The lesson on the verse, “Sound the shofar” (Psalms 81:4), speaking about bringing peace to the world, is brought in Likutey Moharan I, 14. This lesson was said on Shabbat Chanukah, shortly after the passing of the great Rabbi Gedaliah of Linitz.207This lesson was said on Shabbat Chanukah, 2 Tevet 5564 (December 17, 1803) (Parparaot LeChokhmah ad loc.; Tzaddik #185). Rabbi Gedaliah was a student of Rabbi Yehudah Leib, the Maggid of Polonnoye, who in turn was a major disciple of the Baal Shem Tov. He was among those who sided with the Rebbe in his dispute with Rabbi Leib, the Shpola Zeide (Tzaddik #19). Rebbe Nachman credits Rabbi Gedaliah with the creation of Shevachey HaBaal Shem Tov ("Praise of the Baal Shem Tov") (Avenehah Barzel, p. 29, #30). The author of Shevachey HaBaal Shem Tov, Rabbi Dov Ber ben Shmuel, the shochet of Linitz, in his introduction, also credits most of the stories to “Rabbi Gedaliah, as told to him by Rabbi Shmerl of Varhavka.” A number of sources, such as Rabbi David HaLachmi's Chakhamey Yisrael (Tel Aviv, 1957) and Hilulah Rabbah (published with Mazkeret Shem HaGedolim), erroneously give the date of Rabbi Gedaliah's death as 5545 or 5548. However, we find that the Rebbe and Reb Noson visited him as late as 5563 (Yemey Moharnat #2; Avenehah Barzel, p. 15, #12). In this lesson, the Rebbe is actually eulogizing Rabbi Gedaliah. This is the reason why it includes the fact that we do not eulogize on Chanukah.208Likutey Moharan I, 14:13. Cf. Shabbat 21b; Orach Chaim 670:1.
The Rebbe also said that it was very difficult for him to give a lesson on the Torah. Every tzaddik has a portion in the Torah, and when he passes away, his portion of the Torah also departs from this world. When a great tzaddik dies, it is therefore difficult to speak on the Torah.
In paragraph four of this lesson, the Rebbe explains the Talmudic saying, “Why do sages not have children who are equally learned? Because they do not begin with a blessing for the Torah” (Nedarim 81a). At that time, the Rebbe also mentioned an additional explanation. When a child is conceived, his conception depends on the food previously eaten by his parents.
They must sanctify and bless this “beginning” – namely, the things that precede conception, such as eating. Only when this is accomplished can a child be conceived in purity and holiness.209See “His Wisdom” #32, #40; Likutey Moharan I, 2:6. Cf. Etz Chaim, Sha'ar HaOrat HaMochin 7.
But there are sages “who do not begin with a blessing for the Torah.” The “beginning,” preceding conception, is not sanctified with the blessing of the Torah. To have children who are sages, this “beginning” of conception must also be blessed with the Torah.
בְּלִקּוּטֵי מוֹהֲרַ"ן (חֵלֶק רִאשׁוֹן סִימָן י"ד) הַמַּתְחֶלֶת "תִּקְעוּ" וְכוּ' – לְהַמְשִׁיךְ שָׁלוֹם. זֹאת הַתּוֹרָה אָמַר בְּשַׁבָּת חֲנֻכָּה. וְאָז בְּאוֹתוֹ הָעֵת נִפְטַר הָרַב הֶחָסִיד הַמְפֻרְסָם מוֹרֵנוּ הָרַב רַבִּי גְּדַלְיָהוּ זצ"ל, אַב־בֵּית־דִּין דִּקְהִלַּת לִינִיץ. וְרָמַז בְּאוֹתָהּ הַתּוֹרָה הֶסְפֵּד לְהָרַב הַנַּ"ל. כִּי הִזְכִּיר אָז בְּתוֹךְ הַתּוֹרָה מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ ז"ל: 'אֵין מַסְפִּידִין בַּחֲנֻכָּה'.
The lesson on the verse, “Sound the shofar” (Psalms 81:4), speaking about bringing peace to the world, is brought in Likutey Moharan I, 14. This lesson was said on Shabbat Chanukah, shortly after the passing of the great Rabbi Gedaliah of Linitz.207This lesson was said on Shabbat Chanukah, 2 Tevet 5564 (December 17, 1803) (Parparaot LeChokhmah ad loc.; Tzaddik #185). Rabbi Gedaliah was a student of Rabbi Yehudah Leib, the Maggid of Polonnoye, who in turn was a major disciple of the Baal Shem Tov. He was among those who sided with the Rebbe in his dispute with Rabbi Leib, the Shpola Zeide (Tzaddik #19). Rebbe Nachman credits Rabbi Gedaliah with the creation of Shevachey HaBaal Shem Tov ("Praise of the Baal Shem Tov") (Avenehah Barzel, p. 29, #30). The author of Shevachey HaBaal Shem Tov, Rabbi Dov Ber ben Shmuel, the shochet of Linitz, in his introduction, also credits most of the stories to “Rabbi Gedaliah, as told to him by Rabbi Shmerl of Varhavka.” A number of sources, such as Rabbi David HaLachmi's Chakhamey Yisrael (Tel Aviv, 1957) and Hilulah Rabbah (published with Mazkeret Shem HaGedolim), erroneously give the date of Rabbi Gedaliah's death as 5545 or 5548. However, we find that the Rebbe and Reb Noson visited him as late as 5563 (Yemey Moharnat #2; Avenehah Barzel, p. 15, #12). In this lesson, the Rebbe is actually eulogizing Rabbi Gedaliah. This is the reason why it includes the fact that we do not eulogize on Chanukah.208Likutey Moharan I, 14:13. Cf. Shabbat 21b; Orach Chaim 670:1.
