LIKUTEY MOHARAN #206 1

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1 43 LIKUTEY MOHARAN #206 LIKUTEY MOHARAN #206 1 Taiti K seh Ovaid (I have strayed like a lost sheep); seek out Your servant [for I have not forgotten Your commandments]. 2 (Psalms 119:176) T here is a great difference in the sin a person commits, God forbid, whether he is stirred immediately to repentance, in which case it is easy for him to return to his place, since he has not yet moved far from the good road. The reason is that when someone commits a sin, God forbid, he then turns from the straight road to another path, which is crooked. That road leads into a number of other paths and roads that are particularly misleading and tortuous, such that when people start to go on that evil road, God forbid, they stray and get so confused on these [other] roads that it is difficult to return and get out from there. 3 But God s way is to call to the person immediately when He sees him straying from the way of the intellect. He calls to him to turn back. 4 And [God] calls to each person according to his aspect. To one He calls with a hint, and to another with an actual call. There is also one whom He tramples down and punishes, and that is his call. 5 For 1. Likutey Moharan #206. We have no information about when Rebbe Nachman gave this lesson, although it appears to have been in his later years (see Tzaddik #239; Parparaot LeChokhmah; Magid Sichot); see also below, n.16). 2. Taiti K seh Ovaid. King David pleaded with God: I have strayed from Your flock like a lost sheep. Seek me out, for I still remember Your commandments. Show me the correct path to follow (Metzudat David). Rebbe Nachman s lesson adds a deeper dimension to the notion of straying and the meaning of paths. 3. good road evil road. Throughout Scripture we find the Torah referred to alternately as a path, a way, a road, a lane, and so on. This has to do with the word torah being etymologically related to the expression moreh derekh ( a guide ), one who advises people in navigating a course. God gave us the Torah to help us navigate our course in the pathways of life. Similarly, the Zohar teaches: Fortunate is the person who studies Torah, walking its proper pathways in this world, for after he passes away he will veer neither right nor left from the routes that lead to the reward in the World to Come. Not so someone who in this life strayed from the correct course and chose to wander along misleading pathways. He will continue to blunder in the next world as well (Zohar I, 175b). However, even with this

2 LIKUTEY MOHARAN # "ע ד מ ת י פ ת י ם ת א ה בו פ ת י", ו ה ת ו ר ה, הו א ה ש ם י ת ב ר ך ב ע צ מו, ש הו א קו ר א או ת ם ו מ ב ק ש ם ש י ח ז רו א ל יו. ו ע ל כ ן כ ש ע ד י ן ל א נ ט ה ה ר ב ה מ ד ר ך ה י ש ר, א ז י א פ ש ר לו ב ק ל ל ש ו ב, מ ח מ ת ש הו א מ כ יר ע ד י ן א ת ה ק ו ל ו ר ג יל ב ו, כ י ז ה ס מו ך ה י ה א צ ל ה ש ם י ת ב ר ך, ו ה י ה ש ו מ ע קו לו קו ל ה ת ו ר ה ו ע ד י ן ל א ש כ ח א ת ה ק ו ל, ו ע ד י ן ל א ת ע ה ה ר ב ה ב א ל ו ה ד ר כ ים ה א ח ר ים ה ת ו ע ים ו ה נ בו כ ים, ו ע ל כ ן ב ק ל א פ ש ר לו ל ש ו ב. ו הו א כ מ ש ל ה רו ע ה, ש כ א ש ר ש ה א ח ד ת ו ע ה מ ה ד ר ך, א ז י ת כ ף הו א קו ר א או תו, ו כ ש ה ש ה ע ד י ן ל א ת ע ה ה ר ב ה מ ה ד ר ך, א ז י הו א מ כ יר ה ק ו ל ו הו ל ך א ח ר יו ת כ ף. א ב ל כ ש כ ב ר נ ט ה ה ר ב ה מ ה ד ר ך, א ז י כ ב ר ש כ ח א ת ה ק ו ל ו א ינו מ כ יר ב ו. ו ג ם ה רו ע ה מ י א ש עו ד מ ל ב ק ש ו, מ ח מ ת ש ז ה ז מ ן ר ב ש ה ל ך ו ת ע ה מ א ת ו, כ ן כ ש כ ב ר ה א ר יך ז מ ן, ח ס ו ש לו ם, ב ר ש עו, ו נ ט ה ו ת ע ה ה ר ב ה מ ה ד ר ך ה י ש ר ל א ל ו ה ד ר כ ים ה מ ק ל ק ל ים ו ה ת ו ע ים ו ה נ בו כ ים ו ה מ ב ל ב ל ים, א ז י ק ש ה לו ל ש ו ב כ נ "ל. ו ד ע, ש א ל ו ה ד ר כ ים ה מ ק ל ק ל ים ו ה ת ו ע ים, כ ש א ד ם ת ו ע ה ב ה ם, ח ס ו ש לו ם, ה ר ב ה מ א ד, א פ ש ר ל פ ע מ ים ש י ת ע ה מ א ד ו י ל ך ב א ל ו ה ד ר כ ים ה נ בו כ ים, ו א ז י ד י ק א מ ר ב ת עו תו ב ה ם, י ת ה פ ך ו י ש ו ב ע ד ש י ה י ה ס מו ך מ א ד ל מ קו מו ה ר אש ו ן, ו ל א י ה י ה ר ק ה ר ח ק מ ע ט ב ינו ל ב ין מ קו מו ה ר אש ו ן, ו ב ק ל ע ל י ד י נ ס יו ן ק ל י ש ו ב עו ד the Torah is God Himself aligns with the teaching in the Zohar (III, 73a) that God and the Torah are one. 7. difficult for him to repent. For not only has he strayed far upon these misleading and evil paths, but has also forgotten the sound of the voice that continually calls out to him. 8. easy test. Although God can make Himself known to the world whenever He chooses, He refrains from doing so because such a revelation would negate man s free will his ability to choose right from wrong. Instead, God created a fine balance between revelation and concealment, and it remains for us to strive and struggle to find the Godliness hidden in this world. The search can be long and tortuous. The obstacles can be many and persistent. One may

