# Articles 60–103 (Words That Pertain to the Holy Teachings, cont.)
המשך - אותיות ס-קג
Source: https://ajew.org/reader/chayey-moharan/1/part-3
## Segment 1
הַמַּעֲשֶׂה שֶׁל הַבֶּערְגֶיר סִפֵּר אַחֲרֵי שֶׁסִּפְּרוּ לְפָנָיו מִקּדֶם מֵעִנְיַן כְּתָב עִם אוֹתִיּוֹת
(1.) The story of the Burgher he told after someone had told him beforehand about writing with golden letters — and this was after Purim 5569 [1809]. Before Purim he told the story of the Wise Man and the Simple Man.
## Segment 2
בְּמוֹצָאֵי שַׁבָּת פָּרָשַׁת נחַ שְׁנַת תק"ע אַחֲרֵי שֶׁאָמַר בְּלֵיל שַׁבָּת הַתּוֹרָה הַמַּתְחֶלֶת (סִימָן סז תִּנְיָנָא): וְזֶה בְּחִינַת הֶסְפֵּד עַל סִלּוּק הַצַּדִּיק, וּבְמוֹצָאֵי-שַׁבָּת נִכְנַסְנוּ אֵלָיו כְּדַרְכֵּנוּ וְהִטָּה
(2.) On the night after the Sabbath of the Torah portion Noach, in the year 5570 [1809]: after he had said on the Sabbath night the Torah that begins [Likutay Moharan, vol. 2, Torah 67]: "And this is the aspect of a eulogy for the passing of the tzaddik" — and on the night after the Sabbath we entered to him as was our custom, and he motioned with his hand that we should leave from him, and we immediately left from him. And it was a wonder to us, for it was our constant custom to speak with him a great deal on the night after the Sabbath, and we had a bit of sorrow from this, and we entered the house of the local rav.
## Segment 3
בְּיָדוֹ שֶׁנֵּלֵךְ מֵאִתּוֹ וְתֵכֶף הָלַכְנוּ מֵאִתּוֹ. וְהָיָה לָנוּ לְפֶלֶא כִּי דַּרְכֵּנוּ הָיָה תָּמִיד לְדַבֵּר עִמּוֹ הַרְבֵּה בְּמוֹצָאֵי-שַׁבָּת, וְהָיָה לָנוּ צַעַר קְצָת מִזֶּה וְנִכְנַסְנוּ לְבֵית הָרַב דְּפה.
After some hours he sent his servant, who called us to come in to him, and I and my colleague Rabbi Naftoli entered to him. And he commanded us to tell him news — as was his constant custom, that he always asked specifically to be told news — and Rabbi Naftoli told him what he had heard then about the war of France, which was happening at that time. And then in that conversation we were marveling and astonished at the great rise of one who had arisen so suddenly, for he had at first been a simple slave and became emperor. And we spoke with him then about this. He answered and said: Who knows what soul he has — for it is possible that [the soul] was exchanged, for so it is that sometimes in the Heichalay HaTemuroas [the "Heavenly Chambers of Exchange"] souls are exchanged etc.
## Segment 4
אַחַר אֵיזֶה שָׁעוֹת שָׁלַח הַמְשָׁרֵת שֶׁלּוֹ וְקָרָא אוֹתָנוּ שֶׁנִּכְנס אֵלָיו, וְנִכְנַסְנוּ אֵלָיו אֲנִי וַחֲבֵרִי רַבִּי נַפְתָּלִי. וְצִוָּה לְסַפֵּר לוֹ חֲדָשׁוֹת, כְּדַרְכּוֹ תָּמִיד שֶׁהָיָה שׁוֹאֵל לְסַפֵּר לוֹ
And afterwards he began to tell that there had already been such an incident — that once a queen gave birth, and at that same time etc. — and he told the entire story of the prince who was exchanged.
## Segment 5
חֲדָשׁוֹת דַּיְקָא, וְסִפֵּר לוֹ רַבִּי נַפְתָּלִי מַה שֶּׁשָּׁמַע אָז מֵעִנְיַן מִלְחֶמֶת הַצָּרְפָת שֶׁהָיָה בְּאוֹתָן הָעִתִּים. וְאָז בְּאוֹתָהּ הַשִּׂיחָה הָיִינוּ מִתְפַּלְּאִים וּמַתְמִיהִים עַל גּדֶל הִתְנַשְּׂאוּת שֶׁנִּתְנַשֵּׂא כָּל-כָּךְ
After he told the story of the king's son and the maidservant's son, I had an argument with my colleague Rabbi Naftoli regarding what is written there — that when he went to the fair, he took everything he had and left it at the inn. And one of us thought he left it there because of what he owed at the inn, while the other said no — he simply left it there. And we made a wager on this and went and asked his holy mouth. And he was then occupied with his service [of G-d] and was walking back and forth in his house as his holy custom, and he answered us according to the words of the second one — that he left it simply, not on account of a debt.
## Segment 6
פִּתְאוֹם, כִּי הָיָה בִּתְחִלָּה עֶבֶד פָּשׁוּט וְנַעֲשָׂה קֵיסָר. וְדִבַּרְנוּ עִמּוֹ אָז מֵעִנְיָן זֶה. עָנָה וְאָמַר, מִי יוֹדֵעַ אֵיזֶה נְשָׁמָה יֵשׁ לוֹ, כִּי יָכוֹל לִהְיוֹת שֶׁנִּתְחַלֵּף, כִּי
Afterwards there was with him one distinguished man of our men, and Rabbainu o.b.m. spoke with him and told him that in these stories, when a single word is changed from how he himself said it, a great deal is lacking from the story. And he told him: Consider these two who made the wager about the aforementioned matter — it seems at first glance that this is a small thing, and there is not so much to be particular about whether it is as this one says or as that one says. And in truth a great deal depends on this, and there is great particularity and precision in it.
## Segment 7
כֵּן בְּהֵיכְלֵי הַתְּמוּרוֹת נִתְחַלְּפִין לִפְעָמִים הַנְּשָׁמוֹת וְכוּ'. וְאַחַר-כָּךְ הִתְחִיל לְסַפֵּר שֶׁכְּבָר הָיָה מַעֲשֶׂה כָּזאת שֶׁפַּעַם אַחַת יָלְדָה הַמַּלְכָּה וּבְאוֹתוֹ הָעֵת וְכוּ' וְסִפֵּר כָּל הַמַּעֲשֶׂה שֶׁל הַבֶּן
And from this you can understand somewhat how far — how far — these stories reach, for his thoughts were extremely deep. Fortunate is he who merits to attain something of them according to his level.
## Segment 13
הַמַּעֲשֶׂה שֶׁל הַבַּעַל תְּפִלָּה הִתְחִילָה שָׁמַעְתִּי מֵאִישׁ אֶחָד מֵאַנְשֵׁי-שְׁלוֹמֵנוּ שֶׁאָמַר שֶׁשָּׁמַע מִפִּי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה הַמַּעֲשֶׂה מֵעִנְיַן הַצַּדִּיק שֶׁנָּפַל פַּעַם אַחַת לְעַצְבוּת גָּדוֹל,
(3.) The story of the Baal Tefillah (Master of Prayer) began after he had a conversation with the cantor Rabbi Yosef of this [town], and we were standing before him, and the aforementioned cantor's garment was torn. He answered and said to the cantor: Are you not the baal tefillah through whom everything is drawn (that is, all the Divine bounties) — so why do you not have a garment (called a kaftan)? And in the meanwhile he began to tell it in these words: There was already such a case — that there was a baal tefillah — and he told the entire story. And at the beginning of his telling we did not know that he was telling a story from his stories, but rather we thought he was telling a story that had simply occurred. Only afterwards, when he entered into the words, we understood the awesome nature of what he was telling — that it is an awesome story from his stories, which are stories of primordial years.
(6.) I heard from one man of our men who said that he heard from Rabbainu o.b.m. the story about the tzaddik who once fell into great sadness, and revived himself by recalling the greatness of the lovingkindness of Hashem Yisburach "who has not made me a gentile" — which is already printed in the Legendary Tales, see there — which was written as I myself heard it from his own holy mouth o.b.m. And the aforementioned man said that he heard this story from Rabbainu o.b.m. in a slightly different version.
## Segment 14
שַׁיָּךְ לְהַתְחָלַת הַמַּעֲשֶׂה שֶׁל הַשִּׁבְעָה בֶּעטְלֶירְס הַנִּדְפָּס שֶׁהֶחֱיָה אֶת עַצְמוֹ עִם מַה שֶּׁזָּכַר עַצְמוֹ גּדֶל הַחֶסֶד שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁלּא עָשַׂנִי גּוֹי, שֶׁנִּדְפַּס כְּבָר בְּסִפּוּרֵי-מַעֲשִׂיּוֹת
(4.) Pertaining to the beginning of the story of the Seven Beggars, which is printed in the conversations (Sichos HaRan §149) — see there. After the words "I will tell you how once upon a time people were rejoicing" — I heard that he said then in these words: "What do you know about how to be joyful from out of marah shechorah (melancholy — lit. 'black bile')? I will tell you how once upon a time people were rejoicing" etc.
And he said that Rabbainu o.b.m. told: There was one great tzaddik who was a master of self-accounting (m'marei d'chushbena), who reckoned with himself each day whether he had performed the service of G-d completely on that day as was always his custom, and he reckoned the things he needed to do on that day, and found that he had not fully discharged his obligation on that day. For example: he needed to walk back and forth within the house such and such a number of times, as was fitting according to his lofty attainment — and on that day he had not walked so much in the house as was proper for him. And through this he fell very low in his mind, to the extent that it was impossible for him to revive himself, until he revived himself by recalling that he had merited "who has not made me a gentile."
## Segment 15
בְּהַשִּׂיחוֹת סִימָן קמ"ט עַיֵּן שָׁם. אַחַר תֵּבוֹת עַיֵּן שָׁם, שֶׁנִּכְתְּבָה כְּפִי מַה שֶּׁשָּׁמַעְתִּי בְּעַצְמִי מִפִּיו הַקָּדוֹשׁ זִכְרוֹנוֹ לִבְרָכָה בְּעַצְמוֹ, וְאָמַר הָאִישׁ הַנַּ"ל שֶׁהוּא שָׁמַע מַעֲשֶׂה
It was heard explicitly from his holy mouth that the stories he told are wondrous and awesome novelties of the very highest order, and they are fitting to be expounded publicly — to stand in the synagogue and tell a story from these stories that he told, for they are extremely high and awesome novelties.
And also in the telling of the story there was a slight variation, and I no longer remember it more than this. And from this matter you will understand the extraordinary exaltedness of that tzaddik — how great he was in his level, that he had so elevated a service in the mere act of walking back and forth within the house — to the extent that through his having, as he reckoned, diminished somewhat in this service, he suffered so greatly that he was nearly unable to revive himself — had he not recalled "who has not made me a gentile." See and understand and behold the service of the tzaddikim and their anguish over their diminution in their service — how far, how far it reaches. Fortunate are they.
## Segment 16
אֲנִי אֲסַפֵּר לָכֶם אֵיךְ פַּעַם אַחַת הָיוּ שַׁיָּךְ לָעִנְיָן הַנִּדְפָּס בְּסוֹף סִפּוּרֵי-מַעֲשִׂיּוֹת הַמַּתְחִיל דַּע שֶׁיֵּשׁ שְׁנֵי מִינֵי פָּלָטִין בְּאֶחָד דָּר מֶלֶךְ וּבְאֶחָד דָּר עֶבֶד וְכוּ' כְּשֶׁעוֹבְדִין הַשֵּׁם וַעֲדַיִן הוּא בִּבְחִינַת עֶבֶד עֲדַיִן
(The transcriber says: I heard from the mouth of Rav Naftoli of blessed memory that after Rabbainu o.b.m. told the story of the Seven Beggars, he praised its virtue exceedingly and said that one may travel to Brod and enter the synagogue and tell the attendant to gather the congregation for a sermon, and to strike on the table [as is the custom before a sermon to quiet the congregation], and to tell them this story.)
(7.) Pertaining to the matter printed at the end of the Legendary Tales [Sichos HaRan], which begins: "Know that there are two kinds of palaces — in one dwells a king and in one dwells a slave etc." — when one serves G-d and is still in the aspect of slave, he is still in the aspect of cursed, G-d forbid. And there is the aspect of slave in holiness, the aspect of Moses, servant of G-d. And know that there is a commandment through which one exits from the aspect of slave — and it is the commandment of redeeming captives.
## Segment 17
שַׁיָּךְ לְהַשִּׂיחוֹת סִימָן קנ"א אַחַר שַׁיָּךְ לְהַשִּׂיחָה הַנִּדְפֶּסֶת בְּסוֹף סִפּוּרֵי-מַעֲשִׂיּוֹת הַמַּתְחִיל הִפְלִיג מְאד בִּגְדֻלַּת הַשֵּׁם יִתְבָּרַךְ. וְשָׁם חָסֵר קְצָת וְלֹא נִכְתַּב כָּרָאוּי וְכֵן צָרִיךְ לִהְיוֹת. בִּהְיוֹתוֹ יוֹשֵׁב עַל הָעֲגָלָה בְּעֵת
(5.) Pertaining to the conversations (Sichos HaRan §151), after the words "how exalted is their stature": Afterwards, on the first day of the week [Sunday], after midday, we stood before him, and he spoke with us. And in the midst of the conversation he said a witty remark about the sect etc. Afterwards he spoke about broad shoulders. Afterwards, from that conversation, it developed that he asked where we were up to in the story — and we answered him: Thursday. And then he told the Thursday episode [of the Seven Beggars] joyfully.
(8.) Pertaining to the conversation printed at the end of the Legendary Tales (Sichos HaRan §3), which begins with an elaboration on the great magnitude of Hashem Yisburach. And there, a bit is missing and it was not written as it should be — and so it must be.
## Segment 18
שֶׁנָּסַעְתִּי עִמּוֹ מִפּה בְּרֶסְלַב לְאוּמֶין לְהִסְתַּלֵּק שָׁם, עָנָה וְאָמַר הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאד וְאֵין יוֹדְעִים כְּלָל וְכוּ'. וְאָמַר (בִּלְשׁוֹן אַשְׁכְּנַז בְּזוֹ הַלָּשׁוֹן: גָּאט אִיז גְּרוֹיס
While he was sitting on the wagon at the time that I traveled with him from here in Breslov to Uman to pass away there, he answered and said: Hashem Yisburach is very great, and no one knows at all etc. And he said [in Yiddish in these words: "Gott iz grois" — and he drew out the word "grois" [great] with a wondrous melody upward, and it is impossible to depict this in writing at all]: "Men veyst gar nit — se tu'en zich oyf der velt azélecheh zachen — men veyst gar nit" [Hashem Yisburach is great — one knows nothing at all — such things transpire in the world — one knows nothing at all]. And I asked him: Have you not already said that now has become known to you the matter of "the ultimate of knowing is not-knowing" etc.? He answered: "Zint ich bin aroys fun Breslov biz aher veyz ich shoyn oych nit" [Since I departed from Breslov until here, I too no longer know.]
## Segment 19
וּמָשַׁךְ תֵּבַת גְּרוֹיס [גָּדוֹל] בִּנְעִימוּת נִפְלָא לְמַעְלָה וְאִי אֶפְשָׁר לְצַיֵּר זאת בִּכְתָב כְּלָל) (מֶען וֵוייסְט גָּאר נִיט סֶע טוּאֶין זִיךְ אוֹיף דֶער וֶועלְט אַזֶעלְכֶע זַאכִין
(All this he said at the time of the aforementioned conversation — and then only a short while had elapsed since he had departed from Breslov. And if you are somewhat familiar with the depth of his holy conversations, you will understand from this a little of the enormity of his greatness — for he had already said that his "not-knowing" is the greater [attainment] etc., and now he boasted that in so short a time he already no longer knows at all.)
## Segment 20
שַׁיָּךְ לְהַשִּׂיחָה לְעִנְיַן דּוֹקְטוֹרְיָא שֶׁצְּרִיכִים לְהִתְרַחֵק מֵהֶם מְאד בְּתַכְלִית הָרִחוּק עַיֵּן שָׁם בְּסִימָן נ'. וְאָמַר שֶׁמִּי שֶׁיֵּשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ חַס וְשָׁלוֹם, אִם הָיָה אֶחָד בָּא אֶצְלוֹ וְהָיָה אוֹמֵר לוֹ שֶׁיִּתֵּן לְהַחוֹלֶה הַכָּאָה גְּדוֹלָה עִם עֵץ עָב שֶׁקּוֹרִין דְּרוּק, בְּוַדַּאי הָיָה נִבְהָל מִזֶּה, וַהֲרֵי כְּשֶׁמּוֹסֵר אֶת הַחוֹלֶה בְּיַד הַדּוֹקְטוֹר הֲרֵי
(9.) Pertaining to the conversation regarding doctors, that one must distance oneself from them very greatly and to the utmost — see there in Sichos HaRan §50. And he said: one who has a sick person in his house, G-d forbid — if someone came to him and told him to give the sick person a great blow with a thick piece of wood called a druk, certainly he would be alarmed by this. Yet when he hands the sick person over to the doctor, he is as one who hands him over to an actual murderer! For the doctor's medicines will certainly harm him more than a blow from the murderer — and how can he then consent to kill the sick person with his own hands? And because he is compelled to do something for the sick person and strive for his salvation — is it for this reason that he hands him over to the doctor? If so, let him call someone to immediately strike the sick person with a lethal blow! — and understand this well.
## Segment 21
הוּא כְּמוֹסֵר אוֹתוֹ לְרוֹצֵחַ מַמָּשׁ. כִּי רְפוּאוֹתָיו בְּוַדַּאי יַזִּיקוּ לוֹ יוֹתֵר מֵהַכָּאַת הָרוֹצֵחַ, וְאֵיךְ יִתְרַצֶּה לְהָמִית הַחוֹלֶה בְּיָדַיִם. וְכִי בִּשְׁבִיל שֶׁהוּא מֻכְרָח לַעֲשׂוֹת אֵיזֶה דָּבָר לְהַחוֹלֶה לְהִשְׁתַּדֵּל בְּהַצָּלָתוֹ עַל-כֵּן הוּא מוֹסְרוֹ לְהַדּוֹקְטוֹר, אִם- כֵּן יִקְרָא אֶחָד שֶׁיַּכֶּה אֶת הַחוֹלֶה תֵּכֶף מַכַּת רְצִיחָה, וְהָבֵן הֵיטֵב. (וּמַה שֶּׁרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה נָסַע בְּעַצְמוֹ לְלֶמְבֶּרְגְּ
(And regarding the fact that Rabbainu o.b.m. himself traveled to Lemberg and was occupied there with medical treatments — there are in this very deep secrets and very hidden matters, for his intention in traveling there was not at all for the medical treatments, but for other matters known to him. Just as all his journeys were wondrous, hidden, and exalted matters — like the journey to Kaminitz, to Navoritch, to Sharihrad, and the like mentioned a little in our words [below #118–251] — for he had in these very awesome secrets hidden from the eye of all living. Just as once, when he returned from the aforementioned journeys, he told a certain awesome story [of the fly and the spider] which is explained in the Legendary Tales, and he said that this story elucidates the matter of his journey. And in truth the matter is very sealed and concealed — for who can fathom the secret of the stories he told, or the secret of his wondrous hidden journeys and conduct? And so too was his journey to Lemberg. And since he had gone forth and arrived there, he was compelled from Heaven to occupy himself there with medical treatments, for reasons and secrets known to him. But when he returned from there, precisely then he multiplied his telling regarding the distancing from doctors — and he then said several teachings from Sichos HaRan about this [§50]. And even before he traveled to Lemberg he had spoken of this matter, but afterwards he spoke a great deal more about it — to distance oneself from them to the utmost.)
## Segment 23
הַשִּׂיחָה הַנִּדְפֶּסֶת בְּסוֹף סִפּוּרֵי-מַעֲשִׂיּוֹת (שִׂיחוֹת הָרַ"ן נ"ח) הַמַּתְחֶלֶת יֵשׁ דָּבָר שֶׁפּוֹרֵחַ בַּמַּחֲשָׁבָה, זאת הַשִּׂיחָה שָׁמַעְתִּי מִמֶּנּוּ עַל הָעֲגָלָה קדֶם שֶׁאָמַר הַתּוֹרָה שֶׁל דַּיּוֹ לְעֶבֶד לִהְיוֹת כְּרַבּוֹ, בְּחִינַת דְּיוֹ עַל הַסֵּפֶר עַיֵּן שָׁם בְּלִקּוּטֵי א'
(10.) The conversation printed at the end of the Legendary Tales (Sichos HaRan §58) which begins "There is a thing that flies in thought" — this conversation I heard from him on the wagon, before he said the Torah "It is sufficient for a servant to be as his master," in the aspect of dyo [ink] on the book — see there in Likutay Moharan, vol. 1, Torah 192.
