שִׂיחוֹת וְסִפּוּרִים מִמּוֹהַרְנַ"ת זַ"ל

Someone complained before Moharan"as z"tl that he has no words during hisbodedus. And Moharan"as rebuked him and said to him: "Can you not say Ribono shel Olam — ratveh mikh — Master of the World, save me — one thousand times?" Ribono shel Olam — ratveh mikh — zogt men toyzint mol! [Master of the World — save me — one says a thousand times!] And therefore, when it once happened that a great scholar came — and they were saying of him that he could recite a thousand pages of Gemara by heart — R. Ozer answered and said: Ozer kan toyzint mol zogn: Ribono shel Olam! [Ozer can say a thousand times: Master of the World!]

One asked Moharan"as: he wanted to become a recipient [mekabel] and wanted to leave his shop. And Moharan"as said to him: "Now your heart burns for the service of Hashem, may He be blessed — Halstu der bay! [You are holding on to it!] But afterwards, when this fervor falls away and you have no livelihood — then too there will be what there will be." And he did not agree to this. Rather he told him: make yourself fixed times before you go to the shop — and also in the shop itself prepare books — and during the time when you have no customers, study in them. And long for Hashem, may He be blessed, to arrange circumstances for the good that you should be entirely freed etc. And so it was — that he longed for this so much etc. as mentioned. It seems to me that this man was R. Chayyim Lirysman the Elder.

One man wanted to make himself a scholar — and Moharan"as said to him: "Hire yourself to Hashem, may He be blessed, to pray for livelihood — and explicitly for livelihood — for this you feel keenly. And presumably Tit'bayesh un t'tepl oykh af ruchniyes! [You will be ashamed and you will pray also for spiritual matters!]

Moharan"as was accustomed to take in the guest who remained in the house of study whom no one wanted to take in — the wandering poor — and he took him in. And once he took in a guest who was lowly and dressed in contemptible clothing — and even lower than the previous ones. And his son did not want to come near the table to eat the Shabbos meal with him — because of his coughing and throat-clearing [kikhah uveni'ah]. And Moharan"as struck him. And when he came to our master z"tl — as was his way, to recount everything before our master z"tl — our master z"tl then said to him: Eyn mol vil ikh take zolstu nemen a oreyakh haggun, kedey shtukel reden mit im Toyre — un vider a kind shlogt men?! [Firstly, I want you once to truly take in a proper guest — so that you could speak Torah with him — and furthermore — one strikes a child?!]

Once Moharan"as z"tl said: Di Tzadikim vos ikh veys az zey zenen geven Tzadikim — oyb zey zenen nokh geven tsibrokhn azoy vi ikh — veys ikh nit vi es vet zikh gifinen Gan Eden far zeyert vegn! [The Tzadikim that I know were Tzadikim — if they were also as broken as I am — I do not know where Gan Eden will be found for their sake!]

One asked Moharan"as whether to name his son Nachman — after our master z"tl — or Aizik [presumably after someone in his family named Aizik]. And Moharan"as z"tl said to him: Aizik is also a name after our master z"tl. For once our master z"tl was in Brod and was concealing himself so as not to become known. And he entered many homes — and in every home he had pretexts and other reasons — until in every home they were comfortable with his entry and it was not difficult for them at all. And in every home he called himself a different name. And in one home he called himself Aizik — and the name Aizik surpassed all of them. And our master z"tl said in this language: "And why did I call myself Aizik?" etc. — and did not finish. [And the Rav R. Avrohom z"l explained: for every Aizik is also called Yitzchak — and pachad Yitzchak — this is Rosh HaShanah — and our master z"tl said that his whole affair is only Rosh HaShanah.]

Moharan"as z"tl said regarding the opponents: "What they will not do to me more than that they deprive me of livelihood — I was not concerned at all — for I have, barukh Hashem, bitachon." And so it was — that the man [his name was R. Yitzchak Tshervetsher] who was close to Moshe Hinkis and was drawn close to our master z"tl through the stories that Moshe the mentioned told him — would give Moharan"as flour secretly. And he was also accustomed to give the men of our fellowship cheese and butter. And the men of our fellowship were accustomed to say: Vareniks zenen mir, barukh Hashem, nit dzhedne! [Vareniks [dumplings] — barukh Hashem — we are not lacking!] And Moshe [Hinkis] commanded that they should not deprive his [R. Yitzchak's] livelihood.

