possible form of self torture. He took i t a l l upon himself
w i t h t r u t h and sincerity until he achieved his great
attainments. Happy is he!
Besides this, there were the involuntary sufferings
that most Tzadikim endured. Nobody suffered as much
as the Rebbe. Such agonies were never before seen or
heard and are beyond a l l description. He was racked
w i t h sufferings, both inside and out . A n d i n his last
years, consumption devoured his lungs and his pain i n creased without measure. To describe his fearsome
anguish is beyond the power of words.
44
Through a l l this the Rebbe said, " M y suffering is

always i n my power." Whenever he wanted to, he could
accept the agony, and feel i t i n full measure. B u t when
he wished to, he could negate i t and be totally oblivious
to a l l pain.
This was true even when the Rebbe's suffering i n creased beyond a l l measure. We heard that he once
said, " W h e n these pains strike, I can bite through a
wooden b o a r d . " He g r i t t e d his teeth so tightly because
of his tremendous pain that he could have bitten through
a board. So great was his suffering.
47
B u t d u r i n g the last three years of his life, the

Rebbe's torments grew even worse than this. They were
multiplied again and again u n t i l they were absolutely
beyond description. Some of this is recounted i n our
other writings, but only i n a very small measure . There
48
46.
47.
48.
Chayay Moharan 9a ( # 2 8 ) , Yemay

Cf. Baba Metzia 84b.
Cf. Chayay Moharan 45a ( # 3 9 ) .
Moharnat
11a.
28
RABBI NACHMAN'S
WISDOM
is much more to tell, but we omitted most of even the

small amount we were able to understand, for even this
would fill many volumes. F o r the vision w i l l come at its
appointed time"" to tell the whole story w i t h G-d's help.
25. I n everything that involved holiness or self
mastery, whether over desires or emotions, or i n accepting great effort and suffering for the sake of G-d, the
Rebbe was awesomely unique. He was totally removed
from every desire and human failing. H i s every pleasure
and emotion was totally subjugated u n t i l not a trace
remained that was not devoted to G-d. F o r he was a
person who lifted himself to fearsome heights. I t is i m possible to speak further of this extraordinary level,
for whoever adds, diminishes .
Most of what we recounted speaks about the Rebbe's
youth, while he was yet at the beginning of his s p i r i t u a l
growth. Compared to the levels he later attained, these
might even be considered as defects. B u t we related his
youthful struggles and devotions i n order to demonstrate
what free w i l l t r u l y is and how much choice one really
has. F o r i f he t r u l y desires, any person at a l l can attain
a t r u l y extraordinary level.
A person seeking the path of devotion may find
many obstacles i n his path. Events may continuously
befront h i m with pitfalls. H i s desires and emotions may
constantly pursue him. B u t still, i f he only has the desire,
he can remain stubborn i n his devotion and ignore a l l
barriers.
M
For, reading these accounts, a person w i t h some i n telligence w i l l realize that even the Rebbe faced such
49.
50.
Hab. 2:3.
Sanhedrin 29a.
His
PRAISES
29
frustrations and difficulties. He went through everything

and was able to surmount i t a l l . F o r the Rebbe t r u l y desired to be a servant of G-d. He t r u l y chose life and i n
this way was worthy of his great attainments.
51
The Rebbe insisted that his family background

played no role i n his achievements. He said, " E v e n i f I
were not of the family of the. G-dly Baal Shem Toveven
i f I had come from the lowliest Jewish family, I still
would have attained what I d i d . " F o r the Rebbe had no
other secret than toil and effort, devoting his entire being
to the service of G-d.
26. The Rebbe spoke out very strongly against
those who thought that the main reason for a Tzadik '8
great attainments was the high level of his soul. He i n sisted that this was not true, maintaining that i t depends
completely on good deeds and effort. He was very specific
i n emphasizing this.
He said, " E v e r y man can attain the highest level.
I t depends on nothing but your own free choice. Y o u
must t r u l y care about yourself and carefully decide what
good t r u l y lies before you . . . F o r everything depends
on a multitude of deeds . "
H
27. Therefore, even the fearsome wonders that we

saw by the Rebbe are of no concern to us here. F o r
according to his high level, these were not remarkable
at all. Our only concern is to relate lessons of devotion,
i n order that an intelligent reader seeking the t r u t h
should be able to derive some inspiration.
51.
52.
Deut. 30:19.
Avos 3:15.
H i s
P B A I S E S
There is no excuse i n the world. E v e r y person can

aspire to the highest level, i f only he follows the ways
of the Eebbe recorded i n this volume.
The main thing is prayer. Accustom yourself to beg
and plead before G-d. Speak to H i m i n any language
you understandthis is especially important. Beg H i m
to open your eyes. A s k H i m to help you along the path
of devotion. Plead that you be worthy of drawing close
to H i m .
The little we have w r i t t e n here should be enough
for a l l who seek the t r u t h .
THE ACCOUNT OF RABBI

NACHMAN'S PILGRIMAGE
TO THE LAND OF ISRAEL
A Map of Rabbi Nachman's Pilgrimage
T H E PILGRIMAGE
1. Before his pilgrimage to the land of Israel,
Rabbi Nachman journeyed to Kamenetz.'
Great mystery surrounded the entire t r i p . The
Rebbe suddenly left his house and said, " T h e r e is
a journey before m e . " When he left his home i n Medvedevka, taking the route to Medziboz, he said, " I
am going, but I myself do not know where*."
He came to Medziboz and stayed there for a few
days. There he was informed from on high that he was
to travel to Kamenetz . He then left and continued
along the way.
Rabbi Nachman travelled w i t h the utmost simplicity.
Although he was a famed leader, he travelled like the
simple folk, without any pomp or ceremony. He very
emphatically warned his attendants to be v e r y careful
not to reveal his identity. Wherever he went, he was
completely unknown, travelling i n absolute anonymity,
like an ordinary merchant.
3
1. Kamenetz-Podolski, a journey of some 300 miles from Rabbi

Nachman's home in Medvedevka.
2. I n Chayay Moharan 31a ( i l ) , the words are, "There is a journey
before me, but I know not where." These were spoken to Reb Shimon
ben Ber, Rabbi Nachman's first disciple, who accompanied him as far
as Medziboz.
3. Rabbi Nachman stopped in Volkovitz on the way to Medziboz
and picked up another man. In Medziboz he stayed with his parents but
did not visit the Baal Shem Tov's grave. However, it was the Baal Shem
Tov who came to him in a vision and informed him that he was to go
to Kamenetz. Ibid.
33
34
R A B B I NACHMAN'S WISDOM
He arrived i n Kamenetz. A t that time no Jew was

allowed to live there or even spend the night w i t h i n
the city limits. The Jews lived outside the city, and
those who had business i n the city would go there
for the day. They were allowed to remain there a l l
day, but at night every Jew had to leave. I t was a
well known fact that no Jew was permitted to spend
the night w i t h i n the city limits..
4
The Rebbe entered the city w i t h his attendant,

and they remained together u n t i l nightfall. A s night
was approaching, he told his attendant to leave the
city. He said, " I w i l l remain i n the city alone tonight.
Come back tomorrow morning and meet me here."
He spent that night alone i n Kamenetz. No one
i n the w o r l d knows what he d i d that night.
The next morning, his attendant returned to the
city and found the Rebbe as he had been told. The
Rebbe then went w i t h h i m into many houses, finding
some excuse to enter each one. He used such tricks
as asking for a d r i n k of whiskey and the like. I n this
manner he entered many homes, but again, no one
knew his intention.
5
The Rebbe then returned home. Soon after he

spent that night i n Kamenetz, Jews were given permission to live inside the city.
2. The Rebbe said, " W h o e v e r knows w h y the L a n d
of Israel was first i n the hands of the Canaanites and
4. The identity of his attendant is nowhere recorded. Rab Shimon

fell i l l on the way to Medziboz and did not complete the journey. Ibid.
5. Immediately upon returning home, Rabbi Nachman spoke on
the verse (Ps. 63:9), " M y soul cleaves after you." Soon after this, one
pf his daughters died. Ibid. tZ.
His
P B A I S E S
35
only later settled by the Jews, knows w h y I journeyed

to Kamenetz before travelling to the H o l y L a n d . "
4
3. The journey to Kamenetz was a great mystery.

E v e r y one had his own explanation, some praising
the Rebbe and others doing the opposite. B u t they were
all wrong. Even those who saw good i n this journey
did not come close to understanding its true purpose.
The Rebbe revealed some hint of his purpose
to his close followers. B u t even though they knew a
little, they d i d not fully comprehend his purpose.
Once he made a clever remark about this, saying
that people constantly mislead themselves regarding
everything he does . . .
4. There were some who said that the Rebbe
went to Kamenetz to find some hidden w r i t i n g s of the
Baal Shem Tov. I t was said that the Baal Shem T o v
had enclosed some of his w r i t i n g s i n a stone, and there
was a rumor that i t was hidden i n Kamenetz. Some
said that this was the purpose of the Rebbe's journey.
The Rebbe ridiculed this. He said, " I d i d not go
for that reason. I f I needed those writings, they would
b r i n g them to m y house. B u t I have no need for them
at a l l . "
7
5. On the day before Pesach, 5558 ( M a r c h 31,1798),

the Rebbe emerged from the M i k v a h and told his
attendant, " T h i s year I w i l l definitely be i n the H o l y
Land."
6. See Lekutey Halachos (Yoreh Deah) Milah 3.

7. These writings were bequathed to him by Rabbi Adam Baal Shem
Tov and hidden in a rock in a mountain. See Shivechey HaBaal Shem
Tov (Jerusalem, 5729) p. 52.
36
D u r i n g Pesach, the Rebbe spoke on the verse (Ps.

77:20), " Y o u r path was i n the great waters, and your
footsteps were not known. ' He pointed out the apparent
contradiction between the two parts of this verse, and
gave a lesson reconciling them. I n the course of his
words, i t became apparent that he had definite plans
to travel to the Holy Land.
6. When the Rebbe's wife heard this, she was
beside herself. She sent her daughter, asking how i t
was possible for h i m to leave them without means of
support.
The Rebbe answered his daughter, " Y o u can travel
to your fiance's parents. Someone w i l l take your older
sister i n to live as a nursemaid. Another w i l l take your
younger sister i n out of pity*. Your mother can find
work as a cook. I w i l l sell everything i n the house f o r
travelling expenses."
When the Rebbe's family heard this, they a l l burst
into tears. They wept bitterly, but he had no p i t y
on them.
He said, " I t is impossible without this. No matter
what happens, I must certainly go. F o r most of me is
already there, and the m i n o r i t y must follow the majority. Varin di grester helft is shoin dort. . . . "
The Rebbe said, " I have set my heart on this
journey to the L a n d of Israel. I know that I w i l l
find
8. The Rebbe was addressing his middle daughter Sarah, and from
the narrative it appears that she was already engaged. Although the
engagements of her older sister Udel and younger sister Miriam are
recorded in Chayay Moharan, there is no mention of Sarah's engagement
This also appears to indicate that she was engaged before Rabbi
Nachman's pilgrimage. I t can be calculated that Udel was approximately
eleven at the time, Sarah, nine, and Miriam, eight
His
37
P R A I S E S
my way blocked w i t h countless barriers, but as long as

my soul is i n me, I w i l l do everything i n my power to
go. W h i l e there is a spark of life w i t h i n me, I w i l l
continue, and let G-d do what is good i n his eyes'."
7. The Rebbe said, " E v e r y step that I take to
the H o l y L a n d w i l l be at the risk of m y life. I want
to leave r i g h t now, no matter how, even without
a ,penny i n my pockets. Those who take p i t y on me
w i l l , give me something.'
Immediately, those closest to h i m travelled to the
nearby villages to gather a small sum, accumulating
enough f o r h i m to leave. He made plans for the journey
w i t h the greatest urgency, not wanting to delay for
any reason whatsoever.
On L a g B'Omer, the 18th of I y a r , 5558 ( M a y 4,
1798), he set f o r t h , quicky and enthusiastically' . He
made a pact w i t h one of his followers", and they travelled
together.
0
8. On L a g B'Omer, the Rebbe left his home i n

Medvedevka, heading toward Nikolayev'*. There he
found a ship transporting g r a i n , and he took i t as far
as Odessa' .
3
9. 1 Sam. 3:18.
10. Rabbi Nachman left his home just two weeks before Napoleon
launched his Egyptian campaign from Toulon on May 19, 1798. This
resulted in a state of war between Turkey and France and ultimately
involved Rabbi Nachman.
11. There is absolutely no record of his attendant's identity.
12. Lag B'Omer that year fell on a Friday. Rabbi Nachman spent
the Sabbath in Sokila, where he saw Rabbi Menachem Mendel of
Vitebsk in a vision. See Chayay Moharan 31b ($8), 9c ( # 3 0 ) . Rabbi
Menachem Mendel had settled in Israel in 1777, and passed away in
1788, just ten years earlier.
13. Rabbi Nachman spent Shavuos in Kherson and it was here
that be beard the thunder of Sinai. Ibid. 31b (J4).
38
A t that time, emissaries and other Jews t r a v e l l i n g

to the H o l y L a n d were afraid to go by way of Odessa,
for the route was rumored to be dangerous. B u t the
Rebbe immediately realized that i t was better to take
a ship from Odessa f o r many reasons. F i r s t of a l l ,
the way from his home was much shorter than by the
alternative route through Galatz.' Also, this route
avoided a more serious peril, for the route through
Galatz involved great danger sailing f r o m the Danube
R i v e r into the Black Sea. Therefore, the Rebbe ignored
these rumors and left from Nikolayev, taking the route
through Odessa to Istanbul.
4
15
9. The Rebbe told his attendant to buy a large

quaDtity of ink and w r i t i n g paper. A s soon as they
embarked on the ship i n Odessa, the Rebbe began w r i t i n g
down his thoughts on the Torah. H e warned his aide
not even to look at his writings, and would not give h i m
the key to the t r u n k u n t i l he had so promised on his
honor.
When they left Odessa, many people came to see
h i m off out of respect. Many coaches followed h i m ,
and a great crowd joyously escorted h i m , singing and
dancing a l l the way.
They embarked on
b i n and set off on the Black
Sea. D u r i n g their first cu> *. sea there was a japreat
storm. The winds whipped up h i g h waves, washing
over the ship's deck. The Rebbe and his aide had to
remain t i g h t l y closed up i n their cabin so as not to
get soaked by the spray.
14.
15.
Ounav.
Galati, now in Roumania.

Tuna in the Hebrew, corresponding to its Germanic
name,
His
P R A I S E S
39
The thunder and l i g h t n i n g and howling winds were

beyond description. The two were so terrified by the
noise of the r a i n and thunder and the roar of the waves
that they found i t impossible to sleep at night .
16
A f t e r four days at sea, they arrived i n Istanbul.

The Rebbe and his attendant sat on the dock, not knowing
where to go. They could not tell the Jews from the
Turks, and having no knowledge of the language, had
no way of asking.
The people saw them sitting on the dock, and found
a translator who could speak their language. He acted
as their intermediary, immediately finding them lodgings
i n the Galata quarter.
A f t e r an hour or two i n Galata, the Rebbe said
that he d i d not want to remain there. The interpreter
asked, " D o you want to go to the main part of Istanbul?
This is the section containing the capital and the Sultan's
residence. Only men are allowed i n that quarter. I t is
completely off-limits to women, and married couples
cannot stay there." The Rebbe replied that he would
prefer that.
The interpreter then told them, "Several emissaries
from the H o l y L a n d were staying there, and among
them two of your countrymen. These two were i n Israel,
and are now returning to E u r o p e . "
As soon as the Rebbe heard this, he agreed to meet
them. He told his attendant, " I w a r n you, do not reveal
my identity. I f they ask about me, do not tell who I a m .
They left Galata, and went to the old city of Istanbul. They were introduced to their countrymen who
were returning from the H o l y Land.
16.
Regarding the vision they saw that night, see Ibid. 32a #9.
40
RABBI NACHMAN'S
WISDOM
Immediately, one of them recognized the Rebbe's

attendant. He asked him, " W h a t are you doing here?"
The attendant answered, " I am travelling w i t h this
young man' to the L a n d of I s r a e l . " The other inquired,
" B u t who is he?" The aide replied, " H e has a travel
card from the A u s t r i a n Kaiser's government." He d i d
not reveal the Rebbe's identity as he had been warned.
They got the idea that the Rebbe was a goverment
agent, going to make trouble for the great leader, Rabbi
A v r a h a m of K a l i s k . They imagined that he had been
sent by a number of groups who were opposing Rabbi
Avraham. They stubbornly clung to this mistaken idea,
causing much conflict between themselvevs and the Rebbe.
They began questioning the Rebbe's companion. " I s
he carrying a l e t t e r ? " The attendant replied that he
was not. " T h e n why is he going to the H o l y L a n d ? "
The other replied that he did not know. They decided
not to depend on the attendant any more feeling that
he was t r y i n g to mislead them. They told h i m , " E v e n
though we knew you to be an honorable man, we have
grave doubts that you have retained your i n t e g r i t y . "
7
18
Not realizing that they were refering to the mysterious stranger, they asked the attendant, " H a v e
you asked your master, Rabbi Nachman of Medvedevka,
i f you should travel w i t h this m a n ? " He answered that
17. Rabbi Nachman was 26 at the time.

18. Rabbi Avraham ben Alexander Katz of Kalisk (d. 1810).
He settled in Israel together with Rabbi Menachem Mendel of Vitebsk
in 1777, and when the latter passed away, succeeded him as leader
of the Chasidic community in Israel. He was a close friend of Rabbi
Schneur Zalman of Liadi, but after the latter published his major work,
Likutei Amorim or Tanya in 1796, Rabbi Avraham joined the Chasidic
leaders opposing this work. Rabbi Schneur Zalman in turn accused
him of misusing charity funds sent to the Holy Land. These two emissaries
were followers of Rabbi Avraham.
His
P R A I S E S
41
he had. B u t by this time they no longer believed anything

he said. They had already made up their m i n d that the
Rebbe was a schemer, going to cause trouble i n the
Holy Land.
They went to the Rebbe himself, questioning h i m
about his identity, his home, and his family. B u t the
Rebbe stood firmly and would not reveal a thing.
They used every possible ruse, t r y i n g to discover
some clue as to his identity. He understood their game,
and answered their questions i n such a way that they
could determine absolutely nothing. He bewildered them
completely, twisting and confusing their questions u n t i l
their only conclusion was that they knew nothing at a l l .
He constantly played a different role. F o r example,
one day they asked h i m i f he was a Cohen?' H e answered
that he was. The next day, they suddenly asked h i m
i f he was a Yisroel? He again answered that he was.
1
They asked him, ' Yesterday you said that you were
a Cohen. H o w can you now tell us that you are a
Yisroell" He answered, "Cohen is the attribute of Mercy* . Yisroel is another attribute. Thank G-d, I have
both a t t r i b u t e s . "
They stormed at h i m , " I t is obvious that you are
one of the oppressors. Y o u are using tricks, t r y i n g to
hide i t ! " They began to hate h i m bitterly, h u r l i n g every
possible insult at him. F o r many days, they cursed h i m
i n every way imaginable. One of the pair was especially
ugly i n his words toward the Rebbe.
The Rebbe made every attempt to be friendly w i t h
1
19.
20.
tribes.
21.
A member of the hereditary priesthood, descended from Aaron.

A simple Israelite, not belonging to the Priestly or Levitical
Tikuney Zohar $30.
42
them. He pleaded, " I cannot tell you the reason f o r

my journey, for my heart has not even revealed i t to m y
mouth . B u t still, how good and pleasant i t is when
brothers live together i n u n i t y . "
22
23
Their reply was. " I f you tell us your reasons, you

w i l l certainly receive great good." The Rebbe answered,
" I do not need any good from you, and no matter
what happens, I w i l l not tell you my reasons. B u t i f
you wish, you can obtain much good from m e . "
They said to him, " T h e way you speak, one would
think that you are a famous Tzadik, such as Rabbi
Baruch,
Rabbi Sholom
or Rabbi Nachman. They
speak i n these mysterious ways. B u t we're p r e t t y sure
that you're not one of them. We know what your
business is. You're going to cause trouble for the great
Tzadik, Rabbi A v r a h a m . "
24
25
They warned the Rebbe that a letter would precede

him to the H o l y Land, w a r n i n g the community that
he was a troublemaker and a spy, so he could not
mislead them.
They also plotted w i t h the ship's agent, a Polish
Jew married to a Sephardic woman. H i s father-in-law
was an important official and had access to the palace.
They went to the agent and told him, " F o r G-d's
sake, don't let this stranger leave for Eretz Yisroel.
He is one of our enemies, t r y i n g to have Jews expelled,
heaven forbid. Do anything you can to stop h i m , and
22.
23.
24.
grandson
25.
of Rabbi
Koheles Rabbah 12:10, Tikuney Zohar 21 (50a).

Ps. 133:1.
Rabbi Baruch of Tulchin and later of Medzeboz (1757-1811),
of the Baal Shem Tov and uncle of Rabbi Nachman.
Rabbi Sholom Shachna of Probishtch (d. 1812), grandson
Dov Baer, the Maggid of Mezrich.
His
P R A I S E S
43
G-d w i l l grant you a double r e w a r d ! " The Rebbe and

his attendant knew nothing at a l l about this.
These two continued to insult the Rebbe in every
possible way. B u t he endured i t a l l , not revealing his
identity, despite all their taunts. He purposely tricked
and confounded them, provoking them a l l the more.
He played a different role each time they spoke to
him. Once he spoke i n such a manner that they were
certain that he was from Lagurna. When they realized
that they were wrong, they were enraged.
Another time when he spoke to them, they thought
that he was the son of the Preacher of Kamarna, who
had great opposition. I n the middle of the conversation
he suddenly began to berate the Kamarner. They
screamed at h i m , " I s n ' t he your f a t h e r ? " Then they
realized that they still had no clue as to his identity.
54
Each time they spoke to h i m , the Rebbe seemed

to have a different name. No matter what name they
used to address h i m , he would answer to i t . S t i l l thinking
he was the Kamarner's son, they once suddenly called
him Yeshiah, which was the son's name. The Rebbe
immediately responded. They were positive they had
caught h i m this time, and told him, " N o w we know for
sure that you are the Kamarner's s o n . " Then the
Rebbe spoke up and argued to the contrary.
I n the course of the conversation, they began speaking of the gift that they were c a r r y i n g from the Kamarner to his son. The Rebbe immediately began to plead,
u r g i n g them to show i t to h i m . They were sure that
26. Most probably Rabbi Yosef Moshe Likvornik, who was Magid
of Kamarna, and later Rabbi in Sadgora, where h ^ passed away on 24
Tishrei 5562 (1801). His son Rabbi Yeshiah was also Rabbi in Sadgora,
ant! passed away on 12 Cheshvon 5589 (1828). (Private communication
from Rabbi Schmuel Mendelson, a descendent of the above.)
44
they had identified him as the Kamarner's son, but then

he began to curse the Kamarner again. They became
furious at him, and berated him w i t h insult upon insult.
They fumed at him, ' W h y do you constantly change
your name? One day you have one name, and the next
day another. The name of your city seems to change
just as o f t e n ! "
The Rebbe replied, " E v e r y name is conneQted to a
given A t t r i b u t e or Sephirah." Thank G-d, I include
them a l l . "
The entire story would consume many volumes. The
Rebbe would often wake them up from their sleep and
begin conversing w i t h them. They became furious,
cursing h i m violently.
One F r i d a y afternoon, they returned f r o m the
Mikvah. The Rebbe was l y i n g barefoot on the couch,
without his belt or hat. He asked them, " W h y does m y
body feel light a l l week? I never feel any fatigue, but
now I feel so weary that I can hardly stand."
They replied, " E v e r y F r i d a y afternoon, as the
Sabbath approaches, the soul goes up on high, and the
Additional Sabbath Soul descends . B u t i n your case,
your weekday soul has left, but you are not w o r t h y of
the Sabbath Soul. Therefore, your body is like a stone."
The Rebbe mocked them, " W o e is to y o u ! Y o u
cannot even answer a simple question."
The Rebbe asked i f he could spend the Sabbath
w i t h them. They refused, i n v i t i n g only his attendant.
The Rebbe would not eat any meat there and was forced
to eat d a i r y foods on the Sabbath. They, however, had
a Shochet who provided them w i t h meat.
88
27. A divine emanation of creation. For the etymology of the

word, see Rabbi Moshe Kordovero, Pardes Rimonim 8:2, Sheur Kumah 2.
28. See Betza 15b. Zohar 2:135b, 204b.
His
P B A I S B S
45
That F r i d a y night they had a bitter dispute w i t h

the Rebbe, almost t h r o w i n g h i m out of the house.
Although he had not been invited to eat w i t h them,
he stopped i n for a visit. B u t they began to quarrel
w i t h h i m , causing a great commotion and t r y i n g to
throw h i m out of the house. This happened again
d u r i n g the day.
A l l this was actually done intentionally. The Rebbe
allowed himself to be insulted i n every possible manner.
He told his companion, "These insults are v e r y beneficial to me, clearing the way both there and back.
Before I reach my goal, I must overcome great barriers,
beyond measure or description. W i t h o u t this degradation, i t would be u t t e r l y impossible for me to set foot
i n the H o l y L a n d . "
The Rebbe later expressly said, " I f not for these
insults, i t would have been absolutely impossible f o r
me to reach m y destination."
Another time he said, " I saw that I would have
to die i n Istanbul, but the humiliation and insults
saved me. F o r to approach the H o l y Land, one must
overcome many b a r r i e r s " . "
10. The Rebbe told his attendant to give his
detractors some of the food and preserves they were
carrying. He said to give them a l i t t l e of everything.
The two men who had been so insulting to the
Rebbe then set out for home. The Rebbe asked them
to take along a letter to his family, but they refused.
They d i d , however, take along a letter from his attendant.
A s soon as they left, they wanted to open the letter,
to see i f they could find any clue as to the Rebbe's
identity. B u t when they looked for the letter, they could
29.
Cf. Chayay Moharan p. 32 (111, 12).
46
not find i t among their belongings. T r y as they might,

they could not remember where they had p u t i t .
The letter d i d not appear u n t i l they a r r i v e d at
the port of Walachia . When they opened the letter,
they discovered the Rebbe's true identity. A s they saw,
so they wondered, and they were very frightened. The
man who insulted the Rebbe the most died soon after
he returned home."
30
31
11. Soon after these two left Istanbul, the agent

to whom they had spoken, came to the Rebbe and his
attendant. He began showing them letters from a l l the
Jewish leaders, asking that he help people travelling
through Istanbul. He d i d this to emphasize his importance i n the government.
He told the Rebbe, " I f you tell me about yourself
and your family, good! B u t i f not, the power is i n my
hands to do you evil, and you w i l l not be able to undo
i t . Not only w i l l you not be permitted to continue
your journey, but you w i l l be imprisoned. Even a fortune
in bribes w i l l not help when I get t h r o u g h . "
When the Rebbe heard this, he immediately told
the t r u t h . He said that he was a great-grandson of the
Baal Shem Tov, and a grandson of Rabbi Nachman of
Horodenka.
The Agent's attitude changed immediately and he
left i n a completely different mood. When he returned
the next day he was very submissive to the Rebbe.
33
34
30. Or Wallachia. A n independent principality until 1861 between

the Transylvanian Alps and the Danube River. Now part of Roumania.
31. Ps. 48:6.
32. See below #29.
33. Gen. 31:29.
34. Isa. 47:11.
His
P R A I S E S
47
He spoke w i t h great friendliness. "Rebbe, may

G-d be w i t h you. I w i l l do everything I can, now that
you have told me the t r u t h . I f you had not disclosed
your identity, I would have imprisoned you, and I
would have been punished i n this w o r l d and the next.
B u t now, please, let me help you. I f you need a ship or
anything else, I am ready to serve you i n any way
possible."
12. The next day, the agent came and t o l d them
that a ship c a r r y i n g some Jews had a r r i v e d f r o m
Europe. A m o n g the group was an expert Shochet, who
could provide them w i t h proper kosher meat. The ship
had also brought the renowned Rabbi Zev W o l f of
Charni, A u s t r i a , and other Jewish leaders.
The Rebbe's attendant was introduced to Rabbi
Zev, and told h i m the t r u t h . Rabbi Zev immediately sent
for the Rebbe, i n v i t i n g h i m to stay w i t h them. They
urged the Rebbe i n the friendliest way imaginable, but
the Rebbe would not go. He said, " I t is good for me
where I a m . "
35
One reason why the Rebbe avoided Rabbi Zev was

because he was doing a l l sorts of childish things i n
Istanbul. He went through the streets barefoot and
hatless, wearing only his skullcap and coat lining.
Running i n the street like a young child, the Rebbe
played childish war games. * He would name one child
France, another something else, and engage i n mock
warfare using real battle strategy. This was among
the many childish things he d i d i n Istanbul.
3
35. ( D . 1823). A disciple of Rabbi Dov Baer, the Maggid of

Mezrich, and mentor of Rabbi Shlomo of Soroka, author of Arvey
Nachat. See Shem HaGedolim HeChadash Z-9.
36. Or maybe' not so childish, see Sichos 77.
48
A n epidemic then broke out on his street, forcing

him to flee. H e then had to move i n w i t h Rabbi Zev.
Rabbi Zev celebrated the event w i t h a great feast i n
the Rebbe's honor, showing h i m immeasurable respect.
The Rebbe d i d many things that may have annoyed
Rabbi Zev, but as the saying goes, " L o v e breaks down
a l l b a r r i e r s . " Rabbi Zev was so fond of the Rebbe
that he ignored everything, even though he found some
of his antics quite shocking.
37
The first Sabbath the Rebbe stayed w i t h them, Rabbi

Zev led the F r i d a y evening prayers, as was the custom
w i t h many great Tzadikim. The Rebbe prayed earlier,
and was already eating the Sabbath meal when Rabbi
Zev began his worship. This happened again d u r i n g
the m o r n i n g Shacharis, and again by the late afternoon
T h i r d Meal.
A s soon as Rabbi Zev sat down to the T h i r d Meal,
the Rebbe began reciting the Grace after the meal.
He told his attendant to tell h i m as soon as the stars
became visible, and then prayed the evening Maarev.
He recited the Havdalah ending the Sabbath, l i t his
pipe, and entered Rabbi Zev'8 house.
Rabbi Zev was j u s t beginning the T h i r d Meal i n
the way of the renowned masters. I n walked the Rebbe,
w i t h his coat wide open, wearing only his skullcap and
smoking his pipe. Rabbi Zev s t i l l greeted h i m w i t h
great respect. He immediately said the Grace, prayed
the evening Maarev, and recited Havdalah. H e then
sat up a l l night speaking w i t h the Rebbe w i t h the utmost
affection.
A l l that happened i n Istanbul both s p i r i t u a l l y and
materially would consume many volumes. There are
37.
Berashis Rabbah
55:11. Cf. Sanhedrin
105b.
His
P E A I S E S
49
the stories of a l l the Rebbe's childish pranks, as well

as the account of his visit to the grave of Rabbi N a f t a l i .
I t is apparent f r o m the Rebbe's words that he was
i n tremendous danger i n Istanbul. He was certain that
he would remain there u n t i l he died, but G-d miraculousl y intervened and he was saved. The main t h i n g that
helped was this childishness and degradation.
When the Rebbe returned f r o m Rabbi N a f t a l i ' 8
grave, he suddenly fainted, and lay s t i l l for several
hours. They placed h i m i n bed, where he lay a l l night
u n t i l noon the next day. He was on the verge of death,
u n t i l G-d helped h i m and restored his health.
This was only one of the great dangers and countless
barriers that he encountered every day i n Istanbul.
The Rebbe said that i t was the insults and childishness
that sustained h i m .
38
13. The Rebbe said, " A t the time, I became so

involved i n childishness, that I became totally accustomed to acting that way. Later, when I reached the
H o l y L a n d , i t was difficult to act otherwise. I actually
had to force myself to break these childish h a b i t s . " This
had become such a habit that i t was very difficult
to break.
Later, when he returned f r o m his pilgrimage, he
was very unique i n this respect, lowering himself i n
order to reach higher levels. I n this respect his wisdom
was outstanding.
38. Rabbi Naftali ben Isaac Katz of Posen, who started out to
the Holy Land, but passed away in Istanbul on 26 Teves, 5479 (1719).
He was an ancestor of Rabbi Nachman, lived in Breslov for a while,
and his journey parallelled that of Rabbi Nachman in many ways. His
grave was considered a shrine for pilgrims to the Holy Land, and there
is a record that it was also visited by Rabbi Menachem Meqgel of
Vitebsk on his journey there. See Lekutey Moharan 218.
50
RABBI NACHMAN'S
WISDOM
I t is a well known fact that one must lower himself

in order to proceed f r o m one step to a higher one. A t
this time, one must make use of childishness and absolute simplicity . . .
The Rebbe never remained on one level, but constantly raised himself step by step. H i s understanding
of these concepts was therefore very profounddeep,
deep, who can discern i t ?
3
40
14. A t that time, France was at war, having i n vaded the Sultan's t e r i t o r y i n E g y p t and Palestine '.
The news reached Istanbul that war had broken out
and the French were P a t r o l l i n g the Mediterranean. I m mediately, the Jewish community forbade any Jew to
leave the city and travel by sea. The Rebbe ignored a l l
this and was w i l l i n g to risk everything.
4
He told his attendant, " I am w i l l i n g to expose

myself to any danger, no matter how great, but I am
not w i l l i n g to risk your life. Take money for expenses
and r e t u r n home i n peace i f you wish. I w i l l t r a v e l
alone, hidden and concealed from the people of Istanbul. F o r I am renouncing myself to whatever may
happen. . . . "
His aide refused to leave, saying, " W h e r e you go,
whether to life or to death, there w i l l your servant be .
For where you go, there w i l l I also g o . "
42
43
39. See Tzavaas HaBaal Shem Tov ( I n Shivechay HaBaal Shem

Tov) p. 224. Rabbi Nachman said that Eretz Yisroel is greatness of
greatness and therefore must be approached with smallness of smallness.
Chayay Moharan 32b (112).
40. Ecd. 7:24.
41. Napoleon's forces had arrived in Egypt on July 1 and occupied
Alexandria the next day. Turkey declared war on France in September
of that year.
42. 2 Sam. 15:21.
43. Ruth k l 6 .
His
P R A I S E S
51
I n H i s great mercy, G-d reversed things through

His guidance* . I t so happened that a great sage f r o m
Jerusalem lived i n Istanbul. He had been collecting
charity for the poor of Jerusalem and intended to
remain i n Istanbul f o r at least another year.
4
One day this sage got up and spoke to the Istanbul

community. He said, " I t has been revealed to me that
I must r e t u r n to Jerusalem immediately. I see that the
day is approaching for me to be taken from this world.
You need not fear that the French w i l l h a r m any Jew
going to the H o l y L a n d . G-d w i l l protect them from a l l
i n j u r y . H e w i l l watch over a l l who travel w i t h me, and
we w i l l a r r i v e i n peace. F o r m y burial place has alrady
been marked i n Jerusalem."
The community heeded the sage and immediately
booked a large ship. They announced that whoever
wishes to may leave on this ship. A large number of peopie embarked, men, women and children, both of the E u ropean and Oriental communities. A m o n g the passengers going to the H o l y L a n d was the Rebbe.
The Rebbe spoke to this sage and asked h i m to
take h i m along to Jerusalem, saying, " I do not wish
to go to Safed or T i b e r i a s . " The two then made a pact.
As soon as they were at sea, a great storm began.
The ship was i n great danger. They mounted to the
heavens and plunged to the depths. I n their hearts,
every one aboard felt that this was the end. They cried
out to G-d, making the night like Y o m K i p p u r , w i t h
weeping, confession, and begging f o r forgiveness and
atonement.
45
44.
45.
Job 37:12.
Ps. 107:26.
52
A l l the while, the Rebbe sat i n absolute silence.

Several people began to question him, asking how he
could keep still at a time like this. The Rebbe d i d not
reply.
The Rabbi of H o t t i n ' s wife was a learned woman.
She had been c r y i n g and screaming a l l that night.
She berated the Rebbe for rer aining silent, almost
cursing him.
The Rebbe said to her, " I f you w i l l only keep still,
things w i l l go well. This shall be your proof'' . Remain
still, and you w i l l see. The sea shall become calm f o r
you ."
They took the Rebbe's advice and everybody on
the ship kept quiet. I t was near daybreak, and immediately G-d turned the storm into calm, so that its waves
were still. A n d they rejoiced . . .
6
47
48
15. A f t e r a day or two, the ship found itself w i t h out d r i n k i n g water. A l l the water had been used up,
except for one barrel of p u t r i d , bad smelling water,
crawling w i t h worms. This water was carefully rationed
to the passengers, one measure to each person. The
danger of thirst grew more serious than a l l previous
perils.
A l l the passengers, men, women and children, began
to pray from the depths of their hearts . Suddenly a
great wind began to blow, sweeping the ship along,
and w i t h i n two days they sighted land. They had a r r i v e d
at Jaffa, the p o r t of entry to Jerusalem.
49
46.
47.
48.
49.
Gen. 42:15.
Jonah 1:12.
Ps. 107:29,30.
See Sichos 39.
His
P R A I S E S
53
The Rebbe immediately wanted to leave the ship

and accompany the sage to Jerusalem. B u t G-d willed
i t otherwise and the T u r k s would not let h i m enter
the country. They saw his strange clothing and long
Peyos. This, together w i t h his inability to speak their
language, convinced them that he was a French spy.
Neither persuasion nor pleading availed, and the Rebbe
was constrained to remain on shipboard.
I t was already two days before Rosh Hashanah
and the captain intended to remain i n Jaffa f o r at least
several more days.
Soon a heavy surf arose, rocking the ship so much,
i t almost capsized. The captain was helpless, and soon
realized that he could not remain there.
H e was very surprised at this, and inquired. The
old Sephardic sages t o l d h i m that they had a t r a d i t i o n
f r o m father to son that this is the place where Jonah
was cast into the sea. They were forced to l i f t anchor,
for the ship could not remain there for the night.
They left Jaffa, and a r r i v e d i n H a i f a on the eve
of Zachor HaBris," the day before Rosh HaShanah.
The ship stood at the foot of Mount Carmel, near the
Cave of E l i j a h .
I n the early morning, a l l the people on the ship
said Selichos w i t h great j o y . They then prayed the
morning Shacharis. A f t e r their prayers, they a l l disembarked i n Haifa.
I t was then that the Rebbe first set foot on the H o l y
L a n d . He had come to the place for which he yearned.
50
52
50. 1 K i . 12:15.
51. "Remember the Covenant" (of Abraham). I t is so called
because of the Selichos said that day.
52. Rabbi Nachman arrived on Monday, the day before Rosh
HaShanah of 5559 (September 10, 1798).
54
He had thirsted for this moment w i t h the greatest

longing. F o r this he had risked his life thousands of
times, literally casting his soul aside .
He set foot on the H o l y L a n d ! He was actually
standing there! The tremendous j o y that he experienced
at this instant is beyond a l l imagination. I f a l l the seas
were i n k . . . i t would not describe i t i n the least.
53
54
I n that instant, the Rebbe attained everything.

He later said, " T h e moment I walked four steps i n
the H o l y Land, I achieved m y g o a l . "
That afternoon, the Rebbe went to the Mikvah.
Then he went to the synagogue and remained there
u n t i l after the Evening Prayers.
55
When he returned to his lodgings, the Rebbe was

overflowing w i t h j o y . E v e r y minute he looked at his
attendant and exclaimed, " Y o u happy man! Y o u were
w o r t h y of being here w i t h m e ! "
The Rebbe then told his attendant to read a l l the
missives they had brought along. A l l the Rebbe's followers had given h i m slips containing their names, f o r
h i m to p r a y for them i n the H o l y L a n d .
The entire household shared the Rebbe's j o y
throughout the Rosh HaShanah meal. This joyous mood
continued u n t i l they finally went to bed.
On the m o r n i n g of Rosh HaShanah they went to
the synagogue again. When they returned to their lodgings, the Rebbe's mood changed to one of immeasurable
concern and brokenheartedness . He would not speak
to a soul for the rest of the holiday .
54
57
53.
54.
55.
56.
57.
Judges 9:17.
Shabbos 11a.
Regarding the concept of four steps, see Kesubos
see Sichos 4 1 , 42, 45.
Cf. Sichos 21.
11 la.
His
PRAISES
55
16. A s soon as Rosh HaShanah was over, the Rebbe

was ready to r e t u r n home. He wanted to leave at once,
not wanting to visit anywhere, even the holy cities of
Safed and Tiberias.
The Rebbe's attendant wanted very much to travel
and feast his eyes on a l l the sacred shrines i n the H o l y
Land. He told the Rebbe that there was a caravan
leaving shortly, and they could j o i n i t to Tiberias.
The Rebbe replied, " Y o u want Tiberias? Then go
hire donkeys!" H i s attendant h u r r i e d to the stables
and gave them a deposit. The moment he returned
f r o m the stables, the Rebbe asked h i m i f he had secured
donkeys and he answered i n the affirmative.
The Rebbe then said, " G o this minute! Get the
deposit back! I f they w o n ' t r e t u r n i t , forget about i t .
B u t I w i l l not leave n o w ! '
Two or three hours later, the Rebbe's aide became
extremely i l l . Then he thanked G-d that he had not
travelled w i t h the caravan.
17. The people i n Safed and Tiberias soon heard
that the Rebbe had a r r i v e d i n Haifa. Their leaders
immediately sent w o r d asking h i m to v i s i t their
communities.
Emissaries from Tiberias a r r i v e d and spent Y o m
K i p p u r w i t h the Rebbe. They had letters f r o m a l l the
great Tzadikim l i v i n g there, requesting the Rebbe to
spend Succos i n Tiberias. The Rebbe, however, ignored
the request completely.
He told his attendant to buy h i m Esrogim for
the Succos festival. The attendant went to the Chacham
of Haifa, and gave h i m twenty Paras for Esrogim.
58
58.
A unit of Turkish money.
56
The Chacham went to an A r a b field and brought h i m

three beautiful choice Esrogim.
W h i l e the Rebbe was i n Haifa, a mysterious event
took place. A young T u r k came to his lodging and
sat there, speaking to the Rebbe at length. Since he
spoke i n Turkish, the Rebbe could not understand a
w o r d he was saying. The, A r a b was there f o r each
meal, day and night. F r o m his actions, i t seemed that
he was very fond of the Rebbe.
One day the T u r k came to the Rebbe, f u l l y armed
and i n a state of rage. He began to scream at the Rebbe
i n Turkish. The Rebbe sat there dumbfounded, not
understanding a w o r d he was saying. B u t a woman f r o m
Walachia was i n the house and she understood T u r k i s h .
As soon as the T u r k left she told the Rebbe, " F o r
G-d's sake! Flee f r o m this house! This T u r k has j u s t
challenged you to a d u e l ! "
The Rebbe flew from the house, and h i d i n the
home of Rabbi Zev of Charney. They concealed h i m
i n an innermost chamber.
The T u r k soon returned to the Rebbe's quarters
asking for h i m . He said, " W h e r e is the man who was
here? Tell h i m that I am very fond of h i m . I f he wants
to go w i t h the caravans to Tiberias, I w i l l give h i m
donkeys. I w i l l even give h i m m y own horse! F r o m
now on he has nothing to fear f r o m m e ! "
The T u r k was as good as his word. The Rebbe
returned to his quarters and the T u r k came and sat
there not saying a word. He j u s t sat quietly and smiled.
Then he began acting friendly to the Rebbe, displaying
an unusual degree of affection.
The entire episode was extremely mysterious. The
Rebbe said, " I suffered even more f r o m that T u r k ' s
love than from his hatred and anger." F r o m the Rebbe's
His
PBAISEB
57
holy words, i t appeared that his dealings w i t h that

T u r k had placed h i m i n great p e r i l . I t also seems that
we heard the Rebbe say that this T u r k was the E v i l
One himself. Whatever the case, G-d had mercy and
protected the Rebbe. H e was saved and continued i n
peace.
18. D u r i n g the middle days of Succos, the entire
community went to the Cave of E l i j a h , where they
celebrated w i t h singing and dancing. The Rebbe went
along, but d i d not take p a r t i n the festivity. He merely
sat there w i t h a broken heart appearing to be i n a very
dejected state.
Rabbi Zev went to the Rebbe's aide and asked h i m ,
" W h a t ' s this a l l about? Y o u r master has been depressed since Rosh HaShanah. G-d only knows i f this
is g o o d . "
On Simchas Torah, the congregation made the
customary rounds i n the synagogue, j o y f u l l y dancing
w i t h the Torahs. The mood was especially jubilant
because of the many Chasidim there.
The Rebbe was i n the synagogue, but would not
even c a r r y a Torah. H e j u s t sat there w i t h his head
bent, looking u t t e r l y dejected.
(Of course, this was always the Rebbe's way. Each
time he wanted to accomplish something important, i t
was preceded by an extremely brokenhearted mood.
This happened very often. ')
A f t e r Simchas Torah, the Rebbe told his attendant,
" T h a n k G-d I have attained m y goal. E v e r y t h i n g has
been accomplished w i t h the greatest degree of perfection. I was going to stay a while because of m y love
5
59.
See Shevachey Moharan 3b (16).
58
of the Land, but now I have changed m y mind. Go

book passage for us back to Istanbul. I am ready to
return home t o d a y ! "
The Rebbe's attendant refused to listen. He said,
" I am not yet ready to return. I s t i l l want to see
Tiberias and the other holy places." The Rebbe replied, " I f you really must see Tiberias, then hire donkeys and w e ' l l g o . " This was always the Rebbe's way
he was never stubborn regarding anything.
60
They got the donkeys and travelled to Tiberias,

a r r i v i n g there i n the evening. A l l that night the people
of Tiberias went to meet the Rebbe. As soon as one
left, another would come. Many dressed themselves i n
their Sabbath garments i n honor of the Rebbe. Because
of this, he could not sleep a l l that night.
When the Rebbe first came to Tiberias, he stayed
w i t h a cousin who was also a grandson of Rabbi Nachman Horodenker. The community, however, felt that a
larger house would provide h i m w i t h more peace of
mind. I t was agreed that the Rebbe should stay i n the
home of the saintly Rabbi Z v i Harker '.
6
Rabbi A v r a h a m Kalisker, head of the Chassidic

community in the H o l y L a n d , lived i n Tiberias at the
time. He sent a message to the Rebbe, saying that he
had just received a bloodletting treatment and could
not come to greet him. The Rebbe answered that he
had already intended to go to Rabbi Avraham. He
60. Chayay Moharan 45a (38), Sichos Moharan 21b f., Yemey
Moharnat 39a, Avenehah Barzel p. 18 (*15).
61. Rabbi Zvi Hirsch ben Avraham of Horki (or Gorki). One
of the leaders of the Tiberias community, he was later involved in the
dispute between Rabbi Schneur Zalman and Rabbi Avraham *Kalisker.
See Nissan Mindel, Rabbi Schneur Zalman of Liadi (Kehot, N . Y., 1971)
pp. 229, 303 (pote 13).
His
PRAISES
59
immediately went, and Rabbi A v r a h a m greeted h i m

w i t h great affection and respect. The bond of friendship
that was forged between the two is beyond a l l description.
Rabbi A v r a h a m pleaded w i t h the Rebbe to stay
w i t h h i m . The Rebbe answered that he could not move
i n permanently, but would spend one Shabbos there.
The very next day, Rabbi A v r a h a m sent a message
i n v i t i n g the Rebbe for the next Shabbos, the Sabbath
of Noah .
44
On F r i d a y night, the Rebbe bent his head for

Rabbi A v r a h a m to bless h i m . Rabbi A v r a h a m jumped
back, trembling violently. He began speaking w i t h such
great excitement that i t was impossible to understand
him. H i s final words, however, were clear. " H o w
abashed we are before a descendent of the holy B a a l
Shem T o v . "
Rabbi A v r a h a m absolutely refused to bestow his
blessing on the Rebbe. However as soon as the Rebbe's
attendant bowed his head, Rabbi A v r a h a m gave h i m
the blessing.
The meal was the scene of great rejoicing. Rabbi
A v r a h a m asked the Rebbe to deliver the Torah lesson,
but he absolutely refused. Rabbi A v r a h a m then said
the lesson himself. The same t h i n g took place at the
Sabbath afternoon meal and again at the T h i r d Meal.
Rabbi A v r a h a m delivered the lesson w i t h fiery
enthusiasm, shouting so that i t was impossible to understand his words. A g a i n , only his last words could be
heard, " T h i s is the root of devotion to G - d . " The Rebbe
62. When the portion dealing with Noah (Gen. 6:9-11:32)

read. This was the 3rd of Cheshvan ( O c t 13, 1798).
is
60
praised his lesson beyond a l l measure, saying that i t

was second to none.
We also heard this f r o m the Rebbe's holy lips.
He said, "Perfect sincerity only exists i n the Tzadik
Rabbi A v r a h a m . " Another time he said, " I have seen
many Tzadikim. B u t I have seen perfection only i n
this holy man .
43
19. That Sunday Rabbi A v r a h a m went to v i s i t

the Rebbe and the two conversed for a long time.
A f t e r a day or two, the Rebbe became extremely
i l l . H e sent a redemption to Rabbi A v r a h a m , asking
that he p r a y for h i m . A s long as the Rebbe was sick,
Rabbi A v r a h a m visited h i m daily.
The Rebbe's illness caused h i m to be directly i n volved i n an episode involving an informer. This i n dividual had recently arrived i n the H o l y Land, and
had become an informer f o r the Pasha. H e caused much
hardship f o r the Tiberias community.
A short time earlier, he had arrested the communit y leaders and held them i n prison f o r nine weeks. Some
Sephardic Jews went to the Pasha, p a y i n g a large
ransom to free these prisoners. They captured this
informer and attempted to strangle h i m . H e only es
caped by feigning death.
He complained to the Pasha and was appointed as
overseer of the city, to do as he pleased. Accompanied
by a regiment of T u r k i s h troops, he returned to T i b e r i as w i t h great fanfare. When the Jewish community
saw the troops, they immediately fled the city. They
44
63. Cf. Sichos Moharan 33d (J105).

64. A Pidyon or redemption was a small sum of money, given as
symbolic payment for a prayer. See Sichos 175.
His
PBAISES
61
were so terrorized that they d i d not even w a i t f o r the

women and children, leaving them c r y i n g b i t t e r l y i n
the city. E v e r y house was filled w i t h great weeping.
The Rebbe wanted to flee w i t h them, but was prevented by his infirmity. He made an attempt to leave
the c i t y , but had to r e t u r n . This was a l l G-d's doing ,
for i t resulted i n the entire community being able to
r e t u r n . I t turned out that the Rebbe was able to control
this informer completely. W h e n he went to the Rebbe,
he l i t e r a l l y humbled himself before the Rebbe's feet.
The entire story would consume many volumes.
B u t i n short, the Rebbe made use of his great intelligence, totally subjugating this informer. B y the time
he was finished w i t h h i m , he was able to tell his attendant to announce that a l l who had fled could r e t u r n .
I n this way, the Rebbe's illness resulted i n everybody
r e t u r n i n g to the city.
The people later found out what had happened.
This informer was a complete hypocrite, acting as i f
he were most pious. A s soon as he met the Rebbe, he
began speaking about religious matters. The Rebbe
pretended that he knew no better, so that i t was actually
he who had tricked the informer.
The
informer was
greatly
impressed
with
the Rebbe's wisdom. The Rebbe then told h i m , " A
good overseer should p r a y to G-d, asking h i m to help
his Jewish brethren. H e should be a pious, humble
person."
The Rebbe continued to impress h i m w i t h his wisdom and cleverness. He began to speak about prayer,
convincing this informer that he should make a habit
of chanting the Psalms w i t h great h u m i l i t y .
45
65.
Ps. 118:23.
62
The informer assured the Rebbe that he would

heed his advice, but the Rebbe acted v e r y skeptical.
F i n a l l y he said, " I f you want to convince me that you
are t r u l y a humble and pious man, this is what y o u
must do. Gather the young boys into m y house, and i n
their presence, chant the Psalms w i t h great w e e p i n g . "
This was soon accomplished and the informer began
chanting the Psalms w i t h tears l i t e r a l l y r o l l i n g down
his cheeks . Suddenly he felt faint, and became extremely ill.
Now this informer had t o l d the Pasha that the
Jews were b r i n g i n g a large sum of money f r o m Europe.
The T u r k s had posted special watchmen at a l l the city
gates, w a i t i n g for these emissaries. I t was only w i t h
G-d's help that they were able to prevent learning the
details of the transaction. The Rebbe's aide was later
sent to H a i f a , where he collected the funds f r o m the
emissaries and brought i t to Tiberias. The money was
then delivered to the Rebbe who gave i t to the commun i t y leaders for distribution.
44
When the informer later recovered, he boasted that

he would cause them even more evil than before. H e
suddenly fell i l l again, but this time he d i d not recover.
Soon after he died.
When the people returned to Tiberias, they a l l
came to the Rebbe, making a great celebration. The
community was safe again, and the Rebbe was v e r y
happy that he had had the m e r i t of b r i n g i n g this about.
The Rebbe then went to v i s i t the grave of his grandfather, Rabbi Nachman Horodenker, who is buried i n
66.
Lam. 1:2.
His
PRAISES
63
67
Tiberias . He obtained donkeys and visited the other

holy catecombs.
They travelled to M i r o n and visited the cave where
Rabbi Shimon B a r Yochai, author of the Zohar, is
buried. The Rebbe told a l l the young men accompanying
h i m to engage i n prayer and study of the Zohar, which
they d i d w i t h great enthusiasm. B u t the Rebbe himself
appeared to be doing nothing, j u s t standing i n the cave
glowing w i t h j o y . E v e r y few minutes he went over
to his attendant and said, " H a p p y are you . . . "
That night they went f r o m room to room i n the
cave. The Rebbe again cautioned those w i t h him to
recite passages f r o m the Zohar. The Rebbe himself,
however, d i d not say a thing. He merely walked around
very happily, humming to himself u n t i l daybreak.
P u t t i n g on his Tallis and Tefillin, he then stood and
prayed for several hours.
F r o m there they a l l went to the cave where H i l l e l
lies buried. The Rebbe displayed great j o y , chanting
the 34th and 35th Psalms along w i t h the others.
6 8
67. He migrated to Israel together with Rabbi Menacaem Mendel

of Primishlan. Tevor HaAretz 71b, Ahavas Tzion p. 35. This source
gives the date of this pilgrimage as 5525 (1765), but others give it a3
5520 (1760), right after the Baal Shem Tov's passing. I t is known,
however, that he was with the Baal Shem at the time of his passing.
Shivechey HaBaal Shem Tov p. 160. He had been to Israel one time
before, and left his son Shimshon in Israel when he returned to Europe.
(Ibid. p. 126). The anniversary of his passing is known from his tombstone to be 2 Tammuz, but no year is given. However, there is a tradition
that he passed away on a Sabbath soon after returning to Israel the
second time. (Ibid. p. 110) We also know that our Rabbi Nachman
was. named after him, and so he must have passed away before his
birth in 5532 (1772). The only year that 2 Tammuz fell on a Sabbath
was 5521 (1761), so this must be given as the year of his demise.
68. These two psalms are customarily recited at Hillel's grave.
Hillel's school was humble and righteous, and this is the theme of the
33rd Psalm. The initial letters of the 34th spell out the Hebrew
alphabet, signifying that he taught-every letter of the Torah.
64

49
They then went to the grave of Shamai where

the Rebbe began to act very depressed. A t first he was
very surprised at his mood, but later said that he
understood its reason. The reason, however, was never
revealed.
They also travelled to the other catecombs. A p
proaching a very h i g h mountain, they were informed
that there was a cave near its peak, where the Tanna,
Rabbi K r u s p e d a i
was buried. They attempted the
climb, but i t was too steep for the donkeys. F i n a l l y the
Rebbe jumped down f r o m the animal, and practically
climbed on his hands and knees to the top. H i s attendant
followed close behind, and the two finally reached
the cave.
A f t e r staying there awhile, they climbed down
the mountain. The group then went to another cave
where a holy child was buried.
70
71
The cave of the H o l y Child was like a deep p i t

i n the ground. There was a rumor that a snake lived
69. Hillel and Shamai were two contemporary leaders living i n

the first century b.c.e. Hillel was noted for his kindness and Shamai
for his strictness. See Shabbos 31a.
70. I n Shaar HaGilgulim *37, the grave of Rabbi Kruspadai is
described as being on the top of a mountain, south of the road running
east of Safed. This is the Rabbi Kruspadai mentioned in the Zohar
3:164b and Tikuney Zohar 70 (136a). Seder HaDoros (p. 86b) identifies
him with Rabbi Kruspadai son of Rabbi Shabsai mentioned in Niddah
46a. He is not to be confused with the disciple of Rabbi Yochanan
having the same name, mentioned in Rosh HaShanah 16b and Kerisus
24a.
71. A holy child mentioned in the Zohar. Rabbi Chaim ben A tar
(author of the Or HaChaim) identifies him with thhe child of Rabbi
Hamnuna the Elder mentioned in the Zohar 3:186. Rabbi Avraham
Yishmael Chai Sangotini, Ageres Masa (1742), published by Benyamin
Klar in Eretz HaChaim (Vienna, 1933) pp. 20-27; Zev Vilnai, Matzevos
Kodesh BeEretz Yisroel (Jerusalem, 1963) p. 410. This cave is on
the way to that of the prophet Hoshea. Yemey Moharnat 135b (1142).
His
PRAISES
65
i n the cave, and people were afraid to enter i t . There

was a large tree by the mouth of the cave, and the Rebbe
climbed down by one of its roots, ignoring a l l w a r n ings *. He was the first one ever to enter the cave and
he found no snake at all there. F r o m that time on,
nobody was afraid to go into the cave and i t was visited
by a l l .
7
F r o m there they visited some other catecombs i n

M i r o n , and then returned to Tiberias.
Soon after they returned, the Rebbe told his attendant to go to H a i f a and obtain passage on a ship heading home. The attendant went to do his bidding, but
as soon as he came to H a i f a , a ship a r r i v e d , c a r r y i n g
the renowned Rabbi of Shepetovka along w i t h a group
of emissaries r e t u r n i n g f r o m Europe.
73
I t is at this time that the episode mentioned earlier

occurred. The emissaries heard that the informer had
told the Pasha about them, and that troops were on
the lookout for strange Jews c a r r y i n g money. Meeting
the Rebbe's aide, they decided that i t would be best to
send the money w i t h h i m . Because of this, the Rebbe's
attendant had to r e t u r n to Tiberias without securing
passage.
When his attendant returned, the Rebbe simply
said, " I t is probably G-d'8 w i l l that we remain i n the
H o l y L a n d for a while l o n g e r . "
The Rebbe told his aide to obtain donkeys f o r a
journey to Jerusalem. W h e n Rabbi A v r a h a m heard
72. Cf. Chayay Moharan 32a (110).

73. Rabbi Shimshon Yaakov of Shepetovka, a leading disciple of
Rabbi Dov Baer, the Maggid of Mezrich, and a follower of Rabbi
Pinechas of Koretz and Rabbi Baruch of Medzeboz. He settled i n
Tiberias and passed away there on 3 Nissan, 5561 (March 17, 1801).
66
RABBT N \ C H M A N ' S
WISDOM
that he was leaving, he asked that the Rebbe remain

i n Tiberias a while longer.
The Rabbi of Shepetovka soon a r r i v e d i n Tiberias.
One of the first things he did there was to make a
large feast i n honor of the Rebbe. He acted very friendly to h i m and they conversed for a long time. Their
conversation was absolutely private, and nobody knows
what went on between them. B u t soon after that, the
Rebbe made peace between the Rabbi of Shepetovka
and Rabbi A v r a h a m Kalisker .
A short time later, an epidemic broke out i n Tiberias, forcing the Rebbe to flee from the quarters. A s
soon as he secured lodgings i n a new area, the plague
broke out there also. The Rebbe then had to flee f r o m
Tiberias entirely.
The flight from Tiberias involved tremendous peril.
The city gate was sealed because of the plague, and
the only exit was through a cave. A f t e r crawling
through this cave, the Rebbe found his way blocked by
a high wall.
The Rebbe climbed the wall and slid over i t , thinking that he had escaped. B u t when he looked down, he
saw water beneath him. There he was, hanging by
his hands and feet w i t h nothing but the sea below h i m .
He had only the most meager g r i p , and was sure that
he would fall and drown. A t this moment he lifted his
heart to G-d, p r a y i n g w i t h a l l his might. A n d i n H i s
mercy, G-d rescued h i m .
74
75
74. The Rabbi of Shepetovka had been sent by Rabbi Baruch to

look after the charity monies sent to the Holy Land. There had
already been some aspersions cast on Rabbi Avraham's handling of
these funds (above, note 17), and he understandably resented this
newcomer.
75. See Sichos 117.
IR
TJ A T R K P
67
The Kebbe finally left Tiberias and reached Safed.

He was there for j u s t a few days when news a r r i v e d
that the French were about to invade Acre.
20. A s soon as the Eebbe heard this, he sent someone to Acre to obtain passage on a ship f l y i n g the flag
of Ragusa . He knew that Ragusa was not involved
i n the war between the French and the Turks, and as
a neutral nation ships f l y i n g its flag were not subject
to impressment. The Rebbe was quite aware of the
practice of impressment, where passengers on enemy
ships were captured and impressed into m i l i t a r y duty.
The Rebbe's envoy was successful i n obtaining
passage on a ship from Ragusa. News that the Rebbe
was attempting a voyage home, soon reached Tiberias.
Rabbi A v r a h a m immediately sent a special messenger
to Safed w i t h his own personal letter as well as one
from the community as a whole. A letter was also on
its way from the Rabbi of Shepetovka, but the Rebbe
was i n too great a h u r r y to wait for i t .
On Thursday evening before Shabbos Zachor, the
Rebbe left Safed w i t h his attendant. They travelled
all that night, a r r i v i n g i n Acre j u s t three hours before
the Sabbath .
74
77
76. Regez in the Hebrew. It was a community in southeast Sicily

with a flourishing maritime trade. Its flag was respected by the British,
who were notorious for their acts of impressment, both during the
Napoleanic wars, and later, before the war of 1812. It is reported that
on Feb. 5, 1799, after being cut off from Europe for five months,
Napoleon finally received a letter on a Ragusan wine ship that had slipped
through the British blockade. See J. M . Thomson, Napoleon Boneparte
(Oxford, N . Y., 1952) p. 138. This may have led to the rumor that
these ships were safe.
77. Shabbos Zachor, the Sabbath of "Remember," is the Sabbath
before Purun when a special portion regarding Amalek (Deut. 25:17-19)
is read. That year it fell on 9 Adar I I or March 16, 1799. Napoleon
RABBT N A C H M A N ' S W I S D O M
They found their agent and sent h i m to make

arrangements for them to board the ship where they
had booked passage. He returned w i t h the news that
their ship was already filled beyond capacity and i t
would be impossible for them to board.
The Rebbe and his attendant realized that ,they
would have to spend Shabbos Zachor i n Acre. They
had a letter of introduction from Rabbi A v r a h a m to
a wealthy man there, and were able to spend the Sabbath w i t h h i m . When they heard the news that over
fifteen thousand T u r k i s h troops w i t h their entire g a r r i son were stationed i n Acre they became quite alarmed.
They later learned that the gates of the city had been
sealed and they were filled w i t h great apprehension.
I n the midst 0| the Sabbath morning services, the
agent burst into the synagogue w i t h news that war
would break out i n another two or three days. Remaining i n the city involved great p e r i l , f o r many people
were sure to be killed i n the battle.
The agent also reported that he had been unsuccessf ul i n finding another neutral ship. There were a number
of T u r k i s h merchant ships travelling to Istanbul, but
going on them involved the danger of impressment.
The agent said to the Rebbe, " I t is better to risk
the danger at sea than to remain here. W h y risk your
life? P e r m i t me to obtain pasage on a ship for you r i g h t
now! Where life is i n danger, the Sabbath may be
ignored . '
The Rebbe agreed and the agent payed a golden
dinar as deposit for their passage on a T u r k i s h t r a d i n g
n
had taken Jaffa on March 7, and began marching on Acre on the 14th.
He arrived there on March 20, just a day after Rabbi Nachman left.
78. Shabbos 132a, Pesachim 83a.
His
PBAISEB
69
vessel. Meanwhile, many British troopships arrived in

Acre". The city became crowded with troops and the
terror of the civilians knew no bounds.
That Sabbath was one of fear and apprehension.
The entire household spent the day praying, pouring
their hearts out to G-d. The Rebbe and his aide felt
some degree of security because they had obtained
passage to leave the city. But they were also distressed
because things had happened so suddenly that they had
not had time to secure food and provisions for the
voyage.
They spoke about their previous journey, whs re
they had had everything they needed on the ship. At
that time they had carried the customary provisions,
enough for four or five month at sea. How different
it would be now, where they would have to set forth
without a crumb.
On Sunday morning the Rebbe sent his attendant
to the agent asking that he attempt to secure the customary provisions for the voyage. They went to the
market, but not a thing was to be bought.
The attendant returned to the Rebbe and found him
wearing his Tallis and Tefillin, totally engrossed in
prayer. He became so upset that he simply fainted.
He lay unconscious in his room and the Rebbe did not
even know that he had returned.
Meanwhile a great cry arose in the city. An order
had come from the Pasha giving all civilians a two hour
limit to leave the city. The city gates would remain
79. After capturing Napoleon's siege train
William Sidney Smith arrived to defend Acre with
and Tigre and the frigate Alliance. Commander
of Acre and finally forced Napoleon to retreat on
at Jaffa, Commander
the line ships Theseus
Smith led the defense
May 17.
70
closed, and a l l civilians were to attempt to leave by

sea. Anyone found i n the city after the two hour l i m i t
would be killed.
The Rebbe
city was very
needed room to
were prepared
soon learned the reason for this. The

overcrowded, and the T u r k i s h troops
maneuver. I n order to make room, they
to slaughter everyone i n the city.
The city became a seething mass of terror. Screams

and wailing filled the streets. I n the midst of a l l this
commotion, the Rebbe made his way to the sea. H e was
not even aware of his attendant, who was s t i l l l y i n g
unconscious.
When the attendant regained consciousness, he
realized that the Rebbe was no longer i n the house.
He waited as long as he could, and then went out to the
courtyard. He saw men, women and children screaming
i n the streets, weeping and w a i l i n g w i t h great bitterness. The cry of the city seemed to rise to the v e r y
heavens .
Their host's wife saw h i m and r a n over screaming,
" O h woe! A p i t y on your y o u t h ! Y o u w i l l be killed
here! A t least we had some good here. Now we must
accept the bad w i t h the good. B u t a l l the more p i t y on
you. Y o u have had nothing here, and now you w i l l be
lost to your f a m i l y . "
90
She continued wailing i n this manner, and a l l the

while the attendant became more and more terrified.
He was numb w i t h fear and could not move a finger.
F i n a l l y he summoned up enough presence of m i n d to ask
her about the Rebbe. She replied, " I imagine he has
fled to the s e a ! '
80.
I Sam. 5:12.
His
PBAISBS
71
A s soon as he heard this, he realized that their

chest was s t i l l i n the house, and that the Rebbe must
have fled empty-handed. The chest contained a l l their
money and possessions, and they could not leave w i t h out i t . H e t r i e d to l i f t i t , but i t was obvious that he
coUd not c a r r y i t by himself.
Suddenly an Oriental Jew appeared, and offered to
c a r r y the chest. Together they fled t o w a r d the sea. B u t
soon they found i t impossible to move through the city
because of the great confusion. Troops were surging
through the city w i t h d r a w n swords and were ready
to stab anyone who got into their way.
B u t here again G-d had mercy and arranged things
for the best. F o r suddenly the T u r k s standing on top
of the wall announced that they had a good report.
The people pressed around the w a l l to listen, and there
was enough room to get through the city to the sea.
When the attendant a r r i v e d a t the docks, he saw
a confusion of ships, but could not find the Rebbe. H e
looked up and down, searching one place after another.
F i n a l l y , he came to a small sailboat filled w i t h T u r k s .
When he looked more closely, he saw that there, s i t t i n g
i n their midst, was the Rebbe.
The Rebbe and his attendant were overjoyed to be
together again. They had both experienced considerable
anguish, each not knowing where to find the other.
The small boat eventually left the p o r t and brought
them to a large cruiser anchored i n the harbor off H a i f a .
A t first they were very surprised to see their ship bristl i n g w i t h cannon. They discussed this and came to the
conclusion that because of the war, even the merchant
ships were c a r r y i n g weapons.
There had been so much confusion when the Rebbe
was fleeing, that he d i d not have time to get further
72
information from the agent. He had no idea where his

ship was, and somehow was led to believe that this
small boat would bring him to it. Little did he know
that he was being brought to a Turkish warship!
Even as they boarded, they had no idea of their
great peril. They were actually walking onto a war
ship, loaded with troops and weapons. The Turkish
troops were unpredictable enough on land. To travel
with them by sea was to take one's life in his hands.
The Turks helped them on board and gave them
a private room. Not knowing the language, they had no
way of communicating with the Turks. But they more
than realized that something was wrong when the
Rebbe's attendant was handed a loaded gun.
They sat in their room without a thing to eat or
drink. After two or three hours they closed their door
and tried to get some sleep.
Another hour or two passed, when suddenly their
door was opened and a voice said to them in Russian,
"What are you doing here! Don't you realized that this
is a warship and you can get killed here? Didn't you
see the loaded cannons all around?"
They were thoroughly aroused from their sleep and
grabbed the stranger by his sleeve. They could not see
his face in the dark, but felt that his jacket was made
of linen.
While they had slept, a battle had begun. They
came out of their room and saw cannonballs flying
toward the ship. They realized that they were in mortal
danger and decided that it would be better to return to
the Holy Land to die than to be killed at sea.
They begged the stranger to help them get off the
ship and return to shore. He replied that he would need
a considerable sum of money to try to bribe the captain.
His
73
P R A I S E S
The Eebbe's attendant went to their chest to get

the money. H e waited awhile, thinking that the stranger
would meanwhile speak to the captain. A f t e r a short
time had passed, he went to the captain, holding out
his hand w i t h the money. The captain began screaming
at h i m i n T u r k i s h , but the attendant could not understand a word.
They had no other choice but to find the stranger
who had spoken to them i n Russian. They searched the
ship over and over, but a l l they found were T u r k s and
Arabs. There was not a single person who spoke Russian.
H a v i n g lost their only means of communication,
their apprehension grew by the minute. They l i t e r a l l y
began trembling w i t h fear. They t r i e d to get some rest
d u r i n g the night, but could not even lie on their cots,
so great was their trembling.
More and more, they were beginning to understand
their grave danger. Their only chance lay w i t h the
stranger who had spoken to them d u r i n g the night, but
they had no idea who he was. The only t h i n g they knew
about h i m was that he spoke Russian.
81
21. The next morning, the harbor p a t r o l boarded

the ship. The Rebbe and his attendant searched f o r the
captain, to fall before his feet i f necessary, begging h i m
to allow them to return w i t h the patrol. B u t before they
could find h i m , the ship lifted anchor and the w i n d
carried them out of the harbor. The sounds of battle
were coming closer and the sailors were very frightened,
wanting to leave as quickly as possible.
81. Brand Wach in the Hebrew, from the German for fire watch.
From Yemey Moharnat 111b it appears that this is a form of harbor
patrol.
74
F r o m where the Rebbe and his attendant stood on

the ship, they could hear the sound of the bombs and
cannon, even though they were already very f a r away.
The very thought of their great p e r i l drained a l l their
strength, and they both fell into their cats, thoroughly
exhausted.
Even as they lay there they became aware of a new
crisis. They had taken no supplies, and now found themselves without even water to drink. B u t here again, G-d
was w i t h them. The ship's cook learned of their p l i g h t
and had p i t y on them. E v e r y morning and evening, he
would sneak each one a cup of black coffee. This sustained them, but their strength was r a p i d l y d r a i n i n g
away.
They soon reached a point where they d i d not have
enough energy to leave their cots. Closed up i n their
cabin, they had no idea at a l l where the ship was heading.
F o r a while they heard a storm raging outside, and felt
the ship being carried r a p i d l y along. B u t a l l the while,
they d i d not know where they were going.
Eventually, they heard the sounds of their ship being tied up at a port. They crawled out of their cabin
to see where they had landed. Immediately realizing that
i t was not Istanbul, they asked the T u r k i s h cook where
they were. He replied that this was the land of A d a l .
84
They had already heard of A d a l . The people there

had a rule that any Jew falling into their hands should
be killed as a human sacrifice. When they realized that
this was where they were, they fled to their cabin and
locked themselves inside. F o r three days they h i d there,
u t t e r l y terrified. They realized that they could not re-
82.
Most probably Antalya, Turkey, formerly known as Adalia.
His
P E A I S E S
75
main concealed very much longer, and had no idea how

long the captain would stay there.
Suddenly a storm arose, snapping the anchor ropes.
The sailors had no chance to raise sail, and without an
anchor, the ship was totally out of control. There was a
great cry on board, for even the T u r k s were terrified.
F r o m where they were huddled, the Rebbe and his
attendant could hear their cries, "Roman!
Homan!
Woe! W o e [ "
The ship tossed at sea a l l that night. I n the m o r n i n g
the w i n d subsided, and they were glad because the seas
were quiet . B u t they had not been led to their desired
haven f o r the storm had carried them back to w i t h i n
a day's journey of Acre.
83
84
That afternoon, another storm broke out, sweeping

the ship along. F o r several days and nights the ship was
tossed about at sea. They mounted to the heavens and
plunged to the depths . The captain and his mates had
no idea how to control the vesel. They reeled and staggered like drunkards, and a l l their wisdom was i n vain .
85
84
That Thursday, at noon, they began pumping the

t h i r d compartment as usual. I t usually took about fifteen
minutes to pump out a l l the water that accumulated i n
the bilge each day. This time they continued pumping
a l l day, and by n i g h t f a l l were still d r a w i n g water.
Soon the entire.upper deck was awash w i t h water
pumped up from the bilges. The water seeped into the
Rebbe's compartment, making i t impossible for them to
sleep on their pallets. The Rebbe climbed to a higher
83.
Ps. 107:30.
84. Ibid.
85.
86.
Ibid. 26.
Ibid. 27.
76
RA4BI NACHMAN'S
"WiftDOM
place i n the compartment and lay down there and his

attendant found a similar place. They remained inside,
not wanting to be seen by the T u r k s .
The water continued to rise u n t i l the pumps could
no longer function. The sailors had to tear out the pumps
and install pulleys, attempting to remove the water w i t h
large barrels. Meanwhile the storm continued to rage,
w h i p p i n g up mountains of water. The waves seemed to
rise to the very heart of the heavens. This continued a l l
through the night.
When his attendant approached h i m the next morning, "the Rebbe told h i m , " M y heart is faint w i t h terror.
Deep down I know that we are i n great danger, and this
is by no means a simple matter. I do not know what
they are doing, but the heart s t i l l sees."
H i s attendant t r i e d to comfort h i m , " T h a n k G-d,
everything is fine. There's no reason to be a f r a i d . "
The attendant then went to look i n the hold where
they were d r a w i n g out water. He salt nothing but water,
r i p p l i n g j u s t like i n a river. Cargo n o t m a l l y took up a l l
but a t h i r d of the ship's capacity, "but this had been
t h r o w n overboard. A l l that was left i n the hold was
water. S t i l l , the vessel was r i d i n g very low and i t was
obvious that the water's weight f a r exceeded its capacity.
The sailors were feverishly t r y i n g to pump out the
water, but i t s t i l l continued to rise.
Realizing that nothing less than a miracle could
save them, the Rebbe's attendant returned to their compartment. He was trembling w i t h anguish and t e r r o r
and could not get a word out of his month.

The Rebbe saw h i m and said, " W h e r e is your
tongue? Y o u yourself said that nothing was wrong. Why
are you so a f r a i d ? "
The other replied that
there
fli
no logical way
His
PBAISES
77
that they could be saved without a miracle. The water

was now r i s i n g faster than the men could remove i t and
the laborers' strength was f a i l i n g . The sailors had been
without food, water and sleep f o r almost twenty-four
hours.
87
The Rebbe's attendant then told h i m that he had

not yet prayed the m o r n i n g Shacharis. The Rebbe t o l d
him, " Y o u need not recite the entire service now. Accept
the yoke of the Heavenly K i n g d o m i n the first verse
of the Shema and say the first and last three blessings
of the A m i d a h . That is enough at a time like t h i s . "
88
87
The Rebbe then told h i m , " T a k e every penny that

we have and divide i t i n half. B i n d your half next to your
body, and I w i l l do the same w i t h m i n e . "
His attendant was mystified. He said, " W h y bother!
Can't the fish swallow us without moneyt"
The Rebbe replied, " D o as I tell you. The Jews were
inside the Red Sea and d i d not drown. A t least we are
still i n a ship. . . . "
H a v i n g taken care of this, the Rebbe told his
attendant to dress himself i n his f u r coat and bind his
belt t i g h t l y around i t . The Rebbe d i d the same, acting
as i f he was preparing to embark on a journey.
The Rebbe's attendant then asked h i m , " W h y don't
you pray for usT I cannot even recite the prayers that I
say every day, and certainly cannot open my mouth to
G-d at a time like this. B u t you, Rebbe, know how to p r a y
at a l l times, for the general and the p a r t i c u l a r . "
The Rebbe replied, " I am now i n a state of con-
87. Neh. 4:4.

