At first, he said that he knew them in the Written Torah, but not in the Oral Torah. He later said that he knew the root of each Jewish soul in the Oral Torah as well (see note 394, p. XX).
There were many things he told us to do. These did not involve the unification of the transcendental worlds through yichudim.290This refers to the meditations on the holy Names of God, as taught in the writings of the Ari and other Kabbalistic texts. The things he told those close to him to do were simple acts.
He might tell one person to fast at certain intervals. To another, he might prescribe undertaking a fast from Shabbat to Shabbat. To others, he would say that once a week they should stay awake one night and abstain from eating animal products for twenty-four hours.291These practices were actually prescribed for Reb Noson when he first met the Rebbe (Avenehah Barzel, p. 12, #9; Kokhavey Or, p. 12, #4). There were many whom the Rebbe told to fast on the day before Rosh Chodesh.
He also told most of his followers to be careful to immerse in the mikvah on days associated with festivity, when Tachanun, the penitential prayers, i are not said (cf. Avenehah Barzel p. 22, #6). The Rebbe also told many people to study eighteen chapters of Mishnah every day.292This also applied to Reb Noson. The Rebbe prescribed many courses of study, a different one for each person.
There was one course of study, however, that was prescribed for all – the daily study of the Shulchan Arukh (see “His Wisdom” #29). The Rebbe said that even when one has no time, one should still study at least one law in the Shulchan Arukh each day, no matter where that law might be. He said that this is an important obligation for every Jew.
Another practice that he universally prescribed was for us to seclude ourselves in prayer each day – hitbodedut. He told us to express our thoughts before God and ask that He have mercy and allow us to achieve true devotion. This secluded prayer was to be in the language we normally spoke. This is already discussed at length in the Rebbe’s printed works.293See “His Wisdom” #68; Likutey Moharan II, 25; Kokhavey Or, p. 108, note 15.
The Rebbe would specify various practices for each person. He would also change these practices even for a single individual. For example, the Rebbe might first tell a person to study eighteen chapters of Mishnah each day. After a while, the Rebbe would exempt him from this and prescribe some new practice.294This also occurred to Reb Noson. On Shabbat Chanukah, the Rebbe told him to change his course of study to the Shulchan Arukh, and then in the summer, it was changed again to the Kabbalah (Yemey Moharnat #4). Later on, he would assign other practices.
This is how the Rebbe acted toward his followers. He would tell one person to recite a particular verse daily, while another would be told to study a certain Mishnah every day.
The Rebbe would look at the root of a man’s soul and prescribe the practice that was necessary to correct each blemish. Each person required a specific practice.
There were other practices that he prescribed for all his followers, as discussed earlier. Still other practices were prescribed for many people. Others were specific for particular individuals.
The same was true with regard to time. There were some practices that the Rebbe prescribed for a man’s entire lifetime. An example was the study of the Shulchan Arukh, which the Rebbe clearly told us to study every day of our lives. In other cases, the Rebbe prescribed a certain practice for a given period of time and then substituted another routine.
Most of the practices prescribed by the Rebbe seemed very simple. However, they were all prescribed on the basis of awesome, hidden mysteries and were very far from simple in their effect. The Rebbe, however, did not reveal any of these mysteries to us. He simply prescribed a routine and did what was necessary with it.
The Rebbe said, “Everything I prescribe is beneficial and a remedy for the past and for the future, as well as after death, in the Messianic age, during the Resurrection and in the World to Come.”
No matter how simple the Rebbe’s advice might seem, in practice it was always very difficult. It might involve a simple act, but it would be complicated by a host of distractions and frustrations. Had the Rebbe not prescribed it, it would have been a most simple matter.
Still, the Rebbe’s followers always heeded his advice. They knew that it was most difficult and would involve great struggles. They would make use of prayer, begging God to help them fulfill these holy practices. In the end, God helped them and they were able to succeed.
Those who were close to the Rebbe were able to see this. Throughout his entire life, he never had any respite, even for an instant. He waged God’s battles every second of the day.
