These are among the many thoughts which the Rebbe shared with us regarding the above. All this talk about the good old days is the work of the Evil One. He wants people to speak like this to make them suffer and worry all the more about their livelihoods. He would like to make them feel that there is no hope at all now, Heaven forbid.
This is all false. God continuously sustains the world and people rise and fall financially in every generation. If you look carefully at any period, you will find people who were poor, with menial jobs, who became wealthy. Yet they too claim that times are not as good as before – because they always want more. Now that they have tasted wealth, they are no longer satisfied and want more all the time. They now live ostentatiously and cannot meet their expenses, so they complain that times are not as good as before. But we ourselves recall that not too many years ago, most of these complainers were poor or working as domestics or the like.
Whether or not this is the fact, what use is it always to cry that the past was better? The wise King Solomon refuted this idea long ago when he said, “Do not say that the former times were better than these, for it is not out of wisdom that you ask this” (Ecclesiastes 7:10).
Rashi may interpret this verse to teach us that everything depends on the merit of each generation. Still, “The Torah has many faces” (Bamidbar Rabbah 13:15), and, “The scripture does not depart from its simple meaning” (Shabbat 63a; Yebamot 24a). King Solomon was the wisest of all men and spoke with Divine inspiration. He said that it is great foolishness to say, “The former times were better than these.” In every generation, there have been people who say this. But if you look closely into the matter, you will see that the world is constantly becoming more prosperous. People constantly live better and spend more than in the past.
What difference does it really make? If the world were really to be poorer now than before, that is all the more reason to flee to God and involve yourself in Torah and devotion. If there is suffering and trouble in the world, the only place to escape is to God and His Torah. It is written, “For man is born to struggle” (Job 5:7). The Midrash remarks, “'Man is born to struggle': Happy is he who struggles with the Torah” (cf. Sanhedrin 99b).
Whether you are rich or poor, your life will be filled with toil and frustration. Man’s lot is suffering and pain, as it is written, “For all his days are vexatious and painful” (Ecclesiastes 2:23).
In the holy Shelah,376Shelah 2:138a. See above, note 288. we find a verse: Ein rega belo pega Ein sha’ah belo ra’ah Ein yom belo reses ve'ayom There is no moment Without its torment There is no hour That is not sour There is no day Without dismay. Happy is the man who flees from the struggles of this troublesome world for the toil of Torah. He will be “happy and prosperous” – happy in this world and prosperous in the World to Come (Avot 6:4; Berakhot 8a).
The person who says that “the first days are better than these” and worries, and is constantly anxious about his finances, accomplishes nothing. His attitude causes him to struggle more and more to earn a living and waste his days in worry and vexation. This foolishness keeps him from Torah and prayer, and regarding his end, it is written, “He takes away nothing for his effort” (Ecclesiastes 5:14). It is also written, “For in vanity he comes, and in darkness he leaves” (ibid., 6:4).
If you have eyes to see and a heart to understand, you will perceive that the past had as much suffering and troubles as the present. Look in books written hundreds of years ago and you will find that their authors also suffered from poverty and endured the most difficult struggles just to earn a livelihood. This did not deter them and they still wrote many holy books. It is written, “What was, that is what will be … there is nothing new under the sun” (ibid., 1:9).
Life was difficult even in the “good old days.” How many years ago did King Solomon write of man, “For all his days are vexation and pain”? How many years ago did the Book of Job say, “Man is born to struggle – of few days and full of trouble” (Job 14:1)? The scriptures wrote about this long ago.
Even then, many people thought that times were troublesome (Daniel 9:25) and that one must only worry about his livelihood. These people lost their days and departed from this world without joy or pleasure (II Chronicles 21:20).
But each generation also had God-fearing men and tzaddikim. They paid no attention to these concerns and escaped the struggles of the world to toil in Torah and devotion. They achieved for themselves and for their children. Fortunate are they.
Even today, you have free will. You have the power to escape from these painful discussions and from worries. You can flee from them and trust in God, abandoning the struggles of this bitter world and involving yourself in the work of Torah. God will certainly sustain you. Does He not sustain the entire world, now as always? And now God directs the world better than ever before.
This world was always filled with worries and suffering. Things have not changed. It is written, “In pain you shall eat” (Genesis 3:17), and, “By the sweat of your brow you shall eat bread” (ibid., 3:19). This was decreed since Adam’s sin and there is no place to escape. These worries and pains destroy a man’s life; the only shelter is God and His Torah.
The Mishnah teaches, “Thus is the way of Torah: Bread with salt you shall eat, measured water shall you drink, on the ground you shall sleep, and a life of privation you shall live, while in the Torah you shall toil. If you do so, 'you shall be happy, and it shall be good for you' (Psalms 128:2). 'You shall be happy'. in this world – 'and it shall be good for you' in the World to Come” (Avot 6:4).
People find this difficult to understand. After telling us the struggles we must endure – “bread with salt you shall eat” – how can the Mishnah state, “'You shall be happy' – in this world"? Many writers attempt to resolve this by way of homily, but their explanations remain strained. In fact, there really is no question. If you have eyes to see and a heart that truly understands the world, you know this. If you have absorbed the wisdom contained in the Rebbe’s awesome teachings, you know the truth. The Mishnah means exactly what it says.
The wealthiest men in the world will tell you that the world is filled with worry and suffering. The rich suffer as much as everyone else. Thus, our Sages teach, “The more possessions, the more worry” (ibid., 2:7). The poor may not realize this. They may think that they would no longer have problems if they were wealthy. But they are sadly mistaken, as we can see with our own eyes. The truth is as our Sages have taught it. Whether you are rich or poor, you cannot avoid worries. The world is filled with pain and suffering and there is no avenue of escape.
If you are a man, you worry about earning a livelihood. You are concerned about your wife and children. If you are a woman, you imagine that you are troubled by your husband. Then, there is the real suffering and pain of those who suffer because of serious sickness and And misfortune. Heaven help us. There is no escape – except in the Torah.
If you desire the good of this world and want to live at ease without troubles, you will be constantly frustrated. The more you seek good, the more you will find the opposite. Everything you manage to grasp will be diluted with suffering. Look with truth and you will see this yourself.
It is written, “There is no wisdom, understanding or counsel against God” (Proverbs 21:30). The only way to be at ease is to be willing to subsist on an absolute minimum. Firmly resolve to follow the dictum of the Mishnah, “Bread with salt you shall eat … a life of privation shall you live.” Accept upon yourself a life of deprivation and hardship in order to involve yourself in the Torah – “in the Torah you shall toil.”
No longer will you suffer from worldly troubles. You have already accepted them upon yourself for the sake of the Torah. All your life – all your good – is the true good. Thus, your life is a true life. Happy are you – even in this world.
The man who wants to live at ease in this world and enjoy its delights will find only bitterness. “Even the slightest breeze will upset him” (Sotah 5a). The smallest happening contrary to his wishes will cause him to suffer greatly.
You may be immensely rich and powerful. You may be a lord or a king. It is still impossible for everything to be as you want, in a world filled with suffering.
The only way to escape this suffering is in the Torah. Accept the way of the Torah, eating bread with salt …. Then you will be happy and it will be good for you. Happy – even in this world. Look at the truth. Understand well the troubles of this world. You will certainly see the truth of this.
