A young girl was once injured in an excavation where they were building new houses in Breslov.87This occurred during the winter of 5570/1810 (Tzaddik #185). Several other people were also endangered. The Rebbe then had a long discussion with us regarding building. Following are his words:
I have thought deeply about the concept of building, and I see that no one involved in it remains unharmed. This is true both of Jew and non-Jew. People are involved in building because the world cannot do without it. Therefore, people choose this trade.
The Hebrew word mitmaSKeN (becomes poor) comes from the word miSKeN (poor man). It also shares the same root as SaKaNah (danger). A person involved in building is subject to both poverty and danger.88Cf. Likutey Moharan I, 206; Likutey Halakhot, Mezuzah 3:4; Tzaddik #182-183.
It is written, “They built storage cities (arei miskenot) for Pharaoh” (Exodus 1:11). MiSKeNot (storage) has the same root. The Midrash says that according to one opinion, these storage cities impoverished (memaSKeNot) the Jewish people. According to another opinion, these cities endangered (meSaKNot) their owners (Shemot Rabbah 1:14). Building can result in both poverty and danger.
The most important thing is laying the foundation. It must be at the correct time [and place] and made of the correct type of wood.89In Rebbe Nachman's day, buildings had wooden foundations. See Alim LeTerufah #20, #51. Not all types of wood can provide a true foundation. But it is not possible to know all this.
The world has a Foundation Stone (Yoma 54b; Likutey Moharan I, 61:6). Channels emanate from this stone, reaching every land. The Midrash says that the wise King Solomon knew the details of these channels and was therefore able to plant all types of trees (Kohelet Rabbah 2:5).
If people knew the exact location of these subterranean channels, they would be able to grow in our lands fruit trees that never grow here. Each channel has the power to stimulate a particular species. Even if a particular channel does not pass through our land, all the channels are intertwined and flow into each other.
If one knew the location of the channels, he could dig a well in the proper place and if he knew where to plant trees around it, he could then make any type of tree grow there.
The Foundation Stone of the world constantly rises and descends. If one knows its position, he knows what to plant at a particular time. All these things are concealed from the world, for some things may not be revealed.
People say that the world is gaining knowledge. But earlier generations made the primary discoveries, and this took the greatest wisdom. Later generations make discoveries only because earlier ones prepared the way. One generation makes the basic discoveries and later generations apply them. But the latter contribution is really the smaller.
Earlier generations may not have found the jewel. But they did remove the piece of clay. They uncovered the basic principles, allowing others to apply them with little ingenuity.
There are things that may not be revealed, for if they were revealed, later generations would make them objects of worship. If this original knowledge were to be revealed, later generations would use it and add to it, making grave mistakes. They could then develop concepts leading to heretical conclusions.
If some things were revealed, each succeeding generation would add on to them and be led astray. This would eventually lead to great destructiveness, promoting heresy. Therefore, the world is not permitted to know about these things at all.
It is written, “When you enter your land and plant any tree … three years shall its fruit be forbidden to you” (Leviticus 19:23). The Zohar teaches that the evil forces of kelipah90According to Kabbalah, the kelipah or husk is the evil surrounding the good kernel (cf. Sefer HaYashar 1). dwell in trees during these first three years.91Zohar II, 244b. Cf. Etz Chaim, Sha'ar HaNesirah 3; Likutey Moharan I, 82. Earlier generations misunderstood this and thought that they were obliged to worship a tree during the three years that it was under the influence of the kelipah.