And the incident that happened was as follows: I traveled with him on the wagon to escort him when he traveled to Tcherin for Shabbat Shira [the Sabbath on which Shirat HaYam is read]. And then on the road he said that something had flown before him at that moment, and he said then the aforementioned matter. And then he spoke with me at length and strengthened me and comforted me greatly at that time with sweet and pleasant words, and he greatly restored my soul. And he said to me: Is it not so that everything will be nullified before the nachat ruach [satisfaction] that will be yours? And is it work to do good to a person only in the World to Come? — rather, in this world too it will be good for him. To the extent that from the abundance of the closeness with which he drew me close at that time, and the revelation of love in the sweet words he spoke with me — tears arose in me to weep from joy.
## Segment 24
בְּסִימָן קצ"ב. וּמַעֲשֶׂה שֶׁהָיָה כָּךְ הָיָה, שֶׁנָּסַעְתִּי עִמּוֹ עַל הָעֲגָלָה לְלַוּוֹתוֹ כְּשֶׁנָּסַע לִטְשֶׁעהרִין עַל שַׁבַּת שִׁירָה, וְאָז
(Omission) After he said the conversation that begins "Is it conceivable that we should let Hashem Yisburach decree" [cited in Sichos HaRan §70], he then said a clever quip: "Elokim al domi lach" [Psalms 83:2] — so as not to let Hashem Yisburach damen — which word in their [Yiddish] language means "to think."
## Segment 26
שַׁיָּךְ לַשִּׂיחוֹת שַׁיָּךְ לְלִקּוּטֵי מוֹהֲרַ"ן שֶׁאֵצֶל הַמַּעֲשִׂיּוֹת (שִׂיחוֹת הָרַ"ן פ"ט) לַמַּאֲמָר הַמַּתְחִיל דַּע שֶׁיֵשׁ חֲבִילוֹת וְכוּ' וְחָסֵר שָׁם מִשּׁוּרָה ט' עַד שׁוּרָה ה' שֶׁבְּדַף י"ד
(11.) Pertaining to the conversations after the Legendary Tales (Sichos HaRan §74) — what is written there that one must make for oneself rogez (agitation, trembling) in prayer etc. — he said that this is the aspect of [Kiddushin 30b]: "A person should always agitate (yargiz) the good inclination against the evil inclination" — the word yargiz specifically, the language of rogez — that one must make for oneself rogez in holiness as mentioned above, regarding the matter of prayer.
(12.) Pertaining to the section of Likutay Moharan that is alongside the Legendary Tales (Sichos HaRan §89), on the discourse that begins "Know that there are bundles" etc. — and there a bit is missing from line 9 to line 5 of the adjacent page 14 — and this is how it should read:
## Segment 27
הַסָּמוּךְ וְכֵן צָרִיךְ לִהְיוֹת מַעֲבִיר רִאשׁוֹן רִאשׁוֹן הַיְנוּ עָווֹן רִאשׁוֹן שֶׁבְּכָל חֲבִילָה (וּבָזֶה מְדֻיָּק מְאד לְשׁוֹן רִאשׁוֹן רִאשׁוֹן. כִּי עַל-פִּי פְּשׁוּטוֹ תָּמוּהַּ אֵיךְ
"[G-d] passes over the first sin of each and every bundle" — that is, the first sin of each bundle. (And in this the expression "first, first" is very precisely worded. For according to its plain meaning it is puzzling — how can the word "first" be used twice, for there is only one "first"? But according to the above it is very precise — meaning the first sin of each and every bundle, as stated.)
## Segment 28
שַׁיָּךְ שְׁתֵּי פְּעָמִים רִאשׁוֹן כִּי אֵין רִאשׁוֹן אֶלָּא אֶחָד, אַךְ עַל-פִּי הַנַּ"ל מְדֻיָּק הֵיטֵב כִּי הַיְנוּ עָווֹן רִאשׁוֹן רִאשׁוֹן שֶׁבְּכָל חֲבִילָה וַחֲבִילָה כַּנַּ"ל)
And when the Holy One Blessed He passes over the first sin — the first sin of each and every bundle — all the remaining sins of each and every bundle had been hanging and trailing after the first sin of each and every bundle, as stated. And now that Hashem Yisburach in His mercy has passed over and nullified the first sin — the first sin of each and every bundle — from where will the remaining sins of each and every bundle receive vitality? Since their root, which is the first sin of each and every bundle, has been nullified and cut off by the Holy One Blessed He. And then the remaining sins of each and every bundle return to Hashem Yisburach and come to Hashem Yisburach to receive vitality from Him. And then Hashem Yisburach Himself gives them vitality. And the person is thereby absolved of them, for it is no longer necessary for them to receive vitality from him now, after he has merited to arouse G-d's mercies to pass over the first — the first sin of each and every bundle, as stated. For now the remaining sins of each and every bundle have returned to Hashem Yisburach and receive from Him Blessed He Himself their vitality."
## Segment 29
וַאֲזַי כְּשֶׁהַקָּדוֹשׁ-בָּרוּךְ-הוּא מַעֲבִיר עָווֹן רִאשׁוֹן רִאשׁוֹן שֶׁבְּכָל חֲבִילָה וַחֲבִילָה, שֶׁכָּל שְׁאָרֵי הָעֲווֹנוֹת שֶׁבְּכָל חֲבִילָה וַחֲבִילָה הָיוּ תְּלוּיִים וְנִגְרָרִים אַחַר הֶעָווֹן הָרִאשׁוֹן שֶׁבְּכָל חֲבִילָה
And this is the aspect of [Psalms 51:15]: "I will teach transgressors Your ways, and sinners will return to You." "Your ways" — this is the aspect of the Thirteen Attributes of Mercy, as it is written [Exodus 33:13]: "Make known to me Your ways." And He showed him, the Holy One Blessed He, the Thirteen Attributes of Mercy — namely, through learning to perform and fulfill the Thirteen Attributes mentioned above. Then the Holy One Blessed He passes over the first — the first sin of each and every bundle, as stated. Then: "and sinners will return to You" — that is, the sins remaining in each and every bundle return to You, for they return and come to Hashem Yisburach to receive vitality from Hashem Yisburach Himself — since their root, the first sin of each and every bundle, has been cut off — the sin that the Holy One Blessed He passed over through the Thirteen Attributes of Mercy. But from where does the Holy One Blessed He give them vitality? etc.
## Segment 30
שַׁיָּךְ לְמַה שֶּׁמְּבאָר בְּהַשִּׂיחוֹת (סִימָן צ"ח) שֶׁהַחֹרֶף הִיא בְּחִינַת עִבּוּר וְקַיִץ הוּא בְּחִינַת לֵדָה. וְאָז דִּבֵּר עִמָּנוּ שִׂיחָה נִפְלָאָה וְנִשְׁכַּח הָרב, וּמַה שֶּׁאֲנִי זוֹכֵר עֲדַיִן הוּא, מַה שֶּׁדִּבֵּר
(13.) Pertaining to what is explained in the conversations (Sichos HaRan §98): that winter is the aspect of pregnancy and summer is the aspect of birth. And then he spoke with us a wondrous conversation, and most of it was forgotten. What I still remember is what he then spoke about summer, which was approaching — for this conversation was in the days of Nisan before Pesach, at the time of the circumcision of his holy son Shlomo Ephraim of blessed memory, on the third day from the milah. And he then spoke that in the winter all the grasses and all the plants are all dead, for their strength is nullified in the winter and they are then in the aspect of death. And when summer comes they all awaken and come alive. And then it is good and beautiful to go out to converse in the field — this conversation being prayer and supplication and longing for Hashem Yisburach. And then all the siach hasadeh [field plants; also "speech of the field"] that are then beginning to live and to grow — they all long and are included within his prayer and his conversation. And he elaborated then in a wondrous conversation on this matter and also on other topics.
## Segment 32
שַׁיָּךְ לְהַשִּׂיחָה הַנִּדְפֶּסֶת בְּסִימָן ל' מַה שֶּׁכָּתַב שָׁם שֶׁצְּרִיכִין לְהַכּוֹת הָראשׁ בַּקִּיר, הַיְנוּ לְהַכּוֹת הָראשׁ שֶׁהוּא הַמּחַ בְּקִירוֹת הַלֵּב, עַיֵּן
(14.) Pertaining to the conversation printed in Sichos HaRan §30 — what is written there that one must "bang one's head against the wall" — meaning: to bring the head, which is the intellect/mind, to the walls of the heart — see there. Afterwards I heard in his name that he said this is the aspect of [Isaiah 38:2]: "And Hezekiah turned his face to the wall" — that he turned and drew the panim [face], which is the intellect and knowledge, to the walls of the heart. That is, as stated above — for the essential panim [face] is wisdom and knowledge, which is the light of the face, as is explained elsewhere (Likutay Moharan, vol. 1, Torah 57).
General articles 74–80 | Section sub-numbers 15–21
## Segment 34
שַׁיָּךְ לְהָאָלֶף-בֵּית [סֵפֶר הַמִּדּוֹת] לְעִנְיַן שַׁיָּךְ לְהָאָלֶף-בֵּית הֶחָדָשׁ אוֹת ד' דַּעַת סִימָן א' הַמַּתְחִיל דַּע כִּי לְכָל הָעוֹלָמוֹת וּלְכָל נִבְרָא יֵשׁ קוֹמָה מְיֻחֶדֶת לְמָשָׁל מִין הָאַרְיֵה וְכוּ' וְהַהֶבְדֵּלִים כֻּלָּם הֵם רְמוּזִים בִּתְמוּנַת הָאוֹתִיּוֹת בְּצֵרוּפֵיהֶם וְהַזּוֹכֶה לְהָבִין אֶת
(15.) Pertaining to the Aleph-Beis [Sefer HaMidos — the Book of Attributes], regarding the matter of healing inscribed elsewhere: he said that he had in the Aleph-Beis under the letter Resh [for refu'ah — healing] all the remedies — there was written there the healing for every illness in the world, and not a single illness existed for which its healing was not written there. But he did not wish to copy it, and he burned it.
(16.) Pertaining to the New Aleph-Beis [the New Book of Attributes], under the letter Dalet, Da'as [Knowledge], Torah §1 — which begins: "Know that in all the worlds and in every creature there is a unique form/stature" — for example, the species of the lion etc., and all the distinctions are hinted at in the forms of the letters in their combinations, and one who merits to understand the Torah etc. — it appears to me that this is the matter of the conversation I heard from his holy mouth before the Sabbath of Chanuka 5565 [1804], about the creatures of the world: that all the forms and shapes of all human beings are included in the word Adam [man] that G-d said [Genesis 1:26] "na'aseh Adam" — "let us make man." For in this word Adam that Hashem Yisburach said "let us make man" — in this word are included all types of forms of all human beings in the world. And likewise in the word behemah [animal] and chayah [living creature] mentioned in the account of Creation — in this word too there are included all the forms of every animal and living creature. And so for the other creatures. And he elaborated at length in this conversation, and he said then that there exist wisdoms even in this world through which one can live on them alone, without any eating and drinking. And he elaborated a great deal in this conversation, and we did not merit to write it.
## Segment 35
שַׁיָּךְ לָאָלֶף-בֵּית הֶחָדָשׁ אוֹת דַּעַת סִימָן א' בְּסוֹפוֹ, וְגַם יוֹדֵעַ הִתְאַחֲדוּתָם הַיְנוּ רֵאשִׁיתָם וְתַכְלִיתָם כִּי בְּרֵאשִׁית וּבְתַכְלִית הֵם בְּאַחְדוּת בְּלִי
(17.) Pertaining to the New Aleph-Beis, under the letter Da'as, Torah §1, at the end: "And he also knows their unity — namely their beginning and their end [tachlis] — for in the beginning and the end they are in unity without distinction." Perhaps this was the intention of Rabbainu o.b.m. in the Torah that begins "Lechu chazu mif'alos Hashem" [Come, see the works of G-d] (Likutay Moharan, vol. 2, Torah 39) — for everything has a beginning and an end etc., see there well. And perhaps his intention was the aforementioned matter: that one must merit to know and to attain the aforementioned matter — that in the beginning and the end they are in unity without distinction. For I did not merit to understand this Torah well at the time I heard it from his holy mouth. And also when he saw the Torah in writing, he said that I had not captured his intent — and he said in these words: "I did not say it that way," and even "that was not even my intention." And perhaps his intention was the aforementioned matter, which I did not explain there in writing — and therefore he said that I did not capture his intent. And G-d knows secrets.
## Segment 37
שַׁיָּךְ לָאָלֶף-בֵּית הֶחָדָשׁ שֶׁחִבֵּר בִּימֵי יַלְדוּתוֹ, עַל-יְדֵי זְרִיזוּת בְּנָקֵל הַתּוֹרָה אַתֶּם נִצָּבִים בְּלִקּוּטֵי א' בְּסִימָן מ"ד אָמַר בְּשַׁבָּת שֶׁקּדֶם ראשׁ-הַשָּׁנָה שֶׁל שְׁנַת תקס"ג בַּשַּׁבָּת הָרִאשׁוֹן שֶׁנִּתְקָרַבְתִּי אֵלָיו. וְשָׁם מְדַבֵּר מֵעִנְיַן מְחִיאַת כַּפַּיִם בִּשְׁעַת הַתְּפִלָּה. וְדַע שֶׁבְּאוֹתוֹ הָעֵת שֶׁאָמַר הַתּוֹרָה הַזּאת, אָז הָיָה סָמוּךְ לִכְנִיסָתוֹ לְפה בְּרֶסְלַב, וְאָז דִבֵּר הַרְבֵּה מֵעִנְיַן
(18.) Pertaining to the New Aleph-Beis that he composed in his youth: through diligence one can easily become the leader of the generation in material or spiritual [matters]. And the sign of the matter [is the verse Proverbs 6:6]: "Go to the ant, O sluggard" — about this it is written [Genesis 49:24]: "Mi'sham ro'eh even Yisrael" — "from there the shepherd, the stone of Israel" — namely, a leader [parnas] — that is, to merit to be appointed as the leader of the generation — this depends on diligence, which is learned from the ant. For "from there the shepherd, the stone of Israel." And this matter is already printed in the New Aleph-Beis in different language, but in this particular formulation I heard this matter from his holy mouth.
(19.) The Torah "You are standing" (Likutay Moharan, vol. 1, Torah 44) was said on the Sabbath before Rosh Hashana of the year 5563 [1802], the first Sabbath on which I was drawn close to him. And it speaks there about the matter of clapping hands in prayer.
## Segment 38
מְחִיאַת כַּפַּיִם בִּתְפִלָּה. וְסִפֵּר לִי שֶׁבִּתְחִלַּת כְּנִיסָתוֹ לְפה עָמַד פַּעַם אַחַת עַל פֶּתַח בֵּית הַמִּדְרָשׁ שֶׁבְּבֵיתוֹ וְהוֹכִיחַ אֶת הָעוֹלָם עַל אוֹדוֹת הַתְּפִלָּה שֶׁאֵינָם מִתְפַּלְּלִים כָּרָאוּי. וְעָנָה וְאָמַר שֶׁאֵין שׁוֹמְעִין מִשּׁוּם אֶחָד מֵהַמִּתְפַּלְּלִין שׁוּם הַמְחָאַת כַּף. וּמִזֶּה הֵבַנּוּ מִיָּד שֶׁהוּא רוֹצֶה לְהַחֲזִיר
And know that at the time he said this Torah, it was close to his entering here in Breslov, and he then spoke a great deal about the matter of clapping hands in prayer. And he told me that at the very beginning of his entering here, he once stood at the entrance of the beis midrash [house of study] that is in his house, and he rebuked the congregation regarding prayer — that they were not praying properly. And he answered and said that one does not hear from any of the worshippers any clapping of hands at all. And from this we immediately understood that he wished to restore the crown to its former glory — that they should return to awakening themselves to pray with intention and fervor and great strength, as the early Chassidim who were in the days of the Baal Shem Tov o.b.m. and his holy disciples in the generations before us.
## Segment 39
הָעֲטָרָה לְיָשְׁנָהּ שֶׁיַּחְזְרוּ לְהִתְעוֹרֵר לְהִתְפַּלֵּל בְּכַוָּנָה וְהִתְלַהֲבוּת וּבְכחַ גָּדוֹל כְּמוֹ הַחֲסִידִים הָרִאשׁוֹנִים שֶׁהָיוּ בִּימֵי הַבַּעַל-שֵׁם-טוֹב זִכְרוֹנוֹ לִבְרָכָה וְתַלְמִידָיו הַקְּדוֹשִׁים שֶׁהָיוּ בַּדּוֹרוֹת שֶׁלְּפָנֵינוּ. כִּי בִּתְחִלַּת יְמֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה כְּבָר הִתְחִילוּ הַחֲסִידִים לְהִתְקָרֵר וְכוּ' וְהוּא זִכְרוֹנוֹ לִבְרָכָה יָגַע וְטָרַח הַרְבֵּה לְתַקֵּן כָּל
For in the early days of Rabbainu o.b.m., the Chassidim had already begun to cool etc., and he o.b.m. toiled and labored greatly to rectify all this and to restore the crown to its former glory.
## Segment 40
זֶה לְהַחֲזִיר הָעֲטָרָה לְיָשְׁנָהּ. גַּם בָּעֵת הַהִיא קדֶם הַשַּׁבָּת שֶׁלִּפְנֵי ראשׁ-הַשָּׁנָה הַנַּ"ל הָיוּ אֶצְלוֹ שְׁנֵי חֲסִידִים מֵהַחֲשׁוּבִים קְצָת וְסָעֲדוּ אֶצְלוֹ זִכְרוֹנוֹ לִבְרָכָה, וּבְתוֹךְ שִׂיחָתָן עִמּוֹ הָיוּ מִתְלוֹצְצִים מֵאֶחָד בְּנֶעמְרִיב שֶׁדַּרְכּוֹ לְהַרְבּוֹת בִּמְחִיאַת כַּפַּיִם בִּשְׁעַת הַתְּפִלָּה, וְהִקְפִּיד רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה עַל זֶה
Also at that time — before the Sabbath preceding the aforementioned Rosh Hashana — there were with him two Chassidim of some distinction, and they dined with him o.b.m. And in the course of their conversation with him, they were mocking one man from Nemerov whose custom was to multiply the clapping of hands during prayer. And Rabbainu za"l was very displeased by this and spoke harshly with them, and said to them: Do you know what the clapping of hands in prayer is, and all the matters contained in it — that you mock this man who did not find favor in your eyes for his clapping of hands? And afterwards, on the Sabbath that followed — which was the Sabbath before Rosh Hashana — I myself came for the Sabbath. And then he said the Torah "You are standing" on the matter of clapping of hands. And it was the first Torah I merited to hear from his holy mouth, and immediately I wrote it, with G-d's great help — praise to G-d my life's vitality.
## Segment 41
וְדִבֵּר אִתָּם קָשׁוֹת וְאָמַר לָהֶם וְכִי אַתֶּם יוֹדְעִים מַהוּ מְחִיאַת כַּפַּיִם בִּתְפִלָּה וְכָל הָעִנְיָנִים שֶׁיֵּשׁ בָּזֶה עַד שֶׁאַתֶּם מִתְלוֹצְצִים מִזֶּה הָאִישׁ הַנַּ"ל שֶׁלּא נִתְקַבֵּל אֶצְלְכֶם מְחִיאַת כַּפַּיִם שֶׁלּוֹ. וְאַחַר-כָּךְ בְּשַׁבָּת שֶׁאַחַר זֶה שֶׁהוּא שַׁבָּת שֶׁלִּפְנֵי ראשׁ-הַשָּׁנָה בָּאתִי אָנכִי עַל שַׁבָּת. וְאָז
Also afterwards, close after Sukkos, one man came to him from Nemerov — and he was the man who had been with him before Rosh Hashana and had been mocking the clapping of hands of the aforementioned man. And this man came on account of his son who had fallen ill with him, may the Merciful One save us. And Rabbainu o.b.m. showed him a passage in the Pri Etz Chaim regarding the matter of "v'yasem l'cha shalom" ["and He will set peace for you"] — which is an acrostic for shalev [tranquil] — which is the aspect of [Job 16:12]: "shalev hayiti vay'farpar'eni" ["I was at peace and He shattered me"]. And he commanded him to read this matter aloud before him, and he was compelled to read it before him. And afterwards Rabbainu o.b.m. said to him the Torah about the clapping of the hand in Torah 46 — about the three hands etc. — see there. But this man refused to bow his shoulder to bear the yoke of Torah and to draw close to him o.b.m. And he returned home, and the child became more ill.
