This world has no purpose except as a place in which one can draw oneself toward the eternal goal.78The first part of this conversation was said on a Saturday night, the eve of Shavuot, 5569 (May 21, 1809). Tzaddik #185; Parparaot LeChokhmah II, 4:6. The lesson brought in Likutey Moharan II, 4 was said the following night.
The world deceives us completely. It makes us think that we are constantly gaining, but in the end we have nothing. People spend years earning money, but are left with empty hands. Even one who attains wealth is taken away from it.
Where are all the riches accumulated since the beginning of time? People have amassed wealth since the beginning – where is it all? It is absolutely nothing.
“And serving God?” “I don’t know of anyone who can claim that he serves God according to His greatness.” If you have some conception of God’s greatness, I do not understand how you can really claim to serve Him.
But according to God’s greatness, all service is nothing. It is not really true service at all, but like a ‘performance’ in relation to the greatness of God.
Sophistication is nothing. Only simplicity and genuineness have value. It is forbidden to be foolish, even in your simplicity. But sophistication is totally unnecessary (see “His Wisdom” #19).
The world will consider you a fanatic if you abandon all worldliness in your quest for the Godly, but this is not necessary. For you can serve God with restraint (Likutey Halakhot, Nikhsey HaGer 3:1).
Take my advice and do not let the world fool you. It may try to deceive you, but it will never let things end well – even for those who acquire all it has to offer. Not only are they harmed, but future generations are damaged and destroyed.
Non-Jews as well need to know this. If the world is nothing, then what can one do? To know this, one must have help from on high. But Israel needs no further help, for the Torah has already taught us (ibid., Peru U-Revu 3:34).
One must eat and drink, but it is a necessity. The body must be sustained. Likewise, one must beget children. This is all necessity and not desire. It can be accomplished in holiness and purity.
It is written, “God gives wisdom to the wise” (Daniel 2:21). Every man has the potential of wisdom. It is this potential that must be used. This potential alone can overcome all temptations. But God also “gives wisdom to the wise,” and this can grant you even greater strength.
You may have succumbed to desire and sinned in many ways. You may have blemished your intellect, making it confused and weak. But still, you have some intelligence – and this alone can overcome all desires.
Wherever you are, you can be near to God. You can approach God and truly serve Him, even in the deepest pit of hell.80Ibid., I, 6:4; ibid. 282. See “His Wisdom” #302.
The Rebbe commented that one needs tremendous effort or God’s help,81This was said during the summer of 5569 (1809), Tzaddik #185. but sometimes both, before the impurities in the mind are cleansed. When you do this, you will not want anything in this world. Everything will be the same to you.
It is written, “When you go forth, it shall guide you; when you lie down, it shall watch over you; and when you awake, it shall speak to you” (Proverbs 6:22). [As our Sages teach: “'When you go forth, it (the Torah) shall guide you' s in this world; 'when you lie down, it shall watch over you' w in the grave; 'and when you awake, it shall speak to you' in the World to Come” (Avot 6:9).]
When you desire only God and His Torah, everything is the same to you. There is no difference between this world, the grave and the next world. In all three, you can grasp onto God and His Torah.
But if you grasp at this world, there is an agonizing difference. This world is spread before you, but the grave is a tight, cramped place. Purify your mind and all will be the same.
הָעוֹלָם הַזֶּה אֵינוֹ כְּלוּם רַק לִמְשֹׁךְ אֶל הַתַּכְלִית הַנִּצְחִי.
This world has no purpose except as a place in which one can draw oneself toward the eternal goal.78The first part of this conversation was said on a Saturday night, the eve of Shavuot, 5569 (May 21, 1809). Tzaddik #185; Parparaot LeChokhmah II, 4:6. The lesson brought in Likutey Moharan II, 4 was said the following night.
וְאֵין לְהִסְתַּכֵּל אִם יִהְיֶה לוֹ מָעוֹת אִם לָאו. כִּי בֵּין כָּךְ וּבֵין כָּךְ יְבַלֶּה יָמָיו בְּשָׁוֶה.