שִׂיחָתוֹ הַקָּדוֹשׁה שֶׁל רַבֵּנוּ ז"ל, בְּעֵת שֶׁאֵרַע מַעֲשֶׂה בִּקְהִלַּת־קֹדֶשׁ בְּרֶסְלֶב שֶׁנִּזּוֹקָה יַלְדָּה אַחַת בְּבַיִת שֶׁחָפְרוּ בּוֹ וְעָשׂוּ בּוֹ בִּנְיָנִים חֲדָשִׁים. גַּם כַּמָּה נְפָשׁוֹת הָיוּ בְּסַכָּנָה גְּדוֹלָה. אָז שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ עִנְיָן זֶה:
A young girl was once injured in an excavation where they were building new houses in Breslov.87This occurred during the winter of 5570/1810 (Tzaddik #185). Several other people were also endangered. The Rebbe then had a long discussion with us regarding building. Following are his words:
בְּעִנְיַן בִּנְיָנִים, עִיַּנְתִּי וְהִסְתַּכַּלְתִּי בְּעִנְיָן זֶה, וְרָאִיתִי שֶׁכָּל הָעוֹסְקִים בְּבִנְיָנִים וּבְחוֹמוֹת אֵין אֶחָד מֵהֶם יוֹצֵא נָקִי, וַאֲפִלּוּ עַכּוּ"ם. וְאַף־עַל־פִּי־כֵן הָעוֹלָם עוֹסְקִים בָּזֶה, כִּי הוּא קִיּוּם הָעוֹלָם. כִּי אִי אֶפְשָׁר לִהְיוֹת בְּלֹא זֶה. וְעַל־כֵּן בְּהֶכְרֵחַ שֶׁיִּהְיוּ בְּנֵי אָדָם שֶׁיִּהְיֶה לָהֶם חַשְׁקוּת לָזֶה.
I have thought deeply about the concept of building, and I see that no one involved in it remains unharmed. This is true both of Jew and non-Jew. People are involved in building because the world cannot do without it. Therefore, people choose this trade.
וְיֵשׁ בְּעִנְיָן זֶה כַּמָּה עִנְיָנִים וְחִלּוּקִים, אַךְ סוֹף כָּל סוֹף אֵינוֹ יוֹצֵא נָקִי.
This may be a complex matter, but still, no one involved in building remains unharmed.
וְנִרְאֶה שֶׁזֶּהוּ פֵּרוּשׁ (יְבָמוֹת ס"ג. סוֹטָה יא.): 'כָּל הָעוֹסֵק בְּבִנְיָן מִתְמַסְכֵּן'.
The Talmud teaches, “Whoever engages in building becomes poor” (Yebamot 63a; Sotah 11a).
מִתְמַסְכֵּן' הוּא לְשׁוֹן עֲנִיּוּת וְגַם הוּא לְשׁוֹן סַכָּנָה.
The Hebrew word mitmaSKeN (becomes poor) comes from the word miSKeN (poor man). It also shares the same root as SaKaNah (danger). A person involved in building is subject to both poverty and danger.88Cf. Likutey Moharan I, 206; Likutey Halakhot, Mezuzah 3:4; Tzaddik #182-183.
וּבַמִּדְרָשׁ מְבֹאָר (שְׁמוֹת רַבָּה א־יד) בַּפֵּרוּשׁ עַל פָּסוּק: "וַיִּבֶן עָרֵי מִסְכֵּנוּת לְפַרְעֹה" (שְׁמוֹת א־יא), 'חַד אָמַר שֶׁמְּמַסְכְּנוֹת אֶת בַּעֲלֵיהֶן, וְחַד אָמַר שֶׁמְּסַכְּנוֹת אֶת בַּעֲלֵיהֶן'.
It is written, “They built storage cities (arei miskenot) for Pharaoh” (Exodus 1:11). MiSKeNot (storage) has the same root. The Midrash says that according to one opinion, these storage cities impoverished (memaSKeNot) the Jewish people. According to another opinion, these cities endangered (meSaKNot) their owners (Shemot Rabbah 1:14). Building can result in both poverty and danger.
וְהָעִקָּר הוּא הַנָּחַת הַיְסוֹד (שֶׁקּוֹרִין זַאקְלַאשְׁטְשִׁינָא) וְצָרִיךְ לֵידַע בְּאֵיזֶה זְמַן לְהַנִּיחַ הַיְסוֹד, וּמֵאֵיזֶה עֵץ לְהַנִּיחַ, כִּי יֵשׁ עֵצִים שֶׁאֵינָם רְאוּיִים לִהְיוֹת יְסוֹד, אַךְ אִי אֶפְשָׁר לֵידַע כָּל זֹאת.
The most important thing is laying the foundation. It must be at the correct time [and place] and made of the correct type of wood.89In Rebbe Nachman's day, buildings had wooden foundations. See Alim LeTerufah #20, #51. Not all types of wood can provide a true foundation. But it is not possible to know all this.