3 45 LIKUTEY MOHARAN #206 the Torah calls to them, Fools, how long will you love being misled? (Proverbs 1:22). And the Torah is God Himself, Who calls to them and seeks them, that they should return to Him. 6 Therefore, if one has not yet strayed far from the straight road it is easier for him to return, since he still recognizes the voice and is familiar with it; for it was not so long ago that he was with God and heard His voice, the voice of the Torah. He has not yet forgotten the voice or strayed far along these other misleading and confusing roads. Therefore, he can easily repent. This is analogous to a shepherd who, when one sheep strays from the road, he immediately calls to it. If the sheep has as yet not strayed far from the road, it will recognize the voice and immediately follow it. However, if it has already strayed far from the road, then it will have already forgotten the voice and no longer recognize it. Furthermore, the shepherd will despair looking for [the sheep], since it has been so long that it has strayed from him. Similarly, when one has been wicked for a long time, God forbid, and turned and strayed greatly from the straight path to these other tortuous, misleading, confusing and befuddling roads, then it is difficult for him to repent, 7 as explained above. Know, too, that when a person strays greatly on these tortuous and misleading roads, God forbid, it is occasionally possible that he will stray so far and go on these confusing roads [for so long], that precisely because he has strayed so greatly, he will turn around and go back, until he is close to his starting point; there will be only a short distance separating him from his starting point. And then, easily, by means of an easy test, 8 he can again return to his place. Yet when person finds himself in constantly changing situations, each call from God requires a different means for bringing home the message. Sometimes, a hint will do. Other times, an actual call is needed. And there are even times when, God forbid, the message is heard only when heralded by suffering. A person should try to recognize God s call in the hints hidden in life s mundane matters, in the actual call he hears from the teachings of Torah and the words of the tzaddikim, and finally, God forbid, in the suffering he experiences. For God is always present, forever calling out to a person to draw closer to Him. 6. Torah is God Himself return to Him. That is, the voice heard at the giving of the Torah at Sinai was the voice of God Himself. Just as God spoke to the people then, and by His voice the Torah was called forth, so too, His voice calls out to us in the present, through the Torah and the hints of this world calling on us not to be misled. Rebbe Nachman s statement that

