It cannot be put into writing how much the Rebbe emphasized God’s greatness. He stressed that it is beyond all measure. God does so many wonderful things that absolutely no one can really appreciate them.2Tzaddik #67; Alim LeTerufah #15, #188, #227, #243, #276, #373, #413, #443, #444.
We may speak of God, but we know absolutely nothing. It is said that the goal of all knowledge [of God] is to realize that one knows nothing.3Chovot HaLevavot 1:10; beginning of Keser Shem Tov; Likutey Moharan I, 24:8; Tzaddik #282, #283; Parparaot LeChokhmah on Gittin 47a. But even this cannot be attained.
This goal pertains to every level of insight. One may reach the level of realizing he knows nothing, but only in a particular area and on a given level. There is still the next level, and this has not even been touched. He does not know enough about the next level to even realize his ignorance. And no matter how high he goes, there is still a higher step.
Therefore, a person knows nothing, and still cannot perceive his ignorance. For there is always a degree of “not-knowing” on a level that lies beyond his perception.4This was said when Rebbe Nachman was moving from Breslov to Uman, shortly before he passed away. Reb Noson and a messenger from Teplik were then riding in the coach and they met R' M. of Teplik near Ladyzin (Yemey Moharnat #47; Tzaddik #82). This occurred on Tuesday, 3 Iyar 5570 (May 7, 1810).
You may fall to the lowest depths, Heaven forbid. But no matter how far you have fallen, it is still forbidden to give up hope. Repentance is higher even than the Torah – therefore there is absolutely no place for despair.
If you are worthy, even your worst sins can be turned into something good. We are taught that sin can be transformed into merit (Yoma 86b). This idea contains deep mysteries, but the main lesson is that even from one’s failings and declines, one can easily return to God. Nothing is beyond His power. The most important thing is never to give up, but to continue to cry out and pray to God (cf. Tzaddik #565).
הִפְלִיג מְאֹד בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, וְאִי אֶפְשָׁר לְבָאֵר זֹאת בִּכְתָב.
It cannot be put into writing how much the Rebbe emphasized God’s greatness. He stressed that it is beyond all measure. God does so many wonderful things that absolutely no one can really appreciate them.2Tzaddik #67; Alim LeTerufah #15, #188, #227, #243, #276, #373, #413, #443, #444.
וְאָמַר: כִּי לִגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר, כִּי נַעֲשִׂים דְּבָרִים נוֹרָאִים בָּעוֹלָם, נִפְלָאִים וְנוֹרָאִים מְאֹד וְאֵין יוֹדְעִים כְּלָל. הַיְנוּ שֶׁעֲדַיִן אֵין יוֹדְעִים שׁוּם יְדִיעָה כְּלָל כְּלָל לֹא.
We may speak of God, but we know absolutely nothing. It is said that the goal of all knowledge [of God] is to realize that one knows nothing.3Chovot HaLevavot 1:10; beginning of Keser Shem Tov; Likutey Moharan I, 24:8; Tzaddik #282, #283; Parparaot LeChokhmah on Gittin 47a. But even this cannot be attained.
וְגַם מַה שֶּׁמּוּבָא "כִּי תַּכְלִית הַיְדִיעָה אֲשֶׁר לֹא נֵדַע", הַיְנוּ גַּם־כֵּן אֵצֶל כָּל יְדִיעָה וִידִיעָה, הַיְנוּ שֶׁאֲפִלּוּ כְּשֶׁמַּגִּיעִין לְהַתַּכְלִית שֶׁל הַיְּדִיעָה דְּהַיְנוּ "לֹא נֵדַע", אַף־עַל־פִּי־כֵן עֲדַיִן אֵין זֶה הַתַּכְלִית. כִּי זֶה הַתַּכְלִית הוּא רַק בְּאוֹתָהּ הַיְדִיעָה, אֲבָל בְּהַיְדִיעָה הַגָּבוֹהַּ מִמֶּנָּה עֲדַיִן לֹא הִתְחִיל בָּהּ כְּלָל, וְכֵן לְמַעְלָה מַעְלָה.