It is impossible to go into further detail for many reasons, but this was why he encountered such great opposition. Still, God helped him and he was able to use this opposition to elevate himself (see “His Wisdom” #96). Every instant of every day, he lifted himself to new heights and attainments, the likes of which the world has never seen nor heard.
Even today there are many obstacles in the path of one who studies the Rebbe’s sacred works. Even if you know about the Rebbe and want to study his works, you will still encounter many obstacles. You can actually see the many difficulties and frustrations. For the light is still hidden and eclipsed.
וְאָמַר רַבֵּנוּ ז"ל: שֶׁהוּא יוֹדֵעַ כָּל שָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל.
The Rebbe said that he knew the root of every Jewish soul.
וּמִתְּחִלָּה אָמַר שֶׁיּוֹדֵעַ אוֹתָם מִתּוֹרָה שֶׁבִּכְתָב, וַעֲדַיִן אֵינוֹ יוֹדֵעַ אוֹתָם מִתּוֹרָה שֶׁבְּעַל פֶּה. אַחַר אֵיזֶה זְמַן אָמַר שֶׁכְּבָר זָכָה לֵידַע אֶת שָׁרְשֵׁי הַנִּשְׁמוֹת יִשְׂרָאֵל גַּם מִתּוֹרָה שֶׁבְּעַל פֶּה.
At first, he said that he knew them in the Written Torah, but not in the Oral Torah. He later said that he knew the root of each Jewish soul in the Oral Torah as well (see note 394, p. XX).
וְהָיָה יוֹדֵעַ לָתֵת תִּקּוּנִים לְכָל אֶחָד וְאֶחָד כְּפִי שֹׁרֶשׁ נִשְׁמָתוֹ.
The Rebbe knew how to provide each person with a spiritual remedy based on the place where that person’s soul was rooted.
וְכָל הַדְּבָרִים שֶׁצִּוָּה, לֹא הָיָה עִנְיְנֵי סוֹדוֹת לְכַוֵּן כַּוָּנוֹת וְיִחוּדִים, רַק כָּל הַהַנְהָגוֹת שֶׁצִּוָּה לִמְקֹרָבָיו הָיוּ עִנְיְנֵי עֻבְדּוֹת. לְאֶחָד צִּוָּה בִּתְחִלָּה לְהִתְעַנּוֹת אֵיזֶה הַפְסָקוֹת.
There were many things he told us to do. These did not involve the unification of the transcendental worlds through yichudim.290This refers to the meditations on the holy Names of God, as taught in the writings of the Ari and other Kabbalistic texts. The things he told those close to him to do were simple acts.
וְהִזְהִיר עַל מְקֹרָבָיו שֶׁלֹּא יִתְעַנּוּ מֵעַצְמָן כְּלָל רַק בַּיָּמִים שֶׁצִּוָּה עֲלֵיהֶם.
The Rebbe told his followers not to fast at all unless he prescribed it (see Tzaddik #491).
וְלִפְעָמִים צִוָּה לְאֶחָד לְהִתְעַנּוֹת מִשַּׁבָּת לְשַׁבָּת. וְצִוָּה לְכַמָּה אֲנָשִׁים שֶׁיִּהְיוּ נְעוֹרִים לַיְלָה אַחַת בְּשָׁבוּעַ וְשֶׁלֹּא יֹאכְלוּ מֵעֵת לְעֵת אֶחָד בְּשָׁבוּעַ דָּבָר מִן הַחַי. לְכַמָּה אֲנָשִׁים צִוָּה לְהִתְעַנּוֹת עֶרֶב רֹאשׁ חֹדֶשׁ.
He might tell one person to fast at certain intervals. To another, he might prescribe undertaking a fast from Shabbat to Shabbat. To others, he would say that once a week they should stay awake one night and abstain from eating animal products for twenty-four hours.291These practices were actually prescribed for Reb Noson when he first met the Rebbe (Avenehah Barzel, p. 12, #9; Kokhavey Or, p. 12, #4). There were many whom the Rebbe told to fast on the day before Rosh Chodesh.
