CONVERSATIONS RELATING TO THE REBBE’S LESSONS AND STORIES Reb Noson writes: This occurred shortly before Purim when I was with the Rebbe, writing the lesson on the verse, “And these are the ordinances” (Exodus 21:1).204Likutey Moharan I, 10. This lesson was said in the winter of 5563/1803, shortly before Purim, in the town of Tirhovitza, where the Rebbe made an annual visit to Rabbi Yekutiel, the maggid of that community (Tzaddik #13, #185; Parparaot LeChokhmah, end of #49). According to the verse upon which the lesson is based, it was most probably delivered on Shabbat, 29 Shevat (February 21, 1803). This was soon after Rebbe Nachman moved to Breslov and shortly before the wedding of his daughter, Sarah. In Tzaddik #128, Reb Noson states that it was on this Purim that he began transcribing the Rebbe's lessons. The process is described in Yemey Moharnat #2 (see also ibid., #9). Rebbe Nachman would dictate the lesson line by line in Yiddish and his disciple would render it into Hebrew. At the end, Reb Noson would reread the entire lesson to his master and make the necessary corrections. The lesson begins by stating that when there are decrees against the Jews, they can be mitigated by dancing and clapping.
The Rebbe remarked, “This is what I said. News is coming about decrees against the Jews.205This was the ukase issued by Alexander I on October 9, 1802 (October 19 on the Gregorian calendar; Simchat Torah on the Jewish calendar) to draft a set of regulations called, “Enactments Concerning Jews.” In Yiddish, these Enactments were called Punkten (Points). They included outlines of the future compulsory conscription laws that would decimate many Jewish communities, as well as regulations regarding compulsory secular education (Tzaddik #127). The Rebbe considered the latter section the worst possible decree, saying that it would destroy future generations of Jews (Tzaddik #417). But Purim is near and Jews will dance and clap, and this will alleviate the decree.”
His intent was to emphasize to us that we should sincerely follow all his lessons, abiding by the simple meaning of his words. All the Rebbe’s lessons contain awesome depth, plumbing the deepest mysteries and most lofty secrets. Still, he emphasized that the main thing was their simple meaning and to put this into practice as he taught.
He used this lesson as an example. It teaches that dancing and clapping can mitigate the harshest decrees. He bid us to take the lesson at face value and make an effort to be happy on our joyous holidays such as Purim and Chanukah, as well as on mitzvah celebrations such as weddings.206The Rebbe actually set the example by making a point to dance more than usual that year, especially at the wedding of his daughter, Sarah (Tzaddik #13; cf. ibid., #263; Yemey Moharnat #3). At such times, he said, we should make ourselves feel true joy of obeying God’s commandments. We can make ourselves so elated that we actually dance and clap our hands in joy. This is what abates the decrees.
Do not say, “Who can be worthy of nullifying an evil decree through mere dancing and clapping? Certainly only the holiest of men!” The Rebbe’s lessons are not in heaven (Deuteronomy 30:12). Any person can observe the words of this lesson and accomplish great things. All that is required is truth and sincerity. The same is true of all his other lessons. For the main thing is not study, but action (Avot 1:17).
Open your eyes and concentrate on each of the Rebbe’s lessons. Open your heart to understand the practices, advice, direction and inspiration there according to the simple meaning and you will find a path to God there. Beg Him to open your eyes and let you be worthy of understanding what each lesson requires of you. Each word in the Rebbe’s lessons is necessary for finding the proper practice and advice in serving God.
You may study some of the lessons and think they apply only to those who have reached high spiritual levels. At first, you may not be able to find anything that seems to apply to you personally. But look more carefully. You will find that each thought contains awesome encouragement and wondrous advice, leading you towards God no matter your level. Open your eyes and heart, and you will certainly find advice and a way upon which you too can travel. All of the Rebbe’s words fit a multitude of cases. In each lesson, the Rebbe presents the entire Torah to every person in the world, from the highest to the lowest.
Any one of the Rebbe’s lessons can teach the greatest tzaddik how to serve God. At the same time, the lesson applies to the lowliest and humblest of men, offering him the advice he needs to return to God from the lowest chambers of hell (Yerushalmi, Yebamot 8a). The greatness of the Rebbe’s lessons is found in their unique inclusiveness.