The aforementioned R. Yitzchak — although he was not known to the opponents as such a great lover of Moharan"as z"tl — this too angered them: that they saw he did not curse and revile him like them. And therefore they tried to incite Moshe Hinkis to dismiss him from his position in his mill. But this good point remained in him [Moshe] — that he refused the matter. And it seems to me that he had some familial relationship with him [R. Yitzchak].

Once Moharan"as spoke about the gatherings of spirits [kibutsim shel yayin soref]: the beginning of this was because the Tzadikim of that time saw that it is good to gather together in order to speak good words — and in particular the words of the Baal Shem Tov, may his merit protect us, who then illuminated the world. And for this they were compelled to sit over a little spirits so that through this there would be a gathering. But afterwards hearts diminished and desires multiplied — and only the spirits remained alone. Therefore our master z"tl saw this and rejected it entirely. And once our master z"tl said: Ikh kan shoyn nisht fertrogn zeyere praznikes! [I can no longer bear their celebrations!] And with our master z"tl there was only a gathering of Torah and prayer and purposeful speech alone — and this was very pleasing to Moharan"as z"tl. But afterwards, in the days of R. Nachman Tulshiner, they began to conduct the custom of drinking tea — and R. Nachman said: this is a fine custom — for through this they will not get drunk — and through this they will be able to speak purposeful words.

Moharan"as said: our master z"tl combined the good of the Perushim and the good of the Chassidim. That is — the Perushim, the essential thing with them is the Holy Torah, but from prayer they are far. And the Chassidim, the essential thing with them is prayer, but from the Holy Torah they are far. And our master z"tl included and combined them together — namely to engage in Torah and prayer together.

Moharan"as said regarding what Moshe Hinkis said — that he wants to sell the charities he gave to our master z"tl — Moharan"as said: our master z"tl has great power — and even so, the charities will not be taken out of our master z"tl's possession. Shabbos is the aspect of soul for the whole week — and therefore the work was completed on the seventh day — for then the soul was completed. "And G-d said: Let there be light" — this is the aspect of the prayer of Hashem — for then no person yet existed to pray — and Hashem, may He be blessed, was Himself compelled to pray.

Once R. Nachman Tulshiner exhausted himself the whole day building the sukkah of Moharan"as z"tl — as his custom was to eat at Moharan"as's. And at the time of eating R. Nachman said to Moharan"as: if one exhausts himself the whole day building the sukkah — one then tastes a different taste in the sukkah. And Moharan"as z"tl said to him: "This you have not yet tasted: Tsu shrayen ale tog — Ribono shel Olam — hata'imenu na ta'am sukkah — vos far a ta'am shme'kt men dernokh in "hasukkah"! [To cry out all day — Master of the World — give us please a taste of sukkah — what a taste one smells then in "the sukkah"!]

Once Moharan"as recounted: once on Erev Purim [on Taanis Esther] I cried out to Hashem, may He be blessed: "Save me from the husk of Haman Amalek" — K'ilu Haman Amalek omedl alay mit adrang! [As if Haman Amalek were standing over me with pressing urgency!]

In Breslov there was a certain madman — and his way was to cry out: Mayn zeyde hot gihat toyzint rendlakh! [My grandfather had a thousand rendlakh [coins]!] And once, when Moharan"as was sitting at the third Shabbos meal, the madman mentioned came in — and began to cry out as was his way — and because of this the table was disrupted. And then Moharan"as began to speak from the Midrash — that Hashem, may He be blessed, has a treasury of madmen. And he mentioned then the saying of the Arizal z"l — that every person, because of his sins, deserved to be mad — as is brought in Torah Ashrei temimei and in Torah Ki merachamam — but sparks of da'as remained in him. And he said then in this language: Di gantse velt iz meshuge — "un ikh oykh" — nor ikh hob gikant a klorn! [The whole world is mad — "and I too" — but I recognized one sane person!] At the end he concluded: if from a madman such speech can come — Darf men meshugoyim oykh! [We need madmen too!]

Once R. Nachman Tulshiner was sleeping in the room of Moharan"as — and heard that Moharan"as was then saying Tikkun Chatzos — and said: "You know the secrets of the world" — Du veyst dem sod funem Rebn — vi der Rabbi iz a sod bay der velt — un mikh kiravta tsu a Rebn azeynem! [You know the secret of the Rebbe — how the Rebbe is a secret to the people of the world — and You drew me close to such a Rebbe!] And he began to beseech Hashem, may He be blessed, to fulfill [the will of] our master z"tl — and that people should truly draw close to him.