וְכֵן צִוָּה עַל רֹב אֲנָשִׁים שֶׁיִּזָּהֲרוּ לֵילֵךְ לְמִקְוֶה לִטְבֹּל בְּיָמִים שֶׁאֵין אוֹמְרִים בָּהֶם תַּחֲנוּן, וְזֶה צִוָּה לְכַמָּה אֲנָשִׁים. לְכַמָּה אֲנָשִׁים צִוָּה לוֹמַר ח"י [שְׁמוֹנָה עָשָׂר] פְּרָקִים מִשְׁנָיוֹת בְּכָל יוֹם, וְכֵן כַּמָּה וְכַמָּה הַנְהָגוֹת שֶׁצִּוָּה בְּעִנְיַן הַלִּמּוּד, שֶׁלָּזֶה צִוָּה לִלְמֹד זֹאת וְלָזֶה צִוָּה לִלְמֹד זֹאת.
He also told most of his followers to be careful to immerse in the mikvah on days associated with festivity, when Tachanun, the penitential prayers, i are not said (cf. Avenehah Barzel p. 22, #6). The Rebbe also told many people to study eighteen chapters of Mishnah every day.292This also applied to Reb Noson. The Rebbe prescribed many courses of study, a different one for each person.
וְזֹאת הָיְתָה הַנְהָגָה הַכְּלָלִית שֶׁצִּוָּה וְהִזְהִיר אֶת כֻּלָּם: דְּהַיְנוּ לִלְמֹד פּוֹסֵק בְּכָל יוֹם. אֲפִלּוּ בְּיוֹם שֶׁאֵין לוֹ פְּנַאי יִלְמַד עַל כָּל פָּנִים אֵיזֶה סְעִיף "שֻׁלְחָן עָרוּךְ" בְּכָל מָקוֹם שֶׁהוּא. וְאָמַר שֶׁהוּא חִיּוּב גָּדוֹל עַל כָּל אֶחָד מִיִּשְׂרָאֵל.
There was one course of study, however, that was prescribed for all – the daily study of the Shulchan Arukh (see “His Wisdom” #29). The Rebbe said that even when one has no time, one should still study at least one law in the Shulchan Arukh each day, no matter where that law might be. He said that this is an important obligation for every Jew.
גַּם זֹאת הָיְתָה הַנְהָגָה כְּלָלִית שֶׁהִזְהִיר אֶת כָּל אֶחָד וְאֶחָד: דְּהַיְנוּ לְהִתְבּוֹדֵד בְּכָל יוֹם וִיפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְבַקֵּשׁ מִלְּפָנָיו רַחֲמִים וְתַחֲנוּנִים לִזְכּוֹת לְהִתְקָרֵב לַעֲבוֹדָתוֹ יִתְבָּרַךְ. וְשִׂיחָה זוֹ תִּהְיֶה בִּלְשׁוֹן אַשְׁכְּנַז שֶׁמְּדַבְּרִים בּוֹ וְכוּ'. (וְכַמְבֹאָר מִזֶּה בִּסְפָרָיו הַקְּדוֹשִׁים, וּכְבָר נִדְפַּס).
Another practice that he universally prescribed was for us to seclude ourselves in prayer each day – hitbodedut. He told us to express our thoughts before God and ask that He have mercy and allow us to achieve true devotion. This secluded prayer was to be in the language we normally spoke. This is already discussed at length in the Rebbe’s printed works.293See “His Wisdom” #68; Likutey Moharan II, 25; Kokhavey Or, p. 108, note 15.