וְגַם מַה שֶּׁאֵין גְּדֵלִים פֵּרוֹת בִּמְדִינוֹת אֵלּוּ הוּא גַּם מֵחֲמַת זֶה הַיְנוּ שֶׁיֵּשׁ כַּמָּה פֵּרוֹת שֶׁאֵין יְכוֹלִים לִהְיוֹת גְּדֵלִים כָּאן. וְהוּא גַּם־כֵּן מֵחֲמַת זֶה שֶׁאֵין יוֹדְעִים עִנְיָנִים הַנַּ"ל.
For the same reason [that people do not know about such things], many types of fruit do not grow in our lands.
כִּי אֶבֶן שְׁתִיָּה, שֶׁמִּמֶּנָּה הֻשְׁתַּת הָעוֹלָם, מִשָּׁם יוֹצְאִין גִּידִין לְכָל הָאֲרָצוֹת. וּשְׁלֹמֹה הַמֶּלֶךְ ע"ה שֶׁהָיָה חָכָם גָּדוֹל וְיָדַע כָּל הַגִּידִין בִּפְרָטִיּוּת, הָיָה נוֹטֵעַ עֵץ כָּל פְּרִי כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ ז"ל (קֹהֶלֶת רַבָּה ב).
The world has a Foundation Stone (Yoma 54b; Likutey Moharan I, 61:6). Channels emanate from this stone, reaching every land. The Midrash says that the wise King Solomon knew the details of these channels and was therefore able to plant all types of trees (Kohelet Rabbah 2:5).
וְגַם בַּמְּדִינוֹת הַלָּלוּ, אִם הָיוּ יוֹדְעִין הִלּוּךְ הַגִּידִים בִּפְרָטִיּוּת הֵיטֵב, הָיוּ יְכוֹלִים לִטַּע גַּם כָּאן אֶת הַפֵּרוֹת שֶׁאֵינָם גְּדֵלִים פֹּה, כִּי גַּם כָּאן אַף־עַל־פִּי שֶׁהַגִּיד הַהוֹלֵךְ לִמְדִינָה זוֹ הוּא מְסֻגָּל לִפְרִי מְיֻחֶדֶת, עִם כָּל זֶה כָּל הַגִּידִין מִתְעָרְבִין וּמִתְחַבְּרִין יַחַד.
If people knew the exact location of these subterranean channels, they would be able to grow in our lands fruit trees that never grow here. Each channel has the power to stimulate a particular species. Even if a particular channel does not pass through our land, all the channels are intertwined and flow into each other.
וְעַל־כֵּן גַּם כָּאן בִּמְדִינוֹת אֵלּוּ יָכוֹל לִהְיוֹת כְּשֶׁמִּתְרַחֲקִים מְעַט, יְכוֹלִין לִטַּע גַּם שְׁאָר הַפֵּרוֹת שֶׁאֵין גְּדֵלִין פֹּה.
If one knew the exact place, he could plant any type of tree.
גַּם יֵשׁ מְצִיאוּת שֶׁאִם הָיוּ פּוֹתְחִים בְּאֵר בְּאֵיזֶה צַד הָיוּ יְכוֹלִין לִטַּע בְּרִחוּק מָקוֹם מִשָּׁם אוֹתָן הַפֵּרוֹת הַנַּ"ל.
If one knew the location of the channels, he could dig a well in the proper place and if he knew where to plant trees around it, he could then make any type of tree grow there.
גַּם צְרִיכִין לֵידַע הָעֲלִיּוֹת וְהַיְרִידוֹת שֶׁל הָאֶבֶן שְׁתִיָּה, וְלֵידַע לְפִי הַזְּמַן אֶת בְּחִינַת הָאֶבֶן שְׁתִיָּה, בְּאֵיזֶה בְּחִינָה וּמַדְרֵגָה הוּא הָאֶבֶן שְׁתִיָּה בְּאוֹתוֹ הַזְּמַן. וּלְפִי אוֹתָהּ הַבְּחִינָה שֶׁל הָאֶבֶן שְׁתִיָּה בְּאוֹתוֹ הַזְּמַן, יֵדַע אֵיךְ לְהִתְנַהֵג בָּעִנְיָנִים הַנַּ"ל. אַךְ כָּל זֶה נֶעְלָם וְנִסְתָּר מִן הָעוֹלָם, כִּי יֵשׁ דְּבָרִים שֶׁאָסוּר לְגַלּוֹתָן.
