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When we hear a rabbi speaking - or when we hear a devar Torah - what do we hope to learn from it? And what is the experience of hearing a sermon or.
The homiletical teachings of Rabbi Nachman
“The two major works by Nahman are his collected homilies, Liqqutei MoHaRaN and his volume of tales, Sippurei Ma'asiyot. The former is in turn divided into two parts, the first of which was published by Nathan [of Nemirov] during Nahman's lifetime; the latter portion was published by Nathan in the year following his master's death. Like most of the theoretical works of Hasidism, these were abbreviated transcriptions of informal talks, originally delivered to the assembled hasidim around the Sabbath or festival table. While such talks were always delivered in Yiddish, it seemed fitting that the master’s words be preserved in Hebrew, the proper tongue for sacred writings if not for oral use.” - Arthur Green, Tormented Master, p. 5
מאת עידו שטיינר - נוצר על־ידי מעלה היצירה, CC BY-SA 3.0, Wikimedia
Title page, first edition of Likkutei Moharan
- Likkutei MoHaRaN = Collected Teachings of Our Master Rabbi Nachman. Volume I was edited in winter/spring 1805 and published in 1808; Volume II was published in 1811.
- Sichot HaRan = "Talks of Rabbi Nachman," shorter teachings, first printed together with his tales in 1816. Often refers to teachings in Likkutei MoHaRaN.
Jewish Homiletical Creativity through the Ages
Homiletics, the art of preaching, from the Greek word homilos, 'assembled crowd, throng.'
"Homiletics in the Jewish tradition. Preaching as a regular part of worship services in Judaism can be traced back to the time of Ezra, who instituted the custom of reading a portion of the Torah, written in Hebrew, and then paraphrasing or explaining it in the vernacular, which at the time was Aramaic. This tradition was well established by the fourth century BCE. After the destruction of the temple, synagogues became central to Jewish worship and the role of the sermon increased. A regular structure arose: the speaker first quoted a verse from the Bible, then expounded on it, and finally closed with a summary and a prayer of praise. Sermons from highly regarded rabbis of this period have been preserved in the Midrash, forming part of the Talmud." - "Homiletics," Wikipedia
Inner-biblical interpretation - Example: The book of Daniel 'on' the book of Jeremiah
(א) בִּשְׁנַ֣ת אַחַ֗ת לְדָרְיָ֛וֶשׁ בֶּן־אֲחַשְׁוֵר֖וֹשׁ מִזֶּ֣רַע מָדָ֑י אֲשֶׁ֣ר הׇמְלַ֔ךְ עַ֖ל מַלְכ֥וּת כַּשְׂדִּֽים׃ (ב) בִּשְׁנַ֤ת אַחַת֙ לְמׇלְכ֔וֹ אֲנִי֙ דָּֽנִיֵּ֔אל בִּינֹ֖תִי בַּסְּפָרִ֑ים מִסְפַּ֣ר הַשָּׁנִ֗ים אֲשֶׁ֨ר הָיָ֤ה דְבַר־יהוה אֶל־יִרְמְיָ֣ה הַנָּבִ֔יא לְמַלֹּ֛אות לְחׇרְב֥וֹת יְרוּשָׁלַ֖͏ִם שִׁבְעִ֥ים שָׁנָֽה׃ (ג) וָאֶתְּנָ֣ה אֶת־פָּנַ֗י אֶל־אדני הָֽאֱלֹהִ֔ים לְבַקֵּ֥שׁ תְּפִלָּ֖ה וְתַחֲנוּנִ֑ים בְּצ֖וֹם וְשַׂ֥ק וָאֵֽפֶר׃
(1) In the first year of Darius son of Ahasuerus, of Median descent, who was made king over the kingdom of the Chaldeans— (2) in the first year of his reign, I, Daniel, consulted the books concerning the number of years that, according to the word of the LORD that had come to Jeremiah the prophet, were to be the term of Jerusalem’s desolation—seventy years. (3) I turned my face to the Lord God, devoting myself to prayer and supplication, in fasting, in sackcloth and ashes.
(כד) שָׁבֻעִ֨ים שִׁבְעִ֜ים נֶחְתַּ֥ךְ עַֽל־עַמְּךָ֣ ׀ וְעַל־עִ֣יר קׇדְשֶׁ֗ךָ לְכַלֵּ֨א הַפֶּ֜שַׁע (ולחתם) [וּלְהָתֵ֤ם] (חטאות) [חַטָּאת֙] וּלְכַפֵּ֣ר עָוֺ֔ן וּלְהָבִ֖יא צֶ֣דֶק עֹֽלָמִ֑ים וְלַחְתֹּם֙ חָז֣וֹן וְנָבִ֔יא וְלִמְשֹׁ֖חַ קֹ֥דֶשׁ קׇֽדָשִֽׁים׃
(24) “Seventy weeks have been decreed for your people and your holy city until the measure of transgression is filled and that of sin complete, until iniquity is expiated, and eternal righteousness ushered in; and prophetic vision ratified, and the Holy of Holies anointed.
Classical Rabbinic Midrash - Example, Bereshit Rabbah on the book of Genesis/Bereshit
(ה) אָמַר רַבִּי סִימוֹן, בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, נַעֲשׂוּ מַלְאֲכֵי הַשָּׁרֵת כִּתִּים כִּתִּים, וַחֲבוּרוֹת חֲבוּרוֹת, מֵהֶם אוֹמְרִים אַל יִבָּרֵא, וּמֵהֶם אוֹמְרִים יִבָּרֵא, הֲדָא הוּא דִכְתִיב (תהלים פה, יא): חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ צֶדֶק וְשָׁלוֹם נָשָׁקוּ. חֶסֶד אוֹמֵר יִבָּרֵא, שֶׁהוּא גּוֹמֵל חֲסָדִים. וֶאֱמֶת אוֹמֵר אַל יִבָּרֵא, שֶׁכֻּלּוֹ שְׁקָרִים. צֶדֶק אוֹמֵר יִבָּרֵא, שֶׁהוּא עוֹשֶׂה צְדָקוֹת. שָׁלוֹם אוֹמֵר אַל יִבָּרֵא, דְּכוּלֵיהּ קְטָטָה. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נָטַל אֱמֶת וְהִשְׁלִיכוֹ לָאָרֶץ, הֲדָא הוּא דִכְתִיב (דניאל ח, יב): וְתַשְׁלֵךְ אֱמֶת אַרְצָה, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים מָה אַתָּה מְבַזֶּה תַּכְסִיס אַלְטִיכְסְיָה שֶׁלָּךְ, תַּעֲלֶה אֱמֶת מִן הָאָרֶץ, הֲדָא הוּא דִכְתִיב (תהלים פה, יב): אֱמֶת מֵאֶרֶץ תִּצְמָח.