## Segment 42
אָמַר הַתּוֹרָה אַתֶּם נִצָּבִים עַל עִנְיַן מְחִיאַת כַּפַּיִם, וְהִיא הָיְתָה הַתּוֹרָה הָרִאשׁוֹנָה שֶׁזָּכִיתִי לִשְׁמעַ מִפִּיו הַקָּדוֹשׁ וְתֵכֶף כָּתַבְתִּי אוֹתָהּ בְּעֶזְרָתוֹ הַגְּדוֹלָה תְּהִלָּה לְאֵל חַיָּי. גַּם אַחַר-כָּךְ בְּסָמוּךְ אַחַר סֻכּוֹת בָּא אִישׁ אֶחָד מִנֶּעמְרִיב אֵלָיו וְהוּא הָיָה הָאִישׁ שֶׁהָיָה אֶצְלוֹ קדֶם ראשׁ-
And the man told me all the aforementioned matter — all that Rabbainu o.b.m. had engaged with him, and all this Torah he had said to him then. And he also told me that Rabbainu o.b.m. had told him a certain story about a certain officer who was extremely brazen and harsh, called a banit — and he does not remember the story well. And the man asked me that when I next travel to him, I should mention the child before him and ask him to save him. And I traveled to him shortly thereafter and spoke with him about this. He answered and said with astonishment: Is the child still alive? And I stood trembling and astonished, for I understood from his words that the decree had already been sealed upon the child for death. Rabbainu o.b.m. answered and said: If the aforementioned man had accepted my words, the child would already have returned to his health. [As if to say: but now that he did not accept my words, it is impossible for the child to live.] And so it was — shortly afterwards the child passed away.
## Segment 43
הַשָּׁנָה שֶׁהָיָה מִתְלוֹצֵץ מִמְּחִיאַת כַּפַּיִם שֶׁל אֶחָד כַּנַּ"ל. וְהָאִישׁ הַזֶּה בָּא עַל אוֹדוֹת בְּנוֹ שֶׁנֶּחֱלָה אֶצְלוֹ רַחֲמָנָא לִצְלַן, וְהֶרְאָה לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה מַאֲמָר אֶחָד בִּפְרִי עֵץ הַחַיִּים בְּעִנְיַן וְיָשֵׂם לְךָ שָׁלוֹם שֶׁהוּא רָאשֵׁי-תֵבוֹת שָׁלֵו, שֶׁהוּא בְּחִינַת שָׁלֵו הָיִיתִי וַיְפַרְפְּרֵנִי וְכוּ'.
And when Rabbainu o.b.m. spoke with me about the aforementioned man who had not accepted his words, I began to intercede on his behalf and said: How is it possible for him to draw close — is he not already affiliated [with one of the opposing groups]? He replied o.b.m.: If so, he has a great trial. As if to say: And so what if he is affiliated? Is it on account of this that he cannot draw close? Only his trial is great. And certainly he needs to withstand the trial and break all the impediments and draw close.
## Segment 44
הַתּוֹרָה יְמֵי חֲנֻכָּה הֵם יְמֵי הוֹדָאָה בְּחִינַת תּוֹדָה וְכוּ' בְּלִקּוּטֵי תִנְיָנָא בְּסִימָן ב. זאת הַתּוֹרָה אָמַר בְּשַׁבַּת חֲנֻכָּה וּבְאוֹתָהּ שָׁנָה בָּא מִלֶּמְבֶּרְגְּ, וּלְפִי עֲנִיּוּת דַּעְתִּי
(20.) The Torah "The days of Chanuka are days of thanksgiving — the aspect of the thanksgiving offering" etc. (Likutay Moharan, vol. 2, Torah 2) was said on the Sabbath of Chanuka, and that same year he came from Lemberg. And it is my humble understanding that through this he drew down the aspect of the rectification of the thanksgiving offering [korban todah] — which he needed to bring for having returned safely to his home from there. For this was a great and wondrous salvation for us and for all Israel — for if he had remained there in Lemberg, it is possible that the light would have entirely departed, G-d forbid, and we would not have heard all the awesome things he later revealed to us in his Torahs and conversations that he said afterwards. Particularly the Legendary Tales — for the main great Tales he revealed to us afterwards, particularly the story of the Seven Beggars. And certainly it was fitting to bring a thanksgiving offering for such a salvation.
## Segment 45
הִמְשִׁיךְ בָּזֶה בְּחִינַת תִּקּוּן קָרְבַּן תּוֹדָה שֶׁהָיָה צָרִיךְ לְהָבִיא עַל שֶׁחָזַר מִשָּׁם בְּשָׁלוֹם לְבֵיתוֹ. כִּי זֶה יְשׁוּעָה גְּדוֹלָה וְנִפְלָאָה מְאד לָנוּ וּלְכָל יִשְׂרָאֵל, כִּי אִם
Also several times after he came from Lemberg, we heard from him o.b.m. that he gave great praise and thanksgiving to Hashem Yisburach for having returned from there. And during the walk, each time he came to some place he had been before his journey there, he would say that it was fitting to praise Hashem Yisburach: "He has returned and brought me here again to these places — for I had thought, G-d forbid, that I would never see them again."
## Segment 48
מַה שֶּׁנֶּאֱמַר שָׁם בַּסּוֹף עַל פָּסוּק וַיְהִי מִקֵּץ רַב דְּחָד יוֹמָא. זֶה נִתְגַּלְגֵּל עַל-יְדֵי אִישׁ אֶחָד
(21.) What was said there at the end, on the verse "And it came to pass at the end" [Genesis 41:1] — according to the statement of our Rabbis of blessed memory [Chagiga 5b] regarding bar bei rav d'chad yoma [a student who came for only one day]: this came about through a certain young man who traveled to him for the Sabbath of Chanuka in Breslov, and was delayed in Nemerov and did not arrive for that Sabbath. And after the Sabbath he came here. And Rabbainu o.b.m. — at the time he said the Torah "The Days of Chanuka" mentioned above — had not completed explaining the verse "And it came to pass at the end" according to the aforementioned Torah, until this man arrived after the Sabbath. Then he began to explain the aforementioned verse according to the statement of our Rabbis regarding bar bei rav d'chad yoma. And it was pertinent to him — for this man was literally a bar bei rav d'chad yoma [a student who came to the rabbi for only one day] — for on the Sabbath he had not been with him, but only afterwards on a weekday, one day alone. And we saw the wonders of G-d that through him specifically were said these words — which have a connection to him. And they are hinted at in the aforementioned verse — and it is impossible to express in writing what is in my heart about this, for all his words were of great and wondrous weight, as is explained elsewhere (below #340, #361, #389).
Also what is explained there regarding the four things that Rabbi Eliezer showed — the carob tree that proved [his opinion] etc. — the revelation of these things too he did not reveal at the time of saying the Torah except in a general way, without explicating them clearly as they are now set forth in print — until his brother Rabbi Yechiel of blessed memory came together with other men who had also traveled for that Sabbath and had been delayed. And afterwards, when they arrived, then specifically he revealed the aforementioned matter, and he explained the four aforementioned things according to the aforementioned Torah explicitly, as stated.
## Segment 59
עַל-פִּי מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה עַל בַּר בֵּי שֶׁל זָהָב וְזֶה הָיָה אַחַר פּוּרִים תקס"ט, קדֶם פּוּרִים סִפֵּר הַמַּעֲשֶׂה מֵחָכָם וְתָם:
And also then I saw this: that beforehand, on the Sabbath, he had not revealed anything at all regarding the verse "And it came to pass at the end" — for the revelation of Torah is according to the souls present before him at the time [as is explained in the Torah "Fortunate is the Providence" in Likutay Moharan, vol. 1, Torah 13; and similarly in the Torah "Nine Precious Tikunim," Torah 20, vol. 1]. And afterwards, when the aforementioned man arrived, he then revealed the explanation of the beginning of the verse according to the aforementioned Torah — namely "and it came to pass at the end" etc. — as is explained in its place, see there. But the remainder of the verse he did not complete explaining. And I pressed him greatly to explain the rest for us, and he was unwilling in any manner. And then I saw how each and every word goes forth weighed according to the souls present and their longings etc.
(1.) In the year 5565 [1804/5]: I was standing near the table and swimming in the sea — and all the nations and all the kings stood and watched and marveled — [meaning] the table of kings, the sea of wisdom, that I would reveal wisdom such as even etc.
## Segment 60
מִבְּנֵי הַנְּעוּרִים שֶׁנָּסַע אֵלָיו עַל שַׁבַּת חֲנֻכָּה מִבְּרֶסְלַב מֶלֶךְ שֶׁנֶּחְלַף. אַחַר שֶׁסִּפֵּר הַמַּעֲשֶׂה שֶׁל הַבֶּן מֶלֶךְ וּבֶן הַשִּׁפְחָה אָז, הָיָה לִי וִכּוּחַ עִם חֲבֵרִי רַבִּי נַפְתָּלִי בְּעִנְיַן מַה שֶּׁכָּתוּב שָׁם כְּשֶׁהָלַךְ עַל הַיָּרִיד שֶׁלָּקַח
This hashmata pertains to the discourse "When you enter your fellow's vineyard" (Likutay Moharan I:257). This discourse was said at the same time as the discourse (Likutay Tinyana §88) "One must be very careful not to eat fruit that has not finished ripening." The revelation of these discourses came about through an incident, and through the provision of food (tzaydah) that his holy mother commanded him. And this is the incident:
(2.) In the year 5567 [1806/7] in Breslov, the Torah portion Vayechi [Genesis 47:28–50:26] — after I had sanctified the new moon myself, he said to me: If you had been joyful, there would have been a great good for the world.
## Segment 61
וְנִתְעַכֵּב בְּנֶעמְרוֹב וְלֹא בָּא עַל אוֹתוֹ שַׁבָּת, וְאַחַר כָּל אֲשֶׁר לוֹ, וְהִנִּיחַ עַל הָאַכְסַנְיָא. וְנִדְמָה לְאֶחָד מֵאִתָּנוּ שֶׁהִנִּיחָם בִּשְׁבִיל מַה שֶּׁהָיָה חַיָּב עַל הָאַכְסַנְיָא, וְהַשֵּׁנִי אָמַר לֹא כֵן הוּא רַק שֶׁהִנִּיחָם סְתָם שָׁם, וְנִתְעָרַבְנוּ
After Rabbainu's marriage, when he was still at his father-in-law's table, it was his custom to travel each year with his wife, the Rabbanit, to Medvedivkeh — to the home of his righteous father and mother — to fulfill the mitzvah of honoring one's parents. And it is known that his holy way was to conceal and hide his great service of G-d, especially in his youth, as is cited in his holy conversations. And even though his wife knew something of his holy service, he would make her swear not to reveal it to anyone. Therefore no one knew then of his service and holiness.
Afterwards he told this: He saw in a dream that there were going very many armies, and flying after them were very many birds — a great exaggeration — and I asked the one beside me why the birds were flying after them. And he told me that they were going to help those armies. And I asked: How would they help them? And he answered me: These birds deposit from themselves a fluid — and through that fluid those opposing them are destroyed — and in this way they help those armies. And it was difficult for me: was not the place where they deposited the fluid also where those armies were, and would it not also harm them?
## Segment 62
שַׁבָּת בָּא לְכָאן וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּעֵת שֶׁאָמַר עַל זֶה, וְהָלַכְנוּ וְשָׁאַלְנוּ אֶת פִּיו הַקָּדוֹשׁ. וְהוּא הָיָה עוֹסֵק אָז בַּעֲבוֹדָתוֹ, וְהָלַךְ אָנֶה וָאָנָה בְּבֵיתוֹ כְּדַרְכּוֹ הַקָּדוֹשׁ, וְהֵשִׁיב לָנוּ כְּדִבְרֵי הַשֵּׁנִי שֶׁהִנִּיחַ סְתָם לֹא בִּשְׁבִיל
Once he came to Medvedivkeh to his father and mother's home, and all his family and relatives came to greet him as was customary. Among them there also came a certain woman [his father's co-wife, as it were] to greet his radiant face. And because he concealed and hid himself greatly so that no one would know of his toil in the service of G-d and his holiness — it seemed to his family that he was like other young men. Therefore this woman, when she saw his beauty, had the evil inclination kindle a desire within her — to the point that she was brazen enough to say to him: "Come, let us take our pleasure in love!" But immediately she understood that she would accomplish nothing with him, and she walked away. And the holy Rabbainu, hearing her words, was greatly alarmed that such a trial had come to his hand. And though he withstood the trial, he immediately went outside and commanded one of the men to hire him a wagon to travel back home at once. And so it was. And he told his righteous father and mother that he was compelled to travel home immediately — and he departed from there in haste. And the woman, from the greatness of her desire, wished at least to feast her eyes upon his face one more time. Therefore when she saw that he was traveling away, she ran after the wagon and cried out to him — look how weak you have become! — and she beseeched him to stay the night and return home the next day. But he did not listen to her, and commanded that the horses be urged and they travel on. And he traveled from there and came home.
Meanwhile I saw — and the birds began to lower themselves to the ground until they all stood on the earth, and they walked after the armies and were picking up from the ground with their mouths. And the thing they picked up was round and was not a foodstuff. And it was difficult for me — how would these birds come and go after the armies, for in walking, a person walks faster than birds? And what was it they were picking up? And they told me that what they were picking up — from this is made the aforementioned fluid that kills those opposing them, as stated. And in every place they deposit the fluid, through this those opposing them in that place are destroyed and die.
## Segment 63
הַתּוֹרָה יְמֵי חֲנֻכָּה הַנַּ"ל לֹא סִיֵּם לְפָרֵשׁ הַמִּקְרָא חוֹב. אַחַר-כָּךְ הָיָה אֶצְלוֹ אִישׁ אֶחָד מֵחֲשׁוּבֵי אַנְשֵׁי-שְׁלוֹמֵנוּ, וְסִפֵּר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה עִמּוֹ וְאָמַר לוֹ שֶׁבְּאֵלּוּ הַמַּעֲשִׂיּוֹת כְּשֶׁמְּשַׁנִּין דִּבּוּר אֶחָד מִכְּפִי מַה שֶּׁאֲמָרוֹ בְּעַצְמוֹ חָסֵר הַרְבֵּה
And it came to pass after these things, that Rabbainu traveled once more to Medvedivkeh to his father and mother's home. And at that time his holy mother commanded him, as a testament, saying: the person whom he cannot tolerate, he must not allow to remain with him. And if not, he will need to rely on people far from him against those who are close to him — meaning that people distant from him will help him, preventing the person he cannot tolerate from being with him, even if that person should be among his relatives.
And I entered a hidden place, and I saw that there was an extremely low entrance, and I entered there and lay myself down, and there were no windows in that room, and it was dark there. And I entered there because I wanted to hide, and I hid there. Meanwhile all the birds began to enter there, and I wanted to chase them away, and I was waving them away with my hand — and a cat stood before them, and it is the way of birds to flee from a cat. But these birds did not at all flee from the cat and paid it no attention.
## Segment 64
וַיְהִי מִקֵּץ עַל-פִּי הַתּוֹרָה הַנַּ"ל עַד שֶׁבָּא הָאִישׁ מֵהַמַּעֲשֶׂה. וְסִפֵּר לוֹ הֲלֹא אֵלּוּ הַשְּׁנַיִם שֶׁנִּתְעָרְבוּ עַל עִנְיָן הַנַּ"ל נִדְמֶה לִכְאוֹרָה שֶׁזֶּה דָּבָר קָטָן וְאֵין בָּזֶה קְפֵידָא כָּל כָּךְ אִם הוּא כְּדִבְרֵי זֶה אוֹ כְּדִבְרֵי
Now this woman had a younger brother who had been three or four years old at the time of the incident. And Rabbainu saw him then. After several years had passed — when Rabbainu had established his residence in Breslov, and his holy name, righteousness, and holiness had already become famous in the world — the aforementioned woman repented of her evil deeds. Remembering her words and what she had said to such a holy and awesome tzaddik, she was greatly ashamed of herself. She desired to appease Rabbainu and to receive from him repentance and rectification for this. Her brother was now twenty-five years old. She told him the whole ugly incident she had perpetrated, and beseeched her brother to travel to Breslov — to the holy Rabbainu — to appease him on her behalf and receive repentance. And so he did.
And they told me that these birds are not afraid of anything whatsoever — only of one thing. And they told me what that one thing is — and I have forgotten it. And among those birds there was one that was extremely old, and he said: The world imagines that this place [where we are hiding] is hidden, but I remember when this place was open. And these words are very deep.
## Segment 65
הַנַּ"ל אַחַר שַׁבָּת, אָז הִתְחִיל לְפָרֵשׁ הַמִּקְרָא הַנַּ"ל זֶה. וּבֶאֱמֶת תָּלוּי בָּזֶה הַרְבֵּה וְיֵשׁ בָּזֶה קְפֵידָא וְדִקְדּוּק גָּדוֹל. וּמִזֶּה תּוּכַל לְהָבִין קְצָת עַד הֵיכָן עַד הֵיכָן אֵלּוּ הַמַּעֲשִׂיּוֹת מַגִּיעִים כִּי מְאד עָמְקוּ מַחְשְׁבוֹתָיו אַשְׁרֵי מִי שֶׁיִּזְכֶּה לְהַשִּׂיג בָּהֶם קְצָת כְּפִי מַדְרֵגָתוֹ:
He traveled to Breslov, and when he came to Rabbainu's house, Rabbainu recognized him immediately — even though by now he was a full-grown young man. Before the man even began to speak to Rabbainu to tell him the reason for his coming, Rabbainu said: "Oy! I cannot tolerate him in my house!" And his holy daughter Adl heard these words from the holy mouth, and she knew the background of his holy mother's instruction mentioned above — and she very much wanted to remove him from his father's house, but could not.
(The transcriber says: I heard that before the night on which he began to say the aforementioned discourse at the evening meal — he told before the meal the story of the birds and the Mazal Tov, which is explained elsewhere [above, in the Chronological Index at article 59, under Torah 66].)
## Segment 80
בַּעַל תְּפִלָּה שֶׁעַל יָדָהּ נִמְשָׁךְ עַל-פִּי מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מֵעִנְיַן בַּר בֵּי בִּדְבָרִים הֵבַנּוּ נוֹרְאוֹת הָעִנְיָן שֶׁמְּסַפֵּר, שֶׁהוּא מַעֲשֶׂה נוֹרָאָה מִמַּעֲשִׂיּוֹת שֶׁלּוֹ. שֶׁהֵם סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל שָׁנִים קַדְמוֹנִיּוֹת:
And I saw from a distance a beautiful tent. And they cried out from there to the officers: Turn back! And collect all the merits you have and take them in your hands. And go to the candle that is hanging there — and there you will accomplish everything you desire.
Hashem Yisburach arranged that at that very moment there came to Rabbainu's house a man from Nemrov (he was the brother of Rabbi Lipa of Nemrov). This man from Nemrov was distant from Rabbainu — for he was not among his close ones. When he came to Rabbainu's house and saw the man from Mezhbuzh who was then in Rabbainu's house, Rabbainu's holy daughter Adl hinted to the man from Nemrov that Rabbainu could not tolerate this person remaining with him — and therefore he should take him out of Rabbainu's house. And the man from Nemrov took the man from Mezhbuzh by the hand and led him outside.
Rabbainu o.b.m. said that this Torah — Nine Precious Tikunim (Likutay Moharan, vol. 1, Torah 20) — is the explanation of the aforementioned vision. And he said that in all the Torahs he says there are allusions from this vision, but this Torah is entirely an explanation of the aforementioned vision — see article 9 above.