88. Deut. 6:4. I t is called the "Yoke of the Heavenly Kingdom"
in Berachos 2:2 (13a). For the rule mentioned here, see Ibid. 16a.
89. Cf. Orech Chaim 110:1.
78

90
stricted mentality . I am far from G-d. B u t still, m y

council is faithful. We are now i n fierce danger, and I
have no other choice. G-d knows that I have never made
use of the merit of my fathers , but now I am compelled.
I pray that G-d help us for the sake of my grandfather,
Rabbi Israel Baal Shem Tov of blessed memory, for the
sake of my grandmother Udel, and for the sake of m y
grandfather, Rabbi Nachman of H o r o d e n k a . " The Rebbe
said no more.
91
They looked up and suddenly saw a thick dark cloud

i n the distance. Their hearts filled w i t h dread, f o r these
were the types of clouds that usually create a waterspout.
I f the ship were to be drawn into -the vortex i t could
easily be sunk. The only solution would be to fire at the
clouds w i t h cannon, but the sailors were too occupied
bailing out the ship, and could not stop for an instant.
I t seemed as i f one trouble was coming on top of another,
like a wasp and scorpion biting at the same time .
92
A g a i n G-d came to their rescue, and a very strong

w i n d began to blow. The ship began flying along the
waves, like an a r r o w shot from a bow. When they
approached the waterspout, the clouds opened up like
a mountain pass, and the ship went through i n safety.
G-d also enlightened the sailors' eyes, and they discovered the place where the ship's h u l l was leaking.
The T u r k s slaughtered a ram and used its skin to repair
the leak.
They had been i n fearsome peril, but had managed
to come through safely. I t was a F r i d a y , and everybody
90.
state of
91.
92.
Mochin DeKatnus, a Kabbalistic term referring to the immature

the transcendental mentalities. Cf. Etz Chaim 22.
See Chayay Moharan 28a (#14).
Both requiring opposing remedies, Chagigah 5a.
His
P B A I S E S
79
on the ship rejoiced greatly. I n the afternoon Mincha

before the Sabbath prayer, the Rebbe chanted the 107th
Psalm, " G i v e thanks to G - d / ' w i t h great j o y " .
They continued on their voyage, passing many
places. D u r i n g the entire voyage, the only thing the
Rebbe and his attendant had to eat were the rotten vegetables that the cook gave them from the ship's stores.
Their meager rations were often p u t r i d and crawling
w i t h maggots. Even f o r these they had to plead w i t h
the cook like beggars u n t i l he had p i t y on them. The
few rotten vegetables they procured this way was a l l they
had to eat.
As the days passed, they realized that the Passover
was rapidly approaching. One day they discussed this,
and were very concerned. The food from the ship's stores
could not be eaten then, and i t would be impossible to
fast for the entire week.
A f t e r an hour or two, they came to a large city
standing on a rocky mountain i n the middle of the sea'\
The T u r k s bought a considerable amount of f r u i t there.
F o r a Thaler, the Rebbe and his attendant were able
to buy a bushel of carobs, what we call buxer.
The Rebbe said, " T h i s is also very good right now.
I f necessary, we can subsist on these carobs alone d u r i n g
the eight days of Pesach. Now i f G-d helps us, we w i l l
also have Matzah and the F o u r Cups of wine f o r the
Seder."
93. This is a regular part of the Chassidic

Also see above, notes 83-86.
rite. See Sichos 270.
94. One of the Dodecanese Islands. The description most closely

fits Lindos on Rhodes Island or Voladha on Karpathos.
80
22. Even after overcoming these threats, the Rebbe

and his attendant were still i n indescribable danger.
They were two Jews, alone on a warship filled w i t h
T u r k i s h troops. These T u r k s would think nothing of
selling two Jews as slaves i n some faraway place. The
very thought filled the Rebbe's heart w i t h terror.
He began to think about i t . W h a t would he
he were sold as a slave i n a faraway place where
were no Jews? W h a t i f nobody knew about it?
would he keep the commandments of the Torah?
particular w o r r y bothered h i m the most.
do i f
there
How
This
The Rebbe pondered the possibilities again and

again. F i n a l l y , he was worthy of realizing that he could
serve G-d even i f he were unable to actually keep the
commandments. He comprehended the devotion of the
Patriarchs, who lived before G-d even gave the Torah.
They also kept a l l the commandments, even though they
often d i d so only i n a symbolic manner. Thus, Jacob f u l filled the commandment of Tefillin through the sticks he
peeled while watching Laban's sheep' .
5
The Rebbe thought along these lines u n t i l he understood how he could keep all the commandments i n this
manner. H o could continue to serve G-d even i f he were
sold as a slave i n the most distant land.'*
No sooner had the Rebbe a r r i v e d at this conclusion,
when they sighted land. I t was the night before Passover, and they a r r i v e d at the island city of Rhodes, a
great city unto G-d. They knew that this city had
a t h r i v i n g Jewish community. Here they would be able
to buy Matzos for Pesach and wine f o r the F o u r Cups.
95. Gen. 30:37. See Zohar (Sisrei Torah)

1:162b.
96. Cf. Chayay Moharan 32b (*14); Parpraos LeChochmah, Babey
Nachal B 78. Also see Lekutey Moharan 54.
Big
PBAISBS
81
The Rebbe and his attendant were overjoyed by

this prospect alone. They never imagined that the captain
or the sailors would let them actually go into the city.
E v e r y t h i n g seemed to indicate that the T u r k s were going
to i m p r i s o n them, robbing a l l their possessions, and
perhaps even selling thgax as slaves.
23. I t was the morning, before the Passover. The
captain and a number of sailors were preparing to take
their small boat and go to the city. The Rebbe and his
attendant came to the captain, and w i t h gestures, communicated that they needed some k i n d of bread. The
Captain t o l d them i n sign language, " T h e r e are Jews
i n the city. Y o u can have bread brought for y o u . "
The hearts of kings and princes are i n the hand
of G-d. I n H i s mercy, He turned the captain's heart
and confounded his thoughts. W i t h o u t thinking, he
blurted out that he would take one of them along to
buy their bread.
The Rebbe's attendant went along w i t h the crew.
H e was allowed to go to the city alone, w i t h j u s t one
sailor following h i m so that he should not escape. B u t
even the way to the city involved great peril. I t was
a time of war, and i t was obvious that he was f r o m a
distant land. He could have easily been imprisoned as
a spy w i t h nobody to defend h i m . B u t again G-d protected h i m , and he passed through a l l the gates without
being stopped.
H e finally came to the chief Rabbi and told h i m the
whole story. They were captives aboard a warship, and
they themselves d i d not know what the captain intended
to do w i t h them. He could not supply the details but
this he knew. They were prisoners and i n great peril.
I t only took a few minutes to tell the story, but i t
seemed like hours. The Rabbi constantly wanted to hear
82
more about their adventures. I t was obvious that the

attendant was suffering greatly, but the Rabbi kept telling h i m not to w o r r y .
The attendant was pressed because he wanted to
buy Matzos and wine and return to the ship before sundown. B u t suddenly G-d sent h i m another thought. W h i l e
i n Tiberias, he had heard Rabbi Z v i H a r k e r mention
that his wife was from a renowned Sephardic family,
and had a brother i n Rhodes who was a great sage and
Tzadik. He could not remember the brother's name, but
did recall the name of Rabbi Zvi's wife.
He immediately asked the Rabbi i f he knew a sage
who had a sister i n Tiberias. The Rabbi said that he did.
He immediately notified this sage, and told the attendant
to h u r r y to his house. B y the time he got there, the sage
had already been informed of all the attendant had told
the chief Rabbi.
As soon as the attendant walked i n , the sage told
him, " T h e r e ' s nothing to be afraid of. Y o u w i l l tell me
the whole story by the Seder." The attendant could
hardly believe his ears. He trusted i n G-d, but never
imagined that salvation would come so quickly. Never
in his wildest dreams d i d he imagine that he would
spend the Passover Seder i n a Jewish house.
The sage said, " W e have already arranged things
w i t h the captain, and he w i l l allow you to leave the ship.
Of course, he w i l l first have to be given whatever sum
he requests. I t is good to give thanks to G-d' who saved
you i n such a miraculous manner.
7
" T h e fact that you got to the city was a miracle

i n itself. I can't imagine how the captain became so
confused as to let you come here. He is a known thief,
97.
Ps. 92:2.
His
P R A I S E S
83
and his wickedness has roots going back countless

generations. He is a descendent of the F i v e Lords of
the Philistines , for that is how he signs his name.
" B u t now there is no time to listen to stories. Let's
go to the barber and get you a haircut for the f e s t i v a l . "
They immediately went to the barber and the
attendant got his hair cut. A f t e r he had bathed, they
conversed over a cup of coffee.
I n the course of the conversation he said, " W e
heard that you are travelling w i t h another man. W h o is
he?"
The attendant asked, " H a v e you ever heard of the
Baal Shem T o v ? "
He replied, " O f course we have! We are quite
familiar w i t h the works of the renowned Chasid of
Polonnoye".'
The other then told h i m , " T h e man travelling w i t h
me is a great-grandson of the Baal Shem Tov. He is also
a grandson of Rabbi Nachman Horodenker. A n d as you
shall soon see, he is also a sage i n his own r i g h t . "
Tne sage was overjoyed. He said, " T o rescue even
a simple person is a very great Mitzvah. B u t now G-d
has given me the opportunity to redeem a man descendant from such holy r o o t s ! "
98
The sage h u r r i e d w i t h a small group of men to get

the Rebbe. Meanwhile, two groups of T u r k s clashed w i t h
each other, resulting i n a fight where several were killed
i n the main thoroughfare. When they saw what was
happening, the sage and his group took the Rebbe's
98. Josh. 13:3, Judges 3:3, 1 Sam. 6:16.
99. Rabbi Jacob Joseph of Polonnoye (1740-1810), one of the
chief disciples of the Baal Shem Tov. His Toldos Yaakov Yosef (Generations of Jacob Joseph), the first book discussing the Baal Shem's
teaching, was published in 1780.
84
attendant and fled to the sage's courtyard. They locked

themselves i n and were afraid to leave f o r several hours.
B y the time i t was safe to leave, the sun was beginning
to set and i t was too close to the holiday to go and get
the Rebbe.
The sage then spoke up and said to the attendant,
" F r o m the time I was a child, I have devoted my life
to Torah, prayer, and good deeds. I am sure that G-d
w i l l reward me for this. Besides this, I also have a
p o r t i o n i n the F u t u r e W o r l d along w i t h every other
Jew . I am p u t t i n g a l l this up as security. I f , heaven
forbid, I do not exert myself to do everything i n m y
power to free you, let me lose i t a l l !
" M y intention is not to boast, but to assure you
that I am not abandoning you, heaven forbid. There is
simply no time to complete the task today.
" N o w h u r r y ! Take a l l the Matzah you need for the
Seder. Take some of my best wine, and greens and everything else you w i l l need tonight. I have Shemurah
Matzah
as well as o r d i n a r y Matzah i f y o u eat i t . Take
whatever you need."
B i d d i n g the others farwell, the attendant returned
to his ship, which was quite a distance from the city.
As soon as he boarded the ship, he called out. W h e n the
Rebbe heard his voice, he was overjoyed and r a n to greet
him.
The Rebbe had spent a l l that day w a i t i n g w i t h
yearning eyes for a sign of his companion. A s long as
the other was gone, he stood there, his eyes growing
weary.
100
101
100. Sanhedrin 11:1. The present interpretation that this is i n

addition to one's reward for his deeds is a novel one.
101. "Watched Matzah," prepared from wheat safeguarded from
dampness from time of its harvest. See Pesachim 40a, Orech Chaim 453:4.
His
P B A I S E S
85
The Eebbe said, " T h a n k G-d that you're still alive!

I was sure that they had drowned you, and would soon do
the same to me. B u t now, thank G-d Who gives strength
to the weary. Y o u have no idea how much I suffered
while you were gone. I no longer had the strength to bear
i t and was sure that I would d i e ! "
They worshipped, and then were able to have a
proper Seder. I t was a most happy meal, and as they
ate, the attendant told the Rebbe everything that had
happened.
On the first day of Pesach, the order came to b r i n g
the ship to the c i t y and tie up at the dock. The Rebbe
and his attendant remained on the ship for the second
night of Pesach.
The next day, the Rebbe's attendant went into the
city to worship i n the synagogue. A f t e r the service, he
was invited to the sage's house f o r the festival meal.
D u r i n g the meal, the sage delivered an original T o r a h
lesson. H e then repeated some thoughts of contemporary
Tzadikim, including those of Europe. He then invited
his guest to discourse on the Torah, and the attendant
repeated some of the Rebbe's lessons. The sage enjoyed
them, immensely saying, " S u c h wodrs make me happy
deep inside' . . . . "
A f t e r the meal, the attendant returned to the ship
followed by the Gabbai c a r r y i n g choice food for the
Rebbe. W h e n the Rebbe saw h i m , his faced seemed
u t t e r l y depressed. The Rebbe was sure that things had
taken a t u r n f o r the worse, for who knows what had
happened that day! H e was so distressed, he could not
eat.
108
03
104
102.
103.
104.
Morning blessing, from

Baba Metzia 83b.
Ycbamos 63b,
Isa. 40:29.
86
W h a t the Rebbe d i d not know, was that the sage

had pressed his attendant to d r i n k so much wine that he
had become drunk. This was why he looked so depressed.
The Rebbe had questioned him, but he was i n too much
of a stupor to answer.
The attendant went to sleep f o r a few hours. I t was
only when he woke up that he realized what had happened. He laughed and told the Rebbe, " D i d n ' t y o u
know that I was drunk? The sage was so happy that he
kept on asking me to drink. Before I realized i t , I had
taken too much w i n e . "
He then told the Rebbe everything that had happened at the sage's house. F u l l y reassured, the Rebbe j o y fully ate his festive meal.
105
24. On the first day of Choi H a M o e d the attendant

returned to the sage's house. The sage advised h i m to
sneak a l l their money out of the ship i n order that the
captain should not be able to steal i t .
This accomplished, the sage went to the captain
together w i t h two prominent members of the community.
They said, " G i v e us the two Jews y o u are h o l d i n g . "
The captain replied, " W h a t business do y o u have
w i t h them? When they came on board, they belonged to
no o n e ! "
The captain then told them of a l l the t r a v a i l that
had befallen them on the way . He said, " W h a t I told
you is nothing! D u r i n g the entire voyage there was not
an instant without distress . W e could have drowned
these two or sold them to the Arabs long ago, and
104
107
105.
106.
107.
The intermediate days of the festival.

Ex. 18:8.
Ain Rega B'li, Pega. Sheloh, quoted in Sichos 308.
His
P R A I S E S
87
all their money and possessions would have been ours.

No one at all would have said a w o r d or complained.
" B u t now, what can I do? These two must have luck
that reaches to the high heavens. F i r s t of all, G-d performed a miracle and the ship suddenly arrived here.
This would have been enough! B u t then there was a
miracle w i t h i n a miracle' , and G-d made me crazy
enough to actually b r i n g one of them into the city.
" A f t e r a l l this, I really have no r i g h t to their money.
So give me two hundred Thalers to satisfy my crew and
lake them!"
They gave the captain the sum and the two were
safe. They were redeemed from death to life, from
captivity to freedom.
103
09
25. The Rebbe and his attendant were brought to

the city, As they proceeded, some Turks remarked that
they looked like spies, and the members of the community
were highly alarmed. They immediately brought them
their style of clothing, and had them dress like the other
Jews i n Rhodes.
H i s attendant took i t as a joke, but the Rebbe was
very troubled. He told his attendant, " D o n ' t you know
that a great complaint is being directed against us on
h i g h ? " He then told his attendant some wondrous
secrets, but the latter would never reveal them.
The Rebbe was received by the local Rabbis and i m pressed them as a very unique person. H i s mood became
very j o y f u l and he said, " T h a n k G-d we were w o r t h y
of being rescued this w a y ! "
They stayed there u n t i l after Pesach, and the Rebbe
108.
109.
Isa. 10:14.
Shabbos 97a.
88
RABBI NACHMAN'S
WISDOM
was treated w i t h great honor. The community paid the

200 Thaler ransom out of their own pockets, and even
though the Rebbe had sufficient funds, they would not
let h i m repay them.
A f t e r the festival, the community booked them
passage on a ship to Istanbul. They also gave them a
letter, asking a l l communities along the way to help them
i f necessary.
There Were many Greeks on their ship, and a plague
broke out among them at sea. The Rebbe and his attendant d i d not know the cause, but they saw people d y i n g
a l l around them. B u t G-d was w i t h them, and a strong
w i n d carried the ship r a p i d l y to Istanbul. The h i g h waves
and great speed distressed them, but the fact that the
ship travelled so r a p i d l y saved their lives.
The ship a r r i v e d i n Istanbul after only three days
at sea, and they remained there another ten days. B u t
even here they were not out of danger. They had not
shown their passports when they a r r i v e d , and now the
officials would not let them leave. The only solution was
to obtain a passport f r o m the Sultan, but the official
demanded an exorbitant sum f o r such a document. The
amount was so great, i t was absolutely impossible f o r
them to pay i t .
B u t G-d was w i t h them, and they happened to
meet a t o t a l stranger who agreed to help them. He went
to a T u r k i s h minister and wheedled what they needed
f r o m h i m . They had no idea how much he p a i d f o r i t ,
but the stranger obtained a document allowing them
to pass through the gate and leave the city. H e cautioned
them, " F o r G-d's sake, don't breathe a w o r d about t h i s . "
They escaped Istanbul safely and travelled by sea
His
P R A I S E S
89
0
to Galatz. A l o n g the way they landed on an island"

and were held as prisoners. They were freed only after a
fine of four Rubles had been paid f o r each passenger.
The rest of their voyage was relatively peaceful

except f o r a few storms at sea. They passed a ship filled
w i t h Greeks, and saw i t break up and sink, w i t h only a
handful surviving.
G-d guided them toward their destination, and they
a r r i v e d safely i n Galatz for the festival of Shavuos.
26. On the way home from Galatz they passed
through I a s i and encountered a great plague there. The
epidemic had also spread to a l l the surrounding towns
making travel most difficult. This also caused considerable trouble when they t r i e d to cross the border. Coming
f r o m such a plague area, even remaining i n quarantine
was not sufficient to let them cross.
B u t G-d was w i t h them, and they were led safely
through i t a l l . They had seen plague and sword and
famine and t h i r s t and captivity, but w i t h G-d's help,
they returned home safely ".
1
They returned complete i n body, possession and

T o r a h " . F o r i n the H o l y L a n d the Rebbe was w p r t h y
of attaining a wondrously lofty perception, and his
vision knew no bounds.
2
110. The only major island in the Black Sea is Serpent's Island,
opposite the mouth of the Danube. It is also called Fidonisi and Zmetnyj.
111. On the way home from Galatz, Rabbi Nachman passed through
Iasi, Teplik and Uman. He also visited Rabbi Leib, the Grandfather of
Shpola, and saw Rabbi Yekusiel, the Maggid of Terhovitza, when he
passed through nearby Kornibolad. See Chayay Moharan 32b (517, 18,
21). Immediately upon his return home, he went to visit Rabbi Schneur
2?lman (later of Liadi) in Liozna. Avanehah Barzel p. 34 ($46).
112. Shabbos 33b, on Gen. 33:18. Cf. Rashi ad loc.
90
27. A l l that we have told is less than a drop i n

the sea of all the anguish and t e r r o r that the Rebbe
suffered on his pilgrimage. The great danger is beyond
description, but G-d was w i t h him, performing awesome
miracles every step of the way. He was w o r t h y of attaining his goal and returning safely. He entered i n peace,
left i n peace, and returned home i n peace.
113
28. The great percpetion that the Rebbe attained

i n the H o l y L a n d is u t t e r l y beyond description. Never
had one born of an earthly mother
been w o r t h y of
attaining what he d i d through the air of the L a n d of
Israel . Words are completely inadequate to describe i t .
The Rebbe took great pride i n the fact that he had
been i n the H o l y Land. T o w a r d the end of his life, he
said that he derived great inspiration just from this.
He said, " F o r a long time I have known that when a
person wants to do something holy, he must face great
barriers ."
114
115
114
29. The man who insulted the Rebbe so much i n

Istanbul died immediately upon his r e t u r n home.
The Rebbe's attendant asked him, " I s i t not
w r i t t e n , " F o r the righteous to punish is also not
good ?"
The Rebbe answered h i m w i t h the following parable.
Once there was a king who was very fond of one
of the young princes. He showed the prince a l l sorts
of affection, doing everything he could to attract h i m .
117
113.
114.
115.
116.
117.
Chagigah 15b.
Shabbos 88b.
Baba Basra 158b.
Lekutey Moharan 66:4, Sichos 11.
Prov. 17:26. Cf. Sanhedrin 105b.
His
P B A I S E S
91
The child became a young man. Then one day, he

did something highly disrespectful to the king.
The k i n g t o l d h i m , " N o matter how much I love
you, i t is still impossible to go against the law of the
kingdom. The judgement has been passed, and your
sentence is death." The k i n g then commanded that the
prince be bound i n chains and imprisoned.
The young prince began thinking about his imminent
death. I n his mind he could already feel the great pain
he would suffer at the moment he would be killed. B u t
he realized that this agony would only last an instant,
and then he would be dead.
B u t then he began to imagine the anguish of the
king. He knew that the king loved h i m v e r y much and
s t i l l yearned for his presence. H e understood how much
pain his death would cause the king, and that this
anguish would last forever.
The prince w o r r i e d more about the king's suffering
than his own. H e thought and thought t r y i n g to spare
the k i n g this pain. F i n a l l y an idea came to h i m . Shame
is considered equal to death" .
He asked the j a i l keeper to b r i n g h i m before the
k i n g . Standing before the k i n g he said, " I t r u t h f u l l y
know that your suffering is greater than mine. I also
realize that i t is impossible for y o u to ignore the law of
your kingdom. B u t I think I know a w a y out. I f you
can arrange for some one to publicly shame me, the
sentence w i l l be fulfilled, for shame is equal to death.
" B r i n g me a prisoner who has already been condemned to death. I w i l l provoke h i m u n t i l he becomes
angry, publicly insulting and beating me. I w i l l be
b i t t e r l y humiliated, and this w i l l be the same as death.
8
118.
Baba Metzia 58b.
92
" T h e n take this condemned criminal and execute

him according to his sentence. The people w i l l think
that he was killed because he insulted one of the king's
favorite servants. I n this way, neither the honor of the
king nor his servants w i l l be i m p i n g e d . "
The Rebbe said that the same is true i n this case.
A man might insult a Tzadik, and without realizing i t ,
be doing h i m a great service. The Tzadik may have been
condemned to death for some misdeed. The shame he
experienced m i g h t then take the place of this death
sentence.
S t i l l this Tzadik is a beloved servant of the king,
and i t is not fitting that this insult go unpunishd. B u t
to punish the person j u s t for insulting the Tzadik is
also not desirable, " f o r the righteous to punish is also
not good."
Therefore, G-d brings i t about that the person who
insults the Tzadik should be one who has already been
condemned to death. They both may happen to be i n
one i n n " , and this individual insults the Tzadik. The
shame saves the Tzadik f r o m a more permanent judgement. I n order to protect the Tzadik'8 honor, the other
is then punished. The name of heaven is thus sanctified ,
but actually i t was a dead man who was killed, f o r he
was previously condemned.
1
180
W e therefore see that G-d's ways are r i g h t

there is no unrighteousness i n H i m .
188
119.
120.
121.
122.
Makkos 10b.
Cf. Yebamos 79a, Sotah 8b.
Hos. 14:10.
Ps. 92:16.
181
and
His
93
PBAISBS
30. W h i l e i n the H o l y Land, the Rebbe was constantly involved w i t h Torah and prayer. E v e r y day he
would write down what he perceived i n the Torah.
When the Rebbe spoke about this, he said, " T h e
difference between the understanding of the Torah i n
the H o l y L a n d and elsewhere is like the difference
between east and west."
E v e r y day people came to him, great and small
alike, to serve him and thereby hear his awesome holy
words of wisdom.
31. The Rebbe was once visited by one of the renowned leaders of the H o l y Land. This leader was
universally respected, and was reputed to know the
entire Talmud by heart. He was also one of the masters
of the Kaballah.
When he visited the Rebbe, he asked a l l those
present to leave. They were left alone together, except
for the Rebbe's attendant who remained.
The leader pressed the Rebbe, saying, " I know
that your excellency d i d not come to the H o l y L a n d
like most people. They arrive w i t h constricted consciousness, merely to walk four steps i n the H o l y L a n d and
thus be w o r t h y of the F u t u r e World'* , or for similar
small minded reasons.
" B u t your excellency certainly a r r i v e d here i n a
state of expanded consciousness , to accomplish great
acts of devotion. There are many points of devotion i n
the H o l y Land, and we long to know into which of
these points your excellency has entered. I f you reveal
3
124
123. See above, note 55.

124. Expanded and constricted consciousness, Mochin
DeGadlus
and Mochin deKatnus, are respectively the mature and immature states
of the transcendental mentalities. See above, note 90.
94
RABBI NACHMAN'S
WISDOM
the G-dly things you wish to do here, I am prepared to

serve you w i t h body and s o u l . "
The Rebbe replied, " M y dear friend, please do not
pain me w i t h this. To reveal my reasons and devotions
here is by no means a simple matter. I t is possible that
I am already bound by an oath i n this area . . . "
The leader began to urge h i m again, " A l l that we
ask is that our master at least teach us one of the beautiful precious thoughts w i t h which G-d endowed h i m .
We don't have any ulterior motive, Heaven forbid. W e
only want to hear from your holy lips some new T o r a h
concept that w i l l arouse our hearts to serve G-d. I f
G-d wills, we may also be w o r t h y of perceiving some
hint of the point we asked about before."
Immediately the Rebbe began to l i g h t up, flashing
fire, the flame of G-d' . H i s face began to glow, l i t e r a l l y
burning like fire. He was i n such an intense state that
his h a i r stood on end, casting his hat to the floor.
L i k e tongues of flame, a question formed on his
lips, " D o you understand the secret meaning of the
Tefillin?"
25
The other replied, offering some Kabbalistic

concepts.
The Rebbe transfixed h i m , " N o ! T h i s is not the
way of perceiving the Tefillin. A n d because you do not
understand the true meaning of Tefillin, you do not
know the secret of the four directions i n the H o l y L a n d .
Of this, I w i l l begin to give y o u some h i n t . "
The Rebbe began the explanation, but as soon as
he started speaking, blood began to pour from his
throat. He said, " N o w you see w i t h your own eyes that
I am forbidden from on h i g h to reveal anything to y o u . "
125.
Cant. 8:6.
His
95
P R A I S E S
As soon as the other saw this, he bowed his head

and begged the Rebbe to pardon h i m for having troubled
him so much. He was very frightened, and would not
move from the spot u n t i l the Rebbe forgave him.
32. When the Rebbe first came to Tiberias, the
renowned Chasid and philanthropist, Rabbi Moshe, son
of the holy Rabbi Menachem Mendel of Vitebsk, sent
to the Rebbe, announcing that he would like to make a
match between their children.
124
The Rebbe replied, " H o w can one refuse such

a match! I t is certainly G-d's w i l l that my daughter live
i n the H o l y L a n d . '
The Rebbe said nothing else, and the matchmaker
immediately went and told Rabbi Moshe that the Rebbe
agrees. They immediately planned a great feast to
celebrate the match.
A l l the leaders of the H o l y Land, from L i t h u a n i a
and Poland, great and small alike, were assembled at
the feast. I t was a most joyous gathering, and the meal
was accompanied by a flowing conversation covering the
length and breadth of the sacred literature.
The leading speaker was the one mentioned earlier,
who had asked the Rebbe his intentions i n the H o l y
Land. The conversation led them to a discussion of a
quotation from Rashi,
but nobody could remember
1
127
126. Rabbi Menachem Mendel (1730-1788) was a leading disciple

of Rabbi Dov Baer, the Maggid of Mezrich, and led a massive pilgrimage
to the Holy Land in 1777. He settled in Tiberias and was the leader
of the Chassidic community in Israel. I n a biography published together
with his Lekutey Amarim it is brought that his son Moshe had a son
Shmuel. I t is he who was most probably matched with Rabbi Nachman's
daughter Miriam. See notes 12, 130.
127. Abbreviated form of Rabbi Shlomo Yilzchoki (1040-1105),
leading commentator on the Bible and Talmud.
96
its location. The conversation stopped, frustrated by

the lack o f this key quotation. T r y as they would, no
one could recall i t . This i n itself was a wonder, for
here were the foremost sages, each one having recently
reviewed the entire Talmud. S t i l l , not one of them
could locate this particular quotation.
A l l through this, the Rebbe sat quietly, as if he
had nothing to contribute. B u t he realized how distressed
they were, and when they urged h i m u n t i l he could
no longer refuse, he said, " I s i t not a quotation from
Rashi'8 commentary to Zevachim ,
at the very top
of this page T"
m
They realized that this is what they were seeking,

and rejoiced immensely. The feast lasted from early
noon u n t i l dawn the next day, and a strong bond of
friendship was forged between them.
Soon after the Rebbe returned home, Rabbi Moshe '8
son died. The Rebbe's daughter m a r r i e d the son of the
renowned Rabbi o f Volochisk ". G-d then willed that
the Rabbi o f Volochisk settle i n the H o l y L a n d , t a k i n g
along his son, the Rebbe's son-in-law, to study with
him. N o t too long after that, the Rebbe's daughter
also settled there .
1
130
128. The Talmudic tract on sacrifice. There is a tradition that this

was on page 47a.
129. Rabbi Aryeh Leib of Volochisk, a leading disciple o f Rabbi
Dov Baer, the Maggid of Mezrich. Shem HaGedolim HeChadash L-15.
His son, Rabbi Pinchas, was engaged to Rabbi Nachman's third daughter
Miriam in Elul 5560 (1800), fifteen months after his return from the
Holy Land. They were married four years later i n Cheshvan 5565
(1804). C hayay Moharan 27b ( t i l ) , 28b #14).
130. Rabbi Leib and his son Pinchas left for Israel i n the snmmer
of 1805, just a few months after the latter was married. Miriam joined
them i n the summer o f 1809 together with Rabbi Leib's other children.
Yemey Moharnat 28a, Chayay Moharan 7a ( t l 6 ) , Alim LtTerufak
(Jerusalem, 5728), unnumbered letter dated 12 A v , 5569.
His
P R A I S E S
97
Therefore, the Rebbe's words were fulfilled, f o r

he had said that i t was G-d's w i l l that his daughter
settle i n the H o l y L a n d . F o r not one w o r d that he
spoke returned i n v a i n ' .
31
33. No matter how high he stood, the Rebbe was

never satisfied w i t h his accomplishments. He had i n volved himself i n every type of devotion mentioned
above, fasting and p r a y i n g and forcing himself to do
things to overcome his desires and emotions. He had
already withstood every type of temptation, having
spent days and years secluding himself w i t h G-d, expressing his thoughts i n his own words.
Constantly s t r i v i n g i n this manner, he attained the
highest spiritual levels. He had totally destroyed his
ego, achieving a oneness w i t h G-d on the level of the
Children of the Highest Realm.
A l l this was attained while the Rebbe was l i t e r a l l y
i n his childhood. He d i d not rest by day nor slumber
by night. Never keeping still, he constantly devoted
himself to G-d, day by day from his earliest childhood.
A n d so, a l l this tremendous perception and awesome
holiness were his while he was s t i l l a youth. He had
already become one of the highest.
B u t even after this, he d i d not stop, never allowing
himself to remain at one level. E v e r y hour and every
day, he would long and yearn for G-d, as i f he had not
done anything at a l l to serve H i m .
The Rebbe was then i n the H o l y L a n d , and there
attained a perception so high that i t was beyond a l l
measure. Still, from when he returned u n t i l the day
he departed from the w o r l d , he always had this longing
131.
Haftorah blessings, from Isa. 55:11.
98
and yearning for G-d. He may have stood on the loftiest

heights, but i n his mind, he had not yet begun the climb.
I t would consume many volumes to tell even the
small amount we were worthy of understanding f r o m
what we saw w i t h our own eyes and heard from his holy
lips. F o r this was the Rebbe's way. He would constantly
t h i r s t for the G-dly, debasing himself w i t h self p i t y ,
as i f he had never inhaled the perfume of true devotion,
and had not yet achieved even the level of a beginner.
To understand this, you must imagine a person
who had committed every possible sin time and time
again. Imagine now that such a person was aroused
to true repentance. T r y to depict the way he would look
at himself. He would certainly have great h u m i l i t y
and self-pity and be b i t t e r l y brokenhearted because of
his past deeds. T h i s is obvious and needs no lengthy
explanation.
Consider the self-pity and broken heart of such a
penitent. This would not be a thousandth, or even a
millionth, of the great h u m i l i t y and self-pity and brokenheartedness that the Rebbe had each time before attaining a new degree of perception.
The Rebbe was a man who never rested or stood
still. I n the days of his greatness, he had already
attained an awesome perception of the G-dly. S t i l l he
was not satisfied and continued to aspire. H e accepted
upon himself unparalleled suffering, abounding w i t h
prayers and petitions u r g i n g G-d to help h i m . He continued w i t h a fearsome yearning, u n t i l he would finally
attain a higher level of perception.
As soon as he achieved a new level, he would
immediately > begin anew. A l l his effort would be forgotten, as i f he had not yet even taken the first step.
His
99
P B A I S E S
He would then begin afresh, like one taking his first

steps into the realm of holiness.
Often we heard the Rebbe say w i t h longing and
yearning, " H o w is one w o r t h y of being a Jew?" *. He
would sincerely mean these words, for he t r u l y felt
that he had not yet really taken the first step. This
occurred numerous times.
Although he reached awesomely h i g h levels, he
would constantly seek a higher level, ever soaring higher and higher. S t i l l , he was never satisfied w i t h himself.
As soon as he reached a new level, he would again begin
anew w i t h a broken heart and deep h u m i l i t y , u n t i l he
was able to attain a still higher step. This was always
the Rebbe's way, even at the end.
Many times the Rebbe would say, " N o w I know
nothing, nothing, nothing at a l l . " There were times when
he would swear, " I n t r u t h , I know absolutely nothing
at a l l " . This could even happen shortly after he had
revealed words of enduring t r u t h . H i s wisdom shone
f o r t h , and still he insisted that he was totally ignorant.
I n this respect, the Rebbe was most unique.
The Rebbe said, " M y teachings are v e r y unique,
but my ignorance is even more unique." That is, he
was unique i n realizing his ultimate ignorance before
G-d .
13
1 3 3
134
135
34. We heard f r o m the Rebbe's own holy lips that

some Tzadikim t o i l w i t h devotion i n order to reach a giv132. Sichos 159.
133. This occurred on Shabbos Nachmu, the Sabbath after Tisha
B'av, 11 A v , 5570 (Aug. 1!, 1810), in Uman, just about two months
before his passing. See Sichos 153, Yemey Moharnat 35b, Chayay
Moharan 43a ($31).
134. Cf. Pesachim 119a, Baba Basra 91b.
135. Yemey Moharnat, Sichos, loc. cit. Also below 35, Sichos 3.
100
en level. They have a set level to which they aspire, and

when they reach i t they are satisfied. They are like
servants of a king, who aspire to attain a particular
rank of office through their efforts.
The Rebbe then said, " I f I knew that I were now
standing on the same level as yesterday, I would totally reject m y s e l f . " He would consider remaining at yesterday's level the greatest detriment, f o r he constantly
aspired to reach a higher step.
There is much to say here, but i t cannot a l l be p u t
into w r i t i n g . Those who were w o r t h y to see i t w i t h
their own eyes, and hear i t w i t h their own ears, might
be able to understand this to a small degree. They
might perceive how the Rebbe never stood s t i l l at any
level, but always yearned for the next step, u n t i l he
was w o r t h y . . . . This was always true of h i m .
Even according to our meager understanding, the
Rebbe was unique i n every way. Beyond this are marvelous wonders and hidden secrets. B u t suffice w i t h this.
35. The Rebbe spoke to us somewhat about the
concept that the true goal of knowledge is the realization
of one's ignorance. H e said that this is true of every
area of knowledge. Even though a person may attain
the goal of realizing his ignorance, i t may only be i n
one area of knowledge. He must then first begin to
work on a higher plane, aspiring to realize his ignorance
at this higher level. A n d no matter how high one
reaches, there is still the next step.
Therefore, we never know anything, and still do not
attain the true goal. This is a v e r y deep and mysterious
His
101
P R A I S E S
concept. W e heard more regarding this once

Pesach, and w i l l discuss i t elswhere.
134
after
137
36. Once a k i n g sent -three of his servants to

deliver a secret message to another k i n g i n a distant
land. On the way, they had to pass through lands that
were at w a r w i t h their king.
The first messenger was clever enough to conceal
his purpose completely. He passed through the hostile
land without them ever realizing that he was c a r r y i n g
a secret message.
The second messenger started through the unfriendl y country and was discovered. The people realized
that he was c a r r y i n g a secret message and were going
to force h i m to reveal i t . B u t through his wisdom and
endurance, he too was able to escape without revealing
the message.
The t h i r d messenger was also discovered. Realizing
that he too was bearing a secret message, they imprisoned h i m , and subjected h i m to a l l kinds of torture.
They tortured h i m i n the cruelest ways possible, but
despite his great agony, he refused to tell them anything.
H e withstood the test without yielding his secret.
They finally realized that their tortures were to
no avail, and assumed that they were mistaken and he
actually had no secret. They let h i m go, and he passed
through their land, delivering his message to the king.
When they returned, everyone had an opinion
as to which of the three deserved the greatest reward.
136. Pesach, 5565. Cf. Shevachay Moharan 8a (*42). Although

there is a misprint in the date, i t can be resolved on the basis o f
Chayay Mohttfan 7b (*24).
137. Sichos 3.
102
Some said that the first was most deserving, for he

acted cleverly enough to hide his secret completely.
Others gave the most credit to the second, for he had
already been discovered, and s t i l l was smart enough
to escape.
B u t the k i n g said that the t h i r d messenger deserved
the greatest reward of them a l l . He had already be6n
caught i n their net. He certainly also wanted to hide
his purpose, but he was not successful. A f t e r heing
captured, he underwent every possible t o r t u r e and torment. I f he would have revealed even one secret, he
would have received the greatest honors. Still, he w i t h stood the test, revealing nothing. Therefore, his reward
is above a l l the rest.
[Those who comprehend w i l l to some extent understand the parallel.]
THE WISDOM OF RABBI

NACHMAN
Sichos HaRan
These are the holy whisperings on high,
the spirit of G-d speaking through h i m
his word is on his tongue
to teach his disciples
who chose to approach h i m
to lead them along the path
up to the house of G-d
i n piety and self-discipline.
T H E WISDOM O F RABBI NACHMAN

Sichos HaRan
1. " F o r I know that G-d is great, our G-d above

a l l others."
Psalms 135:5
These are K i n g David's words; I know. I alone
for the vision of Gd's greatness cannot be shared.
You may have a vision, but even w i t h yourself
you cannot share i t . Today you may be inspired and
see a new light. B u t tomorrow, you w i l l no longer be
able to communicate i t , even to yourself. " I k n o w . "
Ias I am now. F o r the vision cannot be brought back.
The Rebbe said: Look at the next verse, " A l l
that G-d wants, He does, i n heaven and on e a r t h . " I t
is a different thought, speaking of something else
entirely, K i n g David says, " I k n o w , " and can go no
further, for words are no longer adequate.
A perception of G-d cannot be communicated. I t
is so lofty higher than high, that words cannot
express i t .
1
I t is w r i t t e n (Prov. 31:23), " H e r husband is known

by the gates." The holy Zohar states that the husband
is the vision of G-d which each man perceives through
3
1.
2.
3.
Cf. Alim LeTerufah

Eccl. 5:7.
Zohar 1:103b.
135.
105
106
RABBI NACHMAN'S
WISDOM
the gates of his own heart. The heart is hidden and the
gates do not open to another .
4
J. I t ih very good to rely on ( i - d completely.

As each day begins, 1 place my every movement
in G-d's hands, asking that I do only H i s w i l l . This is
very good, and I have no worries. Whether or not
things go right, I am completely dependent on G-d.
I f he desires otherwise, I have already asked that I
do only H i s w i l l .
Before each Sabbath or festival, I also place my
observance in G-d's hands, asking that i t a l l be according to H i s w i l l . I can then celebrate i t without w o r r y i n g
that I am doing something wrong. I am completely
dependent on G-d and everything I do is i n H i s hands.
5
3. The Rebbe emphasized G-d's greatness so

much, i t cannot be put into w r i t i n g . He stressed that
it is beyond all measure. G-d does so many wonderful
things, that absolutely no one can realize them a l l .
We may speak of G-d, but we know absolutely
nothing. I t is said that the goal of a l l knowledge of
G-d is to realize that one is t r u l y ignorant . B u t even
this cannot be attained.
This goal pertains to every facet of knowledge.
One may reach the level of realizing his ignorance, but
6
4. Below 177, 217, 299; Lekutey Halachos (Orech Chaim) Kerias

Sh'ma 5, Alim LeTerufah 16, 160, 393, 423. See Sichos Moharan 34b
($115), that this is the main perfection of faith.
5. Below 238.
6. Chayay Moharan 16b (S8), Alim LeTerufah 15, 188, 227, 243,
276, 373, 413, 443, 444.
7. Chovos HaLevavos 1:10, beginning of Keser Shem Tov, Lekutey
Moharan 24:8, Shevachay Moharan 8a (f42, 43), Parparos LeChochmah
on Gittin 47a.
His
107
W I S D O M
only i n a particular area, and on a given level. There

is still the next level, and this has not even been touched.
He does not know enough about the next level even
to realize his ignorknce. A n d no matter how high he
goes, there is s t i l l ! the next step.
A person therefore knows nothing, and still cannot
perceive his ignorance. F o r there is always a level of
ignorance on a step l y i n g beyond his perception.
8
The Rebbe also

repentance.
You may f a l | to
B u t no matter how
forbidden to give up
than the Torah, and
place for despair.
emphasized
the
high
level of
the lowest depths, heaven forbid.

far you have fallen, i t is still
hope. Repentance is higher even
therefore, there is absolutely no
I f you are worthy, even your worst sins can be

turned into something good. We are taught that sis
can be transformed into virtue'. This idea may contain deep secrets but the main lesson is that one's
failings and shortcomings can easily be returned to
G-d. Nothing is beyond H i s power.
The most important thing is never to give up, but
to continue to cry- out and pray to G-d.'
4. I n times like these, i t is very difficult for a
religious person to have wealth. To obtain riches, one
8. This was said when Rabbi Nachman was moving from Breslov
to Uman shortly before he passed away. Chayay Moharan 16b (18).
They were then riding in the coach and had met Reb M . of Teplik
near Ladyzin. Yemay Moharnat 34b, Chayay Moharan 38b (#1). This
occurred on Tuesday, 3 Iyar 5570 (May 7, 1810).
9. Yoma 56b.
10. Cf. Sichos Moharan 34a (#114).
108
RABBI NACSMAN'8
^f8W>M
must lower himself very greatly, fiut Mel1 i f he adandons

the way of devotion, thefe is Eo ^ A f a n t e e of wealth,
for even the wicked can be pdBf. ftut i f one is t r u l y
religious, then he is always f a l tttith fictes.
When the Temple was de8!f0?ef, a l l wealth left
the core and fell into the realm of the evil husks." I t is
w r i t t e n ( L a m . 1:9), " A n d she fell w i t h wonders."
Wonders i n Hebrew is PeLAlM.
Reverse the letters
and you have ALaPhIM,
the thousands of wealth. We
then read the verse, " A n d the thousands f e l l . "
11
The thousands of wealth have fallen w i t h wonders.

They have fallen so deeply, i t is a woftder. I f one covets
these thousands, then he too must f a l l w i t h them. B u t
even then he is not sure of riches.
Therefore, i t is very difficult f o r a t r u l y religious
person to become wealthy. Thefe are some rich
Tzadikim, but their wealth causes them great difficulty
and keeps them from G-d. A n d though they seem
wealthy, they still do not have the ready millions of
the irreligious. F o r true wealth and G-dliness are not
found together.
M y grandfather, Rabbi Nachman Horodenker'* of
blessed memory, once spoke on the verse (Prov. 3:16),
" L o n g life is i n her r i g h t hand, and i n her left, wealth
and honor."
The Talmud asks i f this means that the r i g h t
hand of Wisdom can provide only long life, but not
11. According to the Kaballah, the Klipah or husk is the evil

surrounding the good kernel. Cf. Sefer HaYashar 1.
12. A leading disciple of the Baal Shem Tov and a member of his
household. His son, Rabbi Simcha, was the father of our Rabbi Nachman.
See Pilgrimage, note 67.
His
109
W I S D O M
wealth and honor. I t answers that long life is there,

and more certainly wealth and honor.
M y grandfather explained that this wealth can be
logically derived from the verse, but is not actually
there. I t is fitting that the righteous have wealth, but
i t is not actually theirs.
13
14
5. The Rebbe emphatically denounced a l l books

dealing w i t h philosophy. He said that such works contain absolutely no wisdom compared to such sacred
works as the Maharsha* and the Maharam Shif. A l l
that philosophy can do is build one argument upon
another, i n a vain attempt to arrive at some conclusion.
B u t wisdom like that i n the T o r a h is not found there
at a l l .
]i
17
The Rebbe said that one who knows nothing of

such books is most fortunate, for he walks a sincere
path, simply fearing G-d's punishment.
The only way to begin serving G-d is through the
fear of retribution. W i t h o u t i t , i t is impossible to even
take the first step. Even the righteous must have such
fear, for few can devote themselves to G-d merely
because they love H i m so deeply.
One can also serve G-d out of a sense of awe,
because He is so great and powerful. This is a higher
level of fear, but i t is also very difficult to attain. F o r
18
13. Shabbos 63a.

14. Cf. Lekutey
Halachos (Choshen Mishpat)
Ganevah 2:9,
Parparos LeChochmah 12:2.
15. Abbreviation for Morenu HaRav (Our master, Rabbi) Shmuel
Eliezer Edeles (1555-1631), referring to his Talmudic commentary.
16. Morenu HaRav Meir Schiff (1605-1641).
17. Cf. Oneg Shabbos p. 200.
18. Zohar 1:11b.
110
RABBI NACHMAN'S
most
tlie
people,
of punishment".
path
WISDOM
to devotion
is the simple fear
When a person becomes involved i n philosophy,

his mind becomes filled w i t h doubts and questions. These
reinforce his inborn wickedness.
I t is man's nature to be drawn to w o r l d l y temptations, and this can be overcome only through the
fear of punishment. Only then can one actually begin
serving G-d. B u t philosophy raises doubts and questions, strengthening one's natural inclination away
from G-d.
This is why a person can never become G-dly
through the study of philosophy. Although such works
do contain some good thoughts, they do not have any
good effect. The end result is usually great confusion,
where one loses much more than he gains. This is
besides the actual prohibitions against studying such
works.
50
The Rebbe often told us how fortunate we were

because Moses our teacher showed us the r i g h t way.
He began the Torah without any philosophical proof,
w i t h the simple words, " I n the beginning G-d created
the heaven and the e a r t h . " W e are commanded to
believe i n G-d through faith alone, and not enter into
speculation.
Although the Zohar belittles the mere fear of
21
22
19. Cf. Lekutey Moharan 87, Lekutey Halachos (Orech Chaim)

Nelilas Yadayim 6:99, Hodaah 6:12, (Yoreh Deah) Bechor Behamah
4:14.
20. Below 40, 102, 216, Lekutey Moharan 19.
21. This was one of Rabbi Nachman's common expressions,
Shevachay Moharan 19a (*1), below 215>.
22. ,Tikuney Zohar, Introduction (end of 5b).
His
W I S D O M
111
53
punishment, our moral classics w r i t e that this is still

the main gateway to true devotion.
The Rebbe said that a l l scientific discoveries and
inventions come from on high. W i t h o u t such inspiration, they could never be discovered. B u t when the
time comes for an idea to be revealed to the world, the
necessary inspiration is granted to a researcher from
on high. A thought enters his mind, and i t is thus
revealed. ''
Many people may have previously sought this idea,
but i t still eluded them. Only when the time comes for
i t to be revealed can the inspiration be found.
A l l inspiration comes from the place associated
w i t h the seeker. I f one seeks secular wisdom, then i t
does not come from the Holy, but from the Other Side .
[The same is true when one discovers new meanings
and ideas i n his sacred studies. Were the ideas not
granted from on high, i t would never occur to h i m .
A l l wisdom comes from on high, each thing emanating from its proper place. Each idea has its own
place, and there are thousands and thousands of different levels. A l l discoveries, sacred or profane, have a
root above, each i n its own particular place.]
5
55
54
6. The E v i l U r g e is like a prankster r u n n i n g

through a crowd showing his t i g h t l y closed hand. No
one knows what he is holding. He goes up to each one
and asks, " W h a t do you suppose I have i n m y h a n d ! "
Each one imagines that the closed hand contains
23.
24.
25.
26.
Cf. Reshis Chochmah 1:14.

Kochavay Or, p. 84, note 2.
Sitra Achara, a common Kabbalistic term for evil.
Yetzer HaRa, the evil in man.
112
just what he desires most. They a l l h u r r y and r u n

after the prankster. Then, when he has tricked them
all into following h i m , he opens his hand. I t is completely empty.
The same is true of the E v i l One. H e fools the
world, tricking i t into following him. A l l men think that
his hand contains what they desire. B u t i n the end, he
opens his hand. There is nothing i n i t and no desire is
ever fulfilled.
W o r l d l y pleasures are like sunbeams i n a dark
room. They may actually seem solid, but one who tries
to grasp a sunbeam finds nothing i n his hand. The same
is true of a l l worldly desires.
47
7. I t is very good to pour out your thoughts

before G-d, like a child pleading before his father".
G-d calls us H i s children, as i t is w r i t t e n (Deut. 14:1),
" Y o u are children to the L - r d your G - d . " Therefore,
i t is good to express y o u r thoughts and troubles to
G-d, like a child complaining and pestering his father* .
Y o u may think that you have done so much w r o n g
that you are no longer one of G-d's children, but remember that G-d s t i l l calls you H i s child. [ W e are taught,
" F o r good or f o r evil you are always called his
children." ]
Let us assume that G-d has dismissed you and told
you that you are no longer H i s child. S t i l l you must
say, " L e t H i m do as He wills. I must do m y p a r t and
still act like H i s c h i l d . "
9
30
31
27.
28.
29.
30.
31.
Ps. 142:3.
Taanis 3:8 (19a).
Alim LeTerufah 254.
Kiddushin 36a.
See below 69.
His
WISDOM
113
How very good i t is, when you can awaken your

heart and plead u n t i l tears stream f r o m y o u r eyes, and
you stand like a l i t t l e child c r y i n g before its Father.
M y grandfather, Rabbi Nachman Horodenker, of
blessed memory, told the following s t o r y :
I was once travelling on a ship. We r a n out of
provisions and were without food f o r several days.
F i n a l l y we reached an A r a b city, where there were
no Jews.
A n A r a b took me i n and offered me food. I had
not eaten for several days, and quickly washed m y
hands and said the blessing for bread. I was j u s t about
to take a bite, when a thought entered m y m i n d : " D o
not eat the bread of one w i t h a mean eye. *"
3
A random thought is not without meaning, and

I d i d not know what to do. I had aready said the blessing, but I realized the significance of this thought, and
was determined not to eat anything of this A r a b . Just
then another thought entered my mind. " I have commanded the Arabs to feed y o u . "
3 3
34
[When the Rebbe told this story, he commented

how proper i t was f o r his grandfather to insist on
acting according to this thought. E v e r y thought entering the m i n d must contain some element of t r u t h . ]
32. Prov. 23:6.
33. 1 K i . 17:4. This is usually translated, " I have commanded the
ravens to feed you." However, the Hebrew word for ravens, orvin,
can also be translated as Arabs. Cf. Radak ad loc.
34. This story was told after Shavuos, S569 (1809). Chayay
Moharan 15b. On that Shavuos Rabbi Nacman had delivered a lesson
based on the above verse, appearing in Lekutey Moharan B 4. Yemey
Moharnat 27b, Parparot LeCkochmah ad loc.
114
You must learn a lesson from my grandfather. A

confusing thought may enter your mind, but i f you
stand firm, G-d w i l l send you another thought to encourage you.
Similarly, you may imagine that you are no longer
one of G-d's children. B u t i f you do your part, G-d w i l l
eventually send you thoughts of encouragement.
A l l Israel are called children of G-d. Therefore, you
should pour out your thoughts and troubles before G-d,
j u s t like a child complaining to his father.
8. When studying subjects dealing w i t h tragedy,
such as the laws of mourning, do not delve too deeply.
One should not probe too deeply into these matters,
for thoughts have great power . These subjects should
therefore be covered as rapidly as possible.
35
9. I n the name of the Baal Shem Tov " A knife

should not be given as a g i f t . "
I f you have a friend, do not present h i m w i t h
a knife.
34
10. " T h e wicked are filled w i t h regrets ."

The wicked never really experience regret. A n y
sorrow they might feel only results i n their strengthening of their wickedness. A s soon as a thought of
remorse enters their minds, they fight i t by making
themselves even more evil.
I t is like two men fighting. A s soon as one begins
to w i n , the other must fight a l l the harder. The wicked
35.
36.
Lekutey Moharan 193, B 53; below 46, 62.

Shevet Musar 25. Cf. Nedarim 9b.
His
115
W I S D O M
are the same. As soon as any good is aroused i n them,

they fight i t a l l the more. Understand this.
The same is true i n the opposite case. The more
you want to serve G-d, the more the E v i l One strives
against you . I f you realize this, you can fight h i m
w i t h strategy and continually defeat him. W i t h G-d s
help, you w i l l be w o r t h y of emerging victorious.
37
38
39
11. H a p p y are we, for G-d has been good to us

,and given us the holiness of Judaism.
The Rebbe said, " I have great j o y simply because
I was w o r t h y of being i n the Land of I s r a e l . "
The Rebbe's voyage to the Holy L a n d involved
much confusion and many frustrations. Money for the
t r i p was almost nonexistent. B u t still he overcame a l l
barriers, and attained his goal of walking i n the H o l y
Land.
He said, " I believe this and understand i t fully
well. The effort involved i n every thought and movement when doing something holy is not wasted.
" W h e n you want to do something holy, at first
you are confused and unsure. Y o u are standing on the
balance deciding whether or not to do i t , and barriers
seem to be springing up on every side.
" T h e n you are w o r t h y of completing the task.
Y o u r every movement, your every thought, and even
the confusion you had i n completing this deed, a l l are
40
37. See Sichos VeSipurim p. 78.

38. Lekutey Moharan 72.
39. Prov. 20:18, 24:6.
40. This and die statement below were said two months before
the Rebbe's death, on Friday night, Shabbas Nachmu, 11 A v SS70
(Aug. 10, 1810). Below 153, Chayay Moharan 43a (*31), Yemey
Moharnat 35b. The lesson given that night is in Likutey Moharan B 78.
116
RABBI NACHMAN'S
WISDOM
marked for good. They are lifted on high and made

into very holy and exalted t h i n g s . "
Fortunate is one who is worthy of breaking down
all barriers and completing each holy task.
12. When people want to become t r u l y religious
and serve G-d, they seem to be overwhelmed w i t h
confusion and frustrations. They find great barriers
in their path and cannot decide what to do. The more
they want to serve G-d, the more difficulty they
fencounter.
A l l the enthusiasm that such people have when
t r y i n g to do good is v e r y precious, even i f their goal
is not achieved. A l l their effort is counted like a sacrifice, i n the category of (Ps. 44:23), " F o r Y o u r sake,
we are killed each day, we are counted like sheep f o r
the slaughter." The Tikuney Zohar states that this
verse speaks of both prayer and sacrifice."
When a person wants to pray, he encounters many
distractions. B u t still, he gives himself over entirely to
the task, exerting every effort to p r a y properly. Even
i f his prayer is not perfect, his v e r y effort is like
bringing a sacrifice, i n the category of " F o r your sake
we are killed each d a y . "
The same is true of everything else i n religion.
You may wish to perfect yourself, but find yourself
unable to do so completely. S t i l l , the effort and suffering
involved i n the frustrated attempt are not i n vain. They
are a l l an offering to G-d, included i n the verse. " F o r
your sake we are killed each day, we are counted like
sheep for the slaughter."
41. Tikuney Zohar 21 (59a). Cf. Lekutey
Moharan 36a (#138), Alim LeTerufah 15.
Moharan B 46, Sichos
His
117
W I S D O M
Therefore, always do your part, making every

effort to serve G-d to the best of your ability. Whatever
task lies i n your hand, do i t w i t h all your might . Keep
i t up, even when a l l your efforts seem to be frustrated
and a l l your attempts i n vain. Do everything i n your
ability, and G-d w i l l do what is good i n H i s eyes .
45
43
13. There are many religious people who have

no livelihood, and find this is a source of great stress
and confusion. B u t even this is good for the world, for
there are many precious things that only come f r o m
such confusion.
There are many types of confusion and distraction.
I n the M i d r a s h we find that there is slumber pertaini n g to prophecy, as when " a deep sleep fell on A b r a h a m . " On the other hand, there is the sleep of fools.
I n both cases, sleep refers to mental confusion.
44
45
44
14. I envy a sincerely religious Jew such as we

call an Erlicher Yid* . He may appear to have hands
and feet and a body like every one else, but he is really
something more. F o r a sincerely religious man is very
precious indeed.
7
The main thing is desire and longing. Of course,

this alone is not enough, for i t must be realized i n
action . W e are taught that one under duress is
48
42.
43.
44.
45.
46.
47.
48.
Eccl. 9:10.
1 Sam. 3:18.
Berashis Rabbah 44:19.
Gen. 15:12.
See below 112.
Literally "an honorable Jew" in Yiddish.
Lekutey Moharan 66.
118

9
exempted by G - d / but this is only true when one actually desires not to be exempted.
You may be under duress, but you should not be
satisfied w i t h the fact that you are exempt. Y o u must
continually long to b r i n g this good desire to f r u i t i o n .
F o r when you are not w i l l i n g to be satisfied- w i t h the
fact that you are under duress, the desire to complete
the task is i n itself very beneficial. F o r then, even i f
you find the task impossible, you have a w o r t h y accomplishment i n the desire alone.
50
15. The Rebbe said that i t takes both wisdom

and great effort ' to be like an animal. The wisdom one
needs to be like a beast is alluded to i n the verse ( E x .
36:1), " A l l whom G-d bestowed wisdom is a beast." '
[ I t is also w r i t t e n (Ps. 36:7), " G - d saves man and
beast." Our sages say that this refers to "people who
are wis and clever, and conduct themselves humbly
like an a i i m a l . " This is also the meaning of Asaph's
words (Ps. 73:22), " I was a fool, I d i d not know, I
was like an animal before Y o u . " ]
5
5 3
54
16. You can shout loudly i n a " s m a l l still v o i c e . "

You can scream without anyone hearing you shouting
w i t h this soundless " s m a l l still voice."
Anyone can do this. Just imagine the sound of such
a scream i n your mind. Depict the shout i n your ima-
49. Baba Kama 28b.

50. See below 260, Alim LeTerufah 73, 202.
51. Cf. Shabbos 117b.
52. Usually translated, " A l l whom G-d bestowed wisdom in them."
The phrase "in them" in Hebrew is Behamah, which also means "is a
beast."
53. Chulin 5b.
54. I K i . 19:12.
His
119
W I S D O M
gination exactly as i t would sound. Keep this up u n t i l

you are literally screaming w i t h this soundless " s m a l l
still voice."
This is actually a scream and not mere imagination.
Just as some vessels b r i n g the sound f r o m your lungs
to your lips, others b r i n g i t to the brain. Y o u can
draw the sound through these nerves, l i t e r a l l y
bringing i t into your head. When you do this, you are
actually shouting inside your brain.
When you picture this scream i n your m i n d , the
sound actually rings inside your brain. Y o u can stand
in a crowded room, screaming i n this manner, w i t h
no one hearing you.
Sometimes when you do this, some sound may
escape your lips. The voice, t r a v e l l i n g through the
nerves, can also activate the vocal organs. They m i g h t
then produce some sound, but i t w i l l be very faint.
I t is much easier to shout this way without words.
When you wish to express words, i t is much more
difficult to hold the voice i n the m i n d and not let any
sound escape. B u t without words i t is much easier .
55
17. The Rebbe once lectured to someone to spend

more time i n his sacred studies. He said, '"'Why don't
you study! W h a t can you lose! D o n ' t you realize that
it w i l l earn you an eternal r e w a r d ! "
When the T o r a h attracts a person to really love
54
55. This was one of Rabbi Nachman's own practices. Shevachay

Moharan 4a ( f l ) . This does not apply to formal prayer, where one
should worship in a loud voice. Avenehah Berzel p. 16 (114).
56. This was during the winter of 5570 (1809) before Chanukah,
together with the lesson in Lekutey Moharan B 68. Parparos LeChochmah
B 7:7. The Rebbe was speaking to Reb Lipa, one of his early followers,
who had been away for a long while. Kochavey Or, p. 55.
120
i t , he no longer thinks about his F u t u r e Reward, only

desiring the Torah itself. F o r even G-d studies the
Torah, for we are taught that G-d's day includes
three hours of such study.
57
I n our times the study of T o r a h has fallen very

low. The great rabbis of the past had no knowledge of
Kaballah, but were still able to perform miracles
through their strength i n Torah. I t was so great that
whatever they said would come true.
18.
The Rebbe once spoke about the current p r i n t ing of sacred books. The number of printers had
increased, publishing both recent and earlier works.
They had no lack of customers, for every one was
buying these volumes.
The Rebbe said the Talmud teaches us that
" T h e day w i l l come when the Torah w i l l be forgotten
among Jews."
Therefore, many books are p r i n t e d
and bought, w i t h people building up their own libraries.
Since even the simplest tailor has books, the T o r a h is
not forgotten.
58
As each book is published, people rush to buy i t ,

building up respectable collections. I n this manner the
T o r a h does not f a l l into oblivion.
W h a t people do not realize is that these books
are of no help unless people look into them and study
their teachings. B u t today the Torah has fallen very
much, and few people study i t . [ F o r how can books
prevent the Torah from being forgotten i f nobody studies
them ?J
57.
58.
Avodah Zara 3b.

Shabbos 138a.
H i s
121
W I S D O M
19. The Rebbe said, " I have a great longing to

institute a rule that each person study a fixed amount
i n our sacred literature each day without fail.
He said that this should even apply to those who
are very far from holiness, even those who are caught
in the evil t r a p ' and sin habitually, heaven forbid.
S t i l l , the strength of the T o r a h is so great that i t can
free them from their habitual sins.
I f even the worst sinner would take upon h i m self a set practice to study a fixed amount every day,
he would be able to escape from the evil trap. The
Torah's strength is so great that i t can accomplish
everything.
5
60
A person's main goal should be to do good and

serve G-d without sophistication. E v e r y good and holy
thing can be done w i t h absolute simplicity. One can
study much Torah, do much good, and spend much time
in prayer, a l l without sophistication at all.
The Rebbe continually warned us to always be
happy. Much of this discussion is recorded i n his holy
works. However, there were countless other times that
he discussed this.
41
45
20. When you are always happy, i t is easy to

set aside some time each day to express your thoughts
before G-d w i t h a broken heart. B u t when you are
59. Eccl. 9:12.

60. Reb Naftali asked the Rebbe i f this applies to actual sinners
and was answered in the affirmative, with a reference to Tikuney Zohar 3
(18b). Sichos Moharan 35a (#122), See Zohar 1:195b; Lekutey Halachos
(Orech Chaim) Betzias HaPas 22.
61. See below 51, 101; Shevachay 13, Lekutey Moharan B 5:15,
19, 44; Sichos Moharan 30b (*74).
62. Below, 299; Lekutey Moharan 222, B 19, 44.
122
depressed, i t is very difficult to isolate

speak to G-d. Y o u must force yourself
happy, especially d u r i n g prayer .
The Rebbe said that true happiness
most difficult things to attain i n serving
yourself and
always to be
43
is one of the
G-d
Another time he said that i t seems impossible to

achieve happiness without some measure of foolishness.
One must resort to all sorts of foolish thiilgs i f this
is the only way to attain happiness .
44
When a person attains true joy, then G-d Himself

watches him and protects h i m from sexual defilement.
45
21. On Rosh HaShanah one must act wisely and

only think good thoughts. One should only keep i n m i n d
that G-d w i l l be good to us.
One must be happy on Rosh HaShanah, and yet
one must cry.
On the first day of Rosh HaShanah, one must
speak as little as possible. The Rebbe said that a great
leader must be even more careful about this.
44
47
The Rebbe himself would not even say most of the

Piyut on Rosh HaShanah. He only said that which
was w r i t t e n by Rabbi Eliezer K a l i r . ' He would omit
4
63. Below, 87.

64. Lekutey Moharan B 24, Shevachay Moharan 4b ($3). Cf.
Zohar 3:47b, Pesachim 117a.
66. Above, note 35; Lekutey Halachos (prech
Chaim)
Rosh
HaShanah 4:2.
67. Below, 87.
68. Later prayers and poems added to the High Holy Day service.
69. According to tradition he was the son of Rabbi Shimon bar
Yochai, author of the Zohar, and wrote with divine inspiration. Tosfos,
Chagigah 13a "VeRagley," from Pesikta deRabbi Kahanah ?28 (179a).
C{. Rosh, Berachos 5:21, J4aadney Yom Tov a.l. #5.
H i s
123
W I S D O M
the rest, because as a leader, he was extremely careful

not to say a single unnecessary word.
22. I t is very good to be worthy of being close
to a true Tzadik.
Regarding the Messianic age i t is w r i t t e n (Job
38:13), " T o grasp the ends of the earth and shake
the wicked from i t . " However, one who is attracted
to a true Tzadik can grasp hold of h i m and not be
cast off. H o l d i n g on to the Tzadik, he can remain firm.
23. The Rebbe once said that everyone can see
worldly pity. People do not want to be the objects of
such pity, and therefore pursue w o r l d l y things.
People see the p i t y people have for those who are
hungry or t h i r s t y or i n serious trouble. They know how
people react to a person without clothing or shoes.
Therefore, they do not want to find themselves i n such
a predicament.
One who sees clearly can also perceive the great
p i t y that one must have on souls i n the F u t u r e W o r l d .
F o r i n this future life there are souls which are literally
naked. S t i l l , i t is impossible to show them any p i t y .
I f a person lacks clothing i n this world, others can
take up a collection and buy i t for h i m . Such p i t y is
impossible i n the F u t u r e W o r l d . The clothing one needs
i n the F u t u r e W o r l d is T o r a h and good deeds, and
these cannot be given as charity.
B u t a person who is close to a true Tzadik can
r u n to h i m and receive any necessary article of s p i r i t u a l
clothing.
70
70. See Zohar

Rimonim 31:5.
2:210a,
229b; Ramban
on Gen. 49:33,
Pardes
124
The Rebbe discussed this another time and said

that i n the Future W o r l d many people w i l l be left outside. They w i l l cry i n a bitter voice, " G i v e us something
to eat!"
People w i l l come to them and say, " H e r e is food
and water. E a t ! D r i n k ! "
The others w i l l answer, " N o ! N o ! W e cannot use
such food. W h a t we need is the food of T o r a h and
devotion.'
Other people w i l l be left outside naked. They too
w i l l cry, " G i v e us something to cover ourselves w i t h . "
A g a i n people w i l l come to them and say, " H e r e is
some c l o t h i n g . "
These too w i l l reply, " N o ! Such clothing is absolutely useless to us. We need Mitzvos and good deeds
to cover ourselves w i t h . "
The Rebbe then said, " H a p p y is he who is w o r t h y
of eating many chapters of Mishneh, d r i n k i n g a number
of Psalms, and clothing himself w i t h some good deeds."
24.
The merit of helping to support a true Tzadik
is very great and precious.
This can be understood by means of a parable.
Once there were a father and son who had been
separated for a very long time. Each one greatly yearns
for the other. Eventually, the father decides to visit
his son. A t the same time, the son makes up his mind
to visit his father. They begin travelling t o w a r d each
other, and as they come closer, their yearning grows
all the more.
71
71. This was said during the summer of 5569 (1809) shortly before
Rosh HaShanah. Chayay Moharan 15b, Parparos LeChochmah B 5:5.
H i s
125
W I S D O M
They continue travelling t o w a r d each other u n t i l

they are separated by just a few short miles. The
father begins to feel such great longing f o r his son that
he realizes that he w i l l not be able to endure i t f o r
the last few miles. The son also realizes that he can
no longer endure his emotions. I f he continues for the
last few miles, he w i l l be so overcome by them that
he w i l l literally die. They both decide to cast aside
their yearning and put i t out of mind.
Just at that moment, a coach comes along and swiftl y brings the son to his father. Imagine the tremendous
joy that the d r i v e r brings both father and son.
A Tzadik is like a son of G-d. There is s t i l l a
barrier separating h i m from his Father. G-d has a great
longing for the Tzadik, just as the Tzadik yearns to
return and come close to G-d.
They continue to approach each other u n t i l they
are only separated by a v e r y short distance. T h e i r
yearning becomes so great that they both realize that
they cannot endure i t .
They both decide to put their longing out of mind.
G-d says, " I s this M y only task? Do I not have many
worlds . . . ?" The Tzadik also says, " I s this yearning
my only duty I Do I not have many other necessary
ways of serving G-d, such as w i t h the Tallis and Tefill i n and other M i t z v o s f " So both agree to set aside
their yearning.
Just at that moment a Jew comes along d r i v i n g
a coach. He brings the Tzadik his livelihood, and thereby brings h i m close to G-d.
For " a Tzadik eats to satisfy his s o u l . "
This
72
72. Prov. 13:25. The lesson in Lekutey Moharan 5:3 which also
discusses this was given on Rosh HaShanah 5570 (1809), shortly after
126
is the concept of (Isa. 58:11), " H e w i l l satisfy your

soul w i t h splendor." T h r o u g h this livelihood that the
Jew brings h i m , the Tzadik eats and attains the lights
of splendor. This splendor causes the b a r r i e r to vanish,
allowing the Tzadik to approach G-d.
The person supporting a true Tzadik is thereby
responsible for the immeasurable j o y when the Tzadik
is able to be close to G-d.
73
25. The thoughts i n one's m i n d are t r u l y among

G-d's wonders.
Thoughts exist i n the m i n d i n groupings, like
bundles one on top of the other. W h e n a person needs
a fact, he remembers i t by d r a w i n g i t f r o m its place
i n his mind. This itself is a great wonder, for where
was this thought located u n t i l then?
There are many associations and symbols, a l l 10cated i n these parcels i n the mind. One remembers a
fact because he encounters some idea that stimulates
the association and symbolism associated w i t h a particular thought. T h a t idea is then brought f o r t h out
of a l l the parcels arranged i n one's mind.
When a particular thought is withdrawn, then a l l
the other thoughts i n one's mind are turned over and
rearranged i n a different pattern. [ I t is just like the
physical case, where removing something f r o m a parcel
or pile causes its entire order to be upset.]
26. Most people think of forgetting as a defect.
B u t I consider i t a great benefit.
the Rebbe told this parable. See also Lekutey Halachos (Orech Chaim)
Yom Tov 2:2, (Yoreh Deah) Hechshar Kelim 2:2.
73. Tzachtzachm, the lights above the first emanation of Atzilus.
See Pardes Rimonim 11, Lekutey Moharan 24:8.
His
127
W I S D O M
I f you d i d not forget, i t would be u t t e r l y impossible to serve G-d. Y o u would remember your entire
past, and these memories would d r a g you down and
not allow you to raise yourself to G-d. Whatever you d i d
would be constantly disturbed by your memories of the
past.
B u t G-d has given you the power to forget and
disregard the past. The past is gone forever and never
need be brought to mind. Because you can forget, you
are no longer disturbed by the past.
This is very important to consider when serving
G-d. Most people are distressed by past events,
especially d u r i n g prayer. When a person recites his
prayers, his thoughts are constantly disturbed by memories of the past. He may think about his business or
household affairs, w o r r y i n g whether he d i d something
wrong or neglected something important. W h i l e attempt i n g to serve G-d through prayer or study, he might
become troubled by his many sins and shortcomings.
This is a universal problem, and each person knows
his own difficulties.
The best advice f o r this is simply to forget. As soon
as an event is over w i t h , forget i t completely and never
think about i t again. Understand this well, for i t is a
very important concept.
7,4
75
I n our sacred l i t e r a t u r e we find that G-d gave

us the power to forget so that we should always appreciate the Torah like the first time we learned i t .
Because you forget, you can relearn a lesson or review,
74.
4:5, 6.
75.
See below, 72; Lekutey Halachos (Yoreh

Koheles
Rabbah
1:34.
Doeh) Sefer
Torah
128
RABBI NACHMAN'S
WISDOM
and i t is like learning i t anew. Therefore, you appreciate

i t as much as the first time.
A good illustration is provided by men hired to
fill leaky barrels. The more they pour into the barrels,
the more leaks out.
The fools complain, " W h y are we w o r k i n g i n vain?
W h a t good is i t to fill the barrels i f i t a l l leaks o u t ? "
B u t the wise ones reply, " W h a t difference does i t
make? D o n ' t we get paid for every day we work? I f the
barrels leak, our wages are not reduced."
The same is true of your sacred studies. Y o u might
forget them, but your reward is not reduced.
I n the future G-d w i l l make every one remember
everything he ever learned, even i f i t was forgotten
during his lifetime. This is also true of lessons heard
from the lips of a true Tzadik and not understood.
I n the F u t u r e W o r l d , a l l w i l l be comprehended.
The Torah exists mainly for the soul. I n the future
life, all souls w i l l remember and understand everything
they heard and studied i n this world.
Happy is he who fills his days w i t h much Torah
and devotion.
74
77
78
27. You must have great enthusiasm i n serving

G-d. Be eager to do as much as possible every hour
and every day.
Deeds are the main thing. Study much, keep many
Mitzvos, spend much time p r a y i n g and pouring out
your heart before G-d. Y o u must do as much as possible i n every way.
76.
77.
78.
Avos deRabbi Nathan 27:3, VaYikra

Zohar 1:185a.
Shevechay Moharan 16a ( f 4 9 ) .
Rabbah
19:2.
His
129
W I S D O M
Do not be hurried. Y o u may find many kinds of

devotion i n the sacred literature and ask, " W h e n w i l l
I be able to fulfill even one of these devotions? How
can I ever hope to keep them a l l ? " Do not let this
frustrate you.
60 slowly, step by step. Do not rush and t r y to
grasp everything at once.
I f you are overhasty and t r y to grasp everything
at once, you can become totally confused. When a house
burns down, people often rescue the most worthless
items. Y o u can do the same i n your confusion.
Proceed slowly, one step at a time. I f you cannot
do everything, i t is not your fault. One under duress
is exempted by G-d.
Even though there are many things you cannot do,
you should still yearn to fulfill them. The longing i t self is a great thing, for G-d desires the heart.
The Rebbe had many discussions regarding this,
all containing good advice. I t cannot a l l be recorded,
but i f you are wise and have the desire, you can begin
to understand from what we have w r i t t e n .
79
80
28. A t t e m p t to go through a l l our sacred books

i n the course of your lifetime. Y o u w i l l have then visited every place i n the Torah.
The very rich constantly travel from land to land.
They spend huge amounts just so that they should be able
to boast that they have been to some faraway place.
They consider i t a sign of high status i f , for example,
they can boast that they have been to Warsaw.
You should likewise travel everywhere i n the To-
79.
80.
Above, note 49.

Sanhedrin 106b.
130
rah. I n the F u t u r e L i f e you w i l l then be able to boast

that you have visited every place i n our sacred literature. A t that time, you w i l l also remember everything
you have ever learned.
29. The Rebbe constantly stressed f o r us the im
portance of studying the codes of religious law. H e
emphasized this more than any other study. '
I t is best to study a l l four sections of the Shulchan
Aruch
i n order, from beginning to end. I f you can
also study its major commentaries, a l l the better. B u t
you should at least cover the main work.
This study is a great spiritual remedy. When a
man sins, good and evil are intermingled. A legal opinion is a clear separation between the permitted and
the forbidden, the clean and the unclean. W h e n y o u
study religious law, good is once again separated f r o m
the evil and the sin is rectified.
8
83
84
The Rebbe said that every one must study the

codes each day without f a i l .
I f you are under duress and have no time, y o u
may study any law i n the Shulchan Aruch, even i f itr
does not follow your regular course of study.' Y o u
must go through at least one law every day o f your
5
81. Cf. Niddah 73a, Lekutey Moharan B 2:2.