This goal pertains to every level of insight. One may reach the level of realizing he knows nothing, but only in a particular area and on a given level. There is still the next level, and this has not even been touched. He does not know enough about the next level to even realize his ignorance. And no matter how high he goes, there is still a higher step.
נִמְצָא שֶׁלְּעוֹלָם אֵין יוֹדְעִין כְּלָל כְּלָל לֹא, וְאַף־עַל־פִּי־כֵן אֵין זֶה הַתַּכְלִית, כִּי עֲדַיִן לֹא הִתְחִיל כְּלָל לֵידַע בַּיְדִיעוֹת שֶׁלְּמַעְלָה מִזֹּאת הַיְדִיעָה שֶׁהִגִּיעַ בָּהּ אֶל הַתַּכְלִית שֶׁלֹּא נֵדַע וְכוּ'.
Therefore, a person knows nothing, and still cannot perceive his ignorance. For there is always a degree of “not-knowing” on a level that lies beyond his perception.4This was said when Rebbe Nachman was moving from Breslov to Uman, shortly before he passed away. Reb Noson and a messenger from Teplik were then riding in the coach and they met R' M. of Teplik near Ladyzin (Yemey Moharnat #47; Tzaddik #82). This occurred on Tuesday, 3 Iyar 5570 (May 7, 1810).
גַּם הִפְלִיג מְאֹד בְּגֹדֶל מַעֲלַת הַתְּשׁוּבָה.
The Rebbe also emphasized the high level of repentance.
וַאֲפִלּוּ כְּשֶׁנּוֹפְלִים מְאֹד ח"ו, וְכָל אֶחָד נָפַל לְמָקוֹם שֶׁנָּפַל רַחֲמָנָא לִצְלָן, אַף־עַל־פִּי־כֵן אָסוּר לְיָאֵשׁ עַצְמוֹ. כִּי תְּשׁוּבָה גָּבוֹהַּ לְמַעְלָה מִן הַתּוֹרָה, עַל־כֵּן אֵין שׁוּם יֵאוּשׁ בָּעוֹלָם!
You may fall to the lowest depths, Heaven forbid. But no matter how far you have fallen, it is still forbidden to give up hope. Repentance is higher even than the Torah – therefore there is absolutely no place for despair.
כִּי אִם יִזְכֶּה יִהְיוּ נַעֲשִׂין מֵעֲווֹנוֹתָיו עִנְיָן אַחֵר לְגַמְרֵי. וּכְמוֹ שֶׁאָמְרוּ חַכָמֵינוּ ז"ל (יוֹמָא פו:): שֶׁנִּתְהַפְּכִין הָעֲווֹנוֹת לִזְכֻיּוֹת. וְיֵשׁ בְּעִנְיָן זֶה סִתְרֵי נִסְתָּרוֹת. רַק הַכְּלָל: שֶׁמִּכָּל הַנְּפִילוֹת וְהַיְרִידוֹת שֶׁבָּעוֹלָם רַחֲמָנָא לִצְלָן יְכוֹלִים לַחֲזֹר אֵלָיו יִתְבָּרַךְ בְּנָקֵל, כִּי לִגְדֻלָּתוֹ אֵין חֵקֶר. וְהָעִקָּר שֶׁהַכֹּל תָּלוּי בּוֹ: שֶׁלֹּא יִהְיֶה מְיָאֵשׁ עַצְמוֹ מִלִּצְעֹק אֶל ה' וּלְהִתְחַנֵּן וּלְהִתְפַּלֵּל אֵלָיו יִתְבָּרַךְ תָּמִיד.
If you are worthy, even your worst sins can be turned into something good. We are taught that sin can be transformed into merit (Yoma 86b). This idea contains deep mysteries, but the main lesson is that even from one’s failings and declines, one can easily return to God. Nothing is beyond His power. The most important thing is never to give up, but to continue to cry out and pray to God (cf. Tzaddik #565).