(5) Rabbi Simon said: When the Holy One blessed be He came to create Adam the first man, the ministering angels divided into various factions and various groups. Some of them were saying: ‘Let him not be created,’ and some of them were saying: ‘Let him be created.’ That is what is written: “Kindness and truth met; righteousness and peace touched” (Psalms 85:11). Kindness said: ‘Let him be created, as he performs acts of kindness.’ Truth said: ‘Let him not be created, as he is all full of lies.’ Righteousness said: ‘Let him be created, as he performs acts of righteousness.’ Peace said: ‘Let him not be created, as he is all full of discord.’ What did the Holy One blessed be He do? He took Truth and cast it down to earth. That is what is written: “You cast truth earthward” (Daniel 8:12). The ministering angels said before the Holy One blessed be He: ‘Master of the universe, why are You demeaning Your very seal? Let Truth ascend from the earth.’ That is what is written: “Truth will spring from the earth” (Psalms 85:12).
Kabbalistic Interpretation - Example, Zohar, a sort of mystical Torah commentary.
(ז) בְּאַבְרָהָם נֶאֱמַר וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחוֹתִי הִיא. דָּא בְּקַדְמִיתָא, דְּאָמַר בְּגִין שְׁכִינְתָּא דְּהֲוַת עִמָּהּ דְּשָׂרָה אֲחוֹתִי הִיא, וְאַבְרָהָם בְּחָכְמְתָא עֲבַד.
(7) Twice Abraham said of Sarah, “she is my sister”. On the first occasion he referred to the Shekinah, who was constantly with Sarah, and as Abraham was of the right side he could indeed say of the Shekinah “she is my sister”, using the term in the same mystic sense as in the verse, “my sister, my love, my dove, my undefiled” (S. S. 5, 2).
Chasidic Teaching - Example, Toldot Yaakov Yosef, Yaakov Yosef (Katz) of Polonne, disciple of the Baal Shem Tov, published 1780. The first Chasidic book to be published.
אמנם כתבתי לקמן דשמעתי ממורי זלה"ה, שאם ידע האדם שהקדוש ברוך הוא מסתתר שם, אין זה הסתרה, כי נתפרדו כל פועלי און. וז"ש ואנכי הס"תר אסת"יר פני מהם (עי' דברים לא, יז-יח), ר"ל שיסתיר מהם שלא ידעו שהקדוש ברוך הוא שם בהסתרה זו וכו', ודפח"ח.
4 However, I wrote later that I heard from my teacher, may his memory be a blessing, that if a person knows that the Holy One, blessed be He, is concealed there, this is not concealment. Because then all evildoers are scattered. And this is what is meant by 'I will surely hide My face from them' (Deuteronomy 31:17-18). Meaning, that He will conceal from them the knowledge that the Holy One, blessed be He, is there in this concealment. And the words of the wise are filled with grace.
Rebuilt synagogue of the Baal Shem Tov. By Nahoumsabban - Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=8873325
Rabbi Nachman's Teaching/Teachings
How did Rabbi Nachman deliver his teachings? What was it like to heart him speak? Did all Chasidic preachers teach in the same way?
- Rabbi Nachman did not have a full-time 'court'
- Special gathering times at Bratslav: Rosh Hashanah, Chanukah, and Shavuot
- Certain Shabbatot: visits to towns where he had followers
- "The climax of these visits was in fact the teaching itself. Eagerly anticipated by the disciples, and augmented by Nahman's own awe before the tremendous responsibility involved in expounding on the Torah, the presentation of the the teaching was a moment of high drama. Particularly on Rosh Hashanah, when Nahman chose to speak in relative darkness as the first day of the festival was drawing to a close, the dramatic tension was at its highest. The opening words of the teaching, a Biblical or rabbinic passage on which he was to comment, were spoken in fear and trembling, and the disciples saw beads of sweat pouring down the master's face. While Nahman did believe in carefully preparing his teachings beforehand, and there is evidence that he had some brief notes before him as he spoke, the gathered disciples experienced the moment as one of revelation." - A. Green, p. 151
- Following the teaching: Discussion with closest disciples
- Note: not all Chasidic teachers prepared for their teaching as Rabbi Nachman did. Some felt that it is better to speak spontaneously.
Salomon/Solomon Maimon (1753-1800), by Wilhelm Arndt - Jewish Encyclopedia, Public Domain, Wikimedia
Solomon Maimon was a philosopher who grew up in a pious and Talmudic milieu near Mir, now in Belarus. He visited the Maggid of Mezrich in 1770 and described his experience of Chasidism and Chasidic teaching. "Their [=the Chasidic masters'] sermons and moral teachings were not, as these things commonly are, thought over and arranged in an orderly manner beforehand. This method is proper only to the man, who regards himself as a being existing and working for himself apart from God. But the superiors of this sect hold that their teachings are divine and therefore infallible, only when they are the result of self-annihilation before God, that is, when they are suggested to them ex tempore, by the exigence of circumstances, without their contributing anything themselves." - Solomon Maimon, Autobiography, transl. A. Clark Murray, 1888, pp. 164-165, (Project Gutenberg).