4 LIKUTEY MOHARAN # ל מ קו מו. א ב ל כ ש ה ש ם י ת ב ר ך קו ר או ו מ ז מ ין לו ה נ ס יו ן, א ינו מ כ יר ב ק ו ל, ו א ינו חו ש ש ל ש ו ב ל מ קו מו. ו ז ה הו א ה ח ל ו ק ש ב ין עו ל י מ ים ל ז ק ן, כ י מ י ש ע ד י ן ב ב ח רו תו ו ע ד י ן ל א ה ז ק ין ב ח ט א יו, א פ ש ר לו יו ת ר ל ש ו ב מ ה ז ק ן מ ח מ ת ש ע ד י ן הו א ס מו ך ו ל א ש כ ח א ת ה ק ו ל ה ק ר יא ה. ו ז ה: ת ע ית י כ ש ה א ב ד ה י נו ש ת ע ית י מ ה ד ר ך ה י ש ר כ ש ה או ב ד ה נ ו ט ה מ ה ד ר ך כ נ "ל, ע ל כ ן א נ י ש ו א ל מ ל פ נ יך, ב ק ש ע ב ד ך, כ י מ צ ו ת יך ל א ש כ ח ת י ה י נ ו ש ת מ ה ר ל ב ק ש נ י, כ ל ז מ ן ש א נ י זו כ ר ע ד י ן א ת ה ק ו ל ה ק ר יא ה ש ל ה ת ו ר ה ו ה מ צ וו ת. ו ז הו : "ב ק ש ע ב ד ך כ י מ צ ו ת יך ל א ש כ ח ת י", ש ת מ ה ר ל ב ק ש נ י ת כ ף, "כ י מ צ ו ת יך ל א ש כ ח ת י" ע ד י ן, ו ע ד י ן א נ י מ כ יר א ת קו ל ה ק ר יא ה ש ל ה מ צ וו ת ש ה ם ה ת ו ר ה, ע ל כ ן ב ק ש ת י, ש ת ר ח ם ע ל י ל ב ק ש נ י מ ה ר ה מ י ד, כ ל ז מ ן ש ע ד י ן ל א ש כ ח ת י א ת מ צ וו ת יך, ד ה י נו ש ע ד י ן א נ י מ כ יר א ת קו ל ה ק ר יא ה ש ל ה ת ו ר ה ו ה מ צ וו ת. set in their ways, less tied to the dictates of their heart. This is as Rebbe Nachman teaches: It is easier to get the young to return to God than the old (The Aleph Bet Book, Teshuvah B:4). In practice, the Rebbe would seek out the young people to teach them the ways of God, and only on occasion would he expend his energy on the elderly. His reasons are as stated in our lesson (Magid Sichot). 11. lost sheep. Though I have not yet forgotten the voice of the shepherd. Therefore 12. while I still remember. That is, before I stray too far from the righteous path and forget that voice. 13. BaKaShah BaKeSh. Rebbe Nachman juxtaposes the two meanings of the root letters b-k-sh.(ב-ק-ש) BaKaShah is a person s beseeching and requesting God to draw him closer, despite his earlier errors and sins (as above, n.3). BaKeSh is God s seeking the person, not letting him carry on a minute longer with his folly. 14. Torah and mitzvot that calls. The verse thus translates in our text as follows: I strayed like a lost sheep I have strayed from the road, yet have not yet forgotten Your voice. Therefore, my request is, bakesh Your servant God! Please seek me quickly, for I have not forgotten Your commandments since I still remember Your voice and that You are continually calling out to me (through the Torah and mitzvot), it will be easier for me to return to You.

5 47 LIKUTEY MOHARAN #206 the Holy One calls him and arranges the test for him, he does not recognize the voice and gives no heed to returning to his place. 9 This is the difference between a younger and an older person. For someone who is still young, who has as yet not grown old in his sins, is more likely to repent than an older person, because he is still close and has not forgotten the voice that calls. 10 And this is the explanation of [the opening verse]: { I have strayed like a lost sheep; bakesh (seek out) Your servant for I have not forgotten Your commandments. } I strayed like a lost sheep That is, I strayed from the straight road, like a lost sheep that has gone off the road, as explained above. 11 Therefore, I ask of You: bakesh Your servant, for I have not forgotten Your commandments That is, hurry and seek me while I still remember the voice that calls, of the Torah and mitzvot. 12 This is: Bakesh Your servant, for I have not forgotten Your mitzvot hurry, seek me immediately, for I have as yet not forgotten Your mitzvot and I still recognize the voice that calls, of the mitzvot, which are the Torah. Therefore, my BaKaShah (request) is that You have pity on me to BaKeSh me quickly, 13 immediately, while I still have not forgotten Your mitzvot i.e., I still recognize the voice of the Torah and mitzvot that calls. 14 be tested with staunch opposition from family and friends, with illness that diminishes one s strength for serving God, or with financial obligations that restrict the time one has for spiritual practice. Yet, Rebbe Nachman teaches here that when a person has strayed far, then God eases the test, in order to get him to turn back to Him. This person may then have to search just a little, or overcome no more than a minor obstacle. 9. he does not recognize the voice and gives no heed to returning to his place. It happens that when a person wanders about lost, he unknowingly comes very close to the place he is seeking. However, not being familiar with that place, he does not realize how close he is or how easy it would be for him to finally reach there. The same is true, Rebbe Nachman teaches, when a person has strayed very far from God. Because he has become so unfamiliar with the spiritual realm, he can be very close to God but completely unaware of the opportunity he has to return to Him an opportunity that he can take by passing an easy test from the Holy One. Reb Noson relates this to Rebbe Nachman s teaching that only the highest levels of holiness can extend into the realms of impurity and evil (cf. Likutey Moharan I, 56:4). Thus, it is precisely when a person has strayed very far and has reached the lowest of spiritual levels, that he is actually closest to the highest holiness i.e., to God Himself. Herein lies the very easiness of his test, had he but the ability to recognize it (Torat Natan #2). 10. a younger and an older person. Reb Noson explains simply that young people are less

