אות - קנג

In Likutey Moharan II, 78, the Rebbe speaks of the simple conduct of true tzaddikim. Sometimes a tzaddik behaves like an ordinary person, a prustock .

Much can be said about the background of this lesson. All the details cannot be put into writing, but I will record as much as possible. 258 For a parallel account, see Yemey Moharnat #51, f.; Tzaddik #112. It was Shabbat Nachamu , the Shabbat after Tisha B’Av, in Uman, during the last months of the Rebbe’s life. He had just moved into new quarters where he would eventually pass away. 259 This was the house of the stranger from Lukatch who had offered the Rebbe free quarters. The Rebbe had arrived in Uman on 5 Iyar 5570 (May 9, 1810), where he firstly stayed in the house of the deceased R' Nachman Nathan and the that of R' Yosef Shmuel. He moved back to R' Nachman Nathan's house for Rosh HaShanah, and then returned before Shabbat Nachamu to the Lukatch stranger's house, where he passed away during Sukkot ( Yemey Moharnat loc. cit.; Tzaddik #114). That year, Shabbat Nachamu fell on 11 Av (August 10, 1810). His new apartment was spacious and airy, looking out on a bright lawn, and the Rebbe enjoyed it very much. However, the house belonged to … 260 In Yemey Moharnat #51 we find: “The owner of this house was a well-known sinner. He was in St. Petersburg and his family had taken in the Rebbe."

The Rebbe moved into this apartment just before Shabbat Nachamu . Many of the Rebbe’s old followers gathered around him that Shabbat, along with many new ones. A very large group had come especially to be with the Rebbe.

On Friday night, the Rebbe left his private room and came into the large chamber where the people were gathered. He was very weak and scarcely had enough strength to speak. He immediately said the Kiddush and then sat down to the table. He did not return to his room, as was his usual custom after Kiddush at such a gathering. He appeared very faint and began speaking in a very feeble voice.

The Rebbe said, “Why do you come to see me? Don’t you realize that I know nothing at all now? (see “ His Pilgrimage to the Holy Land ” #33) . When I have a lesson to teach you, then you have some reason to come to me. But why have you come now? Don’t you see that I know nothing at all? I am just a simple prustock — a common simpleton.”

The Rebbe continued like this for some time, repeating over and over that he knew nothing and was an ordinary person, a simple prustock .

He said, “The only thing that inspires me is the fact that I was in the Land of Israel.” He continued in this vein, saying that he knew absolutely nothing, that he was an ordinary prustock , and that his only inspiration came from his stay in the Holy Land (see “ His Wisdom ” #11) .

As he was talking about this, he started to explain this awe-inspiring topic: How, in his “ordinariness,” he would inspire himself with “the road to the Land of Israel.” And how, with that, he would give life to the ordinary people ( prustocks ), Torah students and scholars when they break from their studies, ordinary folk who are complete lowlifes, and even non-Jews who [also] need to receive life. All this is explained in the above lesson.

In the same lesson, the Rebbe also alluded to his new apartment. He said: “Jews sometimes come to a place [where there is no holiness] … “They conquer this area and sanctify it, making it a Jewish place. It then enters into the category of the Land of Israel. “Others would then be able to say, 'You are thieves’ ( Rashi on Genesis 1:1) . “But it is written, 'The strength of His deeds He told His people, to give them the inheritance of the nations' (Psalms 111:6) . “We have the power to conquer the entire world and sanctify it with the holiness of the Land of Israel.

“For God 'created it, and willed that it be given to them. With this same will, He took it from them and gave it to us’” ( Rashi , ibid.) . All this is included in the above lesson, which the Rebbe then completed.

The Rebbe was very joyous and told us to sing Azamer BeShevachin 261 "I Will Sing with Praise,” a hymn sung at the Shabbat table on Friday night, composed by Rabbi Isaac Luria, the holy Ari. even though he had not yet washed his hands for the meal. [His usual custom was to sing it after breaking bread.] During this period, the Rebbe was very weak and we usually did not sing at all. But he was so joyous this time that he told us to sing right then and he himself joined the singing.

After breaking bread, the Rebbe spoke with us at length with true grace and joy. The entire atmosphere was awesome and wonderful. The Rebbe was in a very joyous mood throughout the meal, speaking and conversing with us at length. He encouraged us in many ways at this meal and some of what he said has already been published.

Suddenly the Rebbe cried out from the depths of his heart, “ Gevalt! Ziet eich nit meyeish! – Never give up! Kein yi'ush iz gar nit farhanden! – There is absolutely no basis for despair!” 262 Cf. Likutey Moharan II, 78. In Tzaddik #175 this statement begins: “It is forbidden to give up hope!” There, Reb Noson also tells how the Rebbe emphasized the word Gevalt .

It is utterly impossible to describe the Rebbe’s holy gestures, by which he intimated the enormous importance of strengthening ourselves.

The Rebbe spoke about his own great joy He said, “ Ich bin heint frum freilech – how his happiness was combined with awe. (cf. Psalms 2:11) .

That Friday night was one of indescribable grace, beauty, holiness, awe and joy. It is beyond our ability to put it into words. The skins of all the rams of Neviot (Isaiah 60:7; cf. Bava Kama 92a) would not suffice to record it. For then we saw God’s wonderful salvation and awesome miracles. We could perceive how God always has mercy on His people. A state of hiddenness and concealment could turn to the highest yearning.

At first, the Rebbe actually knew nothing, but this state of ‘not-knowing’ brought about a great revelation.

We actually do not know anything of such matters. What the Rebbe called ignorance was a perception that plumbed the most profound depths and mysteries. He himself said, “My not-knowing is even more unique than my knowing” (see note 108, p. XX) . Even in the little that we could grasp, we saw awesome wonders that are beyond our power to describe.

Above all, we saw God’s salvation. For He had mercy on us and revealed such things which inspired and encouraged those who were there.

Every word seemed to be addressed to each one of us personally, as if the Rebbe were speaking to each one in particular.

We were able to use his words and inspire many others. God was with us here, too. The Rebbe’s words still live and are an inspiration to many people. What can I say? “His mercy is great to us, and God is true forever” (Psalms 117:2) .

The next day was Sunday and I wrote down Friday night’s lesson. I brought my manuscript to the Rebbe and he grasped it feebly in his hands. The Rebbe was standing near the window and looking out. He was so weak that the manuscript slipped out of his hand and drifted out the window into the garden. I went and lifted the manuscript from the ground, returning it to the Rebbe. He looked at it and read it from beginning to end.

The Rebbe then remarked, “ Vas hast-ti da oif geshriben? Das hab ich mir zoi geshmuest – What did you write ? This is what I myself discussed.” The words here are very deep.

Editor’s note: look carefully at the lesson discussed here - Likutey Moharan II, 78, which begins with the verse, “I prayed to God” 263 This was at the end of the lesson and was the Torah reading that Shabbat. (Deuteronomy 3:23) . You will be able to understand this entire account and your soul will derive everlasting pleasure.