One of the men of our fellowship said once: what Moharan"as attains on Thursday night while eating the fried dough [tayglikh] — R. Mateli does not attain at Kiddush. And they wanted to push him out of the house of study. In the meantime Moharan"as came — and they told him — and he said to them: Vos atem rotsim lidhof oso — halo dahafu osi! [What do you want to push him out for — did they not already push me out! (It was said on my behalf!)]

Once Moharan"as asked one of the men of our fellowship why he had not come to the Shabbos holy meal — and he answered that he was at his sister's wedding. And Moharan"as was silent. And one of the men of our fellowship answered in a loud voice and said: "Say to wisdom — she is my sister" [Proverbs 7:4].

He said: Vos mir shmusen adurakh in a prostn mitvokh — vet keyn anderer guter Yid nit masig zayn in Gan Eden! [What we discuss on a plain Wednesday — no other proper Jew will attain in Gan Eden!]

Once the men of our fellowship came to Moharan"as — and one of them was missing. And he asked: where is he? And they said he had not come. And he said: "I am content this way." And they said to him: what if he had come? He said: "I would have been content this way too."

When Moharan"as wanted to travel to Brod — for he had hints from our master z"tl to travel there — and he wanted to travel to print the Likutay Halachos — for in the country of Russia they could not print, because it was among seven books they did not permit to print [namely the holy Zohar and the books of the Rav etc.] — for the reason they gave was that they make the world melancholy and depressed — and they were compelled to travel outside the country. And then it was the year 5600 — for the world was speaking that Mashiach would come. And Moharan"as said he would not come that year. And what is written in the Zohar — that in the year 5600 the gates of wisdom would open [yipaskhun tar'ei de'khokhmasa] — it may be that from this day, if a person begins something holy he can finish it. And he was then aroused and asked R. Nachman Tulshiner if he would also travel with him. Even though R. Nachman had no desire for it — he was afraid to make a strange movement, lest he immediately not want to speak with him about this. Therefore he answered him immediately: Abi ikh vel nor azkhiye hobn az ir zolt mikh mit nemen! [The main thing is that I should have the merit that you take me with you!] And so it was — and R. Nachman Tulshiner benefited from this all the days of his life. And there are many stories from that journey. And they traveled by way of Brod to Lemberg — and there Moharan"as was at his relatives — and from there they traveled to Zalkva. And then there was a rebellion in Poland — and they were searching and asking in every inn for a passport. And they had no passport. And the innkeeper asked them if they had a passport — and R. Nachman Tulshiner said in wonder: "Today one travels without a passport?!" And they were in the inn and did not go out of the doorway of the house. And when they needed to go to the mikveh — they went by a roundabout way in secret. And once they walked by a certain synagogue — and Moharan"as said to him: this is the synagogue of the Rav R. Henikh. And the story was as follows: this R. Henikh lived in a village in an inn [kretshmeh] which he rented from the landowner. And this landowner's wife died — and he married another — and he had a son from the first wife — and she [the stepmother] could not bear him — and he was compelled to expel him. And this R. Henikh took him into his home as a servant — fed him and clothed him etc. Once a Tzadik passed through that village and lodged at R. Henikh's — and saw the servant. And he told R. Henikh that he has the bearing of royalty — and to keep his eye on him. After some time the landowner his father died. And in Poland there was a custom that every few years all the landowners gathered in Warsaw and chose a king by election or lot. And R. Henikh commanded his aforementioned servant to travel also in place of his father. And he gave him a good horse and mounted him on it — and from the very first riding saw that he had royal bearing. And he gave him his address and he traveled to Warsaw — and was elected king of Poland. And he sent to call R. Henikh and asked him: what is your request? etc. He requested that he build a synagogue in his name — and this is that synagogue. And the world recounts that in this synagogue two brothers-in-law studied and struck each other with the Gemaras — and Moharan"as z"l descends from them. And our master z"tl said to him once that he would be a rectification for his ancestors and rectify them — and so it was. And Moharan"as commanded them to cook him a dish to eat — and entered the synagogue and locked himself in for a