82. 'The Prepared Table," the universally accepted code of Jewish
Law, written by Rabbi Yosef Caro (1488-1575) with additions for the
Ashkenazic community by Rabbi Moshe Israelish (1520-1572). I t consists
of four parts, Orech Chaim (The Path of Life) on prayer and the holy
days, Yoreh Deah (Teacher of Knowledge) on Kasbrus and other
ritual law, Even HaEzer (The Helping Stone) on marriage and divorce,
and Chqshen Mishpat (The Breastplate of Judgement) on judicial law.
83. See Alim LeTerufah 6.
84. Cf. Lekutey Moharan 62.
85. This must be a paragraph dealing with a legal decision.
Kochavay Or p. 73 (*11).
His
131
W I S D O M
life. Under normal circumstances you should have a

fixed practice of studying the Shulchan Aruch i n order,
a given amount each day. Continue u n t i l a l l four
sections are completed and then start again at the
beginning. Continue this way a l l the days of your life.
30. There are many who would spend much time
i n the lavatory, attempting to totally cleanse out their
bodies before p r a y i n g i n the morning. The Rebbe
spoke out strongly and ridiculed this practice.
He said that the main t h i n g to remember is that
the T o r a h was not given to ministering angels. I t is
not necessary to go beyond the requirement of the law,
and the codes state that i t is only forbidden to worship
when one actually feels the need to relieve himself.
The Talmudic dictum is, "one who finds i t necessary to move his bowels should not w o r s h h i p . " S t i l l ,
many laws are brought i n chapter 92 of the Shulchan
Aruch," especially i n an emergency or when one has no
other choice. The Magen Avraham
follows the opinion of the Rif that one may worship even i f he feels
a need, as long as he can contain himself long enough
to walk a league. * F r o m a l l this we see that there is
no need to be overly strict i n this respect. One should
86
87
88
. 86. In the Talmud (Berachos 15a), the order of the day is given
as "defecate, wash the hands . . . and pray." In the beginning of the
Pri Etz Chaim, a Kabbalistic reason is given for this, and therefore,
many were very stringent about moving their bowels before worshipping,
even i f it would mean delaying their prayers long past the proper time.
87., Berachos 25b.
88. Ibid. 23a.
89. I n Orech Chaim.
90. Ibid. 91:1. See below, note 243..
91. Berachos 14a. See below, note 205.
92. Approximately 72 minutes.
132
not keep himself from worship and study just for the
sake of mere qualm which i n itself is unnecessary strictness and foolishness.
The best thing is to worship as soon as you wake
up i n the morning. I f you can easily attend to y o u r
needs, then, do so, but i f not, pray immediately. Even i f
you have a slight feeling i n your bowels, i t can be
ignored.
You should also not spend too much time i n the
lavatory i n general, for this can cause a l l sorts of
ailments and severely damage your health. This is especially true i n lavatories where one must squat," f o r
remaining i n such a position too long can result i n
a serious case of hemorrhoids. Y o u should therefore
avoid too much time there.
I n general you should not seek unnecessarily harsh
disciplines for these can lead to serious depression. *
W h a t might have been w r i t t e n earlier was not said
for our generation.
The Rebbe himself had made this error i n his
youth, doing many unusual things to achieve bodily
p u r i t y . He went so far that he endangered his health
and even his life. B u t finally he realized that i t was
foolishness and a waste of precious time.
For i t is actually impossible to ever p u r i f y the
body completely of a l l waste matter. Even a person
who fasts from Sabbath to Sabbath must still move
his bowels, even at the end of the week. He may have
gone several days without food, but something s t i l l remains i n the body.
9
93. Such lavatories are still found in Europe, especially in the

Mediterranean area.
94. See below, 235, Lekutey Moharan B 44.
His
W I S D O M
133
The Rebbe said that i t is very important to speak

out about this, stressing that people not waste time i n
such foolishness. Even i f one must spend time i n the
lavatory, i t is better to leave and r e t u r n rather than
to remain a long time at once.'
5
31. I t is best to worship as early as possible i n

the morning. .
Worshipping early is a sign that one realizes the
great importance of prayer He does not want to delay
it, lest something cause him to lose the opportunity
completely. He therefore strives to worship as early as
he possibly can.
94
32. Strengthen yourself i n faith, completely avoiding a l l speculation. Do not engage i n philosophy, but
believe i n G-d w i t h innocent f a i t h .
I t may seem that the average person is very far
from philosophical 'nvolvement, but many embrace i t to
some degree. Everybody philosophizes. Even young
children often have confusing theories.
97
You must carefully remove all speculation from

your heart. Cast i t away and do not think about i t
at a l l . A l l you need is a pure faith i n G-d and i n the
true Tzadikim.
We have received the Torah through Moses our
teacher, and i t has been transmitted to us by the awesome Tzadikim of each generation. There is no question
95. Rabbi Nachman also speaks about this in the context of

smoking, and warns against this habit. Sichos Moharan 27a (#27).
97. This was spoken on Shabbos Chanukah 5570 (1809), soon after
117 above. Parparos LeChochmah 7:7, Chayay Moharan 15b. See below,
103, 126, 219.
134
RABBI NACHMAN'S
WISDOM
as to their integrity and they can be relied upon w i t h out question. A l l one must do is follow i n their footsteps, believing i n G-d w i t h innocent simplicity, and
keeping commandments of the T o r a h as taught by our
holy ancestors.
When a person is sincere and unquestioning, then
he can be w o r t h y that G-d illuminate h i m w i t h the
aspect of Desire, which is even higher than Wisdom' .
The attribute of Wisdom is actually higher than
F a i t h " . S t i l l one must avoid the wisdom of speculation
and rely on faith alone. F a i t h has great power, and
when one follows its path, he can achieve Desire, a level
even higher than Wisdom.
When one is worthy of Desire, he feels a great
longing and yearning toward G-d. This feeling becomes
so intense that he does not know what to do. A n d
he cries out
B u t there is a philosopher i n every man's heart.
He is the E v i l One, who raises questions i n one's mind.
We must humble h i m and eject him, strengthening
ourselves i n faith and emptying the heart of all
questions.
8
There are sins that lead a person to skepticism.

This can also result from the fact that a person was
not conceived i n holiness, especially i f he himself is
guilty of similar sins. A l l these things are detrimental
to one's faith.
98. The Kabbalists speak of Desire as an aspect of Kesser, the

Crown of creation. See Shaarey Orali #10, Pardes Rimonim 23:20. This
is above the Sefirah of Chochmah, Wisdom.
99. The highest aspect of faith is related to BinahUnderstanding
the Sefirah below Chochmah. Tikuney Zohar, int. (5a) on Isa. 33:6.
His
W I S D O M
135
One should therefore be very much ashamed of

the fact that he has doubts regarding belief. Such
questions are not a sign of intelligence, but an indication
that he was conceived i n an unholy state or that he
himself is guilty of such sins. I t is these things that
cause one to doubt the essence of our faith. ,Such doubts
should therefore cause one to have great shame and
heartbreak.
G-d's glory fills a l l the earth' for the whole w o r l d
is filled w i t h H i s glory' . A person must realize this,
and remember that these doubts are divorcing h i m
from the l i v i n g G-d and uprooting h i m from the L i f e
of all life.
We need not describe the great shame a person
should have because of such doubts. B u t w i t h heartbreak and shame, he can expel and destroy a l l these
questions.
00
01
F a i t h is a very strong thing, and i t can greatly

f o r t i f y your life.
I f you have faith, then you have a source of
comfort and inspiration even when troubles strike' .
You realize that a l l troubles are ultimately for your
good and are an atonement for your sins. Y o u know
that G-d w i l l be good to you i n the end, both i n this
Avorld and the next.
The faithless skeptic, on the other hand, has nowhere to t u r n when troubles strike. He is utterly alone,
without comfort or inspiration.
08
I t is impossible to put everything into w r i t i n g , but
100.
101.
102.
Num. 14:21.
Isa. 6:3.
Below, 53.
136
an intelligent man should be able to build upon thio

himself .
The main thing is innocent faith. W i t h i t , one can
have a portion both i n this world and the next. Happy
is he who has such faith, for he shall never be moved .
103
IM
There are souls conceived i n absolute holiness.

When such a holy soul comes down to this w o r l d and
is not tainted w i t h sin, it results i n a person w i t h
perfect faith. Such a person never has any doubts.
Others can express their skepticism i n such a man's
presence, but his faith is i n no way disturbed. Like a
eunoch, who is not aroused by lewd conversation, he is
totally oblivious to all doubts. H i s ears are deaf to
all their speculation and confusion.
Even one who is not endowed w i t h such an extraordinary soul can realize that the average person's
questions are mere foolishness. Upon close examination,
their questions t u r n out not to be questions at all.
Many people are disturbed by questions for years,
not realizing that their questions are actually answers.
I t is only their lack of intelligence that makes them
seem like questions in the first place.
They have questions like those one might ask a
c h i l d : " I f we have a broken window, why replace i t
w i t h a pane from the next window i f a b i r d can then fly
through the remaining empty f r a m e ? "
Such a question actually i lcludes its own answer.
B u t a child does not realize this and considers i t a
very difficult question. He w i l l ponder i t and not know
what to reply.
103.
104.
Cf. Sanhedrin 93b, Chagigah 14a.

Ps. 112:6.
His
W I S D O M
137
B u t the question itself is really very foolish. The

question about the b i r d is really the answer to the first
foolish question. The reason why we do not use the
adjacent pane is precisely because i t leaves a space
through which a b i r d can fly.
A young child does not have enough intelligence
to realize that the answer is included i n such a question.
F o r this very reason, the question seems very difficult
to him.
The same is true of many people. A foolish question
enters their mind, and they have no idea that this
question actually includes its own answer. I t seems like
a difficult question, but only because of their lack of
intelligence. Understand this well.
Consider a l l this and be strong i n faith. Flee from
this foolishness and confusion, and cast a l l questions
and doubts from your mind.
33. Another time when the Rebbe was discussing
f a i t h he remarked, " T h e w o r l d considers f a i t h a minor
thing. B u t I consider i t an extremely great thing.
" T h e main road to faith is empty of a l l sophistication and speculation. I t is the innocent f a i t h of the
most average religious person."
34. F a i t h is like charity. The T o r a h says of
Abraham (Gen. 15:6), " A n d he had f a i t h i n G-d, and
He counted i t as c h a r i t y . "
Through f a i t h one is w o r t h y of children. The Hebrew w o r d for f a i t h is AeMUNaH. T u r n the letters into
numbers, and the Gematriah is
BaNiYMchildren.
105
105. This was spoken before the Rebbe's pilgrimage to Israel. A

man had asked him to pray that he have children, and the Rebbe told him
138
AeMUNaHFaith
Aleph
Mem
Vav
Nun
Heh
1
40
6
50
5
BaNiYMChildren
Bais
Nun
Yud
Mem
2
50
10
40
102
102
35. The Rebbe said, " G r e a t atheism is coming to
the w o r l d . "
Many times he told us that the world's many sins
are resulting i n great disbelief. H a p p y is he who is
strong i n his faith.
The Rebbe said that the fact that he is predicting
this w i l l not prevent this G-dlessness and confusion
from increasing.
Thousands of years ago, Daniel and others predicted
that this would happen i n the days before the Messiah.
They said (Dan. 12:10), " M a n y w i l l p u r i f y themselves
and be refined, and make themselves shining white.
The wicked w i l l be evil, and only the wise shall under104
stand."
I t has already been predicted that there w i l l be
great temptations before the Messiah's coming, where
" m a n y w i l l p u r i f y themselves and be refined, and make
themselves shining w h i t e " i n faith. Fortunate indeed
is one who resists these temptations and remains firm
i n his belief. He w i l l be worthy of all the good promised
to us by the prophets and sages of old.
to donate a sum to charity. When the other replied that he had no money,
the Rebbe told him to have faith in its stead. Sichos Moharan 27a (#32).
The individual in the story is identified as Rabbi Dov of Tchernin, one of the
Rebbe's earliest followers. His daughter later became the second wife of
the Rebbe's grandson, Avraham Dov. Kochavey Or p. 24 (note 5 ) .
106. See below, 220. For a reason, see Kochavay Or p. 97 (note 19).
His
W I S D O M
139
K n o w i n g full well that this has already been predieted, i t would seem ridiculous for one to succumb to
any temptation to abandon his beliefs. I t would seem
obvious that every Jew would have enough intelligence
to remain firm. B u t still i t is a great t r i a l . Many w i l l fall
away, and for this reason i t is w r i t t e n that " t h e wicked
w i l l be e v i l . "
The Rebbe said, " S t i l l , I am revealing this for the
sake of the few faithful who w i l l remain strong i n their
belief. They w i l l certainly have great conflicts. B u t when
they see that this has already been predicted, i t w i l l
give them additional strength and encouragement."
36. The Rebbe also said, " T h e r e w i l l come a time
when a simple religious man w i l l be as rare and unique
as the Baal Shem T o v . "
107
37. Atheism is called a burden.

I n the verse (Deut. 1:12), " H o w can I alone bear
your encumberance and your burden," Rashi explains
that " b u r d e n " refers to the fact that there were nonbelievers among the Jews i n the wilderness.
When a person travels to a Tzadik, he casts aside
this heavy burden. T r a v e l l i n g to a Tzadik is an act of
faith, the opposite of disbelief.
108
38. I t is w r i t t e n (Ps. 73:9), " T h e y have set their

mouth against heaven, and their tongue walks about
the e a r t h . "
107. Cf. Sichos Moharan 25a (#11). This refers to one who even
washes his hands before a meal. Sichos VeSipurim p. 7<#6)).
108. See Lekutey Halachos (Choshen Mishpat) Chalukas Shutfin 2:3,
4:5, 5*7.
140

109
Now that atheism has spread, the thong is untied

for the people to speak against every Tzadik and
G-d-fearing man.
Those who do this, unleash their tongue against the
world as i f they think nothing at a l l of i t . A c t u a l l y
their disbelief is directed against G-d Himself. B u t they
are ashamed to speak out against G-d, and therefore
they t u r n their disbelief against the world.
This is the meaning of the verse. " T h e y have set
their mouths against heaven" for they are actually
speaking against G-d. B u t they act as i f " t h e i r tongue
walks about the e a r t h . "
They are ashamed to speak out against G-d himself,
so " t h e i r tongue walks about the earth"they unleash
their tongue against G-d's followers i n the world. B u t
the t r u t h is that " t h e y have set their mouths against
heaven.'
39. You should be able to feel another's troubles
i n your own heart. This is especially true when many
are suffering.
I t is possible to clearly realize another's anguish,
and still not feel i t i n your heart.
When an entire community is i n distress, you should
surely feel their agony i n your heart. I f you do not feel
it, you should strike your head against the wall.
Y o u should strike your head against the walls of
your heart. This is the meaning of the verse (Deut.
4;39), " K n o w this day and realize i t i n your h e a r t . "
You must b r i n g the realization from your m i n d to your
heart" . Understand this well.
0
109.
110.
VaYikra Rabbah 28:1, Zohar

Below, 217.
3:177b.
His
141
W I S D O M
We later heard that the Rebbe once said that this

is the meaning of the passage (Isa. 38:2), " A n d Hezekiah turned his face to the wall. ' The face that he turned
was his awareness, b r i n g i n g i t inside the walls of his
heart. " F o r one's true face is his mind, which illuminates
it from within" .
1
40. We have often discussed the prohibition against

having anything at a l l to do w i t h philosophical works.
This includes even philosophical works of the great rabbis. Even these are not.permitted, as brought i n many
places i n our sacred literature" .
Such things are not the portion of Jacob" and we
have nothing at a l l to do w i t h them. We believe that G-d
created and sustains the w o r l d and w i l l renew i t some
day. F o r this we do not need philosophy.
Most books on religious philosophy ask questions
that appear v e r y difficult while p r o v i d i n g v e r y weak
answers. I f one probes deeper, he can refute the answer
and render i t completely useless.
One w i t h true wisdom can realize that the questions
themselves are nothing. They are mere v a n i t y and
s t r i v i n g after w i n d . " Therefore, i t is best to avoid such
books completely.
I t is very surprising that many people are drawn
to philosophy, yet have no interest i n such fascinating
Kabbalistic works as the Zohar and the w r i t i n g s of the
3
111. Yerushalmi, Berachos 4:4 (35a), Sanhedrin 10:2 (51b),

Chayay Moharan 17a ($14).
112. Lekutey Moharan 30:4. Cf. Eccl. 8:1.
113. See above, note 20. This was said during Chanukah 5570
(1809). Chayay Moharan 15b, Parparos LeChochmah B 7:7.
114. Jer. 10:16, 51:19.
115. Eccl. 1:14.
142

1 1 4
Ari.
People seek wisdom, yet ignore these sacred
works filled w i t h ideas that are sweeter than honey and
enlighten the eyes.
117
The t r u t h is that such people cannot endure such

holy things because of their inborn evil nature" . They
may still have free choice to overcome this nature, but
the fact that i t is inborn makes i t bitterly difficult.
H a p p y is the man born i n holiness.
8
A favorite subject of the philosophers is the order

of creation. They may ask why a star is w o r t h y of being
a star while other things are consigned to a lower realm.
Or why lower animals are not given man's facilities.
Or why the head is what i t is and not a foot."'
Questions like these are discussed at length i n such
books. B u t i t is a l l vanity and s t r i v i n g after wind. F o r
G-d is j u s t and righteous and i t is impossible to question
his reasons.
150
The w o r l d is a rotating wheel.

I t is like a Dreidle, where everything goes i n cycles.
Man becomes angel, and angel becomes man. Head
becomes foot, and foot becomes head. E v e r y t h i n g goes
i n cycles, revolving and alternating. A l l things interchange, one from another and one to another, elevating
the low and lowering the high '.
15
A l l things have one root.

116. See above in 'The Praise," notes 12 and 16.
117. Ps. 119:9, 11.
118. Berashis Rabbah 28. See above, 32
119. The vanity of such questions is also discussed in Emunos
VeDeyos 6:4.
120. Deut. 32:4.
121. Sh'mos Rabbah 31:14. See Shabbos 151b, Succah
5:6,
Kesubos 10:6.
His
W I S D O M
There are transcendental beings such as

which have no connection w i t h the material.
143
angels,
There is the celestial world, whose essence is very

tenuous.
F i n a l l y , there is the world below, which is completely
physical.
A l l three come from different realms, but a l l have
the same root.
A l l creation is like a rotating wheel, revolving and
oscillating.
A t one time something can be on top like a head
w i t h another on bottom like a foot.
Then the situation is reversed. Head becomes foot,
and foot becomes head. Man becomes angel, and angel
becomes man.
Our sages teach us that angels were cast down
from heaven. They entered physical bodies and were
subject to a l l worldly lusts . Other angels were sent
on missions to our w o r l d and had to clothe themselves
i n physical bodies. We also find cases where human
beings literally became angels' .
152
153
54
F o r the w o r l d is like a rotating wheel. I t spins like

a Dreidle, w i t h a l l things emanating from one root.
[The feet of some are also higher than the heads of
others. F o r i n the transcendental worlds, the lowest of
an upper w o r l d is higher than the highest level of a
lower one. A n d still, everything revolves i n cycles.]
122. Targum J. on Gen. 6:4, Yalkut 1:44.

123. Targum J. on Gen. 18:2.
124. Targum J. on Gen. 5:24, Num. 25:12. Cf. Zohar Chadash
20b, 21a.
144

25
This is why we play w i t h a Dreidle on Chanukah' .

Chanukah is an aspect of the H o l y Temple.
The p r i m a r y concept of the Temple is the revolving
wheel.
The Temple was i n the category of " t h e superior
below and the inferior above' ." G-d lowered H i s presence into the Temple and this is " t h e superior below."
The Temple's pattern was engraved on high,' " t h e
inferior above."
The Temple is therefore like a Dreidle, a r o t a t i n g
wheel, where everything revolves and is reversed.
The Temple refutes philosophical logic.
G-d is above every transcendental concept, and i t
is beyond a l l logic that He should constrict Himself
into the vessels of the Temple. " B e h o l d the heaven, and
the heaven of heaven cannot contain You, how much less
this T e m p l e ' . "
B u t G-d brought H i s presence into the Temple,
and so destroyed a l l philosophical logic.
Philosophy cannot explain how man can have any
influence on high. I t cannot say how a mere animal can
be sacrificed and rise as a sweet savor' giving pleasure
to G-d. They explain that this pleasure is the fulfillment
of H i s w i l l , but how can we even apply the concept of
desire to G-df
24
27
28
29
B u t G-d placed H i s presence i n the Temple and

accepts the animal as a sweet savor.
He made the fact contradict philosophical logic.
125.
of Greek
126.
127.
128.
129.
Chanukah celebrates the defeat of the Greeks, the embodiment

philosophy.
Pesachim 50a, Baba Basra 10b.
Tanckuma, Pekudey 1, Zohar 1:80b.
1 K i . 8:27.
Gen. 8:21, Ex. 29:18, etc.
His
W I S D O M
145
Such logic is crushed by the Dreidle, the r o t a t i n g

wheel which brings the "superior below and the inferior
above."
Between potential and existence stands the power
of H y l e ' .
Before each thing exists in reality, i t exists i n
potential. Coming from potential to reality, i t must first
pass through the intermediate step of the Hyle.
A l l reality thus emerges from the Hyle.
The Hyle is therefore the source of a l l creation.
The three categories of creationtranscendental,
celestial, physicalall come from this one root.
As they interchange, they all revolve around this
root.
30
The letters on the Dreidle are Heh, Nun, Gimel, Shin.

Heh is Hiyuli, the Hyle.
Nun is Nivdal, the transcendental.
Gimel is Galgal, the celestial.
Shin is Shafal, the physical.
The Dreidle thus includes a l l creation.
I t goes i n cycles, alternating and revolving, one
thing becoming another.
Chanukah means dedication. This is the dedication
of the H o l y Temple, " t h e superior below and the inferior
a b o v e . ' This revolving wheel is the Dreidle.
Redemption is also an alternating cycle.
Like i n the Temple, the superior are below and
the inferior above.
130.
Ramban on Gen. 1:2, Etz Chaim, Shaar Drushey ABYA
1.
146
RABBI NACHMAN'S
WISDOM
When the Jews crossed the Red Sea after the

redemption from Egypt, they sang ( E x . 15:17), " Y o u
brought them and planted them on the mount of Your
inheritance . . . the Temple which Y o u r hands established."
Redemption was for the sake of the Temple, the
revolving wheel. F o r when the superior are below and
the inferior above, i t shows that a l l have one root.
This is the meaning of the letters on the Dreidle,
Gimel, Shin, Nun, Heh. They are the first letters of
the verse (Ps. 74:2), " Y o u redeemed the tribe of Y o u r
inheritance, Mount Z i o n . "
Gimel is Go'alto
Shin is Shevet
Nun is Nachalasecha
Ileh is Har Tzion
Y o u redeemed
the tribe
of Your inheritance
Mount Zion.
This is the category of " Y o u brought them, You

planted them on the Mount of Y o u r inheritance." I t is
the aspect of the Holy Temple, symbolizing the revolving
wheel which is the main concept of redemption.
This is discussed further i n the lesson delivered on
the same Chanukah, on the verses (Gen. 41:1), " A n d
it came to pass at the end . . . " and (Isa. 49:10), " H e
w i t h compassion w i l l lead t h e m . ' " This lesson speaks
of the superior below and the inferior above, as well as
the fact that Chanukah is the dedication of the Temple.
The " s u r r o u n d i n g p o w e r s " discussed i n this lesson
are an aspect of the Dreidle, the revolving wheel, since
these surrounding powers encompass and rotate. [ W i s dom here is the category of the Hyle.] Study the lesson
carefully and you w i l l understand.
31
131. Lekutey Moharan B 7. This lesson was also delivered on

Shabbos Chanukah, 5570 (1809).
His
147
W I S D O M
A f t e r a l l this we can r e t u r n to our original discussion. We have no need of philosophy, which is anyway
strongly forbidden. We must have f a i t h i n G-d, that He
created, sustains, and w i l l eventually renew a l l worlds.
41. Heartbreak is i n no way related to sadness
and depression.
Heartbreak involves the heart, while depression
involves the spleen.
Depression comes from the Other Side and is hated
by G-d. B u t a broken heart is very dear and precious
to G-d.'
I t would be very good to be brokenhearted a l l day.
B u t for the average person, this can easily degenerate
into depression.
You should therefore set aside some time each day
for heartbreak. Y o u should isolate yourself w i t h a broken heart before G-d for a given time. B u t the rest
of the day should be j o y f u l . '
The Rebbe emphasized this many times telling us
not to be brokenhearted except for a fixed time each
day. He said that we should always be j o y f u l and never
depressed.
3s
33
42. Depression is like anger and rage. I t is like

a complaint against G-d for not fulfilling one's wishes.
B u t one w i t h a broken heart is like a child pleading
before his father.' H e is like a baby crying and complaining because his father is far away.
34
135
132.
133.
134.
135.
Cf. Ps. 51:19. Sec Shevachay Moharan 3b (*6, 7 ) .

Lekutey Moharan B 24; below, 43, 47, 231.
See above, note 28.
Above, 20, below, 231.
148
34
43. Depression can cause one to forget his name.'

Once the Rebbe spoke i n a light vein about the
dead, who are asked their name by an angel and cannot remember i t . ' He said that the name is forgotten
because of the dead person's great sadness and
depression.
37
Always be j o y f u l , no matter what you are. Even

i f you feel far from G-d, be happy and praise h i m ,
" f o r not making me a heathen."
138
F o r deeds done against G-d's w i l l , set aside a time

every day to isolate yourself w i t h a broken heart,
before G-d. Be heartbroken but not depressed
even d u r i n g this hour. The rest of the day should
then be spent i n happiness.
3
W i t h happiness you can give a person life.' '

A person might be i n terrible agony and not be
able to express what is i n his heart. There is no one
to whom he can unburden his heart, so he remains
deeply pained and worried.
I f you come to such a person w i t h a happy face,
you can cheer h i m and literally give h i m life. This is
a great thing and by no means an empty gesture. The
T a l m u d teaches us that two merrimakers were worthy
140
136. Cf. Lekutey Halachos (Choshen Mishpat) Sheliach

LiG'vos
Chovo 2:15.
137. Midrash Chibut HaKever 2, brought in Rashis Chochmah 1:12;
Sejer HaGilguhm, Sod Chibut HaKever (Vilna, 5646) p. 73a.
138. Morning blessing, from Minochos 32a, Rif. Rosh, a.l.
139. A similar discussion was spoken after Shavuos, 5565 (1805).
Chayay Moharan 38a (*17). The discussion below, 141, was also said
around this time, and this is also when the first manuscript of Lekutey
Moharan was bound.
140. Taams 22a.
His
of unusual
happy.
W I S D O M
m e r i t merely
149
because they made others
44. The Rebbe often spoke of the importance of

names. He also discussed the biblical verses beginning
and ending w i t h the same letter as one's name which
are customarily said before the line Yihyu
LeRatzon
at the end of the Amidah.
He once said that he could
explain the mystical meaning of the names of a l l thos'e
standing around him.
w
145
The Rebbe once spoke at length about Reb Shimon.

He said, " T a k e the letters ShiMOAN and rearrange them. Y o u then have AvON MaSh 'away
w i t h sin. "
The Rebbe would not discuss this further. Reb
Shimon was one of his favorite disciples, and the
Rebbe said that this recombination l i t e r a l l y described
his essence.
He also said, " D o not wonder how a name can
contain the secret of a person's existence when so
many people share the same name. I t is an error to
question t h i s . ' "
143
144
45
141. "May the words of my mouth and the meditation of my heart

be acceptable . . . " Ps. 19:15.
142. This is tied with the previous discussion through the fact
that this verse is customarily said to prevent one from forgetting his
name after death. See Siddur R. Yaakov Emdin, quoting Sh'nei Luchos
HaBris. Also see Rashi on Michah 7:9.
143. Reb Shimon ben Baer, Rabbi Nachman's first follower. The
Rebbe was married shortly after his thirteenth birthday, and it was at
that time that Reb Shimon became his follower. See Chayay Moharan
25b (#2), Avanehah Barzel 37a (*51), below, 173.
144. Cf. Zech. 3:9.
145. This was said to Reb Shimon himself. Kochavay Or p. 103
(note 3 ) . Cf. Lekutey Halachos (Orech Chaim) Devarim HaNohagim
BeSeudah 4:6.
150
F r o m what the Rebbe said, we understood that every

person's essence is defined by some combination of the
letters of his name. We also were able to realize that
the Rebbe himself had complete knowledge of this.
The Rebbe said, " T h e recombination of letters
can teach us great lessons. M y teachings are very great,
but where they involve a play on letters they are still
greater.' "
44
45. After heartbreak comes j o y .

Later happiness is a true sign of a broken heart.
147
46. Guard your thoughts carefully, f o r thought

can literally create a l i v i n g thing.
The higher a faculty, the further i t can reach.
You can kick something w i t h your foot, but throw
i t higher w i t h your hand. Y o u can reach still further
w i t h your voice, calling to a person v e r y far away.
Hearing reaches yet further, for you can hear sounds
like gunfire from a very great distance. Your sight
reaches even further, seeing things i n the sky.
The higher the faculty, the further i t can reach.
A n d highest of a l l is the mind, which can penetrate
the loftiest heights. Y o u must therefore safeguard
your mind above a l l else.
47. You must be very w o r t h y to be able to meditate
for a given time each day and regret what y o u must.
Not every one can have such mental t r a n q u i l i t y
each day. The days pass and are gone, and one finds
that he never once had time to really think.
146.
147.
Below, 203.
Lekutey Halachos
(Orech
Chaim)
Shabbos
7:47.
H i s
W I S D O M
151
You must therefore make sure to set aside a

specific time each day to calmly review your life. Consider what you are doing and ponder whether i t is
worthy that you devote your life to i t .
One who does not meditate cannot have wisdom.
He may occasionally be able to concentrate, but
not for any length of time. H i s power of concentration
remains weak, and cannot be maintained.
One who does not meditate also does not realize
the foolishness of the world. B u t one who has a relaxed
and penetrating mind can see that i t is a l l vanity.
Many desire to travel widely and become famous
and powerful. They do not have enough perception to
realize that this is vanity and s t r i v i n g after the w i n d .
I t is a l l the more foolish because i t does not actually
result i n pleasure even i n this world. The main result
of such fame is suffering and insults.
One of the Rebbe's followers once had a strong
desire to become a renowned religious leader. The Rebbe
told h i m , " Y o u cannot even say the prayer after meals
sincerely! E v e r y t h i n g you do must be acceptable to
others. Never once do you do something for the sake
of G-d alone."
148
48. The Rebbe often spoke about his childhood

piety. He said that he began anew many times each
day. He would begin the day w i t h deep devotion, resolving that from then on he would be a true servant of G-d.
Then the temptation of a tasty meal or such would
get the better of h i m , and he would f a l l f r o m his high
level of devotion. B u t on that same day he would begin
again, w i t h new resolve toward true devotion.
148.
Eccl. 1:14, 2:11.
152
The Rebbe would thus f a l l and begin anew several

times each day. He often told us how he continually
began serving G-d anew.'
This is an important rule i n devotion.
Never let yourself f a l l completely.
There are many ways you can f a l l . A t times your
prayer and devotion may seem u t t e r l y without meaning.
Strengthen yourself and begin anew. A c t as i f you
were j u s t beginning to serve G-d. No matter how many
times you fall, rise up and start again. Do this again
and again, for otherwise you w i l l never come close
to G-d.
D r a w yourself toward G-d w i t h a l l your might.
49
Remain strong, no matter how low you fall.

Whether you go up or down, always yearn to come
close to G-d. Y o u may be brought low, but cry out to
G-d and do everything you can to serve H i m i n j o y .
For without this inner strength, you w i l l never be able
to t r u l y approach G-d.
Keep pushing u n t i l you can do nothing else but
serve G-d a l l your life. Be ready to do so even without
a promise of reward.
You may imagine that you are so far f r o m G-d
that you have no Future Reward. Y o u must still serve
H i m as you can, even without such promise. I t may
seem that you are damned, but your responsibility is
still there. Continue serving G-d as best you can. Snatch
a good deed, a lesson, a prayer, and G-d w i l l do what
is good i n his eyes.
I t is told that the Baal Shem Tov once became v e r y
150
151
149.
150.
151.
See Shevechay 6.
Avos 1:3; Alim LeTerufah
1 Chr. 19:13.
264.
His
153
W I S D O M
dejected. He could find no inspiration and was sure he

no longer merited the F u t u r e Reward. B u t then he saic ,
" I love G-d even without r e w a r d . "
This is the only path to G-d, and no matter how
lowly you are, you can still follow i t . Strengthen yourself and begin anew, even many times each day. As
time passes, you w i l l then find yourself on the road
leading to G-d. Amen.
1
49. The Talmud says, " I f Hananiah, Mishael and

Azariah would have been tortured, they would have
bowed to the i d o l . "
The Rebbe spoke on this and said that the Talmud
does not mean that they would have certainly given i n .
People have been beaten and t o r t u r e d i n every way
possible without abandoning G-d. Many tales are told
about m a r t y r s i n recent times, who underwent untold
agony to sanctify G-d's name. H a p p y are they.
152
50. The Rebbe often spoke to us about physicians

and medicine, denouncing them i n the strongest terms.
He advised us to avoid them, even i n the case of serious
illness. One should cast his burden upon G-d
and
depend on H i m alone.
He should not place his life
153
154
155
152. Kesubos 33b.

153. Rabbi Nachman's polemic was primarily directed against the
primitive medicine of Eastern Europe in his time. It is obvious that
this still contains lessons applicable to our relatively advanced medicine.
Physicians cannot do everything, and one must still ultimately depend
on G-d. The title of doctor does not make one a superman, and
physicians still make mistakes. Controversial and experimental treatments
are still used. Modern day followers of Breslov avoid doctors, except
in serious cases, and are then careful to obtain only the best possible
medical care. See Alim LeTerufah 176.
154. Ps. 55:23.
155. Isa. 50:10.
154
i n the hands of even the most outstanding physicians,

for they are closer to death than to l i f e .
A precise remedy depends on each individual's
nature, as well as the exact time and season. They
themselves admit that even the greatest physician cannot take this a l l into account without error. They can
therefore very easily do irreparable damage.
156
This is true of even the greatest physicians. The

charlitans i n our vicinity do not know their r i g h t from
their l e f t
and are literally murderers, k i l l i n g people
w i t h their own hands.
One should flee from them
as a bowshot, not risking his life w i t h them. I t is a
great danger even to depend on the greatest physicians,
for one who falls into their hands separates himself
from the living.
157
158
The Rebbe spoke at such great length, but i t is

impossible to record everything he said regarding this.
He. told us that a medical convention was i n progress while he was i n Lemberg. One of the physicians
there told h i m to keep as far as possible from people
i n his profession. The doctor said that the field of
medicine is mostly guesswork w i t h very little factual
knowledge. He also said that most doctors feel that
i t is impossible to ever completely master the complexity of the human body and its cures.
159
156. Shabbos 129b.

157. Jonah 4:11.
158. Alim LeTerufah 366.
159. The Rebbe was in Lemberg (Lvov) for his tuberculosis
between Cheshvon and Tammuz, 5568 (Nov. 1807 - June 1808).
Chayay Moharan pp. 36-38, Yemay Moharnat 23a f. To put matters
in perspective, this was 57 years before Pasteur's discovery of infectious
disease, and 59 years before Lister's application of this discovery to the
field of medicine. I t was even eleven years before the invention of the
stethoscope.
His
155
W I S D O M
There are also many disputes i n the field of medicine. A t the convention i n Lemberg, there were two
groups disputing the treatment of a serious disease.
One group recommended a bland diet, saying that anything spicy was highly dangerous. The other group had
the exact opposite opinion. They said that only spicy
foods should be eaten, because sweet and bland foods
were detrimental. Each group cited cases, claiming
that the other's treatment was a death sentence.
These were among the w o r l d ' s greatest experts,
and even they could not determine the t r u t h . E x p e r i mental evidence is useless, f o r sometimes i t supports
one opinion and sometimes the other.
Since even physicians are not sure of the t r u t h ,
they are not at a l l dependable. When a person's life
is hanging by a hairbreadth, how can he place i t i n their
hands? The slightest mistake can destroy one's life,
as we see i n many cases.
The a r t of healing has many very fine points, and
these are concealed from the physician. They are like
the things completely concealed i n a f u l l stomach. The
body has many intricacies and details that the physician
cannot perceive.
Many people act very foolishly when sickness strikes.
They feel that they cannot leave the sick one and not
help h i m . Not knowing where to t u r n , they think they
must find some natural cure, so they foolishly r u n to
the doctor.
W h a t they do not realize is that the physician
cannot give life. I n the end one must s t i l l rely on G-d,
so why not do so from the beginning? W h y place the
160
141
160.
161.
Eccl. 11:5.
Cf. Chayay Moharan 16b 1*9).
156
patient i n the hands of one of the Angel of Death's

messengers?
One should imagine that he is i n a forest or
wilderness.
He would have no other choice but to
depend on G-d. He should do the same when doctors are
available, and avoid them completely.
162
A physician may use many hazardous treatments

and still be totally ignorant of their effect. I t is not
surprising that they often do more damage than good.
W h y depend on a natural cure when i t is most likely
to cause harm?
163
The Rebbe often spoke to many great authorities

and understood the art of healing very well. S t i l l he
warned us to keep away f r o m doctors. He once told
us of a king who killed a l l the physicians i n his kingdom,
merely because of the great damage they caused.
The Rebbe once said i n jest that the Angel of
Death oversees the entire world and therefore cannot
do all the k i l l i n g himself. Because he needs help, he
appoints agents i n each locality. These agents are the
physicians.
Doctors are agents of death, and do little more.
Happy is the man who avoids them and depends on
G-d alone.
Some of what the Rebbe said is alluded to i n his
published works.
B u t beyond this the Rebbe often
told us to avoid doctors. He said that no matter what
164

163 Ibid. 187.
164. Lekutey Moharan 27:7, 57:1, 268, 277; B 1:9, 3, 5:1; Chayay
Moharan 45a (#38), Yemey Moharnat 37a; Lekutey Halachos (Orech
Chaim) Shabbos 6:8, Rosh Chodesh 7:3, (Even HaEzer)
Fru U'revu
3:34; Aim LeTerufah 3, 4, 54, 62, 176, 215, 302.
His
157
W I S D O M
happens, we should l i f t our eyes to heaven and depend

on G-d alone.
The Rebbe himself travelled to Lemberg and
accepted medical treatment, but this involved deep
mysteries. I t was not for remedies that he made this
t r i p , but for deep reasons known only to him. H i s
intentions were as hidden and mysterious as they were
on his journeys to Kamenetz,
Novoarch and Sharograd.
165
166
167
A l l the Rebbe's travels involved awesome mysteries, hidden from all human eyes. Upon returning
from one journey, he told one of the wonderous stories
brought i n his Sipurey Maasios.
He said that i t
explained the reason for his t r i p , but the story itself
was very cryptic. F o r who can fathom the depth of
his tales or unravel the mystery of his travels? Everything the Rebbe did involved impalpable secrets.
168
:b9
The same is true of his journey to Lemberg. Once

he was there, he was compelled f r o m on high to accept
medicines, for reasons known only to h i m .
B u t when the Rebbe returned from Lemberg, he
spoke a l l the more strongly against physicians. He
strongly cautioned us to avoid them, devoting many
lessons to this. He may have spoken about this earlier,
but after Lemberg he stressed i t a l l the more.
170
165. Pilgrimage t l , Chayay Moharan 31a (#1-3).

166. Around Purim 5567 (March 1807). Ibid. 66b,
Yemey
Moharnat 16a f.
167. Between Pesach and Shevuos 5565 (April 1805). Chayay
Moharan 29b (118), Yemey Moharnat 7b. It was after this trip that the
Rebbe revealed the secret of the Ten Psalms. Below, 141.
168. See below, 85, Lekutey Moharan 40, B 62.
169. Sipurey Maasios 7, "The Spider and the Fly. This was told
after return from Novoarch. Chayay Moharan 35a (#10), Yemey
Moharnat 20b.
170. Cf. Chayay Moharan 38a (#14), Avanehah Barzel p. 27 (S21).
,
158
51. This world only exists to b r i n g about G-d's

purpose.
Do not be concerned w i t h wealth. Even w i t h i t
your life can be i n vain.
The w o r l d deceives us completely. I t makes us
think that we are constantly gaining, but i n the end
we have nothing. People spend years earning money,
but are left w i t h empty hands. Even one who attains
wealth is taken away from i t .
Man and wealth cannot endure together.
Either wealth is taken from the man, or the man
is taken from his wealth. The two do not remain together.
Where are a l l the riches accumulated since the
beginning of time? People amassed wealth since the
beginning where is it all? I t is absolutely nothing.
171
No man serves G-d according to H i s greatness.

I f you have some conception of G-d's greatness,
you w i l l not understand how one can claim to serve H i m .
The highest angel cannot say that he t r u l y serves G-d.
The main thing is desire. Always yearn to approach
G-d.
Many want to serve G-d, but not a l l have the same
desire.
There are many levels of desire, even i n one person.
A t every moment his desire can change.
The main thing is to yearn for G-d. W i t h this,
you can pray and study and keep H i s commandments.
171. The first part of this sichah was said on a Saturday night,
the eve of Shavuos 5569 (May 21, 1809). Chayay Moharan 15b,
Parparos LeChochmah
B 4:6, 10. The lesson brought in Lekutey
Moharan B 4 was said the following night.
His
159
W I S D O M
[But according to G-d's greatness, a l l service is

nothing. I t is all like i t has never been. E v e r y t h i n g is
mere nothingness before the immensity of G-d.].
Sophistication is nothing, for you must only be
sincere.
I t is forbidden to be foolish, even i n your sincerity.
But sophistication is totally unnecessary. *
17
173
I t is not good to be old.

There are pious and righteous elders, but to be
old is not good. You must remain young, renewing yourself each day and making a fresh start.
Only one thing improves w i t h age. The Talmud
teaches us that a p i g becomes stronger as i t grows
older.
174
Do not be a fanatic.
Serving G-d is not fanaticism. Those who pursue
worldly goods are the true fanatics.
The w o r l d w i l l consider you a lunatic i f you abandon a l l worldliness i n your quest for the G-dly. This is
said to be fanaticism, and even this is not necessary.
F o r you can serve G-d w i t h restraint.
175
Take my advice and do not let the w o r l d fool you.

I t may t r y to deceive you, but i t w i l l never let things
end well for you.
172.
173.
174.
175.
Above, note 61.

Alim LeTerufah 210, 255, 276, 350. Cf. Lekutey Moharan 242.
Shabbos 77b.
Lekutey Halachos (Choshen Mishpat) Nichesay HaGer 3:1.
160
Every man ends up badly i n this world, even those

who acquire all i t has to offer. The harm is not only
theirs, but also destroys many future
generations.
A l l the world knows this.
I f the w o r l d is nothing, then what can you do?
To realize this, you must have help from on high.
B u t we need no further help, for the Torah has already taught us.
174
The world says that you should not seek greatness.

B u t I say that you should only seek greatness.
Seek out the greatest possible Tzadik. When you
seek a Rabbi, choose only the greatest Tzadik.
177
The passions that destroy man do not really exist.

One must eat and d r i n k but i t is a necessity. The
body must be sustained. One must likewise beget children. This is a l l necessity and not desire. I t can be
accomplished i n holiness and p u r i t y .
Your m i n d can withstand any temptation.
I t is w r i t t e n (Dan. 2:21), " G - d gives wisdom to
the w i s e . Every man has the potential of wisdom. I t
is this potential that must be used.
This potential alone can overcome a l l temptations.
B u t G-d also "gives wisdom to the w i s e , " and this
can grant you even greater strength.
,
You may have succumbed to desire and sinned i n

many ways. You may have blemished your intellect,
making i t confused and weak. B u t still you have some
intelligence, and this alone can overcome a l l desires.
176.
177.
Ibid. (Even HaEzer) P'ru U'Revu

Lekutey Moharan 30:2.
3:34.
His
W I S D O M
161
One grain of intelligence can overcome the w o r l d

and a l l its temptations.
Wherever you are, you can be near to G-d.
You can approach G-d and t r u l y serve H i m even
i n the deepest p i t of hell.
The Rebbe remarked that for this one needs tremendous effort or G-d's help. Sometimes one needs
both. '
There are impurities i n the m i n d , and these must
be subdued. When you do this, you w i l l not want anything i n this world. E v e r y t h i n g w i l l be the same to you.
I t is w r i t t e n (Prov. 6:22), " W h e n you walk i t w i l l
comfort you, when you lie down i t w i l l watch over you,
and when you w i l l wake up, i t w i l l comfort y o u . "
" W h e n you w a l k " on this earth, the T o r a h " w i l l comfort y o u . " " W h e n you lie d o w n " i n the grave, G-d
and the Torah " w i l l watch over y o u . " " W h e n you
awaken" i n the future world, " i t w i l l comfort y o u . "
178
17
180
When you have purified your thoughts, there is

no difference between this world, the grave, and the
next world. When you only desire G-d and H i s Torah,
all are the same. I n a l l three you can grasp onto G-d
and his Torah.
But i f you grasp at this world, there is an agonizing
difference. This w o r l d is spread before you, but the
grave is a tight cramped place.
But p u r i f y your m i n d and a l l w i l l be the same.
52. I t is w r i t t e n (Isa. 6:3), " A l l the earth is filled
with His glory."
178. Ibid. 282; below, 302.
179. This was spoken during the summer of 5569 (1809). Chayay
Moharan 15b.
180. Avos 6:9.
162
G-d's glory cries out from a l l things.

The stories of a l l nations r i n g w i t h G-d's glory.
This is the meaning of the verse (Ps. 96:3), " L e t the
nations tell of H i s g l o r y . " I t is even reflected i n their
tales.
G-d's glory cries out, calling you to co/ne close to
H i m . F o r G-d wants you w i t h a l l H i s love and mercy.
Sometimes your prayers become like flames. The
words flow from your lips w i t h burning devotion, touching your deepest emotions.
A t this time G-d's own light is inside you, beckoning
you to draw near. Y o u r deep feelings are a spark of G-d's
own essence.
I t is w r i t t e n (Deut. 10:21), " H e is your praise,
He is your G-d. ' G-d Himself is your praise and prayer.
Sometimes you can literally pray before G-d.
When G-d withdraws and is far off, you must s t i l l
pray to H i m .
I t is w r i t t e n (Ps. 55:23), " C a s t your burden upon
G-d." You must l i t e r a l l y cast your prayers, t h r o w i n g
them toward G-d from afar.
The Tikuney Zohar states, " H a p p y is the man who
knows how to cast a r r o w s . ' " ' These are the prayers
that must be cast toward G-d.
8
53. I f you have faith, you are t r u l y alive.

When you have faith, every day is filled w i t h good.
When things go well, i t is certainly good. B u t when
you have troubles, i t is also good. F o r you know that
G-d w i l l eventually have mercy, and the end w i l l be
good.' * E v e r y t h i n g must be good, for i t a l l comes f r o m
G-d.
8
181.
182.
Tikuney Zohar 21 (61b).

Cf. Deut. 8:16.
His
163
W I S D O M
The man without faith is not

falls him and he loses all hope.
cheer or comfort him, for he has
side of G-d's providence, and has
really alive. E v i l beThere is nothing to

no faith. He is outno good at all.
B u t i f you have faith, your life w i l l be good and

pleasant. "
1
54.
G-d does not do the same thing twice.
Even when a soul is reborn, i t is not completely

the same.
The soul has a level of Nefesh and a level of Ruach,
and the two are never brought back i n the same combination. A Nefesh may be reincarnated, but always
w i t h a different Ruach.
The complete soul is not the same, f o r G-d does
not do the same thing twice.
1M
55. The Rebbe once spoke of the good one earns

i n the Future W o r l d through serving G-d. He said that
we call this reward " g o o d " because there is no other
w o r d i n human speech to describe i t . B u t i t is really
so much higher than any concept of good, that the w o r d
is totally inadequate.
The most we can say of the Future W o r l d is that
i t is good, but really, " n o eye has seen i t , other than
G-d."
185
183.
Below, 308; Lekutey
Halachos
(Choshen
Mishpat)
Nezikin
4:20.
184. Shaar HaGilgulim 2, Sefer HaGilgulim 9; Lekutey Halachos
(Even HaEzer) Gittin 3:15, (Choshen Mishpat) Perikah U'Tinah 4:23;
Kochavay Or p. 101 (note 1). This implies that things must constantly
improve. Sichos VeSipurim p. 121 (#33, 36). See below, 308.
185.
Isa. 64:3. See Zimras HaAretz
p. 103.
164
56. Y o u may think that you are removed from a

major temptation, such as the desire for wealth. S t i l l ,
you may be much worse off than another who is steeped
in that desire. F o r you may be so deeply involved i n
another desire, that i t totally overshadows even the
desire for riches. H a v i n g a desire that can completely
overwhelm another surely makes you much worse off.
The desire i n which you are involved may be weaker than the one you avoid. Y o u are still worse off, for
you have fallen so deeply into worldly desire, that y o u
are oblivious to a l l others.
A stubborn infant can literally strike his head
against something to spite his mother. There are some
people who exhibit the same stubborness and lack of
self-control. They give up every pleasure because of
some stubborn overpowering desire.
57. The Rebbe once told us that he was very much
afraid of death i n his youth. S t i l l , just when this fear
was strongest, he would ask G-d to allow h i m to be
killed for H i s sake.
The Rebbe d i d not remember how long this lasted,
but i t was for at least a year. A l l d u r i n g t h i s time, he
would not say a prayer without also asking G-d
to allow him to give his life for H i s Name. H e constantly included this petition, despite his great t e r r o r
of death.
So great was the Rebbe's fear of death, that these
prayers themselves were like giving his life.
F r o m this we learned that to serve G-d, you must
overcome precisely the t h i n g that involves you most.
I t is w r i t t e n (Deut. 6:5), " Y o u shall love the L - r d
your G-d, w i t h all your heart, w i t h a l l your soul, and
w i t h a l l your m i g h t . " The T a l m u d says t h a t " W i t h
His
W I S D O M
165
all your s o u l " teaches us that one should give his life
for G-d. " W i t h a l l your m i g h t , " says that the same
is true of one's money.
The Talmud then asks that i f one must give his
life for G-d, why is i t necessary to state that he must
also give his money? The answer is that there are some
people who value their wealth more than their lives.
Understand this.
184
187
58. When you want to come up w i t h new ideas i n

the Torah, you must concentrate on one particular subject. Take a verse or a subject, and review i t many
times, hammering on the door u n t i l i t is opened for you.
Sometimes a thought flashes through your mind and
is then forgotten. You must be a man of valor, pursuing i t u n t i l i t is recaptured.
188
59. The best thing for children is to keep your

distance from them, not playing w i t h them too often.
I t is best not to pay attention to them at a l l .
60. A young g i r l was once injured i n an excavation where they were building new houses i n B r e s l o v .
Several other people had also n a r r o w l y missed having
serious accidents there. The Rebbe then had a long
discussion w i t h us regarding building. The following are
his words:
1w
186. Berachos 9:5 (54a).

187. Ibid. 61b.
188. This was said on the coach on the way to Tchehrin for
Shabbos Shirah. The lesson delivered on that Sabbath is brought in
Lekutey Moharan 192. Assuming that the lessons follow some chronological order, the year can be given as 5565. The exact date of Shabbos
Shirah was 12 Shevat (Jan. 12, 1805).
189. This occurred during the winter of 5570 (1810). Chayay
Moharan 15b.
166
I have thought deeply about the concept of building, and I see that no one involved i n i t remains unharmed. This is true of both Jew and non-Jew.
People are involved i n building because the world
cannot do without i t . 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 i n building becomes p o o r . " "
The word for becoming poor is mis-maSKeN, from
the word miSKeN, a poor man. I t also shares the root
of
SaKaNahdanger.
A person involved i n building is subject to both
poverty and danger."'
I t is w r i t t e n ( E x . 1:11), " T h e y built storage cities
for Pharoah." 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. Building can result i n both poverty and
danger."
0
The most important thing is laying the foundation.

I t must be i n a precise spot and made of the correct type of wood." Not all types of wood can provide
a true foundation. B u t who knows a l l this?
3
190. Yebamos 63a, Sotah 11a.

191 Cf. Lekutey Moharan 206; Lekutey Halachos (Yoreh Deah)
Mezuzah 3:4; Chayay Moharan 14a (156, 57).
192. Sh'mos Rabbah 1:14.
193. Buildings in those days had wooden foundations. See Alim
LeTerufah 20, 51.
His
167
W I S D O M
Many types of f r u i t do not grow i n our lands, only because people do not understand.
The world has a foundation stone."
Channels emanate from this stone, reaching every
land.
The Midrash teaches us that the wise K i n g Solomon knew the details of these channels, and was therefore able to plant a l l types of trees.
I f people knew the exact location of these subterranean channels, they would be able to grow f r u i t trees
even i n these lands. They could grow many that never
grow here now.
Each channel has the power to stimulate a particular species. Even i f a particular channel does not
pass through our land, a l l channels are intertwined
and flow into each other. I f one knew the exact place,
he could plant any type of tree.
I f one knew the location of a l l channels, he could
d i g a well, and know where to plant trees around i t .
He could then make any type of tree grow.
4
195
The foundation stone of the w o r l d constantly rises

and descends. I f one knows its position, then he knows
what to plant at a particular time.
A l l these things are concealed from the w o r l d for
some things may not be revealed.
People say that the w o r l d is gaining knowledge,
but earlier generations made the p r i m a r y discoveries,
and this took the greatest wisdom.
L a t e r generations
make discoveries only because
earlier ones prepared the way.
194.
195.
Yoma 54b; Lekutey Moharan 61:6.

Koheles Rabbah 2:7.
168
One generation makes the basic discoveries, and

later generations apply them. B u t the latter contribution is really the smaller.
The Talmud says, " I f you would not have removed
the piece of clay, you would not have found the jewel
under i t . ' "
Earlier generations may not have found the jewel.
B u t they d i d remove the piece of clay. They uncovered
the basic principles, allowing another to apply them
w i t h little effort.
There are things that may not be revealed. F o r
i f they were revealed, later generations would make
an idol of them.
There is knowledge that may not be revealed. F o r
later generations would use the basic knowledge, and
continually add to i t , often irresponsibly. They could
then develop concepts leading to cataclysmic discoveries.
I f some things were revealed, each succeeding
generation would add on to them and be led astray.
I t would eventually lead to great destruction, and people
would worship i t as an idol. Therefore, the w o r l d is not
permitted to know about these things at a l l .
I t is w r i t t e n (Lev. 19:23), " W h e n you enter your
land and plant any tree . . . three years shall its f r u i t
be forbidden to y o u . " The Zohar" teaches us that
the evil forces of Klipah
dwell i n trees d u r i n g these
first three years.
E a r l i e r generations misunderstood this and thought
1
that they were obliged to worship a tree d u r i n g the

196. Yebamos 92b. Baba Kama 17b.
197. Zohar 2:244b. Cf. Etz Chaim, Shaar HaNesirah 3; Lekutey
Moharan 82.
His
169
W I S D O M
three years that i t was under the influence of the Klipah.

According to their error i t was a logical necessity to
make such a tree an object of worship.
F o r 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," i t is speaking of repentance. The Rabbi had
interpreted the T o r a h incorrectly, and was now repenting for i t . As soon as he became aware of his error,
he knew that i t caused a blemish i n the Torah and must
be repented for.
1
Sometimes you may have the potential of repentance w i t h i n you, but not be able to b r i n g i t out. This
potential alone can b r i n g 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 i n m e . " F o r the repentance was i n h i m ,
but only potentially. I t is only now that i t can be
expressed.
[ F o r his potential of repentance allowed h i m to
reach high above his ability, thus causing h i m to make
this mistake. When his companion makes h i m aware
of his error, he immediately repents. H i s potential is
i n this manner expressed.]
62.
Human thought has tremendous potential.
199. Eravin
Metzia 65a.
52a, 64a, Pesachim 39a, Baba Kama
19a, 97a, Baba
170
Thought can b r i n g about many things, even

inflation.
When thought is intensely concentrated, i t can exert
great influence. E v e r y 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.
200
To accomplish this, the concentrated thought must

spell out every step of the desired result i n detail.
A diffused generalized thought is i n 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 k i n g .
201
202
You can also make use of this i n your studies. Y o u

can concentrate on something so strongly that i t comes
true. This is besides the benefit that such concentration
w i l l have on your understanding.
For example, you can concentrate on the fact
that you want to complete the four sections of the
Shulchan Aruch.
Y o u can calculate that i f you study
five pages each day, you w i l l finish a l l four i n a single
year.
Picture i n your mind exactly how you w i l l go
about this course of study. Concentrate so strongly
m
204
200.
This may refer to the inflation mentioned below, 186.
201. Kelim 12:6, Chulin 25a.
202.
Sanhedrin 101b. This error led him to rebel against King
David, Navat being identified with Sheva, son of Bichri, in 2 Sam. 20.
It was actually his son Jerobam who became king.
203.
See above, note 82.
204.
Rabbi Nathan actually did this. Shevachay Moharan 22b (#6).
His
171
W I S D O M
that you are literally obsessed w i t h the thought. I f

your desire is strong and your concentration intense
enough, your plans w i l l be fulfilled.
The same concept can also be applied to other
studies, such as the Bible, or the Talmud w i t h its major
commentaries, the JRt/ 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
are the l i v i n g words of G-d.
505
206
01
508
509
63. Different things are respected i n each land.

A n esteemed concept begins w i t h both good and
evil. The good might be minimal, but i t always balances
the evil. Thus, i t is impossible to determine whether
i t is good or bad, and i t continues to be esteemed u n t i l
the end.
I n our lands, for example, miracle workers have
high status. Many such miracle workers were true
Tzadikim, 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.
205. Abbreviation of Rabbi Issac al-Fasi (1013-1103), the first
major codfier of the Talmud.
206. Abbreviation of Rabbi Osher or Asher (1250-1327) another
major Talmudic codifier.
207. "The Rows," a work precursing the Shulchan Aruch, written
by Rabbi Jacob (1270-1343), son of the above Rabbi Asher.
208. Sanhedrin 26b.
209. Giltin 6b.
172
I t a l l depends where you begin. Suppose you want

to play the miracle worker. I f you start where simple
people believe i n such things, you w i l l be successful.
Once you have a reputation among the gullible, even
the sophisticated w i l l follow you.
I f you begin i n a place where you are ridiculed,
you w i l l not have a chance. F o r example, i n places
like Germany, miracle workers are not accepted. B u t begin where you are respected, and once you have success,
even skeptics w i l l be your followers.
The same is true of the particular customs of
Tzadikim in these lands. There are other places where
these are unheard of. I n Moslem lands, f o r example,
religious leaders have the title Chacham, and do not
have anything even resembling such customs.
I n this area, certain customs are accepted as being
the hallmark of a Tzadik. A n y one can adopt these
ways and be accepted as a Tzadik. B u t there w i l l come
a time when G-d w i l l reveal the t r u t h .
The very fact that miracles are accepted i n a
certain place can actually make them occur. B u t this
is not always the case.
64.
Fame and prestige prove nothing.
Status is not related to m e r i t .

One worthy deed can result i n 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 w o r t h y
of maintaining the royal line for four generations. A s
a reward for destroying the idols, G-d told Jehu (2 K i .
His
173
W I S D O M
10:30), " Y o u r sons of the f o u r t h generation shall sit

on the throne of I s r a e l . "
210
This is difficult to understand. F o r after the f o u r t h

generation, their greatness must come to an end, no
matter what they do. They can do exactly the same
thing that merited this royalty i n the first place, and
i t w i l l be of no avail. The decree is sealed, and they
must forfeit the throne after the f o u r t h 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 i t is no longer of any avail. I t
has already been decreed that their generation w i l l
lose the throne, and i t cannot be changed. This is a
great wonder. Undestand i t well.]
This teaches us that G-d's ways cannot be understood. I t may be decreed that one person not achieve
distinction, and no matter what merit he has, i t w i l l
elude h i m . Yet another person may earn four generations of fame for a single worthy deed. Understand
this.
211
65. Joy can protect your children from death.

The evil force that destroys children is called
Lilith.
Joy is the antithesis of L i l i t h .
212
213
210.
Cf. 2 K i . 15:12.
211. Cf. Shearis Yisroel $114.
212.
Zohar 1:14b.
213.
Ibid. 3:227b. Lilith comes from the root Laylahnight
and is associated with dark moods and depression.
174
66. The Rebbe constantly spoke to us about praying w i t h devotion, telling us to put a l l 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 i n his
power to force himself.
Another time the Rebbe spoke of prayer and said
that true devotion is the binding of thought to word.
I f you listen to your own words, then strength
w i l l enter your prayers by itself.
A l l your energy anticipates the time when i t w i l l
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
w i l l enter your prayers without your forcing i t .
214
67. I g n o r i n g the wise can cause insanity.

A person acts insane only because he ignores the
advice of others. I f he would take rational advice, he
could act normal. H i s mental state might rationalize
his need to do such things as tearing his clothing and
r o l l i n g i n the garbage. B u t a wiser man than he
tells h i m not to do these things. I f he would only subjugate his w i l l to the wise, his actions would become
completely rational.
Insane behavior therefore results only f r o m ignoring the wise. Understand this well.
68. The Rebbe often spoke to us about conversing
w i t h G-d.
214.
Below, 74, 75, 121, 293; Lekutey Moharan 48, B 84.
His
W I S D O M
175
Speak to G-d and understand your purpose i n life.

Think about yourself and beg G-d to help you
find H i m .
Use whatever language you speak best, and argue
w i t h G-d, petitioning to H i m i n every way.
A l l these thoughts are brought i n the Rebbe's
published works, but beyond this, he would frequently discuss this most important concept.
I f you set aside a time each day to converse w i t h
G-d, you w i l l surely be w o r t h y of finding H i m .
You may do this for days and years, apparently
without effect, but i n the end you w i l l reach your goal.
515
514
The Rebbe said that this is how K i n g D a v i d conceived the Book of Psalms.
517
He also said that the main time K i n g D a v i d secluded himself w i t h G-d was at night, under his covers
i n bed. Hidden from the sight of a l l others, he would
pour his heart out before G-d. This is the meaning of
the verse (Ps. 6:7), " I speak every night on m y bed
in tears."
Happy is he who follows this, for i t is above a l l
else.
Look carefully and read what is i n the second
section of Lekutay Moharan on page 32.*". Follow what
518
215. Shevachey 10, above, 7, belbw, 117, 229, 234; Shevachay

Moharan p. 23 f; Lekutey Moharan 108, 156, 259, B 25, 93, 95-101.
The entire book Hishtapchus HaNefesh deals with this.
216. See Shevachay 12, below, 234.
218. The Rebbe himself also frequently followed this practice.
Avanehah Barzel p. 31 (#36). See also below, 275, Shearis Yisroel 13.
219. These are several lessons added on at the end, now numbers
95-100.
176
is w r i t t e n there and you w i l l be w o r t h y

expressing your thoughts to G-d.
of
truly
69. The Talmud says, " S i n g to the One who rejoices when c o n q u e r e d . "
There are times when you must even conquer G-d.
You may feel that G-d rejects you because of your
sins. Y o u may think that you are still not doing H i s
w i l l , but remain strong and throw yourself before G-d.
Spread your hands to H i m and beg that He have mercy
and let you still serve H i m .
I t may seem that G-d is rejecting you, but c r y out,
" N o matter w h a t ! I still want to be a J e w ! "
This is the way you overcome G-d.
G-d has great j o y when you conquer H i m this way.
70. A law was once passed, bringing much evil to the

Jews. The Rebbe then said, " H o w do we allow G-d
to b r i n g evil to the w o r l d ? "
We must call G-d away from a l l H i s other tasks.
We must draw H i m away from sending evil decrees
to the world. W e must tell H i m to p u t everything else
aside and listen to us, for we want to ask H i m to draw
us close.
For when a Jew wishes to speak to G-d, H e casts
aside everything else.
E v i l decrees are even set aside at this time.
G-d puts aside everything, and only listens to the
man seeking H i s presence.
71. The Zohar states that repentance does not
help for one who casts his seed f o r naught.
H1
220.
221.
Pesachim 119a.
Zohar 1:188a, 219b.
His
177
W I S D O M
The Rebbe said that this is not true, for repentance

helps for a l l sins. **
He also said that he was the only one who t r u l y
understood that saying i n the Zohar. F o r repentance
t r u l y helps, no matter how much one sins.
8
223
True repentance involves never repeating the sin,

as discussed i n the Rebbe's works.
824
Y o u must go to the same place where you sinned,

and put yourself i n 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 t r u l y repented.
225
72. Y o u may be distracted by many outside

thoughts when you pray. Ignore them completely.
Do your p a r t and say a l l the prayers i n order,
i g n o r i n g all disturbing thoughts. Do what you must,
and disregard these thoughts completely.
224
The Rebbe also said that these disturbing thoughts

actually benefit our prayers.
There are tremendous powers denouncing our prayers. W i t h o u t 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.
222. Ibid. 1:62a.

223. Above, 3, Lekutey Moharan 282. Cf. Yerushalmi, Peah 1:1
(5a), Sanhedrin 10:1 (49a); Zohar 2:106a, Yad Chazakah, Tshuvah 3:14,
Tshuvos Radbaz 5:6.
224. Lekutey Moharan B 49.
225. Yoma 86b. Cf. Lekutey Moharan 79, 206; Shevachay 16.
226. Above, 12, 26; Sichos Moharan 36a (*138).
178
G-d knows our innermost thoughts. W e may be

distracted, but deep i n our hearts, our thoughts are only
to G-d. G-d knows this.
When you pray, your innermost thoughts are always directed toward G-d. G-d knows what is i n your
heart, and sees this innermost desire. H e sees through
the disguise, and accepts the prayer i n love.
I t is w r i t t e n (Prov. 19:21), " M a n y thoughts are
in man's heart, but G-d's counsel is what stands."
" M a n y thoughts are i n man's h e a r t " when he
prays. He is distracted by many outside thoughts.
B u t "G-d's counsel is what stands."
There is an innermost point i n your heart. Here
your thoughts are directed to G-d alone.
This innermost point is called "G-d's counsel."
W i t h i n this point, your intent is to G-d alone.
This can never f a i l . "G-d's counsel is what stands."
So disregard a l l distractions, and recite your prayers as you must.
73. There are Tzadikim who immediately reveal
what they see.
These
Tzadikim
are
i n the category of
MNTzPCh.
The Talmud says, "MNTzPCh
was stated by the
Seers."
Those i n the category of MNTzPCh
must state
what they see.
8
227. The letters Mem, Nun, Tzadi, Peh, Kaf. These five letters
all change their form at the end of a word.
228
.
Shabbos 104a. The simple meaning is that the rule that
change shape was stated by the later prophets.
His
WISDOM
179
9
MNTzPCh is a category of constriction** and those

w i t h i n i t do not have place to withhold their vision.
Other Tzadikim have souls f r o m 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. A t such times, y o u must compel your
emotions and make your heart b u r n w i t h the words.
Sometimes one works himself up and actually
makes himself angry. People then say, " H e creates
his own anger Er schnitzt zich ein
roigez."
You must do the same d u r i n g prayer. Be like the
man who makes himself angry. W o r k yourself up and
b r i n g these emotions into your prayers.
The enthusiasm may be forced at first, but i t w i l l
eventually become real. Y o u r heart w i l l burst aflame
w i t h G-d's praise, and you w i l l be w o r t h y of knowing
true prayer.
You can make yourself happy i n the same way.
You must p r a y w i t h great j o y , even i f this happiness is forced. Happiness is always a virtue, but especially d u r i n g prayer.*
I f you are disturbed and unhappy, y o u can at least
put on a happy front. Deep down you may be depressed,
but i f you act happy, you w i l l eventually be w o r t h y of
true j o y .
This is true of every holy thing. I f you have no
enthusiasm, put on a front. A c t enthusiastic, and the
feeling w i l l eventually become genuine. Understand this
well.
m
31
229.
230.
231.
Etz Chaim, Shaar De'rushay HaTzelem

Cf. Chayay Moharan 17a (#11).
Lekutey Moharan 282.
2.
180
75. The Rebbe constantly told us to force ourselves to pray w i t h 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 his desciples to study
the Kabbalistic w r i t i n g s of the A r i . B u t even these were
not advised to follow the Kabbalistic devotions found
i n these works.
He said that perfect prayer is the plain meaning of
such words as Baruch Atah Hashem "Blessed are
You G - d . " 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 w i t h a l l our might, p u t t i n g a l l our
strength into each letter of the service.
232
He also instructed us to ignore a l l disturbing

thoughts d u r i n g worship. H i s advice was that we merely
p r a y correctly, disregarding a l l distractions. He said
that we should t u r n our minds away f r o m all such
thoughts completely.
233
The Rebbe also said that i t may be impossible to

go through the entire service w i t h proper devotion.
S t i l l , each person can say a small p o r t i o n w i t h true
feeling.
We see this a l l the time. One person might have
deep feelings while saying the Ketores,
the prayers
i n place of the spice offering. Another may p r a y best
d u r i n g the Pesukey DeZimra, the opening psalms.
I once saw a lesson regarding this i n the Rebbe's
232.
233.
Above, 66.
Above, note 226.
His
WISDOM
181
234
writings. I t 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 w i t h a particular limb.
When he comes to the p a r t of the service pertaining
to his limb, he is aroused to great devotion.
235
You may sometimes pray w i t h great devotion. B u t

then the feeling departs, and the words begin to seem
empty. Do not be discouraged, for you have merely
left your area i n the transcendental form. Continue the
service, saying each w o r d i n absolute simplicity.
Sometimes you w i l l t r y very h a r d and still not be
able to pray. B u t never become discouraged. This is
the most important rule of a l l .
Force yourself to say each w o r d of the service.
Make believe that you are a child just learning to read
and simply say the words.
I n most cases, G-d w i l l then touch your heart w i t h
a flame and i t w i l l be aroused to p r a y w i t h feeling.
Do not make a test of this. F o r deep inside, you
are very far f r o m prayer.
Prayer is very high. I t is even above the study
of Torah. H o w can you be w o r t h y of serving G-d i n
such a lofty manner?
234. A number of the Rebbe's writings were destroyed at his express
command. There was the Seftr HaNisraf"The
Burned Book"which
he ordered Reb Shimon to burn shortly before Pesach 5S68 (1808),
while convalescing in Lemberg. Chayay Moharan 36b (#3), Yemey
Moharnat 34b. There was also a chest of unpublished manuscripts which
he ordered to be burned by Reb Shimon and Rabbi Naftali immediately
after his passing. Ibid. 40b.
235. Cf. Tikuney Zohar 18.
182
Do your part. Simply begin the words of the service

Adon Olom Asher Malech " L o r d of the world,
who was K i n g . . . "
Listen to every w o r d 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 w o r d by word, page by page, u n t i l G-d helps
you achieve a feeling of devotion.
A n d even i f you complete the entire service without
feeling, i t is not the end. Y o u can s t i l l say a Psalm.
There are other prayers to be said.*
34
I n general, you must force yourself to do every

holy task w i t h a l l your might. This is especially true
of prayer. I f you are not worthy, i t is still forbidden
to become discouraged. Be strong and cheer yourself
as much as possible.
This is discussed widely i n the Rebbe's published
works.*
Pray i n happiness, w i t h a j o y f u l tune.
37
P u t yourself into a cheerful mood before you begin

your worship.
Seek out your good points, using them to b r i n g j o y
to your prayers. This is discussed i n Lekutey Moharan,
on the verse (Ps. 146:2), " I w i l l sing to G-d while I
have m y being."*
38
The Rebbe's teachings regarding prayer are very

extensive, and can only be outlined here. I f you are
intelligent, you w i l l understand the main points. Pon236.
237.
238.
Sichos Moharan 30a (#62).

Lekutey Moharan B 48, below, 120.
Ibid. 282.
His
WISDOM
183
der this well, for i t contains awesome advice, and is

full of t r u t h and sincerity.
Look further in the Rebbe's lessons on the verse
(Ex. 15:3), " D e e p waters covered t h e m , " and on (Gen.
6:16), " A light you shall make for the a r k , " appearing
i n chapters 9 and 112 of Lekutey Moharan respectively.
Open your eyes and contemplate these lessons w e l l .
I n these lessons the Rebbe says that the main t h i n g
is t r u t h .
You may be distracted d u r i n g your devotions, but
grasp onto t r u t h .
No matter what your level, you can speak the simple
t r u t h i n your prayers.
Consider the Rebbe's words, and you w i l l certainly
be w o r t h y of true prayer. I t is an important rule i n
all devotion.
239
The Tikuney Zohar speaks of "hands w r i t i n g secrets."

We once heard that the Rebbe said that these are the
motions one makes d u r i n g prayer.
240
76. We heard that the Rebbe once said that he

studied a l l the four sections of the Shulchan Aruch 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 t h i r d time he understood the Kabbalistic sig-
239.
Both of these lessons were given during the winter 5563.
Lesson 112 was delivered at the beginning of the winter, while lesson 9
was revealed on Shabbos Shirah, 13 Shevat (Jan. 8. 1803). Chayay
Moharan 4b (#3).
240.
Tikuney Zohar 21 (44b). Cf. Lekutey Moharan B 7:10.
184
nificance of each law and its relationship to the transcendental worlds.

F r o m the way i t was told, we understood that the
Rebbe d i d this i n his youth. We knew that he later reviewed the Shulchan Aruch many times.
This was the Rebbe's way. He literally drank i n
knowledge. This was even true toward the end of his
life, when he suffered greatly from tuberculosis.
He may have been very active i n community affairs.
He may have spent hours w i t h us, offering us advice
and teaching us how to approach G-d. His mind may
have constantly been soaring i n the highest ethereal
realms. S t i l l , he would spend considerable time each
day i n simple study.
W i t h all this, the Rebbe was never pressed for time.
He was always calm and relaxed. I t is absolutely i m possible to describe his unique serenity. Because of i t ,
he had time for all things.
The Rebbe always studied quickly. I n a single hour
he could go through several pages of the
Shulchan
Aruch, including 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 Atereth Zekenim}
He would study their
counterparts i n the other sections of the Shulchan Aruch.
w
43
44
46

242. Abbreviation of Turey Zahav (Rows of Gold), written by
Rabbi David ben Samuel Halevi of Lvov and published in 1646.
243. 'The Shield of Abraham," by Rabbi Abraham Abele Gombiner
of Kalish, published in 1665.
244. "Guide of the Exile," by Rabbi Moshe Rivkish of Vilna,
published in 1658.
245. "The New Fruit," by Rabbi Hezekiah diSilva of Jerusalem,
published in 1691.
246. "The Crown of the Elders," by Rabbi Menachem Mendel
Ohrbacfe of Kratchin (d. 1689).
His
WISDOM
185
He once told us that i n 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 Aruch."
This was true of everything the Rebbe studied.
Whether i t was the Talmud or the codes, the Rebbe
literally flew through the pages.
7
Many times the Rebbe told us that i t is best to

study a subject r a p i d l y and not spend time on each
detail.
Study w i t h speed and simplicity.
Understand each thing i n its own context, and do not
confuse yourself w i t h its relation to other subjects.
I f you do not understand a concept, do not spend too
much time on i t . Go further, and i n most cases, you
w i l l eventually comprehend the first thing as well.
The Rebbe said that when you study, you need
only read the words aloud and i n order. Then you w i l l
automatically understand.
Do not confuse yourself by t r y i n g to understand
everything at once. Y o u w i l l have much difficulty and
end up understanding nothing.
Concentrate on your studies, read the words i n order
and w i t h enthusiasm. Understanding w i l l then come of
itself. W h a t you do not understand at first, you w i l l
comprehend later.
Even i f there are things you never understand, the
quantity outweighs a l l else.
The Talmud teaches us: " L e a r n everything, and
then seek understanding."
Y o u must read the words
248
247.
248.
See Shevachay Moharan

Shabbos 63a.
6a
(125).
186
even i f you do not understand them completely.

I t is w r i t t e n (Ps. 119:20), " M y soul broke through
w i t h desire." The Talmud says that the surface must
be broken, but the depths need not be explored. One
need only read the words, even i f he does not understand. '
When you study quickly, you w i l l absorb a great
quantity. You w i l l be able to review each volume many
times. W h a t you do not understand at first w i l l appear
simple the second or t h i r d time. Y o u w i l l eventually
understand a l l that is possible.
24
The Rebbe spoke about this so often that everything

cannot be recorded. B u t what we have quoted here is
excellent advice.
Follow this path and y o u w i l l complete many
volumes.
You w i l l 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 w i l l abandon his studies completely
and end up w i t h nothing.
Accustom yourself to learn quickly, without too
much attention to detail. You w i l l then be w o r t h y of
learning i n quantity. You w i l l be able to complete the
Talmud, the Codes, the Bible, the Midrash, the mystical
books of the Zohar, the Kaballah, and a l l the other
sacred works.
We have already mentioned that i t is good f o r a
person to complete a l l books concerning the T o r a h i n
his lifetime.
250
249.
250.
Avodah Zara
Above, 28.
19a.
His
WISDOM
187
The Rebbe once reckoned a l l that one must study

each day i f he has the time.
You should study enough each day so that at the
end of a year you w i l l have completed the entire Talmud
w i t h the Rif and Rosh, the four large Shulchan Aruchs,
all the Midrashim, a l l the books of the Zohar, Tikuney
Zohar and Zohar Chadash, and a l l the Kabalistic w r i t ings of the A r i . ' Besides this, you should spend some
time each day studying i n depth. Y o u should also say
the Psalms each day as well as many additional prayers.
Even a l l this does not exhaust the Rebbe's list.
A t that time the Rebbe also spoke at length, telling
us to study quickly and eagerly, without confusion and
attention to detail.
2 5
The Rebbe also told us not to review each t h i n g

immediately. He advised us to complete each volume
as r a p i d l y 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 i f 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 Tzadik even without
being a scholar.
Deep perception cannot be attained
without Talmudic scholarship, but even the simplest Jew
can be a Tzadik.
252
" I t is not up to you to complete the job, but you

are not free to desist f r o m i t . " (Avos 2:16)
251.
252.
This would involve completing some 30,000 pages each year.