Do not be concerned with wealth. With or without it, your life can be in vain.
כִּי הָעוֹלָם הַזֶּה מַטְעֶה אוֹתָנוּ לְגַמְרֵי, שֶׁמַּרְאֶה אֶל הָאָדָם כְּאִלּוּ הוּא מַרְוִיחַ בְּכָל פַּעַם וּבַסּוֹף אֵינוֹ כְּלוּם. כַּאֲשֶׁר נִרְאֶה בְּחוּשׁ בְּרֹב בְּנֵי אָדָם שֶׁעוֹסְקִים וְעוֹבְדִים יָמִים וְשָׁנִים בִּסְחוֹרוֹת וּמַשָּׂא־וּמַתָּן וּלְבַסּוֹף כְּשֶׁבָּאִין לְחֶשְׁבּוֹן אֵין נִשְׁאָר בְּיָדָם כְּלוּם, וְאִם אֲפִלּוּ מַשִּׂיג מָעוֹת לוֹקְחִין אוֹתוֹ מִן הַמָּעוֹת.
The world deceives us completely. It makes us think that we are constantly gaining, but in the end we have nothing. People spend years earning money, but are left with empty hands. Even one who attains wealth is taken away from it.
וְהַכְּלָל: שֶׁשְּׁנֵיהֶם אֵין לָהֶם קִיּוּם בְּיַחַד, דְּהַיְנוּ הָאָדָם עִם הַמָּעוֹת, רַק אוֹ שֶׁלּוֹקְחִין הַמָּעוֹת מִן הָאָדָם, אוֹ שֶׁלּוֹקְחִין הָאָדָם מֵהַמָּעוֹת. וּמֵעוֹלָם לֹא נִמְצָא שֶׁיִּשָּׁאֵר אֶחָד עִם הַמָּעוֹת, רַק כַּנַּ"ל.
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.
גַּם הֵיכָן הוּא כָּל הַמָּעוֹת שֶׁעוֹשִׂין מִימוֹת עוֹלָם? כִּי מֵעוֹלָם עוֹשִׂין תָּמִיד מָעוֹת, וְהֵיכָן הוּא כָּל הַמָּעוֹת? רַק בֶּאֱמֶת אֵינוֹ כְּלוּם לְגַמְרֵי.
Where are all the riches accumulated since the beginning of time? People have amassed wealth since the beginning – where is it all? It is absolutely nothing.
וְלַעֲבֹד ה', אֵינִי יוֹדֵעַ מִי הוּא שֶׁיּוּכַל לוֹמַר שֶׁיַּעֲבֹד אֶת ה'. – לְפִי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, מִי שֶׁיּוֹדֵעַ מְעַט מִגְּדֻלָּתוֹ יִתְבָּרַךְ, אֵינִי יוֹדֵעַ אֵיךְ יָכוֹל לוֹמַר שֶׁיַּעֲבֹד אוֹתוֹ יִתְבָּרַךְ.
“And serving God?” “I don’t know of anyone who can claim that he serves God according to His greatness.” If you have some conception of God’s greatness, I do not understand how you can really claim to serve Him.
וְשׁוּם מַלְאָךְ וְשָׂרָף אֵינוֹ יָכוֹל לְהִתְפָּאֵר עַל זֹאת שֶׁיּוּכַל לַעֲבֹד אוֹתוֹ יִתְבָּרַךְ, רַק הָעִקָּר הוּא הָרָצוֹן, לִהְיוֹת רְצוֹנוֹ חָזָק וְתַקִּיף תָּמִיד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ.
The highest angel cannot say that he truly serves God. The main thing is desire. Always yearn to approach God.
וְאַף־עַל־פִּי שֶׁהַכֹּל חֲפֵצִים וְרוֹצִים לְעָבְדוֹ, אַף־עַל־פִּי־כֵן אֵין כָּל הָרְצוֹנוֹת שָׁוִין.
Many want to serve God, but not all have the same desire.