You will find many of these [ideas] in the Rebbe’s teachings, especially those printed together with the Sipurey Ma'asiot.377All the Sichot up to #116 were originally printed with the Sipurey Ma'asiot. See note 298. They are also brought out most forcefully in the tale of “The Sophisticate and the Simpleton” (Rabbi Nachman’s Stories #9).
Even pagan philosophers realized that the world is filled with suffering and discussed it often in their works. They came to the conclusion that the only solution is stoic forbearance. That person must accept upon himself to endure all that happens to him (Alim LeTerufah #441).
But all their words are of no avail in a world without the Torah which we Jews have been fortunate to receive. No man can endure this world and not be overcome by its suffering. Only the Torah can provide this strength.
Imagine a world filled with good and riches. Imagine a world in which there was no pain or suffering or worries. It would still be empty and devoid of all purpose. For time passes like the blink of an eye, and life is over. It is written, “Our days are like a passing shadow” (Psalms 144:4). Our Sages comment that life is not even permanent, like the shadow of a palm tree (cf. Bereshit Rabbah 96:3; Kohelet Rabbah 1:3). It is also written, “The days of our years are seventy years … their pride is travail and vanity, for it is speedily gone and flies away” (Psalms 90:10).
If even a perfect world would itself be purposeless, what shall we say about the world in which we live? It is filled with pain, sorrow and suffering without end. Every man’s life is filled with worries about finances and concerns, troubles and problems, 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 with worries and fears without measure, as is understood by those who know about their lives.
The only way out is to choose the Torah and its commandments. Make up your mind to be satisfied with an absolute minimum in order to immerse yourself in the Torah.
Spend your days with Torah and devotion and you will be immune to the world’s travail. You will shake off the toil and struggle of worldly concerns and no longer taste the bitterness and enxiety they have to offer. Devoted to God and His Torah, you will truly be alive, for this is the root of life, both in this world and the next.
You will then know that the words of the Mishnah are correct, even in their plain meaning. You will have chosen to live such a life, eating bread with salt, drinking water by measure, sleeping on the ground and living a life of privation. You must be willing to accept such a life, for there are times when even bread with salt and water by measure will not be abundant. But accept all this in order to immerse yourself in the Torah – “in the Torah you shall toil.” If you do this, you will certainly be “happy and it shall be good for you … happy in this world.” You will have accepted any suffering from this world and will be worthy of true life.
You will then be worthy of perceiving the truth and you will know that the world was not created for ease and enjoyment. You will realize that the man who seeks the delights of this world will find only pain and vexation. The Torah is our life and the length of our days.378Prayer before Evening Shma, from Deuteronomy 30:20. If you flee the struggles of the world to toil in the Torah, you will be worthy of the World to Come, whose eternity reduces all of this world to the blink of an eye in comparison. But besides this, you will also have a good life in this world.
The best way to handle this world is forbearance. This cannot be attained except through immersion in the Torah and its commandments. Open your eyes to the truth and you will see this.
Ridicule these words and you only ridicule yourself. We speak the truth and it is yours to accept. But if you wish to turn your back on it and remain immersed in the deep quicksand (Psalms 69:3) of this world, there is no one to prevent you. “Let each man go his own way, but we will call out in God’s name.”
These were the Rebbe’s words to a man who spoke to him at length. The Rebbe knew that this man was drowning in the endless waters (Yebamot 121a) and wanted to rescue him.
But the man hardened his heart and turned a stubborn shoulder (Zechariah 7:11; Nehemiah 9:29), not accepting the Rebbe’s advice. He knew the Rebbe spoke the truth, but refused to take his words to heart.
The Rebbe said, “He is like a drowning man who is about to die. A rescuer comes along and extends a hand to lift him from the water. But the drowning man turns a stubborn shoulder and turns his back in arrogance, not wanting to grasp the helping hand. He flees from the one who comes to save him.”
Heed these words! You will find pleasure both in this world and the next. Finished and completed is the book of Rebbe Nachman's Wisdom with the help of the Blessed God
וְיֵשׁ לָנוּ בָּזֶה שִׂיחוֹת הַרְבֵּה, שֶׁכָּל דִּבּוּרִים וְשִׂיחוֹת כָּאֵלּוּ שֶׁל הָעוֹלָם הַכֹּל הֵם מִן הַיֵּצֶר הָרָע, שֶׁמַּרְבֶּה שִׂיחוֹת כָּאֵלֶּה לְהַכְבִּיד הַצַּעַר וּלְהַגְדִּיל דַּאֲגַת הַפַּרְנָסָה כְּאִלּוּ עַכְשָׁו ח"ו, אָפֵס תִּקְוָה.
These are among the many thoughts which the Rebbe shared with us regarding the above. All this talk about the good old days is the work of the Evil One. He wants people to speak like this to make them suffer and worry all the more about their livelihoods. He would like to make them feel that there is no hope at all now, Heaven forbid.
וּבֶאֱמֶת הוּא שֶׁקֶר וְכָזָב כִּי הַשֵּׁם יִתְבָּרַךְ מְפַרְנֵס וּמְכַלְכֵּל הָעוֹלָם תָּמִיד וּבְכָל דּוֹר וּבְכָל שָׁנָה נִמְצָאִים עוֹלִים וְיוֹרְדִים. וְאִם נִסְתַּכֵּל הֵיטֵב בְּכָל שָׁנָה וּבְכָל עֵת, בְּוַדַּאי נִמְצָא תָּמִיד אֲנָשִׁים רַבִּים שֶׁהָיוּ עֲנִיִּים וּמְשָׁרְתִים וְכַיּוֹצֵא בַּשָּׁנִים הַקּוֹדְמִים, וְעַכְשָׁו נִתְעַשְּׁרוּ. וְגַם הֵם רֻבָּם אוֹמְרִים שֶׁהַשָּׁנִים אֵינָם מְתֻקָּנוֹת עַתָּה כְּמִקֹּדֶם, מֵחֲמַת שֶׁרוֹצִים בְּכָל פַּעַם עֲשִׁירוּת יוֹתֵר, וּמַנְהִיגִים בְּבֵיתָם בִּגְדוֹלוֹת יוֹתֵר, עַד שֶׁהוֹצָאָתָם מְרֻבָּה. וְאוֹמְרִים שֶׁעַתָּה אֵינָם שָׁנִים טוֹבוֹת כְּמִקֹּדֶם, אַף עַל פִּי שֶׁאָנוּ זוֹכְרִים שֶׁזֶּה סָמוּךְ לִפְנֵי אֵיזֶה שָׁנִים הָיוּ עֲנִיִּים אוֹ מְשָׁרְתִים וְכַיּוֹצֵא בָּהֶם.
This is all false. God continuously sustains the world and people rise and fall financially in every generation. If you look carefully at any period, you will find people who were poor, with menial jobs, who became wealthy. Yet they too claim that times are not as good as before – because they always want more. Now that they have tasted wealth, they are no longer satisfied and want more all the time. They now live ostentatiously and cannot meet their expenses, so they complain that times are not as good as before. But we ourselves recall that not too many years ago, most of these complainers were poor or working as domestics or the like.