Zohar 1:59b, Netzutzey Oros a.l. 5, 6; below, 211.
188

77
The w o r l d is f u l l of strife.
There are wars between the great w o r l d powers.

There are conflicts w i t h i n different localities.
There are feuds among families.
There is discord between neighbors.
There is friction w i t h i n a household, between man
and wife, between parents and children.
L i f e is short. People die every day. The day that
has passed w i l l never return, and death comes closer
every day.
B u t people still
their goal i n life.
fight
and never once
remember
A l l strife is identical.
The friction w i t h i n a family is a counterpart of the
wars between nations.
Each person i n a household is the counterpart o f a
world power, and their quarrels are the wars between
those powers.
The t r a i t s of each nation are also reflected i n these
individuals. Some nations are known for anger, others
for blood-thirstiness. Each one has its particular t r a i t .
The counterparts of these traits are found i n each
household.
You may wish to live i n peace. Y o u have no desire
for strife. S t i l l you are forced into dispute and conflict.
Nations are the same.
A nation may desire peace and make many
cessions to achieve i t . B u t no matter how much i t
to remain neutral, i t can s t i l l be caught up i n war.
opposing sides can demand its allegiance u n t i l
drawn into war against its w i l l .
The same is true i n a household.
contries
Two
i t is
His
Man
WISDOM
is a miniature w o r l d .
189
853
His essence contains the w o r l d and everything i n i t .

A man and his family contain the nations o f the
world, including a l l their battles.
A man l i v i n g alone can become insane.
W i t h i n h i m are a l l the w a r r i n g nations.
His personality is that of the victorious nation.
Each time a different nation is victorious, he must
change completely, and this can drive h i m insane. He
is alone and cannot express the war w i t h i n h i m .
B u t when one lives w i t h others, these battles are
expressed toward his family and friends.
There may be strife i n the household of a Tzadik.
This too is a w a r between nations.
I t is also the war between the twelve tribes, such as
between E p h r a i m and Judah.
854
When the Messiah comes a l l wars w i l l be abolished.
855
The w o r l d w i l l have eternal peace, as i t is w r i t t e n

(Isa.
11:9) " T h e y w i l l neither h u r t nor destroy . . . "

78.
Fairness is everyplace.
One may commit every outrage, but he s t i l l has a

sense of fairness. I t may be blunted, but i t still exists.
253. Zohar 3:33b, Tikuney Zohar 69 (100b).

254.
Isa. 11:13, Ezek. 37:16.
255. The Rebbe also once added that war will some day be
abolished just like many foolish idolatrous practices once were. He also
ridiculed the "wise men" who use their wisdogi to invent weapons of
destruction. Sichos Moharan 32b (#99).
190
There are people who are immediately sensitive to

all unfairness.
Others do not sense i t u n t i l after they have committed some wrong.
S t i l l others feel no remorse u n t i l they have committed serious crimes.
B u t each man has his l i m i t . There is a degree of
outrage that stimulates the sense of fairness i n every
man.
1 was once i n a small village. A m i l i t a r y officer had
come there demanding all the horses, saying they were
needed to carry mail. The villagers bribed h i m to leave
them i n peace. They kept their horses and the officer
had some easy money.
Soon one of his j u n i o r officers a r r i v e d . The commander convinced h i m that he should also t r y this trick.
The second officer went to the townsmen again, also
demanding horses for the mail. He was also bribed and
walked away w i t h a t i d y sum.
A t h i r d officer then passed through the town. He
was really i n charge of the mail, and was short several
animals. He actually needed the horses and would not
be satisfied w i t h a bribe.
The mayor went and pleaded before the commander.
The people had already p a i d two bribes but would still
have their horses taken.
A t this point, even the commander recognized the
unfairness of the situation. H e ordered the m a i l 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 j u n i o r
to do the same. I t took two crimes before his sense of
His
WISDOM
191
fairness could even begin to function. B u t by the t h i r d

time, even he realized that the situation was h a r d l y
fair. I t was then that he ordered that the town be left
alone.
F o r fairness exists everywhere.
I t may be buried, but i t can always be reached.
I t is w r i t t e n i n the Zohar that even the L e f t Side
contains both r i g h t and left. Even the unholy has a
spark of the divine.
The Left Side has a right, even though its r i g h t may
not even reach the left side of the H o l y .
The r i g h t side is fairness. I t even exists on the
Other Side. B u t on the other side righteousness and
fairness begin very late, even after the fairness o f the
left of the Holy. Understand this.
79. When one begins to attach himself to a great
Tzadik and t r u l y serve G-d, he is often filled w i t h
great confusion and evil thoughts.
The evil was always there, but only now i t is surfacing.
A pot of water may seem perfectly clear. B u t when
i t is placed on a fire and begins to boil, a l l i t s impurities
are brought to the surface. One must stand b y and
constantly remove these impurities.
The original p u r i t y is merely an illusion. W i t h
a little heat the i m p u r i t y surfaces. B u t when these
impurities are removed, the water is t r u l y pure and clear.
The same is true of a person. Before he begins
serving G-d, good and evil are completely mixed together
w i t h i n h i m . The impurities are so closely united w i t h
the good that they cannot be recognized.
B u t then this person comes close to a true Tzadik
192
RABBI NACHMAN'6 WISDOM
and begins to b u r n w i t h great feeling t o w a r d G-d. H e

is touched w i t h the heat of purification, and a l l the evil
and impurities come to the surface. Here again one must
stand by and constantly remove the d i r t and impurities
as they appear. I n the end the person is t r u l y pure
and clear.
Purification requires this period of agitation and
confusion.
I n the beginning a person is totally immersed i n
the material. He then begins to come close to G-d.
I t would seem possible to remove this d i r t and
i m p u r i t y at once. B u t his m i n d is completely intermingled w i t h this mire. Were i t to be removed immediately, his m i n d would be d r a w n out w i t h i t .
Therefore, one must be purified l i t t l e by l i t t l e , i n
gradual stages.
80. People have more power than the E v i l One
himself.
They have great power to influence a person, keeping
h i m from a true Tzadik and even f r o m serving G-d.
The E v i l One is only given power i n a p a r t i c u l a r
w o r l d . H i s ability does not extend beyond this.
B u t man includes a l l worlds. There is n o t h i n g
beyond his ability.
Therefore, man can do more to deter a person f r o m
G-d than the E v i l One himself.
854
81. Other people can be great detractors.

I f y o u were alone, without the influence of others,
256. Cf. Lekutey Halachos (Yoreh Deah) 5 : 1 , Milah 5:21, (Choshen

Mishpat) Gezelah 5:17.
His
WISDOM
193
you would always direct yourself towards the path of

life. Y o u might be confronted w i t h every type of confusion, w o r r y and f r u s t r a t i o n , but you would still
eventually end up on the r i g h t path. Even i f you sinned,
you would regret i t and find the true path i n the end.
I t becomes much more difficult when others confuse
you.
Y o u might associate w i t h those who t h i n k they
know something about philosophy. Or you m i g h t have
friends who are involved i n studies that ridicule everything sacred. Such people can confuse you and frustrate
you more than anything else.
The w o r l d may consider this sophistication, but i t
can result i n great confusion. I t teaches that a l l values
are relative and everything is absolutely permissible.
This is especially true of philosophy, which can cause
tremendous s p i r i t u a l damage, as discussed earlier.
857
There is also a certain sarcasm, even among those

who seem religious. This is as h a r m f u l as philosophy.
This sarcasm is l i t e r a l l y the same as philosophical
skepticism. I t can even be worse, since most Jews recognize the dangers of philosophy and avoid i t . They
know that i t can d r a g them down into the deepest p i t .
B u t Jews are not so heedful of avoiding sarcasm and
sophistication, especially when i t emanates f r o m people
who appear to be religious. This makes i t a l l the more
dangerous.
There are people who seem religious and disguise
a l l t h e i r sarcasm i n the language of t r u t h . People do not
avoid them, t h i n k i n g that they are on the r i g h t path.
These are the ones who can cause the most h a r m , frust r a t i n g and confusing one who t r u l y wants to serve G-d.
257. Above, 5.
194
H a p p y is the man who walks the true path, avoiding

all sophistication. He is " s i m p l e and u p r i g h t , fearing
G-d and shunning e v i l . "
5 5 8
82. I t is w r i t t e n (Ps. 41:12), " W i t h this I know

that Y o u delight i n me, f o r m y enemies upon me have
not been e v i l . "
" M y enemies have not been e v i l " T z a d i k i m oppose me.
45
T h r o u g h this, " I know that Y o u delight i n m e . " '

83. Most things that people fear cannot h a r m
them at a l l .
The only time a person can t h i n k clearly is when
he is dead. W h e n he is l y i n g on the ground w i t h his
feet to the door he w i l l finally see the t r u t h . F o r then
he w i l l realize that a l l his fear and apprehension was
mere foolishness. A l l his concern was f o r nothing. F o r
what can a mere m o r t a l do to h i m f
260
The same is true of his desires and temptations.

L y i n g there dead he w i l l realize that he wasted his
days i n vain. ' He w i l l know that his most overwhelming
desires were mere foolishness and silliness. F o r who
really forced him?
2
B u t a person must die before he f u l l y understands

these things.
There is also a deeper meaning to this.
258. Job 1:1, 1:8, 2:3.

260. Immediately after death, it is customary to place the corpse
on the ground with Ms feet toward the door. Derech Chaim.
261. Cf. Ps. 78:33.
His
WISDOM
195
I t is not the person who fears, but something else

within him.
One may clearly realize that the thing he fears
cannot h a r m h i m . S t i l l he cannot help being terrified
of i t . This is because of that something w i t h i n h i m
which is responsible for his fear.
We actually see many people w i t h ridiculous phobias.
They themselves realize the foolishness of their fears,
but they s t i l l cannot overcome them.
When we suddenly shout behind a person's back,
he becomes startled. He exhibits fear even before he
knows what is causing i t . He can have fear without i t
entering his conscious m i n d .
B u t fear is not i n the conscious mind, and therefore
does not have to be rational. F o r the fear actually stems
f r o m something else w i t h i n a person.
The same is true of desire.
One may realize that his desire is utter foolishness
but i t s t i l l remains strong.
Here a ain, i t is not the person who desires, but
0
something else w i t h i n h i m .
Even when one realizes the foolishness of a desire,
this something else continues to want i t .
I f you learn to understand yourself, y o u can r i d
yourself of a l l fears and desires. Y o u must only realize
that something else w i t h i n you is responsible f o r them.
Understand this and you can overcome everything.
Y o u have free w i l l .
Y o u can easily t r a i n your m i n d to avoid the t h i n g
inside you that is responsible for your fears and
desires.
196
EABBI NACHMAN'S WISDOM
84. Do not say that the p i t and grave w i l l be your

refuge.
I n this w o r l d you have the burden of livelihood
and many other worries. Y o u are therefore not aware
of m i n o r annoyances. A mosquito can bite you, and
because of your many concerns, you may not even feel i t .
B u t i n the grave you have no other distractions.
You can even hear the sound of the maggots crawling
toward you and feel the pain of their every bite into
your flesh.
There is nothing that can take your m i n d away
from this suffering. G-d help us.
242
243
85. A man once asked the Rebbe whether he should

make a particular journey.
The Rebbe answered that i f you have occasion to
travel, you should not remain at home and stubbornly
refuse to go. Wherever you travel, there are things y o u
must correct.
Y o u must only be careful not to sin
while you are there.
244
I f you do not sin, you can correct things wherever

you travel. Even i f you are an average person, you w i l l
do holy things i n each place. Y o u w i l l pray, say a blessing
over food, and many similar things. F o r even the lowliest Jew does holy things wherever he goes.
Each man is destined f r o m on high to be i n a
particular place at a given time. A t that time and place
there is something that he must correct.
262. Avos 4:21.

263. Cf. Berachos 18b, Shabbos 13b, Alim LeTerufah 167. This is
Chibut HaKever, the punishment of the grave, see above, note 137.
264. Lekutey Moharan B 62; Sichos Moharan 24a (#108), Lekutey
Halachos (Orech Chaim) Techumin 2.
His
197
WISDOM
When you have occasion to travel, i t is f o r y o u r

own good. I f you would not make the journey volunt a r i l y , you would be forced to go i n chains.
The Talmud teaches us, "Jacob would have had
to come to E g y p t i n chains, but was saved b y his
merit."
This is true of every man. I f you find i t necessary
to travel, i t is a favor f r o m on high. Otherwise, y o u
might have had to make the journey i n chains.
This is even true of the average person; f o r as
long as he does not sin i n any way, he accomplishes
great things wherever he may be
[The secret meaning of this is alluded to i n the
Pri Etz Chaim, Shaar K'rias Shtna, by the intentions
one must have when recalling the Exodus. ]
845
244
86.
Wedding Customs:
247
I t is customary that people get up and say humorous

things by a wedding. I t is also customary to begin by
saying "Ehla R i s e ! "
The Talmud says, " A woman may rise w i t h her
husband, but does not descend w i t h h i m . "
People say " R i s e ! " along w i t h the humor, f o r the
bride w i l l rise w i t h her husband w i t h every j o y and
pleasure, but not descend w i t h h i m . '
8 4 8
24
265. Shabbos 89b.

266. Chapter 3.
267. These reasons were revealed to Rabbi Yudel and Rabbi
Shmuel Isaac on Shemini Atzeres 5563 (Oct. 17, 1802), just a few weeks
after the Rebbe arrived in Breslov. This was also just a few months before
the wedding of his daughter Sarah. On the Sabbath after the wedding,
3 Nissan (Mar. 25, 1803), he delivered the lesson in Lekutey Moharan 49,
also discussing these same customs. Parparos LeChochmah a.l., Shevachey
Moharan 6a (*23).
268.
269.
Kesubos 48a, 61a.

A somewhat different reason is given i n Lekutey
Moharan 49:7.
198
I t is customary to cover the bride's face w i t h a veil.

Rachel is " t h e beautiful g i r l who has no eyes."
This is the bride.
I t is w r i t t e n (Prov. 25:2), "G-d's g l o r y is to hide
a t h i n g . " This also speaks of the bride. '
270
27
I t is customary to throw baked goods at the groom.

I t is w r i t t e n (Ezek. 1:20), " W h e r e v e r the s p i r i t
went . . . the Ophanim were lifted u p . "
A n Ophan is an angel. Baked goods are Ophin.
The similar spelling indicates a s i m i l a r i t y i n essence.
The s p i r i t of the groom.
Wherever the groom goes, baked goods are lifted
up. "
272
273
27
I t is customary to give money to the dancers at a

wedding. This is called "Sabbath M o n e y . "
I t is w r i t t e n (Ps. 68:13), " H o s t s of angels t h r o n g
275
270. Zohar 2:95a, Nelzulzey Oros a.l., Pri Etz Chaim, Kerias Sh'ma,
end of chap. 24. Rachel is the true bride of Zer Anpin, the transcendental
groom. She has such pure faith that she is blind to anything that may
question it. See Lekutey Moharan 62:5, above, 32.
271. "Glory" always refers to Malchus or Royalty, which in the
Kaballah is personified by the transcendental bride Rachel.
272. The wording in the Hebrew text is somewhat different than
the actual scripture.
273. Of the parts of the soul, Ruach or spirit is the counterpart of
Zer Anpin, the groom. The Ophanim are angels of Asiyah, the lowest
supernal world, which also corresponds to the feminine element. Throwing
baked goods thus unites male and female.
274. See Lekutey Halachos (Even HaEzer) Kiddushin 2:8.
275. The Biblical reading here is Malcheykings. Here, however,
the Talmudic reading of Shabbos 68b is used, namely Malacheyangels.
A number of other places indicate that the verse actually speaks of
angels, cf. Mechilta to Ex. 20:16, Sh'mos Rabbah 33:4, Devarim Rabbah
7:10, 11:3. This is resolved by a statement that the verse actually
refers to the archangels, the "kings of angels." BaMidhar Rabbah 11:5,
His
WISDOM
199
8
and w h i r l , and she who stays home divides the spoil." "
The dancers " t h r o n g and w h i r l . " When they are
given money they " d i v i d e the s p o i l . "
The revelation at Sinai was a wedding. I t is w r i t t e n
(Cant. 3:11), " H i s mother crowned h i m on the day
of his w e d d i n g . " This is the revelation at Sinai.
Mount Sinai is also a ladder.
Take the letters of the word SINal and t u r n them
into numbers. The Gematriah then gives you SuLaM
ladder:
877
SINal
Samech
Yud
Nun
Yud
SuLaM
=
=
=
=
60
10
50
10
Samech
Lamed
Mem
Ladder
=
=
=
60
30
40
130
130
This is the ladder i n Jacob's dream.
I t is w r i t t e n (Gen. 28:12), " a n d behold a ladder . . .
and angels of G-d went up and down on i t . "
The dancers go up and down, raising and lowering
their bodies. They dance on the ladder of Sinai the
day of the wedding.
The money given to the dancers is called "Sabbath
Money."
I t is w r i t t e n , "She who stays home divides the
s p o i l . " This is the money given the dancers, as mentioned earlier.
Shir HaShirim Rabbah 11:12, Koheles

Yisro, p. 114b.
277. Taanis. 4:8 (26b).
Rabbah
9:12; Paneach
Raza,
200
I n Hebrew, this verse is U'Nevas Bayis T'chalek

Shalel. The first letters of the words spell out ShaBaT
the Sabbath.
278
I t is customary f o r the groom to give a scholarly

discourse. I t is w r i t t e n , " H i s mother crowned him on
the day of his w e d d i n g . " The wedding is the revelation at Sinai.
The groom speaks words of Torah, just as G-d
did at Sinai.
I t is customary to present the groom with gifts.
These are called Derashah Geshank "Discourse
Gifts."
I t is w r i t t e n (Ps. 68:19), "You have ascended on
high, you have captured the prize, you have received
gifts from among m e n . ' These are the gifts given to the
groom.
I t is said that the groom's lecture helps to unite
the couple.
Before Jacob saw the dream of the ladder, it is

w r i t t e n (Gen. 28:11), " A n d he lay down in that place."
" A n d he l a y d o w n " is VaYiShKaB.
This also
spells VaYesh K B " a n d there are 2 2 . " These are
1
the 22 letters o f the Hebrew Alphabet. "

The lecture unites 22 letters
just like the couple is united.
into words of Torah,
280
I t is customary for the dancers to do Pristdkes,

raising and lowering their bodies.
278. Cf. Lekutey Moharan 49:7.
279. Tikuney Zohar 18 (34a), 70 (132b), Etz Chaim, Shaar
HaYereach 3; Lekutey Moharan B 79.
280. Cant. 1:4 is interpreted to apply both to a happy marriage
and to the 22 letters of the Torah in Shir HaShirim Rabbah 1:31, 32.
Cf Etz Chaim loc. cit., Lekutey Moharan B 89; Kesubor 10b.
His
WISDOM
201
I t is w r i t t e n (Gen. 46:4), " I w i l l go down to

E g y p t w i t h you, and I w i l l b r i n g you u p . " This is
symbolized by the up-and-down motions.
" I w i l l go down w i t h you to E g y p t . " The exile
i n E g y p t was to gather together the holy sparks f r o m
Adam's wasted seed.
" I w i l l b r i n g you u p . " When Israel left E g y p t
this was accomplished and the Covenant of Abraham
was rectified.
A wedding is also a rectification of the Covenant.
We therefore dance to symbolize the exile and redemption.
281
282
I t is customary to i n t e r r u p t the bridegroom's

lecture. This symbolizes the breaking of the Tablets.
I t is customary for the best man to dress the bridegroom i n the Kittle, a plain white linen robe.
I t is w r i t t e n (Ibid.) " A n d Joseph w i l l place his
hand on your eyes." The son closes his father's eyes
upon death.
Joseph is the best man.
The Kittel is the garment of the dead.
I t is Joseph who makes this preparation f o r death.
283
284
285
281. Lekutey Moharan B 5:10. Cf. Shemonah Shaarim, Shaar

Hamitzvos on Deut. 16:3; Shaar HaKavanos, Pesach 1.
282. This refers to the atonement of sexual sins, for a bridegroom
is forgiven all his sins. Yerushalmi, Bikurim 3:3 ( l i b ) , Rashi on Gen.
36:3, Magen Avraham 573:0, Bais Shmuel 61:6. The giving of the
Torah, the wedding of G-d and Israel, took place right after the Exodus.
283.
Tur Yoreh Deah 352. Cf. Shabbos 23:5 (151b).
284. The best man makes the preparations for the groom just as
Joseph paved the way for Jacob, who symbolize? the transcendental
groom, as mentioned earlier. Cf. Baba Basra 123a.
285. Orech Chaim 610:4 in Hagah. The groom wears the kittel to
remind him that he too is mortal and therefore must repent.
202

I t is customary for the dancers to do somersaults.
The revelation at Sinai was a wedding. There i t is

w r i t t e n ( E x . 19:3), " A n d Moses went u p . " I t is also
w r i t t e n ( I b i d . 19:20), " A n d G-d descended onto Mount
S i n a i . " Sinai then involved " t h e superior below and
the inferior above."
Thus the dancers engage i n
somersaults.
284
87. The concept of Rosh HaShanah and Y o m

K i p p u r calls for the possession of a beautiful Esrog.
287
People say that a fool has a beautiful w i f e ; the

Esrog is analogous to a wife.
I t is w r i t t e n (Cant. 4:7), " M y beloved, you are
fully beautiful and have no blemish." The Zohar states
that this is the Esrog.
288
I t is also w r i t t e n ( E x . 2:6), " B e h o l d a child was

crying, and she had mercy on h i m . " The Tikuney Zohar
says that when the Jews are like this c r y i n g child,
they awaken G-d's mercy. '
28
On Rosh HaShanah and Y o m K i p p u r the Jews

resemble j u s t such a child.
The crying child is a Naar i n Hebrew. This is also
a fool.
When the Jews become such a child, they must have
a beautiful Esrog. A fool has a beautiful wife. The
more they personify " a child c r y i n g , " the more they
deserve this beautiful Esrog.

287. This was said between Yom Kippur Shd Succos, 5570 (1809).
Yemey Moharnat 29a, Chayay Moharan 15b, Parparos
LeChochmah
B 67. See below, 125.
288. Tikuney Zohar 13 (29a), 21 (56b).
?89. Ibid. 11 (26b).
His
WISDOM
203
The w o r l d says that a fool has a beautiful wife.

The following is the reason for i t .
Intelligence lies i n the brain.
The brain is nourished by the m a r r o w i n the
bones."
I t is w r i t t e n (Job 21:24), " A n d the m a r r o w of his
bones is m o i s t e n e d . ' The m a r r o w is sustained by the
fats and fluids of the body.
0
Fats and fluids sustain the marrow, and this maintains the intellect. The intellect is therefore sustained
through the body fats and fluids. "
2
The fool has limited intelligence because his b r a i n

cannot draw from the marrow i n his bones. H i s bones
are therefore left w i t h an overabundance of marrow.
I t is w r i t t e n (Gen. 2:21), " A n d He took one of his
ribs . . . and made i t into a w o m a n . "
A man's destined mate is therefore taken f r o m
his bones.
A fool's wife then receives an overabundance of
marrow. She therefore has a deep inner intelligence.
I t is w r i t t e n (Eccl. 8:1), " A person's wisdom
l i g h t ' s up his face." Beauty comes f r o m the intellect.
Consequently, a fool's wife appears beautiful.
This is also true i n the worlds of Holiness.
The roots of knowledge must be drawn into the
Esrog. This is explained i n the w r i t i n g s of the A r i .
2 9 2
290. This is also true physiologically, for the marrow manufactures

the red blood cells which nourish the brain.
291. Lekutei Moharan 225.
292. Shaar HaKavanos, Inyan Succah, f 5 . When one shakes the
Four Species, he raises and lowers them. He raises them toward the
root of knowledge (Daas), and in lowering them, draws this back into
the Esrog.
204
The Esrog is Malchus, the Royal B r i d e .

The bridegroom is Zer Anpin, the " S m a l l Faced
One."
The body of Zer Anpin is comprised of the Six
Directions.
The Mentalities of this body are the Mercies of
these Directions.
When the Esrog is taken, these Mentalities are
drawn into i t .
The L i g h t s of Mercy then enter the Esrog.
The Root of Mercy is Knowledge.
Before Mercy can enter the Esrog, i t must be
illuminated by Knowledge.
This is the mystery of the shaking of the F o u r
Species as explained i n the w r i t i n g s of the A r i .
When the Esrog is taken, l i g h t is drawn f r o m the
Mentalities of Zer Anpin's head to those of the Six
Directions of the body.
The Mentalities of the body are then illuminated
and increased.
The Esrog the Royal B r i d e is then enlightened
by these Mentalities.
The Esrog is like the fool's wife.
The fool's mental power remains w i t h the marrow
of his bones and does not rise to his brain.
I t can thereby be bestowed upon his wife.
I n the worlds of holiness, the lights of the B r a i n
are drawn into the Body.
The mental power is then drawn into the E s r o g
f r o m the increased l i g h t i n the Body.
The Esrog is thereby illuminated.
Look tiarefully into the w r i t i n g s of the A r i and y o u
w i l l undrstand this well.
His
WISDOM
205
This is also the concept of the Succah.

I t is w r i t t e n (Hos. 11:1), " F o r Israel is a child
and I love h i m . "
Love is an embrace an embrace w i t h the r i g h t
hand. "
This embrace is the Succah.
On Rosh HaShanah and Y o m K i p p u r , the Jew
enters into an aspect of " B e h o l d a child was crying,
and she had mercy on h i m . "
Then on Succos he can enter the category of, " F o r
I s r a e l is a child and I love h i m " the Succah.
8
88. I t is customary to t u r n the tables over on

Shabbos EaGadol, the Great Sabbath j u s t before Pesach.
Speech remains i n exile u n t i l Pesach.
Pesach is Pe Sach " a m o u t h speaking."
On Pesach speech emerges f r o m Exile. This is
the main idea of the Exodus.
I t is w r i t t e n (Ezek. 41:22), " A n d He spoke to me,
this is the Table that is before G - d . "
The table is speech.
" A n d He spoke to me" regarding my food and
sustenance. This is the Table that is derived f r o m the
category of Speech.
Thus i t is w r i t t e n (Deut. 8:3), " O n a l l that emanates f r o m G-d's mouth w i l l man l i v e . "
When Speech is not i n exile, then the Table is
turned toward us i n an aspect of Face.
" A n d He spoke to me, this is the Table that is
before G - d . " " B e f o r e " is Lifney l i t e r a l l y " t o the
face o f . "
894
895
293.
294.
2?5.
Cf. Cant. 2:6. 8:3.

Shaar HaKavanos, Inyan Pesach, #6; Lekutey Moharan 49:6.
Cf. Lekutey Moharan 67:2, Zimros Haaretz p. 105.
206
When " H e spoke," then the Table is i n an aspect

of Face.
Speech remains i n exile u n t i l Pesach.
I t is i n E g y p t u n t i l the Exodus.
The Tables are therefore turned over, showing
that Speech is not yet i n an aspect of Face.
Speech emerges from exile only on Pesach
Pe Sach " T h e mouth speaking."
29
89. There are bundles and bundles of sins. *

The T a l m u d teaches us (Avos 4:2), "one sin brings
on another."
When a person does one sin, i t then causes h i m
to commit related offenses. The later sins are then
responsible for still more related wrongs.
Each sin draws along those related to i t . A l l these
then follow the first. Unrelated sins are not i n that
group.
These are the bundles and bundles of sins.
The first sin along w i t h the related ones following
i t , forms one package. Each following sin likewise
forms its own package. I n this manner, bundles and
bundles of sins are created.
Each of these bundles of sins results i n the creation
of a troop of angels who destroy
and accuse.
297
298
These Destroyers and Accusers ory out, " G i v e

us L i f e ! Give us f o o d ! "
They cry out to the one who committed the sin,
296. Cf. VaYikra
Rabbah 21:4, Chayay Moharan
Zjmros HaAretz,
Ibid.
297. MeChaVLim
in Hebrew, from the same root as
bundle.
298. Avos 4:11.
I T J (*12),
ChaVeLah
His
WISDOM
207
who brought them into existence. He is literally their

owner and is responsible for them. I t is he who must
provide them w i t h food and sustenance.*"
The first sin i n the bundle was absolutely without
coercion. The sinner must therefore sustain its resulting
Destroyer and Accuser.
B u t he must also sustain the other sins i n the
bundle.
He may argue that these sins were forced onto h i m .
They a l l resulted from his original, related sin.
This is no excuse.
The Destroyers and Accusers can argue that he
should have immediately protected himself by observing
one of the T o r a h ' s commandments.
Since he d i d nothing to protect himself, he must
sustain and nourish the entire troop.
300
The remedy for this is to learn and to observe the

Thirteen A t t r i b u t e s of Divine Mercy.
Y o u must fulfill these Thirteen A t t r i b u t e s by disp l a y i n g mercy and doing good deeds.
When you do this, the revelation of the Thirteen
A t t r i b u t e s w i t h i n y o u stimulates the Thirteen A t t r i b u t e s
of Mercy on high. They humble and eliminate the
Destroyer bred by your sins.
We pray, " G - d , K i n g , s i t t i n g on a throne of mercy
. . . f o r g i v i n g the sins of his people, removing the first
301
308
299. These Accusors and Destroyers are sustained by performing

their mission, namely, by accusing and punishing the sinner who created
them. See Rabbi Moshe Kordevero's Tomar Devorah 1:2.
300. Cf. Sotah 21a, VaYikra Rabbah, loc. cit.
301. Stated in Exodus 34:6, 6, and in Micah 7:18-20. Cf. Rosh
HaShanah 17b, Zohar 3:128a, 185b, Zohar ChaOash 24c.
302. For details on how to accomplish this, see Tomer Devorah,
chap. 1.
208
3 0 3
one first . . . "

This prayer introduces the Thirteen
Attributes.
Through the Thirteen A t t r i b u t e s , G-d removes the
first sin i n each package. The other sins i n the group
are then free to r e t u r n to G-d, W h o then grants them
sustenance.
I t is w r i t t e n (Ps. 51:15), " I w i l l teach rebels Y o u r
ways, and sinners w i l l r e t u r n to Y o u . "
" Y o u r w a y s " refers to the Thirteen A t t r i b u t e s .
Moses asked G-d ( E x . 33:13), " L e t me know Your
ways." G-d immediately revealed the Thirteen A t t r i butes to Moses.
When one learns to observe G-d's ways the
Thirteen Attributes then "sinners w i l l r e t u r n to
You."
The Sinners are the sins i n the group, which now
can r e t u r n to G-d.
We must now understand how G-d sustains these
angels of destruction.
There is the first among the first on the Other
Side.
I t is w r i t t e n (Gen. 25:25), " A n d Edom, the first
one, went o u t . "
Hence, Edom is the first of the first.
This is the first one of the i n i t i a l sins, resulting i n
all others.
The Jewish people are so holy that they should
actually not sin at a l l . Our sins are a product of the
304
305
303. Prayer said in Selichos and on Yom Kippur. Cf. Rosh

HaShanah 17a.
305. Usually translated, "And the first one came out red." Red
in Hebrew is Edom, .from which Essau derives this second name. Cf.
Gen. 25:30: Mavoh Shaarim 2:2:8; Sh'mos Rabbah 15:2.
His
WISDOM
209
diaspora, where we are under the power of other

nations. The fact that we must pay them taxes and
levies is what propels us to sin.
A l l sins therefore result f r o m Edom, who is the
cause of our exile.
This Edom is the first among the first.
G-d therefore places a l l our sins on Edom, and
he must sustain them.
Regarding those who drove us into exile i t is
w r i t t e n (Ps. 69:28), "Place sin upon their s i n . "
G-d places Israel's sins upon them and makes them
sustain the destroying angels.
304
This is accomplished through p i t y , which arouses

the Thirteen A t t r i b u t e s of Mercy.
The poor have no mercy.
They are i n the category of strict justice.
Regarding Simeon i t is w r i t t e n (Gen. 49:7), " I w i l l
divide them i n Jacob and scatter them i n I s r a e l . " They
w i l l go from door to door accepting charity.
Simeon is therefore i n the category of strict
justice.
We also can actually see that the poor have no
sense of p i t y and are v e r y cruel.
They are i n the category of strict justice, and
justice contains no mercy.
307
308
309
310
306.
Our present state of exile is usually called "the exile of Edom.''
It was brought about by Rome, which is often called Edom. The symbol
of Rome is Mars, the red star. Also see Lekutey Moharan 20:6.
307. The poor are the female element, associated with justice.
Zohar 1:13b.
308. Berashis Rabbah 98:10.
309. Zohar 1:236a.
310. Kesubos 84a, Zohar 3:193a.
210
The poor have no pity, and therefore have no

portion i n the Thirteen Merciful A t t r i b u t e s . Therefore,
they cannot arouse these A t t r i b u t e s on high.
The poor must therefore beg f o r mercy.
They must plead before G-d that H e Himself have
mercy through the Thirteen A t t r i b u t e s and awaken the
Attributes on high.
When He does this, He then "removes the first
one
first."
I t is w r i t t e n (Ps. 79:8), " R e c a l l not our first sins
against us; quickly let Y o u r mercy precede us, f o r we
are very p o o r . "
We ask that G-d " r e c a l l not our first s i n s " i n each
bundle of sins.
We plead that He "remove the first one
first,"
i n each bundle. Then the other sins i n the group are
automatically discarded and destroyed.
B u t G-d removes " t h e first one first" through the
Thirteen Divine A t t r i b u t e s of Mercy. W e must therefore first arouse these A t t r i b u t e s by practicing them
i n our own lives.
We ask G-d, " q u i c k l y let Y o u r mercy precede u s . "
We must ask this " f o r we are very p o o r . "
We are i n the category of the poor who cannot use
the A t t r i b u t e s of Mercy. W e are therefore powerless
to awaken the Thirteen A t t r i b u t e s
We therefore spread our hands to G-d, begging
that He Himself awaken the Thirteen Merciful A t t r i butes " q u i c k l y let Y o u r mercy precede us, for we
are very p o o r , " and we alone have no power to
do this.
" Q u i c k l y let Tour mercy precede u s " i t must
come f r o m Y o u " f o r we are v e r y p o o r . "
His
WISDOM
211
We plead that G-d do this and then " r e c a l l not our

first sins against u s . "
For then He w i l l "remove the first one first" i n
each bundle of sins, letting the other angels of destruction be automatically removed and destroyed.
90. Before each person goes to sleep, he sees the
souls of a l l his dead relatives.
One also sees the souls of a l l who share his Soul
Boot.
I t is taught that when one dies, one sees a l l these
souls.
Sleep is one-sixtieth of death.
Therefore, one also sees these souls before going
to sleep.
311
314
When y o u see these souls before r e t i r i n g , you

see them only vaguely and i n passing.
Even before death there are many levels of seeing
souls.
A great Tzadik w i l l see them very clearly. B u t
the average person only sees them i n passing, like a
spark flashing before his eyes.
Sleep is only one sixtieth of death.
The vision is therefore only one sixtieth of t h i s
flashing spark. I t may only be subliminal and not actuall y sensed.
People are not aware of the vision before r e t i r i n g
because i t is only one sixtieth of the already vague
vision that one has before death.
But the t r u t h is that every man shares this vision.
311.
?12.
Maaver Yavak, Sifsei Tzedek 32.

Berachos 57b, Zohar 1:169b.
212
91. I f you want to study w i t h 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.
I t is w r i t t e n (Deut. 33:4), "Moses charged us w i t h
the Torah, a heritage for the congregation of Jacob."
The Talmud says: Do not read
MoRaShAheritage
but Me'uRaSathe
betrothed. "Moses charged us
w i t h the Torah, the betrothed of the congregation of
Jacob."
E v e r y Jew is a letter i n the Torah.
The six hundred thousand letters i n the T o r a h parallei the six hundred thousand Jewish souls. The T o r a h
is the root of a l l Jewish souls.
I f there is a defect i n a single Jew, i t is also a
blemish i n the Torah.
But i f you are careful not to speak against any
Jew, then you w i l l also find the T o r a h perfectly beautiful.
You w i l l then have a deep love for the Torah, f o r
when the bride is beautiful, love is perfect.
This great love w i l l lead you to great diligence i n
your studies.
3
314
315
314
I t is w r i t t e n (Ps. 19:8), " G - d ' s T o r a h is perfect;

i t restores the s o u l . "
313. This was said on the day before Rosh HaShanah 5571 (Sept.
28, 1810), shortly before the Rebbe's demise. I t was given in response
to a request for advice on how to achieve diligence in study. Chayay
Moharan 10a (#34).
314. Cf. Cant. 4:7.
315. Berachos 57a, Pesachim 49b.
316. Zohar Chadash, Shir HaShirim 74d. Cf. Lekutey Moharan
2:6, 14:3, 273.
His
WISDOM
213
Each Jew represents a letter i n the Torah.

When people neither seek out nor speak of the
flaws in their fellow Jews, then the T o r a h is perfect,
w i t h neither flaw nor blemish.
When "G-d's Torah is p e r f e c t " then, " i t restores
the s o u l . "
When people have this great love for the Torah
and can sense its true sweetness, then " i t restores
the s o u l . "
When people find the Torah without fault, then
their love makes them w o r t h y of continuous perseverance i n its study.
92. When a soul descends to this w o r l d , its destined task is elevated.
F o r example, when the soul of a scholar is born,
scholarship i n general is uplifted i n the w o r l d . I t w i l l
continue to rise f r o m the day of his b i r t h u n t i l the day
he dies. Likewise, when a royal soul is born, m i l i t a r y
strategy and similar governmental concerns are enhanced.
The type of scholarship advanced by the soul w i l l
depend on the type of scholar into which the soul develops. The same is true of a r o y a l soul. I t can produce
a benevolent kingdom or a wicked one.
I n general, the task associated w i t h a particular
soul is uplifted f r o m the day the soul enters the w o r l d .
I n every man's life, there are years of strength,
years of stability, and years of decline.
I f a man lives seventy or eighty years, then the
first t h i r d of his life w i l l be his years of growth. The
next t h i r d w i l l be those of stability, and the last t h i r d ,
those of decline.
F o r a t h i r d of your lifetime, y o u advance step by
214
RABBI NACHMAN'S "WISDOM
step along w i t h a l l your powers and abilities. Y o u then

experience a phase where you stand still, and finally,
the t h i r d of life when you are i n your years of decline.
Y o u r years of stability are those of fullness, when
all your powers are perfect and complete.
You are then i n the category of the opposition
of the moon.
The new moon is very small.
Then i t waxes u n t i l i t opposes the sun
when i t
reaches its greatest size and remains stable. I t then
begins to wane and decrease i n size.
Moisture is determined by the moon.
As the lunar cycle progresses, tides begin to rise
higher. T o w a r d the end of this cycle, the moon wanes
and the tides are reduced.
317
318
The more people repeat a statement, the more

benign i t becomes.
Often the Talmud says, " I t is what people s a y . " "
There are non-Jewish sayings that enter Jewish
conversation. These sayings are then elevated to become
lofty concepts.
These sayings are like sea water.
I t is too salty to d r i n k . B u t when i t travels through
mountains of sand, i t becomes fresh and sweet. F o r
sand purifies water and makes i t drinkable.
[The Rebbe d i d not elaborate this further.]
3
317. Cf. Tosfos Yom Tov, Rosh HaShanah 2:6, 8.

318. The highest tides during this cycle are called "spring tides,"
and occur during the periods of the new and full moon.
319.
Berachos 2b, 5b, 48a, 62b; Shabbos 54a, 62b, 145b; Yoma 18a,
20b, 75b; Taanis 6b, 33a; Megillah 4a, 12a, 14b; Chagigah 2b, 15b;
Moed Katan 9b, Yebamos 63b, Gittin 63b, Baba Kama 91a, 92b; Baba
Metzia 59a, 85a; Baba Basra 5a, 16b; Sanhedrin 7a, 44a, 82a, 95b,
103a, etc.
His
WISDOM
215
93. There is a light that shines i n a thousand

worlds. *
This light is so intense that the average person
cannot accept i t .
I t can only be accepted by a great sage who can
divide the thousands into hundreds.
Such a sage can divide this great l i g h t into smaller
portions that can be grasped by those below h i m . They
can then receive i t a l i t t l e at a time.
3
A lesson may be so complex that i t is incomprehensible. However, i f i t is broken into many simpler concepts, each one can be understood by itself. The entire
lesson i n this way becomes clear.
The same is true of the light that shines i n a
thousand worlds.
I t is one simple light that cannot be perceived i n
part. A single concept, i t 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 l i g h t into portions
that can be comprehended and accepted.
I t is w r i t t e n (Prov. 17:9), " H e who harps on something, separates a p r i n c e . "
Rashi writes that " h e who h a r p s , " is one who is
320. This was said before Chanukah 5567 (1806), during the week
of the circumcision of the Rebbe's son Yaakov. Chayay Moharan 15b.
It was said on the "watch night," the night before his son's circumcision.
Avanehah Barzel p. 32 ($41). The child was born on a Sabbath, and
this lesson was delivered when Reb L . Dayin brought the Rebbe fish for
the circumcision feast. Yemey Moharnat 14a. For a detailed explanation of
this lesson, see Lekutey Halachos (Choshen Mishpat) Edits 4, (Orech
Chaim) Pesach 9, (Even AaEezer) Kiddushin 3:16; Zimras HaAretz p.
105b.
216
vengeful and vindictive, harping on what another does

to him.
Through this, he "separates a p r i n c e " he separates himself from G-d, who is the L - r d 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, " E v e r y sage who is not
vengeful and vindictive like a snake, is no s c h o l a r . "
This verse also speaks of the vengeful and v i n dictive sage who can divide the thousands into hundreds.
" H e who harps on something" and is vengeful
and vindictive, "separates the P r i n c e . "
A prince is an ALuF, a leader of thousands. AeLeF
is a thousand.
" H e who harps on something" the vengeful
and vindictive sage "separates the thousands"
and divides the thousands into hundreds.
The Talmud teaches us, " I f you see a sage who

is vengeful and vindictive like a snake, bind h i m around
your w a i s t . " Rashi explains that " y o u w i l l eventually
derive benefit f r o m his scholarship."
Such a vindictive sage can divide the great l i g h t
into portions, separating the thousands into hundreds.
Therefore, " y o u w i l l eventually benefit f r o m his
scholarship." F o r without h i m , the l i g h t is so great
that you w i l l not be able to grasp i t .

There is a logical reason why only a vengeful sage

321.
Yoma 22b.
322.
Shabbos
63a.
His
WISDOM
217
can divide thousands into hundreds, but i t is very deep

indeed.
One who understands i t can b r i n g the dead back
to life. He is the one spoken of when the Talmud teaches
us, " a time w i l l come when Tzadikim w i l l resurrect
the dead." "
3
One who understands this, t r u l y 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 Aleph.
Death is MaWeS Mem Vav Tav.
B r i n g the thousands into death b r i n g the Aleph
into MaWeS, and you have Mem Aleph Vav Tav
MAyoWS the hundreds.
B r i n g the thousands into death and you have 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 G-d's unity
i n the second line of the Sh'ma, "Blessed is the name
of the glory of H i s kingdom for ever and e v e r . "
4
I t is customary to say this line quietly. The T a l m u d

explains the reason w i t h a parable. A princess smells
a pudding called Tzikey Kederah, a savory pudding
made by the lower classes. I f she asks for i t , she is
323. Pesachim 68a, Zohar 1:114b, 135a.

324. The Sh'ma itself is taken from the Torah, Deut. 6:4-9. This
second line, however, is not in the Torah, but is mentioned in the Targum
J. on Deut. 6:4. The first line, "Hear O Israel," is called the "upper
unification,'' while this second line is called the "lower unification." Zohar
1:18b. See Lekutey Halachos (Choshen Mishpat) Edits 4:15.
2X8
disgraced, i f she does not, she is discomforted. H e r servants therefore bring i t to her quietly.
He who does not understand the reason f o r a
vindictive sage, does not understand the significance
of the Tsikey Kederah.
He also does not understand the meaning of the
first two letters Ches Shin of Chashmal the electrum
seen i n EzekiePs vision.
He also does not know the meaning of Nogah, the
brightness i n Ezekiel's vision, mentioned i n the verse
(Ezek. 1:4), " A brightness round about i t . "
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.
345
344
3 4 7
348
The Messiah understands this concept perfectly.

Tzadikim, however, cannot comprehend i t unless
they themselves can divide the thousands into hundreds.
These are the Tzadikim who are vengeful and vindictive.
These Tzadikim are the Messiah's belt.
The Talmud teaches us, " I f you see a sage who
325. Psachim 56a; Lekutey Halachos loc. cit 4:16. Tzikey Kederah
is a pudding made of minced meat cooked with wine and spices. Cf.
HaMetargem a. I.; Yoma 75a, Baba Metzia 77b, Chulin 77b, Kesubos 65a.
326. These two letters spell Chashquietness. See Chagigah 13b,
where the word Chashmal is broken into two words, Chash Maiquietness
speaking. In the Kaballah, the Chashmal is the force protecting the Holy
from the unholy, and the Chash is the part closest to the Klipas Nogah. Etz
Chaim, Shaar Klipas Nogah 2, Mavoh Shaarim 3:2:14; Lekutey Moharan
19:3, 41, 82, 127.
327. This refers to the Klipas Nogah, the "bright husk"intermediate between the realm of the holy and the evil. Through this Klipah,
the husks of absolute evil are nourished, and it is man's task to turn it all
into good. Etz Chaim, loc. cit. 4, Shaar HaKHpos 3; Lekutey Moharan 19:5.
328. Cf. Chagigah 2:1.
His
WISDOM
219
is vengeful and vindictive like a snake, bind h i m around

your w a i s t . " This is the Messiah's belt.
Regarding the Messiah i t is w r i t t e n (Isa. 11:5),
" t h e belt around his loins shall be righteousness." The
T a r g u m renders this, " A n d Tzadikim shall be a l l
around h i m . "
This is the concept of "Matun Matun" w a i t i n g
w a i t i n g " the aspect of hundreds.
The Tzadikim who can divide thousands into hundreds w i l l be the belt of the Messiah.
These resurrect the lesser Tzadikim.
3
330
94. When there is peace i n a city, i t is because

there is no one there w i t h intelligence.
W e are taught, " I f there is no knowledge, how
can there be distinction ? "
When a c i t y posesses a t r u l y intelligent person,
then there is distinction and division. There are those
who follow this person and others who oppose him.
33
95. A man's destiny and mission i n life are determined by the name he is given.
332
Sometimes a man 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.
329. Berachos 20a, "waiting, waiting is worth 400 Zuxim." Cf.

Rashi a.l.
330. MaTuN is related to the word MaTNavloins.
With the
inclusion of an Aleph as above, i t also becomes
MAOThundreds.
331. Yerushalmi, Berachos 3:2 (39b).
332. Berachos 7b, Sefer HaMidos, Banim 68.
220
I t is w r i t t e n (Isa. 42:8), " I am G-d; i t is M y name

and M y g l o r y . "
Glory is a garment. Thus, Rabbi Yochanan would
call his clothing " m y g l o r y . "
333
G-d is called by the Tetragramaton Yud Key

Vav Key.
This name comes f r o m a root meaning "existence."
I t is this Name that gives existence to a l l creation.
Above a l l worlds there is a place where G-d has
no name. This is a realm where H e cannot be grasped
at a l l .
I t is w r i t t e n (Ps. 138:2), " F o r greater than Y o u r
Name is Y o u r w o r d . "
G-d's action is the saying w i t h which H e created
the w o r l d .
" Y o u r w o r d " is therefore G-d's action.
G-d has actions that are above a l l worlds. These
are greater than a l l his names.
There is a realm above a l l worlds where there is
absolutely no concept of name.
Regarding G-d's w o r d i n such realms the verse
says, " F o r greater than Y o u r Name is Y o u r w o r d . "
334
335
I t is w r i t t e n that i n the F u t u r e W o r l d (Isa. 62:2),

" A n d nations w i l l see your righteousness . . . and they
w i l l call you by a new name."
The nations w i l l then perceive the true mission
of the Jews and w i l l therefore give them a new name.
333. Shabbos 113b.

334. The Tetragramaton comes from the root HaYahto be
and its present tense, HoVeH. See Orech Chaim 5:1, Rashbam on Ex.
3:14; Chayay Nefesh 56.
335. Avos 5:1.
His
WISDOM
221
There are people who complete the mission assod a t e d w i t h their name i n 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.
I t is customary to give a new name to a dangerously
sick person."
4
The sick person has already fulfilled his destiny

according to his original name, and is therefore ready
to die.
W e then give h i m a new name, thereby also g i v i n g
h i m a new mission. The sick person can now continue
to live and complete the mission associated w i t h his
new name.
Our Rabbis teach us that our teacher Moses had

many names.
Moses had many missions i n life. H e therefore
required a different name f o r each one o f his great
tasks.
337
96. Y o u should accustom yourself to be i n the

Future World.
Separate yourself f r o m a l l w o r l d l y desires. F o r i n
338
336.
Yoreh Deah 335:10 in Hagah. Even HaEzer
129:18.
337. In Sanhedrin 19b, the verse in 1 Chr. 4:18 is interpreted to

refer to the names of Moses, giving us Yered, Avigdor, Chever, A v i
Socho, Yekusiel and A v i Zenuach as his names. Cf. Targum, Radak a.l.
In Sotah 12a, the name Toviah is also given. I n VaYikra Rabbah 1:3
all these names are mentioned, as well as Shemayah ben Nesanel, from
1 Chr. 24:6, cf. Targum a.l. See also Yalkut Shimoni on Ex. 2:10 (#166),
Seder HaDoros, year 2368.
338.
Alim LeTerufah
414.
222
the F u t u r e W o r l d there is no eating or d r i n k i n g , nor

any other of our harmful w o r l d l y appetites. '
A sick person is close to death, and therefore almost
w i t h i n the F u t u r e AVorld. He therefore loses his appetite f o r a l l w o r l d l y things and is actually repulsed by
eating and d r i n k i n g and sex. He is almost w i t h i n the'
realm of the F u t u r e W o r l d where such appetites do not
exist, and he therefore finds them disgusting and
repulsive.
Even when you are alive and well, y o u can s t i l l
exist on a plane of the F u t u r e W o r l d by abandoning
a l l w o r l d l y pleasures. I f you would only contemplate
the delights of the F u t u r e W o r l d , you would find this
w o r l d and its pleasures impossible to tolerate.
People do not consider the ability to forget an
advantage. B u t without i t , i t would be impossible to
live i n this w o r l d .
Imagine that you would constantly recall all that
we know about the future w o r l d .
There is an angel w i t h 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.
I f you could imagine such things without forgetting,
you would constantly be comparing your own l i m i t e d
abilities to the immensity of such a being. I t would be
u t t e r l y impossible for you to endure life. Y o u would
be so disgusted w i t h your w o r l d l y life, that you would
die before your time.
33
340
339.
340.
Cf. Berachos 17a.

See above, 26.
His
WISDOM
223
I f not for the power to forget, you would constantly recall your degraded state. You would constantly feel
so disgustingly filthy w i t h sin that you would be unable
to l i f t yourself up to serve G-d. The power to forget
is therefore a great benefit.
S t i l l , you should remember enough that you do not
lose everything.
The Talmud teaches us, " I n the future, G-d w i l l
grant 310 worlds to each T z a d i k "
Consider a single w o r l d . T h i n k how many houses
and courtyards and streets and cities and nations i t
contains.
341
Imagine the immense size of a single world. Consider the infinite number of awesome and wonderful
stars, planets and galaxies i t contains.
This is j u s t a single w o r l d . Then t r y to imagine
the 310 worlds that w i l l be granted to each Tzadik.
Think of the greatness and immeasurable delight that
they w i l l contain.
Each Tzadik builds his 310 worlds through conflict.

E v e r y w o r d of strife is a stone.
The letters of the words are called stones. Thus
the Sefer HaYetzirah
states, " t w o stones build two
houses . . . "
Words of strife are built of slippery stones.
3 4 3
344
341. End of Uktztn. This is explained in detail in Lekutey Halachos

(Yoreh Deah) Mezuzah 4; Zimras HaAretz 106b.
342. "The Book of Creation," the earliest Kabbalistic work, traditionally attributed to the patriarch Abraham, set Shem HaGedolim, Sefarim, Samech 54.
343. Sefer HaYetzirah 4:12. Cf. Lekutey Moharan 18:6, B 8:6, 79.
344. Cf. 1 Sam. 17:40, Zohar 3:272a.
224
Strife is maChLoKes.
Slippery is
meChuLaKim.
Stones created through strife are therefore slippery
and cannot be joined.
A Tzadik can j o i n these slippery stones.
He can then build them into houses.
He makes peace between these stones, arranging
them and j o i n i n g them together u n t i l a holise is built.
This is the peaceful home.
The Tzadik builds a peaceful home out of these
slippery conflicting stones.
Out of these houses he then builds a city, then a
universe, u n t i l a l l 310 worlds are completed.
I t is w r i t t e n (Prov. 8:21), " T h a t I may give those
who love Me substance."
"Substance" is YeSh Yud Shin, adding up to
310. These are the 310 worlds.
" T h a t I may give those who love me 310."
[This is spelled out as a reward for love. Love and
peace are what cement the slippery stones so that
they m i g h t build the 310 worlds.]
345
344
A f t e r his dispute w i t h Naval, A b i g a i l t o l d K i n g

David, " N o w I know that G-d w i l l make you a
house."
This dispute w i l l provide the stones f o r G-d to
make you a house.
3 4 7
A Tzadik inclines to the side of kindness.
348
345. Cf. Shabbos 23b, Lekutey Moharan 14:10.

346. This is actually the'derivation in Uktztn, loc. cit.
347. These are actually closer to Nathan's words to David in 2
Sam. 7:11. Abigail's words are in 1 Sam. 25:28.
348. Cf. Rosh HaShanah 17a.
His
WISDOM
225
He even presumes the merit of those who oppose

him.
The w o r l d cannot endure the light of a Tzadik.
Those who oppose the Tzadik obscure his light
enough so that the w o r l d can bear i t .
A t r u l y great Tzadik must also face many judgements and accusations on high.
Those who oppose h i m silence these judgements and
accusations.
350
A man is on t r i a l f o r a serious offense.

Suddenly another person becomes filled w i t h zeal
and says, " I w i l l judge h i m myself and take vengeance
on h i m . "
The others who wanted to b r i n g the defendant
to judgement are then silenced.
There are times when the defendant would find
i t impossible to endure the judgement of his original
adversaries. The one who wishes to take personal vengeance is then actually doing h i m a favor.
I t is better for h i m to endure the judgement of
the individual than that of the many. H e can bear
the former, but the latter would be too much f o r h i m .
I t is w r i t t e n (Num. 25:11), "Pinchas . . . turned M y
w r a t h away f r o m the children of Israel, when he took
my revenge among them, and I d i d not destroy t h e m . "
Pinchas killed the sinner Z i m r i , taking the judgement into his own hands.
H a d he not done this, the
351
349.
350.
351.
Avos 1:6, Shavuos 30a, Lekutey Moharan 282.

Yebamos 122b.
Num. 25:8.
226
Jewish people would have been sentenced to annihilation.

But because Pinchas took G-d'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 Tzadik. He says, " I

w i l l act against h i m ! I w i l l show h i m m y strength and
revenge!"
This man is actually silencing a l l other judgements
against the Tzadik.
There is another benefit that comes f r o m such

conflict.
Before a Tzadik can rise f r o m one level to the
next, he is first tested.
Those who can advance are called (Dan. 1:4),
"those who have the power to stand i n the K i n g ' s
palace.' '
The K i n g ' s Palace is the mouth of a Tzadik.
352
353
and
Palace is HaYChaL. T u r n the letters into numbers

the Gematria gives you G-d's name AD-N0Y :
354
HaYChaL Palace
Heh
=
5
Yud
=
10
Kaf
=
20
Lamed =
30
65
352.
353.
354.
AD-N0Y
Aleph
Dalet
=
Nun
=
Yud
=
1
4
50
10
65
Cf. Sh'mos Rabbah 2:3.

See below, 105.
Tikuney Zohar 18 (32a, 33b); Lekutey Moharan 55:7.
His
227
WISDOM
The Name AD-N0Y

is associated w i t h Malchus,
the divine attribute of Royalty.
Royalty is the mouth of the transcendental f o r m ,
as we are taught, " R o y a l t y is the m o u t h . "
The K i n g ' s Palace is therefore the mouth of a
Tzadik.
When one Tzadik opposes another, i t is a test to
see i f the latter can stand i n the K i n g ' s Palace. One
Tzadik is tested to determine i f 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.
355
354
97.
Good tidings can allow you to say Psalms.
357
98. W h e n you say the Psalms i t is as great as i f

K i n g D a v i d himself were saying them.
K i n g D a v i d wrote the Psalms w i t h divine inspiration the H o l y Breath.
This H o l y Breath is still i n the words of the Psalms.
When you recite the Psalms, your own breath arouses
the H o l y Breath i n these words. When you say the
Psalms, i t is therefore as i f K i n g D a v i d himself were
chanting them.
358
I t is best for the sick to trust only i n G-d. They

should trust that saying the Psalms w i l l help them.
F a i t h is a support and staff.
355. Cf. Shaarey Orah 1, Parties Rimonim 20:13.

356. Tikuney Zohar, introduction (17a).
357. See Alim LeTrufah
115. The reference there is to
Alios, Tefilah 98.
Lekutey
228
One leans and depends on G-d just as one leans on a

staff or cane.
K i n g D a v i d said (Ps. 18:19), " G - d has been my
staff." He could lean on G-d like on a physical support.
I t is w r i t t e n ( E x . 21:19), " I f he rises and walks
about outside on his staff, then he shall be cleared."
One is healed through the staff of faith.
I t is also w r i t t e n (Isa. 11:1), " A n d a staff shall
come f o r t h out of the stock - of Jesse." This verse
speaks of the Messiah who w i l l emanate from David.
(He w i l l hold the healing staff of faith.)
I t is also w r i t t e n ( L a m . 4:20), " T h e breath of our
nostrils, G-d's Messiah." (The staff of healing w i l l
arise through the H o l y Breath that K i n g D a v i d placed
in the Psalms.)
Regarding the Messianic age i t is w r i t t e n (Zech.
8:4), " T h e r e shall yet sit old men and women i n the
broad places of Jerusalem f o r many days, every man
w i t h his staff i n his h a n d . "
F r o m this verse the Talmud learns that Tzadikim
w i l l resurrect the dead i n the Messianic age. ' The
staff that they hold w i l l be that of Elisha, used to
resurrect the son of the Shunammite. Thus i t is w r i t t e n
(2 K i . 4:31), " A n d you shall place the staff on the
boy's face." (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.]
35
W i n t e r is pregnancy and summer is b i r t h .
359.
360.
Pesachim 68a, Zohar 1:114b, 135a.

Chayay Moharan 17a (#13).
340
His
WISDOM
229
The Rebbe then spoke wondrous words, but they

were mostly forgotten. He spoke of the summer which
was then approaching. This took place i n Nissan, shortly
before Pesach, on the t h i r d day after the Briss (circumcision) of the Rebbe's son, Shlomo E p h r i a m , of
blessed memory.
341
The Rebbe then said that i n the winter a l l plants

and grasses die. Their strength is dissipated and they
are like the dead. B u t when the summer comes, they
awaken and r e t u r n to life.
I t is w r i t t e n (Gen. 24:63), " A n d Isaac went out
to meditate i n the field." The Talmud teaches us that
this meditation was prayer.
348
When summer begins to approach i t is very good

to meditate i n the fields. This is a time when you can
pray to G-d w i t h longing and yearning.
Meditation and prayer is SIChah.
field is a SlaCh.
A bush of the
When every bush (SlaCh) of the field begins to

r e t u r n to life and grow, they a l l yearn to be included
i n prayer and meditation
(SIChah).
344
The Rebbe then spoke at length about this. He

also discussed several other matters.
99. A religious discussion
L i g h t and Reflected l i g h t .
creates
both
Direct
345
361. The child was born shortly before Rosh Chodesh Nissan 5565
(March 1805). Yemey Moharnat 7b, Chayay Moharan 9a (#27).
362. Berachos 26b.
363. Gen. 2:5.
364. * See below, 144, 227; Lekutey Moharan B 11.
365. This entire Sichah, word for word, is found in Lekutey
Moharan 184.
230
When you speak to a friend about G-dliness, the

information he receives from you is Direct L i g h t . W h a t
you gain from h i m is Reflected L i g h t .
Sometimes the Reflected L i g h t precedes the Direct
Light.
Your friend may have a weak intellect and not
be able to grasp your words. Y o u , however, are s t i l l
able to gain from the conversation.
Since you gain somthing f r o m y o u r friend before
he obtains anything from you, the Reflected L i g h t
precedes the Direct L i g h t .
Sometimes when you speak to a f r i e n d about G-dliness, your words are not accepted.
S t i l l , you can be motivated by your own words.
Your words literally bounce off your f r i e n d and
are reflected back to you.
[This is literally the concept of the Reflected L i g h t
as brought i n the W r i t i n g s . " ]
A ball cannot enter a stone wall, and therefore
bounces back f r o m i t .
When your friend refuses to accecpt your words,
they likewise are reflected back to you. Y o u are therefore influenced by your own words.
These same words may have had no effect i f you
would have spoken them to yourself. B u t when you
speak them to your friend and he is not influenced,
they are reflected back to you. Y o u are therefore motivated by them.
3
[ I t is j u s t like Reflected L i g h t which comes into
366.
aran 76.
Etz Chaim, Shaar HaAkudim
5, 6. Also see Lekutey
Moh-
His
WISDOM
231
being when the Direct L i g h t strikes a Vessel, as brought

i n the W r i t i n g s . ]
347
We heard that the Rebbe once said this.
100. When Joseph refused Photifer's wife, i t is

w r i t t e n (Gen. 39:12), " A n d she grabbed h i m by his
garment.'
The forces of the Other Side and the E v i l
grab a man by his garment.
One
The necessity of obtaining garments and clothing

can disturb a person greatly and prevent h i m f r o m
serving G-d. Therefore, "she grabbed h i m by his
garment.'
I f you are a master of your soul and have your
heart strongly bound to G-d, you w i l l pay no attention
to this. Y o u may have no clothing to wear, but i t w i l l
not disturb you for you do not allow yourself to be
distracted by such things.
I t is w r i t t e n (Ibid.), " A n d he left his garment
w i t h her and fled." Y o u must leave your worries of
garments and clothing behind and flee from the forces
of evil.
Pay no attention to what you lack. Do what G-d
requires of you and serve H i m to the best of your ability.
101. Many times the Rebbe said that no sophistication is needed i n serving G-d. A l l that is required
is simplicity, sincerity, and f a i t h .
348
367.
368.
Ibid.
Above, note 61.
232
The Rebbe said that simplicity is the highest possible

thing.
G-d is certainly higher than all else. A n d G-d is
ultimately simple.
102.
I t is w r i t t e n ( N u m . 23:21), " H e beholds
no sin i n Jacob, nor sees evil i n Israel, the L - r d his G-d is
w i t h him, and the K i n g ' s trumpet blast is w i t h i n h i m . "
[We heard the Rebbe's explanation of this verse,
but the main idea was lost. The following, however,
was retained.]
A trumpet blast is a TeRuAh. This literally means
breaking.
Thus i t is w r i t t e n (Ps. 2:9), " Y o u shall break them
(TeRoAm)
w i t h an iron staff."
Take the verse, " t h e K i n g ' s trumpet blast is w i t h i n
t h e m . " Substitute the l i t e r a l meaning and the verse
then reads, " t h e broken pieces, the K i n g is i n t h e m . "
When atheism is smashed, the K i n g is i n the
broken pieces.
The Divine K i n g is even i n atheism, for H i s lifegiving power permeates a l l things.
The Rebbe said that the secularists have no life,
even i n this world. A s soon as things go against them
they are left w i t h nothing. They depend completely
on nature and have no place to t u r n . W h e n troubles
strike, they are left without any source of inspiration.
A man of faith believes i n G-d and has a very good
life. When trouble strikes, his faith s t i l l inspires h i m .
He trusts i n G-d and knows that everything is for the
best. I f he must suffer, he realizes that i t w i l l atone
for his sins. I f this is not necessary, these troubles w i l l
ultimately b r i n g h i m a much greater benefit. No matter
what happens, he realizes that G-d ultimately only
His
WISDOM
233
does good. The man of f a i t h therefore always has a

good life, both i n this w o r l d and the next. '
The secularists, however, have no life, neither i n
this w o r l d nor the next. I t is well known that their
lives are always filled w i t h suffering. No matter what
happens, things never seem to go their way. Actually,
i t is impossible that i t should, for they have chosen
this world, a realm of suffering and trouble. A l l that
their chosen world has to offer them is pain and w o r r y .
34
This w o r l d never gives a man a l l that he desires.

He who ignores his true purpose and seeks w o r l d l y
pleasure w i l l only find a w o r l d filled w i t h suffering.
He w i l l constantly encounter trouble and anxiety, and
through i t a l l , w i l l have nothing to console h i m .
I f you have faith, you have hope i n the F u t u r e
W o r l d . You therefore have a very good life. Y o u know
that all things are good. Even your suffering is for the
best, either to remind you to repent or to atone for
your sins. Ultimately, i t a l l w i l l allow you to attain the
everlasting good of the F u t u r e W o r l d .
You may suffer because of your faith. The sins and
other wrongs you may have committed may cause you
great anguish. You may suffer the greatest agonies of
regret. S t i l l , this is for your good.
I t is w r i t t e n (Prov. 10:27), " T h e fear of G-d
increases one's days." The agony of regret is not evil,
for i t increases your days and adds to y o u r life.
A man's troubles and anxieties shorten and destroy
his life. The secularists therefore have no life, for their
troubles and anxieties destroy i t completely. B u t " t h e
fear of G-d increases one's d a y s . " When a man's
369.
Cf. Parparos LeChochmah,
end of 119.
234
troubles and anxieties stem from his fear of G-d, they

actually add to his life.
You may have great pain when you regret your
sins. You may contemplate G-d's greatness and cringe
because of your wrongdoings. Or you may recall that
G-d punishes, and tremble w i t h anxiety. I n either case,
your suffering comes from your fear of G-d and is
included i n the verse, " T h e fear of G-d increases one's
days." This is suffering and anxiety that adds to your
life.
I f you are a man of faith, you w i l l find i t easier to
repent.
True repentance must be Tshuvas Hamishkal
balancing penitence. I t must include pain and suffering
i n equal measure to the enjoyment derived from the
sin.
I f you t r u l y believe i n G-d, you can never have
perfect enjoyment from any sin.
370
371
Whatever wrong you do w i l l be w i t h mixed feelings

and full knowledge that i t w i l l be bitter i n the end. *
You are aware of the severe and bitter punishment for
each sin, and are filled w i t h regrets even while sinning.
You may be overcome by temptation, but your enjoyment is minimal.
37
I t is therefore very easy for you to repent and

balance out your pleasure. Y o u need not endure any
suffering, for the pleasure from your sin was never very
great.
370. May Nachal B 86.

371. See Rokeach, Hilchos
sidim 167.
372. 2 Sam. 2:26.
Tshuvah 6, 8; Kol Bo 67; Sefer Cha-
His
WISDOM
235
The person engaged i n philosophy w i l l find repentance very difficult. He has been well taught to sin without
guilt or remorse and does not suffer when he transgresses. H i s repentance must therefore balance this
unmitigated pleasure.
m
Look carefully i n the 8helah

i n the section called
Mesechta Shavuos.
There you w i l l find the stern
prohibition against becoming involved i n philosophy.
He writes that one who studies philosophy can lose his
portion i n the Future W o r l d and be eternally damned.
He also quotes the opinion of many earlier sages, a l l
agreeing that this is among the worst possible sins.
This is also discussed i n many other sacred works.
m
375
374
103. I t is w r i t t e n (Prov. 15:15), " A fool believes

all t h i n g s . " I t is good to be such a fool.
I f you believe even that which is false and foolish,
you w i l l also believe the t r u t h . You are better off than
he who is sophisticated and skeptical of everything.
One can begin by ridiculing foolishness and falsehood. Eventually he w i l l ridicule everything and end up
denying even the t r u t h .
As one of our greatest sages once said, " I t is
373. Abbreviation for Sh'nei Luchos HaBns"The Two 'Tablets

of the Covenant"by Rabbi Isaiah Horowitz of Prague (1556-1632).
Page references are to the 5720 (1960) Jerusalem edition.
374. "The Section on Shavuos," 2:92b ff.
375. Cf. Sanhedrin 10:1 (90a).
376. Tshuvos HaRosh 25, Tshuvos Rashba 419, Sefer HaYashar
6:13, Rav Hai Gaon on Chagigah 14b (1n*Eyen Yaakov),
Sheviley
Emunah p. 100; Shiltey Giborim, Avodah Zarah, Rif 5b, #1; Bertenoro
on Sanhedrin 10:1; HaGra, Yoreh Deah 179:13. The two books Machnia
Zedim and Kinas HaShem Tzavahos are on this subject.
236
better that I be called a fool a l l my life and not be

wicked even one moment before G - d . "
377
104.
Regarding the E v i l Urge, the T a l m u d teaches
us, " I f this disgusting one greets you, drag h i m to the
house of s t u d y . "
Sometimes the E v i l One worships inside a man.
The man becomes like a synagogue w i t h the E v i l
One worshipping inside h i m .
The E v i l One can also study inside a man. The
man is then like a study hall w i t h some one studying
inside h i m .
I n such a case, study is better than prayer.
When you b r i n g the E v i l One into the Study H a l l ,
our Rabbis teach us, " I f he is a stone he w i l l be melted,
i f he is iron, he w i l l be s h a t t e r e d . "
" I f this disgusting thing greets y o u . " "Greets y o u "
i n Hebrew is PeGA Bach. The Talmud teaches us that
the w o r d PeGa means to pTay.
Bach literally means
" i n y o u . " W e can then read the quotation as " I f this
disgusting thing wors^'^s w i t h i n y o u . "
378
37
3 8 0
" I f this disgust:ug thing worships w i t h i n you,

drag him to the house of study." I f you are like a
synagogue w i t h the E v i l One worshipping inside you,
drag h i m to the house of study. Make yourself his study
hall and you w i l l eventually destroy h i m .
105. Those who approach G-d are called (Dan.
1:4), "Those who have power to stand i n the K i n g ' s
palace.'
377.
378.
379.
380.
Eduyos 5:6.
Kidushin 30b.
Ibid.
Berachos 26b.
His
WISDOM
237
There is a K i n g ' s Palace on high.

Here below, the K i n g ' s Palace is speech.
Palace is Ad-noy.
I t is w r i t t e n (Ps 51:17), "Ad-noy ( L - r d ) open my
lips."
Ad-noy is speech.
Y o u must have " t h e power to stand i n the K i n g ' s
palace." This is the power of the Tzadik . . .
[ Y o u must have the power to stand when a Tzadik
opposes you and speaks against y o u . ]
381
382
106. I t is w r i t t e n (Ps. 92:3), " T o declare . . . Y o u r

f a i t h by n i g h t . "
F a i t h is a l i g h t .
Y o u can obtain f a i t h through the wisdom of the
Torah.
Through such scholarship you can attain some
understanding of G-d, and this is certainly good.
B u t better s t i l l is the f a i t h that shines by night.
This is pure f a i t h , without any sophistication or
proof.
This true f a i t h is a light " Y o u r f a i t h by n i g h t . "
A man can be well versed i n the Torah and s t i l l
have no f a i t h i n G-d.
Such faithless scholars are like those infected w i t h
a brain disease called Raasan.
I t is w r i t t e n (Eccl. 1:16), " A n d m y heart saw
much w i s d o m . "
True wisdom includes f a i t h and is
called sight.
384
381.
382.
383.
is said to
syphillis.
384.
Above, note 354.

See above, 96.
Kesubos 77b. This is counted among the 24 skin rashes, and
preclude marital relations. I t may possibly be identified with
I n the Hebrew the word "much" is omitted.
238
Sight is RAiYah. On the Other Side i t becomes

RAasan, an affliction of the brain.
A scholar without f a i t h is said to be infected w i t h
Raasan. Rashi comments that " t h e y have a w o r m i n
their b r a i n s . "
[ T h e i r m i n d is filled w i t h filth and
skepticism.]
Y o u must keep f a r away f r o m those tainted w i t h
Raasan. Their very breath can cause you h a r m and
arouse your sexual desires.
I t is w r i t t e n (Gen. 4:1), " A n d A d a m knew his wife,
E v e . " H o l y intercourse is called knowledge.
The knowledge of those contaminated w i t h Raasan
is tainted and degraded. " T h e y have a w o r m i n t h e i r
brain."
Their sexuality is therefore caught up w i t h the
forces of the E v i l Husks. These faithless scholars are
therefore i n the category of sexual immorality. [Such
immorality is a perverison of sight.]
Sight is true wisdom. I t is an aspect of eyes.
I t is w r i t t e n (Job. 31:1), " I have made a covenant
w i t h my eyes." This speaks of a true scholar.
B u t those infected w i t h Raasan are immoral and
pervert the eyes.
I t is w r i t t e n ( N u m . 15:39), " A n d you shall not stray
after your heart and after your eyes."
The T a l m u d explains that " a f t e r y o u r h e a r t "
is atheism, and " a f t e r your eyes" is sexual immorality.
One is dependent upon the other.
The best protection against such i m m o r a l i t y is
wisdom together w i t h faith.
385
384
385.
386.
Kesubos, loc. cit.

Berachos 12b.
His
239
WISDOM
107. The Talmud teaches us that Esther was of

average height, neither tall nor short.
This is the reason.
Our Rabbis teach us, "Because of Rachel's modesty,
she was worthy of being a forebearer of Saul. And
because of Saul's modesty he was worthy of having
Esther as a descendant."
Regarding Rachel it is written (Gen. 29:18),
"Rachel, your little daughter" small in stature.
Regarding Saul it is written (1 Sam. 9:2), "He
was a head taller than any of his fellows."
Esther stood between Rachel and Saul and was
therefore of average stature.
387
388
108. The study of Zohar is extremely beneficial.

Through studying the Zohar, you can attain enthusiasm for all your sacred studies.
The very language of the Zohar is so holy, it can
motivate you to serve G-d.
The Zohar uses most forceful expressions in speaking about our duty toward G-d.
When speaking of a person who does good, the
Zohar says "Zakah . . . Worthy is he!"
On the other hand, it cries out against a sinner,
"Vail . . . Woe! Woe is to him' Woe is to the soul who
strays from serving G-d !"
Reading such expressions can greatly influence
you to serve G-d.
38
109. When he used it in the Zohar, Rabbi Shimon

387.
388.
389.
Megillah 13a.
Ibid. 13b.
Zohar 3:175a.
240
bar Yochai made the Aramaic Targum Language so

holy that even other things w r i t t e n i n this language
have the power to arouse a person toward G-d.
390
110. I t is w r i t t e n (Prov. 19:3), " A man's own

folly perverts his way, and he casts his 'grudge upon
G-d."
This speaks of one who does not bind himself to
a true Tzadik. Such a person may appear to serve G-d,
but all his devotion is like the contortions one uses
when t r y i n g to mimic another. He is like an ape t r y i n g
to mimic a man.
391
" A man's own folly perverts his w a y . " Because

of his folly, a l l his devotion " p e r v e r t s his w a y . " H e
perverts and contorts himself, aping an ideal he cannot
grasp.
The reason is because " h e casts his grudge upon
G-d."
The Talmud teaches us that G-d asks, " W h o rules
over Me?" and answers that i t is the Tzadik. *
39
" H e casts his grudge upon G-d." The Tzadik is

" u p o n G - d , " for he can even rule over G-d.
" H e casts his g r u d g e " upon the Tzadik, the one
who is " u p o n G - d . " He is hostile and does not draw
near to the Tzadik. H e therefore " p e r v e r t s his w a y , "
and contorts himself i n a vain attempt at true devotion.
W h a t he does not know is that this is impossible except
through a true Tzadik. '
3
390.
391.
392.
393.
See Babai Nachal 19, Kochavay Or p. 86 (note 6 ) .

Cf. Zohar 2:148b, Lekutey Moharan 64:6, B 15.
Shabbos 63b, Moed Katan 16b.
Below, 296, Lekutey Moharan 2:6, 9:4.
His
241
WISDOM
112. I f the T o r a h were w r i t t e n i n order, we would

know the precise reward and punishment for each
commandment.
394
There are sins whose punishment is debt.