The Foundation Stone of the world constantly rises and descends. If one knows its position, he knows what to plant at a particular time. All these things are concealed from the world, for some things may not be revealed.
וְהָעִנְיָן, כִּי הָעוֹלָם אוֹמְרִים: שֶׁבְּכָל פַּעַם נִתְחַכֵּם הָעוֹלָם יוֹתֵר. וּבֶאֱמֶת בְּוַדַּאי הַדּוֹרוֹת הַקּוֹדְמִים בְּוַדַּאי הָיוּ חֲכָמִים יוֹתֵר מְאֹד, וְהֵם גִּלּוּ עִקַּר הַחָכְמָה. אַךְ מֵאַחַר שֶׁהֵם הֵכִינוּ הַכֹּל, עַל־כֵּן בָּאִים הַדּוֹרוֹת הָאַחֲרוֹנִים עַל חָכְמוֹת יוֹתֵר. כִּי הַדּוֹרוֹת הָאַחֲרוֹנִים, הֵם בָּאוּ אֶל הַמּוּכָן, כִּי כְּבָר מוּכָן הַחָכְמָה מֵהַדּוֹרוֹת הַקּוֹדְמִים שֶׁגִּלּוּ עִקַּר הַחָכְמָה, וְעַל־כֵּן הַדּוֹר הָאַחֲרוֹן מוֹסִיף מְעַט וְנִתְחַכֵּם יוֹתֵר.
People say that the world is gaining knowledge. But earlier generations made the primary discoveries, and this took the greatest wisdom. Later generations make discoveries only because earlier ones prepared the way. One generation makes the basic discoveries and later generations apply them. But the latter contribution is really the smaller.
וּכְמוֹ שֶׁמָּצִינוּ בְּדִבְרֵי רַבּוֹתֵינוּ ז"ל (יְבָמוֹת צב: בָּבָא מְצִיעָא יז:) שֶׁאָמְרוּ: 'אִי לָאו דְּדַלָאִית חַסְפָּא לֹא אַשְׁכָחִית מַרְגְּנִיתָא תּוּתַהּ'.
The Talmud states, “If you would not have removed the piece of clay, you would not have found the jewel under it” (Yebamot 92b; Bava Metzia 17b).
וְעַל־כֵּן אַף־עַל־פִּי שֶׁהַקּוֹדֵם לֹא פָּעַל כְּלָל כִּי הָעִקָּר הוּא הַמַּרְגְּנִיתָא אַף־עַל־פִּי־כֵן הָרִאשׁוֹן עִקָּר, כִּי הוּא דָלָה חַסְפָּא הַיְנוּ שֶׁהוּא גִּלָּה וְחָפַר יְסוֹד וְעִקַּר הַחָכְמָה שֶׁעַל־יְדֵי־זֶה בָּא הַשֵּׁנִי בְּנָקֵל עַל עֵסֶק הַחָכְמָה בְּתַכְלִית.
Earlier generations may not have found the jewel. But they did remove the piece of clay. They uncovered the basic principles, allowing others to apply them with little ingenuity.
וְעַל־כֵּן יֵשׁ דְּבָרִים שֶׁאָסוּר לְגַלּוֹת אוֹתָם, כִּי אִם הָיָה מְגַלֶּה אוֹתָם הָיוּ יְכוֹלִים לָבוֹא מִזֶּה בַּדּוֹרוֹת הָאַחֲרוֹנִים לַעֲבוֹדוֹת זָרוֹת. כִּי יֵשׁ בְּאוֹתוֹ הָעִנְיָן כַּמָּה דְּבָרִים וְעִנְיָנִים שֶׁצְּרִיכִין לַעֲשׂוֹת לָזֶה, וְאִם הָיָה נִתְגַּלֶּה אוֹתוֹ הַחָכְמָה בָּעוֹלָם וְהָיוּ יוֹדְעִים אוֹתָן הָעִנְיָנִים שֶׁצְּרִיכִים לַעֲשׂוֹת לְאוֹתוֹ הָעִנְיָן, הָיוּ יְכוֹלִים לָבוֹא מִזֶּה בַּדּוֹרוֹת הָאַחֲרוֹנִים לַעֲבוֹדוֹת זָרוֹת.