וְיִהְיֶה אֵיךְ שֶׁיִּהְיֶה, מַאי נָפְקָא מִנָּהּ, מַה שֶּׁצּוֹעֲקִים בְּכָל פַּעַם שֶׁהַיָּמִים הָרִאשׁוֹנִים הָיוּ טוֹבִים מֵאֵלֶּה. וּכְבָר צָוַח שְׁלֹמֹה עַל זֶה וְסָתַר דִּבְרֵיהֶם. וְאָמַר (קֹהֶלֶת ז): "אַל תֹּאמַר שֶׁהַיָּמִים הָרִאשׁוֹנִים הָיוּ טוֹבִים מֵאֵלֶּה, כִּי לֹא מֵחָכְמָה שָׁאַלְתָּ עַל זֶה".
Whether or not this is the fact, what use is it always to cry that the past was better? The wise King Solomon refuted this idea long ago when he said, “Do not say that the former times were better than these, for it is not out of wisdom that you ask this” (Ecclesiastes 7:10).
וְאַף עַל פִּי שֶׁרַשִׁ"י פֵּרֵשׁ שָׁם כִּי הַכֹּל לְפִי זְכוּת הַדּוֹרוֹת, אַף עַל פִּי כֵן הַרְבֵּה פָּנִים לַתּוֹרָה וְאֵין מִקְרָא יוֹצֵא מִדֵּי פְּשׁוּטוֹ, כִּי שְׁלֹמֹה הַמֶּלֶךְ, ע"ה, שֶׁהָיָה חָכָם גָּדוֹל מִכָּל אָדָם אָמַר בְּחָכְמָתוֹ וְרוּחַ קָדְשׁוֹ שֶׁזֶּה שְׁטוּת גָּדוֹל מַה שֶּׁאוֹמְרִים שֶׁהַיָּמִים הָרִאשׁוֹנִים הָיוּ טוֹבִים מֵאֵלֶּה. כִּי בְּכָל פַּעַם אוֹמְרִים כָּךְ. וּבֶאֱמֶת אָנוּ רוֹאִים שֶׁבְּכָל פַּעַם הָעוֹלָם נִתְעַשֵּׁר יוֹתֵר, וּמִתְנַהֵג הָעוֹלָם בִּגְדוֹלוֹת וּבְהוֹצָאָה מְרֻבָּה יוֹתֵר מִשָּׁנִים קַדְמוֹנִיּוֹת:
Rashi may interpret this verse to teach us that everything depends on the merit of each generation. Still, “The Torah has many faces” (Bamidbar Rabbah 13:15), and, “The scripture does not depart from its simple meaning” (Shabbat 63a; Yebamot 24a). King Solomon was the wisest of all men and spoke with Divine inspiration. He said that it is great foolishness to say, “The former times were better than these.” In every generation, there have been people who say this. But if you look closely into the matter, you will see that the world is constantly becoming more prosperous. People constantly live better and spend more than in the past.
וּבֶאֱמֶת מַאי נָפְקָא מִנָּהּ בָּזֶה? אַדְּרַבָּא, אִם עַכְשָׁו הָעוֹלָם בְּדַחֲקוּת יוֹתֵר צְרִיכִים לִבְרֹחַ לְהַשֵּׁם יִתְבָּרַךְ וְלַעֲסֹק בְּתוֹרָה וַעֲבוֹדָה. כִּי אֵין מָקוֹם לִבְרֹחַ מִצָּרוֹת וְיִסּוּרֵי עוֹלָם הַזֶּה רַק אֶל הַשֵּׁם יִתְבָּרַךְ וְאֶל הַתּוֹרָה כִּי "אָדָם לֶעָמָל יוּלָד" (אִיּוּב ה) וּכְמוֹ שֶׁכָּתוּב בַּמִּדְרָשׁ (סַנְהֶדְרִין צט:): 'אָדָם לֶעָמָל יוּלָד, אַשְׁרֵי מִי שֶׁעֲמָלוֹ בַּתּוֹרָה'.
What difference does it really make? If the world were really to be poorer now than before, that is all the more reason to flee to God and involve yourself in Torah and devotion. If there is suffering and trouble in the world, the only place to escape is to God and His Torah. It is written, “For man is born to struggle” (Job 5:7). The Midrash remarks, “'Man is born to struggle': Happy is he who struggles with the Torah” (cf. Sanhedrin 99b).
פֵּרוּשׁ: מֵאַחַר שֶׁאֵיךְ שֶׁיִּהְיֶה, אִם יִהְיֶה עָשִׁיר אוֹ עָנִי וְכוּ' אַף עַל פִּי כֵן בְּוַדַּאי יִהְיֶה לוֹ עָמָל וָכַעַס כָּל יָמָיו כִּי צָרוֹת וְיִסּוּרֵי כָּל אָדָם רַבִּים מְאֹד וּכְמוֹ שֶׁכָּתוּב "גַּם כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת" וְכוּ' (קֹהֶלֶת ב־כג).
Whether you are rich or poor, your life will be filled with toil and frustration. Man’s lot is suffering and pain, as it is written, “For all his days are vexatious and painful” (Ecclesiastes 2:23).
וְכַמּוּבָא בַּשְּׁלָ"ה (ח"ב קלח.) בִּלְשׁוֹן חָרוּז: "אֵין רֶגַע בְּלֹא פֶּגַע אֵין שָׁעָה וְכוּ' אֵין יוֹם וְכוּ'" עַל כֵּן בְּוַדַּאי אַשְׁרֵי מִי שֶׁבּוֹרֵחַ מִזֶּה הֶעָמָל שֶׁל פִּגְעֵי הָעוֹלָם הַזֶּה אֶל עֲמַל הַתּוֹרָה, וְאָז בְּוַדַּאי אַשְׁרֵי וְטוֹב לוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.
In the holy Shelah,376Shelah 2:138a. See above, note 288. we find a verse:
Ein rega
belo pega
Ein sha’ah
belo ra’ah
Ein yom
belo reses ve'ayom
There is no moment
Without its torment
There is no hour
That is not sour
There is no day
Without dismay.
Happy is the man who flees from the struggles of this troublesome world for the toil of Torah. He will be “happy and prosperous” – happy in this world and prosperous in the World to Come (Avot 6:4; Berakhot 8a).
אֲבָל בָּזֶה שֶׁאוֹמֵר שֶׁהַיָּמִים הָרִאשׁוֹנִים הָיָה טוֹבִים מֵאֵלֶּה, וּבְגֹדֶל דַּאֲגָתוֹ וְטִרְדָּתוֹ וְצַעֲרוֹ עַל פַּרְנָסָתוֹ וּמָמוֹן בְּכָל פַּעַם יוֹתֵר וְיוֹתֵר, בָּזֶה לֹא יִפְעַל כְּלוּם רַק מְבַלֶּה יָמָיו בְּצַעַר וּדְאָגָה וְכַעַס וּמַכְאוֹבוֹת וּמְבַטֵּל עַצְמוֹ מֵהַתּוֹרָה וּתְפִלָּה וְכוּ' מֵחֲמַת דְּאָגוֹת וְשִׂיחוֹת וּשְׁטוּתִים כָּאֵלּוּ. וּלְבַסּוֹף (קֹהֶלֶת ה): "מְאוּמָה לֹא יִשָּׂא בַּעֲמָלוֹ". כִּי (קֹהֶלֶת ו): "בְּהֶבֶל בָּא וּבַחֹשֶׁךְ יֵלֵךְ" וְכוּ'.