One who is punished for such a sin is constantly
in debt. A l l the merit i n the w o r l d does not erase his
punishment. He can do every possible good; still he
must remain a debtor.
These sins can even cause others to f a l l into debt.
When such transgressions become common, there are
many debtors i n the world.
The remedy for this is to repent i n general for
all your sins. Even though you do not know what sin
is causing these debts, repent i n general and ask Gd
to also save you from this particular sin.
The time for such repentance is when you are i n
a state of Expanded Consciousness.
This is the time
to regret such sins, p r a y i n g to G-d i n complete repentance.
A debtor is i n a state of Constricted Consciousness.
The Talmud teaches us, " T e n measures of sleep
came down to the world. Nine were taken by slaves."
Sleep is a state of Constricted Consciousness.
I t is w r i t t e n (Prov. 22:7), " A borrower is a slave
to the man who lends." A debtor is therefore a slave.
395
394
397
398
394. See Lekutey Halachos

Yesomim 2.
395. See Pilgrimage, notes
396. See Above, 13; Lekutey
397. Kidushin 49b.
398. Cf. Lekutey Moharan
(Choshen
Mishpat)
Gevias Chov Me-
90, 124.
Halachos (Choshen Mishpat) Hal'vah 4.
117, B 5:9.
242
The nine measures of sleep taken by slaves are

the measures of Constricted Consciousness of the debtor.
The sins that cause this must be repented when
you are i n a state of Expanded Consciousness. T h i s then
counteracts the state of Constricted Consciousness which
is that of the debtor.
113. People say that when G-d wants to make a
man a fool, He takes away his wife.
I t is w r i t t e n (Prov. 12:4), " A woman of valor is
her husband's c r o w n . " This is a good wife.
I t is also w r i t t e n ( L a m . 5:16), " T h e crown has
fallen from our head." This is the death of such a wife.
I n Hebrew this verse is Nafla Ateres
Roshenu.
The first letters of this verse spell out NARa fool.
114. I t is now very easy to resist temptation.
When people withstand a temptation, its evil husks
are broken. I t then becomes easier for others to w i t h stand i t .
People have already withstood many temptations,
making i t easier for the average man today.
The Talmud teaches us, " W h a t Joseph overcame
w i t h strength was a small matter for Boaz. W h a t Boaz
overcame w i t h strength was a small matter f o r P a l t i
ben L a i s h . "
I t took great strength for Joseph to resist the
temptation of Photifar's wife. When Boaz found h i m self alone w i t h R u t h i n the middle of the night, i t was
much easier for h i m to overcome this temptation.*
Joseph had already broken its power.
3 w
400
399.
400.
401.
Sanhedrin 19b.
Gen. 39:8.
Ruth 3:8.
His
WISDOM
243
When Saul gave David's wife Michal to P a l t i hen

Laish, he lived w i t h her for a long time and faced even
greater temptation than Boaz. B u t here again i t was
easier to overcome this temptation, f o r Boaz had already paved the way.
As the years pass, i t becomes easier to resist temptation. The most average man can therefore now w i t h stand a l l tests.
402
115. Man's main test i n this world involves sexual

temptation.
People may also be greatly tempted by money. This
can degrade one and literally become a form of idolatry.
Still, i t does not compare to sexual temptation, which is
man's main test.
116. A man was once speaking to the Rebbe, praising another for his good character. He said that the
other was
Arintlachethical.
The Rebbe replied that a Jew is not called ethical.
Others may have a m o r a l i t y determined by common
sense and fairness and they can be called " e t h i c a l . "
B u t the Jews are a holy people. W e may have m o r a l
commandments that are logical and fair, but these are
not mere ethics.
Our Creator gave us a Torah. W e keep the
commandments because they were decreed by G-d and
not for any logical or moral reasons. A Jew may be
called G-dly, but never merely " e t h i c a l . "
403
I t is w r i t t e n i n the words of K i n g D a v i d (Ps.

119:32), " T h e way of Your commandments I w i l l r u n . "
402.
403.
1 Sam. 25:44, 2 Sam. 3:15.

Isa. 62:12.
244
There are commandments and customs that involve

morality. These are a way of life. K i n g David calls
them " t h e w a y . "
One would follow these ways on the basis of
ethical fairness alone. F o r example, an ethical person
would abstain from stealing even without a divine
commandment.
K i n g David spoke of such commandments called
" t h e w a y . " He said of them " o f Your commandments
I w i l l r u n . ' I w i l l not keep these commandments because
they are moral, but because they are " Y o u r commandments." I t is for this reason that I r u n to keep them.
" T h e w a y " includes commandments that are ethically logical. B u t I do not follow " t h e w a y " because
i t is proper and ethical. " T h e way of Y o u r commandments I w i l l r u n " I r u n to keep them because Y o u
decreed them i n Your Torah.
The Talmud teaches us, " O n l y the Jews go by the
name " A d a m . "
" T h e way of Your commandments I w i l l r u n " i n
Hebrew is Derech Mitzvosecha Arutz. The first letters
of the words spell out ADaM.
A true man is i n the category of " A d a m . " H e
does not keep a moral code because i t is logical or
ethical, but because i t is decreed by G-d.
Israel is a holy people and its moral code consists
of the commandments of the Torah. Therefore, Israel
alone goes by the name " A d a m . " F o r " A d a m " is " t h e
way of Your commandments I w i l l r u n . "
4 0 4
4 0 5
404.
Yebamos 61a.
405.
The original edition of the Sichos, which incidentally was also
called Lekutey Moharan, was published together with the Sipurey Maasios
in 5576 (1816) in Ostrog. It only went as far as this Sichah. The rest
His
245
WISDOM
THESE ARE T H E BLOSSOMS O F WISDOM G L E A N E D

FROM T H E C O N V E R S A T I O N S OF RABBI N A C H M A N
PREVIOUSLY E X I S T I N G O N L Y IN MANUSCRIPT
117. The Rebbe spent most of his youth i n the
village of Ossatin near Medvedevka, where his fatherin-law lived. This was near a large r i v e r w i t h many
reeds and rushes g r o w i n g on its banks.
The Rebbe often took a small boat and by himself
rowed along the river. He could not control the boat
very well, but would still take i t beyond the rushes
where he could not be seen. I t was here that he secluded
himself i n prayer before G-d. The Rebbe himself writes
that i t was here that he attained what he d i d .
404
407
408
Although he could not control his boat very well,

the Rebbe often took i t to the very middle of the r i v e r ,
straying far f r o m the shore. The boat would rock violentl y i n the heavy current and seem ready to sink. The
Rebbe had no idea how to remedy the situation, and
would l i f t his hands and cry out to G-d w i t h true
devotion.
The same t h i n g happened later when he was i n
Tiberias. A t t e m p t i n g to escape the plague, he found
himself on a narrow w a l l , hanging by his
fingertips
was added on in the next edition. See Alim LeTerufah 17, where Rabbi
'Nathan writes of a certain Reb Baer of Lipovitz having a number of
the Rebbe's writings.
406. Confused by many later writers with the city of Gusyatin
or Husyatin in the Western Ukraine. Ossatin was a small village near
Medvedevka and Smela, as we see here and above in Shevachay 20.
407. Rabbi Nachman lived with his father-in-law, Reb Ephraim,
from the time he was married shortly after his thirteenth birthday,
until he was around eighteen. Chayay Moharan 25b (#2).
408. The Tiasman or Tyasman River, a tributary of the Dnieper.
246
409
above the Sea of Kineret. When he felt that he would

surely fall, he also cried out to G-d.
The Rebbe constantly repeated these stories. They
were a lesson that he wanted to impress on our hearts
and minds.
Imagine that you are i n the middle of the sea, w i t h
a storm raging to the very heart of the heavens. Y o u
are hanging on by a hairbreadth, not knowing what to
do. Y o u do not even have time to cry out. Y o u can only
l i f t your eyes and heart to G-d.
You should always l i f t your heart to G-d like this.
Seclude yourself and cry out to G-d. The danger is
more than imaginary. As you know deep down i n your
soul, every man is i n great danger i n this world.
Understand these words well.
118. Rabbi Nathan w r i t e s :
I heard that the Rebbe once exclaimed w i t h wonder,
" A b o u t G-d people ask many questions!"
How good i t is when you discipline your mind to
realize that there are no questions or paradoxes. I t is
w r i t t e n (Hos. 14:10), " F o r G-d's ways are s t r a i g h t . "
E v e r y t h i n g is perfectly consistent.
I myself also once heard the Rebbe say, " A b o u t
G-d they ask questions!"
The Rebbe's intent was to ridicule those who think
that they are raising serious questions about G-d.
I t is w r i t t e n (Ps. 145:17), " G - d is righteous i n a l l
His w a y s . " You should not suspect that G-d's ways
are at a l l unjust. I f you cannot understand them, i t is
410
409. Above, Pilgrimage 19.

410. Cf. Lekutey Moharan B 52, Lekutey Halachos (Yoreh
Ribis 5:44.
Deah)
His
WISDOM
247
because the way G-d regulates the universe is beyond

all human comprehension.
119. I do not recall the exact course of the discussion, but I do remember that the Rebbe ended by
saying, " I f people would only hold on to this . . . "
W i t h his gestures, he emphasized its importance.
The Rebbe's intent was that there is something to
grasp hold of even i f you cannot attain a high level
yourself. You can still grasp hold of others and desire
that they attain what is beyond your reach.
I also remember that the Rebbe said, " E v e n when
I am not w o r t h y of serving G-d, I am satisfied to let
another serve H i m . This is a very important thing
to grasp.
I heard this from the Rebbe's own lips, and i t
seems obvious to me. Even though I may not be w o r t h y ,
I still long for every one to be t r u l y righteous. I would
like nothing better than for a l l my friends to be great
Tzadikim. This would be my greatest expression of
love and friendship.
This is how you must love your fellow man. Y o u
should want h i m to attain his true goal i n life as
ordained by G-d's goodness. This is true Jewish love.
I t is explained i n the Rebbe's lesson on the verse (Isa.
49:10), " F o r he who has mercy on them w i l l lead t h e m , "
i n the second part of Lekutey Moharan # 7 .
Pople can easily fall away f r o m religion. They can
be snared by their evil temptations and l i t e r a l l y be
trapped i n sin. Many such people hate those who are
still religious. They provoke thensj discouraging and
degrading them i n every way possible. They do everything i n their power to drag others to their low level,
248
proclaiming that every religious Jew w i l l eventually

fall away just as they have.
We see many people who were once very religious
and later fell away. When they see our youth who
t r u l y want to be religious, they are most intolerant
of them.
Many of our youth today have a strong desire to
be t r u l y religious. They spend much time i n study
and pray w i t h a l l their heart, i n great devotion. B u t
those who have fallen away ridicule and insult these
young people. They discourage them by saying that
all their devotion is really nothing.
This is nothing more than jealousy. They have
fallen away and therefore want others to be just like
them.
But a true Jew must do the exact opposite. H e
should want others to serve G-d, even when he himself
is unable to do so.
120. The Rebbe once quoted the verse (Ps. 31:25),
" B e strong and brave, a l l who hope i n G - d . "
The Rebbe stressed " a l l who hope i n G - d . " Y o u
may not be w o r t h y of holiness or devotion. B u t you can
still hope. I n this way you can be " b r a v e and s t r o n g . "
No matter what happens, never let anything discourage you.
'
You should also encourage others not to be dismayed, no matter what happens. Y o u may be aware
of your own failings, but still, this should not prevent
you from encouraging others. I t is easier to inspire
,M
411. Tbe verse is actually, "be strong and let your hearts be brave."
The expression "be strong and brave," as quoted here, is from Deut.
31:6, Josh. 10:25, and 2 Chr. 32:7.
412. Above, 3; Lekutey Moharan 282, B 78.
His
249
WISDOM
others than to strengthen yourself. Thus, our Rabbis

teach us, " A prisoner cannot free himself." '
There is nothing worse than discouragement. I t is
w r i t t e n (Deut. 20:3), " d o not be afraid or t e r r i f i e d . "
The Talmud interprets this, " d o not be a f r a i d " of the
hordes of troops " n o r t e r r i f i e d " of the sound of
the war h o r n . "
I f you want to be religious, you w i l l also encounter
many battles. You w i l l have to be brave i n the face of
"hordes of troops and the sound of war horns."
You w i l l have to face many such things. ' Y o u must
take a stand and not surrender your ground, no matter
what you encounter. Anticipate G-d's help ' and do not
stray from H i m .
The Talmud says, " R e t r e a t is the beginning of
defeat."
How can you r u n from G-d? I t is w r i t t e n (Ps.
139:7) " W h e r e can I flee from You? I f I mount up to
heaven, You are thereif I descend to hell, Y o u are
there t o o . "
You must be very stubborn i n your devotion.
You may feel far from G-d, but do not discourage
others. Do just the opposite, and strengthen them i n
every way you can. Speak to them w i t h words that
restore the soul. Do this, and you w i l l also eventually
be affected and be worthy of true devotion to G-d.
4
414
417
418
417
413. Berachos Sb.

414. Sotah 8:1 (42a), according to Rashi. Cf. Deut. 31:6.
415. Cf. Lekutey Halachos (Yoreh Deah) Giluach 3:9.
416. Shabbos 31a.
417. Sotah 44b.
418. Cf. Lekutey Moharan 48, 51; Lekutey Halachos (Orech Chaim)
Tefillah 5:43, Birkas HaMazon 4:12, (Yoreh Deah) Basar VeChalav
5:29, Sluluach HaKan 4:2; Nachalay Emunah 34.
419. Ps. 19:8.
250
121. The Rebbe once lectured us to pray w i t h

energy and devotion. He emphasized that we must force
ourselves to pray w i t h all our strength.
He said, " Y o u put as much energy into your
prayers as I d i d when I was pulling up the anchor.
"Once I was on a ship, and an emergency arose
where the anchor had to be lifted immediately. A l l the
passengers were forced to p u l l the anchor rope w i t h
all their might. I went through the motions of pulling
w i t h a l l my strength, but I was really not using any
energy at all. I was really only pretending. I was being
coerced, so I acted as i f I was pulling w i t h a l l my might.
450
" T h e same is true of the energy and devotion you

put into your p r a y e r s . "
The Rebbe was telling us that we were far indeed
from actually p u t t i n g a l l our energy into our devotions.
122. I heard that the Rebbe once said, " H a v e
faith for G-d's help. Otherwise you w i l l travel and
wander, just like many people do for their l i v e l i h o o d . "
The Rebbe was speaking of those who must support
a family. I n most cases they do not have an ample
livelihood. They often lack clothing and other necessities.
One person may lack a simple garment. Others may
lack fine clothing and mansions . . .
W a i t for G-d's help and do not press the hour.
Do not t r y to take care of a l l your needs at once, but
wait until G-d shows His mercy.
The Rebbe said, " I f I d i d not have patience when
I needed something, I would press the hour and demand
i t immediately. I would then have to borrow money and
451
420.
421.
Above, note 214.

Eruvin 13b.
His
WISDOM
251
become a debtor. I would be forced to wander and travel,

t r y i n g to earn money to pay i t back. I would be j u s t
like the many others who are forced to go from place
to place because of t h i s . "
Realize this and live accordingly. E v e r y man has
much that he lacks. Even the wealthiest nobles have
their wants. I t is best to be satisfied w i t h a minimum,
and r u n your household w i t h what you have at the time.
You may imagine that y o u r wife and children need
clothing, for example/ They may need i t v e r y badly,
but still, do not press the hour and buy on credit. W a i t
until the r i g h t time comes, and you can pay for your
needs.
I t is better to endure p r i v a t i o n than to f a l l into
debt. This is even true regarding food. H o w much more
certainly is i t true about clothing and housing.
82
I t is better to be i n debt to yourself than to the

storekeeper. I t is better to be i n debt to y o u r family
and owe them the clothing.
I t is w r i t t e n (Ps. 145:15), " T h e eyes of a l l are to
You, and Y o u give them their food i n its t i m e . " I n a l l
such matters, you must wait f o r the proper time.
123. The Rebbe once spoke about those who are
religious f o r a while and then fall away. H e said that
even the short time that they are religious is v e r y dear
to G-d, no matter what happens later.
I t is w r i t t e n (Cant. 4:9), " Y o u have heartened Me
w i t h one of your eyes." G-d is speaking to the Jewish
people, recalling the time they accepted the Torah.
The Midrash asks w h y the verse says " w i t h one
422.
See above, 100.
252
of your eyes." I t answers that the other eye was already

looking at the Golden Calf.
Even when they accepted the Torah, they already
had plans to stray. S t i l l , the short time they were close
to G-d was still very dear to H i m . He therefore said,
" y o u have heartened Me w i t h one of your eyes."
423
124. The Rebbe once asked us, " H a v e you ever

heard me lecture you about r e l i g i o n ? "
He said, " I cannot lecture people i n this manner.
F o r every word of such moralizing is immersed and
washed i n tears. Etlichs vort fun Mussar is bei mir favashin nut trehrin. Because of this I cannot lecture
people about r e l i g i o n . "
A t first i t was very difficult for us to understand
what the Rebbe meant. I t seemed to us that his every
word was a religious lesson, literally burning w i t h fire.
I t was true that he d i d not openly lecture us like
many sermonizers, but still, his every conversation
dealt w i t h devotion to G-d. A l l of his words were literally like burning coals,
and whoever was w o r t h y of
hearing them was literally filled w i t h fiery inspiration.
I t is impossible to describe the holy fire of the
Rebbe's words. Even his most casual conversations
were filled w i t h holiness and p u r i t y . B u t when he
presented a lesson or spoke of devotion, his every w o r d
would scintillate and sparkle. I t would blaze like flames,
flashing like a roaring fire.
You would only have to listen carefully, and sincerely heed his words. E v e r y word would literally fly
into you like a bolt of fire.
Y o u would feel yourself
424
425
426
423.
424.
425.
426.
Cf. Shabbos 88b, Gittin 36b, Shir HaShirim

Avos 2:10.
Ps. 104:4, Cant. 8:6.
Ex. 3:2.
Rabbah
1:55.
His
WISDOM
253
being drawn to G-d and bound up w i t h H i m i n a

wondrous fiery bond.
There were many such times when we felt that
we were standing before the awesome H o l y Splendor
itself.
We felt that we no longer had free w i l l . I t
was as i f we were powerless to go against G-d's w i l l
and that we would never again be separated from him.
The Rebbe's words drew us so strongly to G-d that we
were sure that we could never oppose H i s w i l l by transgressing even the most m i n o r commandment. B u t experiences such as these are totally beyond description.
427
Even today, you can become involved i n the Rebbe's

published works. I f you study them sincerely and
probe their depth, your heart w i l l certainly be drawn
to G-d by the Rebbe's holy words. F o r a l l his words
are like burning coals.
125. On Succos 5570 (1809) the Rebbe spoke about

the Esrog, saying that the mystery of the Days of Awe
require one to have a beautiful Esrog. T h i s was discussed earlier.
Esrogim were impossible to find that year and
the community had already resigned itself to do without
one completely. There was not an Esrog to be had i n
the entire land until just a day before Succos. Thfen,
i n H i s own miraculous ways, G-d made i t that the needed
Esrogim reach several nearby towns. These fetched
premium prices, and i n some communities were sold
for as much as fifty Rubles and more.
Here i n Breslov, the Rebbe was able to obtain a
488
427.
428.
Ps. 29:2, 96:9, etc.

Above, 87, see note 287.
254

4
particularly beautiful Esrog. * He was so overjoyed

that he asked us to b r i n g musical instruments and play
for h i m , making i t an occasion of celebration. F o r three
continuous days he was so inspired by the Esrog that
he d i d not feel his terrible illness at a l l . H i s j o y was 80
great that i t l i t e r a l l y restored his health.
He continued speaking about this Esrog even after
Succos. He said that we had no idea how precious was
the commandment of Esrog and how high its level. The
fact that Jews spend more money f o r the observance
of this Mitzvah than any other is not without significance. I t shows that this Mitzvah is precious beyond a l l
measure, even though we might not be aware of i t .
Even i f people knew the true greatness of the
Esrog, they would not behave differently. The Jews are
a holy people.
They are very wise and not easily
fooled. They spend much money for Esrogim, and this
is certainly not without good reason.
430
431
The Rebbe spoke about this at length, emphasizing

the importance of the Esrog.
126. On Saturday night, r i g h t after the Sabbath
of Repentance (Shabbos Shuvah) 5570 (1809), the Rebbe
spoke about the Messiah. *
I t is a well known fact that many people were
saying that the Messiah would come that year. The
Rebbe, however, d i d not agree w i t h this.
43
The Rebbe said, " W h e n the Messiah is ready to

come, more than one person w i l l cry out about faith.
429.
430.
431.
432.
See Sichos
See Yemey Moharnat p. 28 for details.

Isa. 62:12.
Yemey Moharnat 28b.
Shabbos Shuvah that year fell on 6 Tishrei (Sept. 16, 1809).
Moharan 31a '(#81).
His
WISDOM
255
Many Tzadikim w i l l raise their voices, j u s t as I do

today. They w i l l scream u n t i l they tear out their throats
ein reisen die keiliand i t w i l l not h e l p . "
Regarding the Messianic age, i t is w r i t t e n (Isa.
4:3), " A n d i t w i l l be, that he who is left i n Zion, and
he who remains i n Jerusalem, ' h o l y ' shall be said to
h i m . " The Talmud teaches us that the angels w i l l
chant " h o l y , holy, h o l y " before the Tzadikim, j u s t
like they do before G-d.
This is the plain meaning of the verse. F o r the
Tzadikim who remain faithful before the Messiah's
coming, w i l l deserve this, and much more. So difficult
w i l l i t be to remain firm i n faith and not be misled by
every one's mistaken beliefs i n the pre-Messianic era.
A t that time many who call themselves religious
leaders w i l l preach falsehood. A group like ours, where
people gather together t h i r s t i n g for G-d's word, w i l l
certainly no longer exist. There w i l l remain some t r u l y
religious individuals, but they w i l l be v e r y widely
scattered.
The Rebbe then quoted the verse ( E x . 17:14),
" w r i t e this as a record i n a book." I n days to come,
let people know that there was one who already predieted this.
Then they w i l l know and be encouraged
i n their f a i t h i n G-d and the true Tzadikim.
433
434
127.
The Rebbe was once speaking about E l u l ,
the month before Rosh Hashanah. H e spoke of the
custom of reading from the Tikuney Zohar w i t h its own
special melody d u r i n g this month, and the fatigue resuiting f r o m spending many late hours i n the House
of Study.
433.
434.
Betba Basra 75b. Cf. Isa. 6:3.

Above, 35, below, 220.
256
He said, " T h i s practice results i n many lofty

things and does much to correct the transcendental
worlds."
435
128. The Rebbe once mentioned that he knew

the entire Etz Chaim
and Pri Etz Chaim
as well as
all the works of the holy A r i
and the Zohar and
Tikuney Zohar. F r o m the way he said i t , i t was obvious
that he achieved this i n his youth.
The Rebbe emphasized the importance and holiness
of the Tikuney Zohar many times. He spent much time
studying and reviewing i t , and not only d u r i n g the
month of E l u l . He once said, " T h e Tikuney Zohar
contains a l l the wisdom i n the w o r l d . . . "
436
437
4 3 8
4 3 ?
129. Sexual temptations result from depression.

You should therefore make every effort always to
be j o y f u l .
The Rebbe said, " E v e n when one is trapped i n
quicksand, he screams and screams and screams. Un
435. Below, 294.

436. 'The Tree of Life," a work containing all the major Kabbalistic teachings of Rabbi Isaac Luria, the holy A r i . A recent edition
of this work contains over 1200 pages.
437. "The Fruit of the Tree of Life," another of the Ari's writings
discussing the relation of the Kabbalah to ritual observances.
438. Primarily, the Shemonah Shaarim, the "Eight Gates." These
are eight major volumes applying the Ari's teachings to various aspects
of Judaism. They are, Shaar HaHakdamos "The Gate of Introductions,"
Shaar Maamarei Rashbi"The Gate of Rabbi Shimon bar Yochai's
Sayings" Shaar Maamorei Chazal"The Gate of our Sages' Sayings."
Shaar HaPesukim"The Gate of Scriptural Verses," Shaar HaMitzvos
"The Gate of Commandments," Shaar HaKavanos"The Gate of
Intentions," Shaar Ruach HaKodesh'The Gate of Divine Inspiration,"
and Shaar HaGilgulim"The Gate of Reincarnations." A number of
other works are also included in the Ari's writings.
439. Below, 385.
His
WISDOM
257
afilu as me-fait in a blutte arein, shreit men, un meh

shreit, un meh shreit."
The Rebbe then raised his
hands slightly and said no more.
The Rebbe then spoke about the disturbing thoughts
that often trouble a person i n this area. H e quoted the
Talmudical maxim, " T r o u b l e is bad enough when i t
comes,"*" adding "One should not be disturbed by this
either before or a f t e r w a r d . "
440
130. I heard that the Rebbe once spoke about the

many famous miracle workers. H e used the following
parable :
A king once had two sons, one wise and the other
foolish. He p u t the fool i n charge of a l l his treasuries.
The wise son, on the other hand, was not given any
position, and j u s t constantly sat beside the k i n g .
The people found this very difficult to understand.
Here the son who was totally devoid of wisdom was
given a l l a u t h o r i t y and had to be approached every
time one wished to deposit or w i t h d r a w a n y t h i n g from
the king's treasury. On the other hand, the wise son had
no a u t h o r i t y a t all.
The k i n g answered, " W h a t is so great about disbursing money f r o m an existing t r e a s u r y ! A n y fool
can do that.
" B u t m y wise son sits beside me and uses his mind.
Many times he comes up w i t h a new idea that would
never have occurred to me. He may tell me about lands
I have never heard about and show me how to conquer
them. This is how I build up m y treasury.
44
440. This quotation is most probably the fragment i n Alim LeTerufah 337.
441. Berachos 9b. Rashi on Ex. 3:14.
442 This is brought word for word in Chayay Moharan 32b (#20).
258
" B u t the foolish son does not do anything to add

to my treasury. He merely expends what I already
have.'
" M y wise son is therefore much more important
than his brother even i f he has no direct authority. F o r
he is the one responsible for acquiring the treasury
i n the first place."
His
259
WISDOM
CONVERSATIONS R E L A T I N G T O T H E REBBE'S
LESSONS AND STORIES
131.
Rabbi Nathan w r i t e s :
This occurred shortly before P u r i m when I was

w i t h the Rebbe w r i t i n g the lesson on the verse ( E x .
21:1), " A n d these are the ordinances . . . " appearing
i n Lekutey Moharan 10.*"
The lesson begins by stating that when there are
decrees against the Jews, they can be mitigated by
dancing and clapping.
The Rebbe remarked, " T h i s is what I said. News is
coining about decrees against the Jews.
But Purim
is near and Jews w i l l dance and clap, and this w i l l
alleviate the decree."
444
443. This lesson was said in the winter of 5563 (1863), shortly before
Purim in the town of Tirhavitza, where the Rebbe made an annual
visit to Rabbi Yekusiel, the Magid of that community. Chayay Moharan 14b (#59), 28b (*13), Parparos Lechochmah, end of 49. According to the verse upon which the lesson is based, it was most probably delivered on the Sabbath, 29 Shevat (Feb. 21, 1803). This was
soon after Rabbi Nachman moved to Breslov, and shortly before the
wedding of his daughter Sarah. In Chayay Moharan 4a (#2), Rabbi
Nathan states that it was on this Purim that he began writing the
Rebbe's lessons. The process is described in Yemey Moharnat 65. Rabbi
Nachman would dictate the lesson line by line in Yiddish and his disciple
would render it in Hebrew. A t the end, Rabbi Nathan would reread the
entire lesson to his master and make the necessary corrections.
444. This was the Ukase issued by Alexander I on October 9,
1802 (Oct. 19 on the Gregorian CalendarSimchas Torah in Hebrew)
to draft a set of regulations called "Enactments Concerning Jews."
In Yiddish, these "Enactments" were called Punkten or "points." They
included forbearings of the future compulsary conscription laws that
decimated many Jewish communities, as well as regulations regarding
compulsary secular education. Chayay Moharan 4a (#1). The Rebbe
considered the latter section the worst possible decree, saying that it
would destroy future generations of Jews. Shevachay Moharan 20b (#12).
260
E A B B I NACHMAN'S WISDOM
The Rebbe then repeated himself, strongly emphasizing the words, "This is what I said."
His intent was to emphasize to us that we should
sincerely follow a l l his lessons, abiding by the simple
meaning of his words.
A l l the Rebbe's lessons, contain awesome depth,
plumbing the deepest mysteries and most lofty secrets.
S t i l l , he emphasized that the main t h i n g was their
simple meaning.
He used this lesson as an example. I t teaches that
dancing and clapping can mitigate the harshest oppression. He bid us to take the lesson at face value and
actually make an effort to make m e r r y on our joyous
holidays such as P u r i m and Chanukah, as well as at
happy occasions such as weddings. A t such times, he
said, we should make ourselves feel the true j o y of obeyi n g G-d's commandments. W e can make ourselves 80
elated that we actually dance and clap our hands i n j o y .
This is what abates the harshness of decrees against us.
Do not say, " W h o can be w o r t h y of n u l l i f y i n g an
evil decree through mere dancing and clapping? Certainl y only the holiest of m e n ! "
The Rebbe's lessons are not i n heaven.
Any
person can observe the words of this lesson and accomplish great things. A l l that is required is t r u t h and
sincerity. The same is true of a l l his other lessons. F o r
the main t h i n g is not study, but action.*
Open your eyes and concentrate on each of the
445
444
47
443. The Rebbe actually set the example by making i t a point

to dance more than usual that year, especially at his daughter Sarah's
wedding. Chayay Moharan 28b (#13), Shevachay Moharan 6a (123),
Yemey Moharnat 7a.
446. Deut. 30:12.
447. Avos 1:17.
His
261
WISDOM
Rebbe's lessons. Open your heart to the simple meaning,

and you w i l l find a path to G-d i n each saying. Ask H i m
to open your eyes and let you be w o r t h y of understanding what each lesson requires of you.
Each w o r d i n the Rebbe's lessons is most important.
I n every one you can find much advice that w i l l help
you i n serving G-d.
You may study some of the lessons and think that
they apply only to those who have reached high s p i r i t u a l
levels. Y o u may at first not be able to find anything
that seems to apply to you personally. B u t look more
carefully. Y o u w i l l find that each thought contains
awesome encouragement and wondrous advice, leading
you t o w a r d G-d no matter where you may be.
Open your eyes and heart, and you w i l l certainly
find advice and a way upon which you too can tread.
For a l l of the Rebbe's words fit a multitude of cases.
I n each lesson, the Rebbe presents the entire T o r a h
to every man i n the w o r l d , from the highest to the
lowest.
A n y one of the Rebbe's lessons can teach the greatest Tzadik how to serve G-d. Nevertheless, the lesson
can at the same time apply to the lowliest and humblest
of men, offering h i m the advice he needs to r e t u r n to
G-d from the lowest chambers of hell.
The greatness
of the Rebbe's lessons is found i n their unique generality.
448
132.
The Lesson on the verse (Ps. 81:4), " S o u n d
the shofar . . . " speaking about b r i n g i n g peace to the
w o r l d is brought i n Lekutey Moharan 14. This was
448.
Yerushalmi, Yebamos 1:6 (8a).
262
said on Shabbos Chanukah, shortly after the passing

of the great Rabbi Gedaliah of L i n i t z .
I n this lesson, the Rebbe is actually eulogizing
Rabbi Gedaliah. This is the reason w h y i t includes the
fact that we do not eulogize on Chanukah.
The Rebbe also said then that i t was v e r y difficult
for h i m to give a lesson on the Torah. E v e r y Tzadik
has a portion i n the Torah, and when he passes away,
his portion of the T o r a h also departs from this w o r l d .
When a great Tzadik dies i t is therefore difficult to
speak on the Torah.
449
450
I n paragraph 4 of this lesson, the Rebbe explains

the Talmudic saying, " W h y do sages not have children
who are equally learned? Because they do not begin
w i t h a blessing f o r the T o r a h . "
A t that time, the
Rebbe also mentioned an additional explanation.
When a child is conceived, his conception depends
on the food previously eaten by his parents. They must
451
449. This was said on Shabbos Chanukah, 2 Teves, SS64 (Dec.

17, 1803). Parparos LeChochmah a.l., Chayay Moharan 14b (#59).
Rabbi Gedaliah was a student of Rabbi Yehudah Leib, the preacher of
Polonnoye, who in turn was a major disciple of the Baal Shem Tov.
He was among those who sided with the Rebbe in his dispute with
Rabbi Leib, the Zeideh of Shpola. Ibid. 29b (#19). Rabbi Nachman
credits him with the creation of Shevachay HaBaal Shem Tov (Praise
of the Baal Shem T o v ) . Avanehah Barzel p. 29 (#30). Its author,
Rabbi Dov Baer ben Shmuel, the Shochet of Linetz, i n his introduction
also credits most of the stories to "Rabbi Gedaliah, as told to him by
Rabbi Shmerl of Varhavka." A number of sources, such as Rabbi David
HaLachmi's Chachmay Yisroel (Tel Aviv, 1957) and Hilulah Rabbah
(published with Mazkeres Shem HaGedolim), erroneously give the date
of Rabbi Gedaliah's death as 5545 or 5548. However, we find that the
Rebbe and Rabbi Nathan visited him as late as 5563. temey Moharnat
7a, Avantfiah Barzel p. 15 (#12).
450.
451.
Lekutey Moharan 14:13. Cf. Shabbos 21b, Orech Chaim 670:1.

Nedarim 81a.
His
WISDOM
263
sanctify and bless this " b e g i n n i n g , " namely the things

that precede conception, such as eating. Only when
this is accomplished can a child be conceived i n p u r i t y
and holiness/
But there are sages " w h o do not begin w i t h a
blessing for the T o r a h . " The " b e g i n n i n g " preceding
conception, is not sanctified w i t h the blessing of the
Torah. F o r to have children who are sages, this " b e g i n i n g " of conception must also be blessed w i t h the Torah.
51
133. I n Lihutey Moharan 69 the Rebbe speaks o f

the great sin of stealing or coveting even i n thought.
I n this lesson, the Rebbe explains the Talmudic
teaching, "One who steals even a penny f r o m another,
must pursue h i m even to Media to r e t u r n i t . "
He
asks why, of a l l nations, Media is mentioned. H e answers
that " t o M e d i a " i n Hebrew is LeMaDay, which can
also spell "LeMuDey"
" t a u g h t o f . " I t therefore
refers to those " t a u g h t of G - d " (Isa. 54:13), namely
children. Theft can even pursue one's children.
453
4 5 4
I heard f r o m the Rebbe's own lips that this is how

this Talmudic lesson was originally taught on high.
452. See Above, 32, 40; Lekutey Moharan 2:6. Cf. Etz Chaim,
Shaar Ha'oras HaMochin 7.
453. This lesson was said on a Rosh HaShanah. Reb Moshe
Chenkes was there at the time, and when he later asked the Rebbe to
pray for him to have children, the latter alluded to this lesson. Reb
Moshe later realized that the Rebbe was alluding to the jealousy of his
partner, Reb Abraham Payes. Just before the Rebbe passed away, he
suggested to Rabbi Nathan that Reb Moshe would have children i f he
remarried. He took this advice, divorced his wife, married a sister of
the Rabbi of Tomoshpil, and had a son and daughter. This daughter
eventually married the Rebbe's grandson, Rabbi Avraham Dov. Reb
Moshe's partner, Reb Abraham, lost his wife and later married Reb
Moshe's previous wife. Parparos LeChochmah 69, Chayay Moharan 9b
(#29), Kochavay Or p. 44 (17, 8 ) , Yemey HaTeiaos p. 4b ff.
454. Baba Kama 9:5 (103a).
264
134. Lesson 275 i n Lekutey Moharan begins w i t h

the statement, " E v e r y good deed that one does is made
into a l a m p . "
One of m y companions told me that the Rebbe
once explained this idea i n greater d e t a i l :
Some people have a light that burns only for a
short time. W h i l e i t burns they can explore the K i n g ' s
storehouse.
B u t then i t burns out and they can no
longer seek.
455
Another may have a lamp that burns longer.

He has more time to probe the celestial treasuries.
S t i l l another may have a lamp that blazes f o r an
entire day or even longer.
B u t there is one who has the most wonderful lamps
of a l l . These are never extinguished but b u r n and shine
forever. The owner of these lamps can delve into the
K i n g ' s treasuries for as long as he wishes.
F r o m this we can understand that even an o r d i n a r y
religious man can explore the K i n g ' s treasury, but
only f o r a given time as determined by his good deeds.
Even this is certainly a most wonderful privilege. Y o u
can find wonderful treasures even i n this short time
and then enjoy them i n the F u t u r e W o r l d forever.
A l l of your future life is determined b y what you
find d u r i n g the time of exploration. I f y o u are w o r t h y
of more time i n which the lamps created by your deeds
shine, y o u w i l l certainly find more good i n the
K i n g ' s treasury. I t a l l depends how long your lamp
can burn.
The light of a great Tzadik is never extinguished.
His exploration of the K i n g ' s treasuries can go on
forever.
455. This understanding is the primary reward i n the Future Life,
Cf. Zohar 2:166b.
His
265
WISDOM
There is a much deeper meaning to this, but what

we have presented is sufficient.
135. The Rebbe once spoke to a man who was
very far from G-d. He told h i m that he could help h i m self by sighing and groaning.
The Rebbe then revealed a lesson on the verse
(Eccl. 8:14), " T h e r e is an emptiness to what is done
on the e a r t h . " " E m p t i n e s s ' is Hevel, which also means
a breath or exhalation.
When you sigh and groan w i t h desire to r e t u r n to
G-d, this exhaling (Hevel) breaks the rope (Chevel) of
spiritual i m p u r i t y that binds you and holds y o u back.
You can then be bound up w i t h the H o l y .
I n a number of later lessons, the Rebbe again
explained how precious is a person's sigh.
454
136. I heard a further discussion on the lesson

appearing i n Lekutey Moharan 172 on the verse (Isa.
6:3), " T h e whole earth is filled w i t h H i s g l o r y " f r o m
one of m y companions.
The main thing is to nullify every one of your
personality t r a i t s . Y o u must strive to do so u n t i l y o u
have totally obliterated y o u r ego, rendering i t into
absolute nothingness before G-d.
Begin w i t h one t r a i t and annihilate i t completely.
Then work on your other traits, one at a time, u n t i l
they are totally nonexistent.
A s you annihilate your own personality, G-d's
glory w i l l begin to shine through and be revealed.
I t is w r i t t e n (Ezek. 43:2), " A n d the earth was
alight w i t h H i s g l o r y . " G-d's glory is like light.
456.
Lekutey Moharan 8:1, 22:4, 56:9.
266
The larger an object, the greater its shadow. A

thin rod casts a v e r y small shadow, while a more
substantial object casts a larger shadow. A great building w i l l cast a still larger shadow. A s more l i g h t is
obstructed, a greater shadow is cast.
The same is true of G-d's glory. The m a t e r i a l
obstructs the spiritual and casts a shadow. The denser
an object, the deeper a shadow i t w i l l cast.
When you are bound to an emotion or desire, i t
obstructs G-d's glory and casts a shadow. G-d's l i g h t
is then hidden from you.
But as you nullify these emotions and
you also remove this shadow. A n d as the
departs, the light of G-d's glory is revealed.
desires,
shadow
When a man is worthy of annihilating the shadow

completely and making i t into absolute nothingness,
then G-d's glory is revealed to a l l the earth. There is
no obstructing shadow, and the l i g h t can shine through
in a l l its glory.
I t is w r i t t e n , " T h e whole earth is filled w i t h H i s
g l o r y . " " F i l l e d " is MeLoA, whica also can be read
MiLoA from nothing. " F r o m nothing is a l l the earth
His g l o r y . "
When there is nothingnothing casting a shadow
and obstructing H i s lightthen H i s g l o r y is revealed
in ail the e a r t h /
57
137.
The Rebbe's lesson on the meaning of MAOS,
money, is found i n Lekutey Moharan 204. Before revealing his lesson, he told the following s t o r y :
458
457.
458.
See Hashmatos (annotations) printed in Yemey HaTelaot, p. 59.

The story is alluded to in the lesson, but not told.
His
WISDOM
267
Once there were two close friends who had recently

been married. The first one saw the other doing somet h i n g improper, straying from the true path. However,
he d i d not pay any attention to i t , thinking i t to be a
mere accident. B u t when he saw his friend continue and
do something much worse, he realized that the other was
actually a sinner. He decided that he would have nothing
to do w i t h his old friend and estranged himself from
h i m completely.
A l l this time, they had been supported by their
fathers-in-law, as was the custom. A f t e r a while, they
left their in-law's table and had to earn their own l i v i n g .
The sinner began to prosper and eventually grow
very rich. H i s friend, on the other hand, became very
poor, and was constantly upset, complaining of G-d's
injustice. He said to himself, " I know that my former
companion commited a great sin. W h y is he given such
greatness and w e a l t h ? "
One evening the poor man had a vision. H e saw
a band of men approach, c a r r y i n g large sacks of coins.
As they approached, he could hear the loud clinking
sound.
He t r i e d to move toward them, but they stopped
h i m w i t h a warning. " D o not touch any of this money.
I t a l l belongs to your former f r i e n d . "
Realizing that this was an opportune moment, he
asked them, " W h y is he w o r t h y of this riches? I myself
saw h i m commit a great s i n ! "
They answered, " F r o m the day you both left your
father-in-laws' table, your companion has consistently
set aside times for Torah. H e has taken upon himself
to study a given amount each day without f a i l . B u t you
are not involved i n the Torah. Consequently, your
companion is w o r t h y of riches despite his great sin.
268
For though i t can extinguish good deeds, sin cannot

extinguish Torah."**
" S i n cannot extinguish T o r a h " i n Hebrew, is
We'ain Aver ah Mekabeh Torah. The first letters of
these words spell MA0WT money.
138. I heard this from the Rebbe's own lips when
he revealed the lesson speaking of the importance of
telling stories about Tzadikim, appearing i n Lekutey
Moharan # 2 3 4 .
The Rebbe said, " I myself was greatly motivated
to serve G-d through stories of Tzadikim.
" M a n y great Tzadikim used to visit the home of
my holy parents. W e lived i n Medziboz, and this was
also the home of the Baal Shem Tov. Many would come
and visit the Baal Shem Tov's grave, and they would
mostly stay at m y father's house.
" I t was from them that I heard many stories of
Tzadikim, and this moved me toward G - d . "
I t was through this that the Rebbe attained the
great things that he d i d .
440
139. One of the Rebbe's followers told this to m e :

I once told the Rebbe that there was talk about me
m a r r y i n g a certain g i r l . I told the Rebbe, " T h e r e is
no place for me there."
The Rebbe answered, " W h e n a person has a Jewish
heart, then he has nothing to do w i t h space. The heart
is G-dline8s, and G-d is the place of the w o r l d . " '
44
459.
460.
vartznav's
461.
33:21.
Sotah 21a.
This is quoted in Rabbi Shimon Menachem Mendel of GaSefer Baal Shem Tov, Meiras Eynayim #46.
Berashis Rabbah 68:10, Sh'mos Rabbah 45:6, Rashi on Ex.
His
WISDOM
269
This is brought down in the second part of Lekutey

Moharan
#56.
140. The Eebbe's lesson on the verse (Ex. 6:9),

"And they hearkened not to Moses because of im
patience of spirit and cruel bondage," appears in the
second part of Lekutey Moharan #86. The lesson states
that the fact that one must work hard toward something
implies a lack of faith.*
When the Rebbe addressed this lesson to me I was
quite shocked. I always thought of myself as having
faith, and could not understand his implication.
When I mentioned this to the Rebbe he answered
me with some impatience, "You may have faith, but
you have no faith in yourself. East-di in dir kein
8
Emunah
nit."
The Rebbe told me this:

It is written (Zech. 4:10), "Who has despised the
day of small things." The Talmud comments on this
saying, "Why are the tables of the Tzadikim despised
in the Future World? Because of their own smallness.'
That is, because they do not believe in themselves.
Rashi explains "their smallness" to mean that
their faith was small. But the exact words of the Talmud
literally say, "the smallness they had in themselves."
Hence, the Rebbe's comment that their main lack was
that of confidence in themselves.
462.
This lesson was given shortly before Roth Hashanah 5558.
Patparos LeChochma 61:8. Rabbi Nathan had arrived in Breslov on
Saturday night for Selichos and spoken to the Rebbe after the service.
A week later on Rosh HaShanah, the lesson "Rabbi Shimon Rejoiced,"
mentioned below, was revealed. Yemey Moharnat 20b, Chayay Moharan
15a.
270
The Talmud concludes by stating, "there were

some among them who d i d not believe i n G - d . " I f they
were Tzadikim, how is this possible? B u t according
to the Rebbe's interpretation, this means that they
did not have enough f a i t h i n G-d's goodness to believe
that they were important to H i m .
This is why the Talmud speaks of their " s m a l l ness." Their lack of belief was really lack of f a i t h i n
themselves.
This can also be fitted into Rashi's commentary.
The main lesson here is that you must have f a i t h
i n yourself.
Believe that even you are dear i n the eyes of G-d.
A measure of G-d's goodness is every individual's
importance to H i m .
Experiencing h u m i l i t y does not mean that you
should put yourself into a state of constricted conciousness, but rather that you should constantly ask
G-d to help you achieve true humbleness. [This is discussed at length i n the second p a r t of Lekutey Moharan
# 2 2 and # 7 2 . ]
Shortly after the Rebbe taught the
he gave another lesson on the section
beginning, " R a b b i Shimon rejoiced."
i n Lekutey Moharan # 6 1 . There he states
suffer from opposition because of their
i n themselves.
413
above lesson,
of the Zohar
This appears
that Tzadikim
lack of f a i t h
444
141.
463.
464.
I n Lekutey
Moharan # 2 0 5 , the Rebbe states
Zohar 2:128a.
Lekutey Moharan 61:5.
His
WISDOM
271
that the remedy for the spiritual damage caused by a

nocturnal pollution is to say Ten Psalms.
I n the second section, # 9 2 , these T e n Psalms are
specified.
Rabbi Nathan w r i t e s :
I was not w i t h the Rebbe when he first revealed
the concept brought i n lesson #205. B u t G-d was w i t h
me and I came there shortly afterward and heard the
entire lesson from someone exactly as the Rebbe had
taught i t . I then had the opportunity to discuss i t w i t h
the Rebbe himself, and he reviewed i t for me as i t is
brought i n Lekutey
Moharan.^
When the Rebbe first revealed this, he prescribed
the remedy of the ten Psalms without specifying which
ten must be said. H e said, " T h e exact ten Psalms
should be specified. However, any ten constitute the
remedy, since any ten Psalms correspond to the ten
types of song. These ten melodies are the true remedy."
Before speaking of the Psalms, the Rebbe said,
" T h e first remedy is M i k v a h . Das ersht is Mikvah. Y o u
must first immerse yourself i n a M i k v a h . " H e then
spoke of the Ten Psalms.
Another time the Rebbe said, " Y o u must be very
careful to immerse i n a M i k v a h on the same day that
you have an unclean experience. I f you cannot immerse
the first t h i n g i n the morning, do so any time d u r i n g
465. This took place on Friday, 17 Sivan, 5565 (June 14, 1805).
Rabbi Nathan had returned to Breslov eight days after Shavuos, and
was told about this by Rabbi Yoske, the husband of the Rebbe's daughter
Udel. This was the same day that the first manuscript of Lekutey Moharan was given to be bound. Yemey Moharanat 8b, Chayay Moharan
15a, LeChochmah 205.
,
272
the day,
immerse
[At
he said
even toward evening. I t is most i m p o r t a n t to

on the very same d a y . "
the end of Sipurey Maasios i t is brought that
that i t is best to immerse immediately. ]
444
F o u r long years then passed, and what happened

would consume many volumes. I t was d u r i n g this i n terval that the Rebbe contracted the illness that would
eventually take his life. I t was also d u r i n g this time
that he travelled to Lemberg ( L v o v ) .
. One w i n t e r night we stood around him as he
lay i n bed. Suddenly he began to speak of the Ten
Psalms. He told me to get a piece of paper and w r i t e
down verses alluding to the ten types of song. H e
then revealed the ten verses, dictating them as they
appear i n the second section of Lekutey Moharan # 9 2 .
The Rebbe expressed his desire to specify the
Ten Psalms that must be said on the day one has an
unclean experience. W e stood there waiting, but were
not w o r t h y to hear them at that time. W e then left.
When I returned for a Sabbath, I happened to
see a manuscript where the Rebbe himself had w r i t t e n
down the Ten Psalms. I d i d not think i t proper to take
the manuscript without permission. I attempted to
memorize i t , but was prevented by the fear that the
Rebbe would mind me entering the room and seeing
the manuscript without his permission.
[ T h i s took place on Shabbos Shekalim 5570 (1810).
When the Rebbe left his room to hear the reading of
the Torah, I entered and saw the Manuscript. ]
447
466. Sipurey Maasios 80a.

467. This would be on 27 Adar I , 5570 (March 3, 1810). Parparos Lechochmah B 92 challenges this on the basis that it would
be almost five years after the initial revelation, while above it states that
it was "close to five years." He suggested that 5570 might be a printing
His
WISDOM
273
On Sunday I went i n to take leave of the Rebbe

before going home. I asked him to disclose the Ten
Psalms, knowing full well that he had already w r i t t e n
them down. B u t the Rebbe demurred, sayihg that there
would be another time. I then left for home without
learning them.
48
A short time later while I was home i n Nemerov, the Rebbe revealed the Ten Psalms to the Rabbi
of B r e s l o v and my good friend Reb N a f t a l i of Nemerov.
449
470
The Rebbe asked them to bear witness and said,

" E v e r y o n e experiences a nocturnal emission at one
time or another. I call you to bear witness that these
error, and that the actual year was 5569. Shabbos Shekahm that year
fell on 25 Shevat (Feb. 12 1809). A n alternative suggestion is that
the "winter night" occurred a year before this Shabbos Shekalim. See
following note.
468. According to Parparos LeChochmah, end of B 5, this took
place close to Passover 5569. He writes, that there is a question whether
it was before or after the holiday. However, in a letter, Rabbi Nachman of Tulchin, a disciple of Rabbi Nathan, writes that it was revealed
between the lesson appearing in Lekutey Moharan B 74, and the story
of the Seven Beggars, shortly before the Rebbe left Breslov for Uman.
(Unnumbered letter, dated Monday, 18 Adar, 5633, at the end of
Alim LeTrufah.)
This sets the year as 5570. The lesson deals with
Parshas Parah and most probably was revealed on that Sabbath, 18
Adar I I (March 23, 1810). The story of the Seven Beggars was begun
on 25 Adar I I (March 30), also on a Friday night, as discussed below,
note 496. The Ten Psalms were therefore revealed during the intermediate week.
469. Although Rabbi Nachman was spiritual leader of Breslov,
the one consulted for ritual matters was Rabbi Aaron, son of Rabbi
Moshe of Karsin. I t was the Rebbe who brought him to Breslov to
be Rabbi of the city. Tovos Zichronos #7. Rabbi Aaron's great-grandson,
Rabbi Yisroel Abba Rosenfeld, was the founder of Breslover Chassidim
in America and the first president of the Breslov Yeshiva in Jerusalem.
The latter's son, Rabbi Zvi Aryeh Rosenfeld, is one of the leaders of the
world Breslov scene.
470. Reb Naftali was a childhood friend of Rabbi Nathan, and
was with him when he first met the Rebbe. Avanehah Barzel p. 9 (#6).
274
Ten Psalms are a beneficial remedy for this unclean

experience. They are an absolute remedy.
"Some people experience such an emission because
of overindulgence in food and d r i n k or because of exhaustion and fatigue. Others experience i t because of the
position i n which they happen to be sleeping. I n such
cases there is no reason for concern. [ I t is nothing
more than bedwetting on the part of an infant.J
"Others are guarded from on high and are protected from such experiences. S t i l l others are spared
because of their destiny. A man might dream that he
is falling and be awakened by his dream. This is also
a sign that he is protected from on high.
" B u t others experience emissions because of their
evil thoughts. This literally creates evil forces of the
H u s k s / ' B u t even i n this case, saying the Ten Psalms
w i l l do much to remedy the spiritual damage.
" M a n y great Tzadikim sought this remedy and
worked hard to find i t . Some never had any idea at
all of the true remedy. Others began to perceive i t ,
only to be taken from the w o r l d before they could grasp
i t completely. This is entirely new and is a wonderful
and awesome remedy.
" I f you can immerse i n a Mikvah and then say
the Ten Psalms i t is certainly best. B u t even i f you
are sick or travelling and cannot immerse, saying the
Psalms alone is a great remedy.
" I f you can say the Psalms w i t h devotion and feeling, i t is best. B u t saying the words alone also helps.
" T h i s remedy has not been revealed since the time
of creation.
7
471. See Parparos LeChochmah B 92; Reshis

HaKedushah 17. Cf. Kesubos 46a, Avodak Zara 20b.
Chochmah,
Shaar
His
WISDOM
275
" I would prefer to do away w i t h this blemish completely, but i t is impossible both physically and spiritually. I t would involve the permanent change of man's
very nature and this is beyond the realm of possibility.
Even Moses our teacher and others like h i m could only
change the laws of nature temporarily and then only
in specific instances. Even such great miracles as the
splitting of the Red Sea and the Jordan were only ternporary miracles.
" T o do away w i t h this would inyolve a general
alteration of man's nature. This would involve changing every single human being for a l l time. This is
physically impossible. S p i r i t u a l l y this is also impossible. . . .
"These Ten Psalms, however, are a most wonderful
and precious remedy.
" B e a r witness to m y words. When m y days are
over and I leave this world, I w i l l s t i l l intercede for
anyone who comes to my grave, says these Ten Psalms
and gives a penny to charity. No matter how great
his sins, I w i l l do everything i n m y power, spanning
the length and breadth of the creation to cleanse and
protect him. . . .
" I am very positive i n everything I say. B u t I am
most positive i n regard to the great benefit of these
Ten Psalms.
"These are the Ten Psalms: Psalms 16, 32, 41, 42,
59, 77, 90, 105, 137, 150."
4 7 l
These Psalms have been published numerous times.

[However, i n the first edition of Sippurey
Maasios,
472. In Chayay Moharan 45a (#41), the following

added: " I will pull him by his Peyos out of Cehenom."
words
are
276
because of a p r i n t i n g error,- another psalm was erroniously substituted for Psalm 137. This error spread
to a number of other published works.]
The Ten Psalms should be recited i n the order
that they appear i n the Bible.
The Rebbe also said, " T h i s is the Tikun HaKelali
the general remedy. There is a specific remedy for
each sin, but this is the general remedy.
" G o out and spread the teaching of the Ten Psalms
to a l l men.
" I t may seem like an easy t h i n g to say Ten Psalms.
But i t w i l l actually be very dificult i n practice."
The Rebbe's last words literally came true. We
have suffered much opposition and this has prevented
the world at large from using this remedy. B u t the
Rebbe had already predicted this.
We have done everything i n our power to teach
this remedy to a l l who wish to use i t . L e t every man
do as he sees fit. Listen i f you want to, or ignore i t
i f you w i l l . Our own souls we have saved/
73
The author of Tikkun Shabbos attributes these Ten

Psalms to a work called Asarah Hillulim. This is an
error. I n Tikun Moed they are explicitly attributed
to " o u r master, Rabbi Nachman of blessed m e m o r y . "
Many other authors also attribute these Ten Psalms
to the Rebbe.
I f you carefully examine a l l works quoting the
Ten Psalms without mentioning the Rebbe, you w i l l
find that they were a l l published after his death, which
473.
Ezek. 3:18.
His
277
WISDOM
474
took place in 5571 (1810) d u r i n g Succos.

However,
the above author might have attributed i t to another
source because of great opposition that the Rebbe suffered. He may have wanted the greatest possible number of people to be able to use the remedy, and therefore took advantage of the Talmudic dictum that i t
is permissible to alter the t r u t h for the sake of peace.
This is especially true i n the case of something as important as this remedy.
But we have already mentioned that this is an absolutely new remedy and was never revealed since the
beginning of time. Therefore attribute this remedy to
the Rebbe so that his lips should m u r m u r i t ,
for this
is something that a l l Tzadikim desire.
For disclosing a l l this, may we be protected from
all sin and h a r m through the Rebbe's merit, and may
we be w o r t h y of a true correction and salvation. Amen
may i t be G-d's w i l l .
475
476
142.
I found a manuscript w r i t t e n by one of our
group that provides additional insight into the Rebbe's
lesson on the verse (Ps. 89:2), " I w i l l make Your
faith known w i t h my m o u t h . " This lesson appears i n
the second part of Lekutey Moharan # 4 4 , and states
that faith p r i m a r i l y depends on one's mouth.
The manuscript reads as
follows:
When you have doubts about your faith i n G-d,

say out loud, " I believe i n perfect faith that G-d is
Onefirst, last and a l w a y s . "
474.
Rabbi Nachman passed away on Tuesday, the fourth day of
Succos, 18 Tishrei (Oct. 16, 1810).
475. Yebamos 65b.
476.
Sanhedrin 90b.
278
The E v i l Urge comes from the fallen Strength.
477
There is Strength of Holiness that can counteract

the Strength of the H u s k s /
I t is w r i t t e n (Ps. 145:11), " A n d they shall speak
of Your strength." Speech is holy Strength.
78
Therefore, when you say " I believe" as above,

you awaken the Strength of Holiness. This w i l l offset
your doubts, which come from the Strength of the Husks.
The Talmud teaches us, "One should always agitate
liis Good Urge against his E v i l U r g e / ' " Y o u should
use your H o l y Strength to offset the Strength of the
Husks.
The Talmud also teaches us that one who does not
want to become agitated should speak c a l m l y / Speaking calmly wards off agitation.
Stillness offsets agitation.
B u t speaking out loud is i n the category of agitaHon which is Strength.
7
80
143. [ A manuscript from one of our group relating to lesson #263 i n Lekutey Moharan, which speaks
of one who eats like an animal.]
There are two ways that one ean eat like an animal.
Some eat human food, but w i t h an animal's appetite.
Others eat like humans, but their food is that of
a beast.
There are Sparks of holiness i n food. I f these
477. Gevuros, the power of Strength, as opposed to Chasadim,

the power of Kindness.
478. Klipos, the evil husks, as opposed to the good kernel. See
above, note 11.
479. Berachos 5a.
480. Taanis 4a, Etz Yosef (in Eytn Yaakov) a.l.
His
WISDOM
279
Sparks are not sufficiently separated, the food is that

of beast and not that of a man.
E a t i n g like a beast i n either of these two ways
can result i n fevers.
I t is w r i t i e n (Ps. 66:12), " Y o u have caused men
to ride over our heads; we have gone through fire
and w a t e r . "
When we eat like an animal, we are on a diminutive
subhuman plane. This is when " m e n ride over our
heads." We then " g o through fire and w a t e r " w i t h
fever and chills.
Physicians say that fevers come from overeating.
This is on the physical plane.
This is also true on a transcendental level.
When man has knowledge, he then has love and
fear of the Holy.
When he falls away from knowledge, this is replaced w i t h the fallen love and fear.
When one eats like an animal, he falls from the
level of Knowledge.
I t is w r i t t e n (Job. 28:12), " A n d wisdom comes from
Nothing." Wisdom emenates from the unattainable
Knowledge, where one can perceive nothing.
Nothing, the unattainable, is therefore Knowledge.
I t is also w r i t t e n (Eccl. 3:19), " T h e advantage of
man over beast is Nothing." Only man has Knowledge
on the level of Nothing.
When one eats like an animal he falls away from
Knowledge to a subhuman level. H e then descends to
the level of the fallen love and fear.
I t is w r i t t e n , " Y o u have caused men
our heads, we have gone through fire and
" Y o u have caused men to ride over
refers to a subhuman level, as explained
to ride over
water."
our heads"
earlier.
280
We then " w e n t through fire and water"the fallen

love and fear.
144. A f t e r the Rebbe returned f r o m Lemberg,
he was still very sick w i t h tuberculosis. He would
often ride to the outskirts of the city and take walks
i n the field. This was for his health and for other awesome reasons that only he knew.
D u r i n g these strolls we heard many wonderful lessons and tales from the Rebbe. I t was on one such
occasion that we heard the lesson on the verse (Gen.
24:63), " A n d Isaac went to meditate i n the field," appearing i n the second p a r t of Lekutey Moharan # 1 1 .
We had taken the coach out of the city, and stopped
i n a field to walk. We had descended from the coach
and were standing around the Rebbe, who was still
sitting there. I t was time for the afternoon Mincha
prayer, and we were about to begin the service i n the
field. The Rebbe then revealed the above lesson, saying
that when one prays i n the field, every blade of grass
enters into his p r a y e r s /
481
88
Several other lessons were revealed d u r i n g

excursions. There was lesson # 1 2 , " W h e r e is the
of H i s G l o r y , " on the verse Gen.( 22:7), " W h e r e
lamb for the o f f e r i n g ? " There was also lesson
483
these
Place
is the
#15,
481. See Yemay Mohranat 25b, Chayay Moharan 13a (151).

Rabbi Nachman returned from Lemberg on Sunday, 8 Tammuz, 5568
(July 2, 1808). Rabbi Nachman returned home from Ohelov right after
Tisha B'Av, a little over a month later. I t was during August and
September of that year that these lessons were revealed. The first'edition of
Lekutey Moharan was then being printed. Chayay Moharan 38a (#16),
Yemey Moharanat 25 a.
482. See Above, 98, note 364.
483. The exact circumstances relating to this lesson are discussed
in Yemey Mohranat 25b and Chayay Moharan 13a (151).
His
WISDOM
281
beginning "Those who boast about f a m e , " on the

Talmudical quotation, " W h y do camels have small
tails!"
Also told then was lesson # 1 6 , beginning
" T h e y asked why when a man asks G-d for livelihood . . . . " several other lessons were also revealed
d u r i n g these walks.
484
485
A l l of these lessons are related to the Talmudic

account of the questions Eabbi Judah asked Eabbi
Zaira when he was i n a humorous mood. A l l that we
heard d u r i n g these excursions is bound together i n the
remarkable Talmudic saying, " E a b b i Judah asked Eabbi
Zaira when he was i n a humorous mood, " W h y does
a rooster cover his upper eyelid w i t h his l o w e r ! "
This contains a l l the above lessons.
484
487
145. Lesson # 2 5 of the second p a r t of Lekutey

Moharan states that one should make every lesson he
hears into a prayer.
When the Eebbe revealed this lesson to me, he
said, " I t would be good to w r i t e the prayers f o r
yourself."
F r o m his gestures and the way he said i t , I understood what a wonderful and awesome t h i n g this was.
484. Shabbos 76b.

485. The lessons in Lekutey Moharan B numbers 10 to 17 were
said during this period: Chayey Moharan lSb.
486. Shabbos loc. cit.
487. Ibid. See end of lesson 12 in Lekutey Moharan B. These
questions are introduced by a statement, " I will ask him about all that
happens in the hollow of the earth." The Rebbe interprets this to refer
to the Chalal HaPanuythe Vacated Space existing before creation.
Cf. Ibid 64. Also see Parparos LeChochmah B 12; Lekutey Halachos
(Orech Chairh) Nefilas Apayim 6, Techumin 6, (Choshen
Mishpat)
Gevias Chov MeYosomim 3.
282
The Rebbe said that i t was

delight on high.
responsible
for
great
Another time the Rebbe was speaking to someone

who expressed his great desire regarding this. He said,
" I very much want my lessons made into prayers, but
I do not know to whom to t r u s t the task."
On another occasion, the Rebbe showed me a recentl y published book called Yad Ketanah.
A t the end of
this book, several concepts are explained i n the f o r m of
prayers, each one beginning w i t h the words, " 0 my
G - d . " The Rebbe showed me the book and told me
to read i t . He then said, "See how this author makes
many scholarly concepts into p r a y e r s . " He hinted
that he would like the same done w i t h his lessons.
m
As in
the Rebbe
at what he
matters i n
the case of many other important things,

never came out explicitly, but only hinted
wanted. He would hint of the most weighty
the most t r i v i a l manner.
There are accusing forces on high that can set up

many barriers. I t was f o r this and other reasons
that the Rebbe found i t difficult to reveal his wishes
directly. He therefore made use of wondrous allusions
that one could understand i f he wanted to. This
explains many of the Rebbe's dealings w i t h me, but
this cannot be revealed.
The Rebbe said, " W h e n you take a lesson and make
i t into a prayer, i t causes great delight on high. Such
488. "The Small Hand," by Rabbi Baer ben Yaakov of Sieniava, published anonymously in Lemberg 1800. The twelfth chapter (p. 90 f . )
of this book 4s called Shir Emunah (The Song of Faith), and discusses
many basic principles in the form of prayers.
His
WISDOM
283
delights have never ascended before G-d since the day

of creation." This is also quoted i n the introduction
to the prayers. '
The Rebbe gave me further encouragement i n a
discussion following his lesson " I n the beginningto
the eyes of a l l Israel.""
48
146. I n lesson # 4 6 i n the second part of Lekutey

Moharan, the Rebbe says that KaShYadifficulty
or
questionconsists of the i n i t i a l letters of the verse (Ps.
27:7) "Shma Y Koli EkraHear
G-d my voice, I
call. . . " I n this lesson i t appears that there is something
missing before the phrase, "nevertheless G-d hears
his voice and this is his salvation."
This lesson teaches us that when you cry out w i t h
your heart, this itself is a category of faith.
You may have many questions and grave doubts,
but when your heart cries out i t shows that you still
have the burning spark of faith. W i t h o u t this spark
you would remain still. The cry itself is therefore i n
the category of faith. Understand this.
This cry can also b r i n g you to faith.
The cry itself is an aspect of faith, but i t is a
very weak faith. B u t the cry can b r i n g you to strong
faith. I t can elevate and strengthen your faith u n t i l
all difficulties vanish.
Even i f you are not w o r t h y of this, the cry itself
is still very beneficial.
489. Lekutey Tefilos"A Gathering of prayers"written by Rabbi

Nathan in accordance with the present lesson and first published by him
in 1835.
490. The first and last phrases of the Torah. Lekutey Moharan B67.
See below, 196.
284
THE TALES
m
147. The fifth story i n Sipurey Maasios

is the
tale of " T h e K i n g Who H a d A Son Made Of Precious
Stones."
I
heard from another that before the Rebbe t o l d

this story, he said, " I know a tale that contains the
entire 42 letter Name of G - d . " He then told the above
story. However, i t is not certain that this is the story
that includes the Name. "
4?s
Many years ago I also heard the Rebbe say that

the Baal Shem Tov knew a story that contained the 42
letter Name. He then spoke to me about that Name
and asked me to find an explanation i n Yiddish for the
two letters, Vav and Tzadi, appearing i n that name.
I tried, but was unable to find any Yiddish w o r d that
would be spelled out by these two letters.
491. " A Telling of Tales," containing all of Rabbi Nachman's major

stories. First published by Rabbi Nathan i n Ostrog in 1816.
492. This Name is contained in the initial letters of Ana BeKoach, the prayer of Rabbi Nechunia ben HaKanah. It is spelled:
Aleph Bais Gimel, Yud Tav Tzadi; K u f Resh Eyen, Sin Tes Nun;
Nun Gimel Dalet, Yud Kaf Shin; Bais Tes Resh, Tzadi Tav Gimel;
Ches K u f Bais, Tes Nun Eyen; Yud Gimel Lamed, Peh Zion Kuf;
Shin K u f Vav, Tzadi Yud Tav. The Italicized letters are discussed later.
See Tikuney Zohar 4 (19a), Etz Chaim, Shaar Sheviras HaKelim 2.
Also see Zohar 2:132b, 175b, 234b, 3:256b; Rashi, Avodah Zarah 17b
"Lama," Sanhedrin 60a "Shem," 101b "V'VeLashon;"
Tosefos, Succos
5a "Yud," Chagigah 11a "Ain," Avodah Zarah 18a "Hogeh." Rav Hai
Gaon said that this was the Name used in the Y o m Kippur service.
Rosh, Yoma 8:19, cf. Radal, Kidushin 71a.
493. See Zimras Haaretz 92b
latter source writes, "some say that
reason why the 'known one' fell into
drowned. . . . " See Nevey Tzadikim
and Remzey HaMaasios a.l. The

this story also touches upon the
the water several times and almost
p. 44.
His
WISDOM
285
I t was obvious that the Rebbe already knew the

secret of this Name. However, he wanted to disguise
this mystery i n order to present i t , and the two letters
Vav and Tzadi could not be made part of this presentation.
148. The twelfth story i n Sipurey Maasios is the
tale of the Master of Prayer.
( I n this story, a great
w h i r l w i n d destroys a kingdom and leaves ten small
groups i n search of leaders.)
A f t e r telling this story, the Rebbe asked us who
t o l d the story w r i t t e n i n the chronicles of the kingdom
about the groups formed as a result of this storm. We
answered that one of the mighty w a r r i o r s of the Master
of M i g h t told the account of the Master of Prayer.
The Rebbe nodded his head, as i f to say that we had
i t right.
F r o m this we understood that every word i n these
tales teaches a great lesson. The mouth cannot speak
i t , nor can the heart conceive i t .
494
495
149. The 13th story i n Sipurey Maasios is the

tale of the Seven Beggars. I t was told over a period of
several days. Each p a r t of the story alluded to some
discussion preceding its telling.
(The story speaks of a boy and g i r l , lost i n the
woods, who meet seven beggars. Each of these beggars
appears to have a deformity, blindness, deafness, stuttering, a crooked neck, a hunchback, deformed hands
494. This story was told on a Saturday night, 1 Shevat 5570

(Jan. 6, 1810). Chayay Moharan 15b. I t came to be told after the
Rebbe noticed that the coat of Reb Yosef, the cantor of Breslov, was
torn. Ibid. 16a (#3). See below, 198, Yemey Moharanat 30b.
495. Sipurey Maasios 53b.
286
and crippled feet. Later the boy and g i r l m a r r y each

other, and on seven successive days each of these
beggars tells his story. They each demonstrate that
their apparent deformity is really an illusion, masking
a unique capability.)
The Rebbe began telling the story on a F r i d a y
night
I t a l l began because of a snuff box that one
of his followers sent him. I had w r i t t e n to one of my
friends about this snuff box and told him to remain
happy.
494
The Rebbe saw this letter and remarked, " I w i l l

tell you how people once used to rejoice!
He then
began the story.
497
He then told the beginning of the story, continuing

u n t i l the end of the first day of the wedding where
they speak to the B l i n d Beggar.
A l l this occurred on a F r i d a y night while I was
home i n Nemerov. On the next Tuesday, my f r i e n d
came to my house and repeated the story. I was so
astonished, I stood there trembling. I had heard many
stories from the Rebbe, but I had never heard anything
like this.
498
499
I immediately travelled to Breslov, but when I

came to the Rebbe's house that night, he wa already
closed up i n his room.
496. This was on 25 Adar I I , 5570 (March 30, 1810). Chayay

Moharan 15b, Yemey Moharnat 31b.
497. In Chayay Moharan 16a (#4), the following is added: "What
do you know of religion in the midst of your depressed state. I will
tell you how people once rejoiced!"
498. This was Reb Naftali. Yemey Moharnat, loc. cit. This entire
episode is also told there.
499. Dan. 10:11.
His
WISDOM
287
On Wednesday morning I went i n to see the

Rebbe and spoke w i t h him at length. I told h i m some
news about the surrounding areas, and then brought up
the subject of the story he had begun the previous
F r i d a y night.
The Rebbe said that he was anxious to know how
the story continues and what happened on each of the
seven days of the wedding feast. He also wanted to
know what happened to the prince who i n h c i t e d his
kingdom d u r i n g his father's lifetime, the episode that
introduces the story. [ E v e n though the Rebbe was telling
the story, he spoke as i f he was hearing i t himself.]
The Rebbe outlined the entire story for me. On
each of the seven days of the wedding feast, one of the
beggars blesses the couple and gives them gifts The
Rebbe also cleared up the subplot of the seven ancient
men who could remember back to the beginning of
their existence. This is part of the B l i n d Beggar's story,
and my friend had not told i t very clearly.
The Rebbe explained what the B l i n d Beggar meant
when he said, " I remember nothing at allIch gedenk
gar nisht.
He told me that this beggar goes back
the farthest when he says that he remembers nothing,
for this means that he can remember the time when
absolutely nothing existed.
1,s0
I was very anxious for the Rebbe to continue and

tell the story of the second day. However, j u s t then
the Rebbe's attendant ' came i n and announced that i t
was time for the Rebbe's meal. He set the table and
I had to leave.
50
500. Sipurey Maasois 67a.

501. In Yemey Moharnat 21b it mentions that the Rebbe had
an attendant named Michel, but this was two years earlier.
288
A f t e r the Rebbe had eaten and taken a short nap,

I was able to see h i m again. I stood before h i m and
told h i m some current news, especially about Berdichov
where I had recently been. I told h i m how the people
there are always worried and i n need, especially the
rich, who are constantly i n debt.
505
I quoted the verse (Eccl. 3:11), " H e has set the

world i n their heart, so that men cannot find out G-d's
deeds, from the beginning to the e n d . "
The Rebbe replied, " I s this not our tale? Where
are we holding n o w ? "
Completely taken aback by m y great desire to
hear the rest, I excitedly replied that we were up to
the second day. The Rebbe immediately began, " O n
the second day, the young couple had a great longing
to see the Deaf Beggar . . . . "
The Rebbe told the entire story of the second
day on that Wednesday morning.
On F r i d a y night, he told the story of the t h i r d
and fourth days.
On Sunday, he told about the fifth day.
On the following Tuesday, he completed the tale
of the sixth day.
We were standing around the Rebbe after he completed the account of the sixth day. One of us then t o l d
h i m a short anecdote and he remarked, " I s this not
the story of the seventh day? I t seems that people
are already telling m y story. I would very much like
to complete i t . "
502. Since the previous summer, Rabbi Nathan had been attending to the Rebbe's business affairs in Berdichov. Ibid. 27b. Rabbi
Nathan's father also had a large business in Berdichov. Kochavay Or
p. 9 ( S I ) . See below, 198.
His
289
WISDOM
I t was not told at that time, however, and the

Rebbe never completed the story.
503
150. The Rebbe once said, " W h e n I take money

or something else from someone, I am really giving
something to him. F o r my taking is actually g i v i n g . "
[This is related to the story of the sixth day i n the
Tale of the Seven Beggars, when the one w i t h crippled
hands tells of their wondrous p o w e r . ]
504
151. A s mentioned earlier the story of the t h i r d

and fourth days was told on a F r i d a y night. The Rebbe
was suffering great anguish because his young grandson
was very seriously i l l . 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 F r i d a y night. He finished the meal very
quickly and concluded w i t h the Grace before the usual
crowd had a chance to arrive.
He remained seated after the Grace and began
to speak. The entire talk dealt w i t h his great anguish
and contained very deep ideas. To the best of our
recollection, i t dealt w i t h the " h e a r t that is pursued."
5 0 5
504
507
503. The Rebbe himself said that he would tell no more. Sipurey
Maasios 77b. On the way from Breslov to Uman, he said, "We will
not be worthy of hearing the end until the Messiah comes." Yemey
Moharnat 32b. See Kochavay Or p. 96.
504. Sipurey Maasios 76a. Cf. Kidushin 7a.
505. This was 3 Nissan (April 6, 1810). The child died exactly
one week later. Yemey Moharnat loc. cit.
506. She had previously lost several daughters. Ibid. 31a, Avanehah
Barzel p. 22 (#7). She eventually had two children, Avraham Dov and
Rivka Miriam. Ibid. p. 33 (143); Alim Letrufah, unnumbered letter
at end, dated Monday, Ekev, 5587.
507. This is in the story of the third day, Sipurey Maasios 71a.
290
I n the middle of his discussion, he suddenly remarked, " W h e r e are we i n the s t o r y ? " I was taken
aback and excitedly answered that we were up to the
t h i r d day. The Rebbe began, " O n the t h i r d day the
couple remembered . . . " and completed the story of
the t h i r d day. He ended the story by saying, " T h e y
rejoiced very muchZei haben a hiloa getan."**
The Rebbe immediately told the story of the f o u r t h
day. As soon as he finished, he quickly left the table.
I immediately Reviewed these stories w i t h the
others who were there" i n order that not one w o r d be
forgotten. I was so involved i n reviewing these remarkable tales that I completely forgot the Rebbe's earlier
discourse, " W o e for what is lost and cannot be
r e p l a c e d . " B u t thank G-d that we retained the stories
and were worthy of preserving them. F o r as inspired
as I ever may be, I cannot put their awesome significance into words.
50
(That Sunday, we were standing around the Rebbe

listening to h i m speak. He said a sharp w o r d about a
certain group, leading to a conversation about broad
shoulders. This i n t u r n led the Rebbe to ask where we
were i n the story. He then told the story of the fifth
day.) '
5
I t was very close to Pesach, and the Rebbe's

house was being plastered. On Tuesday he left his house
and stayed w i t h the Rabbi. " A s we stood around h i m ,
someone told an anecdote. I do not remember i t exactly,
but i t was related to the story of the sixth day, which
5
508.
509.
510.
511.
Ibid. 72a.
Sanhedrin 111a.
This is emmended from Chayay Moharan
See above, note 469.
16a (#3).
His
291
WISDOM
the Rebbe then told. After this, another anecdote was

told, relating to the story of the seventh day, as (\\scussed 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. In my work Lekutey Halachos," I have
recorded what G-d has enlightened my eyes to see in
this story.
512
Each tak came to be told because of a conversation

regarding current happenings in the world. 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,"
drawing an
aspect of G-dliness down to be clothed in a particular
tale.
514
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.
515
In all this we saw the awesomeness of G-d and the

greatness of the Tzadik, where everything in the world
can be expressed as words of Torah and a revelation of
G-dliness. But above all, we saw this in the Tale of the
Seven Beggars. This story contains wondrous awesome
concepts without end. Read this story carefully. I f
512. Sipurey Maasios 77a.

