הוֹסָפוֹת הַשַּׁיָּכִים לְסִפּוּרֵי מַעֲשִׂיּוֹת

From the manuscript of the author, may his merit protect us, Amen.

Chapter headings for the commentary on the story of the two birds on the fifth day in the Story of the Seven Beggars [Maase HaShivah Betlerim]: "The voice of my beloved knocking etc. — my dove, my perfect one" [Song of Songs 5:2] — who is "perfect [tamah] for her partner who stands for her species" as is known — "And my beloved had turned and gone away etc. — I sought him but found him not" [Song of Songs 5:6] etc. And this is the matter of the Destruction — as is known that the two Cherubim and the aforementioned two birds were separated [like a lost object] from each other — until the day of the Building — when they shall return and find each other — to be joined "like a man and his companion" [kime'ar ish velivyato — Aramaic of the Zohar]. Connected to the Story of the Burgher [Maase HaBergir].

And also in the Story of the Burgher and the Poor Man [Maase HaBergir veHe'oni] — let us hint a little according to the above. For at first glance there is room to wonder regarding the entry into the orchard and the place of the beautiful one [yefas to'ar] — that even for the time being — this one peeked and was stricken [hetsits venifga] — and this one peeked and fainted [as if struck and dead] — from the sheer brilliance of the light of her face. See there. And at first glance — even if it was her will and it pleased her — the chosen and most select of all in the written testimony of the seven days mentioned there — even he himself had no ability whatsoever for this. For where and how is the counsel and the correction to enter and exit at all in the wondrous and lofty place of the marvels of the light of the aforementioned face? But from afar you will understand according to the above — in the hidden and concealed matters of his holy words — regarding the trials of the seven days mentioned — by means of which alone — even at the beginning — the command of their birth was enacted as is brought there. And from what our master z"l [the Admo"r z"l] equated the seven voices [of the birth of the minds — and the seven attributes for their bringing inward] — to apply to both of them — through the verse "she shall be unclean seven days" [Leviticus 12:2]. And as there is room to explain in my humble opinion: that what he mentioned regarding the voices — Torah and prayer — is because each aspect is included in all aspects. But in general — the essential [seventy voices] will be in the aforementioned prayer — in the bringing and revelation of the Torah-minds in the light of the face. Which is according to the pillars of its commandments and its attributes in the general sense — carved out and divided by it in the rectifications of the seven attributes and the aforementioned candles. From what is brought therein [mihamo'vaf]. Connected to the Story of the Violator [Maase HaOnes].

Which is hinted at in the Psalm “Why do the nations rage?” etc. [Psalms 2]. Also, from his holy wording in the explanation of the verse (in section 155), “and it shall burn” etc. (“like a burning fire”)—“the Long-suffering One sees”—you will understand from afar his explanation of the Story of the Violator in the Psalm: “Why do the nations rage?” etc.; “Lest He become angry and you perish from the way, for His wrath will soon be kindled” [Psalms 2:12]. For although all the lost ways come from the angel of wrath and anger, who is appointed over all the destroyers and judgments, the way of fire and conflagration comes from the very root of that wrath and attribute of judgment. Through its complete nullification in Zion, His holy mountain (which is in the Land of Israel), the attribute of judgment above is nullified and transformed into a burning fire. It is therefore also clear that through the burning of the holy fire for Zion, His holy mountain (mentioned there), judgment and the fire of Gehinnom are nullified from upon a person.

Connected to the Story of the Exchanged Children [Maase HaBanim SheNechlfu] — according to the Torah: "Sound a dominion" [tik'u memshalah].

Regarding what Moshe our teacher, peace be upon him, merited—his grasping of His throne (His seat, may He be blessed), and upon the throne and the garden (which are all one, as brought there), “a likeness like the appearance of a man” etc. [Ezekiel 1:26]—through this alone he was saved from the persecutions of those who are jealous of the one to whom dominion and kingship belong. (See there in the explanation that I wrote on this Torah.) For according to this as well, you will understand from afar what our Sages z”l said concerning entry into the Pardes—the revelation of the Chariot: one must be wise and understand through one’s own knowledge (and on one’s own derive one matter from another). Because of this, even Moshe could not ascend in this until he had first merited to understand—to add—from his own knowledge. For all the people were compelled to stand afar, lest they break through and reach there without this vessel of understanding: “He shall surely be stoned or surely shot” etc. [Exodus 19:13]. And concerning this, in truth, all our hope is to seek him, etc. (according to the Story of the Fly: “Who shall ascend the mountain?” etc. [Psalms 24:3]).