The person who says that “the first days are better than these” and worries, and is constantly anxious about his finances, accomplishes nothing. His attitude causes him to struggle more and more to earn a living and waste his days in worry and vexation. This foolishness keeps him from Torah and prayer, and regarding his end, it is written, “He takes away nothing for his effort” (Ecclesiastes 5:14). It is also written, “For in vanity he comes, and in darkness he leaves” (ibid., 6:4).
כִּי בֶּאֱמֶת מִי שֶׁיֵּשׁ לוֹ עֵינַיִם לִרְאוֹת וְלֵב לְהָבִין הָאֱמֶת לַאֲמִתּוֹ יָבִין בְּשֵׂכֶל וְיִרְאֶה שֶׁגַּם בַּיָּמִים הָרִאשׁוֹנִים הָיָה הָעוֹלָם מָלֵא דַּאֲגוֹת וְטִרְדוֹת הַפַּרְנָסָה, וּכְמוֹ שֶׁאָנוּ רוֹאִים בְּכָל הַסְּפָרִים שֶׁנִּתְחַבְּרוּ לִפְנֵי מֵאוֹת שָׁנִים שֶׁרֻבָּם כְּכֻלָּם כּוֹתְבִים בְּהַקְדָּמוֹתֵיהֶם שֶׁהָיָה לָהֶם צָרוֹת רַבּוֹת בִּימֵיהֶם וְחֶסְרוֹן כִּיס וְדַחֲקוּת הַפַּרְנָסָה הַקָּשָׁה מִכֻּלָּם, וְאַף עַל פִּי כֵן חִבְּרוּ סְפָרִים קְדוֹשִׁים הַרְבֵּה כִּי (קֹהֶלֶת א): "מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה" וְכוּ'.
If you have eyes to see and a heart to understand, you will perceive that the past had as much suffering and troubles as the present. Look in books written hundreds of years ago and you will find that their authors also suffered from poverty and endured the most difficult struggles just to earn a livelihood. This did not deter them and they still wrote many holy books. It is written, “What was, that is what will be … there is nothing new under the sun” (ibid., 1:9).
וְהַכְּלָל: שֶׁגַּם בַּיָּמִים הָרִאשׁוֹנִים הָיָה הָעוֹלָם מָלֵא דַּאַגוֹת פַּרְנָסָה כְּמוֹ שֶׁכָּתַב שְׁלֹמֹה הַמֶּלֶךְ, ע"ה (קֹהֶלֶת ב): "גַּם כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת" וְכוּ'. וּכְתִיב "אָדָם לְעָמָל יוּלָד קְצַר יָמִים וּשְׂבַע רֹגֶז" וְכוּ'. וְכַיּוֹצֵא כָּאֵלֶּה פְּסוּקִים הַרְבֵּה.
Life was difficult even in the “good old days.” How many years ago did King Solomon write of man, “For all his days are vexation and pain”? How many years ago did the Book of Job say, “Man is born to struggle – of few days and full of trouble” (Job 14:1)? The scriptures wrote about this long ago.
וְגַם אָז נִדְמֶה לְכָל אֶחָד שֶׁבְּצוּק הָעִתִּים כָּאֵלֶּה צְרִיכִים לִדְאֹג רַק עַל הַפַּרְנָסָה וְעַל יְדֵי זֶה אָבְדוּ יְמֵיהֶם וְהָלְכוּ מִן הָעוֹלָם בְּלֹא חֶמְדָּה.
Even then, many people thought that times were troublesome (Daniel 9:25) and that one must only worry about his livelihood. These people lost their days and departed from this world without joy or pleasure (II Chronicles 21:20).
וְאַף עַל פִּי כֵן נִמְצָא בְּכָל דּוֹר צַדִּיקִים וִירֵאִים וּכְשֵׁרִים שֶׁלֹּא הִשְׁגִּיחוּ עַל זֶה וּבָרְחוּ מִן הֶעָמָל שֶׁל עוֹלָם הַזֶּה לַעֲמַל הַתּוֹרָה וַעֲבוֹדָה וְזָכוּ לָהֶם וּלְדוֹרוֹתֵיהֶם וְכוּ' אַשְׁרֵי לָהֶם.
But each generation also had God-fearing men and tzaddikim. They paid no attention to these concerns and escaped the struggles of the world to toil in Torah and devotion. They achieved for themselves and for their children. Fortunate are they.
וְכֵן עַכְשָׁו בְּוַדַּאי הַבְּחִירָה חָפְשִׁית וּבְוַדַּאי יֵשׁ כֹּחַ עַתָּה גַּם עַתָּה לְכָל אֶחָד וְאֶחָד לִבְרֹחַ מִדְּאָגוֹת וְשִׂיחוֹת שֶׁל צַעַר כָּאֵלֶּה, לִבְרֹחַ מֵהֶם וְלִבְטֹחַ בַּה' וּלְקַבֵּל עַל עַצְמוֹ עֲמַל הַתּוֹרָה תַּחַת עָמָל הַמַּר שֶׁל דַּאֲגַת הָעוֹלָם הַזֶּה. וּבְוַדַּאי יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ, כִּי הַשֵּׁם יִתְבָּרַךְ מְפַרְנֵס הָעוֹלָם תָּמִיד כְּאָז כֵּן עַתָּה. אַדְּרַבָּא, הַשֵּׁם יִתְבָּרַךְ מַנְהִיג הָעוֹלָם בְּכָל פַּעַם יָפֶה יוֹתֵר.
Even today, you have free will. You have the power to escape from these painful discussions and from worries. You can flee from them and trust in God, abandoning the struggles of this bitter world and involving yourself in the work of Torah. God will certainly sustain you. Does He not sustain the entire world, now as always? And now God directs the world better than ever before.
הַכְּלָל: שֶׁהָעוֹלָם הַזֶּה מָלֵא דְּאָגוֹת וִיגוֹנוֹת וְצַעַר וְיִסּוּרִים תָּמִיד כְּמוֹ אָז כְּמוֹ עַתָּה וּכְמוֹ שֶׁנִּגְזַר מֵחֵטְא אָדָם הָרִאשׁוֹן (בְּרֵאשִׁית ג): "בְּעִצָּבוֹן תֹּאכֲלֶנָּה", "בְּזֵעַת אַפֶּךָ תֹּאכַל לֶחֶם". וְאֵין מָקוֹם לִבְרֹחַ מֵהָעִצָּבוֹן וְהַדְּאָגוֹת הָאֵלּוּ הַמְקַצְּרִים וּמְכַלִּים יְמֵי הָאָדָם, אֵין מָקוֹם לִבְרֹחַ מֵהֶם כִּי אִם אֶל הַשֵּׁם יִתְבָּרַךְ וְאֶל הַתּוֹרָה וכנ"ל.
This world was always filled with worries and suffering. Things have not changed. It is written, “In pain you shall eat” (Genesis 3:17), and, “By the sweat of your brow you shall eat bread” (ibid., 3:19). This was decreed since Adam’s sin and there is no place to escape. These worries and pains destroy a man’s life; the only shelter is God and His Torah.