An example of notes prepared by Rabbi Nachman, from a teaching for which only the notes remain:
(א) עוֹד מָצָאנוּ כְּתַב־יַד רַבֵּנוּ זַ"ל, וְהֵם רָאשֵׁי־פְרָקִים מֵאֵיזֶה תּוֹרָה נִפְלָאָה: הַקּוֹל קוֹל יַעֲקֹב. כְּרוּז. עֵשָׂו וַיִּשָּׂא קוֹלוֹ. יִצְחָק זְמַן קוּף צַדִּיק יְשֵׁנִים וְכוּ'. וְשַׁבְתָּ עַד ה׳ אֱלֹקֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ . יִצְחָק בֶּן אַבְרָהָם זְמַן נִתְאַחֵד. אַבְרָהָם אוֹהֲבִי. בְּעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ. וּשְׁאָר יָשׁוּב בְּנֶךָ. אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד:
(ב) כִּי בָא הַשֶּׁמֶשׁ. נִתְקַצֵּר הַזְּמַן. וַיִּשְׁכַּב בַּמָּקוֹם. יֵשׁ כ"ב (תיקון יח). קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ. מֵאַבְנֵי הַמָּקוֹם אֲבָנִים אוֹתִיּוֹת . מְרַאֲשׁוֹתָיו מַחֲשָׁבָה מְבָרֵר הַכֹּל:
(ג) וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים מִצְווֹת זְמַנִּיּוֹת עָשָׂה מִצְווֹת הַרְבֵּה נִבְרָא כַּמָּה מַלְאָכִים. לְפָנָיו. תְּשׁוּבָה. וַאֲשִׁיבְךָ לְפָנַי. אַרְצָה שֵׂעִיר. נ'ד'ת'ה'ר'. אַצִּיגָה. סֻכָּה תְּשׁוּבָה. תְּסֻכֵּנִי בְּבֶטֶן אִמִּי. הוֹלָדָה. שְׁאָר יָשׁוּב בְּנֶךָ:
(ד) וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ – לְקַיֵּם כִּבּוּד אָב, לְבַטֵּל כֹּחַ כִּבּוּד שֶׁל עֵשָׂו. אֵלֶּה תּוֹלְדוֹת – פּוֹסֵל זַרְעוֹ שֶׁל עֵשָׂו. יוֹסֵף תְּשׁוּבָה. תּוֹסָפוֹת עַל צַדִּיקִים. בְּמָקוֹם שֶׁבַּעֲלֵי־תְשׁוּבָה עוֹמְדִים. בֵּית עֵשָׂו לְקַשׁ בֵּית יוֹסֵף לֶהָבָה:
(ה) מִקֵּץ שְׁנָתַיִם. אַחֲרִית הַיָּמִים. וּפַרְעֹה חוֹלֵם. סִטְרָא־אָחֳרָא מִתְחַזֶּקֶת. וְהִנֵּה עוֹמֵד שָׁתַק. יְאוֹר תְּשׁוּבָה. מִבְּכִי נְהָרוֹת חִבֵּשׁ. נָשְׂאוּ נְהָרוֹת קוֹלָם:
(ו) וַיִּגַּשׁ אֵלָיו יְהוּדָא תִּקְרֻבְתָּא מַלְכָּא בְּמַלְכָּא נִתְאַחֲדוּ בְּמִצְווֹת. כִּי הִנֵּה הַמְּלָכִים אֲזַי עָבְרוּ כָּל מַלְאֲכֵי חַבָּלָה. יְדַבֶּר נָא בְּאָזְנֵי וְלֹא יְבַלְבְּלוּ אֶת קוֹלִי. וְאַל יִחַר אַפְּךָ. בַּצַּר לְךָ. כְּפַרְעֹה תְּשׁוּבָה. בִּפְרוֹעַ פְּרָעוֹת בְּהִתְנַדֵּב. כִּי כָמוֹךָ כְּפַרְעֹה. תְּשׁוּבַת הַמִּשְׁקָל. יוֹסֵף הִטְמִין חֶרְפָּתִי:
(ז) וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. הִתְאַחֲדוּת הַזְּמַן. לָמוּת זֶה בַּצַּר לְךָ וְכוּ' בְּאַחֲרִית הַיָּמִים. וַיִּקְרָא לִבְנוֹ לְיוֹסֵף. תְּשׁוּבָה שְׁאָר יָשׁוּב בְּנֶךָ. הִטְמִין חֶרְפָּתִי. אַל תִּקְבְּרֵנִי בְּמִצְרַיִם בְּמֵצַר הַגָּרוֹן. בִּשְׁעַת בְּחִינַת בַּצַּר לְךָ:
(ח) וְאֵלֶּה שְׁמוֹת. לְכוּ חֲזוּ מִפְעֲלוֹת וְכוּ' שַׁמּוֹת פְּעֻלוֹת מִצְווֹת. שַׁמּוֹת פֵּרוּד בֵּין הַמִּצְווֹת. וַיְהִי כָּל נֶפֶשׁ וְכוּ' שִׁבְעִים נָפֶשׁ. אַחְדוּת. עַל־יְדֵי וְיוֹסֵף הָיָה בְּמִצְרָיִם אָסַף חֶרְפָּתִי:
(ט) וָאֵרָא אֶל אַבְרָהָם וְכוּ' בְּאֵל שַׁדָּי זְמַן וּגְבוּל גָּלוּת. וּשְׁמִי ה׳ כְּשֶׁיִּדְפְּקוּ עַל דַּלְתֵי רַחֲמִים. קֹדֶם הַקֵּץ. זֶהוּ הִתְקָרְבוּת הַזְּמַנִּים. וְגַם הֲקִמֹתִי אֶת בְּרִיתִי וְכוּ' לָתֵת לָהֶם אֶרֶץ מְגֻרֵיהֶם תּוֹתְבוּתְהוֹן תְּשׁוּבָה וְגַם אֲנִי שָׁמַעְתִּי נַאֲקַת בְּנֵי יִשְׂרָאֵל. זֶה קוֹל. מְגֻרֵיהֶם אֲסִיפַת הַנִּיצוֹצוֹת בִּתְשׁוּבָה. לְאֶרֶץ־יִשְׂרָאֵל. בּוֹנֵה יְרוּשָׁלָיִם. נִדְחֵי יִשְׂרָאֵל יְכַנֵּס:
(י) בֹּא אֶל פַּרְעֹה. מֹשֶׁה בְּחִינַת אַחְדוּת הַזְּמַנִּים, מַה שֶׁהָיָה הוּא שֶׁיִּהְיֶה. פַּרְעֹה, קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ. אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ לְמַעַן שִׁתִי אֹתֹתַי. אִם לֹא יַאֲמִינוּ לְקוֹל הָאוֹת. בְּקִרְבּוֹ. הַכְבָּדָתוֹ שֶׁהִכְבִּיד עַל יִשְׂרָאֵל כְּדֵי לְעוֹרְרָם בִּתְשׁוּבָה. וּפַרְעֹה הִקְרִיב:
(יא) וַיִּשְׁמַע יִתְרוֹ קְרִיעַת יַם־סוּף וּמִלְחֲמוֹת עֲמָלֵק. קְרִיעַת יַם־סוּף, זֶה בִּטּוּל הַזְּמַנִּים. וַיַּשְׁקֵף ה׳ אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם. עַמּוּד אֵשׁ זֶה לַיְלָה וְעָנָן זֶה יוֹם, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עִרְבְּבָם וּבִטֵּל הַזְּמַנִּים. מִלְחֶמֶת עֲמָלֵק זֶה תְּשׁוּבָה. מֹשֶׁה אַהֲרֹן וְחוּר פֵּרֵשׁ רַשִׁ"י בְּתַעֲנִית הָיוּ שְׁרוּיִים. עַל־יְדֵי־זֶה וַיִּשְׁמַע יִתְרוֹ שָׁמַע הַקּוֹל: (עַד כָּאן לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה):