כְּשֶׁכָּתַבְתִּי לְפָנָיו הַתּוֹרָה "וְאֵלֶּה הַמִּשְׁפָּטִים" (סִימָן י' חֵלֶק רִאשׁוֹן מִלִּקּוּטֵי מוֹהֲרַ"ן) הַמַּתְחֶלֶת: כְּשֶׁיֵּשׁ דִּינִים ח"ו עַל יִשְׂרָאֵל, עַל־יְדֵי רִקּוּדִין וְהַמְחָאַת כַּף נַעֲשֶׂה הַמְתָּקַת הַדִּינִים וְכוּ'.
CONVERSATIONS RELATING TO THE REBBE’S LESSONS AND STORIES
Reb Noson writes: This occurred shortly before Purim when I was with the Rebbe, writing the lesson on the verse, “And these are the ordinances” (Exodus 21:1).204Likutey Moharan I, 10. This lesson was said in the winter of 5563/1803, shortly before Purim, in the town of Tirhovitza, where the Rebbe made an annual visit to Rabbi Yekutiel, the maggid of that community (Tzaddik #13, #185; Parparaot LeChokhmah, end of #49). According to the verse upon which the lesson is based, it was most probably delivered on Shabbat, 29 Shevat (February 21, 1803). This was soon after Rebbe Nachman moved to Breslov and shortly before the wedding of his daughter, Sarah. In Tzaddik #128, Reb Noson states that it was on this Purim that he began transcribing the Rebbe's lessons. The process is described in Yemey Moharnat #2 (see also ibid., #9). Rebbe Nachman would dictate the lesson line by line in Yiddish and his disciple would render it into Hebrew. At the end, Reb Noson would reread the entire lesson to his master and make the necessary corrections. The lesson begins by stating that when there are decrees against the Jews, they can be mitigated by dancing and clapping.
אָמַר לִי: כָּךְ אָמַרְתִּי, שֶׁעַכְשָׁו נִשְׁמָע גְּזֵרוֹת ח"ו עַל יִשְׂרָאֵל, וְהִנֵּה הוֹלְכִים וּמְמַשְׁמְשִׁים לָבוֹא יְמֵי הַפּוּרִים הָאֵלֶּה (כִּי הַתּוֹרָה הַזֹּאת נֶאֶמְרָה סָמוּךְ לְפוּרִים) וְיִהְיוּ יִשְׂרָאֵל מְרַקְּדִים וְיִמְחֲאוּ כַּף, וְעַל־יְדֵי־זֶה יַמְתִּיקוּ הַדִּינִים.
The Rebbe remarked, “This is what I said. News is coming about decrees against the Jews.205This was the ukase issued by Alexander I on October 9, 1802 (October 19 on the Gregorian calendar; Simchat Torah on the Jewish calendar) to draft a set of regulations called, “Enactments Concerning Jews.” In Yiddish, these Enactments were called Punkten (Points). They included outlines of the future compulsory conscription laws that would decimate many Jewish communities, as well as regulations regarding compulsory secular education (Tzaddik #127). The Rebbe considered the latter section the worst possible decree, saying that it would destroy future generations of Jews (Tzaddik #417). But Purim is near and Jews will dance and clap, and this will alleviate the decree.”
וְחָזַר וְכָפַל דְּבָרָיו וְאָמַר בְּפֶה מָלֵא "כָּךְ אָמַרְתִּי".
The Rebbe then repeated himself, strongly emphasizing the words, “This is what I said.”
וְכַוָּנָתוֹ הָיְתָה לְהָעִיר לְבָבֵנוּ, שֶׁנֵּדַע וְנָבִין, שֶׁכָּל דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה אַף־עַל־פִּי שֶׁיֵּשׁ בָּהּ עַמְקוּת גָּדוֹל וְנוֹרָא מְאֹד מְאֹד וְרָזִין עִלָּאִין וְסוֹדֵי סוֹדוֹת עֲמֻקִּים וּרְחָבִים מִנִּי יָם בְּכָל דִּבּוּר וְדִבּוּר, אַף־עַל־פִּי־כֵן עִקָּר כַּוָּנָתוֹ שֶׁנִּשְׁמַע וּנְקַבֵּל דְּבָרָיו הַקְּדוֹשִׁים בִּפְשִׁיטוּת, לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת כָּל דִּבְרֵי תּוֹרָתוֹ בִּפְשִׁיטוּת וּבִתְמִימוּת.