וְיֵשׁ חִלּוּקִים רַבִּים בָּרָצוֹן. אֲפִלּוּ בְּאָדָם אֶחָד בְּעַצְמוֹ בְּכָל עֵת וּבְכָל רֶגַע יֵשׁ חִלּוּקִים גְּדוֹלִים בֵּין הָרְצוֹנוֹת.
There are many levels of desire, even in one person. At any moment, his desire changes.
וְהַכְּלָל, שֶׁעִקָּר הוּא הָרָצוֹן וְהַכִּסּוּפִין שֶׁיִּהְיֶה כּוֹסֵף תָּמִיד אֵלָיו יִתְבָּרַךְ, וּבְתוֹךְ כָּךְ מִתְפַּלְּלִין וְלוֹמְדִין וְעוֹשִׂין מִצְווֹת.
The main thing is to will, long and yearn for God. Through this, you can pray and study and keep His commandments.
(וּבֶאֱמֶת לְפִי גְּדֻלָּתוֹ יִתְבָּרַךְ כָּל אֵלּוּ הָעֲבוֹדוֹת אֵינָם כְּלוּם רַק הַכֹּל הוּא בְּדֶרֶךְ "כְּאִלּוּ", כִּי הַכֹּל הוּא כְּמוֹ שְׂחוֹק בְּעָלְמָא כְּנֶגֶד גְּדֻלָּתוֹ יִתְבָּרַךְ. בִּלְשׁוֹן אַשְׁכְּנַז קְלָאמֶירְשְׁט).
But according to God’s greatness, all service is nothing. It is not really true service at all, but like a ‘performance’ in relation to the greatness of God.
גַּם חָכְמוֹת אֵינָם כְּלוּם, רַק תְּמִימוּת וּפְשִׁיטוּת. גַּם בִּתְמִימוּת אָסוּר לִהְיוֹת שׁוֹטֶה, אֲבָל אַף־עַל־פִּי־כֵן חָכְמוֹת אֵין צְרִיכִים כְּלָל (וְכַמְבֹאָר בְּמָקוֹם אַחֵ).
Sophistication is nothing. Only simplicity and genuineness have value. It is forbidden to be foolish, even in your simplicity. But sophistication is totally unnecessary (see “His Wisdom” #19).
גַּם אֵין טוֹב לִהְיוֹת זָקֵן. הֵן חָסִיד זָקֵן, וְהֵן צַדִּיק זָקֵן, זָקֵן אֵין טוֹב.
It is not good to be ‘old’,79Alim LeTerufah #210, #255, #276, #350. Cf. Likutey Moharan I, 242. whether an ‘old’ chasid or an ‘old’ tzaddik.
כִּי צָרִיךְ רַק לְהִתְחַדֵּשׁ בְּכָל יוֹם לְהַתְחִיל בְּכָל עֵת מֵחָדָשׁ.
You must remain young, renewing yourself each day and making a fresh start.
רַק יֵשׁ מַה שֶּׁהוּא מַשְׁבִּיחַ כְּשֶׁהוּא זָקֵן, הַיְנוּ דָּבָר אַחֵר שֶׁמּוֹסִיף כֹּחַ כְּשֶׁמַּזְקִין כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (שַׁבָּת עז:).
Only one thing improves with age. The Talmud teaches us that a pig becomes stronger as it grows older (Shabbat 77b).
גַּם 'הֶפְקֵרוּת' אֵין צְרִיכִים.
Do not be a fanatic.
אַף־עַל־פִּי שֶׁבֶּאֱמֶת אֶצְלִי אֵינוֹ נִקְרָא הֶפְקֵרוּת כְּלָל, אַדְּרַבָּא לְהֵפֶךְ, כְּשֶׁרוֹדֵף אַחַר עִסְקֵי עוֹלָם הַזֶּה וְרָחוֹק מֵעֲבוֹדָתוֹ יִתְבָּרַךְ זֶהוּ מֻפְקָר בֶּאֱמֶת.