## Segment 93
רַב דְּחָד יוֹמָא. וְהָיָה מֵעִנְיָנוֹ, כִּי זֶה הָאִישׁ עַל הַשֻּׁלְחָן (כַּנָּהוּג קדֶם הַדְּרָשָׁה לְהַשְׁקִיט הֶמְיַת הָעָם) וּלְסַפֵּר לָהֶם זאת הַמַּעֲשֶׂה:
Now the man from Mezhbuzh was very hungry at that moment. He saw in the marketplace a man standing and selling the fruit called plomen [plums] — and he bought a very large quantity. But the fruit had not yet finished ripening. The man took the fruit and entered with them into Rabbainu's outer chamber — where Rabbainu was not present — and ate the fruit far beyond what he needed. Immediately after eating, he became very weak and began to cry out that all his limbs were hurting him greatly and his life force was leaving him. People from the marketplace heard and entered the chamber where he was — and they carried him out to bring him to his lodging. But they did not succeed in bringing him there before he died in the street.
(Said the transcriber: See Tosefos, end of Tractate Menachos, s.v. u'Micha'el; and in the writings of the Ari z"l — that one should not recite mahayrah after v'ashray Yisra'el u'sfilasam etc. See there.)
## Segment 102
הָיָה מַמָּשׁ בַּר בֵּי רַב דְּחָד יוֹמָא, כִּי זאת מִפִּי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּסִגְנוֹן אַחֵר קְצָת. וְאָמַר שֶׁסִּפֵּר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה שֶׁהָיָה צַדִּיק אֶחָד גָּדוֹל בְּמַעֲלָה
After this incident, Rabbainu said the discourse "When you enter your fellow's vineyard" (Likutay Moharan I:257) — which speaks of how when a person eats more than he needs, he can thereby expel his own life force. And he also said then the discourse "One must be careful not to eat fruit that has not finished ripening" (Likutay Tinyana §88) — where it is explained that through this too a person's life force departs. Afterwards, Rabbainu said that the death of the man in Breslov had also been a rectification for his sister.
(6.) 5569 [1808/9]: He dreamed that there was a certain Jewish congregation with a leader who was very great in the world. And a decree was issued to kill all the Jews, and the leader hit upon the plan that they must disguise themselves as gentiles. And he went and called a craftsman and had his beard and peyos [sidelocks] shaved off. And afterwards it became clear that it was a falsehood — that the decree had not been issued at all. How great a shame came to that leader! Certainly it was impossible for him to show himself before the world, and he was forced to uproot himself and flee. And how does one exit through the entrance, and how does one hire a wagon, and the like — certainly there was a great, indescribable shame and humiliation for him. And certainly he was forced to remain by some gentile for some time until his beard grew back. This was shown to him as a parable against the well-known one of today etc.
## Segment 103
בְּשַׁבָּת לֹא הָיָה אֶצְלוֹ רַק אַחַר-כָּךְ בְּחֹל יוֹם שֶׁהָיָה מִמָּארֵי דְּחֻשְׁבְּנָא, שֶׁהָיָה מְחַשֵּׁב עַצְמוֹ בְּכָל יוֹם אִם עָשָׂה עֲבוֹדַת ה' בִּשְׁלֵמוּת בְּאוֹתוֹ הַיּוֹם כְּפִי דַּרְכּוֹ תָּמִיד,
General articles 81–103 | Section sub-numbers 1–23
On the eve of the 14th, Shabbos 5564 [1803/4], in Breslov — he related his Shalom [Shabbos greeting] saying that the previous night he had dreamed a strange dream, the like of which he had never in his life dreamed. For he dreamed the letter vav etc. And there is a complete incident here, but it is not written in order. They also gave him a garment and warned him that he must never remove the garment. But he pays no attention to dreams at all. And he told them the whole matter of his illness — that the cough was paining him on his side. And I was very joyful then. (See Hosafos §8.)
## Segment 104
אַחַר שֶׁסִּפֵּר עִם הַחַזָּן רַבִּי וְחִשֵּׁב הַדְּבָרִים שֶׁהוּא צָרִיךְ לַעֲשׂוֹת בְּאוֹתוֹ הַיּוֹם, וּמָצָא שֶׁלּא יָצָא יְדֵי חוֹבָתוֹ בִּשְׁלֵמוּת בְּאוֹתוֹ הַיּוֹם. כְּגוֹן שֶׁהָיָה צָרִיךְ
(3.) What he told at the beginning of the summer of 5564 [1804]: He answered and said: I will tell you what I saw — and you should tell it to your children.
He sent one of the aforementioned people to acquire the aforementioned [things] for us, and I was asking him whether the uproar had quieted — and he replied no, for the uproar was still very strong.
## Segment 105
יוֹסֵף דְּפה וַאֲנַחְנוּ עָמַדְנוּ לְפָנָיו לֵילֵךְ אָנָה וָאָנָה בְּתוֹךְ הַבַּיִת כָּךְ וְכָךְ פְּעָמִים כְּפִי מַה שֶּׁהָיָה צָרִיךְ כְּפִי הַשָּׂגָתוֹ הַגְּבוֹהָה וּבְאוֹתוֹ הַיּוֹם לֹא
There was one person lying on the ground, and around him were sitting [people in] a circle, and around the circle another circle, and around that circle yet another circle, and so on for several circles. And around them were sitting yet more people without order. And the one sitting in the middle — that is, reclining on his side — was moving his lips, and all those sitting around him were moving their lips after him.
In the midst of our sitting there, an old man came and called to me and said to him that there was something for him. And I walked with him and began to speak with him — and he said and told me: [The tikkun for a great sin is made — how could you not know this?!] And how are you not ashamed before your forebears — before Rabbi Nachman and the Baal Shem Tov z"l — and how are you not ashamed before Moshe and the holy Patriarchs — Avraham, Yitzchak, and Yaakov etc.? What are you thinking about? Are you able to sit here always? And you — you are a sick man — what will you do and what will come of you? For you think that if they do not know who you are, you will not be able to be there. And if they do know who you are — you will also not be able to be there, for they will certainly not let you be there, since they know you there.
## Segment 106
וְהַחַזָּן הַנַּ"ל הָיָה מַלְבּוּשׁוֹ קָרוּעַ. הָלַךְ כָּל-כָּךְ בַּבַּיִת כָּרָאוּי לוֹ, וְעַל-יְדֵי-זֶה נָפַל בְּדַעְתּוֹ מְאד עַד שֶׁלּא הָיָה אֶפְשָׁר לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ עַד
And afterwards I saw — and behold he was gone [the one in the middle], and all those sitting around him stopped moving their lips. And I asked what this was. They answered me: He has grown cold and died and has ceased speaking, and [so] they stopped speaking.
I answered him in this manner: in the World to Come, presumably, it will be good for me — even in Gehinnom there will be no place for me to hide, since I did a [great] sin. He told me: lech lach [go for yourself] — and I believed that he was reasoning with me, and he was saying to me to go away, and I should have sufferings for it. And then the aforementioned old man left and walked away from the aforementioned elder.
## Segment 107
עָנָה וְאָמַר לְהַחַזָּן הֲלֹא אַתֶּם שֶׁהֶחֱיָה עַצְמוֹ בַּמֶּה שֶׁזָּכָה שֶׁלּא עָשַׂנִי גּוֹי. וְגַם בְּסִפּוּר הַמַּעֲשֶׂה הָיָה קְצָת שִׁנּוּי וְאֵינִי זוֹכֵר יוֹתֵר, וּמִזֶּה הָעִנְיָן
And afterwards they all began to run, and I ran after them. And I saw two palatzin [palaces] — that is, beautiful, very fine buildings — and there were sitting there two officers, and they [the people] ran there to the officers and began to argue with them: Why have you misled us? And they wanted to kill them. And the officers fled outside. And I saw them and they appeared very good to me in their essence. And I ran after them.
And in being there I said to myself that since so much time had passed and I was sitting there — we were sending for the person to complete the learning of the Talmud, in order that he send us some book to bring here for us, and he went to the city and did not bring a book. And he replied that it is impossible to bring — for I know for certain that it is forbidden to reveal who needs the book, and it is impossible to find a book — and there are great sufferings for me constantly and moving from place to place, and I have no book of any sort to complete the learning.
## Segment 108
הַכּל (הַיְנוּ כָּל הַהַשְׁפָּעוֹת) וּמַדּוּעַ תָּבִין מַעֲלַת הַפְלָגַת אוֹתוֹ הַצַּדִּיק כַּמָּה הָיָה גָּדוֹל בְּמַעֲלָתוֹ שֶׁהָיָה לוֹ עֲבוֹדָה גְּבוֹהָה בַּמֶּה שֶׁהָלַךְ אָנֶה וָאָנָה בְּתוֹךְ
And they turned back and collected their merits, and there were bundles of merits there. And they ran toward the candle and I ran after them. And I saw a candle hanging in the air [lit], and the officers came and threw the merits toward the candle, and sparks fell from the candle into their mouths. And the candle turned itself and a river was made from the candle, and all of them drank from the river.
Afterwards the old man returned and took a book from under his garments and said: I asked him to give me the book, and they gave me the book, and I took it and did not understand at all how to rest it, and I did not know how to hold it at all, and it seemed completely strange before me. And I was afraid that I would write in another language, as I did not know anything about the book. And I was also afraid even from those people who were with me who were afraid because of the words — since all of them argued in the words, but I did not argue at all. And I thought to myself: I will be afraid even from those people who saw this.
## Segment 109
לֹא יִהְיֶה לָכֶם מַלְבּוּשׁ (שֶׁקּוֹרִין הַבַּיִת עַד שֶׁעַל-יְדֵי שֶׁמִּעֵט לְפִי דַּעְתּוֹ בַּעֲבוֹדָה זאת, הִצְטַעֵר כָּל-כָּךְ עַד שֶׁכִּמְעַט לֹא הָיָה יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ
And creatures were formed within them. And when they opened their mouths to speak, the creatures came out of them. And I saw them running and returning — and they were neither of the species of man nor of the species of animal, but creatures.
And afterwards Rabbainu o.b.m. said himself afterwards that they were singing to him so much — because in the dream it appeared to him that he had six synagogues — and there were names there, and those very names he knew and forgot.
## Segment 110
קַאפְטִין). וּבְתוֹךְ כָּךְ הִתְחִיל לְסַפֵּר לוּלֵא שֶׁהִזְכִּיר אֶת עַצְמוֹ שֶׁלּא עָשַׂנִי גּוֹי, רְאֵה וְהָבֵן וְהַבֵּט עֲבוֹדַת הַצַּדִּיקִים וְצַעֲרָם עַל מִעוּטָם בַּעֲבוֹדָתָם עַד הֵיכָן עַד הֵיכָן מַגִּיעַ, אַשְׁרֵי לָהֶם:
And afterwards they took counsel to return to their place. And they said: How can we return to our place, for we no longer have a path? [For on the way they had passed through several boundaries/borders, and now they no longer had passage.] And they said: When he was still alive — that is, the one who was lying in the middle — when he was alive and speaking, we had passage and could pass through everywhere. Now that he is gone, how shall we return?
[Said the transcriber: I heard that the Rabbi Rabbi Nissan Kauler told — one of the great close followers of the holy tzaddik Rabbi Baruch etc. z"l — before the Maggid of Tiraovitze etc. z"l: that once he came to the holy Rabbi Baruch z"l and saw him very distressed. And he asked him what it was. And he replied that for some time he had not been able to see the Baal Shem Tov z"l, and every time he came to his grave he could not find him. And he found him and said to him: I found him at Rabbi Nachman's — and he said in these words: "Er hot zich paar kligen tzu R' Nachman" — "He chose to be close to Rabbi Nachman."]
## Segment 111
בְּזֶה הַלָּשׁוֹן, כְּבָר הָיָה מַעֲשֶׂה הוּא בִּבְחִינַת אָרוּר חַס וְשָׁלוֹם וְיֵשׁ בְּחִינַת עֶבֶד בִּקְדֻשָּׁה בְּחִינַת משֶׁה עֶבֶד ה', וְדַע שֶׁיֵּשׁ מִצְוָה שֶׁעַל יָדָהּ יוֹצְאִים מִבְּחִינַת עֶבֶד וְהִיא מִצְוַת פִּדְיוֹן שְׁבוּיִים:
And they said: Let us go to the one who was in the middle [who had died]. And they went and found him, and the one in the middle was in a certain place, and he asked: What do you need? And they said: We need you to help us pass through the borders. And he answered: There was with me a certain person [whose name I have forgotten] and through him I had passage — go to him. And they went to that person, and he said: There was such-and-such a person and through him I had passage — go to him. And so on — one sending them to another.
(7.) 5564 [1803/4], on Sabbath night after Kiddush: I saw in a dream — and I was within a city, and it seemed to me in the dream that the city was very large. And a great tzaddik came there from the earlier tzaddikim, who was established as a great tzaddik, and everyone went to him. And I also went to him, and I saw that they were all passing before him on his side without greeting him, and it appeared that they were doing this deliberately. And I was very astonished at their audacity — for I knew that he was a great tzaddik. And I asked about this — how they had such audacity as to deliberately not greet him. And the answer was: In truth he is a great tzaddik, but he has a body assembled from various places that are the aspect of dirty places. But he himself is a great man, and he had accepted upon himself to rectify this body. And one does not greet a fellow in a dirty place [Shabbos 10b] — therefore they did not greet him.
## Segment 112
כָּזאת שֶׁהָיָה בַּעַל תְּפִלָּה, וְסִפֵּר מֶען וֵוייסְט גָּאר נִיט) [הַשֵּׁם יִתְבָּרַךְ גָדוֹל אֵין יוֹדְעִים כְּלָל נַעֲשִׂים דְּבָרִים כָּאֵלּוּ בָּעוֹלָם אֵין יוֹדְעִים כְּלָל] וְשָׁאַלְתִּי אוֹתוֹ הֲלֹא כְּבָר אֲמַרְתֶּם שֶׁעַתָּה נוֹדַע לָכֶם
Until they came to a mountain on which there sat a man. And he asked: Who are you? And they told him. And he answered: I know you — go inside [the mountain]. And they went inside the mountain and found there people sitting and learning [Torah]. And they gave them scrolls [gittin] — that is, letters of passage — and through these letters they had passage and could return through all the borders.
(8.) On a weekday — I saw in a dream — and there was a wedding, and there were many brides there. And one bride among them was more distinguished than all of them, and she appeared to the world as more distinguished than they. And there were kapelyes [musical ensembles] there — that is, musical instruments that were playing.
## Segment 113
כָּל הַמַּעֲשֶׂה. וּבִתְחִלַּת סִפּוּרוֹ לֹא עִנְיַן תַּכְלִית הַיְדִיעָה אֲשֶׁר לֹא נֵדַע וְכוּ' הֵשִׁיב (זִינְט אִיךְ בִּין אַרוֹיס פוּן בְּרֶסְלַב בִּיז אַהֶער וֵוייס אִיךְ שׁוֹין אוֹיךְ נִיט) [מֵאָז שֶׁיָּצָאתִי מִבְּרֶסְלֶב עַד
And I too returned with them, and I also had letters of passage as they did. And in passing through the borders I came to a certain hall. And in that hall there was sitting a ruler [officer] and before him many kinds of foods. And I too ate from the foods there. And there was there among those foods a very good food, and I said: This food is very good. And they said: Yes — but there is another food better than it. And they showed me the other food. And I said: This food is even better. And they said: Yes — but there is another food better than this too. And so on — until they said: The best of all foods is the bread.
And I saw that a doorway opened and people entered to a yeshivah [Torah academy], and a great multitude was assembling into the yeshivah. And when I saw that they were multiplying and coming more and more, I calculated how I would be able to enter among such a great multitude.
## Segment 114
יָדַעְנוּ שֶׁמְּסַפֵּר מַעֲשֶׂה מִמַּעֲשִׂיּוֹת שֶׁלּוֹ, כַּאן כְּבָר גַּם אֵינִי יוֹדֵעַ]. (כָּל זֶה אָמַר בִּשְׁעַת הַשִּׂיחָה הַנַּ"ל וְאָז לֹא הָיָה כִּי-אִם שָׁעָה קַלָּה מֵעֵת שֶׁיָּצָא מִבְּרֶסְלַב וְאִם אַתָּה בָּקִי קְצָת בְּעַמְקוּת
And I too ate bread there and it was extremely good.
And I hastened myself there and was standing on top of them. And there was a rosh yeshivah [head of the academy] there who was learning with them, and there was a very, very great honor of Torah there. And the brides were dancing. And the principal one was the distinguished bride mentioned above, who was dancing there. And whatever melody the ensemble played, she would sing that very melody afterwards herself. And there was a very great honor of Torah there, and I marveled greatly at the great honor of Torah that was there.
## Segment 115
רַק סָבַרְנוּ שֶׁמְּסַפֵּר מַעֲשֶׂה סְתָם שִׂיחוֹתָיו הַקְּדוֹשׁוֹת תָּבִין מִזֶּה מְעַט עצֶם גְּדֻלָּתוֹ כִּי כְּבָר אָמַר שֶׁהָאֵינוֹ יוֹדֵעַ שֶׁלּוֹ גָּדוֹל בְּיוֹתֵר וְכוּ' וְעַתָּה הִתְפָּאֵר שֶׁבְּשָׁעָה קַלָּה כָּזוֹ שׁוּב אֵינוֹ יוֹדֵעַ כְּלָל)
And afterwards I came through [the borders] with the letters of passage. Until I came to the last border, and there they did not want to let me through. And I showed the letters of passage — and still they refused to let me pass. Until I said to them: Know that I am from there [that is, I am from this world, from where you also are], and I showed them a sign. And they immediately let me pass.
And I spoke with the people I recognized there: Have you seen such honor of Torah? And it appeared that they were occupied with the straightforward study of the revealed Torah, for apparently there were rabbinical scholars there — and the books too indicated this, for the books were very large, in the manner of the aforementioned type of study.
## Segment 116
שֶׁאֵרַע כָּךְ. רַק אַחַר-כָּךְ כְּשֶׁנִּכְנַס וְעָסַק שָׁם בִּרְפוּאוֹת יֵשׁ בָּזֶה סוֹדוֹת וּדְבָרִים נִסְתָּרִים מְאד, כִּי לֹא הָיְתָה כַּוָּנָתוֹ כְּלָל בַּמֶּה שֶׁנָּסַע לְשָׁם בִּשְׁבִיל הָרְפוּאוֹת, רַק בִּשְׁבִיל דְּבָרִים אֲחֵרִים הַיְדוּעִים לוֹ. וּכְמוֹ שֶׁכָּל הַנְּסִיעוֹת שֶׁלּוֹ הָיוּ פְּלִיאוֹת נֶעְלָמוֹת וְנִשְׂגָּבוֹת כְּמוֹ הַנְּסִיעָה לְקַאמֶינִיץ וּלְנָוְורִיטְשׁ וּלְשַׁארִיגְרַאד וְכַיּוֹצֵא בָּהֶם הַמֻּזְכָּרִים קְצָת בִּדְבָרֵינוּ, כִּי הָיָה לוֹ בָּזֶה סוֹדוֹת נוֹרָאוֹת מְאד הַנֶּעְלָמוֹת
And I returned here, and I found myself lying in my bed, and I did not know at all how I had returned here. And this is what I saw.
(9.) His holy conversation of Rabbainu o.b.m. on the night after the Sabbath of the Torah portion Toldos [Genesis 25:19–28:9], 5570 [1809], here in Breslov:
## Segment 117
שְׂמֵחִים צָרִיךְ לִהְיוֹת וְשָׁמַעְתִּי שֶׁאָמַר אָז בְּזֶה מֵעֵין כָּל חָי.) וּכְמוֹ שֶׁפַּעַם אַחַת כְּשֶׁבָּא מֵהַדְּרָכִים הַנַּ"ל סִפֵּר אֵיזֶה מַעֲשֶׂה נוֹרָאָה (מִזְּבוּב וְעַכָּבִישׁ) הַמְבאָר בְּסִפּוּרֵי- מַעֲשִׂיּוֹת, וְאָמַר שֶׁזּאת הַמַּעֲשֶׂה מְבָאֶרֶת עִנְיַן הַנְּסִיעָה שֶׁלּוֹ, וּבֶאֱמֶת הַדָּבָר סָתוּם וְחָתוּם מְאד, כִּי מִי יוּכַל לַעֲמד בְּסוֹד הַמַּעֲשִׂיּוֹת שֶׁסִּפֵּר, אוֹ בְּסוֹד הַנְּסִיעוֹת וְהַהַנְהָגוֹת הַנִּפְלָאוֹת הַנֶּעְלָמוֹת שֶׁלּוֹ. וּכְמוֹ כֵן הָיְתָה הַנְּסִיעָה שֶׁלּוֹ לְלֶמְבֶּרְגְּ, וּמֵאַחַר
(4.) What he told before Rosh Hashana 5569 [1808], at the end of the summer of 5568 — and at that time the slaughterer from Teplyk brought him a wondrous chair.