513. " A Gathering of Laws," (Yoreh Deah) Tolatm 4.
514. Zohar 1:35a, 82b, 88a, 210a, 3.8b. Cf. Yoma 39a. Also
see Yemey Moharnat 41a.
515. The regular times were Rosh HaShanah, the Sabbath of Chanukah, and Shavuos in Breslov, and Shabbos Shirah, another Sabbath,
and Shabbos Nachmu in other cities. Chayay Moharan 30a (124),
Kochavay Or 37a.
292
you t r u l y open your eyes and heart, you yourself w i l l

see the lofty teachings i n each of the beggars' stories.
Look carefully and you w i l l also see the unique
holiness of each of the seven beggars. The B l i n d Beggar
boasts that he does not look upon anything i n this
world, and is therefore literally blind to a l l w o r l d l y
things. The Deaf Beggar cannot hear any w o r l d l y
sounds. The same is true of a l l the beggars.
Read the story carefully. E v e r y word opens new
doors, shedding light on a host of fascinating worlds.
Our limited intellect may not be capable of comprehending i t a l l , but even what we can understand is remarkable. Then remember that this entire revelation came
about through an anecdote dealing w i t h w o r l d l y
affairs. G-d was w i t h us and revealed a l l this so that
there be good for us and our children forever.
The Rebbe said, " I t is best not even to h i n t at
the mysteries contained i n the stories. F o r when something is completely hidden, i t can accomplish the m o s t . "
S t i l l , the Rebbe revealed some of the mysteries
contained i n his tales, i n order that people realize
that they must probe even more deeply.
His
293
WISDOM
OTHER T E A C H I N G S
152. I heard that the Rebbe once said, "One who

is a troublemaker i n a previous life is reincarnated to
be left handed."
The Zohar states that Korach instigated a dispute
because he wanted to transpose r i g h t and left.
He was therefore reincarnated to be left handed.
H i s right and left hands were transposed.
I n Sefer HaMidos,
under the category of T r u t h
(Ernes), the Rebbe writes, "One who is a liar i n a
previous life is reincarnated to be left handed.'.'
Reb Shmuel of Teplik once told me that when he
was travelling w i t h the Rebbe to Novoarch, the Rebbe
asked him, " H o w d i d you sleep and how d i d I sleep!
I slept on the subject of left handedness."
When the Rebbe had slept that night, he was i n volved i n 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 seven
hundred left handed men.
516
su
518
519
5J0
516. Zohar 1:17a, 3 176a. The Cohanim or priests are on the

right, while the Levites are on the left, and in desiring the priesthood,
Korach wanted to transpose the two. See Num. 16; Tikuney Zohar 30
(74a); Lekutey Moharan 46.
517. "The Book of Attributes," first published in Mohelev in 1811.
Here it is refered to by its older name, Sefer Ha Aleph Bais"The
Alphabet Book."
518. Sefer HaMidos, Ernes 48. Cf. Lekutey Moharan 66; Lekutey
Halachos (Choshen Mishpat) Mamas Sh'chiv MeRa 2:4. See Ps. 144:8.
Avanehah Barzel p. 46 (*72).
519 See above, note 166. Reb Shmuel of Teplik was the Rebbe's
attendant throughout this journey. Chayay Moharan 34a ( i l ) , 34b (#3).
520. Judges 20:16. See Lekutey Moharan B 77, that Benjamin
is Tefillin, and Tefillin are worn on the left hand.
294
153. I n chapter 78 of the second part of Lekutey

Moharan, the Rebbe speaks of the simple ways of true
Tzadikim. Sometimes a Tzadik must become a completel y average individual and act like a Prustock or
simpleton.
The story of this lesson is very wondrous. A l l the
details cannot be put into w r i t i n g , but I w i l l record as
much as possible.
I t was Shabbos Nachmu, the Sabbath after Tisha
B ' A v , i n Uman d u r i n g the last months of the Rebbe's
life. He had just moved into new quarters, where he
would eventually pass away. H i s new apartment was
spacious and airy, looking out on a bright lawn, and
the Rebbe enjoyed i t very much. However, the house
belonged to
....
521
558
553
The Rebbe moved into this apartment just before

Shabbos Nachmu. Many of the Rebbe's old followers
gathered around h i m that Sabbath, along w i t h many
new ones. A very large group had come especially to be
w i t h the Rebbe.
On F r i d a y night, the Rebbe left his private room
and came into the large chamber where the people
were gathered. He was very weak and scarcely had
521. For parallel account, see Yemey Moharnat 35a f , Chayay

Moharan 43a ($31).
522. This was the house of the stranger from Lukatch, who had
offered the Rebbe free quarters. The Rebbe had arrived in Uman on
5 Iyar, 5570 (May 9, 1810), and had previously stayed in the houses
of the deceased Reb Nachman Nathan and Yosef Shmuel. He moved back
to Reb Nachman Nathan's house for Rosh HaShanah, and then returned
to the stranger's house, where he passed away during Succos. Yemey
Moharnat loc. cit., Chayay Moharan 43b (933). That year Shabbos
Nachmu fell on 11 Av (Aug. 10, 1810).
523. In Yemey Moharnat 36a, we find: "The owner of this house
was a well known sinner. He was in St. Petersberg, and his family had
taken in the Rebbe."
His
295
WISDOM
enough strength to speak. He immediately said the

Kiddush, and then sat down to the table. He d i d not
return to his room, as was his usual custom after
Kiddush at such a gathering. He appeared very faint,
and began speaking i n a very feeble voice.
The Rebbe said, " W h y do you come to see me?
Don't you realize that I know nothing at a l l now? *
When I have a lesson to teach you, then you have
some reason to come to me. B u t why have you come
now? D o n ' t you see that I know nothing at all? I am
just a simple prustocka common simpleton."
5
The Rebbe contined like this for some time, repeating over and over that he knew nothing and was an
average person, a common prustock.
He s a i d , ' The only t h i n g that inspires me is the fact
that I was i n the L a n d of I s r a e l . " He continued i n
this vein, saying that he knew absolutely nothing, that
he was a common prustock, and that his only inspiration
came from his stay i n the H o l y Land. *
I n the midst of his talk, the Rebbe began to explain
how he himself was inspired by simple actions on the
way to the Holy Land. *
He said, " T h e r e is much simplicity i n the world.
There is the simplicity of the ignorant. There is the
simplicity of a sage when he shirks from his studies.
A l l this simplicity is sustained through that of a Tzadik.
Even the nations of the w o r l d need sustenance. . . . "
A l l this is explained i n the above lesson. I n the
same lesson, the Rebbe also alluded to his new apartment. He Said:
5
524.
525.
526.
Sec Pilgrimage 33, note 133.

Above, 11.
Pilgrimage 13, note 40.
296
Jews sometimes come to a place. . . .

They conquer this area and sanctify i t , making i t
a Jewish place. I t then enters into the category of
the L a n d of Israel.
Others would then be able to say, " Y o u are
thieves".
But i t is w r i t t e n (Ps. 111:6), " T h e strength of
His deeds he tells his people, to give them the inheritence of the nations."
We have the power to conquer a l l the w o r l d and
sanctify i t w i t h the holiness of Israel.
F o r G-d "created i t , and willed that i t be given
to them. W i t h this same w i l l , He took i t f r o m them
and gave i t to u s . "
A l l this is included i n 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. [ H i s usual custom was
to sing i t after breaking bread.] D u r i n g this period the
Rebbe was very weak, and usually d i d not sing at a l l .
But he was so joyous this time that he told us to sing
right then and he himself joined the singing.
527
528
sr>
A f t e r breaking bread, the Rebbe spoke w i t h us

at length w i t h true grace and j o y . The entire atmosphere was awesome and wonderful. The Rebbe was i n
a very joyous mood throughout the meal, speaking and
conversing w i t h us at length. He encouraged us i n
many ways at this meal, and some of what he said has
already been published.
527. Rashi on Gen. 1:1.
528. Ibid.
529. " I Will Sing With Praise," a Friday evening table song composed by Rabbi Isaac Luria, the holy A r i .
His
WISDOM
297
Suddenly the Rebbe cried out f r o m the depths

of his heart, "Gevaltf Zcit eich nit meyeish! Never
give up!
There is absolutely no reason to give up! Keiu
yiush iz gar nit far-handinf
I t is u t t e r l y impossible to depict the Rebbe's
intonations and gestures and the limitless encouragement he put into these words.
The Rebbe described his great j o y , saying how
his happiness was combined w i t h awe. He said, " T o d a y
I rejoice w i t h trepidation. Ich bin heint frum freilech."
That Sabbath eve was one of indescribable grace,
beauty, holiness, awe and j o y . I t is beyond our ability
to put i t into words. The skins of a l l the rams of
Nevios would not suffice to record i t . F o r we then saw
G-d's wonderful salvation and awesome miracles. We
could perceive how G-d always has mercy on His people.
A t first G-d seems hidden and eclipsed, but this
itself brings us to acceptance. A t first the Rebbe actuall y knew nothing, but this ignorance brought about a
great revelation.
We actually know nothing of such things. W h a t
the Rebbe called ignorance was a perception that
plumbed the most profound depths and mysteries. F o r
he himself said, " M y ignorance is even more unique
than my knowledge. "
Even i n the little our minds could grasp, we saw
awesome wonders that are beyond our power to describe.
Above a l l we saw G-d's salvation. F o r He had mercy
531
S M
530. Cf. Lekutey Moharan B 78. In Chayay Moharan 13a (#49),

this statement begins, " I t is forbidden to give up hope!" It also tells
how the Rebbe emphasizes the word Gevalt.
531. Isa. 60:7, Baba Kama 92a.
532. Pilgrimage 33, note 135.
298
R A B B I N A C H M A N ' S WISDOM
011 us and revealed these great things to inspire and

encourage us.
You cannot imagine what i t was like to sit there
before the Rebbe. Every word seemed to be addressed
to each one of us personally, as i f the Rebbe was speaking to each one i n particular.
We were able to use his words and inspire many
others. G-d was w i t h us here too. The Rebbe's words
still live, and are an inspiration to many people. W h a t
can I say? " H i s mercy is great to us, and G-d is true
forever. "
5 3 3
The next day was Sunday and I wrote down F r i d a y

night's lesson. I brought my manuscript to the Rebbe
and he grasped i t feebly i n 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, r e t u r n i n g i t to
the Rebbe. He looked at i t and read i t from beginning
to end.
The Rebbe then remarked, " W h a t d i d you write
here? This is what I myself discussed. Vas hast-ti da
oif geshriben? Das hab ich mir azoi geshmuest." The
words endure.
Look carefully in the lesson discussed here i n
chapter 78 of the second part of Lekutey
Moharan,
especially the part beginning w i t h the verse (Deut.
3:23), " A n d I prayed to G-d . . . " Y o u w i l l be able to
understand this entire account and your soul w i l l derive
everlasting pleasure.
5 3 4
533.
534.
Sabbath.
Ps. 117:2.
This was at the end of the lesson and was the reading that
His
299
WISDOM
154. I heard that the Rebbe once said, "my

achievements came mainly through simplicity. I spent
much time simply conversing with G-d and reciting
the Psalms."
This is how he achieved what he did.
He said, " I f I only knew that G-d would make me
into the unique person that I am today. I would have
accomplished in one day what took me an entire year."
[That is, the Rebbe would have been so enthusiastic,
he would have done as much in a single day as he used
to do in an entire year.]
The Rebbe deeply yearned to serve G-d like the
ignorant common people. He often said, "Ay\
Ay!
Prustick! Oh! Oh! Simplicity!"
The Rebbe also said, " I have spoken with many
great Tzadikim. They all said that they attained their
high level through Prustickabsolute
simplicity. They
would do the simplest things, secluding themselves and
conversing with G-d. This is how they attained wh^t
they did. Happy are they."
535
155. The lesson beginning "One must be very

careful always to be joyful on the Sabbath" is in
chapter 17 of the second part of Lekutey Moharan.
This lesson was revealed on a Friday night. The
Rebbe began by asking me, " A r e you joyous on the
Sabbath?"
I answered, " I sometimes have religious apprehension. Ich bin amal frum."
534
535. Shevachay 13.

536. This was said during the summer of 5568, some time between Tisha B'Av and Rosh HaShanah. Chayay Moharan 15b, see above,
note 481. I t may have been said on Shabbos Nachmu (Aug. 6, 1808),
a regular time of gathering.
300
The Rebbe said, " T h i s is not the way. The main

thing is j o y . "
The Rebbe revealed the above lesson, speaking of
the importance of Sabbath j o y .
This j o y is fundamental.
Fear can only be elevated through such j o y .
Y o u may be stringently religiousFrumbut this
is only elevated through Sabbath j o y .
The Rebbe discussed this at length, lecturing 11s
to be i n a joyous mood on the Sabbath. He said that we
should do everything possible to b r i n g ourselves to
such j o y , as recorded i n this lesson.
The Rebbe said, " A l l of your income is decreed
from the beginning of the year. B u t what you spend
for the Sabbath and festivals is not included i n the
decree. A r e we not taught t h i s ! Even a simple family
man can make himself happy w i t h tasty food such as
fish and good soup."
537
The Rebbe then told me, " N o w you have something

to make you depressed."
He had just lectured us to be joyous on the Sabbath,
and I had not been w o r t h y of such happiness. This made
me even more depressed.
[ T h e Rebbe had actually read my thoughts. A s
soon as he declared that we must be joyous, I began
w o r r y i n g because I had not attained true Sabbath j o y . ]
When the Rebbe said, " N o w you have something
to make you depressed," i t actually gave me much
comfort and encouragement. F o r i t made me realize
that I should not w o r r y about rejoicinng to the point
of coming depressed.
537.
Betza
16a.
His
WISDOM
301
When the Rebbe lectured nie about this, I answered,

" I have a very great desire to be filled w i t h j o y on the
Sabbath."
[ I meant that even i f 1 was not worthy of actual
joy, I still had a great yearning for i t . The Rebbe had
spoken many times about the importance of desire and
longing. ]
The Rebbe called to those around him, " H a v e you
heard what he said? He spoke w e l l ! "
538
The Rebbe also told us to sing many Zemiros and

other Sabbath songs. ' He said, " D o 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 w i t h joy. Conduct the Sabbath table i n a
happy mood. The main thing is Sabbath j o y . "
53
156. The Rebbe's apartment i n 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, " F a t h e r ! F a t h e r ! "
The Rebbe's daughter was standing next to h i m
at the time and he remarked to her, " T h i s woman is
crying ' F a t h e r ! Father!' w i t h the best of intentions,
but her father is not there at a l l . "
The Rebbe explained, " W h e n you visit your
parents' grave i t is best to ask those buried nearby to
inform your parents that you are there. Many souls
must go elsewhere [or are driven from their graves]
5
538.
539.
540.
Above, 12, 14, below, 260.

See Sichos Moharan 30b (#74).
Cf. Chayay Moharan 43b (#33).
302
RABBI NACHMAN'S
WISDOM
but many remain near their graves. I t is therefore

best to tell these others to inform your parents.
" B u t when you visit a Tzadik, you need not w o r r y
that he is not there. F o r the death of a Tzadik is like
going from one room to another."
The Rebbe then told his daughter, " T a k e me as
an example. Right now I am i n this room. I can then
go to the next room and close the door. I f you stand
by the door and cry ' F a t h e r ! Father!' w i l l I not hear
you?"
We heard similar things from the Rebbe's holy
lips many times. He suggested to each one of us i n
many ways the great importance of visiting his grave.
He promised that he would certainly hear what we
said and help us i n any way possible.
I t was the Rebbe's holy way to speak w i t h such
wondrous wisdom that we often d i d not immediately
grasp the full meaning of his words. I t would often be
a long time before we completely understood their
significance. This was especially true of his wish f o r us
to visit his grave. He alluded to this many times, and
also spoke of i t openly, as for example, when he set
aside two witnesses.
541
542
157.
I heard that the Rebbe once said that he
had revealed many lessons related to his illness.
543
541.
T h e Baal Shem T o v made exactly the same statement.
vechay HaBaal Shem Tov p 161.
542.
A b o v e , 141. See also Yemey Moharnat 4 5 b .
Shi-
543.
O f the lessons i n Lekutey Moharan B , the f o l l o w i n g m e n t i o n
the lungs. 2 6 said o n Shabbos Chanukah 5569 ( D e c . 17, 1 8 0 8 ) ,
5:16 said o n Rosh HaShanah 5570 (Sept. 1 1 , 1 8 0 9 ) , 7 : 1 2 said o n
Shabbos Chanukah 5570 ( D e c . 9, 1809), 8:12 said o n Rosh HaShanah
5571 (Sept. 29, 1810). R a b b i N a c h m a n h a d returned f r o m L e m b e r g
i n the summer o f 5568.
His
303
WISDOM
T H E REBBE'S DEVOTION
158. The Rebbe told us about his youth when he
once visited Rabbi
He said, " I had not yet attained my present level,
where I could speak to a group and still l i t e r a l l y be
involved i n the Torah and attached to G-d.
" Y o u think that everything comes at once. This
is far from the t r u t h . Y o u must work and t o i l before
you can achieve any good q u a l i t y .
A t that point i n his youth, i t was very difficult for
the Rebbe to lead a group because he wished always to
be involved i n his devotions. **
Many times when his unique qualities were mentioned, the Rebbe would s a y , ' B u t I struggled very much
for i t . I fasted very much . . . . Ich hab aber zeir geharivit.
Ich hab asach gefast . . . "
,,
M5
544
159. We were once i n Saslav after Shavuos

and
the Rebbe complained to me, " H o w is one w o r t h y of
being a J e w ? "
I stood there dumbfounded. I fully knew the
Rebbe s greatness and the unimaginable extent of his
devotion. Yet, here he felt as i f he had not yet begun.
547
544. This was also true of the Baal Shem Tov. Shivechay HaBaal Shem Tov p. 98.
545. Below, 165.
546. The Rebbe was in Saslav on Shavuos 5567 (1807) after
traveling to Novoarch. It was there that his wife passed away on the
eve of Shavuos. The day after Shavuos was Sunday, and on that day
Rabbi Nathan spoke to the Rebbe at length and then left for home.
Yemey Moharnat 20a. This conversation therefore must have taken place
on that Sunday, 8 Sivan, 5567 (June 14, 1807).
547. See Shevachey 34, note 132.
304
The Rebbe replied, " W h e n I began serving G-d,

I had no idea that I would achieve what I did. There
are things that I know now that I d i d not even realize
4
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.
" B u t the same thing may still be true. Who knows
what I must still comprehend, what understanding I
must still perceive?"
The Rebbe later said, " M y only comfort is the fact
that I spend the entire day i n T o r a h and p r a y e r . "
160.
I heard this i n the name of the man who
attended to the Rebbe i n his youth.
The Rebbe would often fast from Sabbath to
Sabbath.
On a Wednesday, i n the middle of one such
fast, blood began flowing from his nose, eyes, ears and
mouth. H i s attendant began screaming, saying that he
would raise an alarm i n the house because the Rebbe
was so faint.
546
The Rebbe wisely calmed h i m down, saying, " T h i s

is the way of such a fast. I t becomes most difficult i n
the middle of the week, B u t tomorrow you w i l l see that
it w i l l be easier for m e . "
The Rebbe had made his attendant take an oath
not to tell anyone about his fasts and he had to keep
i t to himself.
D u r i n g another such fast, the Rebbe became so
faint i n the middle of the week that he had to take to
bed and raise his feet on the bedpost.
548.
Shevachey
9.
His
WISDOM
305
161. One F r i d a y night the Rebbe found himself

i n great danger after fasting the entire previous week.
The only safe way to break such a fast was w i t h such
things as m i l k and w a r m fluids. The Rebbe had not
prepared anything special, and no one else knew about
the fast. He ate the regular heavy F r i d a y evening
meal and became dangerously i l l . This caused a great
commotion i n the house.
Another time, after such a fast, the Rebbe went
to the bath house on a F r i d a y afternoon. The M i k v a h
was extremely cold, but the Rebbe immersed himself
and remained i n the M i k v a h almost two hours. This
would have been difficult even for one who was not
fasting.
162. The Rebbe once fasted f r o m Sabbath to
Sabbath while l i v i n g i n Zlatipolia. ' B y F r i d a y afternoon he was so weak that he had to be carried to the
Mikvah. He said that the reason he became so faint
was because knowledge of his fasts had became public.
54
The Rebbe lived i n town and had his private room

where he could practice his devotions. S t i l l , he would
often walk i n the woods and fields and seclude himself
i n prayer.
I once walked w i t h the Rebbe through Medvedevka,
where he lived earlier.
W e strolled a l l through the
550
549. Rabbi Nachman moved to Zlatipolia sixteen months after

returning from Israel, during Elul, 5560 (Sept. 1800). He remained
there for two years and then moved to Breslov. Chayay Moharan
27b (#11).
550. The Rebbe lived in Medvedevka from his eighteenth year
(1790) until he moved to Zlatipolia. Ibid. 26a (#5). Rabbi Nathan was
with the Rebbe in Medvedevka for the wedding of his daughter Sarah,
shortly after the move to Breslov. Yemey Moharnat 7a.
306
fields and hills. The Rebbe gestured toward the hills

and meadows and said, "See a l l these fields and hills
around the city. See a l l the other places near the town.
I was i n a l l these places. I went to each of them many
times and secluded myself i n p r a y e r . "
The Rebbe pointed to a mountain near the city.
He said, " T h e r e is a very high place on top of that
mountain, and i n the middle of i t there is a small
depression. I would climb to the top and seclude myself
there. This was my favorite place and I would go there
many times. A n d there were also other places."
A l l this took place i n Medvedevka, where the Rebbe
was already a renowned Tzadik. This is aside f r o m
the many times he engaged i n secluded devotion earlier
when he lived i n a nearby village.
551
163. One of the Rebbe's followers from Zlatipolia

related the f o l l o w i n g :
One summer day i n Zlatipolia, the Rebbe worshipped very early. He sent his daughter Sarah to
call me. When I came to h i m he suggested that we
take a stroll together. W e soon left the city and found
ourselves walking i n a grassy meadow.
The Rebbe spoke. " I f you could only be worthy
to hear the song of this grass. Each blade sings out to
G-d without any ulterior motive, not expecting any
reward. I t is most wonderful to hear their song and
serve G-d i n their midst. Es is zehr gut frum tzu zein
tzivishen zei. I t is very good to be religious among
them."
We walked a b i t further and came to a mogila, a
small mountain near the city. I asked why we were
551.
Above, 117.
His
307
WISDOM
going there, and the Eebbe told me the secret of that

mogila. He asked me to come w i t h h i m .
The mountain was hollow like a cave, and when we
entered i t , could not be seen from the outside. A s
soon as we entered the hollow, the Rebbe took a copy of
Shaarey Tzion
out of his pocket and began reading.
He read i t page by page, weeping b i t t e r l y a l l the time.
SSi
I was standing there holding the Rebbe's coat

and was amazed at the extent of his weeping. We
stayed there for a very long time. When the Rebbe
finished he asked me to go out and see the time. When
I looked, the day was almost over and the sun was
beginning to set. The Rebbe had been weeping i n
prayer for an entire long summer day without stopping.
The Rebbe asked me for a l i g h t and smoked his
pipe for a while. He sat there f o r some time and then
went outside.
The Rebbe said, " A time w i l l come when i t w i l l
be very difficult to approach me. B u t now I am i n your
hands. I f you and Reb Y . Y .
desired i t , I could make
you into Tzadikim j u s t like myself."
553
5M
164.
When the Rebbe moved to U m a n , i t was
a mere half year before he passed away. He had
already achieved a level higher than any other human
being, as discussed earlier. B u t even here, he would
spend much time secluded i n prayer.
The Rebbe had his own apartment in Uman, but
555
552.
"Gates of Zion." See above, Shevachey, note 21.
553.
Reb Yaakov Yosef of Zlatipolia. His son, Aaron, later
married the Rebbe's daughter Chayah. Yemey Moharnat 52a.
554. The Rebbe moved to Uman on 5 Iyar, 5570 (May 9, 1810),
Ibid 34a.
555.
Pilgrimage, 33.
308
his landlord had the r i g h t to enter at w i l l . Once the

landlord entered the Rebbe's room without warning,
and found h i m l y i n g prostrate on the floor, stretched out
in prayer.
The Rebbe was so weak and close to death at the
time that his very life was a miracle. B u t he still
maintained his devotions, serving G-d w i t h absolute
simplicity. He continued like this even d u r i n g the last
hours of his life, u n t i l he was taken away i n peace
to the highest levels. H a p p y is he.
165. Whenever his high spiritual level was mentioned, the Rebbe would say, " B u t I worked very h a r d
for all this. Ich hab zehr gehoravet. Ich hab zehr fil
gefast. I struggled very much. I endured many fasts."
We are taught that " e n v y of scholars increases
wisdom."
This is why the Rebbe told us a l l these
things. He wanted us to envy his great achievements
and emulate them, following his ways i n s t r i v i n g to
serve G-d.
554
557
The Rebbe once spoke to one of us about his attainments. He seemed to boast of his high level and deep
perception just like one taunts another and tries to
make him jealous of some mundane achievement.
The other replied to the Rebbe, " H o w can I achieve
this? Who is worthy of attaining such a high level?
Surely only one w i t h a lofty soul like y o u r s ! "
The Rebbe seemed very i r r i t a t e d and answered,
" T h i s is the trouble. Y o u think that Tzadikim attain
greatness merely because they have a very great soul.
This is absolutely w r o n g ! A n y person can attain m y
556.
557.
Above, 158.
Baba Basra 21a.
His
309
WISDOM
levels and become just like me. A l l that it takes is true

devotion and e f f o r t . ' '
558
166. I heard that the Rebbe once said, "People

think that I am worthy of this great level because I am
a great-grandson of the holy Baal Shem Tov. Nothing
could be further from the t r u t h . I t came in another way
completely, and through this I was worthy. Mit ein
zach iz mir giraten. M y success came through just one
thing.
55
167. The T a l m u d
breaks a man's b o d y . "
teaches
us
that
"Groaning
540
The Rebbe said that this was precisely his

experience.
I n his youth, while s t r i v i n g to berve G-d, he would
spend mucli time sighing and groaning. He would then
test himself to see i f he could l i f t his hand. H i s body
was so broken and subjugated that he could not even do
this simple task.
168. The Rebbe also told us of his great shyness.
He said, " I used to be so t i m i d before G-d, I could
literally feel the shame on my face. I would often
stand before G-d and feel embarrassed, as i f I had
been humiliated i n front of a friend. There were times
when I would actually blush, so great was my shame."
This shame was always visible on the Rebbe's
face. No one had ever seen anything like i t before.
541
558.
559.
560.
561.
Shevachey 25.
Ibid. 26.
Berachos 55b, Kesubos
Below, 210.
62a.
310

545
The great Tzadik, Rabbi Nachuin of Tchernubal

once saw the Rebbe as a youth in Medvedevka. He
was astounded at the great awe that was visible on the
Rebbe's face. He said that on the Rebbe's face we
can see the l i t e r a l meaning of the verse ( E x . 20:17),
" T h a t H i s fear be on your faces, that you sin n o t . "
169.
The Rebbe's eyes would literally " g l o w like
the sun and the m o o n . "
This was especially true on the holy Sabbath, when
his eyes would shine and his face glow.
The Rebbe's great holiness and fiery bond with
G-d on the Sabbath were really something to see. There
was the way he said Kiddush on F r i d a y evening and
his customs at the table. There was the awesome melody
w i t h which he sang Askimi Sriulasa and Azainci
BeShvachin.
There was the way he sang the other
Sabbath table songs, such as Kol M<Ka(hsh,
Menucha
VeSimcha*"
Eshe*
ChayiF*
and McEi/nt
Ohm
Hab ah.
I f you have not seen this, you have never
seen anything good.
543
Sii
549
562.
Rabbi N a c h u m was one o f (he discip' .s o f the Baal Shem
T o v . H e died o n I I Cheshvan. 5558 ( O c t . 3 1 . 1 7 9 7 ) . shortly before
the Rebbe left on his pilgrimage to Israel
563.
Saturday m o r n i n g prayer.
Nislimas
564.
" I W i l l Prepare the M e a l . " anJ " I W i l l
both composed by the A n . A b o v e , note 529
Sing w i t h
Praises.'
565.
" A l l W h o Sanctify" (the Sabbath), most probably composed
Rabbi Moses ben K a l o n y m u s o f Mayence ( 1 0 t h c e n t u r y )
566.
"Repose and Gladness," possibly by the same author
567.
" A W o m a n o f V a l o r . " f r o m Prov. 3 1 : 1 0 - 3 1 . The order is
interesting, because this is usually said before Askinu Seudaui.
See
above, 153.
568.
" L i k e the W o r l d to C o m e , " the last verse o f Mah
Yedidiis.
a Sabbath T a b l e song p r o b a b l y composed by Rabbi Menachem ben
Machir.
by
569.
C f . Succos 51a.
His
311
WISDOM
Those who were at the Rebbe's table on a Sabbath

would be ready to bear witness that such a sight would
never be seen again until the coining of the Mcsssiah.
If all the seas were ink, it would still be impossible
to describe even an inkling of the great beauty, the
awesome sanctity, the deep awe, the pleasant comradeship, and the wonderful closeness to G-d that existed
at the table. In true modesty, one could say that such
a scene was neve) before witnessed.
570
I am only speaking of our own meager understanding of what was taking place there. Beyond that, there
were deep mysteries far above our understanding.
Before Kiddush, the Kebbe would take the cup
in his hand and stand in absolute silence for a long
while. All we could hoar was a faint yearning sound
coming from his lips as he reached the lofty spheres
whereto he ascended. Then, the Rebbe would begin
the opening words of the Kiddush in a wondrous chant:
"Yom HaShishi . . . The Sixth Day . . . "
57
[The Rebbe said, " T h e first word . . . "|
1.170once asked the Rebbe why many devoted

people struggled to serve G-d and still did not attain
the level of the great Tzadikim.
The Rebbe simply answered, "They probably did
not exert themselves that much. Min ha-stam liaboi zvi
nit geharivct. They presumably did not struggle. The
main thing is effort'all depends on one's deeds'.""
5
570.
571.
572.
Shabbos 11a.
Below, 210.
Avos 3:16.
312

573
171. I heard this from Rabbi Y u d e l

of sainted
memory:
The Rebbe once vaunted the fact that he was unique
i n completely overcoming a l l his desires.
He s a i d , ' No one as young as me has ever overcome
his desires so completely. Many Tzadikim have banished
their desires, but not u n t i l they were at an advanced
age." The Rebbe then mentioned a number of Tzadikim
as examples, saying that he knew that they d i d not
completely vanquish their desires u n t i l they were
advanced i n years.
He said, " F o r a youth like me to break down a l l
desires is something that has never before occurred."
A s we have mentioned earlier,
the Rebbe had
vanquished his every worldly desire before the age
of twenty.
574
The Rebbe began to tell how removed he was f r o m

all w o r l d l y desires. He said, " F o o d is absolutely disgusting to me. M y meals are a great difficulty and
burden. When I think of what becomes of the food I
eat, i t becomes very disagreeable to me. I must distract
myself and think of other things when I eat."
This is the reason why the Rebbe often would
converse d u r i n g his meal. He would distract himself
and thereby be able to snatch some nourishment to sust a i n his body. F o r i n general, he found eating v e r y
disagreeable.
575
573. Rabbi Yudel was one of the Rebbe's earliest followers,

joining h i m in Medvedevka. He was a prominent Kabbalist and the
son-in-law of the renowned Rabbi Leib of Trastnitz. Kochavey Or
p. 26 (#23). See below, 292.
574. Above, Shevachay 25.
575. Ibid. 21.
His
WISDOM
313
He said, " R e g a r d i n g sexual desires, I am wondrously u n i q u e . "

576
172. The Rebbe once gave his old Tallis to one of

his esteemed followers.
He said, " B e very careful w i t h this Tallis. I shed
a tear for each thread i n this Tallis u n t i l I understood
the true meaning of a T a l l i s . "
576.
Ibid.
16.
314
HIS A T T A I N M E N T S
173. I heard the following conversation that the

Eebbe had w i t h Eeb Shimon when he returned from
over the border.
577
Eeb Shimon had been away and had not seen the
Eebbe f o r more than three years. I do not know the
exact details, but something happened i n Medvedevka
that caused the Eebbe to become v e r y angry at h i m .
The Eebbe said, " I am banishing you to the other side
of the Don E i v e r . "
G-d caused the Eebbe's words to be fulfilled. A
short time later, Eeb Shimon traveled to the v i c i n i t y
of the Don- Eiver, some hundred leagues f r o m Medvedevka. This is deep i n Eussia where Jews .are a
miniscule m i n o r i t y , less than one i n a thousand. They
were even a smaller m i n o r i t y many years ago when
this happened. '
Eeb Shimon traveled to this area intending to
remain f o r a short while. B u t G-d willed that the
Eebbe's words be fulfilled, and Eeb Shimon was forced
to remain there f o r several years. W h a t happehed
d u r i n g this time would consume many volumes. Eeb
578
57
577. Reb Shimon ben Baer, above, note 143. See Kochavey Or
p. 23 (#17).
578. I n Tovos Uchronos p. 14, we find that a league or Parsa is
used to designate a Russian Mai, equivalent to ten Verst or 6.629 miles.
A t its closest point near Liski, the Don River is 325 miles from
Medvedevka.
579. Up until the 18th century, this area had been closed to
Jews completely. A number later settled there, but were driven out
because of the provisions of the "Jewish Constitution" of 1804. This
roughly corresponds to the time of Reb Shimon's return.
His
WISDOM
315
Shimon lived among gentiles d u r i n g this time and

was subject to untold difficulties and temptations.
W h i l e Eeb Shimon was away, the Eebbe moved
from Zlatipolia and settled here i n Breslov. B y the
time Eeb Shimon returned, the Eebbe had already
lived here two or three years.
The Eebbe t o l d Eeb Shimon, " I have advanced
as much between the time you left and today, as I
advanced between the day I was born and the time
you l e f t . "
The Eebbe constantly rose higher and higher, from
one level to the next. W h a t he meant was that he had
advanced through as many levels d u r i n g the three years
of Eeb Shimon's absence as he had advanced f r o m
his b i r t h u n t i l that time. This should give you some
idea of the Eebbe's greatness.
W h e n Eeb Shimon left, the Eebbe had already
been i n the H o l y Land. He had already gone through
years of self discipline. Even before reaching the H o l y
Land, he had attained an awesome level of greatness
and a most wonderful perception into the deepest mysteries. He was already on a level that had never before
been seen or heard. Then, after a traumatic journey,
he was able to reach the H o l y L a n d and r e t u r n i n peace.
I t was i n the H o l y L a n d that the Eebbe attained
what he d i d . He himself said, " W h a t I perceived
before coming to the L a n d of Israel was l i t e r a l l y
nothing. I am ashamed of the l i m i t e d scope of my
teachings before t h e n . "
A f t e r returning, he elevated himself f r o m one level
to the next every day and every hour. W h e n Eeb Shimon
left h i m , he had already been back from the H o l y L a n d
several years. Just t r y to imagine the high level that
he stood upon at that time. A f t e r a l l this, Eeb Shimon
316
was separated from him for a little over three years.

The Rebbe could still say that he advanced as much
during those three years as he advanced from the time
he was born u n t i l Reb Shimon left.
174. This same Reb Shimon also told me that
shortly before the Rebbe moved from Breslov, he told
him, " L o o k at me today. Y o u know how much I
struggled and toiled to achieve what I d i d up u n t i l
now. I can now accomplish this much i n a single d a y . "
A t a later time, the Rebbe told h i m that he could
accomplish that much i n a single hour.
S t i l l later, he said that he could do i t a l l i n a
single moment.
Understand well how far this brings us. When
the Rebbe said this to Reb Shimon, he was already
worthy of his great attainment. He had aready said
that his previous perception and devotion were nothing
compared to what he attained now. A n d even this
previous level was very great and deep.
This had already occurred many times. The Rebbe
had already attained an immeasurable level before
going to the H o l y Land. A f t e r his return, he was literall y ashamed of his previous attainments, saying that
they were absolutely nothing. A f t e r that he continuously
elevated himself f r o m one level to the next. F r o m our
earlier accounts i t can be understood that he reached
an immeasurable height, so lofty that i t cannot be
expressed i n words or thought . . . . A f t e r a l l this, one is
able to comprehend a little of this awesome greatness.
I also heard that the Rebbe once said, " W h e n you
are w o r t h y of complete knowledge, then you can accomplish i n a quarter hour of devotion what another can
attain only after seventy years of struggling and toil.'
His
317
WISDOM
175. Before his pilgrimage to the H o l y Land, the

Rebbe said:
I do not understand how Tzadikim make a Pidyon
or Redemption and intercede on behalf of another.
There are twenty-four heavenly courts. '
When one presents the Redemption, he must
know i n which court the person is being judged.
I f one does not know this, he may intercede and
b r i n g the redemption to one court, while the person is
actually being judged i n another.
One must therefore know precisely i n which court
the man is being judged, and what particular intercession and redemption is required by that particular
court.
580
58
I know a l l twenty-four courts.

I can appeal a case from one court to another,
through a l l tweny-four courts. I f I do not agree w i t h
the judgement o f one court, I can ask that i t be rejudged
i n another.
Going from one court to another is certainly
beneficial. No matter what the final outcome, the sentence is still set aside and delayed. Because of this
delay, the sentence can be reduced because of some
merit on the part of the defendant.
Even i f this does not help, I can s t i l l appeal
directly to the K i n g .
582
580. It was customary to ask a Tzadik to pray for one in need

and give him a small amount of money as a Pidyon or Redemption.
The reason for this is discussed in Lekutey Moharan 180. See also
Chayay Moharan 14a (#55), Sichos Moharan 32a (J92).
581. Zohar 3:136b, 293a; Etz Chaim, Shaar Lidas HaMochin 2;
Lekutey
Moharan 215; Lekutey
Halachos
(Orech Chaim)
Birkas
HaShachar 5:25 f. See also above, 93, note 324.
582. See Sichos Moharan 4a (#2).
318
This takes great wisdom and effort, and no one

else i n this generation can do i t . No other man has ever
known how to do this correctly. I t is a major task to
frame each petition i n the precise number of words
and to give proper respect to the K i n g . F o r i t is certainl y impossible to send too many cases directly to the
King. . . .
The Rebbe also said, ' I do not understand how they
claim to make a Redemption. This is impossible, unless
one knows exactly how the Cohen Gadol ( H i g h Priest)
dealt w i t h the Banished Goat."
585
176. Before his pilgrimage to the H o l y Land, the

Rebbe said, " I cannot sleep. Before I f a l l asleep, a l l
six hundred thousand letters of the T o r a h come and
stand before m e . "
584
177. The Rebbe once encouraged one of his followers to be happy. He said, " Y o u should rejoice i n G-d.
Even i f you don't realize G-d's greatness, you can
rely on me. F o r I know H i s greatness."
The Rebbe then quoted the verse (Ps. 135:5), " F o r
I know that G-d is great. . . . "
The Rebbe encouraged another of his followers
to make himself happy even i n his everyday affairs.
He said, " T h i s is certainly the way. F i r s t make yourself happy w i t h w o r l d l y things. Do this to the best of
your ability and you w i l l eventually be w o r t h y of true
M 5
joy."
583. Lev. 16:21, 22. See Sefer HaMidos, Hamtakas Din #94. Cf.
Prov. 18:18.
584. These parallel the 600,000 souls of Israel. See above, 90,
91, below, 185.
585. Above, 1.
His
WISDOM
319
178. One evening, just before the afternoon

Minchah prayer, I was standing before the Rebbe. He
was looking out of the window w i t h a look of deep
longing i n his eyes. He began speaking to me of how
quickly the day passes and is gone.
He said, " W h a t must I do i n this w01;ld! Vas ich
hab tzu tuhn in dem oilom. B u t behold the day passes
and is soon gone."
[The Rebbe meant that what he had to do was
beyond measure.]
179. Before he passed away, the Rebbe said, " I
have already reached such a level that I can no longer
advance while still clothed i n this earthly body.
" I yearn to put this body aside, for I cannot remain
on one l e v e l . "
Although the Rebbe attained the highest levels,
he still strove to reach the next step. This was true
throughout his life.
He finally reached so high a
level, that he could no longer advance while still i n a
mortal body. He therefore had to leave this world.
584
He said,
garment. F o r
shoin gegeren
ein medregah
180.
" I would like very much to remove this

I cannot remain on one level. Ich valt
das hemdel ois ge-tan. Varein ich kan oif
nit shtein."
I once heard the following from the Rebbe i
587
I saw.a new angel today.

I know his name and his deputies.
These angels are a l l holding Shofars.
586. Pilgrimage, 33.

587. This is also brought in Lekutey Moharan B 88. See Lekutey
Halachos (Orech Chaim) Birkas HaPeros 5, Alim LeTerufah 64.
320
They first blow a long Tekiah, then a staccato

Teruah, and finally, another Tekiah.
These angels seek out lost things.
Many things are lost. [ T h i s is because of desire.]
I t is w r i t t e n (Ps. 112:10), " T h e desire of the
wicked shall be l o s t . "
The mnemotic for Tekiah, TeRuah, Tekiah is T.R.T.
The i n i t i a l letters of the words i n this verse are
the same as the mnemotic:
The desire
of the wicked
shall be lost
Taavos
Rashaim
Toved
Tekiah
Teruah
Tekiah
(long note)
(staccato)
(long note)
I t is also w r i t t e n (Ps. 83:18), " T h e y shall search

and be l o s t . " Even a Tzadik who searches after lost
things is himself sometimes lost.
Thus i t is w r i t t e n (Eccl. 7:15), " T h e r e is a Tzadik
who is lost through his righteousness."
The Tzadik must then repent for the sin that
was responsible for the loss.
Although the sin was not actually committed by
the Tzadik, he is still tainted by i t .
When he repents for that infinitesimal t a i n t of
sin, he is then able to recover awesome things that
have been lost.
When these are found, there is a great tumult
and j o y on high.
The Rebbe then said, " I t is very difficult to receive
alms."
I t appears that a person who receives alms can
do much damage and make i t difficult to recover lost
things.
They can also cause things to become lost.
His
321
W I S D O M
I t is my impression that the Rebbe's words here are

awesomely deep. See what he writes i n chapter 88 of
the second p a r t of Lekutey Moharan. He states there
that the concepts of the month of E l u l are very helpful
for the blemish of the covenant that results f r o m
sexual sins. He also speaks of the mystery of unripe
f r u i t . A l l this is related to the above.
I explicitely heard this from the Rebbe's holy lips,
and no one among us has begun to fathom its depth.
181.
I heard that the Rebbe once said:
I know wisdom that cannot be revealed.

I f I were to reveal this wisdom, people could be
nourished by the delight of comprehending i t .
They would no longer eat or drink.
E v e r y soul would long to hear this wisdom.
E v e r y t h i n g i n the w o r l d would stop.
People would seek the sweet beauty of this wisdom.
They would leave this life.
B u t I cannot reveal this wisdom to mankind.
A s soon as I begin to speak i t , I hear lofty things
i n the words of the listener. I then stop speaking so that
I can listen and receive from h i m .
T h i s unique wisdom therefore cannot be revealed.
588
The Rebbe spoke this great wisdom many times,

but I only heard about i t from others, never f r o m the
Rebbe himself.
[ A t the end of Sipurey Maasios** I w r i t e that I
myself heard the Rebbe say, " T h e r e are levels of
wisdom that can nourish a man without any other food
or d r i n k . " ]
9
588.
589.
See above, 99.

Sipurey Maasios 78b, cf. Sichos Moharan 3b (#9), below 306.
322
182. The Rebbe once said, " N o one is opposing

me. They are merely opposing a person who is doing
the things they imagine, and they are correct i n opposing h i m . "
Those who were against the Rebbe had invented
all sorts of false accusations against him. These were
totally without foundation and d i d not apply to the
Rebbe at all. However, a person g u i l t y of what was
contained i n these accusations would certainly be w o r t h y
of their opposition.
These people are therefore not opposing the Rebbe
at all.
I f they actually knew the Rebbe's greatness and
holiness, they would certainly not oppose h i m . They
would r u n to follow him w i t h the greatest zeal and
enthusiasm.
B u t they are actually opposing a fictitious character
of their own creation.
They had created a character who d i d the things
they were accusing the Rebbe of doing. I t is certainly
proper to oppose such a man.
The Rebbe said, " T h e y have carved out a man,
and are opposing h i m . Zei haban zich ois geshnitzt a
nientch, un krigen oif ihm."
[They are not actually opposing the Rebbe, but
the
fictitious
character that they have portrayed
in his place.]
183. The Rebbe once felt an abdominal pain after
being outside. He said, " I feel that I w i l l soon receive
money.
" I t is w r i t t e n (Isa. 48:19), ' A n d your belly's going
out shall be like money.' "
Shortly after this, the Rebbe received money by
mail.
His
323
WISDOM
184. I heard that the Rebbe once said, " A s soon

as a man enters and shakes my hand, I know his entire
past history.
" I t is w r i t t e n (Prov. 11:21), ' H a n d to hand, he
shall not be cleansed of e v i l . '
" A s soon as one shakes hands, placing 'hand to
hand,' i n greeting, 'he shall not be cleansed of e v i l , '
E v e r y t h i n g is immediately revealed to m e . "
I myself had also once heard something like this.
The Rebbe spoke i n an offhand manner, as i f i t were
very easy to know another's past history f r o m beginning to end.
The Rebbe said, " Y o u can do this wisdom alone,
without any special degree of spiritual perception.
You can grasp much from the way a person speaks.
I f you know how to look, there are many other signs.
" Y o u can also recognize a sexually immoral
person by his nose. Y o u can tell whether or not a
man's faith is pure by his belt. There are many other
such signs."
There are many cases where the Rebbe told people
things they had done when he first met them.
590
185. The Rebbe said that he knew the roots of

every Jewish soul.
A t first he said that he knew them i n the w r i t t e n
Torah, but not i n the Oral T o r a h . He later said that
he knew the root of each Jewish soul i n the Oral
T o r a h as well. '
5
590.
591.
Tikuney Zohar
See note 584.
70 (130a), Zohar
Chadash 36c f.
324
The Rebbe knew how to provide each person w i t h

a remedy based on the place where his soul was rooted.
There were many things he told us to do. These
d i d not involve deep intentions or the unification of
the transcendental worlds through Yechudim. The things
he told those close to h i m to do were simple acts of
piety.
The Rebbe told his followers not to fast at a l l
unless he prescribed it. *
He might tell one person to fast for a certain
interval. To another he might prescribe undertaking a
fast from Sabbath to Sabbath. To a t h i r d he would say
that once a week he should stay awake one night and
abstain f r o m eating animal products for twenty-four
hours.
There were many whom the Rebbe told to fast on
the day before Rosh Chodesh (the New Moon).
He also told most of his followers to be careful to
immerse i n the Mikvah on days associated w i t h festivity
when Tachnun, the penitential prayer, is not said. He
told this to many people.
The Rebbe also told many people to study eighteen
chapters of Mishneh every day.
The Rebbe prescribed many courses of study, a
different one f o r each man.
There was one course of study, however, that he
prescribed for a l l , and that was the daily study of
the codes. The Rebbe said that even when one has no
59
593
594
595
592.
593.
when he
Or p. 12
594.
595.
See Sichos Moharan 28a (#45).

These practices were actually prescribed for Rabbi Nathan
first met the Rebbe. Avanehah Barzel p. 12 (*9), Kochavay
(S4).
Cf. Avanehah Barzel p. 22 (16).
This also applied to Rabbi Nathan. See note 593.
His
WISDOM
325
time, he should still study at least one law i n the Shulchan Aruch each day, no matter where that law might
be. He said that this is an important obligation for
every Jew.
Another practice that he universally prescribed was
for us to seclude ourselves i n prayer each day. He told
us to express our thoughts before G-d and ask that
He have mercy and allow us to achieve true devotion.
This secluded prayer was to be i n the language we
normally spoke. . . . This is already discussed at length
i n the Rebbe's p r i n t e d works.
The Rebbe would specify various practices for each
person. He would also change these practices even f o r
a single individual.
F o r example, the Rebbe might first tell a person
to study eighteen chapters of Mishneh each day. A f t e r
a while, the Rebbe would exempt h i m f r o m this and
prescribe some new practice.
596
597
598
This is how the Rebbe acted t o w a r d his followers.

He would tell one person to study a particular code
each day, while another would be t o l d to study a certain
Mishneh every day.
The Rebbe would look at the root of a man's soul
and prescribe the practice necessary to correct each
blemish. Each person then required a specific practice.
There were other practices that he prescribed for
a l l his followers, as discussed earlier.
596. Above, 29.

597. Above, 68; Lekutey Moharan B 25. See Kochavay Or p.
108 (note 15).
598. This apparently also occurred to Rabbi Nathan. On Shabbos
Chanukah, the Rebbe told him to change his course of study to the codes,
and then in the summer, it was changed again to the Kaballah. Yemey
Moharnat 7b.
326
S t i l l other practices were prescribed for many

people. Others were specific for particular individuals.
The same was true w i t h regard to time.
There were some practices that the Rebbe prescribed for a man's entire lifetime. A n example was
the codes, which the Rebbe clearly told us to study
every day of our life.
I n other cases, the Rebbe prescribed a certain practice for a given period of time, and then substituted
another routine.
Most of the practices prescribed by the Rebbe
seemed very simple. However, they were a l l prescribed
on the basis of awesome hidden mysteries and were
very far from simple i n their effect. The Rebbe, however, d i d not reveal any of these mysteries to us. H e
simply prescribed a routine and d i d what was necessary
with it.
The Rebbe said, " E v e r y t h i n g I prescribe is helpful as a remedy both for the past and the future, as
well as after death, i n the Messianic age, d u r i n g the
resurrection, and i n the F u t u r e L i f e . "
No matter how simple the Rebbe's advice might
seem, i n practice i t was always v e r y difficult.
I t might involve a simple act, but i t would be
complicated by a host of distractions and frustrations.
H a d the Rebbe not prescribed i t , i t would be a
most simple matter. B u t the fact that i t was prescribed
by h i m made i t a most difficult task.
S t i l l , the Rebbe's followers always heeded his advice. They knew that i t was most difficult and would
involve great struggles. They would make use of prayer,
begging G-d to help them fulfill these holy practices.
His
WISDOM
327
I n the end G-d helped them, and they were able to

succeed.
I heard the Rebbe explicitely say, " E v e r y t h i n g I
prescribe becomes very difficult."
Those who were close to the Rebbe were able to
see this.
Throughout his entire life, he never had any respite,
even for an instant. He waged G-d's battles every
second of the day. I t is impossible to go into further
detail for many reasons, but this was why he encountered such great opposition.
Still, G-d helped h i m and he was able to use this
opposition to elevate himself. E v e r y instant of each
day, he lifted himself to new heights and attainments,
the likes of which the w o r l d has never seen nor heard.
599
Even today there are many obstacles i n the path

of one who studies the Rebbe's sacred works.
Even i f you know about the Rebbe and want to
study his works, you w i l l still encounter many obstacles. You can actually see the many difficulties and
frustrations. F o r the light is still hidden and eclipsed.
186. We saw the Rebbe
future i n many cases.
accurately predict
the
600
Once, d u r i n g the Ten Days of Repentance (between

Rosh HaShanah and Y o m K i p p u r ) , the Rebbe said,
" H e a v e n help us! There w i l l be great illness this y e a r . "
[ T h i s took place i n 5567 (1806).]
When he left the Mikvah before Y o m K i p p u r that
599.
600.
Above. 96.
See Kochavay Or p. 36 f.; Ibid, note 4.
328
year, lie felt his head to see i f he was still alive [out
of apprehension of the impending illness].
The Rebbe's prediction came true and many people
became i l l that year. '
Another year, there was a serious inflation of prices.
When there was a good wheat crop that summer, people
thought that prices would go down. The Rebbe, however, said that prices would not go down and that
the inflation would last two years.
The Rebbe's prediction came true and the inflation
lasted through the second year. When the two years
were up, the prices finally went down.
Similar things occurred many times. However, we
have already stated that we do not wish to speak of
the Rebbe's miracles, for this is not his praise.
F r o m his words, i t can also be understood that the
Rebbe was forbidden to reveal miracles. We therefore
only saw very few such wonders and predictions.
I f you look carefully into the Rebbe's words, you
w i l l see that he knew what was going to happen, even
i n the very distant future. Still, everything is well
concealed and hidden. To speak of such things is not
our affair.
60
608
187. One of the Rebbe's followers once came to

him. He had a serious ailment i n his a r m and was
i n such great pain that he could not move i t at a l l . He
had his arm i n a sling and was totally unable to lower i t .
The Rebbe's followers told h i m that this cripple
was very poor and could not afford the expensive
salts and other remedies that he needed for his arm.
601.
602.
Cf. Yemey Moharnat 15b.

Shevachey, introduction, 2 f
His
329
WISDOM
The cripple was sitting at the Rebbe's table f o r

the
Sabbath
noon meal. The Rebbe
remarked
that the cripple certainly had faith, and a l l those
sitting there agreed. He discussed this a while and
then repeated himself, asking again i f this cripple
had faith. Those present again answered.yes.
Suddenly the Rebbe commanded the cripple, " L o w e r
your h a n d ! "
The cripple stood there amazed, and everyone
else was also very surprised. W h a t was the Rebbe
saying? The man had been afflicted for a long time, and
i t was absolutely impossible for h i m to move his arm.
W h y was the Rebbe telling h i m to do the impossible?
B u t as soon as the Rebbe gave the order,
decreed, spoke and i t became f u l f i l l e d . "
"he
603
His follower removed the man's sling and he

instantly lowered his arm. He was totally healed and
i t was an obvious miracle. He regained full use of his
arm, and i t remained healthy for the rest of his life.
Many awesome miracles like this occurred from
time to time. The Rebbe, however, was compelled to
minimize them.
I saw the Rebbe soon after he healed the cripple
and spoke to h i m about i t . I t was obvious that he was
not feeling well. The Rebbe said, "Whenever I am
involved w i t h miracles, I always suffer from i t .
"Whenever I do anything like this, I pray to G-d
that i t be f o r g o t t e n . "
604
603. Job 22.28. See Shabbos

Sotah 12a, Baba Metziah 106a.
59a,
Taanis 23a, Kesubos
103b,
604. This may be the reason why so few of his miracles have
ever been recorded. Kochavay Or p. 36.
330
188. The Rebbe said, "People b r i n g money to a

man as a Pidyon or Redemption
and ask that he
intercede for them on high. They tell h i m their illness
and suffering and other problems. I t is a wonder to
me that the man accepting the Redemption does not
suffer as much as the sick person himself . . . "
F r o m this we can understand that the Rebbe actually felt the pain and suffering of the sick for whom he
prayed. He literally felt their every ache and pain.
The Rebbe discussed this many times. He said,
" W h e n I first began, I asked G-d to let me feel the
pain and suffering of others.
"Sometimes a person would come to me and tell
me his troubles, but I would feel absolutely nothing.
B u t I prayed to G-d that I should feel this Jewish
suffering. Now I can feel the suffering of another even
more than he himself can.
" A n o t h e r man can forget his own suffering by
thinking of other things. B u t I concentrated on i t v e r y
deeply, u n t i l I literally bled because of his p a i n . "
605
Once one of his followers asked the Rebbe not to

forget him. The Rebbe replied, " H o w can I forget
you? D o n ' t you realize that each one of you has a
place i n my h e a r t ? "
189. The Rebbe's granddaughter was once stricken
w i t h smallpox.
606

606. See Yemey Moharnat 10a. This took, place after Shavuos
5565 (1805), at the same time the Rebbe revealed the Ten Psalms
and gave his manuscript of Lekutey Moharan to be bound. (Above,
note 465). This is most probably the revelation that he speaks of here
as being responsible for the child's illness. It was also shortly after the
birth of his son, Shlomo Ephraim, and his journey to Sharograd. The
His
331
WISDOM
I was w i t h the Rebbe, and he spoke to me of the

great anguish that this caused him.
He then spoke of how G-d's ways cannot be understood. One of the holy A r i ' s sons once died. The A r i
said that he died because of a secret teaching that he
revealed to Rabbi Chaim V i t a l .
The A r i actually had no other choice. Rabbi Chaim
V i t a l had pressed him greatly, and the A r i was therefore compelled to reveal the secret. He himself had
said that the only reason that he was born into this
world was to rectify Rabbi Chaim V i t a l ' s soul.
He
was therefore compelled from on high to reveal this
mystery at Rabbi Chaim's request.
Although he was compelled, the A r i was s t i l l
punished for doing this. These are the ways of G-d
that cannot possibly be grasped by human intellect.
F r o m what the Rebbe said, we could understand
that this was also true of him. B o t h he and his children
407
408
409
lesson revealed that Shavuos (Lekutey Moharan 56), brings many

of these concepts together. It speaks of long life and making hidden
mysteries into lesson ( 3 ) . I t also speaks of doctors, and of sickness
involving body fluids, such as smallpox ( 9 ) .
607. Rabbi Chaim Vital (1543-1620) was the foremost disciple
of the A r i and was responsible for recording most of his teachings.
Rabbi Chaim Vital had asked the A r i to explain the secret of the
Gazelle mentioned in the Zohar 3:249b. The A r i demurred, saying
that the Zohar's author himself said that one should not ask about
this (Ibid. 3:52b). The next week the Ari's son, Moshe, passed away.
A while later Rabbi Chaim Vital asked the A r i to explain the meaning
of another secret passage in the Zohar (Tosefta, 3:55b). Again the
A r i demurred, but gave in at Rabbi Vital's urging. Soon after this, the
A r i said that he too would pass away for revealing this secret. Shivechay
HaAri (Warsaw, 1875) p. l i b f.
608. Ibid. 3a.
609. This is also alluded to at the end of the lesson in Lekutey
Moharan 56, mentioned above. I t was part of a longer discussion
involving many things that cannot be understood. Chayay Moharan
8a (#24).
332
had suffered greatly, and this a l l happened because

he was involved i n bringing us closer to G-d.
G-d certainly desired this and the Rebbe had no
other choice. I t is w r i t t e n (2 Sam. 14:14), " H e thinks
thoughts that the outcast not be banished." G-d wanted
the Rebbe to b r i n g the " o u t c a s t s " back to H i m . Still,
the Rebbe had to suffer because of this. This is G-d's
incomprehensible way.
The Rebbe continued to speak of the great suffering
he had because of his grandchild's illness.
He said, " I would prefer that I myself be stricken
instead of the child.
" I can feel each one of the child's groans deep
in my heart.
" B u t this is for my benefit.
" A stranger may have an i l l child and b r i n g me
a Pidyon or ask that I p r a y for h i m . I w i l l then be
able to suffer as much as I do now.
" W h e n one of my followers leaves me, heaven
forbid, I have as much pain i n my heart as I have
at this t i m e . "
The Rebbe then told me the story of a disciple
who had recently left him. He said that he suffered as
much at that time as he d i d because of his grandchild.
One of the Rebbe's followers later told me that the
same t h i n g happened after his baby son, Shlomo
E p h r a i m , passed away. '
4 0
610. The child died after Shavuos 5566 (1806) at the age of 15
months. Shavuos was on a Friday and Saturday, and on the next
Thursday, after the child died, Rabbi Nathan and Reb Naftali were
with the Rebbe. On Friday, he revealed lesson 65 of Lekutey Moharan
56, which speakes of the "Master of the Field," who is the gardener of
souls, often at the expense of the lives of himself and his loved ones.
He also revealed lesson 242, which states that new teaching must result
His
WISDOM
333
The Rebbe told his followers, " I am suffering

because of you. The holy A r i was punished for revealing one secret mystery. How much more so is this true
of me, when I have revealed so many secrets like these.'
190. The Rebbe said, " M a n y times, I imagined
what i t would be like to die.
" I d i d this to such an extent that I literally sensed
the taste of death. I t was as i f I had actually d i e d . "
Another time he told me, " A s a youth, I would
think what i t would be like to die. I imagined how
people cry over me. . . . I would imagine every aspect
of m y death.
611
" T o do this well is a very difficult task."

191. The Rebbe once came inside and said, " W h a t
do you do when a great mountain of fire stands before
you?
" A very great treasure lies on the other side.
" T h e treasure cannot be reached without passing
through this fiery mountain.
" A n d you have no choice but to reach the precious
treasure. . . . "
A f t e r several days, the Rebbe spoke about this
again.
He said, " I t has already been revealed to me
what must be done i n such a case."
612
192.
I was once speaking w i t h the Rebbe and men-
in tears. On 5 Av, the Yahrzeit of the A r i , this was again discussed

Yemey Moharnat 11a f., Chayay Moharan 9a (#28), 9b (J31), 33b
( ( 1 ) , Parparos LeChochmah 65, Avanehah Barzel p. 30 (#32).
611. See above, 37.
612. See Succah 52a.
334
tioned the fact that people find i t difficult to believe

that Tzadikim today can be as great as those of the past.
The Rebbe replied, " I f they believe i n G-d, then
they must also believe that there are Tzadikim.
" T z a d i k i m exist i n every generation, j u s t as G-d
Himself always exists."
Understand this well.
193. The Rebbe said that one must use the same
powers w i t h money as he does w i t h food. (These powers
are acceptance, retention, digestion, distribution, and
expulsion.)
When you eat, you make use of your power of
acceptance
You also make use of your power of retention,
holding the food so that i t does not immediately leave
your body.
You then use your faculty of digestion and distribution, delivering the food to all parts of the body.
The brain receives the choicest parts, w i t h the next
best going to the heart. Each part of the body receives
what is best for i t .
Following this, you make use of your power of
expulsion, excreting the unusable p o r t i o n of the food.
A l l this is well known.
Money requires these same powers.
You must use your power of retention and not
spencl the money immediately.
[Not like those who have a great desire for money
and spend their life acquiring i t , only to squander i t
immediately.]
413
613.
See below, 281, Sichos
Moharan
33a (#100).
His
335
WISDOM
You must then make use of your power of distribution, budgeting your income f o r a l l your necessities.
I t is the same as w i t h food. The choicest p o r t i o n
must be given to charity. The rest must be p r o p e r l y
distributed, j u s t as i n the case of food.
The Baal Shem Tov once explained why he accepted
money from the wicked. He said, " I distribute a l l the
money that I receive. T h a t which comes f r o m the
righteous is spent on the needs of pious wayfarers who
visit me. Other moneys are distributed accordingly.
B u t money coming from the wicked is spent for my
horses and laborers. The money might be a l l mixed
together, but i t is automatically distributed i n such
a manner."
The B a a l Shem Tov was able to distribute his
income automatically. The same was true of his power
of expulsion. The unusable p o r t i o n of his income was
expelled and used for common laborers and horses.
The Rebbe said, " T h e passion for riches comes
mainly to one who does not have a vessel to receive."
" T h e same is true of eating. F o r certainly, i f one
knows how to eat. . . .
" D e s i r e is mainly for that which is not necessary.
The same is true of money. I have a vessel. . . .
,
194.
The Rebbe said:
A f t e r all the suffering, G-d is still good

Our troubles are by no means minor,
should not minimize them.
But compare them to a single experience
nearness. A l l suffering is then like nothing.
Suffering brings us closer to G-d.
When we lose our health, who is t a k i n g
G-df We are therefore nearer to H i m .
to us.
and we
of G-d's
i t , i f not
336
When we lose a child, who takes him, i f not G-df

I f anything, these things b r i n g us even closer to
G-d. F o r one is closest to H i m i n the F u t u r e W o r l d . '
6
195. We entered the Rebbe's room as. usual, on

the Sabbath of Noah, 5570 (1809).
The Rebbe said, " W h a t I do w i t h you is a very
small thing for me. I t is really your t a s k . "
[ A l l that he d i d w i t h us was to draw us to Gd
and this was a very small thing for h i m . I t was really
our task to b r i n g people close to G-d. The Rebbe himself had a much more lofty mission.]
I stood there dumbfounded. W h a t could be greater
than b r i n g i n g people close to G-d?
65
The Rebbe then said:

There are naked souls that cannot enter a body
at a l l .
These souls are more p i t i f u l than anyone alive.
When a soul is born into this w o r l d , i t can give
b i r t h to children and observe G-d's commandments.
B u t these naked souls have no way of elevating
themselves and are most p i t i f u l .
They cannot accomplish anything on high, and
also cannot clothe themselves i n a body.
There are also incarnations that have not yet been
revealed.
[There are many incarnations mentioned i n the
sacred works of earlier masters. However, other incarnations have never been revealed at a l l i n this w o r l d . ]
616
614. Above. 96.

615. The Sabbath when the portion of Noah (Gen. 6:9-11:32)
is read, 4 Cheshvan, 5570 (Oct. 14, 1809).
616. Tikuney Zohar 6 (23b), Zohar Chadash 37a. See Chayay
Moharan 34a (#1), Alim LeTerufah 350.
His
WISDOM
337
One's incarnation can also cause h i m to constantly

desire to travel. He makes plans to travel, but they do
not materialize, and he ultimately remains at home.
617
196. The Rebbe's conversation on Sunday night,

the week of Noah, 5570:
" M y teachings are very great. They are filled
w i t h divine inspiration and can be used to predict the
future. Listen carefully and pay close attention to my
lessons and you w i l l see the future. A f t e r things happen,
you w i l l also see that they were predicted i n my lessons.
I t a l l has been set f o r t h i n m y teachings."
618
I heard this after the Sabbath of Berashis 5570.

I had come to the Rebbe on Sunday night to show h i m
the lesson " I n the Beginning. . . . Before the Eyes of
All Israel"
as brought i n Chapter 67 of the second
p a r t of Lekutey Moharan.
That week we actually saw the Rebbe's words
come true. That Sabbath's lesson had actually revealed
deep secrets and predicted future events.
'
650
On the previous Thursday, the 25th of Tishrei, the

famed Tzadik and holy light, Rabbi L e v i Yitzchak of
Berditchov passed away.**
F r i d a y night was the Sabbath of Berashis, and
the Rebbe revealed the lesson " I n the Beginning. . . .
Before the Eyes of A l l I s r a e l . " I n this lesson, the
1
617. Above, 85, below, 280.

618. Weeks are designated by the Torah reading of their concluding
Sabbath. This was Sunday, 28 Tishrei (Oct. 8, 1809). See Chayay
Moharan 12a (#45), Yemey Moharnat 29b.
619. When the first portion of Genesis (1:1-6:8) is read.
620. Above, note 490. In the Hebrew text, this lesson is erroneously
numbered as 68 rather than 67.
621. The dean of all Chasidic leaders at that time. Considered
one of the leading disciples of Rabbi Dov Baer, the Magid of Mezrich,
Rabbi Levi Yitzchok was seventy years old at the time of his passing.
338
Rebbe spoke of the " g l o r y of I s r a e l . " He said that

when a Tzadik passes away, this " g l o r y of I s r a e l " is
eclipsed.
News of Rabbi L e v i Yitzchok's passing d i d not
reach us u n t i l the following Monday. When the Rebbe
revealed this lesson, we had no idea of his inference.
When we later heard of the passing of this great
Tzadik, we then understood the Rebbe's meaning. The
lesson speaks of the eclipse of the " g l o r y of I s r a e l , "
a title the Rebbe had often given to Rabbi L e v i Yitzchok.
He also spoke of h i m as the attribute of Tefillin. *
42
Esrogim had not been available that year, and

only a r r i v e d miraculously at the last moment.
The
Rebbe said that he knew Esrogim would come, for he
trusted i n the Tzadikim of our generation, p a r t i c u l a r l y
in the great Tzadik, Rabbi L e v i Yitzchok, the glory of
our congregation.
423
424
I t is therefore obvious that w i t h divine inspiration,

the Rebbe had revealed i n that lesson that the sainted
Rabbi L e v i Yitzchok had passed on. Look carefully
into this lesson and you w i l l see that i t a l l speaks
about this. Search, and you w i l l find i t .
When the Rebbe saw this lesson i n w r i t i n g , he
also said, " T h e religious exhortations i n my lessons
are very deep and wondrous. I f this had been delivered
as a sermon, i t would have aroused you and broken
622.
During the previous summer, Rabbi Levi Yitzchok had
traveled through Wallachia, and Rabbi Nachman had his Tefillin
examined. He explained that both are "the glory of Israel." Yemey
Moharnat 28b..
623.
624.
Above, 125.
Yemey Moharnat
29a.
His
339
WISDOM
your heart. F o r i t is a l l a very great logical moral

exhortation.
" D o as I told you and make my lessons into
prayers.
When you b r i n g this lesson into words of
inspiration and prayer, i t w i l l greatly inspire you and
break you h e a r t . "
485
424
427
197.
The Rebbe said that even the average i n dividual should feel the loss of a Tzadik like Rabbi
L e v i Yitzchok.
" E v e r y o n e now feels that there is something lacking i n the world. There is a depressed mood everywhere.
One might feel i t i n his business, which no longer runs
as smoothly as before. Another might feel i t i n his
bones, which somehow seem displaced." [The Rebbe
then gave several other examples.]
" I f your eyes are t r u l y open, you w i l l see that
the w o r l d has become dark, for a great l i g h t has been
extinguished i n the world.
" W e find many things that change i n the world
when a Tzadik passes on. The Talmud tells us that when
Rabbi Yosi passed away, the spouts of the city poured
f o r t h blood. I n many other instances, the w o r l d was
changed by the death of T z a d i k i m . "
428
Many had reported that flames had been seen rising from Rabbi L e v i Yitzchok's bier.
429
The Rebbe said, " T h e rumor does not seem probable, for the generation is not worthy. B u t the Tzadik
625.
626.
627.
628.
629.
Above, 124.
Above, 145.
Above, 41.
Moed Katan 25b.
Cf. Kesubos 17a, 77b.
340
himself was certanly worthy of a pillar of fire at the

time of his death.
" F o r a true leader has died. He was a leader of
the Jewish people.
" E v e n when a non-Jewish leader or prince dies, i t
causes changes i n the stars. How much more so is this
true of a leader of a l l the Jews."
198. When I returned from Berdichov after
Chanukah i n the winter of 5570 (1810), the Rebbe
told me that he has a story to tell.
H e said, " T h i s tale has only been told once before,
and this was before Solomon's Temple was built. The
only ones who understand i t were the prophet who
told i t and the one to whom i t was told. Even the other
prophets could not fathom i t .
" A l t h o u g h this story has already been told once,
it is now a totally new concept. Many things have
changed since i t was last told. I t was told once before
in accordance w i t h that time, but now i t must be told
i n accordance w i t h the present.
" T h i s story has removed any questions that I might
have had about my life. A t first I found i t very difficult
to understand why we are not respected i n this world.
B u t this story answered any question I might have
had."
The Rebbe was prepared to tell the story, but
events intervened and we were not worthy of hearing i t .
Shortly afterwards, the Rebbe told the story of
the Master of Prayer, the twelfth story i n his Sippurey
Maasios. However, he said that this was not the story
630
630.
631.
Above, note 502.

Above, 148.
His
341
WISDOM
lie had mentioned earlier. He said that the first story

was much more beautiful than that of the Master of
Prayer, awesome and wonderful as the latter may be.
Happy is he who is w o r t h y of hearing this story i n
the F u t u r e W o r l d .
199. The Rebbe said, " N o one can understand the
book [Lekutey Moharan] unless he knows every lesson
forwards and backwards.
632
200.
tions."
He said,
" A l l my teachings are
introduc-
633
201. The Rebbe said that every one of his lessons

can be applied to the entire Bible and Oral T o r a h (that
is, the entire literature of the Talmud and M i d r a s h ) .
634
202. The Rebbe once spoke of the difference between the teachings of various Tzadikim.
The Talmud teaches us that Moses looked through
a clear pane while other prophets saw through a d u l l
window.
Other prophets describe their vision by saying,
" T h u s says G - d . " They only see i t vaguely through
a dull window.
But Moses was able to understand his vision by
saying (Num. 30:2), " T h i s is the w o r d of G - d . " He
was describing a clear vision, seen through a b r i g h t l y
polished window.
635
636
632.
VeSipurim
633.
634.
635.
636.
Introduction of Lekutey
p. 88 (#13).
Ibid.
Oneg Shabbos p. 39.
Yebamos 49b.
Cf. Rashi aJ.
Halachos;
Kochavey
Or,
Sichos
342
The Rebbe said that the same difference exists i n

the original teachings of Tzadikim.
A l l these teachings are absolutely true.
B u t when some Tzadikim t r y to fit their teachings
into a Bibilcal verse or Talmudic saying, i t does not
fit the words exactly. The best they can do is to find
some allusion or support for their words. This is a
vision through a d u l l glass, where a l l they can say is
" T h u s says G - d . "
There are some extraordinary Tzadikim i n the
category of Moses.
Their original teachings are as
pure and clear as the sun. When they fit these teachings into Biblical and Talmudical sayings, they i l l u minate them most clearly. Their vision is through a
lucid window and they can say " T h i s is the w o r d . "
Their teachings fit the quotation so obviously and clearly that they can t r u l y say " T h i s is the w o r d . "
637
638
203. The Rebbe said, " A l l my lessons are very

lofty. B u t when I deal w i t h combinations of letters my
lessons are most sublime."
[ T h a t is, lessons derived from the i n i t i a l and final
letters of the words i n a phrase, or by a combination
of letters.]
He also said, " I would like to go much further,
even beyond letter combinations. B u t I am restricted
to this method.
" I still derive much pleasure from letter combinations. There are deeply hidden mysteries that can be
revealed only through such combinations."
639
637.
638.
639.
Cf. Lekutey Moharan 2:6.

Ibid, 6:5; Baba Basra 75a.
Above, 44.
His
343
WISDOM
204.
The Rebbe said, " I f you are well versed i n
my published lessons and conversations, you w i l l be
able to find every worldly conversation i n m y teachings. F o r there is nothing i n the w o r l d not found i n
them."
[ E v e r y casual discussion and conversation contains
the Torah's wisdom i n a hidden state. B u t only the
most extraordinary Tzadikim can perceive these concealed things. I f one is well versed i n the Rebbe's
works, his intelligence alone w i l l enable h i m to see
the Torah i n every conversation, even i f he is not a
great T z a d i k . ] "
0
205.
Several people once came to see the Rebbe.
He took a piece of paper and wrote on i t . H e then held
the paper i n his hand. He said, " H o w many lessons are
w r i t t e n on this paper! Many worlds are nourished
through the smoke of these lessons."
The Rebbe then took the paper and burned i t w i t h
the lamp.
He then said, " T h e r e are many lessons that have
never been put into w r i t i n g . To w r i t e them alone and
draw the T o r a h into w r i t t e n letters is i n itself a
unique experience.' '
M 1
[The w o r l d is not yet ready for these teachings.