Serving God is not fanaticism. Those who pursue worldly goods are the true fanatics.
אַךְ אַף־עַל־פִּי־כֵן אֲפִלּוּ מַה שֶּׁנִּקְרָא אֵצֶל הָעוֹלָם 'הֶפְקֵרוּת' דְּהַיְנוּ מִי שֶׁמַּפְקִיר כָּל עִסְקֵי עוֹלָם הַזֶּה מִכָּל וָכֹל וְעוֹסֵק רַק בַּעֲבוֹדַת ה', שֶׁזֶּהוּ אֵצֶל הָעוֹלָם 'הֶפְקֵרוּת', גַּם זֶה אֵין צְרִיכִים, כִּי יְכוֹלִים לִהְיוֹת אִישׁ כָּשֵׁר בְּלִי הֶפְקֵרוּת.
The world will consider you a fanatic if you abandon all worldliness in your quest for the Godly, but this is not necessary. For you can serve God with restraint (Likutey Halakhot, Nikhsey HaGer 3:1).
אֶת זֶה תְּקַבְּלוּ מֵאִתִּי: שֶׁלֹּא לְהַנִּיחַ עַצְמוֹ לְהָעוֹלָם לְהַטְעוֹת. שֶׁלֹּא יַטְעֶה אוֹתוֹ הָעוֹלָם, כִּי לֹא נִמְצָא אֶחָד שֶׁיִּהְיֶה לוֹ קֵץ וְסוֹף טוֹב מִן הָעוֹלָם. וְכָל בְּנֵי אָדָם שֶׁהָיוּ, אֲפִלּוּ אוֹתָן שֶׁתָּפְסוּ בְּיָדָם כָּל הָעוֹלָם הַזֶּה כֻּלּוֹ, הָיָה סוֹפָם רַע מְאֹד, גַּם לְדוֹרֵי דּוֹרוֹת קִלְקְלוּ וְהִפְסִידוּ.
Take my advice and do not let the world fool you. It may try to deceive you, but it will never let things end well – even for those who acquire all it has to offer. Not only are they harmed, but future generations are damaged and destroyed.
וַאֲפִלּוּ אֻמּוֹת הָעוֹלָם צְרִיכִים לֵידַע מִזֶּה, מֵאַחַר שֶׁאֵין הָעוֹלָם הַזֶּה כְּלוּם, מַה צְּרִיכִים לַעֲשׂוֹת. עַל זֶה צְרִיכִים זְכִיָּה מִן הַשָּׁמַיִם, לִזְכּוֹת לֵידַע מַה שֶּׁצְּרִיכִים לַעֲשׂוֹת. אַךְ יִשְׂרָאֵל, אֵין צְרִיכִים לָזֶה, כִּי כְּבָר הֵם יוֹדְעִים מַה לַּעֲשׂוֹת עַל יְדֵי הַתּוֹרָה.
Non-Jews as well need to know this. If the world is nothing, then what can one do? To know this, one must have help from on high. But Israel needs no further help, for the Torah has already taught us (ibid., Peru U-Revu 3:34).
הָעוֹלָם אוֹמְרִים, שֶׁאֵין צָרִיךְ לְבַקֵּשׁ גְּדוֹלוֹת. וַאֲנִי אוֹמֵר, שֶׁצָּרִיךְ דַּוְקָא לְבַקֵּשׁ גְּדוֹלוֹת. – לְבַקֵּשׁ וּלְחַפֵּשׂ אַחַר הַצַּדִּיק הַגָּדוֹל בְּיוֹתֵר דַּוְקָא.
The world says that you need not seek greatness. But I say that you should only seek greatness.
וּכְבָר מְבֹאָר מִזֶּה בַּסְּפָרִים שֶׁצָּרִיךְ לְחַפֵּשׂ דַּיְקָא אַחַר הַצַּדִּיק וְהָרַבִּי הַגָּדוֹל בְּיוֹתֵר.
Seek out the greatest possible tzaddik. Choose only the greatest tzaddik and guide (Likutey Moharan I, 30:2).