The entire order of times of the year — that is, Rosh Hashana, Yom Kippur, Sukkos, Hoshana Rabba, Shemini Atzeret, Chanuka, Purim, and before [these] the fifteenth of [Shevat], Pesach, Shavuos etc. — in each and every one of these times, I am not as I was before. And he said in these words: "Az se kumt di tzeit bin ich nit dos vos frieyer" ["When the time comes, I am not what I was before."]
## Segment 118
הַלָּשׁוֹן. מָה אַתֶּם יוֹדְעִים אֵיךְ לִשְׂמחַ מִתּוֹךְ שֶׁיָּצָא וּבָא לְשָׁם הָיָה מֻכְרָח מִן הַשָּׁמַיִם לַעֲסֹק שָׁם בִּרְפוּאוֹת מִטְּעָמִים וְסוֹדוֹת הַיְדוּעִים לוֹ. אֲבָל כְּשֶׁבָּא מִשָּׁם אָז דַּיְקָא הִרְבָּה לְסַפֵּר בְּיוֹתֵר מֵהַרְחָקַת הָרְפוּאוֹת, וְאָמַר אָז כַּמָּה תוֹרוֹת מִשִּׂיחוֹת הָרַ"ן עַל זֶה, וְגַם מִקּדֶם שֶׁנָּסַע לְלֶעמְבֶּערְג הָיָה מְדַבֵּר מֵעִנְיַן זֶה אֲבָל אַחַר-כָּךְ הָיָה מְדַבֵּר הַרְבֵּה מְאד מִזֶּה לְהִתְרַחֵק מֵהֶם בְּתַכְלִית הַרִחוּק):
And close to this, he told what he saw in a vision or dream: that they brought him a chair, and fire was around it. And all the world — men, women, and children — went to see it. And when they returned from there, immediately they became bound to one another and matches were made between them. And all the leaders of the generation also went to see it. And I asked how far away it was, and why immediately upon [seeing it] matches were made. And I walked around them in order to go there.
(What was understood from his words was that in each of these times he arrives at a completely new attainment and knowledge, and does not serve Hashem Yisburach in these times with the service he had already served in those times in the years that had passed — rather, in each and every year he arrives at a completely new attainment, and he has new service in these times.) In last year's Chanuka I was lighting the candles and [performing] the other Chanuka customs with the kavanos [intentions] of the Torah that was said then. And so on Rosh Hashana and Yom Kippur etc. — his service in them was according to the kavanos of the Torah said on that Rosh Hashana — only it was more refined [that is, his service was more refined than what was stated in the aforementioned Torah].
## Segment 119
מָרָה שְׁחוֹרָה, אֲנִי אֲסַפֵּר לָכֶם אֵיךְ פַּעַם בַּדֶּרֶךְ אָמַר שֶׁפָּרַח לְפָנָיו בְּאוֹתוֹ הָרֶגַע אֵיזֶה דָּבָר, וְאָמַר אָז עִנְיָן הַנַּ"ל. וְאָז דִּבֵּר עִמִּי הַרְבֵּה וְחִזֵּק
And I heard that Rosh Hashana was coming. And I was uncertain whether to return or to stay, and I was confused in my mind. And I said to myself: How shall I remain here for Rosh Hashana? And I said in my mind: given the weak body I have, why should I return? And I stayed there.
(10.) On Purim, wonders became known to me. Rabbainu o.b.m. answered and said: The Torah [is called] the Name of the Holy One Blessed He — hidden and revealed. At first the Torah reveals its face to the man, and afterwards it hides itself. And one who has a true soul pursues and circles after it and sacrifices himself for it, and he has great longing and intense yearning with self-sacrifice, until he merits for the Torah to be revealed to him.
## Segment 120
אַחַת הָיוּ שְׂמֵחִים וְכוּ'. נִשְׁמַע מִפִּיו הַקָּדוֹשׁ אוֹתִי וְנִחַם אוֹתִי אָז הַרְבֵּה בִּדְבָרִים עֲרֵבִים וּנְעִימִים, וְהֵשִׁיב אֶת נַפְשִׁי מְאד, וְאָמַר לִי הֲלֹא הַכּל יִתְבַּטְּלוּ
And I came to the chair and I saw there Rosh Hashana literally. And likewise Yom Kippur — Yom Kippur literally. And likewise Sukkos — Sukkos literally. And I also heard them crying out [Isaiah 1:14]: "Your new moons and your festivals My soul hates" — why do you judge the world? Rosh Hashana itself will judge! And they all fled — together with all the leaders of the generation — they all fled.
For at first the matter of Purim was revealed to me in smallness and hiddenness [that is, the matter was not revealed to him in complete revelation, only in allusion and mere sparkling], and afterwards Hashem Yisburach helped me — for He Blessed He always helps me — and the matter was revealed to me. And the matter of Purim that was then revealed was concealed and hidden from all the worlds — only in the upper worlds that are very, very far away is this known.
## Segment 121
בְּפֵרוּשׁ שֶׁהַמַּעֲשִׂיּוֹת שֶׁסִּפֵּר הֵם חִדּוּשִׁים נִפְלָאִים וְנוֹרָאִים לִפְנֵי הַנַּחַת רוּחַ שֶׁיִּהְיֶה לְךָ, וְכִי זֶה מְלָאכָה לַעשׂוֹת טוֹבָה לְהָאָדָם בָּעוֹלָם הַבָּא לְבַד, אֶלָּא שֶׁגַּם בָּעוֹלָם
And I saw there that engraved on the chair were all the forms of all the creatures of the world, and each one was engraved together with his mate beside him — and therefore matches were immediately made, for everyone there found and saw his mate. And since in earlier days I had learned, it occurred to my mind that the verse [Daniel 7:9]: "Kors'yeh shvivim di nur" — "His throne was flames of fire" — its initial letters [spell] shadkhan [matchmaker], for through the chair matches are made, as stated. Also kors'yeh [throne] are the initial letters of Rosh Hashana, Yom Kippur, Sukkos. And therefore on Shemini Atzeret — the union of the Matron [Zohar, Vayikra 96b]. And I asked: What will my livelihood be? And they told me that I would be a matchmaker — and the fire surrounded it.
For my service on that aforementioned Purim was to rectify the blemish of Korach. And when this was revealed to me, it seemed very strange to me — what connection does Purim have with Korach? — until Hashem Yisburach helped me etc. For there are matters very concealed in the holy Torah, and it was revealed to me that the letters of Purim [pei-vav-resh-yud-mem] are the initial letters of [Leviticus 13:41]: "v'im mip'at panav yimaret rosho — kareach hu" — "and if from the front of his face his head is shaved bald — he is bald (kareach)" — the aspect of Korach (kareach). [And the rest he did not explain.]
## Segment 122
מְאד, וּרְאוּיִים לְדָרְשָׁם בָּרַבִּים, לַעֲמד בְּבֵית-הַכְּנֶסֶת וּלְסַפֵּר הַזֶּה יִהְיֶה טוֹב לוֹ, עַד שֶׁמֵּרִבּוּי הַהִתְקָרְבוּת שֶׁקֵּרֵב אוֹתִי אָז וְהִתְגַּלּוּת הָאַהֲבָה בִּדְבָרִים מְתוּקִים שֶׁדִּבֵּר עִמִּי נִתְעוֹרְרוּ אֶצְלִי דְּמָעוֹת לִבְכּוֹת מֵחֲמַת שִׂמְחָה:
For in truth Rosh Hashana is the aspect of matchmaking, for Rosh Hashana is the aspect of the throne of the Holy One Blessed He, as is written [Psalms 47:9]: "G-d sits on His holy throne." And on this throne all the forms of the creatures are engraved with their mates, as I saw in the vision mentioned above. And therefore through Rosh Hashana — which is the aspect of the holy throne — matches are made. For at the beginning of each year it is decreed who will be paired with whom, as is known.
Afterwards Rabbainu o.b.m. said that he was unable to sleep that entire night after he told this, because he was pained that he had revealed this. And he said that his consolation was that he had not really revealed anything at all. And in truth, it is not written thus in the Torah — rather it is written thus: "and if from the front of his face his head is shaved — he is bald (gibeach)" — only before this it is written: "And a man whose head hair falls out — he is bald (kareach)." And the matters are very concealed and hidden. Fortunate is he who waits for the coming of the Redeemer — then they will attain his holy conversation.
## Segment 124
שֶׁאַחַר סִפּוּרֵי-מַעֲשִׂיּוֹת
(11.) Kislev 5570 [1809], here in Breslov. In a dream I was sitting in my house [that is, in the small house where he was residing], and no one at all was entering to me — and it was a wonder to my eyes. And I went out to the second room, and there too no one was there. And I went out to the large house and to the beis midrash [house of study], and there too there was no one. And I resolved in my mind to go outside.
## Segment 135
שֶּׁכָּתוּב שָׁם מַעֲשֶׂה מֵאֵלּוּ הַמַּעֲשִׂיּוֹת שֶׁסִּפֵּר, כִּי הֵם חִדּוּשִׁים הָרָע, יַרְגִּיז דַּיְקָא לְשׁוֹן רגֶז, שֶׁצְּרִיכִין לַעֲשׂוֹת לְעַצְמוֹ רגֶז בִּקְדֻשָּׁה כַּנַּ"ל לְעִנְיַן תְּפִלָּה:
And I resolved in my mind what to do, and I resolved to sail to some other country. And I came there and there too it was the same — people standing there and discussing this as well, for they knew about it there too. And I resolved to sit in some forest, and five of my men gathered to me. And I went with them to the forest and we sat there, and when we needed any food or the like, we would send one of the aforementioned men and he would buy for us what we needed. And I would ask him: Has the tumult quieted? And he would answer: No — the tumult is still very strong.
And the meaning of my saying that my livelihood would be as a matchmaker is: that this is the entire service of the true tzaddik — to make matches and to join [souls] together, as explained there. And the surrounding fire — this is the aspect of the fire of Torah, which is the principal aspect of the Torah of this true tzaddik, as is explained there in the Torah "Blow [the shofar]" [Likutay Moharan, vol. 2, Torah 5].
These two hashmatos appear in the niqqud (vocalized) edition of Chayay Moharan. The complete text will be added B"H.
## Segment 136
גְּבוֹהִים וְנוֹרָאִים מְאד: (אָמַר הַמַּעְתִּיק שָׁמַעְתִּי מִפִּי וַחֲבִילָה כַּנַּ"ל. וְעַכְשָׁו שֶׁהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הֶעֱבִיר וּבִטֵּל הֶעָווֹן רִאשׁוֹן רִאשׁוֹן שֶׁבְּכָל חֲבִילָה וַחֲבִילָה, וְעַתָּה מֵהֵיכָן יְקַבְּלוּ שְׁאָר הָעֲווֹנוֹת שֶׁל כָּל חֲבִילָה וַחֲבִילָה
And also the matter of the forms engraved on the chair with their mates — this is explained there as well. And through the explanation of this Torah, all the matters of the aforementioned vision become understood, for this Torah is the explanation of the vision, as is written there in its place. And this Torah was said on Rosh Hashana 5569 [1808].
(12.) He told that in his youth he was accustomed to eat a great deal, and he suffered from this. And he cast this [habit] aside. And he then saw that he had a craving also for that little which he ate — and he reconsidered and began to eat again, for what difference does it make to him whether he eats a little with craving or a great deal? And why should he ruin his body for nothing? And he would place all the [other] cravings within this one craving of eating.
## Segment 137
הָרַב נַפְתָּלִי זִכְרוֹנוֹ לִבְרָכָה שֶׁאַחַר שֶׁסִּפֵּר רַבֵּנוּ חִיּוּת, מֵאַחַר שֶׁנִּתְבַּטֵּל וְנִפְסַק שָׁרְשָׁם שֶׁהוּא הֶעָווֹן הָרִאשׁוֹן שֶׁבְּכָל חֲבִילָה וַחֲבִילָה כַּנַּ"ל. וַאֲזַי שְׁאָרֵי הָעֲווֹנוֹת שֶׁבְּכָל חֲבִילָה וַחֲבִילָה שָׁבִים אֶל הַשֵּׁם יִתְבָּרַךְ וּבָאִים
And I saw in a dream that it was Yom Kippur. And it was simple and clear to me in the dream that on every Yom Kippur one person is brought as a sacrifice — whom the High Priest offers. And they sought someone to be the sacrifice, and I consented to be the sacrifice. And they told me to commit myself to this in writing, and I obligated myself to this in writing.
One time he was sitting at the table by his father-in-law's home at the third Sabbath meal, sitting in a corner, and the house was dark. And as was always his custom, he was doing what he was doing — and he began to beseech Hashem Yisburach that He show him the forefathers — Abraham, Isaac, and Jacob. And he made a promise to Hashem Yisburach: When You show me this, I will also cast aside even this craving [that is, of eating]. And he did whatever he did in this, and entered deeply into this — and he fell asleep. And his grandfather the Baal Shem Tov of blessed memory came to him in a dream and told him the verse [Deuteronomy 11:15]: "And I will give grass in your field for your cattle." And he awoke and it was a wonder to him — what connection does this verse have with what he had asked? And it occurred to his mind that in the Tikkunim [page 62b] it says: Eisev [grass] is the letters ayin-beis-shin — ayin-beis is the pupil of the eye, shin = three patriarchs. And this means: if you wish to see the patriarchs — it is impossible for you [unless] "b'sadcha livhemtecha" — "in your field for your cattle" — you must subdue the animal craving of eating. And he also cast aside even this craving.
## Segment 138
זִכְרוֹנוֹ לִבְרָכָה הַמַּעֲשֶׂה מְהַשִּׁבְעָה בֶּעטְלֶירְס, הִפְלִיג בְּמַעֲלָתָהּ אֶל הַשֵּׁם יִתְבָּרַךְ שֶׁיִּתֵּן לָהֶם חִיּוּת, וַאֲזַי הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ נוֹתֵן לָהֶם חִיּוּת, וְנִפְטָר הָאָדָם מֵהֶם כִּי אֵין צָרִיךְ לִתֵּן לָהֶם עוֹד חִיּוּת
Afterwards, when they were about to sacrifice [me], I changed my mind and I wanted to hide — but I saw that the entire multitude was surrounding me and it was impossible to hide. And I wanted to go out of the city, and I was going out and leaving the city — but in the midst of going out I turned back and came into the city again. And I looked and saw that I had turned back and come into the city. And I wanted to hide among the Moscow people [Palk Maskviter — Muscovites], but I thought to myself: if the whole world were to come and demand from them that they hand me over, they would certainly hand me over to them.
And he said that this story is connected to [the story of] the receiving of Torah mentioned above. In the manuscript of Chayay Moharan it is written above [before] this letter: "A story about the receiving of Torah [which is the story of the bread]." And through this you will understand the word "mentioned above" [ha-na"l]. And he commanded that this story also be retold.
## Segment 139
מְאד וְאָמַר שֶׁרַשָּׁאִין לִסַּע לִבְּרָאד וְלִכָּנֵס בְּבֵית עַכְשָׁו אַחַר שֶׁזָּכָה לְעוֹרֵר רַחֲמָיו יִתְבָּרַךְ לְהַעֲבִיר רִאשׁוֹן רִאשׁוֹן וְכוּ' כַּנַּ"ל. כִּי עַכְשָׁו שָׁבוּ שַׁאֲרֵי הָעֲווֹנוֹת לְהַשֵּׁם יִתְבָּרַךְ וּמְקַבְּלִים מִמֶּנּוּ יִתְבָּרַךְ בְּעַצְמוֹ חִיּוּת.
And there was found one who consented to be the sacrifice in my place. But even so, I fear for what is yet to come. And it was not written in order, and the ending is also missing.
[The transcriber says: I heard that Rav Nissen Kavlier told — one of the greatest of those close to the holy tzaddik Rav Baruch of blessed memory — before the maggid [preacher] of Tiraovitze of blessed memory, a story similar to this. And the maggid said: If I had heard in my youth that it was possible to serve G-d and to attain holy matters as Rabbainu did in his youth — I would have done as he did. And this is similar to what is known from the statement of the Baal Shem Tov of blessed memory — that it is said a great tzaddik does not descend from his level, and he told the story of the Baal Shem Tov regarding this, which is known. And this story of Rabbainu's youth — how he served G-d in his youth — is very awesome and wondrous, and shows us something of his exalted greatness.]
## Segment 140
הַכְּנֶסֶת וְלוֹמַר לְהַשַּׁמָּשׁ שֶׁיְּקַבֵּץ הָעוֹלָם לִדְרָשָׁה וּלְהַכּוֹת וְזֶהוּ בְּחִינַת (תְּהִלִּים נ"א): "אֲלַמְּדָה פוֹשְׁעִים דְּרָכֶיךָ וְחַטָּאִים אֵלֶיךָ יָשׁוּבוּ". דְּרָכֶיךָ, זֶהוּ בְּחִינַת הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת כְּמוֹ שֶׁכָּתוּב (שְׁמוֹת ל"ג): "הוֹדִיעֵנִי נָא אֶת
And according to what we heard — the one who consented to be the sacrifice in his place was the Rabbi of Berdichev, may his memory be for a blessing, for he passed away then. And that which he said, "I fear for what is yet to come" — for he too passed away the following year, after the passing of the Rabbi of Berdichev, may his memory be for a blessing.
"I was accustomed to eating a great deal, and I used to eat for three full-grown adults — a coin's worth of [the breakfast meal called] bikeh [boiled dumplings] in the morning — they were called keytsa [the main breakfast food] — and besides that, the morning meal and the evening meal — and therefore in the evening of this. Afterwards he saw that he had a craving even for the little that he ate — whether a little or a great deal — and he reconsidered and began to eat again, for what difference did it make to him — whether to eat a little with craving or a great deal. And he thought it was for nothing — and he would place all the desire within this very desire for eating."
## Segment 141
תֵּבוֹת נִשְׂגְּבוֹת מַעֲלָתָם: אַחַר-כָּךְ בְּיוֹם דְּרָכֶיךָ". וְהֶרְאָה לוֹ הַקָּדוֹשׁ-בָּרוּךְ-הוּא הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים, הַיְנוּ כְּשֶׁלּוֹמְדִים לַעֲשׂוֹת וּלְקַיֵּם הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת הַנַּ"ל. אָז הַקָּדוֹשׁ-בָּרוּךְ- הוּא מַעֲבִיר רִאשׁוֹן רִאשׁוֹן
(5.) 5569 [1808/9], the first night of Chanuka, after the lighting of the Chanuka lamp: a guest entered to the master of the house. And he asked the master of the house: What is your livelihood? And he answered him: I have no fixed livelihood at home — I sustain myself from the world [that is, from people]. And he asked him: What do you study? And he answered him.
And once he was sitting at the table with his attendant at the Third Meal of the Sabbath — it was on a Sabbath evening — and he sat in the house. And it was his constant way to ask the Patriarchs Avraham, Yitzchak, and Yaakov to show him the way of G-d. And he trusted in G-d that he would show him. And he felt great in it — and fell inside it — and the Baal Shem Tov z"l also came. He sent his head backwards greatly, with great bitterness, and came to the verse [Deuteronomy 11:15]: "And I will give grass in your field for your animal" — and the question regarding this verse is that there is within it the aspect of the eye of the letter ayin, the aspect of shin ayin [two letters]. And the matter: whether you want to see your forebears — whether you want to see Avraham, Yitzchak, and Yaakov — you need to care for your animal [body] to feed the desire of eating. And he also spoke much more there.