וּכְבָר דִּבַּרְנוּ, שֶׁזֶּהוּ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ ז"ל בַּמִּשְׁנָה (אָבוֹת ו): 'כָּךְ הוּא דַּרְכָּהּ שֶׁל תּוֹרָה פַּת בַּמֶּלַח תֹּאכַל, וּמַיִם בַּמְּשׂוּרָה תִּשְׁתֶּה, וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל. אִם אַתָּה עוֹשֶׂה כֵּן אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לָךְ לָעוֹלָם הַבָּא'.
The Mishnah teaches, “Thus is the way of Torah: Bread with salt you shall eat, measured water shall you drink, on the ground you shall sleep, and a life of privation you shall live, while in the Torah you shall toil. If you do so, 'you shall be happy, and it shall be good for you' (Psalms 128:2). 'You shall be happy'. in this world – 'and it shall be good for you' in the World to Come” (Avot 6:4).
וּמַקְשִׁין הַהֲמוֹן עָם: אֵיךְ שַׁיָּךְ אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה מֵאַחַר שֶׁצָּרִיךְ לִסְבֹּל עָמָל כָּזֶה לֶאֱכֹל פַּת בַּמֶּלַח וְכוּ'? וּכְבָר מְבֹאָר בְּאֵיזֶה סְפָרִים אֵיזֶה תֵּרוּצִים דְּחוּקִים בְּדֶרֶךְ דְּרָשׁ, אֲבָל בֶּאֱמֶת מִי שֶׁיֵּשׁ לוֹ עֵינַיִם וְלֵב לְהִסְתַּכֵּל בְּעִנְיְנֵי עוֹלָם הַזֶּה בֶּאֱמֶת, מִי שֶׁזָּכָה לִינֹק בֶּאֱמֶת מִתּוֹרוֹתָיו וְשִׂיחוֹתָיו וּמַעֲשִׂיּוֹתָיו הַנּוֹרָאִים שֶׁל רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, אֶצְלוֹ מְבֹאָר הַמִּשְׁנָה בִּפְשִׁיטוּת גָּמוּר וִיכוֹלִין לְהַסְבִּיר הַדָּבָר לְכָל בַּר שֵׂכֶל אֲמִתִּי הַבָּקִי קְצָת בְּטוּב הַנְהָגַת הָעוֹלָם.
People find this difficult to understand. After telling us the struggles we must endure – “bread with salt you shall eat” – how can the Mishnah state, “'You shall be happy' – in this world"? Many writers attempt to resolve this by way of homily, but their explanations remain strained. In fact, there really is no question. If you have eyes to see and a heart that truly understands the world, you know this. If you have absorbed the wisdom contained in the Rebbe’s awesome teachings, you know the truth. The Mishnah means exactly what it says.
כִּי כָּל הָעֲשִׁירִים וְהַגְּבִירִים הַגְּדוֹלִים מוֹדִים שֶׁהָעוֹלָם הַזֶּה מָלֵא יְגוֹנוֹת וְיִסּוּרִים. כִּי דַּאֲגוֹתֵיהֶם וְיִסּוּרֵיהֶם רַבּוֹת מְאֹד מְאֹד בְּכָל פַּעַם וּבְכָל יוֹם וּבְכָל שָׁעָה, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (שָׁם ב־ז): 'מַרְבֶּה נְכָסִים מַרְבֶּה דְּאָגָה' וְאַף עַל פִּי שֶׁהַהֲמוֹן עַם הָעֲנִיִּים אֵינָם מְבִינִים זֹאת וְנִדְמֶה לָהֶם שֶׁאִם הָיָה לָהֶם עֲשִׁירוּת לֹא הָיָה לָהֶם דְּאָגוֹת, אֲבָל בֶּאֱמֶת הֵם טוֹעִים הַרְבֵּה בָּזֶה וְכַנִּרְאֶה בְּחוּשׁ וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל.
The wealthiest men in the world will tell you that the world is filled with worry and suffering. The rich suffer as much as everyone else. Thus, our Sages teach, “The more possessions, the more worry” (ibid., 2:7). The poor may not realize this. They may think that they would no longer have problems if they were wealthy. But they are sadly mistaken, as we can see with our own eyes. The truth is as our Sages have taught it. Whether you are rich or poor, you cannot avoid worries. The world is filled with pain and suffering and there is no avenue of escape.
וְהָעֲנִיִּים וְהַבַּעֲלֵי בָּתִּים יֵשׁ לָהֶם גַּם כֵּן בְּוַדַּאי דְּאָגוֹת הַרְבֵּה וְכַנִּזְכַּר לְעֵיל. עַל כֵּן אֵין מָקוֹם לִבְרֹחַ מִיִּסּוּרֵי עוֹלָם הַזֶּה הַמָּלֵא מַכְאוֹבוֹת יִסּוּרִים מִיִּסּוּרִים שׁוֹנִים, הֵן בְּעִנְיַן פַּרְנָסָה הֵן בְּעִנְיַן צַעַר וְיִסּוּרִים מֵאִשְׁתּוֹ וּבָנָיו, וּלְהַנָּשִׁים נִדְמֶה שֶׁיֵּשׁ לָהֶם מִבַּעֲלֵיהֶם יִסּוּרִים, וְהֵן בְּעִנְיַן יִסּוּרִים וּמַכְאוֹבִים מַמָּשׁ. שֶׁנִּמְצָאִים הַרְבֵּה סוֹבְלֵי חֲלָאִים וּמַכּוֹת מֻפְלָאוֹת רַחֲמָנָא לִצְלַן בָּעוֹלָם הֵן עַל כָּל אֵלֶּה וְכַיּוֹצֵא בָּהֶם, אֵין מָקוֹם לִבְרֹחַ מִכָּל זֶה כִּי אִם אֶל הַתּוֹרָה.
If you are a man, you worry about earning a livelihood. You are concerned about your wife and children. If you are a woman, you imagine that you are troubled by your husband. Then, there is the real suffering and pain of those who suffer because of serious sickness and And misfortune. Heaven help us. There is no escape – except in the Torah.
כִּי כָּל מִי שֶׁרוֹצֶה שֶׁיִּהְיֶה לוֹ טוֹב בָּעוֹלָם הַזֶּה שֶׁיִּחְיֶה בְּנַחַת בְּלִי צַעַר הוּא מָלֵא צָרוֹת תָּמִיד. כִּי כָּל מַה שֶּׁמְּקַוֶּה לְטוֹב – בָּא לְהֵפֶךְ. וַאֲפִלּוּ אִם יִהְיֶה לוֹ לִפְעָמִים אֵיזֶה טוֹב מְדֻמֶּה, הוּא בְּוַדַּאי מְעֹרָב בִּיגוֹנוֹת תָּמִיד כַּיָּדוּעַ בְּחוּשׁ לַמִּסְתַּכֵּל עַל הָאֱמֶת.
If you desire the good of this world and want to live at ease without troubles, you will be constantly frustrated. The more you seek good, the more you will find the opposite. Everything you manage to grasp will be diluted with suffering. Look with truth and you will see this yourself.