But even to put them into w r i t t e n letters is a very
unique merit.]
206.
The Rebbe said, " I f you only hear my voice
640. Lekutey Halachos

Also Lekutey Moharan 54:2.
(Orech
Chaim)
641. Ibid. B 28, 32. The Rebbe

writings, above, note 234.
Netilas
himself
Yadayim
6:56.
burned many of his
344
when I reveal a lesson, i t is still a great benefit, even

i f you do not hear the words.
" I t is w r i t t e n (Ps. 103:20), 'listening to the voice
of H i s w o r d . ' I t is enough to hear the voice alone.
" E v e n i f you hear nothing, but are merely i n
the building where the lesson is revealed, you have
still gained immeasurable g o o d . "
207.
The Rebbe said, " W h e n I tell you something,
the words may not take effect u n t i l much later.
" I t is like taking a medicine. Some remedies work
immediately, while others must remain i n the body
for some time before they have any effect."
The Rebbe's words sometimes took very long before
they inspired a person. B u t i n the end they always
were effective and benefitted h i m greatly.
208.
He said, " I can tell you something, and
sometimes i t w i l l not affect you at all. B u t the words
are passed from person to person, from one friend to
another. . . . These words finally reach a particular
individual and penetrate deeply into H i s heart. I t is
here that they fulfill their mission. A n d they inspire
him. . . . "
209.
The Rebbe said, " M y lessons are not only
for you, but for 'those who are here. . . . and for those
who are not here.""
[Rashi explains that "those who are not h e r e "
speaks of future generations. Understand this.]
2
The Rebbe spoke of this many times, saying that we
642.
Deut. 29:14.
His
345
WISDOM
should teach future generations " a l l of G-d's great

deeds toward u s . " "
Another time he said, " Y o u must also teach your
children a l l the lessons, discussions and tales that I
revealed to y o u . "
H i s words became like burning coals" as he then
quoted the verse (Deut. 4 : 9 ) , " A n d you shall make
them known to your children and your children's
children."
["Eiere kinder zalt ihr moidia zein vas da hat zich
getan." Your children should be told what was done
here.]
He then repeated himself w i t h trembling and
emotion," " a n d you shall make them known to your
children and your children's c h i l d r e n . "
He said, " I f i t is possible to drag a person out of
a bog, then i f you grasp hold of h i m , you w i l l be pulled
out w i t h h i m . K n o w this and believe."
J
210. The Rebbe said that' anything he said i n

public was very difficult. I t was literally like g i v i n g
his life.
He told us that before he begins the first word of
the Kiddush, he l i t e r a l l y feels as i f his soul is about
to depart." ) The same was true when he was ready
to begin the first words of a lesson. I t seemed as i f
his soul would depart with the first word.
[ H e said, " W h e n I am ready to express the first
w o r d I feel I am expiring. Vie ich vil arois lazen das
ershte vort, dacht zich mir at gei ich ois."]
6
643.
644.
645.
646.
Ibid. 11:7.
Avos 2:10. See above, note 424.
Berachos 22a.
Above, note 571.
346
The Rebbe would never

the congregation i n prayer
Torah. He even refused to
before they are sounded on
do such things as lead the

or read the Megillah or
call out the Shofar notes
Rosh HaShanah.
447
The only public things he would do were chanting

the Kiddush, singing zemiros at the Sabbath table, and
revealing his lessons, and even these were very difficult
for h i m . Even reciting the Kaddish on his mother's
Yahrzeit
was a traumatic experience.
448
647. This is customarily done by the Rabbi. Pri Megadim, Mishbetzos Zahav (O. Ch.) 585:7.
648. The anniversary date of the Rebbe's mother Feiga was on
19 Adar. Chayay Moharan 6b (,/14) Although the year of her passing
is nowhere recorded, it must have been between 5561 and 5564. His
mother was at his daughter Udel's wedding in Elul 5560 (Ibid. 27b.
$11), and a daughter, Feiga, named after her, died around Shabbos
Nachmu, 5564 (Ibid. 5b, ifl2; Yemey Moharnat 7b). There is also
a tradition that his mother had already passed away when his uncle
Baruch of Tulchin began to oppose him in the summer of 5563.
Avanehah Barzel p. 17 ($15) cf. Yemey Moharnat 7a. The year 5563
itself is excluded, since the Rebbe rejoiced greatly at his daughter
Sarah's wedding on 1 Nissan, less than two weeks after 19 Adar.
Chayay Moharan 28b (#13). We also find that the Rebbe kept his
mother's Yahrzeit in both Adars, indicating that she did not die in a
leap year. Ibid 6b (#14); 5/1ac/1, Yoreh Deah 402:12. 5562 was a leap
year and is therefore eliminated. The only possible year is therefore
5561. We can therefore fix the date of his mother's passing as 19 Adar,
5561 (March 4, 1801). It is also interesting to note that there is no
mention of his saying Kaddish for his father.
His
347
WISDOM
HIS OPPOSITION
211. Some of the Rebbe's enemies had spread a
rumor that a l l his teachings were handed down to h i m
by his grandfather, Rabbi Nachman Horodenker. The
Rebbe thought that this was ludicrous.
He made a joke of this rumor, saying, " M y grandfather was really good to me! He left me lessons fitting
each occasion, no matter what happens. I t a l l fits what
people need to hear, whether on the Sabbath of Chanukah, or Shabbos Nachmu, or whatever other time I
speak. . . . I am able to take the lesson and include i n
i t what every one present needs, both spiritually and
materially, as well as everything that is then happening
i n the world. . . . "
We ourselves could see that the Rebbe's lessons
contained what each of the listeners needed. I t was
perfectly obvious and happened many times. H i s lessons
had everything that we needed, for both body and soul.
The lesson wove this a l l i n w i t h our present needs and
everything else that was happening i n the world. This
is aside f r o m the wondrously unique way each lesson
came about. Anyone w i t h even a little intelligence
could see that i t was the l i v i n g w o r d of G-d, revealed
to the Rebbe from on high. I t obviously came from the
highest possible source and stood on an awesome holy
plateau. F o r i n the lessons were absolutely new concepts, never before revealed to the world.
M?
How could one even consider the ridiculous idea

that these lessons had originated w i t h the Rebbe's
649.
Jcr. 23:36, Gittin 6b, Eruvin
13b.
348
grandfather, Rabbi Nachman Horodenker? H o w could

he have bequeathed so many stories, lessons and discussions as well as a l l the advice the Rebbe constantly
gave us? A n d why d i d these lessons only reach the
Rebbe? W h y is i t that no one elsewhere heard of his
grandfather's original teachings? W h o 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 Tzadik, he
was not an outstanding innovative scholar. He would
certainly not be capable of originating the unique ideas
contained i n the Rebbe's teachings.
450
A very old man from Slapkovitz who knew Rabbi

Nachman Horodenker personally, once came here and
visited the Rebbe. The Rebbe said, " I t is rumored that
my teachings originated w i t h m y grandfather Rabbi
Nachman. I f my grandfather himself would hear my
teachings, he would also consider them uniquely
original. . . . "
212. The Rebbe once quoted the Talmudic rule,
" T h e accepted opinion is that of Rabbi Nachman i n
litigation."
He was refering to his opposition. F o r his opinion
was certainly the one accepted on high.
" T h e accepted opinion is that of Rabbi Nachman
i n l i t i g a t i o n . " L i t i g a t i o n always involves two opposing
factions. The courts must decide between them.
[ I heard this i n the name of the Rebbe.]
451
650.
651.
Above, 76.
Kesubos 13a.
His
349
WISDOM
The Talmud also says, " T h e decision is l i k e ' E a b b i

Nachman, the decision is like Eabbi Nachman, the
decision is like Nachmani. "
i 5 s
213. The Eebbe was once speaking about strife

and said:
W h y do people w o r r y when others speak against
them?
I t is because opposition can cause a person to f a l l
f r o m his level, heaven forbid.
. The T a l m u d teaches us that the Great Assembly
wanted to count K i n g Solomon among those who have
no p o r t i o n i n the future world. The only t h i n g that
saved h i m was K i n g David's intercession.
We see that they had the power to cast out K i n g
Solomon w i t h their words.
I t is w r i t t e n i n the words of K i n g David (Ps.
119:161), " P r i n c e s have persecuted me for nothing, but
my heart trembles at Y o u r w o r d . "
"Princes have persecuted m e " but I know that i t
is " f o r n o t h i n g . " They can accomplish absolutely
nothing w i t h their opposition.
I know this because " m y heart trembles at Y o u r
w o r d . " I still have the fear of heaven, and have not
fallen f r o m m y level.
This is a sign that their persecution was i n vain.
" P r i n c e s have persecuted me f o r n o t h i n g . "
653
214. I heard that the Eebbe once said, " W h e n

you ask a Tzadik whether or not to do something for
G-d involving great sacrifices, i t is proper for h i m to
652. Gittin 34a. I t is repeated three times, like an opinion handed
down by a court law.
653. Sanhedrin 104b, Rashi a.l "VeOd."
350
tell you not to do i t . However, you are not bound by

his advice."
This I heard i n the Rebbe's name. I also heard a
similar concept.
You must obey whatever a Tzadik tells you. B u t
i f he tells you not to come to h i m on Rosh HaShanah,
you should not obey h i m .
The day before Rosh HaShanah is very suitable
for presenting a Redemption.
454
455
454
215. The Rebbe said, " M y main time is Rosh

HaShanah.
" R i g h t after Rosh HaShanah I begin listening
very carefully. I want to hear them knocking on the
wall, waking people for next year's Selichos.
" F o r the year passes and is gone i n the w i n k of
an eye."
654. Yemey Moharnat 27a.

655. Cf. Pesachim 86b, Zohar 3:244a, Magen Avraham 170:10.
656. Above, notes 169, 192. The Rebbe taught that even things
(hat cannot otherwise be corrected can be remedied on Rosh HaShanah.
Alim LeTerufah 409.
His
351
WISDOM
ON A V O I D I N G S P E C U L A T I O N
216. I n his connnentavy on the book of Proverbs,
especially i n chapter 7:3, the Alshich " writes at length
about avoiding philosophical works. W r i t i n g i n a wonderfully clear manner, he explains how they fool the
world. A t first they conceal their false belief and skepticism, only displaying the sweetness of their evil ways.
I t is w r i t t e n (Prov. 5:3), " T h e lips of a strange
woman d r i p honey. . . . but her end is as bitter as wormw o o d . " Rashi comments that this "strange w o m a n " is
atheism.
There are many other lessons i n the book of
Proverbs telling us to keep from the "strange w o m a n . "
This "strange w o m a n " is outside wisdom.
There are two women i n the Book of Proverbs.
There is the " w o m a n of v a l o r , "
representing the
Torah, and the "strange w o m a n , " representing outside
wisdom.
I f you know the ways of the "enlighteners," you
know how they mislead people. Most of a l l , they mislead
the young i n teaching them their bitter ways.
They are literally like the libertine woman. A t
first she adorns herself and speaks sweetly, not revealing the evil i n her heart. She pretends to be virtuous,
not revealing her true nature u n t i l she snares her prey.
This is also the evil way of these "enlighteners,"
as is obvious to a l l who are familiar w i t h them.
The major portion of the Book of Proverbs warns
6
658
657. Rabbi Moshe Alshich of Safed (d. 1573), a member of the

Ari's circle.
658. Prov. 31:10.
352
R A B B I N A C H M A N ' S "WISDOM
us of this. Whenever it speaks of the fool (kesil, pesi)

who goes against the straight path, ' it is speaking
against such perverted scholars. They are called fools
and imbeciles. Thus i t is w r i t t e n (Prov. 26:12), " D o
you see a man who thinks himself wise? A fool has
more hope than he." I t is likewise w r i t t e n (Isa. 5:21),
" W o e is to them who are wise i n their own eyes."
65
We cannot speak at length about this for these

" e n l i g h t e n e r s " claim the exact opposite to be true.
They t r y to prove their point from a l l the sacred works,
particularly the Book of Proverbs.
For the T o r a h contains both life and death. I t is
w r i t t e n (Deut. 4:44), " T h i s is the Torah that Moses
placed." " P l a c e d " is Sam, which also means a potion.
The Talmud says that the Torah is a potion of life
for those who are w o r t h y and a potion of death for
the unworthy. I t is also w r i t t e n (Hos. 14:10), "G-d's
ways are straight; the righteous walk i n them, but
sinners stumble t h e r e i n . "
660
I f one stubbornly wants to follow an evil path,

long discussions w i l l not disuade him. B u t i f you desire
the t r u t h , our words w i l l be sufficient to strengthen
your resolve. Y o u w i l l be able to stand firm like a
pillar of steel and break the jaws of unrighteousness.
661
May G-d soon reveal the t r u t h . Amen May this

be H i s w i l l .
217.
I t is w r i t t e n (Deut. 4:39), " K n o w this day
and consider i t i n your heart. . . . " Some philosophers
t r y to use this verse to prove that one must know G-d
659.
660.
661.
Ibid. 2:13.
Yoma 72b.
Job. 29:17.
His
353
WISDOM
philosophically. 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 G-d is through faith. This
is the only path to knowledge and perception of G-d's
true greatness. Thus i t is w r i t t e n (Hos. 2:22), " A n d
I w i l l betroth you to me w i t h faith, and you shall know
G-d.
I n Lekutey Halachos
there is also a long discussion explaining clearly that true knowledge of G-d
comes only through faith.
There are many passages that tell us to know G-d.
I t is w r i t t e n (Deut. 4:39), " K n o w this day and consider
i t i n your heart. . . . " I t is also w r i t t e n (1 Chr. 28:9),
" K n o w the G-d of your f a t h e r . " There is also (Ps.
100:3), " K n o w that the L - r d is G - d . "
None of these verses have anything to do w i t h
philosophy. Their lesson is that we should constantly
know that G-d is there and not forget H i m f o r an
instant.
Great kings constantly remind their subjects to
know that they have a ruler. This is especailly true of
soldiers. They are continuously trained to know their
lord and king. H i s fear must be on their faces i n order
that they serve h i m absolutely.
m
443
444
A king's subjects are constantly told, " K n o w that

you have a lord and master." They are not told to
philosophize about i t , but to keep i t i n mind and not
forget i t . They are told to always think of the k i n g
and not do anything against his w i l l .
662.
663.
664.
(Yoreh Deah) Giluach 3:8 ff.

Cf. Sefer HaChinuch 25.
Ex. 20:17.
354
The same is true of the Kingdom of Heaven. We

are told, " K n o w the G-d of your father! Know and do
not forget! K n o w this day and consider i t i n your
heart that the L - r d is G-d! K n o w that the L - r d is G - d ! "
We must be reminded of this many times. We might
know that " t h e L - r d is G - d " but there are a host of
worldly temptations and distractions working to make
us forget this. Most people hardly ever think of G-d.
The Bible therefore reminds us, " K n o w that the
L - r d is G-d! K n o w the G-d of your father! Take this
into your heart and mind u n t i l i t is t i g h t l y bound up
there every i n s t a n t . "
I t is-therefore w r i t t e n , " K n o w this day and consider
i t i n your heart that the L - r d is G - d . " The main
perfection of knowledge is binding your mind to your
heart.
You then know " i n your heart that the L - r d
is G - d . " When this enters your heart, you w i l l certainly
gain a deep awe of G-d and not sin.
We cannot w r i t e further about this, for every
man's knowledge of G-d must enter the gates of his
own heart.
We can only present enough to enter
these gates.
There are no Biblical verses that teach us to know
G-d through human speculation built on confused sophistry. Heaven f o r b i d ! The only way to know G-d
is the way taught by our holy forefathers, who struggled a l l their lives for H i m . They divested themselves
of a l l worldly matters, totally subjugating every desire
and emotion. Above a l l , they achieved total mastery
of their sexual drives, releasing themselves from the
bondage of the universal root of evil. They were con445
444
665.
666.
Above, 39.
Above, 1.
His
355
WISDOM
sequently able to perfect their intellect and t r u l y recognize their Creator. This is the heritage they bequeathed
us.
I t is our duty to accept this heritage w i t h joy.
Thus we say i n our prayers, " H a p p y are we! How
good is our p o r t i o n ! How pleasant is our l o t ! How
beautiful is our heritage."
The main lesson of these verses is that we take
this holy knowledge into our minds, b r i n g i t into our
hearts and bind i t there constantly, " t h a t H i s fear be
on our faces that we sin not. . . . '
w7
4 4 8
218. There were some " e n l i g h t e n e d " 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 i t is
absolute foolishness. The moon is like a m i r r o r . The
things people claim to see on the moon are actually
reflections of things here on earth. These "intellectua l s " therefore open their mouths i n v a n i t y .
649
470
219. The Rebbe lived two years after returning

from Lemberg. D u r i n g these last years, he constantly
spoke of faith. As we understand h i m , everything he
said was to b r i n g true faith into every Jewish heart.
Many times the Rebbe would remind us of the
great favor that Moses our teacher d i d us by beginning
the Torah w i t h the simple words, " I n the beginning
667.
always be
668.
669.
670.
In morning prayer, LeOlom Yehey Adorn (Man should

G-dfearing), found in Tana DeVey Ehahu Rabba 21.
See note 664.
Cf. Sofer HaBris 3:4.
Job 35:16.
356
G-d created the heaven and the e a r t h . " He revealed

our faith without any sophistication or philosophy.
471
The Rebbe downgraded all philosophical works,

ridiculing them in every possible way. He made i t
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
t r u t h . E v e r y word was sweeter than honey and the
honeycomb, entering the depths of a l l our hearts.
472
We have already w r i t t e n about this at length.

Some has been published, but i t 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, p u r i t y , trembling
and awe. One could speak to the Rebbe of the most
mundane affairs and still bear witness that his words
contained a l l the world's grace.
D u r i n g 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 b r i n g f a i t h into the world.
I t is written (Ps. 119:86), " A l l your commandments are faith. This is the foundation of the entire
Torah and its commandments."
220.
The Rebbe once told someone, " I w i l l tell
you a secret. Great atheism is coming to the w o r l d .
" A t h e i s m w i l l come to the w o r l d as a test from
on high.
473
671.
672.
673.
Above, note 21.

Ps. 19:11.
Above, 35, 126.
His
WISDOM
357
" I know that my followers w i l l be strong and remain

firm in their f a i t h without this, but I am revealing
this to further encourage them. Let them know that
this has already been predicted."
Similar words were heard from the Rebbe's holy
lips many times. W i t h a deep groan we would say,
" W o e ! How can a few men stand up against a l l the
world?"
The Rebbe's words came true. Immediately after
his death, atheism spread i n the w o r l d as never before
since the beginning of time. The leprous plague began
to flourish i n faraway lands where notorious atheists
put together such works as the Meassef."* This plague
did not spread to our lands u n t i l after the passing of
the Rebbe and other great Tzadikim. When i t reached
our area, the true Tzadikim cried out like a whooping
crane, but none listened to them, for the nonbelievers
already had the upper hand.
475
Woe is to us! See what has happened i n our gener a t i o n ! See the evil decrees that have resulted from
their deeds! Woe, what has become of us?
474
674. "The Gatherer," the first Hebrew literary periodical initiated

by Isaac Eichel, Mendel Bresslau, and the brothers Simon and Zanvel
Friedlander. I t was published regularly from 1784 to 1786, and then
sporadically until 1811. Its publishers, the "Society of Friends of the
Hebrew Language," were primarily assimilationists, and only revived Hebrew to introduce Jews to secular culture. Its first contributors were from
Mendelsohn's German school, but it was later dominated by East European
Maskillim. See Waxman, A History of Jewish Literature 3:120. Also
see Machnia Zedim #4.
675. Kidushin 44a. Cf. Targum on Jer. 8:7
676. This might refer to the Maskil, Isaac Baer Levensohn, who
was largely responsible for the harsh conscription laws of 1827. Posner,
The Tzemach Tzedek and the Haskalah Movement (Kehot, N . Y . 1969)
p. 14. He was also responsible for the censorship laws. Nevey Tzadikim
p. 102. See also Chayay Moharan 4a (#1), 5a (S6), Kochavay Or p. 43
(#6). Levinsohn lived in Nemerov and Tulchin in 1822 and 1823.
358
It all came about as the Rebbe predicted w i t h his

holy inspiration. We see that i t is still spreading, even
now. Woe, who knows what w i l l be i n days to come?
The Rebbe told us many times that this was predieted by the prophets.
I t was especially predicted
by the prophet Daniel, who said (Dan. 12:10), " M a n y
w i l l purify themselves and be refined." He told us
that i n the E n d of Days Jews w i l l be refined i n faith,
for many w i l l rise up to pervert i t . These are the
" e n l i g h t e n e r s " and atheists of our generations.
477
I t should be easy to withstand this test, seeing

that i t has already been predicted. B u t the temptation
w i l l be so great that many w i l l stumble and fall to the
depths.
We are w r i t i n g this so that a l l who desire the
t r u t h of our holy faith should know that the Rebbe
already predicted this. Let this restore their soul and
strengthen their hearts toward G-d and his holy T o r a h
as taught by our sages of old.
221. There are many almanacs, both Jewish and
otherwise, which claim to predict the weather. The
Rebbe ridiculed them as having n o relation to reality.
The Rebbe said, " I f they really know, let them
predict the different types of weather that occur i n a
single day.
There are many kinds of weather each day. One
day may b r i n g cold and heat, rain and snow, w i n d and
calm, and countless other variations. W h o can know
this a l l , much less predict it i n advance.
Thus i t is Avritten (Ps. 92:6,7), " H o w great are
Your deeds O G-d, very deep are your thoughts. A
677.
Above 35.
His
359
WISDOM
brutish man does not know a fool does not understand

t h i s . " Only a fool would claim to know w i t h outside
wisdom the changes that take place each day.
[Scientific works also state that these almanacs
are totally confused. See i n particular what is brought
at the end of the work, Nechemad VeNaim." ]
9
222. I heard that the Rebbe was once encouraging

a man who was greatly confused about his beliefs.
The Rebbe told him, " I t is w r i t t e n that a l l creation
only came into being because of people like you. G-d
saw that there would be people who would cling to our
H o l y faith, suffering greatly because of the confusion
and doubts that constantly plague them. H e perceived
that they would overcome these doubts and remain
strong i n their beliefs. I t was because of this that G-d
brought f o r t h a l l creation."
This man was then greatly strengthened and unperturbed whenever he had these confusing thoughts.
The Rebbe said many times that the creation was
mainly f o r the sake of f a i t h .
Thus i t is w r i t t e n (Ps.
33:4), " A l l H i s works are through f a i t h . "
479
223. A number of people were once praising

Rashi's commentaries i n the Rebbe's presence. The gist
of the conversation was that one should use only Rashi's
commentary on the Bible, and not those which, follow
the philosophers.
480
678. "Pleasant and Beautiful," by Rabbi Baruch Kasover (d.

1782). He was a major disciple of Rabbi Menachem Mendel of Vitebsk,
and is best known by his major work A mud Ha Avodah (The Pillar of
Devotion).
679. Set'Sichos Moharan 30b (*73), Alim LeTerufah 37; below
note 802.
680. See Shevachay Moharan 19b (#4).
360
[Some Biblical commentaries occasionally abandon

the traditional Talmudic and Midrashic interpretation
i n favor of one agreeing w i t h philosophical teachings.
These should be avoided. The only necessary comment a r y is that of Rashi.]
The Rebbe then remarked, " Y o u may not realize
it, but Rashi is like the Torah's brother.
Every Jew,
from childhood on, studies both the w r i t t e n and oral
Torah w i t h Rashi's commentary. T h i n k of this, and
you w i l l understand Rashi's unique greatness."
481
224. Our sages teach us that i t is forbidden to

gaze at what is above and below, what is before and
what is after.
The Rebbe said, " T h e r e is a different area 'above
and below' for each individual where he may not gaze.
I t a l l depends on his l e v e l . "
There are many whose intellect can go no further
than the bounds of the physical world. They are therefore forbidden to delve any further.
This is true of philosophers. Their intellect may
reach up to the stars, but i t cannot penetrate further.
They know nothing beyond the sphere of the physical,
and even w i t h i n i t , are often confused and mistaken.
This is but another reason why one should avoid their
works.
E v e r y man has a place where his intellect ends.
Beyond this i t is forbidden for h i m to gaze, f o r this is
" w h a t is above and below." I t is a realm where he
must depend on faith alone.
481
483
681. Cf. Prov. 7:4, Shabbos 145b, Sanhedrin 7b.

682. Chagigah 2:1 ( l i b ) .
683. Lekutey Moharan 54:3, Babey Nachal a.l., Chayay Moharan
34a (#109); Lekutey Halachos (Orech Chaim) Eruv Techumin 2:2.
His
361
WISDOM
225. A man had been told that i t was impossible

to understand the Kaballah without fasting
and
frequent Mikvah immersion. He saw the Rebbe i n
Uman and asked h i m about this.
The Rebbe answered, " I t is possible to know the
wisdom of Kaballah without this. F o r i t is wisdom. . . .
" T h e reason why the main Kaballistic work, Etz
Chaim, ** is so difficult to understand is because i t is not
w r i t t e n i n order.
" W h e r e science and philosophy end, that is where
[true wisdom, which is] Kabbalah begins."
[Scientists and philosophers can only speculate
w i t h i n the limits of the physical world. They can reach
up to the stars and galaxies, but beyond that, they
know absolutely nothing. Even their understanding of
the physical w o r l d is very incomplete, as they themselves
admit.
The wisdom of Kaballah begins where their wisdom
ends, beyond the physical world.
The Kaballah includes the entire physical w o r l d
as part of the W o r l d of Action. I t s teachings then go
beyond the W o r l d of Action, to the Universe of F o r m ation, Creation and Emanation.
The W o r l d of Action also has a spiritual level
beyond the realm of science and philosophy. The K a ballah speaks only of the spiritual roots of the W o r l d
of Action and above. Therefore, the Kaballah begins
where scientific knowledge ends.]
1
685
484
684. Above, note 436.

685. Cf. Lekutey Halachos (Orech Chaim) Netilas Yadayim 6:79.
686. The Kaballah speaks of four transcendental worlds, Atzilus
(Emanation), Beriah (Creation), Yetzirah (Formation), and Asiyah
(Action or Completion), alluded to in Isa. 43 7. See Pardes Rimonim
16; Etz Chaim, Shaar K'lalos A BY A.
362
Speaking of awesome degrees of perception, the

Rebbe once said:
The wisdom of philosophy ends w i t h the physical
world.
Beyond the stars, i t can only imagine G-d's essence.
There are really many levels of worlds beyond
this. This t r u t h is only found i n the Kabballah.
I t is w r i t t e n (Isa. 40:28), " H i s understanding
cannot be grasped." One who knows the t r u t h of Kabballah well perceives this. F o r there is level above
level
. . . .
The Rebbe once saw a book containing w r i t i n g s
of the A r i not found elsewhere. This work speaks of
the levels of development before the Universe of
Emanation contained i n the W o r l d of the Garment.
This is also discussed i n the work, VaYakhel Moshe. *'
487
488
I was very surprised when the Rebbe told me this.

I had thought that there was nothing higher than
Emanation and was astonished to discover Kabbalistic
teachings speaking of higher levels.
I expressed my surprise to the Rebbe, and he
remained silent for a while. Then he said, " D o n ' t you
realize that philosophers think that a l l knowledge ends
w i t h the stars? . . . "
This is also the case w i t h True Knowledge. Even
in the transcendental worlds there are levels above
levels, high above high, without l i m i t or bound.
687. Eccl. 5:7.

688. Olom HaMalbush. Worlds above Atzilus are discussed in
Parties Rimonim 11, Etz Chaim, Drush Egolim VeYosher 4; Shaar HaHakdamus 1 See Above, note 73.
689. "And Moses Assembled," a Kaballistic work by Rabbi Moshe
ben Menachem, a disciple of Rabbi David Openheimer of Prague (16641737). Shem HaCedolim. First published in Dessau in 1699.
His
WISDOM
363
Thus i t is w r i t t e n (Ps. 145:3), " T h e r e is no fathoming H i s greatness." B u t words cannot express this.
226. The Eebbe once laughed and said, " I f they
would allow one dead soul to visit an assembly of
philosophers, that would be the end of a l l their
teachings.'
364
M E D I T A T I O N
227.
I found this i n a manuscript w r i t t e n by a
member of our g r o u p :
I t is best to seclude yourself and meditate i n the
meadows outside the city.
Go to a grassy
your heart.
field,
for the grass w i l l awaken
490
228.
The Rebbe once said:
There are certainly many religious people who

do not seclude themselves w i t h Gd. B u t I call them
Pleetim confused and confounded. When the Messiah
suddenly comes and calls them, they w i l l be baffled.
When a man wakes up from a restful sleep, his
mind is calm and relaxed. This is how we w i l l be when
the Messiah comes, totally without quandary or
confusion.
229.
T h e Rebbe once spoke to a youth and encouraged h i m to seclude himself and converse w i t h G-d
i n his native language.
The Rebbe told h i m that this is how prayer began.
The main f o r m of prayer was an expression of the
heart before G-d i n each man's native tongue.
Maimonides speaks of this i n the beginning of his
code on prayer. He states that this was the mam f o r m
of prayer i n the beginning, before i t was formalized
491
690.
691.
Above, 98, 144, 163.

Yad Chazakah, Tefillah
1:2-4.
His
WISDOM
365
4
by the men of the Great Assembly. " I t was only then

that a formal order of prayer was introduced.
B u t even according to the Law, the original f o r m
is still foremost. Even though we follow the order of
prayer ordained by the Great Assembly, the original
f o r m is s t i l l most beneficial.
Make a habit of p r a y i n g before G-d from the depths
of your heart. Use whatever language you know best.
Ask G-d to make you worthy of t r u l y serving H i m . This
is the essence of prayer.
I n many places, we discussed the importance of
making this regular practice. This is the way a l l the
Tzadikim attained their high level. Look well i n our
words. '
4
230. Reb N a f t a l i ' told me that he heard the Rebbe say, " A Jewish heart should be drawn to G-d so
strongly that every heartbeat is a flame yearning f o r
G-d."
The Rebbe gestured w i t h his hands, expressing this
great yearning.
He said, " E v e n when y o u sit among others, you
can l i f t your hands along w i t h your heart and cry out
to G-d w i t h a yearning s o u l . " '
The Rebbe then lifted his hands w i t h great emotion, and w i t h wonderful yearning recited the verse
(Ps. 38:22), " D o not forsake me, 0 L - r d my G - d . "
4
692. The Knesses HaCedolah, the great Sanhedrin or supreme

legislative court of Ezra the Scribe, existing between 392 and 310 b.c.e.
It consisted of 120 elders, among them several prophets. See Avos 1:1,
Megilah 17b, Introduction to Yad Chazakah.
693. See Hishtapchus
HaNefesh.
695. Above, 16.
366
The Rebbe used this as an example, saying that

even when you are among others, you can arouse yourself toward G-d w i t h great emotion.
231. One of the Rebbe's followers asked h i m the
difference between depression and a broken heart. '
4
The Rebbe answered, " W h e n you have a broken

heart, you can be standing i n a crowd and still t u r n
around and say, 'Master of the world. . . . "
The Rebbe then raised his hands w i t h great emotion and said, " M a s t e r of the w o r l d . "
232. This same man told me that he wanted to
speak to the Rebbe many times, but could not open his
mouth when he was w i t h him. He found i t impossible
to tell the Rebbe what was i n his heart.
One F r i d a y afternoon the Rebbe went to the M i k vah i n honor of the Sabbath as was his custom. This
man was attending him and wanted to say something
but was unable to open his mouth.
The Rebbe asked him to pass him his shoes. A s
he lifted the shoes, the Rebbe said, " M a k e a habit of
speaking to G-d. Then you w i l l also be able to speak
to m e . "
The man followed this advice and was soon able
to speak to the Rebbe. He s t i l l found i t very dificult,
however, to express himself.
The Rebbe said, " Y o u are like a w a r r i o r who girds
his loins to overcome a m i g h t y wall. W h e n you come
to the gate, you find i t blocked w i t h a spider web. Can
you imagine anything more foolish than r e t u r n i n g i n
696.
Above, 41, 42, 45.
His
WISDOM
367
defeat because of a spider web blocking your p a t h ? "

[The parallel is obvious.]
The main thing is speech. Use i t and you w i l l w i n
every battle.
" Y o u can meditate in thought, but the most i m portant thing is to express i t i n speech."
This parallel teaches a most important lesson.
You may find it difficult to speak w i t h G-d.
You might also find i t dificult to speak to a true
Tzadik.
This difficulty is great foolishness. I t is mere
laziness and bashfulness and a lack of virtuous boldness. '
You are ready to use your speech to overcome the
great battle against the evil w i t h i n you.
You are on the verge of victory and are about
to break down walls w i t h your words. The gates
are ready to fly open.
Should you then not speak because of mere bashfulness? Should you hold back because of a minor barrier like this?
You are about to break down a wall. W i l l you be
discouraged by a spider web?
4 7
This same man told me that the Rebbe prescribed

that he spend two hours each day i n secluded prayer.
For an hour he was to meditate and prepare himself
to speak. When his heart was awakened, he was tc
then speak to G-d for another hour.
233.
The Rebbe once spoke to one of his disciples
about clothing:
697.
Betza 25b, Avos 5:20, Lekutey Moharan 22:4, 147, 271
Lekutey Halachos (Choshen Mishpat) Matanah 5:11, Maakeh 4:2.
368
He said, " Y o u must pray for everything. I f your

garment is t o r n and must be replaced, pray to G-d
for a new one. Do this for everything.
" M a k e i t a habit to pray for a l l yoiir needs, large
or small.
" Y o u r main prayers should be for fundamentals,
that G-d help you i n your devotion, that you be w o r t h y
of coming close to H i m .
" S t i l l , you should also pray even for t r i v i a l things.
" G - d may give you food and clothing and everything else you need even though you do not ask f o r
them. B u t then you are like an animal.
" G - d gives every l i v i n g t h i n g its bread ' without
being asked. He can also give i t to you this way.
" B u t i f you do not draw your life through prayer,
then i t is like that of a beast. F o r a man must draw
all necessities of life from G-d only through p r a y e r . "
6
I once had a slight need for some insignificant

thing. When I mentioned i t to the Rebbe, he said, " P r a y
to G-d for i t . "
I was quite astonished to learn that one must even
pray to G-d for such t r i v i a l things, especially i n a case
like this, where i t was not even a necessity.
Seeing my surprise, the Rebbe asked me, " I s i t
beneath your dignity to pray to G-d for a minor t h i n g
like t h i s ? "
He then told me a short story along a similar line
involving a man from Medzeboz. The main lesson is
that you must pray for everything, even the most t r i v i a l
things. This is also explained i n Sefer
HaMidos. '
h n
698.
699.
Ps. 147:9.
Sefer HaMidos.
Tefiillah
37.
His
W I S D O M
369
234. The Rebbe often encouraged people to seclude themselves i n meditation and conversation w i t h
G-d.
He said, " E v e n i f many days and years pass and
i t seems that you have accomplished nothing w i t h your
words, do not abandon i t . F o r every word makes an
impression.
" I t is written (Job 14:10), 'water wears away stone.'
I t may seem that water d r i p p i n g on a stone cannot
make any impression. S t i l l , after many years, i t can
actually make a hole i n the stone. We actually see this.
" Y o u r heart may be like stone. I t may seem that
your words of prayer make no impression at a l l on i t .
S t i l l , as the days and years pass, your heart of stone
w i l l also be penetrated."
700
I n our other works there is considerable discussion

of the importance of secluded meditation and conversation w i t h G-d. Read those portions carefully, and
most important, follow the advice w r i t t e n there, that
i t may be beneficial to you forever.
700.
C f . Avos
DeRabbi
Nathan
6:2.
370
C O N V E R S A T I O N S
235. I n the second part of Lekutey Moharan, Lesson # 4 4 , the Rebbe cautions us not to be overly stringent in any observance. The Rebbe quotes the Talmudic
maxim. " G - d does not rule over H i s creatures w i t h
tyranny,"
and " T h e Torah was not given to ministering angels."
701
702
The Rebbe also said, " I t is w r i t t e n that every man

should choose one observance and keep i t e r y strictly
with a l l its fine points.
The Talmud alludes to this,
where Rabbi Joseph asks Rabbah's son, ' W i t h what
observance was your father most c a r e f u l ! '
v
703
704
" E v e n w i t h this observance, you should not be

abnormally strict to the point of foolishness. Certainly
do not let i t make you depressed. Simply keep a l l its
finer points without fanaticism.
" K e e p one commandment strictly, but others need
not be observed w i t h any unnecessary stringency at a l l .
I t would be enough i f we were w o r t h y of keeping all of
the Torah's commandments according to the law, without
going beyond i t . "
The Rebbe was also very much against a l l the
special stringencies that are observed on Pesach. Many
people went so far i n observing many fine points of
custom that they were literally depressed by the holiday.
He spoke about this at length.
701. Avodah Zarah 3a.

702. Berachos 25b. Above, note 87.
703. Cf. Emunos VeDeyos 5:4, Sefer Chasidim 529, Rambam
Makos 3.16.
704. Shabbos 118b.
on
His
WISDOM
371
One of his followers once asked the Rebbe exactly

how to act w i t h regard to an ultra-stringent observance.
The Rebbe made a joke of i t .
The Rebbe spoke about this quite often. He said
that these ultra-strict practices are nothing more than
confused foolishness. He told us that he had also been
caught up i n this and would waste much time thinking
up all sorts of unnecessary restrictions.
Once he worried about the d r i n k i n g water used
d u r i n g Pesach. He was afraid that a small amount of
leaven might have fallen into the well from which they
drew water. The only alternative would be to prepare
water i n advance for the entire Passover week, as
some people do. B u t this was also not good enough, for
the water had to be carefully safeguarded from leaven
from the day before Pesach, and this was very difficult.
The Rebbe finally came to the conclusion that the
only satisfactory water would be that drawn f r o m a
flowing spring just as i t emerges from the ground. He
could then obtain perfectly fresh water without any
possibility of its being contaminated. The problem was
that the only such spring i n the area was very far f r o m
his home. He thought about travelling to a place near
a spring and spending Pesach there.
This is an example of how deeply the Rebbe had
become involved i n such unnecessary strictness. B u t
now he ridiculed this and taught that such ultra-strictness
is unnecessary, even on Pesach.
When the Rebbe spoke about this, he continued,
" T r u e devotion consists mainly of simplicity and
sincerity. P r a y
much, study
much Torah,
do
many good deeds. Do not w o r r y yourself w i t h unnecessary restrictions. Just follow the way of our forefathers.
'The Torah was not given to the ministering angels.'
372
" T h i s is why people no longer study Dikduk, the

rules of precise grammar. People have abandoned i t
because this type of precision is not really necessary.
This is true of a l l areas. You should not be overly
precise i n seeking out restrictions."
The Eebbe spoke at length along this line, concluding,
" T h e r e is nothing that you absolutely must do, and i f
not. . . . I f you can, fine, but i f not, 'G-d exempts a person
under duress.' "
7 0 5
236. One of the Eebbe's followers was once very

sick. He suffered greatly from tremendous pains i n his
teeth, and was almost on his deathbed. The torture
continued to grow worse, increasing without l i m i t , u n t i l
his agony was beyond description.
This man's face had become very swollen and the
doctors had to resort to a l l sorts of agonizing methods
to remove his teeth. H i s internal organs were also
affected, t o r t u r i n g h i m to the point of death. I t was
beyond a l l measure.
The Eebbe spoke to this man and said, " Y o u have
suffered the most severe and bitter pains a l l these
years. B u t i t is still better than one burn i n Gehenom.
One such singe is worse than a l l this. Es iz alts besser
eider ein brei in Gehennom. Ein brie in Gehenom is ergir
derfun."
706
237. The Eebbe said, " D o not let a word of wickedness leave your m o u t h . "
Do not say that you w i l l commit a sin or be wicked,
even though you may be j o k i n g and have no intention
of c a r r y i n g out your words. The words themselves can
705.
706.
Baba Kama 28b; above, note 79.

Cf. Ram ban, Introduction to Job; Alim LeTrufah
167.
His
373
WISDOM
do great damage and later compel you to fulfill them.

This is true even i f they are uttered only as a joke.
I t is w r i t t e n that K i n g Jehu said (2 K i . 10:18),
" A h a b served the Baal a little, but Jehu w i l l serve h i m
m u c h . " These words were his downfall.
When K i n g Jehu said these words, he had absolutely
no intention to commit idolatory. He only said this to
trick the Baal worshippers, as explained i n the next
verse. S t i l l , this was his downfall, and he later committed
idolatory.
The Talmud speaks about this and derives the lesson
that " a covenant is made w i t h the l i p s . "
Y o u should
therefore be very careful w i t h what you say.
707
238. The Rebbe was once speaking to one of his

followers. I n the midst of their conversation, they heard
someone reciting the evening Maarev prayer. He was
up to HaShkivenu and was saying VeSaknenu beEtza
Tova MiL'FanechaAnd
remedy us w i t h good council
from before You.
The Rebbe said to his follower, "See how this man
is saying 'remedy us w i t h good council', running through
the words. Doesn't he realize that he must say these
words with great emotion and feeling, from the very
depths of his heart? This is a most precious prayer.
You must always beg that G-d have mercy and grant
us good council and advice, that we may be worthy of
knowing what is right. . . .
I f you t r u l y want to serve G-d, you must understand
this well. Plead before G-d and ask that you be w o r t h y
of His good council.
, , y o a
707.
Sanhedrin
102a, Moed
708. Above, 52.
Kalan
18a.
374

709
The Rebbe himself said, " W h e n the day begins,

I surrender my every movement to G-d. I ask that every
motion that I may make be according to G-d's w i l l . I
ask the same for a l l my children and other dependants...
On the Sabbath and festivals, I also surrender the
entire day to G-d, p r a y i n g that every action follow
G-d's w i l l . Then, as things occur that day or that
Sabbath I am not disturbed that my observance might
not be p r o p e r . " Understand this.
239.
The Rebbe said, "G-d's ways are not like
those of man. ' When a man makes a garment, he
values i t most when i t is brand new. As i t then becomes
worn and damaged, its value is reduced.
" B u t G-d began by creating an imperfect world.
I t is constantly being improved and becomes more
precious to G-d. I n each generation, Tzadikim enhance
G-d's work. A t first there were the Patriarchs, Abraham,
Isaac and Jacob, and Moses our teacher. . . .
" T h e world's value to G-d is constantly enhanced
by this. I n the end, the Messiah w i l l come and the task
w i l l be completed. Only then w i l l the w o r l d be absolutely
perfect."
7
240.
Reb A . of Teplik told me that the Rebbe once
told h i m not to be a teacher of young children. Reb A .
argued that i t is said that the Baal Shem Tov taught
that i t is good to be a teacher. "
The Rebbe replied, " I do not know i f the B a a l
Shem Tov ever really said that. Even i f he d i d say i t ,
7
709.
Above, 2.
710.
Cf. Pesachim 119a, Baba Basra 88b, Succah 46b.
711. The Baal Shem Tov himself worked as a teacher of young
children in his youth. Shiyechay HaBaal Shem Tov p. 43.
His
WISDOM
375
i t no longer applies. The Tzadik of each generation has

the power to erect boundaries and direct the community.
I say that the best way to serve G-d today is by not
becoming a teacher. "
This man told this account to me slightly differentl y , but this is the gist of what he said.
m
The Eebbe was once speaking to one of his followers

who was a teacher.
The Eebbe asked h i m , " H o w much do you earn
each t e r m ? "
The man specified the amount.
The Eebbe calculated how much i t came out to for
each day, and showed that i t was a very small sum.
The Eebbe said, " I f this is the case, figure how
much you earn each hour. I t is a mere trifle. Y o u are
being taken away from your own studies and losing
your F u t u r e Reward for a mere Gilden or two.
" I f you are involved i n business, you may take a
Gilden or two that is not r i g h t l y yours. This is because
i t is impossible to be exact to the penny and such
accidents do happen. Y o u r customer w i l l certainly
forgive you. B u t i f you waste an hour while teaching,
there is no chance of your being f o r g i v e n . "
241. The Rebbe was p a r t i c u l a r l y opposed to those
who accepted posts as teachers i n cities far away from
their homes. He spoke of them i n the most derogatory
terms, saying, " T o me, a man who takes a teaching
post away from home is like a Canaanite slave m a i d . "
712. See Sichos Moharan 26a (#21), 36a (1139), Alim

163; Cf. Sanhedrin 104b, Lekutey Moharan 37:6.
LeTrufah
376
242.
Eye:
The Rebbe spoke of the concept of the E v i l
713
There is power i n a glance.

I f an evil thought accompanies this glance i t can
reach another and harm him. The eye is then evil.
The power of sight actually exists and can touch
the visualized object.
When the eye is evil, this glance can do actual
damage.
I t is for this reason that the look of a menstruating
woman can cause a mark of blood to appear on a
mirror. "
7 M
The specific remedy for E v i l Eye is to smoke the

fin of a fish.
F i n is S'NaPIR.
T u r n the letters into numbers,
and the Gematria gives you RA EYiN, the bad eye:
SNaPIR
Fin
Samech
Nun
Peh
Yud
Resh
=
60
50
= 8 0
=
10
= 200
400
Ra EYiN
B a d Eye
Resh
Eyin
Yud
Nun
=
=
200
70
Eyin
=
10
=
50
400
Especially good for this is a fish called the Shelein.

Shelein sounds like Shel Eyen"of
the eye"and the
713. See Baba Basra 2b, Eruvin 64b, Rashi a.l. "Baal," Pesachim
26b, 50b, Baba Metzia 30a; Zohar 3:211b. Also see Avos 2:11, $:22.
714. Ramban on Lev. 18:19.
70
His
WISDOM
377
similarity of pronunciation indicates a deeper relationship.

I also heard that the Rebbe said that the fin of a
Shelein fish should be worn by a man or child who has
an E v i l Eye. This w i l l protect him.
I heard the following from the same source i n the
name of the Rebbe:
The E b i l eye's power comes from the four hundred
men that Esau brought to fight against Jacob.
I t is w r i t t e n (Gen. 32:7), that Esau had " f o u r
hundred men w i t h h i m . " These four hundred came
to place an E v i l Eye upon Jacob's camp.
This four hundred is the numerical value of RA
EYiN the bad eye. The four hundred men are the
source of the E v i l Eye.
F o u r Hundred is also the numerical value of
SNaPIR the fin of a fish. This opposes the four
hundred men of Esau and protects against the E v i l Eye.
The Rebbe also mentioned a number of other things
that add up to four hundred.
243. The Rebbe once told a man who had a
sickness i n his family to rise before daylight and recite
the entire Song of Songs.
The Rebbe said, " E v e r y remedy i n the world is
contained i n the Song of Songs."
The man d i d this, and his relative immediately
took a t u r n for the better and regained his health.
244. I heard this from one of the Rebbe's disciples who was t r u l y religious and G-dfearing.
The Rebbg told h i m , "Some people serve G-d but
are not shown their accomplishments d u r i n g their life-
378
time. This is only revealed to them after death i n the

Future W o r l d . "
The Rebbe told this to h i m by way of encouragement so that he not f a l l down i n his own eyes. He had
spent very many years serving G-d and had not seen
any advancement. The Rebbe therefore t o l d h i m that
some people only have this revealed to them after death.
245. The Rebbe once spoke to me about innovating
original concepts i n the Torah.
Speaking w i t h wonder and awe, he said, " F r o m
where does one get a new concept? When one is w o r t h y
of innovation, his original thoughts are really very
wondrous and mysterious. F r o m where do they come?"
A n original idea is a revelation of G-d, b r i n g i n g
something from nothingness to existence.
A t first you do not know the idea at a l l .
I t still exists w i t h i n the Infinite i n a state of
nothingness.
This is the source of a l l wisdom.
715
E v e r y new idea is drawn from this source.

W e therefore see G-d's revelation i n each new idea.
I discussed this w i t h the Rebbe and said, " D o n ' t
I know t h i s ! Sometimes I must struggle desperately
to innovate even a single w o r d . " [ W h i l e at other times
the heart is opened and many new ideas pour forth.]
The Rebbe answered, " E v e n this is a great wonder
and m y s t e r y . "
I t may take great effort to come up w i t h even one
original word, but even this is one of G-d's miracles.
F o r what is the source of even this one word?
715.
See above, 143.
His
379
WISDOM
I f you have a desire for the t r u t h aud a heart to

understand, you can l i t e r a l l y see the reality of G-d's
existence. I f you yourself can originate new ideas, you
certainly see G-d's revelation i n them. B u t even i f
you cannot innovate yourself, you can s t i l l see G-d's
reality and greatness i n the wondrous flow of new
concepts found i n our sacred literature.
I t is w r i t t e n (Ps. 19:8), "G-d's witness is f a i t h f u l . "
The holy Torah is a faithful witness of G-d.
This is discussed at length i n my work,
Halachos.
Lekutey
246. I used to watch very closely when the Rebbe

ate. He would keep his food between his teeth, without
letting i t touch his palate. I n this manner, he d i d not
taste his food at a l l .
This is very difficult to describe i n w r i t i n g , but
you can t r y i t yourself and understand. A n d i f you
wish to subjugate your appetite f o r food, i t is an
excellent method.
247. The Rebbe said:
The greater your riches, the further you are from
them.
When you only have a l i t t l e money, you can keep
i t on your person.
When y o u acquire more, you must keep i t i n a
strongbox. I t is then more distant from you.
When you acquire still more, then you must keep
i t i n the bank. I t is yet further from you.
Acquire still more, and your wealth and invest-
716. Lekutey Halachos (Choshen Mishpat)

Edus
Chaim) Pesach 9:7 f. This last lesson is dated 1839.
5:10,
(Orech
380
ments are scattered i n other cities and faraway places.

They are still further away from you.
The more honor and riches you have, the further
away they are.
Great emperors and kings have very great honor,
but i t is furthest away of a l l .
The czar's subjects sing his anthem here each
evening, while he sits far away i n his palace.
The more honor a man has, the further away i t is.
This is true of the worldly.
But w i t h Torah and good deeds, the more you
have, the closer i t is to y o u . "
I t is good to select a place and sit there day and
night, involved i n Torah, prayer, and devotion to G-d.
When you must eat, r u n quickly to some house, quickly
grab a crust of bread to appease your hunger, and then
go back and serve G-d.
249. A man by the name of . . . came to the Rebbe
in a village. He was a great scholar and Kabbalist, but
was always angry w i t h his workers and servants. He
beat them and degraded them i n every possible manner.
The Rebbe said to him, " W h y is i t w r i t t e n (Gen.
38:7), ' A n d E r , Judah's first-born, was bad i n G-d's
sight?' W h y is the word bad (Ra) used, rather than the
word wicked (Rasha)V
[The Zohar poses a similar
question. ]
717
" T h e reason is because one who commits the sin

of E r is always bad tempered and unpleasant. H e is
disagreable and always i n anger."
717.
Zohar
1:57a.
His
WISDOM
381
The Rebbe said no more.

As soon as the other man heard these words, he
fell backwards and was stricken w i t h a very great
trembling and agitation. H i s t e r r o r and panic were
beyond measure. H i s posture became humbled, and he
could no longer even l i f t his head to stand before the
Rebbe's holy splendor.
The man then fled from the house. He stood outside
and began to cry, tears flowing freely down his cheeks.
One of this man's employees was a tutor, who
was also one of the Rebbe's followers. He begged this
tutor to help h i m approach the Rebbe.
The Rebbe later visited h i m and saw a book resting
on a shelf r i g h t next to h i m . The Rebbe asked h i m
what k i n d of book i t was. When informed that i t was
a Kabbalistic text, The Rebbe told h i m , " Y o u are not
fit to study the Kabbalah. . . . "
The man then followed the Rebbe i n his travels.
7 1 8
When the man returned hime, he repented w i t h a l l

his might. He found an isolated room and devoted
himself arduously to T o r a h and prayer for many weeks.
I t helped for a while, but his ugly temper eventuall y returned. S t i l l , he constantly followed the Rebbe.
The Rebbe told the tutor, " S t a y w i t h your employer
for a while longer. I t is good for you to be w i t h h i m ,
for you can cause h i m to be a righteous man for at
least an hour a d a y . "
A f t e r the man regained his evil temper, he had
a disagreement w i t h one of his servants and refused
to pay h i m . The servant walked all the way from the
village to the city where the Rebbe lived and complained
718.
Cf. Sichos Moharan 31a (180).
382
bitterly. The Rebbe was very i r r i t a t e d w i t h the employer for doing this.
B u t then, the Rebbe began to seek out the employer's good points. He told the servant, " W h a t can be
done? He is very poor. Perhaps he doesn't have enough
to pay you. . . . "
A n d there is yet another story that can be told. . . .
B u t there are very many stories. We could tell
how the Rebbe dealt with the very least of his followers,
and i t would consume many volumes. A s i t is w r i t t e n
(Eccl. 1:8), " T h e ear would not be satisfied w i t h
hearing."
The Rebbe himself said that many things would
overtake his followers and that many tales would be
told about each one.
I f you were accustomed to being i n the Rebbe's holy
presence, you would see extraordinary miracles every
minute. B u t the Rebbe's greatest miracles involved
bringing people back to G-d.
I f a man t r u l y wanted to come close to G-d, he
would go i n and see the Rebbe and immediately be
transformed into a new person. Everyone who was
worthy of standing i n the Rebbe's presence was infused
w i t h tremendous awe and feeling, true repentance, and
a great emotional involvement w i t h G-d and T r u t h .
Words cannot express i t . I f a l l the seas were ink. . . . "
7
The w o r l d has never seen a miracle like this,

where one man should be able to arouse so many, great
and small, to such great feeling and emotion toward G-d.
719.
Shabbos
11a.
His
383
WISDOM
250. I heard the Rebbe say, " W h y w o r r y about

livelihood. The only thing to w o r r y about is that you
may die of hunger i f you cannot afford food. A n d i f
you die, what is so terrible? You must die a n y w a y . "
251. The Rebbe told a number of people to read
through the entire Bible d u r i n g the days of E l u l , the
Ten Days of Repentance, and the Days of Awe u n t i l
Hoshanah Rabbah. *
The Rebbe himself also d i d this several times. He
also had a number of other books that he finished
during this season, but their identity is no longer known.
7
252. The Rebbe once said, " W h e n people come

close to a true Tzadik, they have a taste of the Garden
of Eden. The H o l y Zohar says that a Tzadik is the
Garden of gardens."
253. One of the Rebbe's followers had been
married many years and had no children. One day he
was i n the Rebbe's house together w i t h a number of
other childless men, pleading that the Rebbe intercede
for them.
This man also spoke to the Rebbe and asked h i m
for children.
TLe Rebbe replied, " W h y all this commotion?
Your main offspring are your good deeds. *' This is
foremost. Ask that you be a good Jewthat you be
worthy of following the true path. I f you are worthy
of physical children, i t is a l l the better. B u t your main
7
720. The last of the intermediate days of Succos, the final day
of judgement. Yerushalmi, Rosh HaShanah 4:8; Zohar 2:142a, 3:32a,
Rokeach 221a, Ramban on Num. 14:9, Sefer Chasidim 453.
721. Rashi on Gen. 6:9.
384
offspring are born when you let your heart come close
to G-d. . . . "
F r o m that time on, the man stopped speaking to
the Rebbe about children. He occupied himself w i t h
his devotions like the Rebbe's other followers.
Some time later, a number of childless people again
asked the Rebbe to intercede for them. This man was
there, but d i d not say a word.
T h i s time the Rebbe opened the discussion, saying,
" S t i l l , i t is well that you have children. B r i n g me a
hundred Rubles and i t w i l l be so."
I t was the night of his wife's immersion, and she
conceived and eventually gave b i r t h to a son.
May i t be G-d's w i l l that they be w o r t h y to raise
him to Torah, to marriage, and to a life of good deeds.
Amen.
254.
Speaking of the holiness of the Sabbath, the
Rebbe said:
The Sabbath is like a great wedding.
People are dancing and rejoicing w i t h great j o y
and delight.
A man is standing outside (looking i n ) .
He dresses himself i n his best clothing and quickly
runs to the wedding. He wishes to enter and j o i n the
festivity.
But you need great merit even to look i n through
a t i n y crevice.
255.
I t is much easier to give advice to another.
When you need advice, i t is v e r y difficult to give
i t to yourself.
A f t e r much deliberation, you may decide that one
way is the best. Y o u have many reasons and arguments
His
385
WISDOM
to support this. B u t as soon as you make up your mind,

other considerations enter, tearing down the basis of
your original decision. Now i t seems that the exact
opposite is true.
You therefore need advice from another.
H a p p y is the man who is worthy of G-d's council.
He w i l l then do what is proper and not lose his W o r l d
i n vain, heaven forbid.
256. The Rebbe highly praised the Akdamus
chanted before the T o r a h reading on Shavuos.
song,
722
He said, "People are so accustomed to i t that they

do not realize the greatness of the Akdamus praise.
" I f you know the high level of the Akdamus, as
well as that of its customary melody, then you know
what a wondrously unique song i t i s . "
The Rebbe then chanted a few lines of the Akdamus.
He then said, "Akdamus
love and devotion."
is a song of Cheshekof
[See the story of the Townsman, the tenth tale i n

Sippurey Maasios, which also discusses the song of
Cheshek.]
The Rebbe spoke of this on Shavuos, d u r i n g his
d a i r y meal. He had worshipped early w i t h his .group
as was his custom, and had begun his meal while the
second service was i n progress. When he heard the
cantor chant the Akdamus, the Rebbe spoke of the high
level of this holy song.
723
722. Written by Rabbi Meir Yitzchok of France in the 11th

century.
723. I t is customary to eat a dairy meal on Shavuos before the
noon dinner. Orech Chaim 494:3 in Hagah.
386
257. The Rebbe said that he can look at a man

and know a l l his sins.
He quoted the verse (Ps. 34:16), "G-d's eyes are
to T z a d i k i m . " Tzadikim can gaze w i t h G-d's eyes and
see a l l of a man's past.
I n many cases, the Rebbe revealed people's past
to them, telling them everything they had done. *
7
258. The Rebbe often t o l d us to do many good

deeds.
F r o m the way he said i t , i t was obvious that he
meant that we should do such good deeds as favors
to others and collecting charity.
H e told us, " Y o u seem to do no good deeds at a l l .
Epis tut ihr gar kein Mitzvos nit."
259. The Rebbe once said, " T h i r s t is a very great
desire."
He wanted to give us some idea of the longing and
yearning that is the wondrous t h i r s t for G-d.
The more t h i r s t y you are, the greater your pleasure
i n d r i n k i n g water.
Y o u r t h i r s t is the source of y o u r enjoyment.
The same is true of y o u r holy t h i r s t f o r G-d.
This is the delight of the F u t u r e W o r l d .
I t w i l l be a time of desire and longing.
This is the desire of a l l desires. *
I t is the desire through which Moses died. *
I t is w r i t t e n (Gen. 23:16) that f o r his final resting
place, Abraham p a i d "four-hundred Shekels of s i l v e r . "
7
71
724. Above, 14.

725.
Zohar 2:88b.
726. Ibid. Lekutey Moharan 4:9.
His
387
WISDOM
The holy Zohar says that these are the four-hundred

worlds of yearning that the just w i l l inherit i n the
Future World.
They are worlds particularly of yearning. F o r we
w i l l then be w o r t h y of the true yearning and thirst
for G-d.
Quenching this t h i r s t w i l l then be the main delight
of the F u t u r e W o r l d .
7 2 7
728
260. The Rebbe once emphasized the importance

of longing and t h i r s t i n g for the holy. Even i f you are
not w o r t h y of actual fulfillment, the yearning itself is
good.
This has already been discussed at length.
The Rebbe brought proof for this from a law i n
the Shulchan Aruch.
I f you are i n an unclean place
and cannot recite the Sh'ma, you should at least think
about i t .
729
730
731
The commentaries
explain that you should think
that you must recite the Sh'ma, and are suffering
because of your inability to do so. Y o u then receive
the same merit as you would for actually reciting i t .
732
Even though you cannot actually complete an observance, the yearning and longing is still very precious
and w o r t h y of reward.
261. The following was found in one of our manuscripts. It was written by one of our group, and is
727.
728.
729.
730.
731.
732.
Zohar 1:123b.
Cf. Ps. 39:6, 66:12.
Above, note 538.
Orech Chaim 62:4.
Magen Avraham 62:2
Perishah Ibid.
388
neither in order nor well edited. This is what could be

gathered from it:
I t is w r i t t e n (Gen. 37:1,2), " A n d Jacob dwelt i n
the land of his father's sojourn, i n the L a n d of Canaan.
These are Jacob's offspring, Joseph . . . "
I t is also w r i t t e n (Ps. 26:12), " M y foot stands on
a sound place, i n congregations I w i l l bless G-d."
The foot is f a i t h .
I t supports the Torah and a l l good traits.
Thus, the T a l m u d
teaches us that the prophet
Habakuk included a l l the commandments of the T o r a h
i n one priciple (Hab. 2:4), " T h e just man shall live by
his f a i t h . "
F a i t h is the foundation and root of a l l T o r a h and
devotion.
F a i t h must be clear and pure, without admixture
(EiRvuV).
I t must not be i n the category of evening
(EReV).
I t is w r i t t e n (Pr. 28:20), " A man of faith abounds
i n blessing." F a i t h is the channel for every benefit
and blessing.
Skepticism causes these benefits and blessings to
be taken by the evil Husks.
I t is w r i t t e n (Ps. 12:9), " T h e wicked walk round
about." This is this husk of skepticism that surrounds
the holy f r u i t of faith.
When this skepticism enters the mind, faith is
blemished. These husks then take the blessings and
benefits.
733
734
733. Cf. Lekutey Moharan B 80.

734. Makos 24a.
735. Faith is an aspect of morning, cf. Lam. 3:23. See
106, that faith is called light.
above,
His
389
WISDOM
Doubts can engulf a man and confuse his faith.

The root of this skepticism is pride.
The Talmud teaches us that G-d says to the proud
man, " Y o u and I cannot abide together."
When pride causes a departure of G-d, skepticism
has a place to enter. The doubts are an eclipse of G-d's
presence.
To avoid pride, you must open your eyes.
I f you compare your own lowly state to G-d's
lofty greatness, you w i l l never be proud or skeptical.
736
The door to this is the Sabbath.

You must greet the Sabbath w i t h great honor and
proper sanctity. F o r the Sabbath is an eye.
Through i t , you can see your own lowliness and
G-d's loftiness.
The Sabbath is ShaBaS Shin Bas.
The Shin has three headsthe three colors of the
eye.
Bas is daughterthe Bas Eyenthe pupil of the
eye.
Through the eye of the Sabbath, you can see your
own lowliness.
737
738
739
When
pride and
Thus
according
736.
see
you keep the Sabbath, you are rescued f r o m

are w o r t h y of faith.
we are taught, " H e who keeps the Sabbath
to its laws, though he may worship idols
Sotah 5a.
737.
Tikuney
Tikuney
Zohar
Zohar
70 (128a), Lekutey
4 (18b), 37 (78a), Lekutey
Moharan
Moharan
B 67.
13:4,
Also
38:7,
59:6.
738.
Rashi,
Cf. Zech. 2:12;
Metzudos
739.
Lekutey
on
Ps.
Targum,
17:8.
Moharan 79.
Rashi,
Rashbam
on
Deut. 32:10;
390
like the generation of Enosh, all his sins are forgiven."

Keeping the Sabbath annihilates the idolatry of
skepticism and makes one w o r t h y of true faith.
740
Idolatrous skepticism is a blemish of f a i t h causing

harsh decrees to descend on the world.
F o r when idolatry exists i n the w o r l d , there is
anger i n the w o r l d .
This is Gd's name Elokim (the name expressing
harsh judgement).
I t is the dark side of the moon.
I t is w r i t t e n (Ps. 84:12), " F o r a sun and shield
is Gd Elokim." The name Elokim is the moon, a shield
that eclipses the sun.
The Talmud teaches us that G-d says, " I n this
w o r l d M y name is not read as i t is w r i t t e n . I t is w r i t t e n
Yud Key (the Tetragrammaton) and read Aleph Doled
(Ad-noy). B u t i n the Future W o r l d i t w i l l be both
w r i t t e n and read Yud Key.
<
This is because the moon is incomplete, resulting
from a blemish of faith.
The w r i t t e n Name and spoken Name cannot be the
same, f o r " t h e sun has never seen the blemish of the
moon.'
[The w r i t t e n Name is the w r i t t e n T o r a h and the
spoken Name is the Oral Torah.
These are the names Hashem (the Tetragrammaton) and Elokim, the sun and the moon. This is
741
1743
740. Shabbos 118b.

741. Sifri (96), Rashi on Deut. 13:18, Lekutey
Cf. Sanhedrin 10:6 (111b).
742. Pesachim 50a.
743. Rosh HaShanah 23b.
Moharan
18:2.
His
WISDOM
391
the meaning of, " F o r a sun and a shield is Hashem

Elokim."
F a i t h is the moon.
When f a i t h is lacking, the moon is blemished.
The w r i t t e n and spoken Names of G-d cannot be
the same, for the sun cannot see the moon's blemish.
Regarding the Future W o r l d i t is w r i t t e n (Zech.
14:9), " G - d w i l l be one and H i s name one."
The moon's blemish w i l l be remedied and G-d's
spoken Name w i l l be Yud Key, the same as his w r i t t e n
Name.]
The greater a man's f a i t h , the more the names
HaShem and Elokim are brought together and unified.
They become included i n each other as i n the Future.
744
Jacob is the sun.

This is the Name HaShem.
Isaac is the moon, the name Elokim.
I t is w r i t t e n , " A n d Jacob dwelt i n the land of his
father's sojourn." The aspect of Jacob is unified and
dwells w i t h the aspect of Isaac. HaShem is unified w i t h
Elokim, the sun w i t h the moon.
This is the aspect of ( 1 K i . 18:39), "HaShem is
Elokim."
[ " A n d Jacob dwelt i n the land of his father's
sojourn, i n the land of Canaan." CaNAan has the same
root as haChaNAahsubjugation
and lowliness.
Lowliness results i n faith, which i n t u r n leads to
the above unification.]
" A n d these are Jacob's offspring, Joseph. . . . "
Joseph is
Yosefaddition.
This is Tosfos Shabbosthe minutes and hours we
add to the Sabbath.
744.
Lekutey
Moharan
1.
392
I t is the Sabbath that makes us w o r t h y of h u m i l i t y .

We then can attain perfect faiththe correction
of the moon's blemishthe unification of Jacob and
Isaac, HaShem and Elokim.
I t is w r i t t e n , " M y foot stands on a sound place,
i n congregations I w i l l bless G-d,"G-d's name as i t
is pronounced HaShem.
The foot of faith must stand on a sound foundation.
I t must be perfect, without i m p u r i t y .
Then " I n congregations I w i l l bless HaShem."
I w i l l then be able to speak out and bless w i t h the
Tatragrammaton, the Ineffable Name. The blemish of
the moon w i l l be filled and " G - d w i l l be one and H i s
name one." The w r i t t e n and spoken names w i l l be the
same and we w i l l be worthy of blessing w i t h the name
HaShem i n congregations.
" M y foot stands on a sound place, i n congregations
I w i l l bless HaShem.
Good bounty and blessing are then d r a w n f r o m
on high.
This is the Chanukah lamp.
Oil is wisdom. ''
I t is w r i t t e n (Gen. 3:7), " A n d the eyes of both of
them were opened, and they knew. . . . " Rashi explains
that the opening of the eyes is wisdom.
Wisdom is i n the eyes.
When you look through the eyes of wisdom, you
are worthy of perceiving your lowliness. Y o u can then
attain perfect faith.
The Talmud teaches us that the measure of o i l
7
745.
Berachos 57a, Baba Basra 25a, Lekutey Moharan 177.
His
WISDOM
393
needed for the Chanukah lamp is enough to last u n t i l

"feet no longer walk outside."
The feet are the feet of faith.
You must look carefully w i t h the eye of wisdom
u n t i l your faith is purified. Then "feet no longer walk
outside." The feet of faith no longer w i l l walk i n the
place of the Outside Forces of skepticism.
This is the required measure of oilthe wisdom
needed to realize your lowliness and be worthy of perfeet f a i t h .
76
747
262. This was also found among the

of one of our group:
manuscripts
There is a type of grace (Chen) that enables a man

to see the future i n dreams.
I f a man has this grace, he can ask for a vision
and perceive the future i n a dream.
746.
Shabbos 21b.
747.
F r o m the context, i t appears that this lesson was delivered
on a Sabbath when VeYeshev
was read d u r i n g the week o f C h a n u k a h .
T h i s is a rather rare occurrence, and occurred o n l y five times d u r i n g
the Rebbe's career, i n 5554, 5 5 6 1 , 5564, 5567 and 5568. I n the last three
years, C h a n u k a h contained t w o Sabbaths, the first being VaYeshev,
and
the second MiKetz
I n 5564 and 5567 respectively, lessons 14 and 30
i n Lekutey Moharan were delivered, i n both cases on the second Sabbath, namely that o f MiKetz.
See end o f lesson 30 where MiKetz
is
mentioned. Lesson 14 was also delivered on the Sabbath o f Miketz.
as
discussed earlier i n note 449. ( A d d i t i o n a l evidence that the second Sabbath was always kept can be derived f r o m Alim LeTrufah 32, where we
find that R a b b i N a t h a n also kept the second Sabbath i n 5 5 9 1 , another
year w h i c h had t w o Sabbaths f a l l d u r i n g C h a n u k a h ) The year 5568
f o u n d the Rebbe i n Lemberg d u r i n g C h a n u k a h , and there is no record
o f his h a v i n g given any lesson at a l l . I n the years 5554 and 5 5 6 1 , h o w ever, VaYeshev
was the only Sabbath to f a l l d u r i n g C h a n u k a h . T h i s
lesson was therefore most p r o b a b l y said i n one o f these years, either i n
Medvedevka or Z l a t i p o l i a . T h i s m i g h t explain w h y this lesson was
o n l y discovered after the Rebbe's passing, and w h y R a b b i N a t h a n never
edited i t under his supervision.
394
The Talmud teaches us, " J u s t as g r a i n cannot

exist without chaff, so dreams cannot exist without
nonsense.' "
m
Dreams contain predictions of the future, but they

are intertwined w i t h much worthless chaff.
There is also the clear dream of the prophet,
regarding which i t is w r i t t e n (Num. 12:6), " I w i l l
speak to h i m i n a d r e a m . "
This is the dream of the man who has grace.
Such a man can also predict the future through
the dreams of another.
When he hears the other's dream, the worthless
chaff falls away and only the clear vision falls upon
his ears.
Joseph had such grace.
He is called (Gen. 49:22), " A f r u i t f u l son by the
f o u n t a i n . " Rashi explains that his fruitfulness was that
of grace.
He therefore had accurate dreams and was able to
interpret and make use of them. They are also included
i n the Torah. The T o r a h also teaches us that Joseph
had a unique ability i n interpreting dreams.
263. I t had become f a i r l y common for marriage
relationships to degenerate and often result i n separation and divorce.
One of his followers once spoke to the Rebbe
about this.
The Rebbe said, " T h i s is the w o r k of the E v i l One.
He works very hard to destroy the family life of young
men, i n order to t r a p them, i n his net, heaven forbid.
748.
Berachos 55a.
His
WISDOM
395
" T h e E v i l One lies i n wait for them while they are

young, working to destroy their family life. He destroys
their relationship w i t h a l l sorts of t r i c k e r y . "
The Eebbe then spoke of this at length.
264. The Eebbe often warned us to honor and
respect our wives.
He said, " W o m e n have much anguish from their
children. They suffer i n pregnancy and childbirth and
then have the troubles of raising their children. This
is besides the many other areas i n which they suffer
for you.
" Y o u should take this into consideration and honor
and respect your w i v e s . "
The Talmud teaches us, " H o n o r your wives that
you may have w e a l t h . "
I t also states, " I t is sufficient that they raise our
children."
749
750
265. The Eebbe warned us very strongly not to

eat raw onions.
I t made no difference whether they
were mixed w i t h o i l , fat or eggs, even on the Sabbath.
751
Many people had a custom o! eating chopped eggs

and onions on the Sabbath.
The Eebbe ridiculed this
practice, saying, " H o w can they claim that i t is a good
custom to eat something as harmful as t h i s ? "
752
The Eebbe said that onions are harmful i n many

ways and counted out numerous ilnesses that can be
749. Baba Metzia 59a.

750. Yebamos 63a.
751. Cf. Eruviri 29a, Tosfos a.l. 29b "MiPney," Taanis 30a "Erev"
Yad Chazakah, Deyos 4:9.
752. This custom is mentioned in Geulas Yisroel, quoted in Taamey
HaMinhagim 368 (p. 169).
396
caused by them.
served, the main
even mixed w i t h
only safe way to
Although the details were not prelesson is that they should be avoided,
something else on the Sabbath. The
eat them is cooked.
The entire conversation came about when we mentioned to the Rebbe that we had heard that the Baal
Shem Tov had spoken very strongly against eating raw
onions. The Rebbe agreed that this was true, and
began to reckon numerous reasons for i t . I t was at
this time that we heard all the above.
266. The Rebbe said, " T h e r e are Tzadikim who
are great T o r a h experts, fully versed i n many sacred
works, and because of this i n particular, cannot innovate
anything i n the Torah.
" A s soon as they begin to expound and innovate,
their great fund of knowledge confuses them, and they
weave many extraneous concepts into lengthy introductions. T h e i r thoughts become so muddled that
any new concept they may have had is irrevocably lost.'
The Rebbe gave as an example one of his contemporaries, who could not expound on the T o r a h for this
reason.
F r o m what the Rebbe said, we understood that i f
you wish to innovate, you should concentrate on the
subject, and not confuse yourself w i t h extraneous
introductions. Pretend that you are totally ignorant of
everything but the subject at hand. Y o u w i l l then be
able to innovate many new ideas, and b r i n g them to
light i n order, step by step.
The Rebbe spoke at length about this, but i t cannot
all be put into w r i t i n g . I f you are wise, you w i l l understand.
His
WISDOM
397
267. The Rebbe said, " Y o u may expound the

T o r a h and innovate i n any area you wish.
" T h e only condition is that you may not use your
interpretations to innovate or change any law. This is
particularly true of innovations based on Drush and
Sod, expositary construction and esoteric resolution."
F r o m what the Rebbe said, we understood that you
may expound and innovate according to your intellectual attainment, even i n such Kabbalistic works as
those of the holy A r i . The only stipulation is that you
may not drive any religious practice or law i n this
manner.
268. " H o w was the H o l y Temple destroyed . . . ?"
" H o w long w i l l we cry out i n bondage . . . ?"
" U n t i l when . . . ?"
" T h e son of Your maidservant . . . "
These are a l l part of Chatzos, the midnight service
mourning the destruction of the Temple and the exile
of the Shechinah.
Taking these hymns as an example, the Rebbe
spoke of how much we must cry out before G-d. He
noted how much these prayers awaken the heart,
chanting them w i t h the melody of Chatzos i n his deep,
beautiful voice.
He also greatly praised the chorus, " M y beloved
came down to H i s g a r d e n , " as a debate between the
Jewish people and G-d that can deeply arouse the
heart.
269. People are often very confused as to the
best way to serve G-d. Sometimes i t seems necessary to
act i n one manner, but later this appears completely
398

753
wrong and another method seems best . . . This can

cause one to become very confused and disturbed.
The Rebbe said, " W h y is i t necessary to confuse
yourself? Whatever you do, you do. A s long as you
do not do any evil, heaven forbid. Vie men tut, tut men.
Abie me-tut nit Ketn schlecht, chas
ve-sholom."
270. The Rebbe said, " I n the Hodu (Ps. 107)
that introduces the afternoon Minchah service before
the Sabbath, you can have a broken heart and spread
all your thoughts before G-d. This psalm, which can
be understood by anyone, speaks of the troubles of the
soul and how one cries out because of them.
" W h e n you say KeGavna
before the Sabbath
evening Maariv, you should be aroused w i t h great
joy and emotion when you recite the words, ' A n d a l l
of them are crowned i n new souls . . . "
755
271. The Rebbe said, " A storekeeper w i l l sell

to you on credit, to be paid f o r at a later date.
" W h y not do the same w i t h s p i r i t u a l goods? Do
a few good deeds, or say a few Psalms or words of
Torah, and let them be put aside and ready when you
need them.
" Y o u w i l l then be able to make use of this merit,
and not be like one who must ask the storekeeper
for credit. . . . "
I d i d not hear this discussion from the Rebbe h i m self, but from one of my colleagues. I t appears that
753.
754.
755.
756.
sidic rite.
Above, 255.
Cf. Shevachay Moharan 21a ( I I ) .
In the Chassidic rite. See above, Pilgrimage 121, note 93.
" I n the Manner," Zohar 2:135a. This is also in the Chas-
His
WISDOM
399
many more beautiful thoughts were expressed at that

time, but this is a l l that I am worthy of recording.
272. A n irreligious man came to the Rebbe i n a
certain city and boasted that he was an expert i n
languages. He had recently been i n a government office
and was able to interpret a word that even their
scribes d i d not know. He was very conceited because
of this knowledge.
When the man left, the Rebbe ridiculed h i m for
such foolish conceit.
One of the Rebbe's disciples, an extraordinary
G-df earing scholar, was sitting there. He said to the
Rebbe, " M a y b e i t is better to be conceited because of
something foolish than to be conceited, heaven forbid,
because of one's knowledge of T o r a h . "
The Rebbe was silent for a moment.
He then said, " N o . The opposite is true. The
Talmud tells us that when Rabbi Akiba was i n prison,
Pappus said to h i m , ' H a p p y are you Rabbi Akiba, for
you were imprisoned for the sake of the Torah. Woe
is to Pappus, f o r I was imprisoned for mere foolishness.' "
I t is brought i n Lekutey Moharan that the punshment for conceit is imprisonment. Also discussed there
is the imprisonment of Rabbi Akiba.
I t is better to be imprisoned for the conceit of
Torah, than to be conceited because of foolishness.
7 5 7
273. The Rebbe said, " I t is good to make

habit of i n s p i r i n g yourself w i t h a melody.
757.
758.
Berachos 61b.
Lekutey Moharan 22 B 60.
400
" T h e r e are great concepts included i n each holy

melody, and they can arouse your heart and draw i t
toward G-d.
" E v e n i f you cannot sing well, you can s t i l l
inspire yourself w i t h a melody sung to the best of
your ability while alone at home. The loftiness of
melody is beyond all measure."
The Rebbe's works contain towering lessons speaking of song.
759
740
The Tale of the Seven Beggars

also alludes to
the importance of melody. The unconscious princess is
cured mainly through melody, through the ten categories of song. Understand the depth of this.
741
The divine soul i n every Jew is a princess a

king's daughter.
She is weary and faint because of her sins.
She is held captive by an evil k i n g and is shot
w i t h ten poisonous arrows.
Only a great Tzadik has the power to enter every
place where the soul has fallen and remove a l l ten
arrows from her.
I n order to heal her, he must be ahle to discern
all ten types of pulsebeat. *
74
He must know all ten categories of song, for her

main cure is through melody and j o y .
743
Taking this as a clue, you can understand
759.
Ibid.
760.
761.
762.
763.
Sipurey Maasios 13. See above, 149-151.

