After the Rebbe returned from Lemberg, he was still very sick with tuberculosis. He would often ride to the outskirts of the city and take walks in the fields. This was for his health and for other awesome reasons that only he knew.228See Yemey Moharnat #29; Tzaddik #177. Rebbe Nachman returned from Lemberg on Sunday, 8 Tamuz 5568 (July 2, 1808). Reb Noson, who had spent two years in Mohilev, returned to Nemirov right after Tisha B'Av, a little over a month later. It was during August and September of that year that these lessons were revealed. The first edition of Likutey Moharan was then being printed (Tzaddik #81; Yemey Moharnat #29).
During these strolls, we heard many wonderful lessons and tales from the Rebbe. It was on one such occasion that we heard the lesson on the verse, “Isaac went to meditate in the field” (Genesis 24:63), appearing in Likutey Moharan II, 11. We had taken the coach out of the city and stopped to walk in a field. We had descended from the coach and were standing around the Rebbe, who was still sitting there.
It was time for the afternoon Minchah prayer, and we were about to begin the service in the field. The Rebbe then revealed the above lesson, saying that when one prays in the field, every blade of grass enters into his prayers. He later remarked that just as we stood around him [and he sees us], he himself sees all the vegetation, each plant pushing itself toward each person who was there in order to rise and become part of his prayer (see “His Wisdom” #98, #227; Likutey Moharan II, 11).
Several other lessons were revealed during these excursions. There was Lesson #12 “Where is the place of His glory?” on the verse, “Where is the lamb for the offering?” (Genesis 22:7).229Likutey Moharan II, 12. The exact circumstances relating to this lesson are discussed in Yemey Moharnat 29 and Tzaddik #177. There was also Lesson #15, beginning, “Those who boast about fame,” on the Talmudic quotation, “Why do camels have small tails and oxen, long tails?” (Shabbat 76b; Likutey Moharan II, 15). Also told then was Lesson #16, beginning, “They asked why when a man asks God for livelihood” (Likutey Moharan II, 16). Several other lessons were also revealed during these walks.230The lessons in Likutey Moharan II, 10-17, were said during this period (Tzaddik #185).
All these lessons are related to the Talmudic account of the questions which Rabbi Yehudah asked Rabbi Zeira when the latter was in a humorous mood (Shabbat loc. cit.). All that we heard during these excursions is bound together in the remarkable Talmudic saying, “Rabbi Yehudah asked Rabbi Zeira when he was in a humorous mood, 'Why does a rooster cover his upper eyelid with his lower one?'”231Shabbat 76b. See end of Likutey Moharan II, 12. These questions are introduced by a statement: “I will ask him about all that happens in the hollow of the earth.” The Rebbe interprets this as referring to the Chalal HaPanuy ("The Vacated Space") existing before creation (cf. ibid., 64). Also see Parparaot LeChokhmah II, 12; Likutey Halakhot, Nefilat Apayim 6; ibid., Techumin 6; ibid., Gevi'at Chov MeYetomim 3)..
כְּשֶׁבָּא מִלֶּמְבֶּרְגְ וְהָיָה עֲדַיִן הַחוֹלַאַת שֶׁלּוֹ, דְּהַיְנוּ הַהוּסְט (שִׁעוּל, שַׁחֶפֶת), מִתְגַּבֵּר עָלָיו. וְאָז הָיָה נוֹסֵעַ כִּמְעַט בְּכָל יוֹם לְטַיֵּל סָמוּךְ לָעִיר לִרְפוּאָה וּשְׁאָר כַּוָּנוֹת נוֹרָאוֹת שֶׁהָיָה לוֹ בָּזֶה.
After the Rebbe returned from Lemberg, he was still very sick with tuberculosis. He would often ride to the outskirts of the city and take walks in the fields. This was for his health and for other awesome reasons that only he knew.228See Yemey Moharnat #29; Tzaddik #177. Rebbe Nachman returned from Lemberg on Sunday, 8 Tamuz 5568 (July 2, 1808). Reb Noson, who had spent two years in Mohilev, returned to Nemirov right after Tisha B'Av, a little over a month later. It was during August and September of that year that these lessons were revealed. The first edition of Likutey Moharan was then being printed (Tzaddik #81; Yemey Moharnat #29).
וְשָׁמַעְנוּ מִפִּיו הַקָּדוֹשׁ אָז בְּדֶרֶךְ הַטִּיּוּל כַּמָּה תּוֹרוֹת וְכַמָּה שִׂיחוֹת וְסִפּוּרִים נִפְלָאִים וְנוֹרָאִים. גַּם הַמַּאֲמָר הַמַּתְחִיל: "דַּע כְּשֶׁאֶחָד מִתְפַּלֵּל בַּשָּׂדֶה" הַנֶּאֱמָר עַל פָּסוּק (בְּרֵאשִׁית כד): "וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה" וְכוּ' (בְּלִקּוּטֵי תִּנְיָנָא סִימָן י"א) נֶאֱמַר גַּם־כֵּן אָז בְּעֵת שֶׁנָּסַעְנוּ עִמּוֹ לְטַיֵּל. וְעָמַדְנוּ בְּשָׂדֶה אֶחָד וְיָרַדְנוּ מֵהָעֲגָלָה וְהוּא הָיָה עֲדַיִן יוֹשֵׁב עַל הָעֲגָלָה וְעָמַדְנוּ סְבִיבוֹ.
During these strolls, we heard many wonderful lessons and tales from the Rebbe. It was on one such occasion that we heard the lesson on the verse, “Isaac went to meditate in the field” (Genesis 24:63), appearing in Likutey Moharan II, 11. We had taken the coach out of the city and stopped to walk in a field. We had descended from the coach and were standing around the Rebbe, who was still sitting there.