עַל כֵּן בָּעוֹלָם הַזֶּה "אֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה" (מִשְׁלֵי כא) לִחְיוֹת בְּנַחַת, כִּי אִם כְּשֶׁמִּתְרַצֶּה בֶּאֱמֶת לְהִסְתַּפֵּק בְּתַכְלִית הַמִּעוּט וְלִחְיוֹת חַיֵּי צַעַר, כְּמוֹ שֶׁאָמְרוּ שָׁם בַּמִּשְׁנָה הַנַּ"ל: פַּת בַּמֶּלַח תֹּאכַל וְכוּ'. שֶׁאָז דַּיְקָא כְּשֶׁמְּקַבֵּל עַל עַצְמוֹ כָּל הַדַּחֲקוּת וְחַיֵּי צַעַר וְלִסְבֹּל הַכֹּל וְלַעֲסֹק בַּתּוֹרָה כְּמוֹ שֶׁכָּתוּב שָׁם: 'וּבַתּוֹרָה אַתָּה עָמֵל', אָז דַּיְקָא יֵשׁ לוֹ חִיּוּת גַּם בָּעוֹלָם הַזֶּה.
It is written, “There is no wisdom, understanding or counsel against God” (Proverbs 21:30). The only way to be at ease is to be willing to subsist on an absolute minimum. Firmly resolve to follow the dictum of the Mishnah, “Bread with salt you shall eat … a life of privation shall you live.” Accept upon yourself a life of deprivation and hardship in order to involve yourself in the Torah – “in the Torah you shall toil.”
וְאַשְׁרֵי לוֹ גַּם בָּעוֹלָם הַזֶּה. כְּמוֹ שֶׁכָּתוּב שָׁם 'אִם אַתָּה עוֹשֶׂה כֵּן אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה' וַדַּאי.
Only then will you have life, even in this world. “If you do so, 'you shall be happy' … in this world.” This is certainly true.
כִּי לֹא יִהְיֶה לוֹ שׁוּם יִסּוּרִים מִפִּגְעֵי הָעוֹלָם הַזֶּה הַמְּרֻבִּים אֵצֶל כָּל אָדָם מְאֹד מֵאַחַר שֶׁמְּקַבֵּל עַל עַצְמוֹ הַכֹּל בִּשְׁבִיל הַתּוֹרָה וְכָל חִיּוּתוֹ וְטוּבוֹ הוּא הַתּוֹרָה שֶׁהוּא טוֹב אֲמִתִּי וְאָז בְּוַדַּאי חַיָּיו חַיִּים אֲמִתִּיִּים וְאַשְׁרֵי לוֹ גַּם בָּעוֹלָם הַזֶּה.
No longer will you suffer from worldly troubles. You have already accepted them upon yourself for the sake of the Torah. All your life – all your good – is the true good. Thus, your life is a true life. Happy are you – even in this world.
אֲבָל הָרוֹצֶה תַּעֲנוּגֵי עוֹלָם הַזֶּה, וְלִחְיוֹת בְּנַחַת בָּעוֹלָם הַזֶּה, בְּוַדַּאי חַיָּיו מָרִים וּמְרוֹרִים מְאֹד. כִּי אֲפִלּוּ 'רוּחַ קִימְעָא עוֹכַרְתּוֹ' (סוֹטָה ה.). כִּי תֵּכֶף כְּשֶׁבָּא עָלָיו דָּבָר נֶגֶד רְצוֹנוֹ, יֵשׁ לוֹ צַעַר וְיִסּוּרִים.
The man who wants to live at ease in this world and enjoy its delights will find only bitterness. “Even the slightest breeze will upset him” (Sotah 5a). The smallest happening contrary to his wishes will cause him to suffer greatly.
וְזֶה אִי אֶפְשָׁר שֶׁיִּתְנַהֵג הַכֹּל כִּרְצוֹנוֹ אֲפִלּוּ אִם יִהְיֶה גְּבִיר וְאָדוֹן וּמוֹשֵׁל, כִּי עוֹלָם הַזֶּה מָלֵא יִסּוּרִים כַּנַּ"ל.
You may be immensely rich and powerful. You may be a lord or a king. It is still impossible for everything to be as you want, in a world filled with suffering.
עַל כֵּן אֵין מָקוֹם לִבְרֹחַ מֵעֲמַל עוֹלָם הַזֶּה, וְיִסּוּרָיו כִּי אִם אֶל עֲמַל הַתּוֹרָה, לְקַבֵּל עַל עַצְמוֹ לֵילֵךְ בְּדַרְכָּהּ שֶׁל הַתּוֹרָה, לֶאֱכֹל פַּת בַּמֶּלַח וְכוּ'. וְאָז אַשְׁרֵי וְטוֹב לוֹ. אַשְׁרָיו בָּעוֹלָם הַזֶּה וַדַּאי וְהַדְּבָרִים מוּבָנִים הֵיטֵב לַבָּקִי קְצָת בְּיִסּוּרֵי עוֹלָם הַזֶּה וְדַאֲגוֹתָיו הָרַבִּים וּמִסְתַּכֵּל עַל הָאֱמֶת.
The only way to escape this suffering is in the Torah. Accept the way of the Torah, eating bread with salt …. Then you will be happy and it will be good for you. Happy – even in this world. Look at the truth. Understand well the troubles of this world. You will certainly see the truth of this.
(וְעַיֵּן מִזֶּה בְּשִׂיחוֹתָיו שֶׁל רַבֵּנוּ ז"ל, הַנִּדְפָּסִים אֵצֶל הַסִּפּוּרֵי מַעֲשִׂיּוֹת לְעֵיל, וְעַיֵּן בְּהַמַּעֲשֶׂה שֶׁל הֶחָכָם וְהַתָּם וְכוּ').
You will find many of these [ideas] in the Rebbe’s teachings, especially those printed together with the Sipurey Ma'asiot.377All the Sichot up to #116 were originally printed with the Sipurey Ma'asiot. See note 298. They are also brought out most forcefully in the tale of “The Sophisticate and the Simpleton” (Rabbi Nachman’s Stories #9).
אֲפִלּוּ חַכְמֵי הַמְחַקְּרִים שֶׁל אֻמּוֹת הָעוֹלָם מוֹדִים לְכָל זֶה, שֶׁהָעוֹלָם הַזֶּה מָלֵא יִסּוּרִים תָּמִיד וְכַמְבֹאָר בְּסִפְרֵיהֶם הַרְבֵּה מִזֶּה. וְאָמְרוּ: שֶׁאֵין טוֹב בָּעוֹלָם הַזֶּה כִּי אִם הַסֵּבֶל. דְּהַיְנוּ שֶׁצְּרִיכִין בָּעוֹלָם הַזֶּה לְקַבֵּל עַל עַצְמוֹ לִסְבֹּל כָּל מַה שֶּׁיַּעֲבֹר עָלָיו וְכוּ'.
Even pagan philosophers realized that the world is filled with suffering and discussed it often in their works. They came to the conclusion that the only solution is stoic forbearance. That person must accept upon himself to endure all that happens to him (Alim LeTerufah #441).