## Segment 142
רִאשׁוֹן אַחַר חֲצוֹת עָמַדְנוּ לְפָנָיו שֶׁבְּכָל חֲבִילָה וַחֲבִילָה כַּנַּ"ל, אָז וְחַטָּאִים אֵלֶיךָ יָשׁוּבוּ הַיְנוּ שֶׁהַחֲטָאִים הַנִּשְׁאָרִים שֶׁבְּכָל חֲבִילָה וַחֲבִילָה אֵלֶיךָ יָשׁוּבוּ, כִּי חוֹזְרִים וְשָׁבִים לְהַשֵּׁם יִתְבָּרַךְ לְקַבֵּל חִיּוּת
And they were conversing together, until they entered into words that come from the heart. And the master of the house began to yearn and long greatly — how does one attain and reach some spiritual matter of holiness? The guest said to him: I will teach you. And the master of the house was astonished and began to think: perhaps he is not a human being at all. But he reconsidered and saw that he was speaking with him in the way of human beings.
And he said that this incident led him to receive the Torah of Rabbainu o.b.m. (for it is written in Chayay Moharan, vol. 2). And he commanded to return also this incident — "and this very incident is the incident". And he said: that this incident needs to be told — the incident that is related there, which we saw here today and which we did not see in the matter of the incident. And he warned that the incident should not be told to others — for the love would be a joy truly in its completeness (for all the listeners are afraid of the telling). Also he said that there are many evenings in this who do not want to tell it. And then the man who squabbles in the words rose up, and he said: In my opinion, I will be the one to tell it. Answered Rabbainu z"l: In my opinion I will be the one — and then after this, Rabbainu z"l began to investigate the man if he knows the incident at all, and told him: Be'adi [on my account] I will be the one — and Rabbainu told him that he should know the incident, so that he would know it well from all of the incident.
## Segment 143
וְדִבֵּר עִמָּנוּ וּבְתוֹךְ הַשִּׂיחָה דִּבֵּר מֵהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מֵאַחַר שֶׁנִּפְסַק שָׁרְשָׁם שֶׁהוּא הֶעָווֹן הָרִאשׁוֹן רִאשׁוֹן שֶׁבְּכָל חֲבִילָה וַחֲבִילָה, שֶׁהַקָּדוֹשׁ-בָּרוּךְ-הוּא הֶעֱבִירוֹ עַל-יְדֵי הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים, אַךְ מֵאַיִן הַקָּדוֹשׁ-בָּרוּךְ-הוּא נוֹתֵן לָהֶם חִיּוּת וְכוּ':
However, immediately the faith was strengthened within him to believe in him. And he immediately began to call him "rabbi," and said to him: Before anything, I request to learn from you how to conduct myself toward you with honor — and it is needless to say that I would not actually besmirch your honor, G-d forbid — but even still, a person finds it difficult to be wholly careful as is proper. Therefore I want you to teach me how to conduct myself toward your honor. And he answered him: At this time I have no leisure — at another time I will come to you and teach you this. And at this time I need to leave from here.
And what the Baal Shem Tov said to Admor z"l — that he could not eat the desire of the Patriarchs because it was impossible for him to see the Patriarchs without food — and see in Likutay Moharan in the discourse "R' Yosei ben Kisma" (Torah 73 [of Likutay Tinyana]) — where it explains there that by means of eating in holiness one draws out the light of the Patriarchs.
## Segment 144
אֵיזֶה דִּבּוּר שֶׁקּוֹרִין וֶוערְטִיל עַל אָז מֵעִנְיַן הַקַּיִץ שֶׁהָיָה מְמַשְׁמֵשׁ וּבָא, כִּי שִׂיחָה זוֹ הָיְתָה בִּימֵי נִיסָן קדֶם פֶּסַח בְּעֵת שֶׁהָיָה הַבְּרִית שֶׁל בְּנוֹ שְׁלֹמה אֶפְרַיִם זִכְרוֹנוֹ לִבְרָכָה בְּיוֹם שְׁלִישִׁי לַמִּילָה, וְדִבֵּר אָז
And he said to him: For this too I need to learn from you — how far I am to escort you. And he said to him: Until after the entrance. And he began to think how he would go out with him — for now I am with him among people, and if I go out with him alone, who knows who he is? And he asked him and said: I am afraid to go out with you. He answered: If I am able to do such a thing [as teach you holiness], then even now — if I wished to do you some harm — who could prevent me? And he went out with him from the entrance.
(13.) Monday, the 24th of Iyar, 5570 [1810], in Uman: He told me a dream he had dreamed that night. And he saw in the dream that there was a wedding, and he too went to the wedding. And he knew the name of the groom. And he looked and saw there a person from the World to Come — that is, a dead person. And he was very astonished and said to himself: If the world should see him, there will be a very great uproar! And he also knew the name of this dead person. And he said that these names — of the groom and of the dead man — are not actual names but true names that hint at what they hint at, like all the holy names. Afterwards the world also saw the aforementioned dead man, and I spoke with them: Is he not a dead man? And they said: Even still — and it was no novelty for them at all.
## Segment 145
הַכַּת וְכוּ' אַחַר-כָּךְ דִּבֵּר מֵעִנְיַן שֶׁבַּחֹרֶף כָּל הָעֲשָׂבִים וְכָל הַצְּמָחִים כֻּלָּם מֵתִים כִּי בָּטֵל כּחָם בַּחֹרֶף וְהֵם אָז בִּבְחִינַת מִיתָה, וּכְשֶׁבָּא הַקַּיִץ כֻּלָּם נִתְעוֹרְרִים וְנֶחֱיִים. וְאָז טוֹב וְיָפֶה כְּשֶׁיּוֹצְאִים לָשׂוּחַ בַּשָּׂדֶה שִׂיחָה זוֹ
And then immediately [the guest] grabbed him and began to fly with him. And it was cold for him, and [the guest] took a garment and gave it to him, and said to him: Take this garment — and it will be good for you, and you will have food and drink and all good, and you will sit in your house. And he flew with him.
Afterwards it seemed good in my eyes to go to some synagogue from where it would be easier to look at the wedding. And I circled there [he indicated with his finger how he circled] and came to the synagogue. And they were singing there [at the wedding canopy location] for the groom in these words: "Ayn bochor iz der — ayn chosson iz der" — "One youth is here, one groom is here." And I also knew the melody, and it was a pleasant, joyful melody. And I was looking from the aforementioned synagogue. Afterwards there too it did not seem good in my eyes, and I went home. And I came home and found that the groom was lying on the ground, and I shook him: Are they not singing for you so much etc., as stated — and you are lying here!
## Segment 146
כְּתֵפַיִם רְחָבִים, אַחַר-כָּךְ מֵאוֹתָהּ הַשִּׂיחָה תְּפִלָּה וּתְחִנָּה וְכִסּוּפִין לְהַשֵּׁם יִתְבָּרַךְ. וְאָז כָּל שִׂיחַ הַשָּׂדֶה הַמַּתְחִילִים לִחְיוֹת אָז וְלִצְמחַ כֻּלָּם נִכְסָפִים וְנִכְלָלִים בְּתוֹךְ תְּפִלָּתוֹ וְשִׂיחָתוֹ, וְהֶאֱרִיךְ אָז בְּשִׂיחָה נִפְלָאָה בְּעִנְיַן זֶה וְעוֹד בִּשְׁאָר עִנְיָנִים:
Meanwhile he looked and behold — he was in his house. And he could not understand how he had returned to his house so quickly.
(And the matters are very concealed. And afterwards Rabbainu o.b.m. said himself that it is a wonder that they were singing for him so much there, and here he is lying. And the matter is concealed and hidden very much.) And he said that in the dream it appeared to him that he had six synagogues — and there were names in each of those places — and those very names he had known and forgotten. And I am uncertain whether it was about the melody that he said he had known and forgotten, or about those places and their names.
## Segment 149
נִתְגַּלְגֵּל שֶׁשָּׁאַל הֵיכָן אָנוּ עוֹמְדִים אֶל קִירוֹת הַלֵּב, הַיְנוּ כַּנַּ"ל כִּי עִקַּר הַפָּנִים הִיא הַחָכְמָה
And this man was a talmid chacham [Torah scholar] and was very joyful that he had merited this. And he began to investigate and search: who could this guest have been? And it appeared to him that it had been Elijah the Prophet. And he was very joyful.
The story of the king's daughter that ends with "a golden mountain and a pearl tower" — printed in the Legendary Tales, story 1 — in our understanding pertains to the Torah that begins "Rabbi Shimon opened" in Likutay Moharan, vol. 1, Torah 60.
## Segment 150
בְּהַמַּעֲשֶׂה, וְהֵשַׁבְנוּ לוֹ בַּיּוֹם הַחֲמִישִׁי וְאָז סִפֵּר הַמַּעֲשֶׂה שֶׁל יוֹם הַחֲמִישִׁי וְסִפְּרָהּ בְּשִׂמְחָה: וְהַדַּעַת שֶׁהוּא אוֹר הַפָּנִים כַּמְבאָר בְּמָקוֹם אַחֵר (לִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א' סִימָן נ"ז):
And there is much more to this story that I have forgotten, for it was not written at the time — and the general principle, as he said then: "The world tells stories, and I saw the story." May Hashem Yisburach cause us to understand his holy and awesome words.
The story of the chair [above, article 84] pertains to the Torah "Blow [the shofar] in the month [of Tishrei]" in Likutay Moharan, vol. 2, Torah 1 — which is the explanation of that story.
## Segment 157
(שִׂיחוֹת הָרַ"ן הַתּוֹרָה וְכוּ'. נִרְאֶה לִי שֶׁזֶּה עִנְיַן הַשִּׂיחָה שֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ קדֶם שַׁבַּת חֲנֻכָּה תקס"ה מֵעִנְיַן הַבְּרִיּוֹת שֶׁל הָעוֹלָם שֶׁכָּל הַתְּמוּנוֹת וְהַצּוּרוֹת שֶׁל כָּל בְּנֵי אָדָם כֻּלָּם נִכְלָלִים בְּתֵבַת אָדָם הַנֶּאֱמָר בַּתּוֹרָה נַעֲשֶׂה
And I went outside and saw that people were standing in circles, whispering to one another — this one mocking me, this one laughing at me, this one acting brazen toward me, and the like. And even my own men were also against me — some acted brazenly toward me, some whispered secretly about me, and the like as stated.
(16.) He told during the days of Elul that he had dreamed that he was walking into a house to hear the voice of the shofar, and he passed before a certain house and heard that they were singing and clapping hand upon hand and dancing greatly, and rejoicing with leaps and great dances in the manner of those who rejoice and laugh greatly. I answered and said: Certainly it is good to enter here to hear the voice of the shofar! [And the rest I do not remember.]
## Segment 158
ע"ד) מַה אָדָם, כִּי בְּזֶה הַתֵּבָה אָדָם שֶׁאָמַר הַשֵּׁם יִתְבָּרַךְ נַעֲשֶׂה אָדָם, בְּתֵבָה זוֹ נִכְלָלִים כָּל מִינֵי הַתְּמוּנוֹת שֶׁל כָּל בְּנֵי אָדָם שֶׁבָּעוֹלָם. וְכֵן בְּתֵבַת בְּהֵמָה וְחַיָּה הַנֶּאֱמָר בְּמַעֲשֵׂה בְרֵאשִׁית, בְּזֶה הַתֵּבָה גַּם-כֵּן נִכְלָל
And I called one of my men and asked him: What is this? And he answered: How could you have done such a thing — is it conceivable that you would commit such a great sin? And I did not know at all what they were mocking me for. And I asked the aforementioned man to go and gather some of our men — and he went from me and I did not see him again.
And one answered that it is also hinted at in his book that the commandment of the shofar is the aspect of clapping of hands and dancing — as is cited in the Torah "These are the judgments" in Likutay Moharan, vol. 1, Torah 10, which speaks of clapping of hands and dancing, and which cites there the holy Zohar's statement [Tikkunei Zohar 48a]: "bitru'ah d'ihi rucha isa'var el acher — kefiras" etc. — that through this one merits to clapping of hands and dancing. Which is the aspect of: "and that spirit blows in the six joints of the arms and in the six joints of the legs" — see there the entire Torah. It emerges that it is explained there that teru'ah — the shofar-blast — is the aspect of clapping of hands and dancing. And Rabbainu o.b.m. nodded his head in agreement.
## Segment 159
שֶׁצְּרִיכִין בַּתְּפִלָּה כָּל הַתְּמוּנוֹת שֶׁל כָּל בְּהֵמָה וְחַיָּה, וְכֵן שְׁאָר הַנִּבְרָאִים וְהֶאֱרִיךְ בְּשִׂיחָה זוֹ וְאָמַר אָז שֶׁיֵּשׁ חָכְמוֹת אֲפִלּוּ בְּזֶה הָעוֹלָם שֶׁיְּכוֹלִין לִחְיוֹת בָּהֶם לְבַד בְּלִי שׁוּם אֲכִילָה וּשְׁתִיָּה. וְהֶאֱרִיךְ בְּשִׂיחָה זוֹ הַרְבֵּה וְלֹא זָכִינוּ לְכָתְבָהּ:
While we were sitting there, an old man came and called me — and said that he had something to speak with me about. And I walked with him and he began to speak with me. He answered and said: You have done such a thing — how are you not ashamed before your forefathers? And he began to rebuke me regarding this. And I answered him: If I am ashamed before my forefathers, all the more so before my Master, Hashem Yisburach. And this answer came from my heart.
Afterwards Hashem put it into my heart that it is hinted at in the verse that the shofar is the aspect of song and joy — for [Psalms 126:2]: "Az yimaleh se'chok piynu — ul'shoneinu rinah" ["Then our mouth was filled with laughter and our tongue with song"] — the initial letters spell shofar. And therefore after the verse [Psalms 89:16]: "Fortunate is the people that knows the teru'ah" etc., it is written: "In Your name they rejoice all day" — and see elsewhere (Likutay Moharan, Torah 175) that the essential weeping must come from within joy, for weeping (bechiyah) is the initial letters of "beshimcha yageeloo kul hayom" — "In Your name they will rejoice all day" — see there.
## Segment 160
לַעֲשׂוֹת לְעַצְמוֹ הֶבְדֵּל. אֶפְשָׁר שֶׁזֶּה הָיָה קְצָת כַּוָּנַת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּהַתּוֹרָה הַמַּתְחֶלֶת לְכוּ חֲזוּ מִפְעֲלוֹת ה' בְּלִקּוּטֵי תִנְיָנָא סִימָן ל"ט, כִּי
And I entered to a city and went to the rabbi of the city. And the rabbi was a very old man. And I asked him what this was about. And he showed me in a book. And I looked in the book and saw that it was indeed written there that this was a sin. And I said: But I did not know! And he answered: Nonetheless, it is a sin. And I thought to myself: Is it conceivable that I should fall because of this?
(17.) Once there was a man who was a great wealthy man, and was sitting in a shop with many kinds of merchandise, as the way of shopkeepers. And robbers came and stole from him his wealth and property, and he became very impoverished. And he went and gathered what remained of the remnant and established himself [a business] and returned and bought merchandise and became a shopkeeper again. And they returned and robbers came and stole even the remaining remnant and his wealth that was left. And he returned and gathered again from the small remnant that remained for him and from the jewelry of his wife, and returned and established himself some business in the shop to sustain his household. And they returned and robbers came and stole even the remaining remnant — until he became very impoverished and his house remained empty of everything.
## Segment 161
רגֶז וְכוּ', לְכָל דָּבָר יֵשׁ הַתְחָלָה וְתַכְלִית וְכוּ', עַיֵּן שָׁם הֵיטֵב. וְאֶפְשָׁר הָיְתָה כַּוָּנָתוֹ עִנְיָן הַנַּ"ל שֶׁצְּרִיכִין לִזְכּוֹת לֵידַע וּלְהַשִּׂיג עִנְיָן הַנַּ"ל
And there I encountered several men, and among them was one who was very brazen, and who began to slap me. And I was greatly pained by this. And I began to weep bitterly, and said: Master of the Universe! And suddenly it seemed to me as if I received new power, and I answered back and pushed away those who were causing me trouble.
And he went and gathered a very small sum and bought small merchandise, and went to the villages in the manner of paupers who carry bundles with needles and pipes and similar small things. And he was going to the villages in order to give bread to his household. And he was exchanging with the gentiles — needles for fowl and eggs and the like, in the manner of such paupers.
## Segment 162
וְאָמַר שֶׁזֶּה שֶׁבְּהַהַתְחָלָה וְהַתַּכְלִית הֵם בְּאַחְדוּת בְּלִי הֶבְדֵּל, כִּי זאת הַתּוֹרָה לְכוּ חֲזוּ הַנַּ"ל לֹא זָכִיתִי לַהֲבִינָהּ הֵיטֵב בְּשָׁעָה שֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ,
And I went out and came to a city, and there I found one of our men. And he said: They are speaking here too. And I resolved to go further. And I came to a certain place, and it seemed to me that there the matter had quieted somewhat. And I resolved to build a kloyz [small synagogue/chapel] there and to settle there.
Once he was going from the villages, carrying with him a small amount of his merchandise and some kinds of food, and a robber encountered him, riding a horse and carrying two large bundles. And he wanted to rob him and [the man] began to weep and plead with him. And he paid no attention to this and robbed even this small amount he had, and he was left completely empty of everything.
## Segment 163
בְּחִינַת לְעוֹלָם וְגַם כְּשֶׁרָאָה הַתּוֹרָה בִּכְתָב אָמַר שֶׁבְּזאת הַתּוֹרָה לֹא כִּוַּנְתִּי לְדַעְתּוֹ וְאָמַר בְּזוֹ הַלָּשׁוֹן לֹא כָּךְ אָמַרְתִּי, וְגַם אֲפִלּוּ לֹא כָּךְ
And this city had some people of ours. And I began to build the kloyz. And when I began to build it, they immediately began to help me greatly — and the building was built very quickly. And there I found rest. And I thought to myself: If I had had a fault in one thing, I have merited to build this kloyz — and this is enough for my rectification.
And he went weeping greatly, and his soul was very bitter — for it was not enough that he had become so impoverished from such great wealth, but now even his small livelihood was torn from him. Meanwhile he looked and saw that the aforementioned robber had fallen from the horse, and he wanted to get up — and the horse stood upon him and trampled him with his hooves on his head, and the robber fell and was killed. And the robbed man went there and saw that his robber was lying dead on the ground, and he opened the bundles and found much money there. And he took from the money. And then he gave much charity and became again a great wealthy man.
## Segment 164
יַרְגִּיז אָדָם הָיְתָה כַּוָּנָתִי, וְאֶפְשָׁר הָיְתָה כַּוָּנָתוֹ עִנְיָן הַנַּ"ל וְזֶה לֹא בֵּאַרְתִּי שָׁם בִּכְתָב, עַל- כֵּן אָמַר שֶׁלּא כִּוַּנְתִּי לְדַעְתּוֹ וַה' יוֹדֵעַ נִסְתָּרוֹת:
(This is a sealed and concealed vision. And now many years have passed since Rabbainu o.b.m. passed away, and we see with our eyes how the tumult and controversy against him continues in the world. And we hope to G-d that in the end the truth will be victorious and his greatness will be revealed in the world — amen, may it be G-d's will.)
And the man told this before several people and he was very joyful while telling it. And he said the story a few times with great joy. And he made a great impression of joy on the listeners, to the extent that everyone was aroused to joy as well.
## Segment 166
יֵצֶר טוֹב אֶל נְמָלָה עָצֵל, עַל-זֶה כְּתִיב מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל
Hashmata: A Great Sin — [There came before him one who had committed a great sin, and he told him the tikkun for this. And the matter of the sin and its tikkun are among the omitted passages of this article.]
And one of them went and exerted and labored very greatly, and he taught himself the craft of painting and decoration exceedingly well, until he painted his assigned portion with a beautiful and wondrous painting. And he painted there animals and birds and similar things in wondrous and beautiful paintings.
## Segment 167
עַל יֵצֶר דְּהַיְנוּ פַּרְנָס, הַיְנוּ לִזְכּוֹת לְהִתְמַנּוֹת לִהְיוֹת פַּרְנָס זֶה עוֹמֵד
Hashmata: A Strange Dream — [He told of a strange dream, the like of which he had never dreamed in his life. The full text of this dream and its explanation are among the omitted passages of this article. See also the hashmata of article 86 regarding the garment-dream of Shabbos 5564.]
And the second did not take to heart the king's decree and did not occupy himself with this at all.