Connected to the story of the tree on the fifth day in the Story of the Seven Beggars.

For in what is written there — that the tree is above place [l'malah min hamakom] — it elaborates and explains also in what is written: that no beast or bird is to be found that does not have its fitting place there. [Since it is without boundary — it encompasses all creatures — and there is no creature that does not receive from it — and is not included in its encompassing — and therefore each creature has its fitting place that comes to it from the place.] Connected to the Story of the Fly and Spider — and linked to it.

At first glance there is room to wonder at what is explained from his words: for the purpose of returning the world to the good, his counsel was resolved to interpret the dream. For what does interpreting the dream have to do with returning the world to the good? (And our own eyes see that even in the stories of tales he told and spoke in the language of human beings.) But through our explanation above you will understand from afar that both the king’s sleep and his awakening at the opening of his book (on Rosh HaShanah) mentioned above are also present in the very actions that unfold on this day, as is known. For kingship is at the end and ultimate limit of all the levels and camps; because of her weakness and lack of power—“she has nothing of her own”—she is considered literally like a fly. This is what he understood in the vision of the fly and its pursuer mentioned above: she herself was circling over him. Moreover, through this very pursuit a deep sleep fell upon him. And behold, a great dread falls upon him when he looks and sees the immense multitude of his persecutions from the kingship of the Other Side, whose principal root is the husk of Esav (that is, Edom) mentioned above. All its power to draw sustenance and prevail comes when it rises by way of sleep and the imagination amid the intermingling of good and evil (as may be understood in section 19 of Likutay I). This is kelipat nogah, which for this reason is called “the head of my persecutors” [rosh mesivai] (as brought in the aforementioned section 19).

And behold, through all the above you will understand from afar the wonders of his holy words in designating and calling the band of the aforementioned pursuer by the name “the head of my persecutors” [rosh mesivai]. Through all the above you will also understand from afar that what he merited upon his awakening—the discernment of the truth—came through the abundance of faith that was renewed in him, prompting him to examine this awakening. For the completion of the rectification, he was compelled afterwards as well to journey, inquire, and search: where is the place of the glory of the general clarification? It was afterwards made known and revealed to him through the eleven spices of the incense, which are burned to bring about the rectification of the aforementioned clarification and interpretation.

For if we now set our hearts to the meaning of the aforementioned imagination—namely, the multitude of imaginary thoughts mixed in a person’s heart with evil counsels that are the reverse of the truth—concerning which he warned very strongly that one must seek the rectification and clarification of the counsel of Hashem alone (to establish it forever and raise it from its lowliness), you will understand from afar and contemplate the lucidity of his holy words concerning the aforementioned pursuer: “Many thoughts are in a person’s heart” [Proverbs 19:21].

Through all the above you will also understand from afar the king’s dream and its interpretation by Yosef on the aforementioned Rosh HaShanah. The entire matter of the dream consists in evil gaining strength to swallow the satiated good that became intermingled, until it can no longer be recognized within it. But “the counsel of Hashem shall stand forever” [Psalms 33:11], and it shall rise, etc. (as may be understood from all this in section 54 of Likutay Moharan; see there).

And from all the above it is elaborated further — what I wrote [in Koachvay Or Part III] regarding the eighth name that was given to the evil inclination — koach hamidameh [the power of imagination]. Which is that this one intensified correspondingly on the day that the Admo"r z"l arrived at his understanding — from within himself — matter from matter — in the eighth attribute. See there. And the matter of the laughter of those who liken themselves to a monkey before a man — this is the essential husk of the imagination [klipas hamidameh].

And also from what is brought in section 8 of Likutay Tinyono and in section 8 of Likutay I — it appears elaborated: that through the hand and power of the king — from the leaf that shields him — so as not to swallow him in any manner, G-d forbid — the husk of Eisav [who has hunting in his mouth] returns to vomit and to bring out — even from the very essence of its vitality — those who are the very captives and converts mentioned in the story and in the Torah of Likutay Tinyono §8 mentioned. And since sometimes the husk returns to swallow them again [as is elaborated in the words of Moharan"as on this Torah] — it is automatically understood that through this they are transformed, G-d forbid, into the very nature of that which swallows and devours them — and they too pursue the fly of royalty. You will understand from afar also the matter of Absalom [mentioned in the aforementioned Psalm] — who is from the captive beautiful one [yefas to'ar] in the captivity of King David — as is brought in the words of our Sages z"l.