וְכַיּוֹצֵא בָּזֶה שְׁאָר עִנְיְנֵי הַנְהָגוֹת שֶׁצִּוָּה עַל כָּל אֶחָד וְאֶחָד בִּפְרָט, כִּי לְכָל אֶחָד וְאֶחָד צִוָּה הַנְהָגוֹת אֲחֵרוֹת. וְגַם בְּאָדָם אֶחָד הָיָה שִׁנּוּי בְּעִנְיַן הַהַנְהָגוֹת, שֶׁבִּתְחִלָּה צִוָּה עַל אֶחָד לִנְהֹג הַנְהָגוֹת אֵלּוּ, כְּגוֹן לוֹמַר ח"י פְּרָקִים מִשְׁנָיוֹת וְכַיּוֹצֵא, וְאַחַר־כָּךְ בְּמֶשֶׁךְ אֵיזֶה זְמַן פְּטָרוֹ מֵהַנְהָגָה זוֹ וְצִוָּה עָלָיו הַנְהָגוֹת אֲחֵרוֹת. וְאַחַר כָּךְ עוֹד בְּמֶשֶׁךְ אֵיזֶה זְמַן צִוָּה עָלָיו הַנְהָגוֹת אֲחֵרוֹת.
The Rebbe would specify various practices for each person. He would also change these practices even for a single individual. For example, the Rebbe might first tell a person to study eighteen chapters of Mishnah each day. After a while, the Rebbe would exempt him from this and prescribe some new practice.294This also occurred to Reb Noson. On Shabbat Chanukah, the Rebbe told him to change his course of study to the Shulchan Arukh, and then in the summer, it was changed again to the Kabbalah (Yemey Moharnat #4). Later on, he would assign other practices.
וְכֵן הִתְנַהֵג עִם מְקֹרָבָיו תָּמִיד. לְאֶחָד צִוָּה לוֹמַר פָּסוּק מְיֻחָד בְּכָל יוֹם וּלְאֶחָד צִוָּה לוֹמַר אֵיזֶה מִשְׁנָה מְיֻחֶדֶת בְּכָל יוֹם וְכַיּוֹצֵא בָּזֶה.
This is how the Rebbe acted toward his followers. He would tell one person to recite a particular verse daily, while another would be told to study a certain Mishnah every day.
וְהַכְּלָל שֶׁלְּכָל אֶחָד וְאֶחָד צִּוָּה הַנְהָגוֹת מְיֻחָדוֹת כְּפִי מַה שֶּׁהָיָה צָרִיךְ לְתַקֵּן מַה שֶּׁפָּגַם וּכְפִי שֹׁרֶשׁ נִשְׁמָתוֹ. וְיֵשׁ הַנְהָגוֹת כְּלָלִיּוֹת שֶׁצִּוָּה לְכָל הַמְקֹרָבִים שֶׁלּוֹ כַּנַּ"ל.
The Rebbe would look at the root of a man’s soul and prescribe the practice that was necessary to correct each blemish. Each person required a specific practice.
וְיֵשׁ הַנְהָגוֹת שֶׁהָיָה כְּלָלִיּוּת לְכַמָּה וְכַמָּה אֲנָשִׁים וְיֵשׁ הַנְהָגוֹת שֶׁהָיוּ מְיֻחָדוֹת לְכָל אֶחָד וְאֶחָד בְּיִחוּד.
There were other practices that he prescribed for all his followers, as discussed earlier. Still other practices were prescribed for many people. Others were specific for particular individuals.
וְכֵן בְּעִנְיַן הַזְּמַן, יֵשׁ הַנְהָגוֹת שֶׁצִּוָּה לִנְהֹג אוֹתָם כָּל יְמֵי חַיָּיו, כְּגוֹן לִמּוּד הַפּוֹסְקִים שֶׁעַל זֶה הִזְהִיר בְּפֵרוּשׁ לִנְהֹג זֹאת כָּל אֶחָד וְאֶחָד כָּל יְמֵי חַיָּיו, וְיֵשׁ הַנְהָגוֹת שֶׁהָיוּ תְּלוּיִים בַּזְּמַן, שֶׁבִּזְמַן זֶה צִוָּה לִנְהֹג הַנְהָגָה זוֹ, וּבִזְמַן אַחֵר צִוָּה הַנְהָגוֹת אֲחֵרוֹת וכנ"ל.