There are things that may not be revealed, for if they were revealed, later generations would make them objects of worship. If this original knowledge were to be revealed, later generations would use it and add to it, making grave mistakes. They could then develop concepts leading to heretical conclusions.
כִּי הַדּוֹרוֹת הָאַחֲרוֹנִים מוֹסִיפִים בְּכָל פַּעַם חָכְמָה כַּנַּ"ל. וְלִפְעָמִים הַדּוֹרוֹת הָאַחֲרוֹנִים טוֹעִין בְּחָכְמָתָם שֶׁמּוֹסִיפִין עַל הָרִאשׁוֹנִים עַל־כֵּן אִם הָיוּ מְגַלִּים עִנְיָנִים הַנַּ"ל וְהַדּוֹרוֹת הָאַחֲרוֹנִים הָיוּ רוֹצִים בְּכָל פַּעַם לְהוֹסִיף עֲלֵיהֶם חָכְמָתָם וְהָיוּ יְכוֹלִים לִטְעוֹת בְּטָעוּת חָכְמָתָם שֶׁהָיוּ מוֹסִיפִים עַד שֶׁהָיָה יָכוֹל לְהִתְגַּלְגֵּל מֵעִנְיָנִים הַנַּ"ל הַנֶּעְלָמִים מִן הָעוֹלָם עֲבוֹדוֹת זָרוֹת ח"ו. כִּי הָיָה נִדְמֶה לָהֶם עַל־פִּי טָעוּתָם שֶׁכָּךְ צָרִיךְ לִהְיוֹת ח"ו.
If some things were revealed, each succeeding generation would add on to them and be led astray. This would eventually lead to great destructiveness, promoting heresy. Therefore, the world is not permitted to know about these things at all.
וּכְמוֹ שֶׁמּוּבָא בְּעִנְיַן עָרְלָה (בְּוַיִּקְרָא י"ט). כִּי אִיתָא בַּזֹּהַר: שֶׁבְּאוֹתָן הַשָּׁלֹשׁ שָׁנִים שׁוֹרָה קְלִפָּה עַל הָאִילָן, וּבַדּוֹרוֹת הָרִאשׁוֹנִים טָעוּ בָּזֶה עַד שֶׁהָיָה לָהֶם עֲבוֹדָה זָרָה בָּזֶה בִּתְחִלַּת נְטִיעַת הָאִילָן דַּוְקָא בָּעֵת שֶׁשּׁוֹרָה הַקְּלִפָּה הַנַּ"ל.
It is written, “When you enter your land and plant any tree … three years shall its fruit be forbidden to you” (Leviticus 19:23). The Zohar teaches that the evil forces of kelipah90According to Kabbalah, the kelipah or husk is the evil surrounding the good kernel (cf. Sefer HaYashar 1). dwell in trees during these first three years.91Zohar II, 244b. Cf. Etz Chaim, Sha'ar HaNesirah 3; Likutey Moharan I, 82. Earlier generations misunderstood this and thought that they were obliged to worship a tree during the three years that it was under the influence of the kelipah.
כִּי כְּפִי שֶׁהָיוּ יוֹדְעִין הֵיטֵב עִנְיָן נְטִיעַת הָאִילָן מַה שֶּׁנַּעֲשֶׂה מִזֶּה, הָיָה נִדְמֶה לָהֶם עַל־פִּי טָעוּתָם שֶׁבְּוַדַּאי צְרִיכִים לַעֲשׂוֹת אוֹתוֹ הָעֲבוֹדָה־זָרָה ח"ו, שֶׁהָיוּ עוֹבְדִים כִּי הָיָה נִדְמֶה לָהֶם שֶׁהוּא פָּשׁוּט כְּפִי מַה שֶּׁטָּעוּ בְּחָכְמָתָם.
According to their error, it was a logical necessity to make such a tree an object of worship.
עַל־כֵּן אָסוּר לְגַלּוֹת עִנְיָנִים כָּאֵלּוּ.
For this reason, many such things may not be revealed.