(1) We found another manuscript penned by the Rebbe, of blessed memory, containing the topic headings of an amazing teaching:
“The voice is the voice of Yaakov” ☛ a declaration ☛ Esav, “And he raised his voice” ☛ Yitzchak, time, kuf tzaddi, sleepers, etc. ☛ “you shall return to God your Lord and heed His voice” ☛ “Yitzchak the son of Avraham,” time unites ☛ “Avraham who loved Me” ☛ “in his eyes but a few days because of his love” ☛ “the remnant who returns is your son” ☛ “If you return, I will take you back” and you will stand before Me.
(2) “For the sun had set” ☛ time contracted ☛ “vayishkav (and he lay down) in that place” ☛ yesh khaf-bet ☛ “Take words with you and return” ☛ “of the stones of the place,” stones – letters ☛ “at his head,” the mind purifies all.
(3) “And Yaakov sent angels,” time-based mitzvot, he performed many mitzvot, many angels were created ☛ “before him” ☛ repentance ☛ “I will take you back” ☛ “in the land of Seir” ☛ N-D-T -H-R ☛ “let me assign” ☛ sukkah, repentance ☛ “Tesukkeini (You covered me) in my mother’s womb” ☛ birth ☛ “the remnant who returns is your son.”
(4) “And Yaakov dwelled in the land,” to fulfill honoring one’s parents, to void the power of Esav’s honoring ☛ “These are the offspring,” disqualifies Esav’s progeny ☛ Yosef, repentance ☛ adding to tzaddikim ☛ In the place where penitents stand ☛ “the House of Esav for straw,” “the House of Yosef a flame.”
(5) “At the end of two years” ☛ the End of Days ☛ “Pharaoh dreamed” ☛ the Other Side gains strength ☛ “and, look, he was standing,” he was silent ☛ “the river,” repentance, “He dammed up the river’s depths” ☛ “the rivers raise up their voice.”
(6) “Then Yehudah approached him,” a drawing near of king to king, they united through mitzvot ☛ “Behold, the kings,” then “they passed over” all the destroying angels ☛ “let [your servant] speak [a word] in the ear,” that they not confuse my voice ☛ “let your wrath not flare,” “When you are in straits” ☛ “like PhaRAoh,” repentance ☛ “b’phroa praot (when vengeance was inflicted,) when they offered themselves” ☛ “for you are like Pharaoh” ☛ commensurable repentance ☛ Yosef hid away my shame.
(7) “The days drew near for Yisrael to die” ☛ the unification of time ☛ “to die” is: “When you are in straits…,” in the End of Days ☛ “and he called for his son, for Yosef” ☛ repentance, “the remnant who returns is your son” ☛ hid away my shame ☛ “do not bury me in Mitzrayim,” in the meitzar (narrow) of the throat ☛ at the time of “When you are batzar (in straits).”
(8) “And these are the shemot (names)” ☛ “Go and see the works… shamot (devastations),” works – mitzvot ☛ shamot, separation between the mitzvot ☛ “All the souls were… seventy souls” ☛ unity ☛ through “and Yosef was already in Mitzrayim (Egypt),” “asaf (has taken away) my shame.”
(9) “And I appeared to Avraham… as El Shadai,” time and the bounds of exile ☛ “but by My Name YHVH,” when they will knock on the doors of mercy ☛ prior to the End ☛ this is the nearing of the times ☛ “I have also established My covenant… to give them the land of their sojournings,” their dwellings, repentance, “And also I have heard the groaning of the Israelites” ☛ this is voice ☛ “sojournings,” the gathering up of the sparks through repentance ☛ to the Land of Israel ☛ “the builder of Jerusalem” ☛ “He gathers in the outcast of Israel.”