## Segment 170
שָׁם. אַחַר-כָּךְ שָׁמַעְתִּי בִּשְׁמוֹ שֶׁאָמַר שֶׁזֶּה בְּחִינַת (יְשְׁעַיָה ל"ח): "וַיַּסֵּב בְּסִגְנוֹן זֶה שָׁמַעְתִּי זֶה הָעִנְיָן מִפִּיו הַקָּדוֹשׁ: חיי מוהר"ן
(14.) One time he said: Every Torah has a story, and he began to tell the story of the Torah "And Boaz said to Ruth" [Likutay Moharan, vol. 1, Torah 65] which he had said at that time. And he told: There was an audacious one who had a daughter, and he sent her to the waters to draw into the jug etc. — and he did not wish to tell more, because he had already stated the Torah.
And when the appointed time the king had fixed for them arrived, the king went to see the product of their work — what they had done in those days. And he saw the first portion with its beautiful painted forms. And then the curtain was removed from before the second portion — and behold, the second portion was a mirror, and all the paintings and forms of the first portion were reflected and mirrored there. And all the living beings there [the painted animals and birds] were mirrored there, and were moving in the mirror, and everything was mirrored there with its like. And the king was very pleased by this. And it was more beautiful in his eyes than the actual paintings.
## Segment 171
חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר", שֶׁהֵסֵב וְהִמְשִׁיךְ הַפָּנִים שֶׁהִיא הַמּחַ וְהַדַּעַת שייך להשיחות שהיה אצל כל תורה שייך להשיחות שהיה אצל כל תורה
And in particular, from the story of the one who was lying on the ground [above, article 83], there is something within every Torah and Torah. And in particular the Torah "Nine Precious Tikunim" in Likutay Moharan, vol. 1, Torah 20 — it is in its entirety an explanation of that story.
And the second one also had his share of reward — for what does the king care, whether the beautiful forms are real or reflected? The purpose of the palace is fulfilled either way. And one who does not know how to paint, and even still conducts himself cleverly — he too merits his share of reward. And the king was very pleased by this.
## Segment 172
הָרְפוּאוֹת הַנִּרְשָׁם בְּמָקוֹם אַחֵר, אָמַר וְצִוָּה לוֹ שֶׁיּאמַר לְפָנָיו זֶה הָעִנְיָן וְהֻכְרַח לוֹמַר לְפָנָיו. וְאַחַר-כָּךְ אָמַר לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה הַתּוֹרָה עַל מְחִיאַת כַּף שֶׁבְּסִימָן מ"ו. מֵעִנְיַן הַשָּׁלֹשׁ יָדַיִם וְכוּ' עַיֵּן שָׁם אֲבָל זֶה הָאִישׁ מִיאֵן לְהַטּוֹת שִׁכְמוֹ לִסְבּל על תּוֹרָה וּלְהִתְקָרֵב אֵלָיו זִכְרוֹנוֹ לִבְרָכָה. וְחָזַר
(15.) I heard from one man of our men who told: Rabbainu o.b.m. told him on the eve of Yom Kippur, after the kapparos [the pre-fast atonement ritual], a story.
(19.) There was once a small king, and a great king conquered him and he became subservient to him. And the great king conquered yet more kings and countries. After some time the small king strengthened himself and roused himself with other kings against the great king who had conquered them, and they returned and conquered their land from his hand, and also conquered provinces from him.
## Segment 173
שֶׁהָיָה לוֹ בְּהָאָלֶף-בֵּית אוֹת ר' לְבֵיתוֹ וְהַיֶּלֶד נֶחֱלַשׁ יוֹתֵר. וְסִפֵּר לִי הָאִישׁ כָּל הָעִנְיָן הַנַּ"ל שֶׁעָסַק עִמּוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וְכָל הַתּוֹרָה הַזּאת שֶׁאָמַר לוֹ אָז, גַּם סִפֵּר לִי שֶׁרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה סִפֵּר לוֹ אֵיזֶה מַעֲשֶׂה מֵאָדוֹן אֶחָד שֶׁהָיָה עָז פָּנִים וְקָשֶׁה בְּיוֹתֵר שֶׁקּוֹרִין בַּאנִיט, וְאֵינוֹ
He saw that he was walking in a certain forest, and the forest was endless and boundless. And he wanted to return in his tracks. And someone came to him and told him that in this forest it is impossible to reach its end and boundary — for this forest is without end and boundary, and all the vessels in the world were made from this forest. And he showed him a path how to exit the forest.
And the aforementioned small king settled the matter in his mind: seeing that the wheel turns — sometimes this one conquers, and sometimes his colleague turns around and conquers from him — and who knows what the day may bring? Perhaps the matter will reverse itself again. So he went and built a wall beside the sea, and stored within that fortress all the wealth and money he had gathered from all his province. And he made rooms upon rooms, and in each and every room he stored a particular currency. And he hung a placard [tablicheh — a sign] on the entrance, and written on it was the name of the currency stored within that room. And the entrance to the overall fortress was made with craftsmanship — called a mashin [machine] — such that it was impossible to enter there. For whoever did not know the path and the route and the direction to turn in every direction upon entry — the machine would cut off his head. And there was hung there a placard written in several languages, [explaining] the path and the wisdom of how to enter there and how to turn in every direction, so that one could enter and the aforementioned machine would not harm him.
## Segment 174
עַל רְפוּאָה שֶׁהָיָה כָּתוּב שָׁם זוֹכֵר הֵיטֵב הַמַּעֲשֶׂה. וּבִקֵּשׁ מִמֶּנִּי הָאִישׁ שֶׁכְּשֶׁאֶסַּע אֵלָיו שֶׁאַזְכִּיר לְפָנָיו אֶת הַיֶּלֶד וּלְבַקֵּשׁ אוֹתוֹ שֶׁיּוֹשִׁיעַ לוֹ. וַאֲנִי נָסַעְתִּי בְּסָמוּךְ אֵלָיו זִכְרוֹנוֹ לִבְרָכָה וְדִבַּרְתִּי עִמּוֹ מִזֶּה. עָנָה וְאָמַר עוֹד הַיֶּלֶד חַי בִּלְשׁוֹן תְּמִיהָה וְעָמַדְתִּי מַרְעִיד וּמִשְׁתּוֹמֵם כִּי הֵבַנְתִּי מִדְּבָרָיו שֶׁכְּבָר נֶחְתַּם הַגְּזַר
Afterwards he came to a river, and he wanted to reach the end of the river. And someone came to him again and told him as well that in this river it is impossible to reach its end, for this river has no edge or end, and all the people of the world drink from these waters of this river. And he showed him a path as well etc.
After some time the sea flooded the island with the aforementioned fortress, and the matter was forgotten.
## Segment 175
כָּל הָרְפוּאוֹת, וְלֹא הָיָה חוֹלַאַת דִּין עַל הַיֶּלֶד לְמִיתָה. עָנָה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וְאָמַר אִם הָיָה הָאִישׁ הַנַּ"ל מְקַבֵּל דְּבָרַי כְּבָר הָיָה הַיֶּלֶד שָׁב לִבְרִיאוּתוֹ. (כְּאוֹמֵר אֲבָל עַכְשָׁו שֶׁלּא קִבֵּל דְּבָרַי אִי אֶפְשָׁר שֶׁיִּחְיֶה הַיֶּלֶד) וְכֵן הֲוָה שֶׁבְּסָמוּךְ נִפְטַר הַיֶּלֶד. וּכְשֶׁדִּבֵּר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה עִמִּי מֵאִישׁ
Afterwards he came to a certain mill standing on that river. And someone came to him as well and told him that this mill grinds for the entire world.
After several hundreds of years, another king came and conquered that region, and the aforementioned island was revealed. And this king was small [in stature] and wanted to establish a settlement there. And he went and settled there from the Jews and from the other nations. And as is natural, paupers and impoverished people settled there, as is the way with new places.
## Segment 176
בָּעוֹלָם שֶׁלּא הָיָה כָּתוּב שָׁם הַנַּ"ל שֶׁלּא קִבֵּל דְּבָרָיו הִתְחַלְתִּי לְהַמְלִיץ עֲבוּרוֹ וְאָמַרְתִּי אֵיךְ אֶפְשָׁר לוֹ לְהִתְקָרֵב וַהֲלֹא הוּא כְּבָר מְקרָב (הַיְנוּ לְאֶחָד מֵהַחוֹלְקִים). הֵשִׁיב הוּא זִכְרוֹנוֹ לִבְרָכָה אִם-כֵּן יֵשׁ לוֹ נִסָּיוֹן גָּדוֹל, כְּלוֹמַר וְכִי מַה בְּכָךְ וְכִי מִפְּנֵי זֶה אִי אֶפְשָׁר לוֹ לְהִתְקָרֵב, רַק שֶׁהַנִּסָּיוֹן שֶׁלּוֹ גָּדוֹל. וּבְוַדַּאי הוּא צָרִיךְ לַעֲמד בַּנִּסָּיוֹן וּלְשַׁבֵּר כָּל הַמְּנִיעוֹת וּלְהִתְקָרֵב:
And afterwards he returned and came to the aforementioned forest, and he saw there a blacksmith — called a kavil — who was sitting there in the forest and doing his craft. And they told him that this blacksmith makes vessels for the entire world. And the matters are very concealed.
And there was there a poor man who built himself a small house beside the sea. And it happened on a Friday that he went to dig clay and found the aforementioned placard. And he examined it and saw that it was written on it in many languages. And since he was a learned man, he understood one of the languages, and he understood from the placard how to enter the fortress. And he concealed this for himself, and after the Sabbath he went and entered there. And he found there all the rooms and all the currencies stored there. And he took from there and became very wealthy. And he gave much charity and became a very great and prominent man.
## Segment 177
רְפוּאָתוֹ, אַךְ לֹא רָצָה לְהַעְתִּיקוֹ וּשְׂרָפוֹ: הָיָה נִשְׁאָר שָׁם בְּלֶמְבֶּרְגְּ אֶפְשָׁר הָאוֹר הָיָה מִסְתַּלֵּק לְגַמְרֵי חַס וְשָׁלוֹם וְלֹא הָיִינוּ שׁוֹמְעִין כָּל הַנּוֹרָאוֹת שֶׁהָיָה מְגַלֶּה לָנוּ אַחַר-כָּךְ בְּתוֹרוֹתָיו וְשִׂיחוֹתָיו שֶׁאָמַר אַחַר-כָּךְ. בִּפְרָט
(And it was not recorded completely as it should have been, for much was forgotten since it was not written at the time.) And he said then: "The world tells stories, and I saw a story." May Hashem Yisburach cause us to understand his holy and awesome words.
(20.) I heard in his name regarding the famous wonder-workers: he told a story that a certain king had two sons — one was wise and one was a fool. And he appointed the fool as treasurer over the storehouses, while the wise one had no appointment whatsoever — he just sat beside the king always.
## Segment 178
לִהְיוֹת פַּרְנַס הַדּוֹר בְּגַשְׁמִיּוּת אוֹ בְּרוּחָנִיּוּת וְסִימָן לַדָּבָר לֵךְ הַמַּעֲשִׂיּוֹת, שֶׁעִקַּר הַמַּעֲשִׂיּוֹת הַגְּדוֹלוֹת גִּלָּה לָנוּ אַחַר-כָּךְ, בִּפְרָט הַמַּעֲשֶׂה שֶׁל הַשִּׁבְעָה בֶּעטְלֶירְס. וּבְוַדַּאי רָאוּי לְהָבִיא קָרְבַּן תּוֹדָה עַל יְשׁוּעָה כָּזאת. גַּם כַּמָּה פְּעָמִים אַחַר שֶׁבָּא
(18.) There was once a king who built himself a palace, and he called two men and commanded them to paint [and decorate] his palace. And he divided the palace between them into two portions — namely, that half the palace was assigned to the one to paint it, and the other half was assigned to the second to paint it. And he set a time by which they were obligated to complete it. And these two men went their way.
And it was very difficult for the world — that this one who is not wise has all the appointments, and everyone comes and enters to him to deposit into or withdraw from the storehouses. While this wise one has no appointment at all.
## Segment 179
עַל זְרִיזוּת הַנִּלְמָד מֵהַנְּמָלָה כִּי מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל. מִלֶּמְבֶּרְגְּ שָׁמַעְנוּ מִמֶּנּוּ זִכְרוֹנוֹ לִבְרָכָה שֶׁנָּתַן שֶׁבַח וְהוֹדָיָה גְּדוֹלָה לְהַשֵּׁם יִתְבָּרַךְ עַל שֶׁחָזַר מִשָּׁם. וּבְעֵת הַטִּיּוּל בְּכָל עֵת שֶׁבָּא עַל אֵיזֶה מָקוֹם שֶׁהָיָה שָׁם מִכְּבָר
And when it came close to the fixed time when they were supposed to complete their work — behold, the first had already finished his work and his craft in his portion with a beautiful and wondrous painting. And this second began to see what he had done — that he had spent the time in vanity and emptiness and had not heeded the king's decree. And he began to think thoughts of what to do — for certainly in these few days remaining close to the fixed deadline, it was impossible to correct matters, to learn for himself the craft of painting and to paint his portion in that short remaining time, for the appointed time was very close.
And the king answered them: Is it a virtue that he takes ready-made treasuries and distributes them to the world? For this wise one sits beside me and thinks thoughts and arrives at new strategies that I would not have been able to arrive at [myself]. And through these strategies I conquer provinces that I knew nothing at all of — from which provinces all my treasuries flow and come.
## Segment 180
וְעִנְיָן זֶה כְּבָר נִדְפָּס בָּאָלֶף-בֵּית הֶחָדָשׁ בְּלָשׁוֹן אַחֵר אַךְ קדֶם שֶׁנָּסַע לְשָׁם הָיָה אוֹמֵר שֶׁרָאוּי לְשַׁבֵּחַ לְהַשֵּׁם יִתְבָּרַךְ עַל שֶׁחָזַר וֶהֱבִיאַנִי לְכָאן לַחֲזר וְלִהְיוֹת בְּאֵלּוּ הַמְּקוֹמוֹת, כִּי הָיִיתִי סָבוּר שֶׁחַס וְשָׁלוֹם לֹא אָשׁוּב לִרְאוֹתָם עוֹד:
And he resolved and went and coated his entire portion with a black coating substance [called a pakist — a kind of paint], and the pakist was like a mirror, so that one could see one's reflection in it just as in an actual mirror. And he went and hung a curtain before his portion to separate between his portion and his colleague's portion.
But this appointee takes ready-made treasuries and distributes them to the world. Therefore certainly the greatness and elevation of the wise one is far above the appointee — even though it appears that he has no appointment at all. For from him flow all the aforementioned treasuries.
## Segment 185
אֶחָד לְבַד. וְרָאִינוּ נִפְלְאוֹת ה' שֶׁעַל יָדוֹ דַּיְקָא וְנִפְלָא כַּמְבאָר בְּמָקוֹם אַחֵר. וְגַם אָז רָאִיתִי זאת
(21.) Thursday, Vayeylech [between Rosh Hashana and Yom Kippur], 5570 [1809], here in Breslov. He told us that he had dreamed and he does not know the interpretation. That one man who was of our men had passed away to his world, and he was truly dead — but he [Rabbainu o.b.m.] had not known [of this] until that day. And it seemed to him in the dream that the entire world was standing around him [Rabbainu] and taking leave of him to travel on their way, as is customary after Rosh Hashana.
And I walked with him a bit. And he said: What do you want from me? I said: I want to be with you. He said: You cannot keep up with me. And truly I could not keep up with him and I stopped.
## Segment 193
שְׁאָר הַמִּקְרָא לֹא סִיֵּם לְפָרֵשׁ. וְאָנכִי הִפְצַרְתִּי מְאד
And the aforementioned Rabbi Shlomo heard the following matter from Rabbainu z"l himself. And the incident that occurred was as follows: In Medvedivkeh there was a very distinguished man among Admor's people, his name was Rabbi Hirsh. And he had one only son and one daughter. And there came upon his only son the illness of the hoost [cough/consumption]. But Rabbi Hirsh did not understand so much about his illness — and his illness seemed minor in his eyes. And at that time Rabbainu z"l came to Medvedivkeh. And Rabbi Hirsh, since his son's illness seemed minor to him, it did not at all occur to him to tell Rabbainu about his son's illness. But the son-in-law of Rabbi Hirsh did understand about the illness.
## Segment 194
אוֹתוֹ שֶׁיְּפָרֵשׁ לָנוּ הַשְּׁאָר וְלֹא רָצָה בְּשׁוּם אפֶן.
And he entered to Rabbainu and beseeched Rabbainu z"l to pray for him that he should be healed. And Rabbainu z"l replied to him in these words: "In this world I cannot do anything good for him — but in the higher world I will be able to do good for him after his passing." And he told him to say to his brother-in-law that he should come to him himself to speak with him about what was necessary. But upon hearing this he was greatly alarmed and aroused compassion before Rabbainu z"l — that he should strive greatly to sweeten the judgment so that he might live longer — for the compassion upon his father-in-law was very great, since his only son would be departing, G-d forbid, in his old age. And Rabbainu z"l was as if silent. And he multiplied words before Rabbainu z"l that he should intercede for him that he be healed.
## Segment 195
וְאָז רָאִיתִי אֵיךְ כָּל דִּבּוּר וְדִבּוּר יוֹצֵא בְּמִשְׁקָל
And after all his words Rabbainu z"l said to him: "Why are you pressing upon me? Do you not know that if I strive for him for his good — that he be healed — Hashem Yisburach is compelled to take from this world in his place thirteen other people?" (Said the transcriber: See the Zohar, parshas Balak, page 195, in the story of the youth — where he accomplished that his father Rabbi Yosei of Pekiin should have his soul returned to him, and it is cited there that the Holy One Blessed Be He gave the angel of death twelve souls in his stead.) "And before our Father in Heaven all His children are equal — and as people say about this: even if a person knocks his own finger, the pain too is very great. And perhaps you yourself are one of those thirteen."
## Segment 196
כְּפִי הַנְּפָשׁוֹת וְכִסּוּפִין וְכוּ'. גַּם מַה שֶּׁמְּבאָר שָׁם
When he heard this he stopped speaking with Rabbainu z"l — and went to his brother-in-law and advised him to go to Rabbainu z"l himself. And so the sick man did — he came to Rabbainu z"l and spoke with him about what was necessary. And afterwards Rabbainu z"l traveled home. And after two months the sick man died. And his father Rabbi Hirsh grieved deeply over his only son. And during the seven days of mourning, the son-in-law of Rabbi Hirsh told his father-in-law everything he had heard from Rabbainu z"l at the time he was in Medvedivkeh. And Rabbi Hirsh was very embittered over this and wept a great deal.
## Segment 197
עַל הָאַרְבָּעָה דְּבָרִים שֶׁהֶרְאָה רַבִּי אֱלִיעֶזֶר שֶׁהֵם חָרוּב
And immediately after the seven days of mourning, Rabbi Hirsh traveled to Breslov to Rabbainu z"l. And he arrived there at night and went immediately to Rabbainu z"l — and it was already some hours into the night, and Rabbainu z"l had already begun to undress to go to sleep in bed. And when he came he knocked on the door to have it opened for him — and he said to Rabbainu's attendant, who was the aforementioned Rabbi Shlomo of Garnister, to open the door. And he told Rabbainu z"l that Rabbi Hirsh of Medvedivkeh had come to him. And Rabbainu z"l commanded, and he entered his house. And immediately upon seeing Rabbainu z"l, he began to weep greatly before him — with very great and powerful weeping — to the point that he could not speak with him.
## Segment 198
יוֹכִיחַ וְכוּ', גַּם הִתְגַּלּוּת אֵלּוּ הַדְּבָרִים לֹא גִּלָּה
And Rabbainu z"l comforted him with consolations and said to him: "Is it not so that the main legacy of the righteous are good deeds?" — and similar words. But he refused to be consoled. And he said to Rabbainu z"l: "What does one do about Kaddish after my death? Was he not my only Kaddish?" Rabbainu said to him: "I will be your Kaddish — and I will teach you how to die." And he hinted to the attendant to leave the room. And the aforementioned attendant, though his longing to hear what Rabbainu z"l would speak with him was very strong, was nevertheless compelled to leave the house. And he closed the doors — but he did not do it fully, only left a crack [shparineh — a crevice] so that he could hear some words through the gap. And of all the words he [Rabbainu] spoke with him, he heard only this: that Rabbainu z"l told the aforementioned Rabbi Hirsh that he should take an oath while holding an object — that he would come to him after his [Rabbainu's] passing, immediately after the sealing of the grave.