בְּתוֹךְ כָּךְ הִגִּיעַ שְׁעַת הַמִּנְחָה וְהָיִינוּ רוֹצִים לְהִתְפַּלֵּל שָׁם. אָז אָמַר הַתּוֹרָה הַנַּ"ל. וְהָעִנְיָן שָׁם: שֶׁכְּשֶׁמִּתְפַּלְּלִין בַּשָּׂדֶה אֲזַי כָּל הָעֲשָׂבִים וְכוּ' נִכְנָסִין לְתוֹךְ הַתְּפִלָּה וְכוּ' (עַיֵּן שָׁם). וְאָמַר אַחַר־כָּךְ: שֶׁכְּמוֹ שֶׁאֲנַחְנוּ עוֹמְדִים סְבִיבוֹ, הוּא רוֹאֶה כָּל הָעֲשָׂבִים, אֵיךְ כָּל עֵשֶׂב וְעֵשֶׂב דּוֹחֵק עַצְמוֹ לְכָל אֶחָד וְאֶחָד מֵהָעוֹמְדִים שָׁם, כְּדֵי לַעֲלוֹת וְלִכְנֹס בְּתוֹךְ תְּפִלָּתוֹ (כְּפִי הַמְבֹאָר בַּתּוֹרָה הַנַּ"ל).
It was time for the afternoon Minchah prayer, and we were about to begin the service in the field. The Rebbe then revealed the above lesson, saying that when one prays in the field, every blade of grass enters into his prayers. He later remarked that just as we stood around him [and he sees us], he himself sees all the vegetation, each plant pushing itself toward each person who was there in order to rise and become part of his prayer (see “His Wisdom” #98, #227; Likutey Moharan II, 11).
גַּם הַתּוֹרָה שֶׁל "אַיֵּה מְקוֹם כְּבוֹדוֹ" עַל פָּסוּק "וְאַיֵּה הַשֶּׂה לְעוֹלָה" (בְּרֵאשִׁית כ"ב) בְּסִימָן י"ב. וְהַתּוֹרָה עַל מַאֲמָר "מַאי טַעְמָא גַּמְלָא זוּטַר גְּנוּבְתֵהּ וְתוֹרָא אֲרוּכָא גְּנוּבְתֵהּ" (שַׁבָּת עו:) הַמַּתְחִיל: "אֵלּוּ הַמִּתְפָּאֲרִין בִּגְדוֹלוֹת" (בְּסִימָן ט"ו), וְהַתּוֹרָה הַמַּתְחִיל: "הִקְשׁוּ: מִפְּנֵי מָה כְּשֶׁאֶחָד מְבַקֵּשׁ פַּרְנָסָה" וְכוּ' (בְּסִימָן ט"ז). – כָּל זֶה שָׁמַעְנוּ עַל הַדֶּרֶךְ, בִּשְׁעַת הַטִּיּוּל, וְעוֹד שְׁאָרֵי תּוֹרוֹת.
Several other lessons were revealed during these excursions. There was Lesson #12 “Where is the place of His glory?” on the verse, “Where is the lamb for the offering?” (Genesis 22:7).229Likutey Moharan II, 12. The exact circumstances relating to this lesson are discussed in Yemey Moharnat 29 and Tzaddik #177. There was also Lesson #15, beginning, “Those who boast about fame,” on the Talmudic quotation, “Why do camels have small tails and oxen, long tails?” (Shabbat 76b; Likutey Moharan II, 15). Also told then was Lesson #16, beginning, “They asked why when a man asks God for livelihood” (Likutey Moharan II, 16). Several other lessons were also revealed during these walks.230The lessons in Likutey Moharan II, 10-17, were said during this period (Tzaddik #185).
וְכָל הַמַּאֲמָרִים הַנַּ"ל וּמַה שֶׁנֶּאֱמַר עַל "בְּדִיחָא דַּעְתֵּהּ" (שָׁם) וְכָל מַה שֶּׁשָּׁמַעְנוּ אָז עַל הַדֶּרֶךְ, הַכֹּל מְקֻשָּׁר וּמְרֻמָּז בְּמַאַמְרֵי רַבּוֹתֵינוּ ז"ל בָּאַגָּדָה הַפְּלִיאָה שֶׁשָּׁאַל רַבִּי יְהוּדָה לְרַבִּי זֵירָא בְּעֵת שֶׁהָיָה בְּדִיחָא דַּעְתֵּהּ אַרְבָּעִים וְתִשְׁעָה תַּרְנְגוֹלָא מַדְלֵי עֵינָא וְכוּ'. וְשָׁם מְרֻמָּז כָּל זֶה.
All these lessons are related to the Talmudic account of the questions which Rabbi Yehudah asked Rabbi Zeira when the latter was in a humorous mood (Shabbat loc. cit.). All that we heard during these excursions is bound together in the remarkable Talmudic saying, “Rabbi Yehudah asked Rabbi Zeira when he was in a humorous mood, 'Why does a rooster cover his upper eyelid with his lower one?'”231Shabbat 76b. See end of Likutey Moharan II, 12. These questions are introduced by a statement: “I will ask him about all that happens in the hollow of the earth.” The Rebbe interprets this as referring to the Chalal HaPanuy ("The Vacated Space") existing before creation (cf. ibid., 64). Also see Parparaot LeChokhmah II, 12; Likutey Halakhot, Nefilat Apayim 6; ibid., Techumin 6; ibid., Gevi'at Chov MeYetomim 3)..