אֲבָל כָּל דִּבְרֵיהֶם אֵינָם מוֹעִילִים לְהָעוֹלָם בְּלֹא הַתּוֹרָה הַקְּדוֹשָׁה שֶׁזָּכִינוּ אֲנַחְנוּ בְּנֵי יִשְׂרָאֵל. כִּי אֵין אָדָם זוֹכֶה לָזֶה שֶׁיְּקַבֵּל עַל עַצְמוֹ הַסֵּבֶל בָּעוֹלָם הַזֶּה וְשֶׁלֹּא יַטְרִידוּהוּ צָרוֹת הָעוֹלָם הַזֶּה כִּי אִם עַל יְדֵי הַתּוֹרָה הַקְּדוֹשָׁה.
But all their words are of no avail in a world without the Torah which we Jews have been fortunate to receive. No man can endure this world and not be overcome by its suffering. Only the Torah can provide this strength.
כִּי כְּשֶׁמְּיַשֵּׁב הָאָדָם עַצְמוֹ הֵיטֵב הָאֱמֶת לַאֲמִתּוֹ שֶׁהָעוֹלָם הַזֶּה אֵינוֹ שׁוּם תַּכְלִית כְּלָל, כִּי אֲפִלּוּ אִם הָיָה עוֹלָם הַזֶּה מָלֵא טוֹבוֹת וַעֲשִׁירוּת בְּלִי שׁוּם יִסּוּרִים וְצַעַר וּדְאָגוֹת כְּלָל אַף עַל פִּי כֵן הוּא הֶבֶל וָרִיק כִּי הַזְּמַן חוֹלֵף וְעוֹבֵר כְּהֶרֶף עַיִן (תְּהִלִּים קמד): "וְיָמֵינוּ כְּצֵל עוֹבֵר" וְלֹא כְצִלּוֹ שֶׁל דֶּקֶל וְכוּ', וּכְמוֹ שֶׁכָּתוּב: "יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְכוּ' וְרָהְבָּם עָמָל וָאָוֶן כִּי גָז חִישׁ וַנָּעוּפָה".
Imagine a world filled with good and riches. Imagine a world in which there was no pain or suffering or worries. It would still be empty and devoid of all purpose. For time passes like the blink of an eye, and life is over. It is written, “Our days are like a passing shadow” (Psalms 144:4). Our Sages comment that life is not even permanent, like the shadow of a palm tree (cf. Bereshit Rabbah 96:3; Kohelet Rabbah 1:3). It is also written, “The days of our years are seventy years … their pride is travail and vanity, for it is speedily gone and flies away” (Psalms 90:10).
מִכָּל שֶׁכֵּן שֶׁגַּם כָּל הָעוֹלָם הַזֶּה מָלֵא צַעַר וִיגוֹנוֹת וְיִסּוּרִים וּדְאָגוֹת וּטְרָדוֹת בְּלִי שִׁעוּר, מִגָּדוֹל וְעַד קָטֹן, מִן גְּדוֹלֵי גְדוֹלֵי הָעֲשִׁירִים הַמֻּפְלָגִים עַד תַּכְלִית עָנִי שֶׁבָּעֲנִיִּים, כֻּלָּם מְלֵאִים דְּאָגוֹת, וּטְרָדוֹת הוֹצָאוֹת פַּרְנָסָתָם, וּשְׁאָרֵי יִסּוּרִים מִיִּסּוּרִים שׁוֹנִים, וְצָרוֹת וְהַרְפַּתְקָאוֹת כַּיָּדוּעַ לַכֹּל. וַאֲפִלּוּ קֵיסָרִים וּמְלָכִים וְשָׂרִים גְּדוֹלִים מְלֵאִים דְּאָגוֹת וְיִסּוּרִים וּפְחָדִים רַבִּים בְּלִי שִׁעוּר כַּיָּדוּעַ לְמִי שֶׁבָּקִי בָּהֶם וּבְדַרְכֵיהֶם.
If even a perfect world would itself be purposeless, what shall we say about the world in which we live? It is filled with pain, sorrow and suffering without end. Every man’s life is filled with worries about finances and concerns, troubles and problems, 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 with worries and fears without measure, as is understood by those who know about their lives.
וְכָל זֶה יָדוּעַ וּמְבֹאָר אֲפִלּוּ לְחַכְמֵי הָאֻמּוֹת הָעוֹלָם.
Even the gentile wise men realized this.
וְאַף עַל פִּי כֵן אֵין מִי שֶׁיִּבְרַח מִזֶּה כִּי אִם כְּשֶׁבּוֹחֵר חֶלְקוֹ בְּתוֹרָה וּמִצְווֹת הַקְּדוֹשִׁים, וּמְרֻצֶּה לְהִסְתַּפֵּק בְּתַכְלִית הַמִּעוּט מִזֶּה הָעוֹלָם כְּדֵי לַעֲסֹק בַּתּוֹרָה וּלְבַלּוֹת יָמָיו עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה.
The only way out is to choose the Torah and its commandments. Make up your mind to be satisfied with an absolute minimum in order to immerse yourself in the Torah.
אָז דַּיְקָא יָכוֹל לִבְרֹחַ מִן עֲמַל הָעוֹלָם הַזֶּה, לִפְטֹר מֵעָלָיו עָמָל וִיגִיעוֹת וּטְרָדוֹת וּמְרִירוּת נֶפֶשׁ שֶׁל דַּאֲגוֹת הָעוֹלָם הַזֶּה, וְלִחְיוֹת חַיִּים אֲמִתִּיִּים בְּתוֹרָה וַעֲבוֹדַת ה', אֲשֶׁר הוּא עִקַּר הַחַיִּים הָאֲמִתִּיִּים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.
Spend your days with Torah and devotion and you will be immune to the world’s travail. You will shake off the toil and struggle of worldly concerns and no longer taste the bitterness and enxiety they have to offer. Devoted to God and His Torah, you will truly be alive, for this is the root of life, both in this world and the next.
וּבְוַדַּאי צָדְקוּ וְנֶאֶמְנוּ דִּבְרֵי הַמִּשְׁנָה הַקְּדוֹשָׁה אֲפִלּוּ עַל פִּי פְּשׁוּטָהּ. שֶׁמִּי שֶׁבּוֹחֵר לִסְבֹּל בָּעוֹלָם הַזֶּה לֶאֱכֹל פַּת בַּמֶּלַח וּמַיִם בַּמְּשׂוּרָה יִשְׁתֶּה וְעַל הָאָרֶץ יִישַׁן וְחַיֵּי צַעַר יִחְיֶה, כִּי אֲפִלּוּ פַּת בַּמֶּלַח וּמַיִם בַּמְּשׂוּרָה לָאו כָּל אָדָם זוֹכֶה בְּהַרְחָבָה, וְעַל כֵּן הוּא צָרִיךְ עִם כָּל זֶה לִהְיוֹת מְרֻצֶּה לִחְיוֹת חַיַּי צַעַר, אֲבָל כָּל זֶה הוּא מְקַבֵּל עַל עַצְמוֹ כְּדֵי לַעֲסֹק בַּתּוֹרָה כְּמוֹ שֶׁכָּתוּב שָׁם: 'וּבַתּוֹרָה אַתָּה עָמֵל', אָז אִם עוֹשֶׂה כֵּן בְּוַדַּאי אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וַדַּאי. כִּי בְּוַדַּאי יֵשׁ לוֹ חִיּוּת אֲמִתִּי מֵאַחַר שֶׁמְּקַבֵּל עַל עַצְמוֹ לִסְבֹּל כָּל יִסּוּרֵי עוֹלָם הַזֶּה.