(10) “Come to Pharaoh” ☛ Moshe, the concept of uniting the times, “Mah shehayah, hu sheyihiyeh (What was, will be)” ☛ Pharaoh, “its voice like a snake slithering away” ☛ “I have hardened his heart, so that I might set My signs” ☛ “if they do not believe… the voice of the sign” ☛ “in his midst” ☛ the load with which He burdened Israel in order to rouse them to repentance ☛ “And Pharaoh drew near.”
(11) “And Yitro heard” the splitting of the Red Sea and the war against Amalek ☛ splitting the Red Sea, this is the nullification of the times ☛ “and God looked out over the camp of Egypt through a pillar of fire and cloud, and He confused them” ☛ “a pillar of fire” is night and “cloud” is day, and the Blessed Holy One mixed them together and nullified the times ☛ the war against Amalek is repentance ☛ “Moshe, Aharon and Chur”; Rashi comments: they were fasting ☛ because of this “And Yitro heard”—he heard the voice. {Until here is leshon Rabbeinu, may his memory be for a blessing.}
- Bechinot ('Associations'). Rabbi Nachman "defines the process of interpretation as consisting of an ongoing chain of mental associations; it is by 'likening one thing to another' that one comes to reveal new levels of meaning within the Torah. The most common technical term found in Nahman's writings is behinah, and its many uses are often a key to fathoming his associative process. At times behinah in Nahman's writings should be translated as 'aspect'; in other places it reflects analogy or comparison; still elsewhere it will denote some other form of relationship between two terms or ideas." - A. Green, p. 286.
(א) (יא) שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר שֶׁהַתּוֹרָה שֶׁלִּי הִיא כֻּלָּהּ בְּחִינוֹת:
I [=Rabbi Natan] heard from his holy mouth that he said, "my Torah is all bechinot/associations."
Depression and Joy in Rabbi Nachman's Thought
"Nahman, plagued as he was by inner tensions, could not accept the rather facile advocacy of joy that was his Hasidic heritage. Nahman, it may be said, plays the role of Job in relation to BeSHTian Hasidism, seeing in his own personal suffering the ultimate denial of the attitude of religious optimism that had preceded him. Yes, Nahman agreed, the goal of life is sacred joy. But how is one to come to this joy, given the suffering that seems to be man's lot on earth? The only authentic joy for Nahman is that which is born of struggle, confronting fully the painful side of life and reaching out to bring it, too, into joy." - A. Green, p. 142
Israeli Stamp, 1960, celebrating the bicentenary of the passing of the Baal Shem Tov: "The Study Hall/Beit Midrash of the BeSHT." By Designer: A. Vardimon - Israeli postage stamp catalog, Catalog Number: 259, Public Domain, Wikimedia.
"Rabbi Israel Baal Shem Tov (1698-1760), the founder of the Chassidic movement, was once asked: "Why is it that chassidim burst into song and dance at the slightest provocation? Is this the behavior of a healthy, sane individual?" The Baal Shem Tov responded with a story: Once, a musician came to town—a musician of great but unknown talent. He stood on a street corner and began to play. Those who stopped to listen could not tear themselves away, and soon a large crowd stood enthralled by the glorious music whose equal they had never heard. Before long they were moving to its rhythm, and the entire street was transformed into a dancing mass of humanity. A deaf man walking by wondered: Has the world gone mad? Why are the townspeople jumping up and down, waving their arms and turning in circles in middle of the street? "Chassidim," concluded the Baal Shem Tov, "are moved by the melody that issues forth from every creature in G‑d's creation. If this makes them appear mad to those with less sensitive ears, should they therefore cease to dance?" - Perpetual Joy: The Baal Shem Tov's Revolutionary Approach to Joy, by Baruch S. Davidson and Naftali Silberberg, Chabad.org.
בְּעִנְיַן הַשִּׂמְחָה. עַל־פִּי מָשָׁל, שֶׁלִּפְעָמִים כְּשֶׁבְּנֵי־אָדָם שְׂמֵחִים וּמְרַקְּדִים, אֲזַי חוֹטְפִים אִישׁ אֶחָד מִבַּחוּץ, שֶׁהוּא בְּעַצְבוּת וּמָרָה שְׁחֹרָה, וּמַכְנִיסִים אוֹתוֹ בְּעַל־כָּרְחוֹ לְתוֹךְ מְחוֹל הַמְרַקְּדִים, וּמַכְרִיחִים אוֹתוֹ בְּעַל־כָּרְחוֹ שֶׁיִּהְיֶה שָׂמֵחַ עִמָּהֶם גַם־כֵּן; כֵּן יֵשׁ בְּעִנְיַן הַשִּׂמְחָה. כִּי כְּשֶׁאָדָם שָׂמֵחַ, אֲזַי הַמָּרָה שְׁחֹרָה וְיִסּוּרִים נִסְתַּלְּקִים מִן הַצַּד. אֲבָל מַעְלָה יְתֵרָה – לְהִתְאַמֵּץ לִרְדֹּף אַחַר הַמָּרָה שְׁחֹרָה דַּוְקָא, לְהַכְנִיס אוֹתָהּ גַם־כֵּן בְּתוֹךְ הַשִּׂמְחָה, בְּאֹפֶן שֶׁהַמָּרָה שְׁחוֹרָה בְּעַצְמָהּ תִּתְהַפֵּךְ לְשִׂמְחָה. שֶׁיְּהַפֵּךְ הַמָּרָה שְׁחֹרָה וְכָל הַיִּסּוּרִין לְשִׂמְחָה, כְּדֶרֶךְ הַבָּא לְתוֹךְ הַשִּׂמְחָה, שֶׁאָז מִגֹּדֶל הַשִּׂמְחָה וְהַחֶדְוָה מְהַפֵּךְ כָּל הַדְּאָגוֹת וְהָעַצְבוּת וְהַמָּרָה שְׁחוֹרוֹת שֶׁלּוֹ לְשִׂמְחָה. נִמְצָא שֶׁחוֹטֵף הַמָּרָה שְׁחֹרָה וּמַכְנִיס אוֹתָהּ בְּעַל־כָּרְחָהּ לְתוֹךְ הַשִּׂמְחָה, כַּמָּשָׁל הַנַּ"ל.