6 LIKUTEY MOHARAN #206 כ י כ ש ח ס ו ש לו ם, ה א ד ם נ ז ק ן ב ח ט א ים ק ש ה מ א ד ל ב ק ש ו, כ י כ ב ר ש כ ח א ת קו ל ה ת ו ר ה ו ה מ צ וו ת, ו א ינו מ כ יר ב קו ל ה ק ר יא ה, ע ל כ ן צ ר יך ה א ד ם ל ב ק ש מ ה ש ם י ת ב ר ך, ש י מ ה ר ה ש ם י ת ב ר ך ל ב ק ש ו ל ה ח ז ירו א ל יו, כ ל ז מ ן ש ל א ש כ ח ע ד י ן ל ג מ ר י א ת קו ל ה ת ו ר ה ו ה מ צ וו ת כ נ "ל. ו ז הו מ ה ש ב ק ש ד ו ד ה מ ל ך, ע ל יו ה ש לו ם, "ב ק ש ע ב ד ך כ י מ צ ו ת יך ל א ש כ ח ת י" כ נ "ל: 48 Nachman revealed this lesson he said that this teaching had been the theme of his personal hitbodedut (private, secluded prayer) during that period. The Rebbe would pray with a broken heart about his feeling distant from God, and he would beseech God to seek him and draw him closer. The Tcheriner Rav notes that one cannot help but be amazed by Rebbe Nachman s amazing simplicity and humility. Ever since the Rebbe had been a young man, he had worked unceasingly to come closer to God, and through his incredible devotions had attained awesome spiritual perceptions (as evidenced in his teachings). Yet, despite all his accomplishments, the Rebbe would engage in simple devotions and prayers. This is the path King David alludes to in his request, I have strayed seek out Your servant. Although he was the anointed one of Israel, by his personal example King David showed that truly drawing closer to God is only possible through simple, heartfelt prayer (Parparaot LeChokhmah; Magid Sichot).

7 49 LIKUTEY MOHARAN #206 For if, God forbid, a person grows old in sin, it is very hard to seek him. This is because he has already forgotten the voice of the Torah and mitzvot, and does not recognize the voice that calls. Therefore, a person must request of the Holy One that He hurry and seek him, to bring him back to Him while he has as yet not completely forgotten the voice of the Torah and the mitzvot, as explained above. 15 This is what King David, of blessed memory, requested: Seek out Your servant, for I have not forgotten Your commandments as explained above. See note 9. Rebbe Nachman once remarked, It is not good to be old! There are pious and righteous elders, but to be old is not good. You must remain young, renewing yourself each day and making a fresh start (Rabbi Nachman s Wisdom #51). From the Rebbe s words we understand the importance of remaining spiritually young, making a fresh start in our devotions each day. This is vital to a person s being able to return to God no matter what he has done. See also Likutey Moharan I, 62:11, about the need for repeatedly making a fresh start. Reb Noson adds that the key element in repentance is recognizing that a person s days are fleeting and that he must ultimately pass away. With this consciousness he becomes more aware of the hints through which God calls out to him each day (Torat Natan #4). 16. King David. The Rav of Tcherin writes: I heard from Reb Noson that at the time Rebbe

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