Both are talking about what will be at the End of Days, before Moshiach comes, but while the Master of Prayer is phrased more in terms of global and national redemption, The Cripple is very, very personal.
It describes a cripple - a person who can’t walk, and who ends up being robbed in the forest by a bunch of bandits, and who then has to eat grass to survive. In the process of eating grass, the cripple finds a magic diamond (aka hitbodedut, or personal prayer), that shows him how he can heal his legs and regain his wealth from the bandits who robbed him.
So far so good, then the tale gets a little wild: The cripple hears the sun and moon discussing their problems, and the moon describes how the world is full of all these families of ‘demons’ - people who look like human beings, but who are actually missing something big, spiritually-speaking.
But the only way an outsider can tell who is a spiritually-corrupt ‘demon’ and who is really a human being is by looking at the demons’ feet: the demons have chicken feet, not human feet. (‘Feet’ is a reference to emuna, and more particularly to bringing God down into the world by seeing Him in every single aspect of our lives.)
These demons have a king. They have jobs. And they have a mission in life, to keep people away from the true Tzaddik (aka Moshiach), who’s represented in the story by a big tree. If enough water would reach the tree, the demons would disappear and the world would be redeemed.
The demons make it their number one priority to keep people away from this tree. They dig ditches around it. They go around torturing people and making them suffer. And most importantly of all, the ‘talkers’ amongst the demon speak a lot of lashon hara about how believing in Tzaddikim is ‘cultish’; and how people don’t need to get close to the real Tzaddikim, they ‘just need God and their own (warped…) intelligence’.
To cut a long story short, there’s a wise man and his small band of followers who takes on the demons. This wise man’s main weapons are prayer and perfect faith in Hashem - he advises his followers to accept whatever God decides for them, good or bad, and to not try to find ‘spiritual short-cuts’ involving sorcery and other things to try to solve their problems.
At the end of the story, due to the wise man’s great emuna and submission to God, the demons end up destroying themselves. Again, to cut a long story short, the ‘talkers’ amongst the demons start turning on the other demons (as opposed to the human beings) and this sparks off a civil war, which leads to a bunch of earthquakes and other natural disasters which finally cause the ditches around the tree to collapse, and the tree to be watered.
This brings Moshiach. Hooray!
Now, why am I telling you this?
You’ll recall that lashon hara, or speaking evilly of other people (even for supposedly ‘good’ reasons) is one of the biggest tell-tale traits of the Erev Rav. You’ll hopefully also recall (from THIS post) the basic rules of lashon hara which forbid us from pointing out people’s bad middot, publicly to other people.
The reason for this is simple: the people who speak lashon hara always justify the bad things they are saying about other people. As soon as you or I start speaking lashon hara about the people who are speaking lashon hara, we fall into that same trap - and in the words of the Cripple, it’s akin to using ‘sorcery’ and other demonic habits to try to solve our problems, instead of asking God to deal with it.
(That said, there ARE times that we can speak negatively about others in a public forum, and I will cover what they are in the next post, BH.)
So how does ‘good’ triumph, ultimately, if these demonic people are running around shooting their poisonous mouths off and nothing can be done to stop them? Rebbe Nachman explains something wonderful: the talkers will destroy themselves.
One person with a huge lashon hara issue will pick a fight with another person who has a huge lashon hara issue, and all we have to do is stay out of it and watch them kill each other.
Things are so, so mixed up at this time at the End of Days. I know from my own experience it can be so darned tempting to weigh in on all the machloket, arguments and mud-slinging that’s going on all around us - all for the very best reasons, natch.
But our voice is the voice of Jacob. Where ‘Esav-type’ people will use their words and voices to attack and destroy others, the authentic Jewish way is to use our voices to pray, and get God involved in solving our problems, and destroying all the bad, evil things that are permeating our world.
And if we do that, the demonic forces in the world will automatically destroy themselves; the tree will get watered, and Moshiach WILL come.
Ken yiyeh haratzon, Amen.