His intent was to emphasize to us that we should sincerely follow all his lessons, abiding by the simple meaning of his words. All the Rebbe’s lessons contain awesome depth, plumbing the deepest mysteries and most lofty secrets. Still, he emphasized that the main thing was their simple meaning and to put this into practice as he taught.
כְּמוֹ לְמָשָׁל הַתּוֹרָה הַקָּדוֹשׁ הַזֹּאת, שֶׁנֶּאֱמַר שָׁם: שֶׁעַל־יְדֵי הַמְחָאַת כַּף וְרִקּוּדִין נִמְתָּקִין הַדִּינִים, הָיְתָה כַּוָּנָתוֹ כִּפְשׁוּטוֹ, שֶׁיְּחַזְּקוּ עַצְמָן לִשְׂמֹחַ בִּימֵי שִׂמְחָה, כְּגוֹן פּוּרִים וַחֲנֻכָּה וְיָמִים טוֹבִים אוֹ חֲתֻנָּה וְכַיּוֹצֵא בָּזֶה כָּל מִינֵי שִׂמְחָה שֶׁל מִצְווֹת, שֶׁיְּחַזְּקוּ עַצְמָן בְּשִׂמְחָה גְּדוֹלָה, עַד שֶׁיִּזְכּוּ לְהִתְעוֹרֵר לְרִקּוּדִין וְהַמְחָאַת כַּף, וְעַל־יְדֵי־זֶה יַמְתִּיקוּ הַדִּינִים.
He used this lesson as an example. It teaches that dancing and clapping can mitigate the harshest decrees. He bid us to take the lesson at face value and make an effort to be happy on our joyous holidays such as Purim and Chanukah, as well as on mitzvah celebrations such as weddings.206The Rebbe actually set the example by making a point to dance more than usual that year, especially at the wedding of his daughter, Sarah (Tzaddik #13; cf. ibid., #263; Yemey Moharnat #3). At such times, he said, we should make ourselves feel true joy of obeying God’s commandments. We can make ourselves so elated that we actually dance and clap our hands in joy. This is what abates the decrees.
כִּי כָּל דִּבְרֵי הַתּוֹרָה, לֹא בַּשָּׁמַיִם הוּא לֵאמֹר: 'שֶׁאֵין מִי שֶׁיָּכוֹל לִזְכּוֹת לָזֶה לְהַמְתִּיק הַדִּינִים עַל־יְדֵי הַמְחָאַת כַּף וְרִקּוּדִין כִּי־אִם גְּדוֹלִים בְּנֵי עֲלִיָּה' רַק כָּל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ כֹּחַ הַזֶּה! כְּשֶׁיְּקֻיַּם הַדְּבָרִים כִּפְשׁוּטָן בֶּאֱמֶת וּבִתְמִימוּת. וְכֵן בְּכָל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם בְּהַתּוֹרָה הַקְּדוֹשָׁה הַנַּ"ל, וְכֵן כָּל מַה שֶּׁנֶּאֱמַר בְּכָל תּוֹרָה וְתוֹרָה, כִּי 'לֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה' (אָבוֹת א).
Do not say, “Who can be worthy of nullifying an evil decree through mere dancing and clapping? Certainly only the holiest of men!” The Rebbe’s lessons are not in heaven (Deuteronomy 30:12). Any person can observe the words of this lesson and accomplish great things. All that is required is truth and sincerity. The same is true of all his other lessons. For the main thing is not study, but action (Avot 1:17).