Transcription from the handwriting of the Rav of Tsherin z"l. A transcription from the handwriting of the Rav the Chassid the G-d-fearing the exalted — from the true men of our fellowship — our teacher the Rav Shmuel Heshil son of Rabbi Avraham Tzvi Friedman z"l — who passed away in the holy city of Jaffa — the year 5678 — the 14th of Kislev — may his soul be bound in the bond of life. A transcription from the handwriting of the Rav the Gaon the Chassid etc. — our teacher the Rav R. Nachman z"l — Av Beis Din of the holy community of Tsherin. I heard from R. Dovid Tzvi — who heard from his grandfather the Rav R. Yeshayah Shalom z"l — that once our master z"l recounted in this language: "I was in a certain place — and there they gave me a laynen [a reading task] — that is, to say the letter-combinations of the entire Torah from 'In the beginning' [Bereishis] to 'before the eyes of all Israel' [le'einei kol Yisrael]." [And from this one can understand a little of the greatness of our master z"l — for he boasted in his holy conversations [§103] in this language: "My Torah is very lofty — and in every place where I use letter-combinations it is even greater etc."] "And I said this laynen. And afterwards they gave me once more to laynen — to say the letter-combinations in the aspect of [reverse order] tashrak — from 'before the eyes of all Israel' back to 'In the beginning' — and I said this laynen also. And afterwards they divided the Torah into two halves — and placed the latter half first and the first half last — and they told me to say the letter-combinations. And I could not." Un azoy vi men git a gut yungel a laynen un er ken nit, un se shtein derbay mentshn hot er bushe. Hob ikh mikh dermant — vi bald chesron iz zikh a chesron — hen begashmiyus ve'hen beruchniyus — un doz iz "vatechasrehu me'at me'Elokim." Hob ikh nit gekennt dinen leHashem yisborakh besimchah. Hob ikh zikh meyashev geven — ver bin ikh? [And just as when one gives a fine young man a reading task and he cannot — and people are standing there — he has shame. So I recalled: since a deficiency is a deficiency — whether in physical matters or in spiritual matters — and this is "and You made him slightly deficient from G-d" [Psalms 8:6] — I could not serve Hashem, may He be blessed, with joy. So I composed myself in my mind: who am I?] "That the King Himself — so to speak — would tell him of his deficiency! Is there any greater honor than this?" And from this very thing I came to great joy. And this is "And You shall crown him with glory and majesty" [Psalms 8:6] — with new minds. And then I said this laynen." [See Likutay Moharan Part I section 89.] I heard that one of our fellowship traveled to some district — and came to some distant city — and he had no acquaintance with anyone. And he went to the rabbi's home to lodge there — for they had greatly praised to him this rabbi — that he was an upright man — a great Torah scholar — and a kabbalist. And when he came to his home — he saw the book Likutay Moharan placed on his table. And he immediately asked the rabbi: "From where do you have this book?" The rabbi answered: "Do you too know it — and who is its author?" He answered the rabbi: "Indeed I know even the author himself — and I am also drawn close to him [a Breslover Chassid]." The rabbi answered: "Tell me truthfully — do you have some grasp in this book?" The man said: "According to my level — I grasp." The rabbi answered: "I imagine that no person grasps the greatness of this book." And he said further: "Do you not see with your own eyes — that at the beginning of the book immediately after the poem — there is written the saying of Rabbi Shimon bar Yochai. And what connection is there to write it at the beginning of this precious book?" The man mentioned answered: "On the contrary — you tell me." He said to him: "It appears that our master z"l hinted that within it [the book] is the soul of Rabbi Shimon bar Yochai — for 'Rabbi Shimon ben Yochai' has the same gematria as 'Rabbi Nachman ben Simchah'." "May it be the will [of G-d] that we merit to understand the ordinary conversations [sichos chulin] of our master z"l in the Garden of Eden. Amen Selah." [Said the transcriber: see in Chayay Moharan — what our master z"l said to the rabbi of Breslov: "Do I not love you greatly — and I bless you that you should merit to understand — in the World to Come — my ordinary conversations" — and this was before he had been to the Land of Israel.] I heard from R. Yechiel Hadas — who heard from Rabbi Naftali z"l — etc. etc. I heard from my father — who heard from the men of our fellowship who were close to him z"l: that once on Rosh HaShanah — our master z"l said to his people: "Why are you traveling to me — what do you want from me? Indeed — if you had not been with me — I would have slept — and when they would blow the shofar I would have woken up!" And in the Yiddish language in this expression: Volt ikh mir geshlofen — me volt a bloz geton mit dem shofar — volt ikh mikh ufgekhapṭ! [I would have slept — they would have blown a blast with the shofar — and I would have stirred myself up!] And the wise will understand — to what depths these words reach. I heard that R. Nissan Kavleir [who was among the great distinguished ones of the holy Rav R. Boruch z"tl — and he would enter before him without permission] — related before the Magid of Tirhavitze: how he once came to the room of the Rav R. Boruch z"l — and saw him in very great sadness etc. [as is printed in Chayay Moharan — the recently reprinted edition]. I heard from my father — who heard from R. Yitzchak the son-in-law of the Magid of Tirhavitze — etc. etc. I heard from my father — that our master z"l commanded some of the men of our fellowship who were drawn close to him in Medvedevka — and for the time being — at the beginning of their drawing close — he commanded them to study the book Mesillas Yesharim [Path of the Upright, by R. Moshe Chayyim Luzzatto]. I heard from my father: that once new people drew close to him z"l — and he was saying before them his lofty Torah as was his way z"l. Afterwards they reported before him about those people who say that they do not understand his Torah — for of what use is his lofty Torah to them? — for they need simple Torah and simple words of moral instruction — according to their simple and lowly level. And he was angry z"l at them — and said then: "Anyone who says he cannot find himself in the words of his Torah — is a heretic [epikoros]." For in truth — his Torah is a great generality from the very top of all levels to the very end of all levels.