You will then know that the words of the Mishnah are correct, even in their plain meaning. You will have chosen to live such a life, eating bread with salt, drinking water by measure, sleeping on the ground and living a life of privation. You must be willing to accept such a life, for there are times when even bread with salt and water by measure will not be abundant. But accept all this in order to immerse yourself in the Torah – “in the Torah you shall toil.” If you do this, you will certainly be “happy and it shall be good for you … happy in this world.” You will have accepted any suffering from this world and will be worthy of true life.
וְזָכָה לְהַשִּׂיג הָאֱמֶת שֶׁהָעוֹלָם הַזֶּה לֹא נִבְרָא בִּשְׁבִיל נַחַת לְהִתְעַנֵּג בּוֹ. אַדְּרַבָּא מִי שֶׁרוֹצֶה לְהִתְעַנֵּג בְּזֶה הָעוֹלָם הוּא מָלֵא יִסּוּרִים וְכַעַס וּמַכְאוֹבוֹת וכנ"ל. רַק הוּא בּוֹרֵחַ מֵעֲמַל הָעוֹלָם הַזֶּה לַעֲמַל הַתּוֹרָה אֲשֶׁר הוּא חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ. אָז לֹא דַּי שֶׁיִּזְכֶּה לָעוֹלָם הַבָּא שֶׁהוּא עוֹלָם הַנִּצְחִי שֶׁכָּל הָעוֹלָם הַזֶּה אֵינוֹ עוֹלֶה כְּנֶגְדּוֹ אֲפִלּוּ כְּהֶרֶף עַיִן, אַף גַּם בָּעוֹלָם הַזֶּה אַשְׁרֵי לוֹ אַשְׁרֵי חֶלְקוֹ.
You will then be worthy of perceiving the truth and you will know that the world was not created for ease and enjoyment. You will realize that the man who seeks the delights of this world will find only pain and vexation. The Torah is our life and the length of our days.378Prayer before Evening Shma, from Deuteronomy 30:20. If you flee the struggles of the world to toil in the Torah, you will be worthy of the World to Come, whose eternity reduces all of this world to the blink of an eye in comparison. But besides this, you will also have a good life in this world.
כִּי בָּעוֹלָם הַזֶּה אֵין טוֹב כְּמוֹ הַסֵּבֶל אֲבָל אִי אֶפְשָׁר לְקַבֵּל הַסֵּבֶל שֶׁל יִסּוּרֵי הָעוֹלָם הַזֶּה כִּי אִם כְּשֶׁבּוֹרֵחַ אֶל עֲמַל הַתּוֹרָה וְהַמִּצְווֹת הַקְּדוֹשִׁים וְכַּנַּ"ל. וְהַדְּבָרִים מְבֹאָרִים וּמוּבָנִים מְאֹד לְמִי שֶׁחָפֵץ בָּאֱמֶת וְאֵינוֹ רוֹצֶה לְהַטְעוֹת אֶת עַצְמוֹ.
The best way to handle this world is forbearance. This cannot be attained except through immersion in the Torah and its commandments. Open your eyes to the truth and you will see this.
כִּי מִי שֶׁמִּתְלוֹצֵץ מִדְּבָרִים כָּאֵלּוּ הוּא מִתְלוֹצֵץ רַק מֵעַצְמוֹ, הַיְנוּ שֶׁאֵינוֹ רוֹצֶה לְקַבֵּל עֲצוֹתֵינוּ הָאֲמִתִּיּוֹת וּפוֹנֶה עָרְפּוֹ אֲלֵיהֶם. כִּי הוּא רוֹצֶה רַק לִטְבֹּעַ בִּיוֵן מְצוּלַת הָעוֹלָם הַזֶּה, וּמִי יִמְחֶה בְּיָדוֹ, יֹאחֵז כָּל אֶחָד דַּרְכּוֹ (תְּהִלִּים כ): "וַאֲנַחְנוּ בְּשֵׁם ה' אֱלֹקֵינוּ נַזְכִּיר".
Ridicule these words and you only ridicule yourself. We speak the truth and it is yours to accept. But if you wish to turn your back on it and remain immersed in the deep quicksand (Psalms 69:3) of this world, there is no one to prevent you. “Let each man go his own way, but we will call out in God’s name.”
וּכְמוֹ שֶׁאָמַר רַבֵּנוּ ז"ל, עַל אֶחָד שֶׁדִּבֵּר עִמּוֹ הַרְבֵּה, וְכַוָּנַת רַבֵּנוּ ז"ל, הָיָה לְהוֹצִיאוֹ מִמְּקוֹמוֹת שֶׁנִּטְבַּע בָּהֶם בְּמַיִם שֶׁאֵין לָהֶם סוֹף.
These were the Rebbe’s words to a man who spoke to him at length. The Rebbe knew that this man was drowning in the endless waters (Yebamot 121a) and wanted to rescue him.
אֲבָל אוֹתוֹ הָאִישׁ נָתַן כָּתֵף סוֹרֶרֶת וְחִזֵּק אֶת לִבּוֹ וְלֹא קִבֵּל דִּבְרֵי רַבֵּנוּ ז"ל, בְּלִבּוֹ אַף עַל פִּי שֶׁגַּם הוּא הֵבִין שֶׁדִּבְרֵי רַבֵּנוּ ז"ל, אֲמִתִּיִּים וְנִפְלָאִים, אֲבָל לֹא רָצָה לְקַבְּלָם.
But the man hardened his heart and turned a stubborn shoulder (Zechariah 7:11; Nehemiah 9:29), not accepting the Rebbe’s advice. He knew the Rebbe spoke the truth, but refused to take his words to heart.
עָנָה וְאָמַר רַבֵּנוּ ז"ל: זֶה הָאִישׁ דּוֹמֶה כְּמוֹ מִי שֶׁנִּטְבָּע בַּמַּיִם וְהוֹלֵךְ לְאִבּוּד, וּבָא אֶחָד וּפוֹשֵׁט יָדוֹ וְרוֹצֶה לְהוֹצִיאוֹ מִשָּׁם, וְהוּא נוֹתֵן כָּתֵף סוֹרֶרֶת וּפוֹנֶה עָרְפּוֹ בְּעַזּוּת וְאֵינוֹ רוֹצֶה לְהַנִּיחַ אֶת עַצְמוֹ לִתְפֹּס בּוֹ לְהוֹצִיאוֹ, וּבוֹרֵחַ מִן הַבָּא לְהַצִּילוֹ.
The Rebbe said, “He is like a drowning man who is about to die. A rescuer comes along and extends a hand to lift him from the water. But the drowning man turns a stubborn shoulder and turns his back in arrogance, not wanting to grasp the helping hand. He flees from the one who comes to save him.”
וּלְהַשּׁוֹמֵעַ יֻנְעַם בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא:
Heed these words! You will find pleasure both in this world and the next.
Finished and completed is the book of
Rebbe Nachman's Wisdom
with the help of the Blessed God