וְשִׂים עֵינְךָ הֵיטֵב הֵיטֵב וְתִסְתַּכֵּל יָפֶה בְּכָל תּוֹרָה וְתוֹרָה. וְתָשִׂים לִבְּךָ לְהָבִין בְּכָל מָקוֹם, הָעֻבְדּוֹת וְהָעֵצוֹת וְהַמּוּסָר וְהַהִתְעוֹרְרוּת הַיּוֹצְאִים מִשָּׁם עַל־פִּי פְּשׁוּטָן שֶׁל דְּבָרִים. וּתְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיָּאִיר עֵינֶיךָ לִזְכּוֹת לָזֶה, לְהָבִין הַדְּבָרִים הֵיטֵב לְמַעֲשֶׂה, כִּי כָּל דְּבָרָיו ז"ל, כֻּלָּם נִצְרָכִים וּמֻכְרָחִים לְעֻבְדּוֹת וְעֵצוֹת טוֹבוֹת לְעָבְדוֹ יִתְבָּרַךְ.
Open your eyes and concentrate on each of the Rebbe’s lessons. Open your heart to understand the practices, advice, direction and inspiration there according to the simple meaning and you will find a path to God there. Beg Him to open your eyes and let you be worthy of understanding what each lesson requires of you. Each word in the Rebbe’s lessons is necessary for finding the proper practice and advice in serving God.
וַאֲפִלּוּ בִּקְצָת מְקוֹמוֹת אֲשֶׁר 'לְפוּם רִיהֲטָא' – בְּהַשְׁקָפָה רִאשׁוֹנָה – אֵין מְבִינִים הֵיטֵב אֵיךְ נוֹגֵעַ הָעִנְיָן הַזֶּה לָעֻבְדָּה לְפִי מַדְרֵגָתוֹ. אַף־עַל־פִּי־כֵן, בֶּאֱמֶת יֵשׁ שָׁם עֵצוֹת נִפְלָאוֹת וְהִתְעוֹרְרוּת נוֹרָא לָשׁוּב אֵלָיו יִתְבָּרַךְ מִמָּקוֹם שֶׁהוּא שָׁם, וְאִם תָּשִׂים עֵינְךָ וְלִבְּךָ שָׁם הֵיטֵב בְּוַדַּאי תִּמְצָא גַּם שָׁם עֵצוֹת וּדְרָכִים טוֹבִים לְפִי מַדְרֵגָתְךָ.
You may study some of the lessons and think they apply only to those who have reached high spiritual levels. At first, you may not be able to find anything that seems to apply to you personally. But look more carefully. You will find that each thought contains awesome encouragement and wondrous advice, leading you towards God no matter your level.
Open your eyes and heart, and you will certainly find advice and a way upon which you too can travel. All of the Rebbe’s words fit a multitude of cases. In each lesson, the Rebbe presents the entire Torah to every person in the world, from the highest to the lowest.
כִּי כָּל דְּבָרָיו ז"ל, הֵם כְּלָלִיּוּת גָּדוֹל, וְכָל תּוֹרָה וְתוֹרָה כָּלוּל מִכָּל הַתּוֹרָה כֻּלָּהּ. וּמִכָּל בְּנֵי אָדָם שֶׁבָּעוֹלָם בְּכָל דַּרְגָּה וְדַרְגָּה. מִן תַּכְלִית קָצֶה הָעֶלְיוֹן עַד תַּכְלִית קָצֶה הַתַּחְתּוֹן.
The Rebbe’s lessons are all-inclusive. Each encompasses the whole Torah and is directed to each person at his level, from the highest to the lowest.
הַיְנוּ שֶׁעִם כָּל תּוֹרָה וְתוֹרָה וְשִׂיחָה שֶׁלּוֹ יָכוֹל לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ הַגָּדוֹל בְּמַעֲלָה בְּתַכְלִית הַמַּעֲלָה, וְכֵן אֲפִלּוּ הַקָּטָן וְהַפָּחוּת בְּתַכְלִית דְּיוֹטָא הַתַּחְתּוֹנָה יָכוֹל גַּם־כֵּן לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וְלִמְצֹא עֵצוֹת לְנַפְשׁוֹ עַל־יְדֵי אוֹתָהּ הַתּוֹרָה בְּעַצְמָהּ. כִּי הֵם כְּלָלִיּוּת נִפְלָא מְאֹד.
Any one of the Rebbe’s lessons can teach the greatest tzaddik how to serve God. At the same time, the lesson applies to the lowliest and humblest of men, offering him the advice he needs to return to God from the lowest chambers of hell (Yerushalmi, Yebamot 8a). The greatness of the Rebbe’s lessons is found in their unique inclusiveness.