Ibid. 76b.
Ibid.
See Lekutey Moharan 2:92, above, 129.
3, 8:9,
38:4,
42, 4 * 7 ,
282;
B 8:1, 31
92.
the
His
WISDOM
401
entire story. Use i t as a means of returning to G-d i n

t r u t h . " F o r the main thing is not study, but deeds."
744
274.
aside for
especially
versation
I t is very good to have a special room set

Torah study and prayer. Such a room is
beneficial for secluded meditation and conw i t h G-d.
765
275. The Rebbe said that i t is very good even

just to sit i n such a special room. The atmosphere
itself is beneficial, even i f you sit there and do nothing
else.
Even i f you do not have a special room, you can
still seclude yourself and converse w i t h G-d.
The Rebbe also said that you can create your own
special room under your Tallis. Just drape your Tallis
over your eyes and converse w i t h G-d as you desire.
Y o u can also seclude yourself w i t h G-d i n bed
under the covers. " This was the custom of K i n g David,
as i t is w r i t t e n (Ps. 6:7), " E a c h night I converse from
my bed. . . . "
You can also converse w i t h G-d while sitting before
an open book. L e t others think that you are merely
studying.
There are many other ways to accomplish this i f
you t r u l y want to medidate and express your thoughts
to G-d. Above all else, this is the root and foundation
of holiness and repentance. W e have discussed this
many times.
There are many ways of doing this, but best of a l l
is a secluded room.
7
764.
765.
766.
Avos
1:17.
Above, 248, Yemey Moharnat
Above, 68.
51a.
402
276. The Rebbe was once lecturing his followers,

berating them for not serving G-d as i t t r u l y befits H i m .
This was the Rebbe's constant theme, and this time he
spoke very strongly and at length.
A f t e r his tirade, the Rebbe began to make up w i t h
them. He drew them close and spoke v e r y gently.
He said, " W h a t do I want from them. They are
s t i l l religious men, are they n o t ? "
The Rebbe then began speaking to their hearts. . . .
He said, " Y o u are certainly good people.
" I f G-d were small like me, your devotion would
certainly be sufficient.
" B u t Gd is very, very great!
" Y o u must g i r d yourself w i t h a strong desire to
serve G-d properly, for you are serving One 'Whose
greatnes cannot be fathomed.' "
The Rebbe then raised himself and lifted his hands
over his head.
He repeated the words, " B u t G-d is so great. . . . "
He then l i f t e d his hands, using them to express
G-d's greatness.
7 6 7
277. The Rebbe said that he never as much as

drank water before his m o r n i n g prayers. He was greatly
opposed to those who drank coffee and other beverages
before worshipping.
768
278. The Rebbe said that many sayings i n the

Zohar were revealed by Rabbi Shimon bar Yochai to
his disciples after his death.
767.
768.
89:11.
Ps. 145:3.
Cf. Zohar 2:215b, 3:141b; Orech Chaim 89:3, 4, Beer Hetiv
His
WISDOM
403
The Zohar speaks of a Chabura Kadmaaha

first
edition, and many do not understand what i t is. I t is
mentioned i n the Zohar on the portion of Pinchas '''
and several other places.
Rabbi Shimon revealed many lessons after his
death. The lessons revealed d u r i n g his lifetime comprised the Chabura Kadmaah, the first edition of the
Zohar.
I t is therefore not surprising that the Zohar and
Tikuney Zohar explain many sayings of
Amoraim,
masters of the Talmud who lived many years after
Rabbi Shimon passed away. The meaning of these
sayings was revealed by Rabbi Shimon after his death,
d u r i n g the lifetime of these Amoraim.
71
We later found a similar concept i n another work.
770
279. The Rebbe once told me, " W h e n things are

very bad, make yourself into nothing. Uhu as es iz
shoin gar schlecht, iz min zich gar m'vatel."
I asked h i m , " H o w does one make himself into
nothing!"
He replied, " Y o u close your mouth and eyesand
you are like nothing! Me far-macht das moil, uhn die
oigen, iz bitul."
We can gain valuable insight from these words.
Sometimes you may feel overwhelmed by the E v i l
Urge. Y o u are confused by evil thoughts and very
disturbed, finding i t impossible to overcome.
Y o u must then make yourself like nothing, you
no longer exist, your eyes and mouth are closed.
769. Zohar 3:219b.
770. Kisey Melech on Tikuney Zohar (Jerusalem, 5723) #7, "BeAgada" (7b).
404
Every thought is banished. Your mind ceases to

exist.
You have nullified yourself completely before G-d.
771
280. The Rebbe spoke about Tzadikim who always

wander and move about.
He said, " T h e r e are outcast souls that cannot be
elevated except through the wandering of a Tzadik.
" E v e n i f the Tzadik does not want to travel, he
roams and wanders i n his house.
" H e paces back and forth, and this is also i n the
category of 'wandering and roaming.' "
772
7 7 3
281. The Rebbe very strongly cautioned us to

safeguard our money. He was very particular that we
should take good care of our possessions. ''
He was very opposed to being careless, and strongly ridiculed the hapless individualthe Schlim Mazelnick.
The Rebbe said, " A man takes time from Torah
and prayer, and struggles to earn some money to
support his family. A f t e r he earns the money, he becomes a hapless Schlim Mazelnick, and does not take
care of i t at a l l .
"Honest Jewish money must be guarded like the
eyes i n your h e a d .
I t happened occasionally that one of the Rebbe's
followers would lose his money while travelling, and
come to the Rebbe and complain. The Rebbe would be77
771. See Zimras HaAretz 864.

772. Above, 194, Chayay Moharan 34a.
773. Gen. 4:12.
774. Lekutey Halachos (Choshen Mishpat)
3:2, Umnm 2:2; Above, 193.
Avedah 3:10, Pekadon
His
WISDOM
405
rate him and lecture to his followers to guard their

money properly.
775

Leaving a Tzadik is like committing idolatory.
The only difference between a Dalet and a Resh
is a small protrusion.
I t is w r i t t e n i n the H o l y Zohar that this protrusion
is the Tzadik.
Leaving a Tzadik separates the protrusion from
the Dalet making i t into a Resh.
The w o r d AeChaDoneexpresses
G-d's unity.
Substitute a Resh for the Dalet i n AeChaD, and you
have
ACheRanother.
I t is w r i t t e n (Ex. 34:14), " Y o u shall not bow down
to another god."
Remove the protrusion and the Dalet becomes a
Reshthe AeChaD of G-d's u n i t y becomes the ACheR
of idolatory and atheism.
776
777
F a i t h i n G-d conies through the Tzadikim, the

protrusion of the Dalet that expresses G-d's u n i t y .
778
I n many places the Rebbe says that the root of

f a i t h can only be attained by closeness to the Tzadikim.
283. The Rebbe once spoke about young married
men who find their worship greatly disturbed by the
fact that they have not sanctified themselves properly
i n their m a r i t a l relations. They feel tainted and find
prayer very difficult.
775.
Cf
776.
777.
778.
Tikuney Zohar 21 (55b, 58b).

See Baal HaTurim on Deut. 6:4.
Cf. Lekutey Moharan 10:5.
Sichos
Moharan
33a
(*100).
406
The Rebbe constantly warned us not to become

discouraged because of this. He said, " W h a t happened,
happened.
When you pray, you must forget everyt h i n g else.
No matter what happened, strengthen
yourselves and pray p r o p e r l y . "
He said that this is the meaning of Abba Benjamin's sayng, " I am concerned . . . that my prayer
should be close to m y bed." '
The bed is m a r i t a l relations.
" M y prayer should be close to my bed." I should
be able to p r a y immediately after leaving my " b e d "
and not be disturbed at all.
779
780
78
782
284. There were many youths i n the community

who prayed w i t h great feeling and enthusiasm. Others
would disturb them and cause them trouble.
When the youths complained, their detractors had
a stock answer. They said, " I f you have true feeling
and are really bound up i n your prayers, then you
should not hear any disturbance. Y o u r devotion should
be enough to block out everything else."
The Rebbe said, " T h e t r u t h is that this is no
argument. The greatest Tzadik may p r a y w i t h great
strength and attachment to G-d, but he can still be
disturbed. No matter how great his enthusiasm, no
matter how deeply he is bound up i n prayer, he can
still be greatly disturbed by one who makes fun of h i m
and disturbs him. A l l his feeling and emotion w i l l not
prevent him from being disturbed and distressed.
783
779.
Pesachim
780.
781.
782.
783.
See above, 26.

Berachos 5b.
Kesubos 10b.
Above, 119.
108a,
Yoma
5b,
etc.
His
407
WISDOM
The Rebbe once said:

Sometimes a man is given great wealth. Everyone
else envies him. They spend days and years pursuing
wealth because of this envy. B u t i n the end they have
nothing.
This is all the work of the E v i l One. He works
hard to make one man rich so that many others should
waste their lives envying him. "Heaven help us against
this misleading n o t i o n . "
784
285. The Rebbe was once speaking of the tremendous greatness of the Torah, and, its awesome secrets.
He said, " T h e entire Tikuney Zohar (a work of
seventy chapters) is but a commentary on the one w o r d
Berashis, the first word i n the Torah.
"Thousands of volumes would not suffice to explain
all the secrets found i n the Tikuney Zohar.
" I t s study has no end. So great is the Tikuney
Zohar that a l l the skins of Nevios
would not be
sufficient to contain its wisdom.
" A l l this is but a commentary on a single w o r d
Berashis ( I n the beginning).
785
" T a k e the next wordbara He created'. A

volume equal to the Tikuney Zohar could also be w r i t t e n
on i t . I t would contain an equal number of mysteries.
" X o w understand the depth of our H o l y Torah.
" A Tikuney Zohar could be w r i t t e n on each and
every word. Each one contains inconceivable depth and
mystery.
" T h e T o r a h contains not one, but many words.
784.
785.
Shabbos 84b.
Sec above, note 531.
408
Its greatness is beyond the ability of language to

describe."
286.
The Rebbe once said to me, " Y o u do speak
w i t h people. Y o u probably ask them what. Du shmust
zich ya mit mentchen. Kerst-ti zei tzu fregen vas."
He emphasized the w o r d vaswhatstressing
i n a loud voice from the depths of his heart.
it
What f
I t is fitting to ask people this question.
You do not think about your purpose i n life.
What?
You have many vain and foolish complaints and
excuses. Your life is filled w i t h confusion and frustration.
A f t e r a l l t h i s : What?
You say that you have reason to be f a r f r o m G-d.
What?
W h a t w i l l become of you?
W h a t w i l l you do i n the end?
W h a t w i l l you answer the One Who sent you?
W h a t do you think?
W h a t are you on earth i f not a stranger?
W h a t is your life, i f not vanity and emptiness
" a passing shadow, a scattered c l o u d ? "
You know this well.
W h a t do y o u say?
784
787
Place these words well on your heart. B r i n g them
786.
787.
h . 30:7.
Ps. 144:4.
His
409
WISDOM
into the depths of your being. Do not ignore them.

T u r n them over and over
and you w i l l save your
soul.
788
787
287. The Rebbe said, " W h a t must a man do i n

this world? A l l that is needed is to pray and study
and pray. Me bedarf mer nit nar davenin uhn lehrnen
uhn
davenin."
m
I heard many similar things, but they could not be

recorded.
288. The
t h e ' Talmudic
death."
The
drawing them
791
Rebbe once spoke to a man and quoted

edict, "Repent one day before your
Rebbe stressed the words "one d a y , "
out at great length.
Yesterday and tomorrow are man's downfall.

Today you may be aroused toward G-d.
But yesterday and tomorrow pull you back.
No matter where a man stands, he suffers reverses.
The man who dwells on yesterday and tomorrow w i l l
surely f a l l away.
The Rebbe therefore stressed, "Repent one day
before your death."
" B e f o r e your d e a t h " is your entire life.
D u r i n g your entire lifetime, you may only be worthy
of one day of repentance.
This one day is more precious than every treasure.
F o r what does man gain from a l l his e f f o r t ?
798
793
788.
789.
790.
791.
792.
793.
Avos 5:22.
Jer. 21:9, 38:2, 39:18.
See Tovos Zichronos $1.
Avos 2:10, Shabbos 153.
Prov. 24:4.
Eccl. 1:3.
410
Nothing remains of a l l your life other than this

one day of repentance before G-d.
"Repent one day" even one day "before
your d e a t h " d u r i n g your sojourn here on earth.
Forget about yesterday and tomorrow. This one
day is everything. Understand this.
794
289. The Rebbe once said, " O n l y a man trapped

by his possessions borrows money to do business.
" A free man does not borrow. He engages i n
honest business, using only his own money.
" I t is w r i t t e n (Deut. 6:5), ' Y o u shall love the L - r d
your G-d
w i t h a l l your m i g h t . ' This is fulfilled
by the man who does not borrow money f o r his
business."
The Rebbe also said that this commandment is
fulfilled by one who gives a fifth of his income to charity.
290. The Rebbe said, " T h e words spoken by a
great Tzadik contain the needs of a l l Israel. They
include what is needed by every single Jew.
" I t is w r i t t e n (Deut. 1:1), 'These are the words
that Moses spoke to all Israel.' The words spoken by
Moses were ' f o r a l l Israel.' They contained what every
single Jew would ever need."
291. This is from an unpublished manuscript
Lekutey Moharan:
from
I t is w r i t t e n (Eccl. 1:18), "Increase knowledge,

increase p a i n . "
I n every generation, new diseases come into exist794.
See Shevachay 14.
His
411
WISDOM
ence. This is a result of the increase iD scientific knowledge.

E v e r y new discovery results i n some new pain.
These are the new diseases that have come into existence. May G-d protect us!
5
292. A somewhat notable Chassid" came to see

the Rebbe. He was an older man and was knowledgeable
i n the w r i t i n g s of the holy A r i . W a n t i n g to enter
the Rebbe's circle, he spoke i n the manner of the
important Chassidim, saying, " I would like the Rebbe
to teach me the way to serve G - d . "
The Rebbe looked at h i m w i t h wonder and quoted
the verse (Ps. 67:3), " T o know Your way i n the e a r t h . "
The Rebbe meant that he was s t i l l " i n the e a r t h "
immersed completely i n earthlinessand still he wants
to " k n o w Your way"he wants to know the way to
come close to G-d.
W e see f r o m this anecdote that the Rebbe was
provoked because the man spoke so haughtily, saying
that he was seeking the way to G-d. He spoke as i f he had
already perfected himself to the extent that he lacked
nothing else but to choose the appropriate way and
walk up to G-d.
The Rebbe saw through this and wanted h i m to
speak sincerely.
795. This individual was Rabbi Yudel, who then became a lifelong follower of the Rebbe. Kochavey Or p. 36 (*23). He headed a
large group of Chassidim in Dashev, and when Rabbi David of
Tchehrin told him about the Rebbe, he came with his entire following.
Nevey Tzadikim p. 24. Rabbi Nachman received a blessing from him
before his pilgrimage to Israel. Chayay Moharan 31b (17). See above,
171, note 573.
412
293.
The Rebbe once spoke to one of his followers
about p r a y i n g w i t h devotion.
He said, " V o i c e arouses feeling.
The opposite is
also true, for feeling can also arouse the voice.
" P r a y w i t h feeling. B r i n g every thought and
emotion into each word. Your voice w i l l automatically
be awakened and you w i l l pray out loud. Y o u can
actually test this and see that i t is t r u e . "
774
294.
I heard this from the Rebbe's own holy l i p s :
I t is customary to recite the Tikuney Zohar as well

as many prayers and petitions after the regular worship
during the month of E l u l . I t is also a custom to stay
i n the synagogue and study hall later than usual.
The Rebbe said, " T h e melody of the Tikuney
Zohar and the fatigue resulting from staying up so
late i n the study hall are a l l taken on high and made
into great and lofty t h i n g s . "
777
295.
The Rebbe spoke of encouraging oneself i n
prayer. No matter what you are, you can strengthen
yourself and stubbornly pray to G-d.
The Rebbe said that you should think i n the following vein':
I may be far from G-d because of my many sins.
Let i t be. I f this is so, then there can be no perfect
prayer without me.
The T a l m u d teaches us that every prayer that does
not include the sinners of Israel is not a true prayer. *
7
796.
797.
798.
Sheloh, quoted in Kitzur

Above, 127.
Kerisus 6b.
Shulchan Aruch
6:1.
His
WISDOM
413
Prayer is like an incense offering. The T o r a h

requires that the incense contain Chelbonah (galban u m ) , even though i t has a vile odor by itself.
I f I consider myself a sinner, then I am an essential
ingredient of every worship service. No prayer is perfeet without me.
I , the sinner, must strengthen myself even more
to p r a y to G-d and trust that i n H i s mercy He w i l l
accept my prayer. I am the perfection of the prayer
the Chelbonah i n the incense.
Just like the vile smelling Chelbonah is an essent i a l ingredient of the sweet incense, so my tainted
prayer is a v i t a l ingredient of the prayers of a l l Israel.
W i t h o u t i t , prayer is deficient, like incense without
the Chelbonah.
m
296. I n Lekutey Moharan i t is brought that one

must bind himself to the Tzadikim of his generation.
800
The Rebbe told his followers that before they began

worshipping, they should say, " I am binding myself
to a l l the Tzadikim of our generation."
297. The Rebbe often told us, " I have a great
desire that you act i n accordance w i t h my revealed
teachings.'
Take a lesson and seek out its practical advice.
Follow i t for two or three months, making use of i t to
strengthen your devotion and fear of Gd. P r a y to G-d
and beg that He help you be worthy of attaining the
ideal set f o r t h i n the lesson.
When you have completed one lesson, work on
799.
800.
Ex. 30:34.
Lekutey Moharan 2:6, 9:4.
414
another. Continue this way u n t i l you have completed

every lesson. Happy is the man who takes this to heart.
298. One of the Rebbe's followers came to h i m
on the day before Y o m K i p p u r . The man had been very
sick and told the Rebbe of his great suffering. One of
his townsmen and good friends standing nearby said,
" H i s illness has become worse because he immersed
i n the M i k v a h . "
The Rebbe replied, " Y o u blame the illness on a
good observance. I t is more fitting to blame i t on a s i n . "
This took place i n Uman, on the Rebbe's last
Yom Kippur.
299. I t was my custom to see the Rebbe every
year after Simchas Torah. He would always ask me
i f I t r u l y rejoiced on the festival. Many times he told
me how the community celebrated i n his house, and
how much pleasure he derived f r o m their j o y .
Once the Rebbe spoke to me about Simchas Torah
i n the middle of the year. He asked me, " D o you now
feel j o y i n your heart? Do you feel this happiness at
least once a y e a r ? "
[G-d was w i t h me and I was able to rejoice w i t h
all my heart many times each year. This j o y was often
so great that words cannot express i t . This is the j o y
of being a Jew, of believing i n G-d, and i t flows through
the gates of every man's heart and cannot be comunicated.
W i t h i n our group, when we rejoice, even the
lowliest one among us experiences a feeling of closeness
to G-d that is beyond a l l description.]
801
The Rebbe v e r y much wanted
801.
Above, 1.
us to be
joyous
His
415
WISDOM
all year round, particularly on Simchas Torah, P u r i m ,

the Sabbath and festivals.
The Rebbe told me that once on Simchas T o r a h
he was so overjoyed that he danced a l l by himself i n
his room.
300. The Rebbe once told me, " E v e r y t h i n g you
see i n the w o r l d everything that exists i t is a l l a
test to give man freedom of choice."
802
301. The Rebbe once said, " A Jew's main devotion

is to rise at midnight i n the winter (and say Tikkun
Chatzos, the Midnight service, and then study u n t i l
morning. ) I n the summer, when the nights are very
short [and we do not say the M i d n i g h t Service except
i n the H o l y L a n d ] , you should be careful to wake up
early i n the morning, w i t h the break of d a y . "
803
804
302. I was once standing before the Rebbe as he

lay i n bed. He said, " T h e main t h i n g is ' f r o m the
belly of hell I cried o u t ! ' Der iker is 'MeBeten Shoul
Shavatl' "
805
303. The Rebbe once spoke to me about the folly

of sexual desires.
He said, "One who occupies himself w i t h lewd
thoughts is a fool. Even the simplest person would not
want to be caught doing this. Even i f he has no fear of
802. Above, 222, note 679. Also see Rabbi Moshe Chaim Luzzatto,
Derech HaShem 1:2:4, Pischey Chochmah VaDaas $3.
803. Cf. Magen Avraham 1:4.
804. See Lekutey Moharan 149; Lekutey Halachos (Orech Chaim)
Rosh HaShanah 3:7; Shearis Yisroel 125.
805. Jonah 2:3. Alim LeTerufah 60.
416
sin, he * t i l l has no desire for the shame of being

caught w i t h a strange woman.
"Why
engage i n lustful thoughts? W h y trouble
your soul for n o t h i n g ? "
We have spoken of the fact that every man can
have absolute control over his thoughts and direct them
as he wishes. . . . This is discussed i n numerous places
i n our printed works. Accept this advice and you w i l l
be worthy of eternal pleasure.
804
304.
The Rebbe ridiculed the sexual desire, quoting
the words of the morning prayer, " D o not b r i n g me to
a test or to disgrace." He said, " E i t h e r a test, or else
disgrace. Ader a nesion, ader a bezion."
I f you do not pass the test, you w i l l come to disgrace.
We have discussed how the Rebbe spoke of the
repulsiveness of this desire, saying that i t is really
no temptation at a l l . . . .
8 0 7
The Rebbe said, "People are so bound up w i t h their

worldly desires that i t does not help when one explains
how repulsive this is. The more you speak of i t , the more
lewd thoughts they have. I n most cases i t is therefore
best not to even begin to think of i t at a l l . "
This is explained i n Sefer HaMidos, " D o not enter
into litigation w i t h your tempter. T h i n k i n g about something for any length of time, even of its avoidance,
strengthens desire, and turns the w i l l toward i t . "
8 0 8
806.
Lekutey Moharan B 50, Chayay Moharan 12a ($44); Lekutey Halachos (Orech Chaim) Bais HaKenesses 5:24, Minchah 7:10,
(Yoreh Deah) Shiluach HaKan 4:2; Alim LeTerufah 6, 15, 117, 260, 295.
807. Shevachey 16, above 51.
808. Sefer HaMidos, Niuf 10.
His
WISDOM
417
305. Many times the Rebbe said, " W e have nothing

at all to do me hat gar nit tzu tahn."
The Rebbe said this in relation to his conversations
[and many of them have already been p r i n t e d ] .
W e find i n the Talmud that the disciples of Rabbi
Ishmael taught, " t h e words of the Torah should not be
like an obligation, but you are not permitted to exempt
yourself from t h e m . "
This explains the Rebbe's statement and is wonderful advice to h i m who understands i t even a little.
809
306. I n the second part of Sefer HaMidos, i n the

category of Daas or Knowledge, i t is w r i t t e n :
" E v e r y universe and everything created has its own
structure. . . . F o r example, the lion . . . and spiritual
beings are a l l included i n the forms of the letters and
their combinations. One who is worthy of understanding
the Torah. . . . "
This appears to be related to a conversation we
heard from the Rebbe's holy lips before Shabbos
Chanukah, 5565 (1805) regarding the creatures i n the
world. "
The Rebbe said, " E v e r y human likeness is included
i n the w o r d Adammanwhere i t occurs i n the Torah.
G-d said (Gen. 1:26), ' L e t us make man (Adam) i n
our image.' A s soon as He said the w o r d Adam, He
included every human likeness i n that word.
" T h e same is true of such words as Behamah
8 1
809. Minachos 99b.

810. Sefer HaMidos B, Daas 1. Sec Lekutey Halachos
(Yoreh
Deah) Milah 5:24, Behamah Tehorah 4:23; Alim LeTerufah 205, Sichos
VeSipurim p. 84 (S12).
811. See Lekutey Moharan 54:3. This lesson was revealed on that
same Shabbos Chanukah.
418
(animal) and Chayah (beast) used i n the account of

creation. These words include the forms of every animal
and beast. . . . The same is true of everything else
created.'
The Rebbe spoke at length regarding this.
He then said, " T h e r e are categories of wisdom,
even i n this world, which can sustain a man without
any other nourishment. There are such awesomely
wonderful categories of wisdom even i n this world. A
man can live without eating or d r i n k i n g w i t h this
wisdom alone. "
m
The Rebbe spoke at length, but we were not w o r t h y

of recording the rest.
307. E v e r y year people say that previous years
were better and times are not as good as they were
before. . . .
The Rebbe spoke to us about this at length. He
said that people might say that things were much
cheaper i n the good old days, but then again, people
did not have as much money as they have now. A
simple householder, even one l i v i n g from charity, spends
more today than the wealthy of yesterday.
He said, " T h e opposite is true. G-d now directs
the w o r l d better than ever. Aderaba. Der Eibershter
firt heint sheiner die velt.'
3
308. These are among many thoughts the Rebbe

shared w i t h us regarding the above.
A l l this talk about the good old days is the work
of the E v i l One. He wants people to speak like this to
812.
813.
Above, 181.
See Sichos VeSipurim p. 121 (133); Above, note 184.
His
419
WISDOM
make us suffer and w o r r y a l l the more about our livelihoods. He would like to make us feel that there is
no hope at a l l now, heaven forbid.
This is a l l false. G-d continuously sustains the
world and people rise and fall i n every age. I f you look
carefully at the past, you w i l l find that i t also contained
much poverty and suffering.
Most people who say that times have deteriorated
are those who have recently acquired wealth. Now that
they have tasted wealth, they are no longer satisfied
and want more a l l the time. They now live ostentatiously
and cannot meet their expenses, so they complain that
times are not as good as before. B u t we ourselves recall
that not too many years ago most of these complainers
were suffering i n poverty.
People cry that " t h e first days were better than
these. W h y pay attention to this foolishness! The
wise K i n g Solomon refuted this idea long ago when he
said (Eccl. 7:10), " D o not say that the first days were
better than these, for i t is not out of wisdom that you
ask t h i s . "
Rashi may interpret this verse to teach us that
everything depends on the merit of each generation.
S t i l l , " t h e Torah has many faces'
and " t h e scripture
does not depart from its simple meaning."
8
815
K i n g Solomon was the wisest man who ever lived

and spoke w i t h divine inspiration. He said that i t is
great foolishness to say that " t h e first days were
better than these." I n every generation there are people
who say this.
814.
815.
BaMidbar Rabbah 13:15.

Shabbos 63a, Yebamos 24a.
420
But i f you look well, you w i l l see that the w o r l d is

constantly becoming more prosperbus. People constantly live better and have greater expenses.
W h a t difference does i t really make! I f the w o r l d
is really poorer now than before, there is a l l the more
reason to flee to G-d and involve yourself i n T o r a h and
devotion. I f there is suffering and trouble i n the world,
the only place to escape is w i t h G-d and H i s Torah.
I t is w r i t t e n (Job 5:7), " F o r man is born to struggle." The Midrash remarks, " M a n is born to struggle
happy is he who struggles, w i t h the T o r a h . '
Whether you are rich or poor, your life w i l l be
filled w i t h struggle and suffering. Man's lot is suffering
and pain, as i t is w r i t t e n (Eccl. 2:23), " F o r his days
are vexation and p a i n . "
4
iu
I n the holy Sheloh,
we find a verse:
Ain
Rega
BeLo Pega,
Ain Sha'ah
BeLo Ra'ah,
Ain Yom
BeLo Reses VeAyom. . .
There is no moment
W i t h o u t its torment,
There is no hour
That is not sour,
There is no day
W i t h o u t dismay. . . .
H a p p y is the man who flees from the struggles of
this troublesome w o r l d and struggles to comprehend
816.
817.
Cf. Sanhedrin 99b.

Sheloh 2:138a. See above, npte 373.
His
WISDOM
421
the Torah. He w i l l be " h a p p y and prosperous," happy

in this world, and prosperous i n the future w o r l d .
The man who says that " t h e first days are better
than these" accomplishes nothing. H i s attitude causes
h i m to struggle more and more to earn a living and
waste his days i n w o r r y and vexation. This foolishness
keeps h i m from Torah and prayer, and regarding his
end i t is w r i t t e n (Eccl. 5:14), "he takes away nothing
for a l l his e f f o r t . " I t is also w r i t t e n (Ibid. 6:4), " F o r
in vanity he comes, and i n darkness he leaves."
816
I f you have eyes to see and a heart to understand,

you w i l l perceive that the past had as much suffering
and troubles as the present. Look i n books w r i t t e n
hundreds of years ago, and you w i l l find that their
authors also suffered from poverty and had the most
difficult struggles just to earn a livelihood. This d i d not
deter them, and they still wrote many holy books.
I t is w r i t t e n ( I b i d . 1:9), " F o r what was, that is
what shall be . . . there is nothing new under the sun.'
L i f e was difficult even i n the " g o o d old days."
How many years ago d i d K i n g Solomon write of man,
" A l s o all his days are vexation and p a i n . " H o w many
years ago d i d the book of Job say, " m a n is born to
struggle of few days and full of trouble (Job 1 4 : 1 ) . '
The scriptures wrote about this long ago.
Even then, many people thought that times were
troublesome " and one must only w o r r y about his
livelihood. These people departed from this w o r l d w i t h out j o y or pleasure.
But each generation also had G-d-fearing men and
8
820
818.
819.
820.
Ps. 128:2, Avds 6:4, Berachos

Dan. 9:25.
2 Chr. 21:20.
8a.
422
Tzadikim. They paid no attention to this and escaped

the struggles of the w o r l d to toil i n Torah and devotion.
They and their children were worthy. . . . Happy are
they.
Even today you have free w i l l . You have the power
to escape from these painful discussions and worries.
You can flee from them and trust i n G-d, abandoning
the struggles of this bitter w o r l d and involving yourself
in the struggles of the Torah.
G-d w i l l certainly sustain you. Does He not sustain
all the world, now as always? A n d now G-d directs
the w o r l d better than ever before.
This w o r l d was always filled w i t h worries and
suffering. Things have not changed. I t is w r i t t e n (Gen.
3:17), " I n pain you shall e a t " {Ibid. 3:19), " b y the
sweat of your brow you shall eat b r e a d . " This was
decreed since the time of Adam's sin and there is no
place to escape. These worries and pains destroy a
man's life, and the only shelter is Gd and H i s Torah.
The Mishneh teaches us, " T h i s is the way of the
Torah: Bread with salt shall you eat, water by measure

shall you drink, on the ground shall you sleep, a life
of pain shall you live, and i n the Torah shall you t o i l .
I f you do this (Ps. 128:2), ' Y o u w i l l be happy and
prosperous' happy i n this world, and prosperous i n
the W o r l d to Come."
821
People find this difficult to understand. A f t e r telling

us the struggles we must endure for the Torah, " b r e a d
w i t h salt shall you eat . . . " how can the Mishneh
state " Y o u w i l l be happy . . . i n this world?
821.
Avos
6:4.
His
WISDOM
423
Many w r i t e r s attempt to resolve this by way of

homily, but their explanations remain weak and strained.
There really is no question. I f you have eyes to
see and a heart that t r u l y understands the world, you
know this. I f you have absorbed the wisdom contained
i n the Rebbe's awesome teachings, you know the t r u t h .
The Mishneh means exactly what i t says.
The wealthiest men i n the w o r l d w i l l tell you that
the w o r l d is filled w i t h w o r r y and suffering. The rich
suffer as much as everyone else. Thus, our Rabbis
teach us, " T h e more property, the more w o r r i e s . "
822
The poor may not realize this. They may think

that they would no longer have problems i f they were
wealthy. B u t they are sadly mistaken, as we can see
w i t h our own eyes. The t r u t h is as our sages have
taught i t .
Whether you are rich or poor, you cannot avoid
worries. The world is filled w i t h pain and suffering
and there is no place to escape.
I f you are a man, you must w o r r y about earning
a livlihood. Y o u are concerned about your wife and
children. I f you are a woman, you imagine that you
are troubled by your husband. No matter who you
are, you w i l l find the w o r l d abounding w i t h real suffering and pain. How many people suffer because of
sickness and accidents? Heaven help us.
There is no escape, except i n the Torah.
I f you desire the good of this w o r l d and want to
live at ease without troubles, you w i l l be constantly
frustrated. The more you seek good, the more you w i l l
find the opposite. E v e r y t h i n g you manage to grasp
822.
Ibid. 2:7.
424
w i l l be diluted w i t h suffering. Look w i t h t r u t h and you

w i l l see this yourself.
I t is w r i t t e n (Prov. 21:30), " T h e r e is no wisdom,
understanding, nor council against G - d . "
The only way to be at ease is to w i l l yourself to
subsist on an absolute minimum.
F i r m l y resolve to follow the dictum of the Mishneh,
" B r e a d with salt shall you eat . . . a life of pain shall
you l i v e . " Accept upon yourself a life of oppression
and struggle i n order to involve yourself i n the Torah
" A n d i n the Torah shall y o u t o i l . "
Only then w i l l you have life, even i n this world.
" I f you do this, you w i l l be happy . . . i n this w o r l d . "
This is certainly true.
No longer w i l l you suffer from worldly misfortunes.
You have already accepted them upon yourself f o r
the sake of the Torah. A l l your lifeall your goodis
the true good. Thus, your life is a true life. Happy are
youeven i n this world.
The man who wants to live at ease i n this w o r l d
and enjoy its delights w i l l only find bitterness. " E v e n
the slightest breeze w i l l upset h i m . " " The smallest
mishap w i l l cause him to suffer greatly.
8
You may be immensly rich and powerful. Y o u may

be a lord or a king. I t is still impossible for everything
to be as you desire, i n a world filled w i t h suffering.
The only way to escape this suffering is i n the
Torah. Accept the way of the Torah, eating bread
w i t h salt. . . . Then y o u w i l l be happy and prosperous.
Happyeven i n this world.
?23.
Sotah 5a.
His
425
WISDOM
Look at the t r u t h . Understand well the troubles

of the world. Y o u w i l l certainly see the t r u t h of this.
You w i l l find much of this i n the Rebbe's teachings,
especially those p r i n t e d together w i t h the Sippurey
Maasios.
I t is also most forcefully brought out i n
the tale of the Wise Son and the Simple Son.
m
825
Even pagan philosophers realized that the w o r l d

is filled w i t h suffering and discussed i t often i n their
works. They came to the conclusion that the only
solution is stoic forbearance. A man must accept upon
himself to endure a l l that happens to h i m .
But a l l their words are of no avail i n a w o r l d
without the Torah. No man can endure this world and
not be overcome by i t s suffering. Only the Torah can
provide this strength.
I f you really think things out, you w i l l realize that
this world has absolutely no purpose.
Imagine a world filled w i t h good and riches. Imagine
a w o r l d where there was no pain or suffering or worries.
I t would still be empty and devoid of a l l purpose. F o r
time passes like the wink of an eye, and life is over.
I t is w r i t t e n (Ps. 144:4), " O u r days are like a
passing shadow. ' Our sages comment that i t is not even
permanent like the shadow of a palm tree. I t is also
w r i t t e n (Ibid. 90:10), " T h e days of our life are seventy
years . . . Their pride is t r a v a i l and vanity, f o r i t is
speedily gone and flies a w a y . "
826
827
I f even a perfect w o r l d would be purposeless, what
824.
A l l the Sichos up to #116 were originally printed with the
Sipurey Maasios. See above, note 405.
825.
Sipurey Maasios 9.
827.
Cf. Berashis Rabbah 96:3, Koheles Rabbah 1:3.
426
shall we say about the world we live i n . I t is filled w i t h

pain, sorrows and suffering without end. E v e r y man's
life is filled w i t h worries and concerns, from the greatest
to the smallest, from the richest of the rich to the
poorest of the poor.
Every man is trapped by his limitations. The
greatest emperors and kings are filled w i t h worries
and fears without measure.
Even the pagan philosophers realized this.
The only way out is to choose the T o r a h and its
commandments. Make up your mind to be satisfied
w i t h an absolute minimum i n order to immerse yourself
in the Torah.
Spend your days w i t h T o r a h and devotion and
you w i l l be immune to the w o r l d ' s t r a v a i l . Y o u w i l l
shake off the toil and struggle of w o r l d l y concerns and
no longer taste the bitterness of soul they have to offer.
Devoted to G-d and H i s Torah, you w i l l t r u l y be alive,
for this is the root of life, both i n this w o r l d and the next.
You w i l l then know that the words of the Mishneh
are correct, even i n their plain meaning. Y o u w i l l have
chosen to live such a life, eating bread w i t h salt, d r i n k i n g
water by measure, sleeping on the ground and l i v i n g
a life of pain. You must be w i l l i n g to accept a life of
suffering, for there are times when even bread w i t h
salt and water by measure w i l l not be abundant. B u t
you accept a l l this i n order to immerse yourself i n the
T o r a h " I n the T o r a h you shall t o i l . "
I f you do this, you w i l l certainly be " h a p p y and
prosperous happy i n this w o r l d . " You w i l l have
accepted a l l the suffering the w o r l d has to offer and
w i l l be worthy of true life.
You w i l l then be w o r t h y of perceiving the t r u t h ,
His
WISDOM
427
and you w i l l know that the w o r l d was not created for

ease and enjoyment. You w i l l realize that the man who
seeks the delights of this w o r l d w i l l only find pain and
vexation.
The Torah is our life and length of our days.
I f you flee the struggle of the w o r l d to toil i n the Torah,
you w i l l be w o r t h y of the F u t u r e W o r l d , whose eternity
reduces a l l of this w o r l d to the wink of an eye i n
comparison. B u t besides this, you w i l l also have a good
life i n this w o r l d .
The best t h i n g i n this world is submissiveness.
This cannot be attained without total immersion i n the
Torah and its commandments. Open your eyes to the
t r u t h and you w i l l see this.
Ridicule these words and you only ridicule yourself.
We speak the t r u t h and i t is yours to accept. B u t i f
you wish to t u r n your back on i t and remain immersed
in the deep quicksand
of this w o r l d , there is no one
to prevent you.
828
829
" L e t each man go his own way, but we w i l l call out

i n G-d's name."
These were the Rebbe's words to a man who spoke
to h i m at length.
The Rebbe knew that this man was drowning i n
the endless waters
and wanted to rescue him. B u t
the man hardened his heart and turned a stubborn
shoulder, ' not accepting the Rebbe's advice. He knew
that the Rebbe spoke the t r u t h , but refused to take
his words to heart.
830
83
828.
829.
830.
831
Prayer before evening Sh'ma, from Deut. 30:20.

Ps. 69:3.
Yebamos 121a.
Zech. 7:11, Neh. 9:29.
428
The Rebbe said, " H e is like a drowning man who

is about to die. A rescuer comes along and extends a
hand to l i f t h i m from the water. B u t the drowning
man turns a stubborn shoulder and turns his back i n
arrogance, not wanting to grasp the helping hand. H e
flees from the one who comes to save h i m . "
Heed these words!
You w i l l find pleasure both i n this w o r l d and the
next.
Finished and completed is the book of

Rabbi Nachman's
Wisdom
with the help of the Blessed G-d.
APPENDIX
THE LIFE OF RABBI NACHMAN
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R Tuk1 <b. 1104)
Rabbi Nachman s Family Tree
T H E L I F E OF R A B B I
NACHMAN
Rabbi Nachman was born on a Sabbath, the first

day of Nissan, 5532 ( A p r i l 4, 1772), i n Medzeboz, the
town of his famed great-grandfather, the Baal Shem
Tov. H i s father, Reb Simcha, was the son of Rabbi
Nachman Horodenker,' a leading disciple of the Baal
Shem Tov and a member of his household. Feiga, his
mother, was the daughter of Udel, the Baal Shem Tov's
only daughter, and she was said to be a divinely inspired
Tzadekes. Rabbi Nachman had a brother Yechiel, who
was later rabbi in Krenienchug, another brother, Yisroel
the Dead, and a sister Perle. H i s two uncles, also
sons of Udel, were Rabbi E p h r a i m of Sudlikov, auther
of the Degel Machneh Ephriam, and Rabbi Baruch of
Tulchin and later of Medzeboz.
Rabbi Nachman's b i r t h occurred at a time when
the Chassidic movement founded by the Baal Shem
Tov was beginning to ebb. Shabbos HaGodol, the day
he entered into the Covenant of Abraham, ( A p r i l 11,
2
1. Rabbi Nachman Horodenker came from a very prominent

lineage. For details regarding his ancestry, see Nevey Tzadikim, note on
p. 9; Margohs Tovah (in Rabbi Avraham Zvi Margolis' Keren Orah,
Jerusalem, 5724) p. 134; Rabbi Moshe Katz of Przemysl, Megilas
Yechusin, in Mateh Moshe, Zolkiev 5505 (1745).
2. See Shemos HaTzadikim. He was so named because he was
resurrected by the Baal Shem Tov, but not completely, and always had
the visage of a dead man. The story is brought in detail in a manuscript
recently mimeographed by the Jerusalem Breslover Chasidim. An older
and somewhat different version appears in Sefer Baal Shem Tov
(Jerusalem, 5722), introduction *75 (p. 31), quoting a letter from
the "Rabbi of Medzeboz."
3. Yemey Moharnat p. 137b (*137).
431
432
1772), was the very day that the dire edict of Cherem
was pronounced against the Chasidim. Less than a
half year later, Rabbi Dov Baer, the Maggid of Mezritch
and spiritual heir of the Baal Shem Tov, was to pass
away.
A l l of Rabbi Nachman's childhood was spent i n
Medzeboz. Shortlv after his B a r Mitzvah at the age
of thirteen, he was m a r r i e d to Sashia, daughter of
Rabbi E p h r i a m of Ossatin. He then moved i n w i t h
his father-in-law i n Ossatin, where he was to live for
the next five years.
Even at this young age, Rabbi Nachman was
already attracting a following. H i s first disciple, Reb
Shimon ben Baer, attached himself to Rabbi Nachman
shortly after his wedding, and remained his lifelong
follower.
When Rabbi Nachman was about eighteen, his
mother-in-law passed away. When his father-in-law
remarried, the new mistress of the house made i t v e r y
difficult for the young Tzadik to engage i n usual de
votions. He then moved to the nearby town of Medvedevka, where he was to live for ten years.
Supported by the Medvedevka community, the
young Rebbe began to attract a substantial following.
I t was here that he was joined by Rabbi D a v i d of
Tchehrin, who i n t u r n attracted his friends, Rabbi
Shmuel Isaac and Rabbi Yudel of Dashiv. Rabbi Yudel
was a great Kabbalist i n his own right, and was previously a disciple of Rabbi Pinchas of K o r i t z and of
4
4. See Nisan Mindel, Rabbi Schneur Zalman (Kehot, N . Y., 1971),

p. 47; Beth Rebbe. chap. 4.
5. See Alim LeTerufah
(Jerusalem, 5728), unnumbered letter
written by Rabbi Nachman from Zaslav, dated Thursday, P. Emor,
5567 (6 I y a r ) .
A P P E N D I X
433
his father-in-law, Rabbi Leib of Trastnitz. Rabbi Yudel

and Rabbi Shmuel Isaac would travel 150 miles f r o m
Dashiv to Medvedevka to be w i t h their Rebbe.
Another important disciple attracted to the young
Tzadik was the renowned Rabbi Yekusiel, Maggid of
Terhovitza. One of the foremost disciples of Rabbi Dov
Baer of Mezritch, he was a close associate of Rabbi
Nachum of Tchernuble. A l t h o u g h advanced in years
and a renowned Tzadik i n his own right, he became
an ardent follower and disciple of the young Rabbi
Nachman.
I t was from Medvedevka that Rabbi Nachman
set out on his pilgrimage to the H o l y Land. On his
return he stopped i n Shpola to visit Rabbi Leib, the
Zeideh or " G r a n d f a t h e r " of Shpola, who was later
to become his chief antagonist. He also visited the
renowned Rabbi Schneur Zalman, founder of Chabad,
i n an attempt to make peace between him and Rabbi
A b r a h a m Kalisker i n the H o l y Land. A f t e r his return,
Rabbi Nachman remained i n Medvedevka for little
over a year.
On the first day of E l u l , 5560 (August 23, 1800),
his oldest daughter Udel was married to Rabbi Yoske,
son of Rabbi A v r a h a m Dov of Chemelnik. Immediately
after the wedding, he settled i n Zlatipolia, where a
crowd of over a hundred flocked to h i m on his first
Rosh HaShanah there. The community invited h i m to
b r i n g his following to the large synagogue for the
second day of Rosh HaShanah and Y o m K i p p u r .
4
Rabbi Nachman
6.
7.
8.
Kochavey
Kochavey
Avenehah
d i d not approve
Or p. 24, Nevey Tzadikim

Or p. 29, Nevey Tzadikim
Barzel p. 34 (*46).
of the
p. 21.
p. 26.
cantor
434
who was to lead the Neilla service that Yom K i p p u r .

When the cantor found himself unable to complete the
service, Eabbi Nachman made light of i t . Enraged,
the cantor went to Shpola, a mere eighteen miles away,
and complained to Eabbi Leib. This triggered what
was to become a lifelong conflict on the p a r t of the
Shpola Zeideh.
Despite the bittei conflict, Eabbi Nachman remained
i n Zlatipolia for two years. D u r i n g the summer of 5562
(1802), he was i n Berditchov for a wedding and received
support from the sainted Eabbi L e v i Yitzchok. A f t e r
consulting w i t h his uncle, Eabbi Baruch, i n Tulchin,
he reached the decision to relocate i n Breslov.
On the way from Zlatipolia to Breslov, Eabbi
Nachman spent several days i n Uman. Passing through
the old cemetery, where thousands of m a r t y r s of the
Uman massacre are buried, he said that this would be
a choice location for his ultimate rest. He also came
in contact w i t h the Maskilim, Chaikel H u r w i t z and
his two sons-in-law, Hersch Ber H u r w i t z and Moshe
Landau.
They came to jeer, but were greatly i m pressed w i t h his wisdom and invited h i m to remain
i n Uman. These two events were later to have a great
9
10
9. Kochavey Or, Sipurim Niflaim p. 3. I n

Literature (4:476), Meyer Waxman writes, " I n
(1750-1822) hailing from Uman . . . published
Zofnat Pa'aneah, which was a translation of a
with the discovery of America."
A History of Jewish
1817, Heikel Hurwitz
a three volume work,
German book dealing
10. Kochavey Or, Ibid. Moshe Landau is also mentioned in Alim

LeTerufah, unnumbered letter (after S172) dated Sunday, P. Kedoshim,
5595. Hurwitz and Landau, together with a Meir Horn, founded in
Uman one of the first secular Jewish schools in the Ukraine, some
time before 1822. See Jacob S. Raisin, The Haskalah Movement in
Russia (J.P.S., Philadelphia, 1913) p. 164.
A P P E N D I X
435
effect in influencing Rabbi Nachman to spend his last

months i n Uman.
Rabbi Nachman arrived i n Breslov on Tuesday,
the 10th of E l u l , 5562 (Sept. 3, 1802)." I t was here that
our detailed knowledge of Rabbi Nachman's life and
teachings actually begins.
Breslov is situated just nine miles to the south
of Nemerov, where there lived the Young Rabbi Nathan,
son of a wealthy businessman, Reb Naftali Hertz. H e
was an outstanding scholar, seeking a true way to
serve G-d. When a good friend, Reb Leib, described
Rabbi Nachman's first Sabbath i n Breslov, he decided
that here he would find a mentor. Together w i t h his
close friend Reb Naftali, he set out for Breslov early
Sunday morning.
Rabbi Nathan's first encounter w i t h Rabbi Nachman
took place on Sunday, the 22nd of E l u l , 5562 (Sept.
18, 1802), and i t must be counted among the significant
encounters i n religious history. Rabbi Nachman was
t h i r t y years old, and at twenty-two, Rabbi Nathan was
eight years his junior. Young as they both were, their
meeting sparked a flame that still burns brightly.
12
Despite tremendous opposition from his family,

Rabbi Nathan became a close follower of Rabbi Nachman. A week later he returned for Rosh HaShanah
11. The date is not recorded. It is merely brought that he came

there at the beginning of Elul. Tovos Zichronos
p. 7 (25). We do,
however, find that he arrived during the week of Ki Tetze.
Chayay
Moharan
28a ($12). The detail giving us the exact date is the fact
that we are told that he arrived on Tuesday, the market day. Avenehah
Barzel
8.
(6).
12. This date is also not recorded. However, we do find that he

arrived on a Sunday. Ibid. p. 9. We also find that this was eight days
before Rosh HaShanah. Ibid. p. 11.
436
and recorded his new master's lesson. A t first, Rabbi

Nathan wrote these lessons down informally, but by
Chanukah he formalized these notes and began reviewi n g them w i t h Rabbi Nachman.
Rabbi Nathan was i n Breslov again for the Sabbath
of Chanukah, and a t h i r d time on Rosh Chodesh Shevat.
He stayed w i t h his master for the month between
P u r i m and Passover when the latter returned to Medvedevka for the wedding of his daughter Sarah. I t was
around this time that Rabbi Nachman told his favorite
disciple to begin setting the main points of his teachings
i n alphabetical order, f o r m i n g the basis of the Sefer
HaMidos.
Rabbi Nachman said that his followers would
always be called Breslover Chasidim. He began his
custom of meeting w i t h them six times a year to de
liver a lesson. These meetings were held i n Breslov on
Rosh HaShanah, on the Sabbath of Chanukah, and on
Shavuos. He would also visit his brother-in-law Rabbi
Z v i i n Tchehrin, and Rabbi Yekusiel i n Terhovitza,
where he spoke on Shabbos Shirah, Shabbos Nachmu,
and another unscheduled Sabbath i n the winter.
D u r i n g the summer of 5563 (1803), Rabbi Nachman met w i t h some opposition on the p a r t of his
uncle Rabbi Baruch, because of his alleged lack of
respect for the Baal Shem Tov. This opposition was
to last for almost five years. One of Rabbi Baruch'8
disciples, Rabbi Moshe T z v i of Savran, was to become
a great persecutor of the Breslover Chasidim after
the passing of both Rabbi Nachman and Rabbi Baruch.
I n the beginning of Cheshvan 5565 (1804), Rabbi
Nachman's daughter M i r i a m was m a r r i e d to Rabbi
Pinchas, son of Rabbi Leibush of Volochisk. Rabbi
Nachman's first son, Shlomo E p h r a i m , was born
A P P E N D I X
437
several months later, j u s t before Bosh Chodesh

Nissan. Between Passover and Shavuos, Rabbi Nachman took a mysterious journey to Sharograd, where
he spent two weeks.
3
I t was also d u r i n g this year that many of Rabbi

Nachman's w r i t i n g s were systematized. T o w a r d the
beginning of the year he told Rabbi Nathan to arrange
them i n order and to copy the main points of each
lesson. This was to f o r m the basis of Kitzur
Lekutey
Moharan, an abridgement of his major work. Later
that year, he told Rabbi Nathan to copy a l l his lessons
i n order.
W i t h his close friend Rabbi Naftali dictating, Rabbi
Nathan spent three months copying the diverse manuscripts, completing the task shortly before Shavuos.
On F r i d a y , the 17th of Sivan, 5565 (1805), this manuscript was given to be bound. On the same F r i d a y ,
Rabbi Nachman revealed the secret of the Ten Psalms,
discussed i n the Sichos ( # 1 4 1 ) . The manuscript was
bound on the following Thursday. This was to become
the first part of Rabbi Nachman's magnum opus, the
Lekutey Moharan.
When the manuscript was completed, Rabbi Nachman told his disciple about another work that he was
initiating. Completed early i n 5566 and copied by Rabbi
Nathan later that winter, this was later known as the
Burned Book (Sefer HaNisraf). A short while later,
a t h i r d work, later called the Hidden Book (Sefer Hd-
13. I t is interesting to note that there is a tradition -from the

Baal Shem Tov that the inhabitants of Sharograd were decreed to be
killed by fire and plague. Shivechey HaBaal Shem Tov (Jerusalem,
5729) p. 66, 68. Rabbi Nachman said that he was able to avert the,
plague. Chayay Moharan 29b ( ( 1 8 ) .
438
R A B B I NACHMAN'S
WISDOM
Ganuz), was also completed. Rabbi Nachman's followers knew of the existence of this t h i r d work, but i t was
never revealed to them. A r o u n d Chanukah, the Sefer
Hamidos was also finally completed.
E a r l y that summer, Rabbi Nachman sent Rabbi
Yudel and Rabbi Shmuel Isaac to the surrounding
communities w i t h the task of reading portions of the
Burned Book and distributing pages copied from the
manuscript of Lekutey Moharan.
14
Rabbi Nachman's fifteen month old son, Shlomo

E p h r a i m was suffering from tuberculosis, and he asked
these two messengers to pray for h i m . Despite their
prayers, however, Rabbi Nachman's young son passed
away shortly after Shavuos 5566 (1806).
Rabbi Nachman had great promise for his young
son and mourned h i m very deeply. He then spoke of
the " M a s t e r of the F i e l d , " whose task i t is to correct
all souls.' He also spoke at length about the Messiah,
and Rabbi Nathan wrote the discussion i n a Hidden
Scroll (Megilas Sesarim) i n a cryptic abbreviated form.
Rabbi Nachman instructed that this never be revealed,
but a copy is known to exist among the Breslover
Chasidim. D u r i n g this mournful summer, Rabbi Nachman began telling his tales, beginning w i t h the story
of the Lost Princess.
5
On Yom K i p p u r 5567 (1806) a fire broke out i n

Breslov d u r i n g Kol Nidre service. Soldiers entered the
synagogue and beat the congregants because they would
not help fight the fire.
D u r i n g Succos, Rabbi Nathan was forced to move
to Mohilev, sixty miles from Breslov. Because of the
14.
15.
Nevey Tzadikim
p. 81.
Lekutey
Moharan
65.
A P P E N D I X
distance, his visits became restricted to the

times of gathering.
439
regular
A r o u n d Chanukah that year, Rabbi Nachman had

another son, Yaakov. This child also died i n his early
childhood. A s was his usual custom, Rabbi Nachman
went to Tchehrin f o r Shabbos Shirah (7 Shevat). H i s
daughter Sarah lived i n nearby Kremenchug and he
stayed there several weeks u n t i l she gave b i r t h to a son,
Israel. When Sarah suddenly became i l l a few days after
the child's circumcision, Rabbi Nachman h u r r i e d back to
Breslov. H e then began his fateful journey to Novoarch.
L i k e his journeys to Kamenetz and Sharograd, his
flight to Novoarch was surrounded w i t h mystery. Leavi n g a week before P u r i m , he spent the festival w i t h
the Rabbt of Novoarch, a distant relative. F r o m there
he travelled to Ostrog, where he summonded his wife,
Sashia, who was dying from tuberculosis. She a r r i v e d
i n Ostrog for Shabbos HaGadol (10 Nissan), but was
not satisfied w i t h the medical facilities there and i n sisted on v i s i t i n g the physicians i n Saslov.
They a r r i v e d i n Saslov on Sunday, j u s t four days
before the Passover. Despite the medical attention
available there, Sashia passed away on the eve of
Shavuos. F r o m there, Rabbi Nachman travelled through
B r o d y and Dubna, finally returning home to Breslov
i n the summer.
I t was d u r i n g this journey that Rabbi Nachman
contracted tuberculosis. A s soon as he began coughing,
he predicted that this sickness would take his life. When
asked the reason for the t r i p , he told the story of the
Spider and the F l y .
4
16.
Sipurey Maasios 7.
440
D u r i n g the Summer, he became engaged to his second wife, the daughter of Rabbi Yechezkel Trachtenberg of Brody. The wedding took place on the 15th of
E l u l , 5567 (Sept. 18, 1807).
17
Two days after Y o m K i p p u r 5568, Rabbi Nachman

sent his attendant, Reb Michel, to Rabbi Nathan w i t h
instructions to b r i n g his manuscript of Lekutey Moharan. He was instructed to write a table of contents
for the manuscript and also to complete the Burned
Book. B o t h these tasks were completed that day.
The day after Simchas Torah, Rabbi Nachman
left for Lemberg ( L v o v ) , where he sought treatment
for his tuberculosis. I t was at this time that he decided
to publish the Lekutey Moharan. D u r i n g Shevat and
Teves (Jan. 1808) copies were sent to various leaders
for approval for publication. Letters of approbation
were secured from Rabbi A v r a h a m Eliezer Horowitz,
the Seer of L u b l i n (26 Teves); Rabbi Israel, the Maggid of Koznitz (4 Shevat); Rabbi A v r a h a m Chaim of
Zlatshiv (20 Shevat); Rabbi Meir of B r o d y (25 Shev a t ) and Rabbi E p h r a i m Zalman of B r o d y . Shortly
before P u r i m , he sent Rabbi David of Tchehrin w i t h
instructions to have the Lekutey Moharan published i n
Ostrog. I t was printed by Reb Shmuel ben Yesachar
Baer Segal, and was completed shortly before Rosh
HaShanah of the following year.
Reb Shimon had accompanied Rabbi Nachman to
Lemberg, and shortly before Passover the Rebbe sent
h i m back to Breslov w i t h instructions to destroy both
the original and Rabbi Nathan's copy of the Burned
17. Alim LeTerufah,

Av, 5567.
unnumbered
letter dated
Tueaday,
end of
A P P E N D I X
441
After an eight month absence, Rabbi Nachman

finally returned to Breslov on the 8th of Tammuz, 5568.
A month later, Rabbi Nathan also moved to
Nemerov, where he could be near his master again
after a near absence of two years. With the publication of the Lekutey Moharan, he immediately began
working on a sequel, based on Rabbi Nachman's more
recent lessons. This was to be the second part of
Lekutey Moharan, and it was published shortly after
the Rebbe's demise.
Shortly before Rosh Hashanah 5569, Rabbi Nachman distributed manuscripts of the second part of
Sefer HaMidos to be copied by his followers. Around
this time the Shochet of Teplik brought him a beautifully hand carved chair that had taken six months to
make. This is the chair that was smuggled piece by
piece out of Russia and now stands in the Breslover
Teshiva in Jerusalem.
Rabbi Nachman spent the year 5569 quietly, recuperating from his illness. After Rosh HaShanah,
he sent his brother Rabbi Yechiel, along with Rabbi
Nathan and Reb Naftali, to pray for him at the grave
of the Baal Shem Tov in Medzeboz. Although he
continued to instruct his followers, he no longer
travelled abroad. On Shabbos Shirah he fondly recalled
how he used to travel to speak to his followers on
that Sabbath.
In the summer of 5569 (1809), Rabbi Nachman's
daughter Miriam left for the Holy Land, where her
husband and father-in-law had settled four years
earlier. Despite his infirmity, the Rebbe accompanied
her on foot, saying, "One must walk with his own
feet to the Land of Israel."
During the same summer, Rabbi Nathan was sent
Book.
442
to Berdichov to collect a debt from Rabbi Nachman's

brother-in-law. Rabbi L e v i Yitzchak, the saint of Berdichov, was then travelling through Walachia and M o l dovia. I t was at this time that Rabbi Nachman called
Rabbi L e v i Yitzchok the glory of our congregation,
likening him to the Tefillin on the head of Israel.
Before Succos of 5570 (1809), i t was impossible
to obtain Esrogim u n t i l a day before the festival. The
saintly Rabbi L e v i Yitzchok passed away on the 25th
of Tishrei (Oct. 5, 1809), and Rabbi Nachman alluded
to this long before the news reached Breslov. D u r i n g
the ensuing winter, the Rebbe completed his storytelling w i t h the tales of the Master of Prayer and
the Seven Beggars.
Rabbi Nachman was then t h i n k i n g of moving to
Uman, and sent several of his followers from Teplik
to investigate. H i s resolve to relocate was strengthened
when his daughter Udel's child passed away on Shabbos
HaGadol. There were also many fires i n Breslov d u r i n g
Passover, but the Rebbe's house was untouched.
The fire was to reach Rabbi Nachman's house on
Rosh Chodesh I y a r , 5570 ( M a y 5, 1810). H i s house
burned to the ground on that F r i d a y evening, and he
spent the night on a nearby mountain. He spent the
remainder of the Sabbath i n Reb Shimon's house. H i s
belongings had been brought to the home of Reb Zelig,
and he moved there after the Sabbath.
On this same Sunday, Rabbi Nachman received
word from one of his Teplik followers that arrangements for h i m to move to Uman had been completed
the previous week.
The Rebbe left Breslov on Tuesday morning,
a r r i v i n g i n Uman on Thursday, the 5th of I y a r (May
9, 1810). Uman had been the scene of the great mas-
A P P E N D I X
443
sacre of 1768 where thousands of Jews had been

slaughtered by Gonta and his Haidmacks. Rabbi Nachman said that he now had the task of rectifying a l l
these souls w i t h his own death. I t was also his desire
to be buried i n Uman's martyr-filled cemetery.
Upon his a r r i v a l i n Uman, Rabbi Nachman moved
into the home of a Reb Nachman Nathan, who had
died the previous summer. He remained there u n t i l
the day after Shavuos, when he moved i n w i t h Reb
Yosef Shmuel. This house was cramped and d i d not
have good ventilation, and r i g h t after Tisha B ' A v
the Rebbe moved into the house of a man from L u katch, who had invited h i m to live there without charge.
His new apartment was large and a i r y and had a
good view overlooking a fragrant garden. I t also had
an excellent view of the old cemetery where the mart y r s of the Uman massacre were buried. Rabbi Nachman
praised this cemetery as the true beautiful garden.
Before Rosh HaShanah the Rebbe moved back
to Reb Nachman Nathan's house, where the community
would worship on the holy days. H i s condition began
to deteriorate on Rosh HaShanah, and he coughed up
large quantities of blood. Still, on the night of Rosh
HaShanah he gave his usual lesson, speaking at great
length. This was to be the last time he would speak
publicly.
18
H i s great weakness forced him to worship alone

on the second day of Rosh HaShanah and again on
Yom K i p p u r . Right after Y o m K i p p u r , he dictated
the remainder of his Rosh HaShanah lesson to Rabbi
Nathan. This was to be his last lesson.
18.
Brought in Lekutey Moharan B 8.
444
On the day after Yom Kippur, Eabbi Nachman

asked to be moved back to the Lukatcher'8 house. He
was very particular about the position of his bed, as
if he were choosing the exact place from which he
would leave this world. By Succos his condition had
deteriorated to the point where he had to remain seated
in a chair in order to be able to breath.
Eabbi Nachman's last day was the 18th of Tishrei,
the fourth day of Succos. The final hours of his life
are vividly described in Eabbi Nathan's diary."
We laid him on the bed, dressed in hisfinesilk robe.
He told Reb Shimon to arrange his clothes and button his
sleeves so that his shirt should not protrude from the robe.
He mentioned to Reb Shimon to arrange it properly.
He then told us to wash the coughed up blood from
his beard. We cleaned him, and he lay in bed feeling very
free.
He took a small ball of wax and rolled it between
hisfingers,as he often did toward his last days when think
ing deep thoughts. Even in this last hour his thoughts were
flying through awesome worlds, and he rolled this ball of
candlewax between hisfingerswith great lucidity of mind.
The house was filled with many people who had come
to honor him. When they saw that the end was approaching, they began to say the prayers for Tzadikim in Maaver
Yabok*
We thought that he had already passed away and began
crying, "Rebbe! Rebbe! To whom have you left us?"
He heard our voice and lifted his head, turning his
awesome face to us as if to say, "I am not leaving you,
heaven forbid!"
19. Yemey Moharnat p. 43.

20. "Crossing the Jabock," a collection of prayers and discourses
on death, written by Rabbi Aaron Berachia of Modina (d. 1639).
A P P E N D I X
445
It was not long before he passed away and was gathered to his fathers in great holiness and purity. Bright and
clear, he passed away without any confusion whatsoever,
without a single untoward gesture, in a state of awesome
calmness.
Many people from the burial committee were there.
They all said that they had seen many people die with
clarity of thought, but they had never seen anything like this.
All this was what our meager understanding could
perceive. But the true significance of his death cannot be
comprehended at all. Whoever understands even a small
amount of his greatness from his works, conversations and
tales . . . will understand that it is utterly impossible to
speak of such a wondrously unique passing from this world.
What should I say? How can I speak? What shall I
return to G-d for being worthy of standing there when his
soul departed? If I had come into the world for this alone
i t would be sufficient.
So, on the 18th day of Tishrei, 5571 (October 16,

1810), at the age of 38 years, six months, and eighteen
days, Rabbi Nachman left this earthy abode. Each day
of his life had brought a spark of divine light to all
mankind.
Early the next day, he was laid to rest in the old
cemetery in Uman. His grave is a shrine until this very
day, visited by his followers from all over the world.
Rabbi Nachman's Chair
His Burial Place
APPENDIX B
A HISTORY OF THIS WORK
A H I S T O R Y OF T H I S W O R K
Both the Shevachay HaRan and Sichos HaRan werefirstpubUshed by Rabbi Nathan a few years after Rabbi Nachman's
passing, as an appendix to the Sippurey Maasios. They were
written for a generation that was intimately familiar with the
Rebbe's contemporaries and surroundings.
In calling the first part Shevachay HaRan, rather than the
more grammatical Shivchay, we are making use of the nor!native pronunciation favored by most Chasidim.
Square brackets are used to indicate items parenthesized
in the original Hebrew text. Where our own additions were
added for tbc sake of clarity, they are surrounded with round
parentheses.
The following Hebrew editions have been published:
1.
Ostrog, 5576 (1816) as an appendix to the Sippurey

maasios. 8.
The Tales in both Hebrew and Yiddish: 114 pp.
Additions to Lekutey Moharan: 2 pp.
Sippurey Maasios (actually Shevachay HaRan): 12 pp.
Lekutey Moharan (actually Sichos HaRan): 20 pp.
This edition only contains Sichos up to #116.
2.
Slavita, 5606 (1846). Maagley Tzedek, the complete

Shevachay and an abridged version of the Sichos (up to
#92).
3.
Warsaw, 5606 (1846). Maagley Tzedek. 8.
4.
Yozef, 5606 (1846). Maagley Tzedek.
449
450
5.
Warsaw, 5610 (1850). Maasos HaYam (Shevachay) and

Maagley Tzedek (abridged Sichos) 12. 36 pp.
6.
Zalkava, 5610 (1850). Magid Sichos, the complete Shevachay and Sichos. 4. 35 pp.
7.
5610 (1850). No city mentioned. As Magid Sichos at the

end of Sippurey Maasios.
8.
Koenigsberg, 5620 (1860). Magid Sichos. 8. 180 small

pp.
9.
Lemberg, 5620 (1860). Magid Sichos. 12. 98 pp.
10.
Lemberg, 5624 (1864). Shevachay HaRan (also containing Sichos). Published by Reb. Yisroel Alimelech Shtand
and printed by M. F . Poremba. 8. 61 pp.
11.
Lemberg, 5630 (1870). Shevachay HaRan. 8. 32 pp.
12.
Lemberg, 5634 (1874). Published by Rabbi Nachman of

Tchehrin.
13.
Warsaw, 5639 (1879). Maasos HaYam and Maagley Tzedek. Published by Rabby Naftali Hertz Hertzog, and printed
by Yisroel HaKohen Alafin. 8. 28 + 29 pp.
14.
Warsaw, 5660 (1900). Magid Sichos. Printed by Aaron

Glick. 8. 125 pp.
15.
Lemberg, 5661 (1901). Shevachay HaRan and Sichos HaRan. Published by R. Ephraim Ramraz and R. Yisroel
Halperin, and printed by H. Rohatyn. 8. 83 pp.
16.
Jerusalem 5664 (1904). Shevachay HaRan. In Yiddish.

Printed by Goldberg. 12. 52 pp.
17.
Lemberg, 5669 (1909).
18.
Lemberg 5672 (1911). In Yiddish. Published by David

Roth and printed by R. Nathan Nata Kranenberg. 8.
48 pp.
A P P E N D I X
451
19.
Lemberg, 5627 (1912).
20.
Warsaw, 5682 (1922). Published by Rabbi Aaron Leib

Tzigelman and printed by Sikur and Milner. 8. 88 pp.
21.
Warsaw, 5687 (1927). Published by Rabbi Aaron Tzeigelman.
22.
Warsaw, 5696 (1936). Published by Rabbi Aaron Leib

Tzeigelman. Contains index.
23.
Germany, 5707 (1947). Published by Dov Yoel ben Pinchas Nathan Ehrlich.
24.
Jerusalem. Published by Chasidey Breslov through R.

Berach Rubinson and printed by Kedem. 8. 59 -+- 188 pp.
25.
Jerusalem, 5721 (1961). By Chasidey Breslov. Same as

above.
26.
Jerusalem. Published by Rabbi Zvi Aryeh Rosenfeld and

Aryeh Leib Berger. Same as above.
27.
New York, 5726 (1966). Shevachay HaRan and Sichos

HaRan published in separate paperback editions by Rabbi
Eliezer Shlomo Schick (Breslover) and the disciples of
Rabbi Zvi Aryeh Rosenfeld. Same as above.
28.
New York, 5732 (1972). Published by R. Moshe Groman

and Naftali Reichman. Same as above. Contains table of
contents and Tikun HaKelali.
APENDIX C
ON BRESLOV
ON B R E S L O V
There seems to be considerable confusion among English
writers about how to spell Rabbi Nachman's city.
We have chosen to use the spelling Breslov, which is preferred by all English speaking followers of Rabbi Nachman. It
is the spelling used on the stationery of the Breslover Yeshiva
in Jerusalem, as well as a number of synagogues founded by
his followers.
There is considerable evidence from oral tradition that this
was the way the name was pronounced in the time of Rabbi
Nachman. This is supported by the Shivechay HaBaal Shem
Tov, published in 18IS. Here we find the town spelled and
vocalized as Breslov (Jerusalem, 5729, p. 60. This is based on
the 1815 Berdichov edition).
In Rabbi Nathan's work such as Sichos HaRan, Chayay
Moharan, and Alim LeTerufah, we find it spelled BRSLV, without vocalization. It is not until the late nineteenth century that
we find it vocalized Brasliv (Tovos Zichronos, p. 7).
Bratzlav, the spelling adapted by most contemporary writers,
is based on a transliteration of the modern Russian.
Other variant spellings are Brazlaw (Steiler's Handatlas),
Braclav (Rand McNally, McGraw Hill), Bratslav (Pergamon,
Times) and Braslavl (Jewish Encyclopedia).
Situated on the right bank of the River Bug, midway
between Nemerov and Tulchin in the government of Podolia (48
49 N., 28 53 E . ) Breslov had a Jewish population of 2500
out of a general population of six thousand.
A historic Jewish community, it was the scene of major
Jewish massacres in 1479, 1551, 1561, 1648 and 1664. For
455
456
BABBI NACHMAK'S WISDOM
a while it was the home of Rabbi Naftali Katz, and ancestor

of Rabbi Nachman who embarked on a similar journey to the
Holy Land. The town also figured in a number of episodes invoting the Baal Shem Tov.
Rabbi Nachman once said that BReSLoV has the same
letters as LeV BaSaR the "heart of flesh" that the prophet
Ezekiel (11:19) said that every Jew must have. He said that
his followers would always be known as Breslover Chasidim.
INDEX OF SICHOS HARAN

Arranged by RABBI AARON L E I B TZIEGELMAN
First published in the 1936 Warsaw edition (122). Re-alphabetized
English
in
Number refer to Paragraphs.
Advice (Eizah):
238, 255
Anger (Kaas): 249
Building (Binyan):
60
Children (Banim):
59, 233
Clothing (Begadim):
100
Commandments ( t e c
Mitzvos)
Coafuwm (Bilbulim):
13, 269
Crying Out (Tzaakah):
16
Dependence
on
G-d
(Mesiras
Tenuosav La-HaShem):
2
Desire (Retzenos)
13, 259, 260
Devotion (Avodas HaShem):
SI,
119, 123, 276, 292, 301, 30S
Eating (Achilah):
143, 265
Encouragement (Hischazkus):
120
Enthuwasm (Zerizus): 27
Evil Eye (Eyen HaRah): 242
Evil Impulse, Overcoming
(HisGenua 4d Ytiter HaRah):
7.10.
51, 56, 114. 115, 303. 304
Fairness (Yother):
78
Faith (Emuitah):
5, 32 - 38, 40,
53, 102, 103, 106, 110, 118, 126,
140, 142, 146, 157, 216-226, 261
Fanaticism (Hefkenu):
51
Fear (Yiraos ChUzoniot):
83
Festivals (ktoadim):
21, 87, 88,
125, 126, 214, 215, 251, 254,
256, 270
Forgetting (Shikchah):
26
Frustrations {Menios):
11, 12, 80,
81, 82
Gebenotn: 236
Gifts (Mataneh):
9
Greatness of G-d (Gedulas
HaBoray):
1, 3
Heart, Jewish (Lev YIsraeli):
139
Hell, see Gehenom

Impulse, Evil, see Evil Impulse
Joy (Simchah): 20, 41-45, 65, 131,
231, 299
Light, Directed and Reflected (Ohr
Yasher Ve-Ohr Chozer):
99
Marriage (Chasunah):
86
Meditation (Hisbodedus):
7, 47,
68, 69, 70, 98, 144, 227-230, 232,
234, 248, 267, 274, 275, 302
Melody, aee Song
Mitzvos: 116, 258
Money, see Wealth
Name (Shem): 44, 96
Nullification, of Self (Bittul
HaYeshus):
136
Peace, in Household {.Shalom
Bay is): 263, 264
Perfection of World (Tikkun
HaOlom):
239
Physician* (Doktorim
U'Refuos):
50, 243
Planting, see Building
Prayer (Tefillah):
31, 52, 66, 72,
74, 75, 121. 151, 233, 271, 277,
283, 284, 293, 295, 296
Psalms (Tehillim): 97, 98
Purgatory, see Gehenom
Purpose, of this World (Tachlis
Olam HaZeh VeOlam
HaBah):
23, 51, 55, 84, 97, 134, 194, 244,
250, 286, 288, 300, 307, 308
Rabbi Nachman, Life of (Shevachay Roberta): 39, 57, 117, 124,
147, 148, 149, 151, 158-191, 195.
196, 198-213, 246, 249, 257, 262,
297
457
458
INDEX
Remedy, General Spiritual (Tikkun

Haketlah):
129, 141
Renewal (Hischadshus): 48, 51,54
Repentance (Teshuvah).
3, 61, 71
Sacrifice, Supreme (Kiddush
HaShem): 49
Saint, see Tzadik
Sanctification of Name, see Sacrifice
Seclusion, see Meditation
Service, of G-d, see Devotion
Sighing (Anacha)
135
Simplicity and Sincerity
(Temimus
U'Peshilus)
15, 19, 51, 101,
153, 154
Shout, see Crying Out
Sin (A verah): 89, 112, 298
Sleep (Shinah): 90
Song (Nigun): 273
Soul, Task of (Peulas
HaNeshamah): 92
Speculation, Avoidance of, see Faith
Speech (Dibur):
237
Strength, see Encouragement

Strictness, Unnecessary (Chumros
Yeseros): 30, 235
Strife (Maclilokcs)
77, 95, 105,
152
Study (Limud): 8, 17, 18, 19, 28,
29, 58, 76, 91, 104, 108, 109,
128, 137, 240, 241, 245, 266, 267,
278, 285
Theft (Gezelah):
133
Thoughts (Machashavos).
25, 46,
62
Travel {Nesiaii):
85
Trust, in G-d (Belachon):
122
Tzadik: 22, 24, 51, 63, 64, 67, 73,
79, 93, 97, 107, 111, 130, 132,
138, 150, 156, 192, 197, 252, 280,
282, 290
Wealth (Mamon):
4, 193, 246,
281, 284, 289
Widower (Alman):
113
Yearning, see Desire

Rabbi Nachmans Wisdom

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RABBI NACHMAN'S

A Disciple of Rabbi Nachman

Translated aad Annotated by

The Praise of Rabbi Nachman (Shevacliay HaRan)

The Account of Rabbi Nachman's Pilgrimage to the Land of Israel

Conversations Previously Existing Only in Manuscript

Conversations Relating to the Rebbe's Lessons

The Rebbe's Devotion

The Life of Rabbi Nachman

A History of This Work

MAPS, CHARTS A N D ILLUSTRATIONS:

Rabbi Nachman's Family Tree

Rabbi Nachman's Chair

His Burial Place

Original Hebrew Title Page

RABBI NACHMAN'S WISDOM

I t is impossible to go into further detail. A n y t h i n g

W h a t we have recorded here is less than a drop i n

Cf. Succah 45b. Sanhedrin 97b.

vailed upon me w i t h w o r d s u n t i l I was hound to complete this task.

The Ukraine: Where Rabbi Nachman Lived

Despite this, the Rebbe acted like a normal child

The four letters of the Tetragrammaton, Yud Key Vav Key.

RABBI NACHMAN'S WISDOM

his age, playing, j u m p i n g and taking walks. B u t he

3. When he became B a r M i t z v a h , his uncle, the

4. While still a child, the Rebbe began devoting

2. On his thirteenth birthday. Rabbi Nachman was born on the

to the regular tuition paid by his father. The Rebbe

RABBI NACHMAN'S WISDOM

7. The Rebbe devoted every available moment to

The Rebbe said that his father's l i b r a r y contained

10. See below, Sichos 48.

all the small Musar books, and that he went through

8. The Rebbe told us that all his studies required

16. "The Beginning of Wisdom," one of the great Kabbalistic Musar

9. The Rebbe engaged i n very many fasts. Even

Although the Rebbe was a child of delights

His father's house had a small garret, partitioned

See Sichos 160, 161.

11. When the Rebbe was speaking before G-d,

heart, and he would often bring up some p a r t i c u l a r l y

He would again begin anew, pleading and speaking

13. The Rebbe used to engage i n a l l sorts of

23. Lekutey Moharan B 48.

a second time and deposit another copper i n the almsbox.

14. No religious experience came easily for the

See Lekutei Moharan B 5:15, Sichos 19, note.

For example, he i n i t i a l l y found i t very difficult to

to complete his plan regardless of how difficult i t was.

16. The Rebbe's holy qualities were very apparent

28. See Avenehah Barzel, Sichos Vesipurim 115. When Rabbi

he had not yet subjugated this desire. A t this time, he

W i t h a l l this, the temptations were very real, and

w i l l concede to everything else, but this one t h i n g I w i l l

But do not think that such self control was a simple

Chayay Moharan 22a ( # 1 2 ) .

The Rebbe discussed this w i t h us very often, telling

17. The Rebbe said, " T h e true Tzadik has such a