## Segment 199
בִּשְׁעַת אֲמִירַת הַתּוֹרָה רַק בְּדֶרֶךְ כְּלָל, אֲבָל לֹא
And this incident occurred in winter. And Rabbi Hirsh traveled home. And afterwards the aforementioned attendant traveled to Medvedivkeh. And at that time there was an epidemic of children there, G-d save us. And the townspeople wanted to send a man with a pidyon to Rabbainu z"l — but they could not collect enough money to cover the travel expenses from Medvedivkeh to Breslov, which is a long distance, nor for the pidyon itself. In the meanwhile Rabbi Hirsh died there. And then after the passing of the aforementioned Rabbi Hirsh, the attendant who was then in Medvedivkeh told what he had heard behind the door at the time Rabbi Hirsh was by Rabbainu z"l — how Rabbainu z"l told him the counsel of the oath while holding an object.
## Segment 200
בֵּאֲרָם בְּפֵרוּשׁ כְּמוֹ שֶׁמְּפרָשׁ עַתָּה, עַד שֶׁבָּא אָחִיו
But Admor's people did not know whether the aforementioned Rabbi Hirsh had actually fulfilled this counsel. And it was agreed among Admor's people — and among them was the Rabbi Rabbi Yudil z"l — that when they made the circuits around him as is customary, they would take a Sefer Torah and adjure the departed that he go immediately at the time they made the circuits around him as is customary. And they would also tell him of the epidemic of children that was in the city. And by force of the oath he would be compelled to go immediately to Rabbainu z"l — even if perhaps he had not himself fulfilled the counsel Rabbainu z"l had told him. And so they did.
## Segment 201
נֶאֶמְרוּ דְּבָרִים אֵלּוּ, שֶׁיֵּשׁ לָהֶם שַׁיָּכוּת אֵלָיו. וְהֵם רַבִּי יְחִיאֵל זִכְרוֹנוֹ לִבְרָכָה עִם עוֹד אֲנָשִׁים שֶׁנָּסְעוּ
And the aforementioned departed man was also standing there. And he asked him: Why were you not at Rosh Hashana? He answered him: Have I not already passed away to my world? I said to him: For this reason — and is it because a man has passed away that he is not permitted to come for Rosh Hashana? And he was silent. And since several people had spoken with me about faith, I spoke with him about this as well. [And it appears that Rabbainu o.b.m. understood that he had fallen away from faith.]
And afterwards, within three months, the aforementioned attendant returned to Breslov to Rabbainu z"l. And when he came to Rabbainu z"l, Rabbainu z"l asked him whether he remembered when Rabbi Hirsh had died. And he replied to Rabbainu z"l with the month in which he had died — but the exact day he did not remember. And Rabbainu z"l said: "Was his death not on such and such a day — on so and so many days of the month?" And the aforementioned attendant immediately recalled that indeed the aforementioned Rabbi Hirsh had died on the day Rabbainu z"l named. And he replied to Rabbainu z"l: "Yes, yes." Rabbainu z"l said to him: "You see — immediately after the sealing of the grave he came to me!" (Meaning: I had expected that he would delay some time — but he came immediately.)
## Segment 202
מְרֻמָּזִים בַּמִּקְרָא הַנַּ"ל וְאִי אֶפְשָׁר לְבָאֵר מַה שֶּׁיֵּשׁ גַּם-כֵּן עַל אוֹתוֹ שַׁבָּת וְנִתְעַכְּבוּ גַּם-כֵּן, וְאַחַר- כָּךְ כְּשֶׁבָּאוּ, אָז דַּיְקָא גִּלָּה עִנְיָן הַנַּ"ל. וּבֵאֵר הָאַרְבָּעָה דְּבָרִים הַנַּ"ל עַל-פִּי הַתּוֹרָה הַנַּ"ל בְּפֵרוּשׁ כַּנַּ"ל: סיפורים חדשים
And I said to him: Is there no one in the world but me? If you do not believe in me — draw close to other tzaddikim. Since you still have faith remaining in others — draw close to them. And he said: To whom shall I draw close? And it seemed to me that I showed him: draw close to this one — as if pointing to some well-known person. He answered me: I am far from him. I said to him: Draw close to another one. And I was recounting in his mind all the famous ones — and for all of them he said that he was far from them. I said to him: Since you are far from all of them and have no one to draw close to — it is best for you to remain as you were at the beginning, and return and draw close to me. He answered me: To you? [in a tone of astonishment] — I am very far.
And this entire incident the aforementioned Rabbi Dovid Hirsh heard from the mouth of the aforementioned attendant himself.
## Segment 208
שְׁנַת תקס"ה הָיִיתִי עוֹמֵד סָמוּךְ בְּלִבִּי עַל-זֶה. כִּי כָּל דְּבָרָיו הָיוּ בְּמִשְׁקָל גָּדוֹל שְׁנַת תקס"ז בְּרֶסְלַב פָּרָשַׁת וַיְחִי אַחַר שֶׁהָיִיתִי מְקַדֵּשׁ הַלְּבָנָה בְּעַצְמִי, וְאָמַר לִי אִם הֱיִיתֶם שְׂמֵחִים הָיָה טוֹבָה גְּדוֹלָה לְהָעוֹלָם. אַחַר-כָּךְ סִפֵּר זאת שֶׁרָאָה בַּחֲלוֹם הָיוּ הוֹלְכִים חֲיָלוֹת רַבּוֹת מְאד וְהָיוּ פּוֹרְחִים אַחֲרֵיהֶם צִפֳּרִים רַבִּים מְאד גֻּזְמָא גְּדוֹלָה, וְשָׁאַלְתִּי לְאוֹתוֹ שֶׁאֶצְלִי עַל מָה
(22.) I heard in his name that he told: In Jerusalem there is a synagogue to which all the dead of the world are brought — and as soon as someone dies anywhere in the world, that dead person is immediately brought there. And there they adjudicate him — where his place will be — for there are dead people in the Land of Israel who are carried outside the Land, and vice versa, as is cited [Zohar, Terumah 141a].
And it seemed to me that it was the middle of the day and the sun was standing opposite the head. And he raised himself upward in the air until he rose to the sun. And he went with the sun as it descended downward, lower and lower to the earth, according to the sun's movement — until he descended literally to the ground at the setting of the sun. And he continued further with the sun, until at midnight he came with the sun directly opposite me, from below — for at midnight the sun is opposite the feet of a person, and that which is in the west at daytime is in the east at midnight. And I ran after him and arrived at his level. And since he was going with the sun, and the sun naturally journeys very quickly, he was also running with it very quickly. And I was running after him until I arrived at his level.
(23.) Once there was a certain king, and the king traveled to a certain country and saw there very beautiful buildings called palatsin [palaces]. And the buildings were very pleasing to his eyes. And he traveled home and immediately hired craftsmen to build him palaces as he had seen in the aforementioned country. And they built him those palaces and painted them with very wondrous paintings.
## Segment 209
עַל הַשֻּׁלְחָן וְשׂוֹחֶה בַּיָּם וְכָל כִּי מִקּדֶם בְּשַׁבָּת לֹא גִּלָּה כְּלָל עַל הַמִּקְרָא הֵם פּוֹרְחִים הַצִּפֳּרִים שֶׁאַחֲרֵיהֶם וְאָמַר לִי שֶׁהוֹלְכִים לַעְזר לְאוֹתָן הַחֲיָלוֹת. וְשָׁאַלְתִּי אֵיךְ יַעְזְרוּ לָהֶם וְהֵשִׁיב לִי שֶׁהַצִּפֳּרִים הָאֵלּוּ מַנִּיחִין מֵעַצְמָם לֵחָה שֶׁעַל-יְדֵי אוֹתָהּ הַלֵּחָה נִסְתַּלְּקִים שֶׁכְּנֶגְדָּם וּבָזֶה הֵם עוֹזְרִים לְאוֹתָן הַחֲיָלוֹת. וְהָיָה קָשֶׁה לִי זאת הֲלֹא בַּמָּקוֹם הַהוּא שֶׁמַּנִּיחִין הַלֵּחָה נִמְצָאִים אוֹתָן
And there in that synagogue the court sits that adjudicates each and every one, and assigns him his appropriate place. And there is one who is adjudicated to have no place at all — who will be lost and cast into the hollow of the sling [kaf hakela]. And when they bring the dead person there, they bring him clothed. And there is one who is missing something from his garments — some deficiency. For instance, one is missing one sleeve from his garment [called an arbil], and there is one missing one portion of a wing of his garment [called a paleh], and the like — all according to the deeds of the person [for so one merits to garments after death], as is known. And according to the garments with which they bring him there, so they adjudicate him and assign him his place as stated.
And he went further. And then I saw, as it were, that the sun paused and stood still briefly. And then he was standing there beside the sun which had paused. And I said: Since you are standing — wait for me! And I ran after him and arrived where he was. And I said: Since I have reached you — let us go together. But he was not willing, and went on further with the sun, and I could not keep up with him and I stopped again.
And afterwards, when they had built them and painted them, he made a very great feast and sent invitations [gizettin] throughout his country: whoever wishes to see those palaces, let him go and see. And from all the provinces they traveled to see.
## Segment 210
הָאֻמּוֹת וְכָל הַמְּלָכִים עָמְדוּ וְהִסְתַּכְּלוּ וַיְהִי מִקֵּץ, כִּי הִתְגַּלּוּת הַתּוֹרָה הִיא כְּפִי הַנְּפָשׁוֹת הַחֲיָלוֹת גַּם-כֵּן שָׁם וְיַזִּיק לָהֶם גַּם-כֵּן. בְּתוֹךְ כָּךְ רָאִיתִי וְהִתְחִילוּ הַצִּפֳּרִים לְהוֹרִיד עַצְמָן לְמַטָּה עַד שֶׁעָמְדוּ כֻּלָּם עַל הָאָרֶץ, וְהָלְכוּ אַחֲרֵי הַחֲיָלוֹת וְהָיוּ מְלַקְּטִים מִן הָאָרֶץ בְּפִיהֶם. וְהַדָּבָר שֶׁלִּקְּטוּ הָיָה דָּבָר עָגל וְלֹא הָיָה דְּבַר מַאֲכָל. וְהָיָה קָשֶׁה לִי אֵיךְ יָבוֹאוּ וְיֵלְכוּ
Once they brought there a dead man completely naked — without any garment at all — may the Merciful One save us! And they adjudicated him that he would be cast and lost in the hollow of the sling, may the Merciful One save us — for he was completely naked. And a certain tzaddik came and took one of his own garments and threw it over him. And the court there asked him: Why are you giving him your garment? And they were displeased by this — for why should this dead man be clothed and be saved through a garment not his own?
And we went on further — and then the sun again paused briefly, and again I arrived there. And this was three times.
And from one city two men joined together — one was a Jew and one was a gentile called a shlachtzitz [nobleman] — and they traveled together to see the palaces the king had built.
## Segment 211
וְתָמְהוּ הַיְנוּ שֻׁלְחַן מְלָכִים, יַם שֶׁנִּמְצָא אָז לְפָנָיו (כַּמְבאָר בְּהַתּוֹרָה אַשְׁרֵי בְּלִקּוּטֵי א' אֵלּוּ הַצִּפֳּרִים אַחֲרֵי הַחֲיָלוֹת, כִּי בַּהֲלִיכָה הָאָדָם הוֹלֵךְ מְהֵרָה יוֹתֵר מִן הַצִּפֳּרִים, וּמַהוּ זֶה שֶׁמְּלַקְּטִים. וְאָמְרוּ לִי שֶׁזֶּה שֶׁמְּלַקְּטִים מִזֶּה נַעֲשֶׂה לֵחָה הַנַּ"ל שֶׁמֵּמִית אוֹתָן שֶׁכְּנֶגְדָּם כַּנַּ"ל, וּבְכָל מָקוֹם שֶׁמַּנִּיחִין הַלֵּחָה עַל יְדֵי זֶה נִסְתַּלְּקִים וּמֵתִים שֶׁכְּנֶגְדָּם בְּמָקוֹם שֶׁהֵם (וְהָיָה קָשָׁה לִי
The aforementioned tzaddik answered them: I need to send this man to my desired destination — and for this I have the right to clothe him in my garment. And have you not seen that sometimes a great officer sends his servant to some other officer, and the servant was delayed a bit in going on his mission? And the officer asked him: Why have you not yet gone on my mission? He answered him that he had no clothing suitable for traveling in. The officer immediately gave him some of his own garments so that he could go on the mission. So too in our case — I am sending this dead man on a mission for me, and therefore I have the right to give him garments.
And at the third time, the sun stood still for somewhat longer. And I arrived there and said to him: Let me hold onto you — and I grabbed him. And he shook me off forcefully from him. And I was very pained by this. And I said to him: How can you treat me so badly? It is known what I am, and even still you are shaking me off? He was silent. And from the grief it seemed to me that I fell into the ground until the ground up to my neck. And I began to cry out in the dream in a loud voice.
And when they came to the gate of the palaces, they saw that there was painted on the gate of the palace a wondrous path. And on both sides of the path stood springs with water, and over each spring and its waters was appointed one angel. And along the side of the path walked a beggar [bettler], and the beggar was extremely, extremely thirsty for water. And the aforementioned appointees did not want to give him even a little water to drink. And in the middle of the path there drove a nobleman in a slow carriage, and he told the appointee to give him a little water for his hands. And one appointee went and gave it to him. And the other appointee went and gave the aforementioned beggar water to drink. And the appointee who had given water to the nobleman went and poured ash upon the appointee who had given water to the beggar.
## Segment 212
הַחָכְמָה, שֶׁאֲגַלֶּה חָכְמָה שֶׁאֲפִלּוּ וְכוּ': בְּסִימָן י"ג. וְכֵן בְּהַתּוֹרָה תִּשְׁעָה תִּקּוּנִים סִימָן כ' בָּזֶה כַּמָּה דְּבָרִים וְאֵינִי זוֹכְרָם). וְנִכְנַסְתִּי לְמָקוֹם מֻצְנָע וְרָאִיתִי שֶׁהָיָה פֶּתַח נָמךְ מְאד, וְנִכְנַסְתִּי לְשָׁם וְשָׁכַבְתִּי עַצְמִי שָׁם וְלֹא הָיוּ שׁוּם חַלּוֹנוֹת בְּאוֹתוֹ הַחֶדֶר, וְהָיָה שָׁם חֹשֶׁךְ. וְנִכְנַסְתִּי לְשָׁם שֶׁהָיִיתִי רוֹצֶה לְהִתְחַבֵּא וְנֶחְבֵּאתִי שָׁם. בְּתוֹךְ כָּךְ הִתְחִילוּ לִכְנס לְשָׁם כָּל הַצִּפֳּרִים, וְהָיִיתִי
And they accepted this argument. And the dead man was clothed in the garment and received his place. And the tzaddik accomplished through this what he wished to accomplish.
And I awoke from this. And I thought that this was a dream. And I looked and saw that it was still night. And I reasoned: Since I know that I said something in my sleep — perhaps others heard. And I called to my servant and asked him. And he said he had not heard anything. And I returned and lay down, and I dreamed again.
All of this was seen by the two aforementioned men — that is, the Jew and the nobleman. And the nobleman said about this: "Kepestve!" [an injustice — unfair]. And the Jew gave him a slap on the cheek [called a patch], and there was a gishlayg [brawl] there. Until the king heard of this, and the king sent for them. And at first the king asked the Jew: Why did you strike him? He answered: Because the matter is not kepestve at all.
## Segment 213
בְּלִקּוּטֵי א). וְאַחַר כָּךְ כְּשֶׁבָּא הָאִישׁ הַנַּ"ל אָז רוֹצֶה לְגָרְשָׁם וְהָיִיתִי מַפְרִיחָם בְּיָדִי, וְעָמְדָה שׁוּנְרָא [חָתוּל] בִּפְנֵיהֶם וְדֶרֶךְ הַצִּפֳּרִים לִבְרחַ מִפְּנֵי הַשּׁוּנְרָא וּמֵחֲמַת זֶה נִכְנְסוּ כֻּלָּם לְתוֹךְ הַחֶדֶר. וְכָל מַה שֶּׁהָיִיתִי מַפְרִיחָם בְּיָדִי לֹא הוֹעִיל מֵחֲמַת הַשּׁוּנְרָא. וְשָׁאַלְתִּי עַל מָה הֵם בָּאִין לְכָאן, וְאָמְרוּ לִי שֶׁהֵם בָּאִין לְכָאן לִהְיוֹת לָהֶם
And I was in a certain place and there were several of our men there. And I began to speak with them about faith [emunah]. And I elaborated greatly in that conversation, and it entered very deeply into their hearts — for they were in great repentance because of it. And I also wept there from the matter of faith. And the content of this speech on faith that I said there I have forgotten.
The king asked: How is it not kepestve? And the Jew explained: The appointed angel who was commanded to guard the spring and give water only to worthy people — he gave water to the nobleman because the nobleman is more prominent. And the other appointee transgressed the king's commandment by giving water to the unworthy beggar — and because of this [the first] poured ash on him, so that he should know he has transgressed the king's commandment. That is why I struck the nobleman — because he said it was kepestve, when in truth it was not kepestve at all, but rather absolute justice.
## Segment 214
גִּלָּה פֵּרוּשׁ הַתְחָלַת הַמִּקְרָא עַל-פִּי הַתּוֹרָה הַנַּ"ל, הַיְנוּ פָּאקִין [אַבַּעְבּוּעוֹת]. וְשָׁאַלְתִּי לָמָּה זֶה וְאָמְרוּ לִי שֶׁהַלֵּחָה שֶׁל הַפָּאקִין, הִיא הַלֵּחָה הַנַּ"ל שֶׁמְּמִיתָה אוֹתָם שֶׁכְּנֶגְדָּם. וְשָׁאַלְתִּי הֲלֹא מִפָּאקִין יְכוֹלִים לָמוּת מֵהֶם גַּם-כֵּן וְאָמְרוּ לִי שֶׁכֵּן הוּא בֶּאֱמֶת, וּמֵאוֹתָן הַנְּבֵלוֹת שֶׁמֵּתִין מֵהֶם זֶה מַזִּיק לְאוֹתוֹ הַמָּקוֹם שֶׁהֵם מֵתִים שָׁם. וְהָיָה לִי צַעַר
This is the dream that he told us. And after this he stayed here [in Breslov] with us more than two weeks — for this was close to Rosh Hashana 5570, and he traveled to Uman only after Sukkos.
And the king greatly praised the Jew and honored him greatly. And this story — those who understand will understand.
## Segment 215
וַיְהִי מִקֵּץ וְכוּ' כַּמְבאָר בִּמְקוֹמוֹ עַיֵּן שָׁם. אֲבָל גָּדוֹל, כִּי יָרֵאתִי שֶׁלּא אֶגְוַע חַס וְשָׁלוֹם מִסִּרְחוֹן הַנְּבֵלוֹת, כִּי הָיוּ שָׁם צִפֳּרִים הַרְבֵּה מְאד, וְהָיִיתִי מִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה. בְּתוֹךְ כָּךְ עָבְרוּ עֲלֵיהֶם הַפָּאקִין וְחָזְרוּ לִבְרִיָּתָן וּפָרַח מִשָּׁם צִפּוֹר בְּשִׂמְחָה וְכֵן פָּרְחוּ כֻּלָּם אַחֲרָיו, וְנַעֲשָׂה צְעָקָה בָּעוֹלָם מַזָּל טוֹב מַזָּל טוֹב, וְגַם אֲנִי שָׁאַגְתִּי מַזָּל טוֹב:
This pertains to what is cited in Chayay Moharan of Rabbi Nussun — that he gave the counsel that a person should come to him after his passing, by taking an oath on this while holding an object. I heard this (from the Rabbi Alter Bentsionski) from our distinguished friend, Rabbi Dovid Hirsh of Dmitrivkeh — who heard it directly from Rabbi Shlomo of Agarinitzer, the grandson of the holy tzaddik Rabbi Shlomo of Lutsk, a disciple of the holy Maggid of Mezeritch z"l — who served Rabbainu z"l, since his mother had left him by Rabbainu z"l to serve him, and Rabbainu z"l was to marry him off to a wife.
Continued in the next file — Section V: His Birthplace, Residence, and Journeys (Articles 104 onward)