Likutei Moharan 234:1/ליקוטי מוהר"ן רל״ד:א׳

1Know! telling stories of tzaddikim—i.e., of what happened to them—is a very great thing. Through this one’s mind is purified.

2However, it is impossible to tell stories of the tzaddikim unless one is able to imitate God; that is, he can separate between light and darkness, as God can, as it were. For parallel to every story of a tzaddik there is evil—i.e., there is a parallel story about the wicked, as similar things happened to them.

3For example, we find that Pinchas performed a great feat by flying in the air. Parallel to this is a deed of someone wicked: Bilaam, too, flew in the air. There are other examples as well, for evil mirrors good.

4The difference is [discernible] only to someone who can distinguish between light and darkness. Such a person knows the extent of the distinction and difference between the deeds of the tzaddikim and the deeds of the wicked. The former come about through the side of holiness, by means of his prayer, as it is written concerning Elisha, “Tell me, please, of the great things [Elisha has done]” (2 Kings 8:4)—i.e., he performed miracles through prayer (Megillah 27a). However, the deeds of the wicked come about through machinations, magic or other means of the Other Side. Thus it is that the essential difference is known only to someone who knows to differentiate between light and darkness, namely, between good and evil.

5And even someone who does not have this knowledge to differentiate [between light and darkness] but does have complete faith, in that he believes that the difference between them exists, he too can tell stories of the tzaddikim. However, his faith must be a complete and very clear faith, such that because of his faith it seems to him as if his eyes see the very thing he believes in; the aspect of hidden and revealed, as is brought elsewhere.

6This is what is brought in the Midrash: “to separate the light from the darkness” (cf. Genesis 1:5, 14). “Light”—these are the MAaSeY (deeds) of the tzaddikim; “darkness”—these are the deeds of the wicked (Bereishit Rabbah 3:8). That is, MaASiYot (stories) of tzaddikim are the aspect of light, and, conversely, stories of the wicked are the aspect of darkness. Someone who can differentiate between light and darkness can tell stories of tzaddikim, as explained above, and this causes his mind to be purified.

7He is also spared misfortune. This is because a confused mind is the aspect of constricted consciousness, from which comes misfortune, because constricted consciousness is the aspect of judgments. However, telling stories of tzaddikim is the aspect of expanded consciousness, as it is written, “Tell me, please, of the great things”—the aspect of “the great light” (Genesis 1:16).

8Through this he purifies his mind from evil thoughts, which stem from constricted consciousness; and through this he mitigates the misfortune and judgments, all of which are from the aspect of constricted consciousness, as explained above.