וּכְנֶגֶד הַתַּאֲווֹת הַמַּטְרִידִים אֶת הָאָדָם: בֶּאֱמֶת אֵין נִמְצָא שׁוּם תַּאֲוָה כְּלָל.
Desires that oppress a person may not be desires at all.
כִּי אֲכִילָה וּשְׁתִיָּה הוּא הֶכְרֵחַ לְקִיּוּם הַגּוּף, וְגַם בָּנִים מֻכְרָחִים לְהוֹלִיד, וְכָל זֶה הָאָדָם מֻכְרָח, וְאִם־כֵּן אֵין שׁוּם תַּאֲוָה כְּלָל, רַק שֶׁצְּרִיכִים לְהִתְנַהֵג בָּהֶם בִּקְדֻשָּׁה וּבְטָהֳרָה.
One must eat and drink, but it is a necessity. The body must be sustained. Likewise, one must beget children. This is all necessity and not desire. It can be accomplished in holiness and purity.
וְהַשֵּׂכֶל שֶׁל הָאָדָם יָכוֹל לַעֲמֹד כְּנֶגֶד כָּל הַתַּאֲווֹת.
Your mind can withstand any temptation.
כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא יָהֵב חָכְמְתָא לְחַכִּימִין [נותן חכמה לחכמים]. כִּי יֵשׁ לְכָל אֶחָד חָכְמָה בְּכֹחַ, רַק שֶׁצְּרִיכִין לְהוֹצִיאָם מִכֹּחַ אֶל הַפֹּעַל. וּבָזֶה הַשֵּׂכֶל לְבַד שֶׁיֵּשׁ לְכָל אֶחָד בְּכֹחַ חָכְמָתוֹ דְּהַיְנוּ מַה שֶׁיֵּשׁ לוֹ מֵעֶצֶם בְּרִיאָתוֹ, מִלְּבַד מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מוֹסִיף לִתֵּן חָכְמָה לַחַכִּימִין, בְּכֹחַ חָכְמָתוֹ לְבַד יָכוֹל גַּם־כֵּן לַעֲמֹד כְּנֶגֶד הַתַּאֲווֹת.
It is written, “God gives wisdom to the wise” (Daniel 2:21). Every man has the potential of wisdom. It is this potential that must be used. This potential alone can overcome all temptations. But God also “gives wisdom to the wise,” and this can grant you even greater strength.
וַאֲפִלּוּ מִי שֶׁכְּבָר נִמְשַׁךְ אַחַר תַּאֲווֹת עוֹלָם הַזֶּה וְעָבַר מַה שֶּׁעָבַר, וְנִפְגַּם שִׂכְלוֹ וְנִתְבַּלְבֵּל וְנִתְמַעֵט, אַף־עַל־פִּי־כֵן בִּמְעַט מְעַט שֵׂכֶל הַנִּשְׁאָר יָכוֹל גַּם־כֵּן לַעֲמֹד.
You may have succumbed to desire and sinned in many ways. You may have blemished your intellect, making it confused and weak. But still, you have some intelligence – and this alone can overcome all desires.
וַאֲפִלּוּ נְקֻדָּה אַחַת מִן הַשֵּׂכֶל יְכוֹלָה לַעֲמֹד כְּנֶגֶד כָּל הָעוֹלָם עִם הַתַּאֲווֹת.
One grain of intelligence can overcome the world and all its temptations.
וּבְכָל מָקוֹם שֶׁהוּא, יְכוֹלִין לִהְיוֹת סְמוּכִין לַשֵּׁם יִתְבָּרַךְ. וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה, שֶׁגַּם בִּשְׁאוֹל תַּחְתִּיּוֹת ח"ו יְכוֹלִין לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ וּלְעָבְדוֹ יִתְבָּרַךְ בֶּאֱמֶת.
Wherever you are, you can be near to God. You can approach God and truly serve Him, even in the deepest pit of hell.80Ibid., I, 6:4; ibid. 282. See “His Wisdom” #302.