I heard from R. Yeshayah Shalom — who heard from his father — that once our master z"l spoke with them about the matter of the World of Tohu [olam haTohu]. And he then gave the counsel for this: that one should swear — with the taking hold of a fit object [nekitas cheifetz kasher] — that never in all his lifetime should there pass upon him one of the three appointed times of being with him. That is: Rosh HaShanah, Shavuos, and Shabbos Chanukah — for then was the time of general assembly for all. And the other two times — the obligation was only on those who were not so far from his location. And the distant ones had other times — namely Shabbos Shirah and Shabbos Nachamu — for then he z"l would travel to them. And also to swear that immediately after death and departure — he is compelled to come to him z"l — and then everything will be in order. And he recounted for this matter a story [he seemed to say it was written in some record-book]: In a certain city — there was a certain rabbi who had a great love with a certain householder of the city. Once they made a mutual handshake — that whoever would pass away first would come and tell his companion what had befallen him. And the rabbi passed away first — and the matter was delayed ten years. And the time came for the departure of the aforementioned householder — and he told the matter to his son — and transmitted to him the power of the handshake. And it was delayed a further ten years — and the son also passed away — and transmitted the handshake to his son — and it was delayed yet another eight years. And the rabbi mentioned came in a dream to his grandson — and recounted to him what had happened to him: When they placed him in the grave — it seemed to him that he was healthy and strong in all his limbs. And what was this evil they were doing — to take a living healthy man and bury him alive? Only what could he do? Afterwards it occurred to him to try whether he could rise from his grave. And it seemed to him that he lifted the gravestone with the earth of the grave — and came out from his grave. Only — how could he enter the city? — for he was dressed in the shrouds of the dead. And he thought to wait until the darkness of the evening twilight — and then enter his house. And from afar he looked at the city and recognized the houses — and also his own house he recognized. Afterwards it occurred to him that he could not enter even his own house in this way — for the members of his household would be afraid. In the meanwhile it seemed to him that a broker [tendler] was going by — carrying garments — and he also had garments belonging to him that resembled the garments of rabbis. And he spoke with him: perhaps he would make an exchange for the shrouds — for they were still good and new — this was only one day he had worn them. And the broker agreed — gave him the garments — and he entered the city. When he entered — he saw that this was not his city — for there were different houses there. And he thought to himself: perhaps he had erred and strayed into some other nearby city. In the meanwhile he tarried somewhat into the night — and in every house of the city the lights were extinguished as is customary — only in one house the light still burned. And he entered this house — and he was very hungry. He entered — and saw that it was a cookshop [garkekh]. And he asked: "Is there something to eat?" And they answered him: "Yes — but do you have money?" He answered: "I have none." They said to him: "Here there is no food without money — for this is a cookshop." And he left in despair. In the meanwhile day broke — for it was summer nights — and he saw from afar two men who had some dispute between them. And he approached them and ruled a true Torah verdict for them [so he recounted z"l]. And one gave him two gold coins — and he entered the cookshop and commanded that food be given to him — and they poured him a little spirits and he wished to drink. In the meanwhile two emissaries came and said: "The rabbinic court has sent for you — to go immediately — and you must go with them." When he came before the rabbinic court — the court was very angry at him and asked him: "Why did you come here — a stranger — to rule a true Torah verdict here? How long have we been waiting for a true Torah verdict to come before us — and now you have come here and ruled a true Torah verdict!" And they commanded to search him — perhaps he had taken a bribe — and they searched him and found the aforementioned two gold coins. And the rabbinic court ruled upon him to remove and strip from him all the garments — and to push him out naked. And so they did. And the aforementioned rabbi had great anguish from this — and thought to himself that it was better for him to go and return to his grave — for from a life such as this — death is better. But how does one return to the grave? — for he had no shrouds. In the meanwhile someone began to argue on his behalf: "Until when will they torment him so greatly? — let them bring him to judgment and let him receive his verdict and be acquitted." And our master z"l said: "Presumably his merits argued so for him." And they answered: it is not yet possible to bring him close to judgment — because of the handshake he gave in this world — and he must first go and inform and be released from the handshake. And then — after twenty-eight years as mentioned — he went and informed his grandson.