(1) On the topic of simchah/joy.
(2) An analogy: Sometimes, when people are happy and dance, they grab someone standing outside [the circle] who is depressed and gloomy. Against his will they bring him into the circle of dancers; against his will, they force him to be happy along with them.
(3) It is the same with happiness. When a person is happy, gloom and suffering stand aside.
(4) Yet greater still is to gather courage to actually pursue gloom, and to introduce it into the joy, such that the gloom itself turns into joy. A person should transform gloom and all suffering into joy. It is like a person who comes to a celebration. The abundant joy and happiness then, transforms all his worries, depression and gloom into joy. We find that he has grabbed the gloom and introduced it, against its will, into the joy, as in the aforementioned analogy....
Two Teachings on Depression and Joy
Likkutim II:10 - Depression and Joy -- Summer 1808 - taught after Rabbi Nachman's return from Lemberg/Lvov/Lviv, where his doctors told him that his end was near
(א) מַה שֶּׁהָעוֹלָם רְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ וְאֵינָם מִתְקָרְבִים אֵלָיו יִתְבָּרַךְ, הוּא רַק מֵחֲמַת שֶׁאֵין לָהֶם יִשּׁוּב־הַדַּעַת, וְאֵינָם מְיַשְּׁבִין עַצְמָן. וְהָעִקָּר – לְהִשְׁתַּדֵּל לְיַשֵּׁב עַצְמוֹ הֵיטֵב, מָה הַתַּכְלִית מִכָּל הַתַּאֲווֹת וּמִכָּל עִנְיְנֵי הָעוֹלָם הַזֶּה, הֵן תַּאֲווֹת הַנִּכְנָסוֹת לַגּוּף, הֵן תַּאֲווֹת שֶׁחוּץ לַגּוּף, כְּגוֹן כָּבוֹד, וְאַזַי בְּוַדַּאי יָשׁוּב אֶל ה׳:
(1) The sole reason that people are distant from God and do not draw closer to Him is that they lack yishuv ha-daat [they are unsettled] and fail to settle their mind. It is essential that a person strive to reflect on the purpose of all the desires and distractions of this world. This includes the desires which are bound up with the body and also the non-physical desires, such as [for] honor. Then he will surely return to God.
(א) אַךְ דַּע, שֶׁעַל־יְדֵי מָרָה־שְׁחוֹרָה אִי אֶפְשָׁר לְהַנְהִיג אֶת הַמֹּחַ כִּרְצוֹנוֹ, וְעַל־כֵּן קָשֶׁה לוֹ לְיַשֵּׁב דַּעְתּוֹ. רַק עַל־יְדֵי הַשִּׂמְחָה יוּכַל לְהַנְהִיג הַמֹּחַ כִּרְצוֹנוֹ, וְיוּכַל לְיַשֵּׁב דַּעְתּוֹ, כִּי שִׂמְחָה הוּא עוֹלָם הַחֵרוּת, בִּבְחִינַת (ישעיהו נ״ה:י״ב): כִּי בְשִׂמְחָה תֵצֵאוּ, שֶׁעַל־יְדֵי שִׂמְחָה נַעֲשִׂין בֶּן־חוֹרִין וְיוֹצְאִין מִן הַגָּלוּת.
(ב) וְעַל־כֵּן כְּשֶׁמְּקַשֵּׁר שִׂמְחָה אֶל הַמֹּחַ, אֲזַי מֹחוֹ וְדַעְתּוֹ בֶּן־חוֹרִין, וְאֵינוֹ בִּבְחִינַת גָּלוּת, וַאֲזַי יוּכַל לְהַנְהִיג אֶת מֹחוֹ כִּרְצוֹנוֹ וּלְיַשֵּׁב דַּעְתּוֹ, מֵאַחַר שֶׁמֹּחוֹ בְּחֵרוּת וְאֵינוֹ בְּגָלוּת. כִּי עַל־יְדֵי גָּלוּת אֵין הַדַּעַת מְיֻשָּׁב, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יב:) עַל בְּנֵי עַמּוֹן וּמוֹאָב, דִּמְיָתְבָא דַּעְתַּיְהוּ מֵחֲמַת שֶׁלֹּא הָלְכוּ בְּגָלוּת, שֶׁנֶּאֱמַר (ירמיהו מ״ח:י״א): שַׁאֲנַן מוֹאָב מִנְּעוּרָיו וְכוּ', וּבַגּוֹלָה לֹא הָלָךְ, עַל כֵּן עָמַד טַעְמוֹ בּוֹ וְכוּ':
(1) 2. But know! depression [literally: black bile/melancholy] makes it impossible to direct the mind the way one wants. It is therefore difficult for a person to attain yishuv ha-daat. Only joy enables him to direct the mind as he pleases and attain yishuv ha- daat. This is because joy is the realm of freedom, as in “For through joy you will go out” (Isaiah 55:12). Through joy a person becomes free and goes out of exile.
(2) Therefore, by binding the mind to joy, a person’s mind and daat are then free and he is not conceptually in exile. As a result, he can direct his mind as he pleases and attain yishuv ha-daat, since his mind is free and not in exile. For exile unsettles the mind, as our Sages, of blessed memory, taught regarding the Ammonites and Moabites. Their minds were settled because they were never exiled, as it is stated (Jeremiah 48:11) : “Moab has been at ease from his youth on… and never gone into exile. Therefore, its fine flavor has remained…” (Megillah 12b).