The same was true with regard to time. There were some practices that the Rebbe prescribed for a man’s entire lifetime. An example was the study of the Shulchan Arukh, which the Rebbe clearly told us to study every day of our lives. In other cases, the Rebbe prescribed a certain practice for a given period of time and then substituted another routine.
וְכָל הַהַנְהָגוֹת שֶׁצִּוָּה אֲפִלּוּ הַהַנְהָגוֹת שֶׁהָיוּ נִרְאִים כִּדְבָרִים פְּשׁוּטִים, לֹא הָיְתָה שׁוּם הַנְהָגָה עַל פִּי פָּשׁוּט, כִּי הָיָה לוֹ ז"ל בָּזֶה כַּמָּה וְכַמָּה סוֹדוֹת נִסְתָּרוֹת וְנוֹרָאוֹת מְאֹד. אֲבָל לָנוּ לֹא גִּלָּה שׁוּם דָּבָר. רַק צִוָּה לַעֲשׂוֹת הַדָּבָר בִּפְשִׁיטוּת וְהוּא עָשָׂה בָּזֶה מַה שֶּׁעָשָׂה.
Most of the practices prescribed by the Rebbe seemed very simple. However, they were all prescribed on the basis of awesome, hidden mysteries and were very far from simple in their effect. The Rebbe, however, did not reveal any of these mysteries to us. He simply prescribed a routine and did what was necessary with it.
וְאָמַר בְּפֵרוּשׁ בְּזֶה הַלָּשׁוֹן: כָּל הַנְהָגָה וְהַנְהָגָה שֶׁאֲנִי מְצַוֶּה לַעֲשׂוֹת הוּא סְגֻלָּה, וְתִקּוּן. וּמוֹעִיל עַל מַה שֶּׁעָבַר, וְעַל הֶעָתִיד, וּלְאַחַר הַהִסְתַּלְּקוּת שֶׁל הָאָדָם, וְלִימוֹת הַמָּשִׁיחַ, וְלִתְחִיַּת הַמֵּתִים, וְלֶעָתִיד לָבוֹא:
The Rebbe said, “Everything I prescribe is beneficial and a remedy for the past and for the future, as well as after death, in the Messianic age, during the Resurrection and in the World to Come.”
וְכָל מַה שֶּׁצִּוָּה לַעֲשׂוֹת, אֲפִלּוּ הָיָה נִרְאֶה דָּבָר קַל וּפָשׁוּט מְאֹד, הָיָה כָּבֵד מְאֹד עַל הָאָדָם לַעֲשׂוֹת. וְהָיָה מֻנָּח עָלָיו כָּל מִינֵי כְּבֵדוּת וְהָיוּ עָלָיו כַּמָּה וְכַמָּה מְנִיעוֹת אַף עַל פִּי שֶׁהַדָּבָר הָיָה דָּבָר פָּשׁוּט.
No matter how simple the Rebbe’s advice might seem, in practice it was always very difficult. It might involve a simple act, but it would be complicated by a host of distractions and frustrations. Had the Rebbe not prescribed it, it would have been a most simple matter.
וְאִלּוּ לֹא הָיָה מְצַוֶּה רַבֵּנוּ ז"ל לַעֲשׂוֹת אוֹתוֹ הַדָּבָר, רַק הָאָדָם הָיָה רוֹצֶה לַעֲשׂוֹת זֹאת מֵעַצְמוֹ הָיָה קַל עָלָיו מְאֹד לַעֲשׂוֹת, אֲבָל כְּשֶׁצִּוָּה רַבֵּנוּ ז"ל, לַעֲשׂוֹתוֹ הָיָה כָּבֵד מְאֹד.
But the fact that it was prescribed by him made it a most difficult task.