Said the publisher [haMo'tzi La'or]: I heard in Uman from the men of our fellowship — that our master z"l concluded thus: "But whoever merited to be with me three times in the year — namely Rosh HaShanah, Shavuos, and Shabbos Chanukah — will be saved from the World of Tohu. May G-d save us — Amen."

The drawing close of Moharan"as to the Admo"r z"tl — elaborating somewhat on those things that were not mentioned in Koachvay Or — as recounted by the Rav R. Yisrael Cohen z"l who heard from Rabbi Avrohom z"l. And a small number of conversations and stories from our holy master — the Flowing Stream. Compiled by the disciples of the Rav the Gaon, the man of G-d, the veteran and pious — our teacher the Rav Avrohom z"l son of Rabbi Nachman of Tulchin z"tl — who heard them from his holy mouth and from the mouth of his outstanding disciple. Published in the year 5695 by the Rav R. Shmuel HaLevi Horowitz z"l.

Publisher's Introduction Behold, when Hashem, may He be blessed, privileged us to be at the gravesite of our holy master in Uman, together with the disciples of Rabbi Avrohom z"l and others, the disciples of Rabbi Avrohom z"l were stirred through me—particularly the Rav R. Levi Yitzchak z"l; the Rav R. Moshe Glidman of Częstochowa z"l; the Rav R. Moshe Shmuel z"l; the Rav R. Eliyahu Chaim Rosen z"l; and the Rav R. Yochanan, son of R. Boruch Galant of Berdichev, z"l. Each day, for an hour or more, over the course of approximately two months, we wrote down the conversations and stories presented in this book, which they had heard from Rabbi Avrohom z"l, as well as the account at length of Moharanat's drawing close, which they had heard from Rabbi Avrohom z"l and which Rabbi Yisrael Cohen (Wiesenfeld) z"l also related after Rabbi Avrohom z"l's passing. The Rav R. Getzi z"l and the other great servants of Hashem among our fellowship from Uman greatly enjoyed this and were inspired by it. Now, the greatness and righteousness of the Rav Avrohom z"l are well known, as is his fervent service, with self-sacrifice in the service of Hashem, to the point that the men of our fellowship said of him, “Avrohom was one.” Likewise, there was the fervent service of his foremost disciple, our teacher the Rav R. Yisrael Cohen (Wiesenfeld) z"l, whose service truly was not something every mind could bear to comprehend. Fortunate is the eye that saw them; indeed, at the mere report of the ear, our soul grieves. Both of them departed with a good name, and the remembrance they left behind them is only in their disciples and in their stories and holy words. Therefore, we named this book for them: Avnei"ha Barzel. Avnei"ha is an acronym for Avrohom ben Rabbi Nachman, Yisrael HaKohen; and barzel, “iron,” signifies that they were keen in the service of Hashem like iron. May their merit protect us and all Israel. Amen.