עָנָה וְאָמַר: אוֹ שֶׁצְּרִיכִין לָזֶה רַחֲמָנוּת מֵהַשֵּׁם יִתְבָּרַךְ, אוֹ יְגִיעוֹת וַעֲבוֹדוֹת, אוֹ שֶׁצְּרִיכִין שְׁנֵיהֶם, שֶׁיִּהְיֶה לוֹ יְגִיעוֹת גְּדוֹלוֹת בַּעֲבוֹדַת ה' וְגַם רַחֲמָנוּת מֵאִתּוֹ יִתְבָּרַךְ, קֹדֶם שֶׁזּוֹכִין שֶׁיַּעַמְדוּ וְיִשְׁקְטוּ שִׁמְרֵי הַמֹּחַ לְמַטָּה עַד שֶׁלֹּא יִרְצֶה שׁוּם דָּבָר בָּעוֹלָם, וְיִהְיֶה הַכֹּל שָׁוֶה אֶצְלוֹ.
The Rebbe commented that one needs tremendous effort or God’s help,81This was said during the summer of 5569 (1809), Tzaddik #185. but sometimes both, before the impurities in the mind are cleansed. When you do this, you will not want anything in this world. Everything will be the same to you.
בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתְךָ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ הַיְנוּ שֶׁהַכֹּל שָׁוֶה. וְאֵין שׁוּם חִלּוּק בֵּין הָעוֹלָם הַזֶּה וּבֵין הַקֶּבֶר וּבֵין הָעוֹלָם הַבָּא. כִּי (מִשְׁלֵי ו): "בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתָךְ" – הַתּוֹרָה. וְכֵן "בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ" שֶׁשָּׁם בְּשָׁכְבְּךָ בַּקֶּבֶר שָׁם גַּם־כֵּן הַשֵּׁם יִתְבָּרַךְ וְהַתּוֹרָה, וְכֵן "וְהֲקִיצוֹתָ" – לָעוֹלָם הַבָּא וְכוּ' (אָבוֹת ו).
It is written, “When you go forth, it shall guide you; when you lie down, it shall watch over you; and when you awake, it shall speak to you” (Proverbs 6:22). [As our Sages teach: “'When you go forth, it (the Torah) shall guide you' s in this world; 'when you lie down, it shall watch over you' w in the grave; 'and when you awake, it shall speak to you' in the World to Come” (Avot 6:9).]
כִּי מֵאַחַר שֶׁאֵין לוֹ שׁוּם תַּאֲוָה וְרָצוֹן כְּלָל לְשׁוּם דָּבָר, רַק לְהַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה, נִמְצָא שֶׁהַכֹּל שָׁוֶה אֶצְלוֹ. בֵּין בָּעוֹלָם הַזֶּה, בֵּין בַּקֶּבֶר, בֵּין בָּעוֹלָם הַבָּא, בְּכֻלָּם הוּא דָּבוּק רַק בְּהַשֵּׁם יִתְבָּרַךְ וּבְהַתּוֹרָה.
When you desire only God and His Torah, everything is the same to you. There is no difference between this world, the grave and the next world. In all three, you can grasp onto God and His Torah.
כִּי מִי שֶׁמְּקֻשָּׁר בָּעוֹלָם הַזֶּה, יֵשׁ חִלּוּק בֵּין הָעוֹלָם הַזֶּה שֶׁהוּא רַחֲבַת יָדַיִם וּבֵין הַקֶּבֶר שֶׁהוּא מָקוֹם צַר, וְכַיּוֹצֵא בָּזֶה, אֲבָל מִי שֶׁנִּזְדַּכֵּךְ מֹחוֹ וְאֵין לוֹ שׁוּם שְׁמָרִים בַּמֹּחַ, הַכֹּל שָׁוֶה אֶצְלוֹ כַּנַּ"ל.
But if you grasp at this world, there is an agonizing difference. This world is spread before you, but the grave is a tight, cramped place. Purify your mind and all will be the same.