אֲבָל אַף עַל פִּי כֵן הָיוּ אֲנָשִׁים שֶׁלּוֹ מְקַיְּמִים דְּבָרָיו תָּמִיד. כִּי יָדְעוּ מִזֶּה שֶׁדְּבָרָיו שֶׁהוּא מְצַוֶּה כָּבֵד מְאֹד לַעֲשׂוֹתָן וְהָיוּ מַכְרִיחִים עַצְמָם מְאֹד מְאֹד לְקַיֵּם דְּבָרָיו דַּיְקָא. וְהָיוּ מִתְחַנְּנִים וּמְבַקְשִׁים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ עַל זֶה שֶׁיַּעֲזֹר אוֹתָם לְקַיֵּם דִּבְרֵי הַנְהָגוֹתָיו הַקְּדוֹשִׁים. וְהַשֵּׁם יִתְבָּרַךְ עֲזָרָם עַל זֶה.
Still, the Rebbe’s followers always heeded his advice. They knew that it was most difficult and would involve great struggles. They would make use of prayer, begging God to help them fulfill these holy practices. In the end, God helped them and they were able to succeed.
וְשָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּפֵרוּשׁ שֶׁאָמַר: כָּל מַה שֶּׁאֲנִי מְצַוֶּה לַעֲשׂוֹת הוּא כָּבֵד מְאֹד לַעֲשׂוֹת וְכוּ'.
I heard the Rebbe say explicitly, “Everything I prescribe becomes very difficult.”
וּמִי שֶׁזָּכָה לְהִתְקָרֵב אֵלָיו הָיָה רוֹאֶה קְצָת מֵעֵין זֶה. וְלֹא הָיָה לְרַבֵּנוּ ז"ל, שׁוּם מְנוּחָה כָּל יָמָיו אֲפִלּוּ רֶגַע אַחַת. כִּי הָיָה לוֹחֵם מִלְחֲמוֹת ה' בְּכָל עֵת וּבְכָל רֶגַע.
Those who were close to the Rebbe were able to see this. Throughout his entire life, he never had any respite, even for an instant. He waged God’s battles every second of the day.
וְאִי אֶפְשָׁר לְהַאֲרִיךְ וּלְסַפֵּר בָּזֶה מִכַּמָּה טְעָמִים. וְזֶה הָיָה עִנְיַן הַמַּחֲלֹקֶת הַגְּדוֹלָה שֶׁהָיָה עָלָיו וְכוּ', אֲבָל אַף עַל פִּי כֵן הַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרוֹ תָּמִיד וְזָכָה לַעֲלוֹת עַל יְדֵי זֶה בְּכָל יוֹם וּבְכָל עֵת לְמַעֲלוֹת וְהַשָּׂגוֹת גְּבוֹהוֹת מְאֹד אֲשֶׁר לֹא נִשְׁמְעוּ וְלֹא נִרְאוּ וְכוּ' :
It is impossible to go into further detail for many reasons, but this was why he encountered such great opposition. Still, God helped him and he was able to use this opposition to elevate himself (see “His Wisdom” #96). Every instant of every day, he lifted himself to new heights and attainments, the likes of which the world has never seen nor heard.
וְגַם עַכְשָׁו עֲדַיִן מֻנָּח כָּל מִינֵי כְּבֵדוּת לִלְמֹד סְפָרָיו הַקְּדוֹשִׁים וְיֵשׁ עֲלֵיהֶם כַּמָּה מְנִיעוֹת אֲפִלּוּ מִי שֶׁזּוֹכֶה לֵידַע מֵרַבֵּנוּ ז"ל, וְרוֹצֶה לִלְמֹד אוֹתָם יֵשׁ לוֹ כְּבֵדוּת גָּדוֹל וּמְנִיעוֹת רַבּוֹת מְאֹד כַּיָּדוּעַ בְּחוּשׁ לָנוּ. וְגַם עֲדַיִן הָאוֹר נֶעְלָם וְנִסְתָּר.
Even today there are many obstacles in the path of one who studies the Rebbe’s sacred works. Even if you know about the Rebbe and want to study his works, you will still encounter many obstacles. You can actually see the many difficulties and frustrations. For the light is still hidden and eclipsed.