(א) וְלָבוֹא לְשִׂמְחָה הוּא עַל־יְדֵי מַה שֶּׁמּוֹצֵא בְּעַצְמוֹ אֵיזֶה נְקֻדָּה טוֹבָה עַל־כָּל־פָּנִים, כַּמְבֹאָר עַל פָּסוּק: אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי (בְּלִקּוּטֵי הָרִאשׁוֹן, בְּסִימָן רפב), עַיֵּן שָׁם.
(ב) וְעַל־כָּל־פָּנִים יֵשׁ לוֹ לִשְׂמֹחַ בַּמֶּה שֶׁזָּכָה לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל, שֶׁלֹּא עָשַׂנִי גּוֹי, וּכְמוֹ שֶׁאָנוּ אוֹמְרִין: בָּרוּךְ אֱלֹקֵינוּ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ, וְהִבְדִּילָנוּ וְכוּ' וְנָתַן לָנוּ תּוֹרַת אֱמֶת וְכוּ'. מִכָּל זֶה וְכַיּוֹצֵא בָּזֶה רָאוּי לוֹ לִקַּח לוֹ שִׂמְחָה לְשַׂמֵּחַ דַּעְתּוֹ כַּנַּ"ל.
(ג) וְזֶה בְּחִינַת (שבת עז:): בְּדִיחָא דַּעְתֵּהּ, שֶׁהוּא דָּבָר גָּדוֹל, דְּהַיְנוּ שֶׁמְּקַשֵּׁר הַשִּׂמְחָה לְמֹחוֹ וְדַעְתּוֹ, וַאֲזַי הַמֹּחַ מְשֻׁחְרָר, וְיֵשׁ לוֹ יִשּׁוּב־הַדַּעַת כַּנַּ"ל, וְגַם לְמַעְלָה נַעֲשֶׂה מִזֶּה יִחוּד גָּדוֹל עַל־יְדֵי בְּדִיחָא דַּעְתֵּהּ:
(1) 3. The way a person achieves joy is by finding in himself at least some good point, as in the explanation of the verse “I will sing to God with the little I have left” (Psalms 146:2; Likutey Moharan I, 282). See there.
(2) No matter what, a person can rejoice that he is privileged to be from the seed of Israel—“for not having made me a gentile”—and as we say: “Blessed is our God, Who created us for His glory, separated us… and gave us the Torah of truth….” It is fitting that he be happy about all this and similar such things in order to gladden his mind.
(3) This is the meaning of “of a jovial mind” (Shabbat 77b), which is a great thing. It refers to his binding joy to his mind and daat, so that with the mind set free he attains yishuv ha-daat. And also on high, a great unification is made by his being “of a jovial mind.”
Likkutim II:78 and Sihot 153 -- It is forbidden to despair! - Shabbat Nahamu 1810 (2 months before his death) - Rabbi Nachman's final teaching
(א) וְעַל־כֵּן מֻכְרָח הַצַּדִּיק הַגָּדוֹל לֵירֵד וְלִפֹּל לְתוֹךְ פְּשִׁיטוּת וְלִהְיוֹת אִישׁ פָּשׁוּט מַמָּשׁ אֵיזֶה עֵת. כִּי עַל־יְדֵי־זֶה הוּא מְחַיֶּה אֶת כָּל הַפְּשׁוּטִים הַנַּ"ל, יִהְיֶה מִי שֶׁיִּהְיֶה, וַאֲפִלּוּ אֻמּוֹת הָעוֹלָם, כִּי הוּא מְחַיֶּה עַצְמוֹ בִּבְחִינַת הַתּוֹרָה הַנֶּעְלֶמֶת בַּעֲשָׂרָה מַאֲמָרוֹת, הַמְלֻבָּשִׁין בְּתוֹךְ הָעוֹלָם, וּמִמֶּנּוּ מְקַבְּלִין חִיּוּת כָּל הַפְּשׁוּטִים הַנַּ"ל. וְכָל אֶחָד כְּפִי קֵרוּבוֹ יוֹתֵר אֶל הַקְּדֻשָּׁה וְאֶל הַצַּדִּיק הַנַּ"ל, כֵּן הוּא מְקַבֵּל מִמֶּנּוּ חִיּוּת גָּבוֹהַּ יוֹתֵר:
(1) 5. Therefore, the great tzaddik is forced to descend and fall into simplicity, and to be a genuinely ordinary person for some time. Through this he gives life to all the aforementioned ordinary people, no matter who they are, even the nations of the world. He vitalizes himself from the Torah hidden in the Ten Utterances enclothed within the world, and all the aforementioned ordinary people receive life-force from him. And the closer a person is to holiness and the aforementioned tzaddik, the more exalted the life-force he receives from him.
(א) וְהַכְּלָל, כִּי אָסוּר לְיָאֵשׁ עַצְמוֹ. כִּי אֲפִלּוּ מִי שֶׁהוּא אִישׁ פָּשׁוּט וְאֵינוֹ יָכוֹל לִלְמֹד כְּלָל, אוֹ שֶׁהוּא בְּמָקוֹם שֶׁאִי אֶפְשָׁר לוֹ לִלְמֹד וְכַיּוֹצֵא בָּזֶה, אַף־עַל־פִּי־כֵן גַּם בְּעֵת פְּשִׁיטוּתוֹ צָרִיךְ לְהַחֲזִיק עַצְמוֹ בְּיִרְאַת ה׳ וּבַעֲבוֹדָה פְּשׁוּטָה לְפִי בְּחִינָתוֹ, כִּי גַּם אָז הוּא מְקַבֵּל חִיּוּת מֵהַתּוֹרָה כַּנַּ"ל, עַל־יְדֵי אִישׁ פָּשׁוּט הַגָּדוֹל, הַיְנוּ הַצַּדִּיק הַגָּדוֹל, שֶׁהוּא לִפְעָמִים אִישׁ פָּשׁוּט, שֶׁהוּא מְחַיֶּה אֶת כֻּלָּם כַּנַּ"ל.
