Rebbe
Nachman’s Vaccination
Sichos
HaRan 32-37
Translated
by Rabbi Aryeh Kaplan, Rabbi Nachman’s Wisdom (Breslov Research
Institute), pp. 133-139. Footnotes have been omitted for this online version.
32.
Strengthen yourself in faith, completely avoiding all speculation. Do not
engage in philosophy, but believe in G-d with innocent faith. It may seem that
the average person is very far from philosophical involvement, but many embrace
it to some degree. Everybody philosophizes. Even young children often have
confusing theories. You must carefully remove all speculation from your heart.
Cast it away and do not think about it at all. All you need is a pure faith in
G-d and in the true Tzaddikim.
We
have received the Torah through Moses our teacher, and it has been transmitted
to us by the awesome Tzaddikim of each generation. There is no question as to
their integrity and they can be relied upon without question. All one must do
is follow in their footsteps, believing in G-d with innocent simplicity, and keeping
commandments of the Torah as taught by our holy ancestors.
When
a person is sincere and unquestioning, then he can be worthy that G-d
illuminate him with the aspect of Desire (ratzon), which is even higher
than Wisdom (chokhmah).
The
attribute of Wisdom is actually higher than Faith. Still one must avoid the
wisdom of speculation and rely on faith alone. Faith has great power, and when
one follows its path, he can achieve Desire, a level even higher than Wisdom.
When
one is worthy of Desire, he feels a great longing and yearning toward G-d. This
feeling becomes so intense that he does not know what to do. And he cries out…
But
there is a philosopher in every man’s heart. He is the Evil One, who raises
questions in one’s mind. We must humble him and eject him, strengthening ourselves
in faith and emptying the heart of all questions.
There
are sins that lead a person to skepticism. This can also result from the fact
that a person was not conceived in holiness, especially if he himself is guilty
of similar sins. All these things are detrimental to one’s faith.
One
should therefore be very much ashamed of the fact that he has doubts regarding
belief. Such questions are not a sign of intelligence, but an indication that
he was conceived in an unholy state, or that he himself is guilty of such sins.
It is these things that cause one to doubt the essence of our faith. Such
doubts should therefore cause one to have great shame and heartbreak.
“G-d’s
glory fills all the earth” (Numbers 14:21), for “the whole world is filled with
His glory” (Isaiah 6:3). A person must realize this, and remember that these
doubts are divorcing him from the living G-d and uprooting him from the Life of
all life. We need not describe the great shame a person should have because of
such doubts. But with heartbreak and shame, he can expel and destroy all these questions.
Faith
is a very strong thing, and it can greatly fortify your life. If you have
faith, then you have a source of comfort and inspiration even when troubles
strike. You realize that all troubles are ultimately for your good and are an
atonement for your sins. You know that G-d will be good to you in the end, both
in this World and the next.
The
faithless skeptic, on the other hand, has nowhere to turn when troubles strike.
He is utterly alone, without comfort or inspiration.
It
is impossible to put everything into writing, but an intelligent man should be
able to build upon this himself.
The
main thing is innocent faith. With it, one can have a portion both in this
world and the next. Happy is he who has such faith, for he shall never be moved
(Psalms 122:6).
There
are souls conceived in absolute holiness. When such a holy soul comes down to
this world and is not tainted with sin, it results in a person with perfect
faith. Such a person never has any doubts.
Others
can express their skepticism in such a man’s presence, but his faith is in no
way disturbed. Like a eunoch, who is not aroused by lewd conversation, he is totally
oblivious to all doubts. His ears are deaf to all their speculation and
confusion.
Even
one who is not endowed with such an extraordinary soul can realize that the
average person’s questions are mere foolishness. Upon close examination, their
questions turn out not to be questions at all.
Many
people are disturbed by questions for years, not realizing that their questions
are actually answers. It is only their lack of intelligence that makes them seem
like questions in the first place.
They
have questions like those one might ask a child: “If we have a broken window,
why replace it with a pane from the next window if a bird can then fly through
the remaining empty frame?”
Such
a question actually includes its own answer. But a child does not realize this
and considers it a very difficult question. He will ponder it and not know what
to reply.
But
the question itself is really very foolish. The question about the bird is
really the answer to the first foolish question. The reason why we do not use
the adjacent pane is precisely because it leaves a space through which a bird
can fly.
A
young child does not have enough intelligence to realize that the answer is
included in such a question. For this very reason, the question seems very
difficult to him.
The
same is true of many people. A foolish question enters their mind, and they
have no idea that this question actually includes its own answer. It seems like
a difficult question, but only because of their lack of intelligence.
Understand this well.
Consider
all this and be strong in faith. Flee from this foolishness and confusion, and
cast all questions and doubts from your mind.
33.
Another time when the Rebbe was discussing faith he remarked, “The world
considers faith a minor thing. But I consider it an extremely great thing.
“The
main road to faith is empty of all sophistication and speculation. It is the
innocent faith of the most average religious person.”
34.
Faith is like charity. The Torah says of Abraham (Gen. 15:6), “ And he had
faith in G-d, and He counted it as charity.”
Through
faith one is worthy of children. The Hebrew word for faith is AeMUNaH
(alef-mem-vav-nun-heh). Turn the letters into numbers, and the
Gematriah is BaNiYM (beis-nun-yod-mem)—children (102).
35.
The Rebbe said, “Great atheism is coming to the world.”
Many
times he told us that the world’s many sins are resulting in great disbelief.
Happy is he who is strong in his faith.
The
Rebbe said that the fact that he is predicting this will not prevent this
G-dlessness and confusion from increasing.
Thousands
of years ago, Daniel and others predicted that this would happen in the days
before the Messiah. They said (Dan. 12:10), “Many will purify themselves and be
refined, and make themselves shining white. The wicked will be evil, and only
the wise shall understand.”
It
has already been predicted that there will be great temptations before the
Messiah’s coming, where “many will purify themselves and be refined, and make themselves
shining white” in faith. Fortunate indeed is one who resists these temptations
and remains firm in his belief. He will be worthy of all the good promised to
us by the prophets and sages of old.
Knowing
full well that this has already been predicted, it would seem ridiculous for
one to succumb to any temptation to abandon his beliefs. It would seem obvious
that every Jew would have enough intelligence to remain firm. But still it is a
great trial. Many will fall away, and for this reason it is written that “the
wicked will be evil” (ibid.).
The
Rebbe said, “ Still, I am revealing this for the sake of the few faithful who
will remain strong in their belief. They will certainly have great conflicts.
But when they see that this has already been predicted, it will give them
additional strength and encouragement.”
36.
The Rebbe also said, “There will come a time when a simple religious man will
be as rare and unique as the Baal Shem Tov.”
37.
Atheism is called a burden.
In
the verse (Deut. 1:12), “How can I alone bear your encumberance and your
burden,” Rashi explains that “burden” refers to the fact that there were
nonbelievers among the Jews in the wilderness.
When
a person travels to a Tzaddik, he casts aside this heavy burden. Travelling to
a Tzaddik is an act of faith, the opposite of disbelief.
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