גַּם אָמַר אָז: שֶׁעַכְשָׁו קָשֶׁה לוֹמַר תּוֹרָה, כִּי כְּשֶׁנִּסְתַּלֵּק צַדִּיק קָשֶׁה לוֹמַר תּוֹרָה. כִּי כָּל צַדִּיק נִסְתַּלֵּק עִם כָּל חֶלְקוֹ שֶׁיֵּשׁ לוֹ בְּהַתּוֹרָה. כִּי כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ חֵלֶק בְּהַתּוֹרָה, וּכְשֶׁנִּסְתַּלֵּק נִסְתַּלֵּק עִם כָּל חֶלְקוֹ שֶׁיֵּשׁ לוֹ בְּהַתּוֹרָה. עַל־כֵּן קָשֶׁה אָז לוֹמַר תּוֹרָה.
The Rebbe also said that it was very difficult for him to give a lesson on the Torah. Every tzaddik has a portion in the Torah, and when he passes away, his portion of the Torah also departs from this world. When a great tzaddik dies, it is therefore difficult to speak on the Torah.
מַה שֶּׁכָּתוּב שָׁם בְּאוֹת ד' עַל מַאֲמַר רַבּוֹתֵינוּ ז"ל (נְדָרִים פא.): 'מִפְּנֵי מָה תַּלְמִידֵי־חֲכָמִים אֵין בְּנֵיהֶם תַּלְמִידֵי־חֲכָמִים. עַל שֶׁלֹּא בֵּרְכוּ בַּתּוֹרָה תְּחִלָּה', שָׁמַעְתִּי מִמֶּנּוּ ז"ל, עוֹד בָּזֶה: כִּי הַהוֹלָדָה נִמְשֶׁכֶת כְּפִי הַמַּאֲכָלִים שֶׁאָכַל תְּחִלָּה וְכוּ'.
In paragraph four of this lesson, the Rebbe explains the Talmudic saying, “Why do sages not have children who are equally learned? Because they do not begin with a blessing for the Torah” (Nedarim 81a). At that time, the Rebbe also mentioned an additional explanation. When a child is conceived, his conception depends on the food previously eaten by his parents.
וְצָרִיךְ כָּל אָדָם לְבָרֵךְ וּלְקַדֵּשׁ אֶת בְּחִינַת הַתְּחִלָּה, דְּהַיְנוּ מַה שֶּׁהוּא תְּחִלָּה וְקֹדֶם לְהַהוֹלָדָה דְּהַיְנוּ הָאֲכִילָה וְכָל עֲסָקָיו וְכוּ', עַד שֶׁיַּמְשִׁיךְ הַהוֹלָדָה בִּקְדֻשָּׁה וּבְטָהֳרָה כָּרָאוּי (רסח).
They must sanctify and bless this “beginning” – namely, the things that precede conception, such as eating. Only when this is accomplished can a child be conceived in purity and holiness.209See “His Wisdom” #32, #40; Likutey Moharan I, 2:6. Cf. Etz Chaim, Sha'ar HaOrat HaMochin 7.
וְזֶהוּ: 'עַל שֶׁלֹּא בֵּרְכוּ בַּתּוֹרָה תְּחִלָּה', שֶׁלֹּא בֵּרְכוּ וְקִדְּשׁוּ בִּקְדֻשַּׁת הַתּוֹרָה אֶת הַתְּחִלָּה, דְּהַיְנוּ מַה שֶּׁהוּא תְּחִלָּה וְקֹדֶם לְהַהוֹלָדָה כַּנַּ"ל. כִּי צָרִיךְ לְבָרֵךְ וּלְקַדֵּשׁ אֶת בְּחִינַת תְּחִילַת הַהוֹלָדָה הַנַּ"ל בַּתּוֹרָה. וְאָז יִהְיֶה גַּם בְּנוֹ תַּלְמִיד־חָכָם וכנ"ל.
But there are sages “who do not begin with a blessing for the Torah.” The “beginning,” preceding conception, is not sanctified with the blessing of the Torah. To have children who are sages, this “beginning” of conception must also be blessed with the Torah.