(ב) וַאֲפִלּוּ מִי שֶׁהוּא, חַס וְשָׁלוֹם, בַּמַּדְרֵגָה הַתַּחְתּוֹנָה לְגַמְרֵי, חַס וְשָׁלוֹם, רַחֲמָנָא לִצְלָן, אֲפִלּוּ אִם מֻנָּח בִּשְׁאוֹל תַּחְתִּיּוֹת, רַחֲמָנָא לִצְלָן, אַף־עַל־פִּי־כֵן אַל יִתְיָאֵשׁ עַצְמוֹ, וִיקַיֵּם: מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי (יונה ב׳:ג׳), וְיַחֲזִיק עַצְמוֹ בַּמֶּה שֶׁיּוּכַל, כִּי גַּם הוּא יָכוֹל לַחֲזֹר וְלָשׁוּב וּלְקַבֵּל חִיּוּת מֵהַתּוֹרָה עַל־יְדֵי הַצַּדִּיק הַנַּ"ל.
(ג) וְהָעִקָּר – לְחַזֵּק עַצְמוֹ בְּכָל מַה שֶּׁאֶפְשָׁר, [כִּי אֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל. (וְאָמַר אָז בְּזֶה הַלָּשׁוֹן: קַיין יִאוּשׁ אִיז גָאר נִיט פַאר הַאנְדִין), וּמָשַׁךְ מְאֹד אֵלּוּ הַתֵּבוֹת "קַיין יִאוּשׁ וְכוּ'" וַאֲמָרָם בְּכֹחַ גָּדוֹל וּבְעַמְקוּת נִפְלָא וְנוֹרָא מְאֹד, כְּדֵי לְהוֹרוֹת וּלְרַמֵּז לְכָל אֶחָד וְאֶחָד לְדוֹרוֹת, שֶׁלֹּא יִתְיָאֵשׁ בְּשׁוּם אֹפֶן בָּעוֹלָם, אֲפִלּוּ אִם יַעֲבֹר עָלָיו מָה], וְאֵיךְ שֶׁהוּא, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל, רַחֲמָנָא לִצְלָן, מֵאַחַר שֶׁמְּחַזֵּק עַצְמוֹ בַּמֶּה שֶׁהוּא, עֲדַיִן יֵשׁ לוֹ תִּקְוָה לָשׁוּב וְלַחֲזֹר אֵלָיו יִתְבָּרַךְ.
(1) 7. The rule is: It is forbidden to despair. Even someone who is perfectly ordinary and unable to study at all, or is in a place where it is impossible for him to study, and the like—even so, also at the time of his simplicity he has to strengthen himself with fear of God and simple devotion according to his level. This is because then, too, he receives life-force from the Torah, as mentioned above, via the extraordinarily ordinary individual—i.e., the great tzaddik who gives life to everyone, who is at times an ordinary person.
(2) And even someone who, God forbid, God forbid, is on the absolutely lowest level, may God spare us; even if he is situated in the lowest pit of Hell, may God spare us, should nevertheless keep himself from despair. He should fulfill “I cried out from the belly of Hell” (Jonah 2:3), and encourage himself with whatever he can, because he, too, can return and repent and receive life-force from the Torah via the aforementioned tzaddik.
(3) The main thing is to encourage oneself in every way possible {for there is no such thing as despair! (What he said was: Kein yiush iz gor nit fahr-handin !) He drew out these words Kein yiush…, and said them emphatically and with very amazing and awesome depth, in order to instruct and hint to each and every person throughout the generations not to despair under any circumstances, no matter what happens to him.} And be what may, even if one has fallen to where he has fallen, God spare us, since he encourages himself with something, he still has hope of repenting and returning to God.
(יב) וְאַחַר־כָּךְ הָיָה מְדַבֵּר וּמֵשִׂיחַ עִמָּנוּ הַרְבֵּה בְּשִׂמְחָה גְּדוֹלָה וּבְחֵן אֲמִתִּי נִפְלָא וְנוֹרָא מְאֹד מְאֹד. וְיָשַׁב כָּל הַסְּעֻדָּה בְּשִׂמְחָה רַבָּה וְדִבֵּר וְהֵשִׂיחַ הַרְבֵּה עִמָּנוּ וְחִזֵּק אוֹתָנוּ מְאֹד מְאֹד בְּכַמָּה וְכַמָּה לְשׁוֹנוֹת (וּקְצָת מִזֶּה נִדְפַּס).
(יג) וְאָז צָעַק מֵעֹמֶק הַלֵּב: גִּיוַואלְד זַייט אַייךְ נִיט מְיָאֵשׁ! (אֲהָה! אַל תְּיָאֲשׁוּ אֶת עַצְמְכֶם!) וְאָמַר בְּזֶה הַלָּשׁוֹן: קֵיין יֵאוּשׁ אִיז גָּאר נִיט פַאר הַאנְדִין!.
(12) After breaking bread, the Rebbe spoke with us at length with true grace and joy. The entire atmosphere was awesome and wonderful. The Rebbe was in a very joyous mood throughout the meal, speaking and conversing with us at length. He encouraged us in many ways at this meal and some of what he said has already been published.
(13) Suddenly the Rebbe cried out from the depths of his heart, “Gevalt! Ziet eich nit meyeish! – Never give up! Kein yi'ush iz gar nit farhanden! – There is absolutely no basis for despair!”
Summary and Next Class
“Emmanuel Ringelblum’s diary of life in the Warsaw ghetto contains the following brief notice, in the entry for February 19, 1941: ‘In the prayer-house of the hasidim from Bratslav on Nowolipie Street there is a large sign: ‘Jews, Never Despair!’ The hasidim dance there with the same religious fervor as they did before the war.'” - A. Green, p. 266
Next Class - Likkutim I:20 - Dream Vision and Interpretation: the Zaddik
Purim Sameach! Happy Purim!
By Arthur Szyk - Arthur Szyk : Six paintings of Jewish holidays, published New York : Arthur Rothmann Fine Arts., Public Domain, Wikimedia.