long time and was occupied with their rectification. And afterwards he was inflamed and spoke the Torah §65 of Likutay Moharan I. And when he was in Lemberg — the Rav there gave him a letter that he is a scholar and showed it to the Rav there. And the custom was that a scholarly guest had to say a khiluk [pilpul] — and he said to him to say it — and he did not want. And the Rav said it — and it was not pleasing in Moharan"as's eyes — and even so he asked him to eat at his home — and he did not want. And R. Nachman Tulshiner marveled — for the way of our master z"tl was never to be stubborn about any matter. And when Moharan"as went out he said [Proverbs 23]: "Do not eat the bread of one who has an evil eye." And it was even more wondrous to R. Nachman — how does he know he has an evil eye? And the end was that they could not print there — and were compelled to leave. And then Moharan"as said: here they will certainly be printed. And afterwards after a long time he was aroused and sent R. Nachman Tulshiner himself [and when the Rav R. Nachman mentioned traveled to print the Likutay Halachos — his wife traveled to Moharan"as about livelihood. And he asked her how much she needed minimally — and she told him such and such — and he promised her that he would write to his son R. Yitzchak to give her as much as she needs — and also to make her a fine garment for the Passover holiday. For the printing was delayed until after Passover — and so it was — and afterwards she boasted to her husband that all her days she never had such a fine garment]. And he [R. Nachman] spoke with the printers and told them about Moharan"as — that he had said of the Rav: "Do not eat the bread of one who has an evil eye" — and the people were greatly and greatly astonished: from where did he know this — for in truth it was so etc. And R. Nathan and R. Nachman Tulshiner were in Brod on Shabbos Chazon. As is brought at length in the letters — see there. And on Erev Tisha b'Av Moharan"as locked himself in a special room — and was locked in all of Leil Tisha b'Av and its day until midday — for such was his custom always after the passing of our master z"tl — that during the Three Weeks he said Tikkun Chatzos in a deep cellar — and in particular on Tisha b'Av he locked himself as mentioned. And once he said: Ikh kan zikh nit kilyen dos harts nor tomed bay khatsot, un bein hametsarim un Tisha b'Av bay kinot! [I can cool my heart only always at midnight, and during the Three Weeks and Tisha b'Av at the Kinot!] And after midnight he spoke with young men until night about our master z"tl — and they had great pleasure from his words. And they said: he disrupted their holiday [for their custom was to throw barlikh [pine cones] at each other after midnight — and through his words they forgot these frivolities]. And they went to the inn and commanded to cook a large pot of fried dough etc. And when Moharan"as entered to eat — as soon as he dipped in the first spoon — they immediately snatched everything — for they thought him to be a holy Rebbe — and snatched the shirayim [remains of the Rebbe's food]. And he was angered by this but restrained his anger. And he gave thanks to Hashem, may He be blessed, that he traveled in his old age when he could restrain his anger — for in his youth he could not restrain his anger and people would not receive his small amount of good. And all those days they were with him constantly — and did not let him go — even to the outhouse they went after him. And they said to one another: he had such a Rebbe from whom he always suckled milk and honey. And when he traveled from them — rows of people escorted him from this side and rows from that side — five versts — step by step. And R. Nachman Tulshiner sat by the horses — and Moharan"as then said the Torah §52 "He who rises at night" [hane'or balayla] — and turned his face to R. Nachman Tulshiner and said: Nakhman — bay dir iz di Toyre alt — bay mir iz zi shpigel nay! [Nachman — by you this Torah is old — by me it is mirror-new!] And there was one who learned that he was the author of the Likutay Tefilos — and kissed his feet — until he felt the kiss and said to him: Dos iz far ayere tfilos! [This is for your prayers!] And Moharan"as said: the Rav R. Nathan Tulshiner is sentenced to death by the Sefer Toledos — Torah §52 "He Who Rises at Night." And a fellowship [khavurah] was formed called "He Who Rises at Night." And the Chassidim of the holy Rav R. Uri of Strelisk z"tl were there. And they recounted that the Rav R. Uri z"tl would say: Uri, Uri — vi kenstu zogn Toyre — az der Likutay Moharan iz do oyf der velt?! [Uri, Uri — how can you say Torah — when the Likutay Moharan exists in the world?!] And they said: if the Rav R. Uri were alive — he would carry your vessels to the bathhouse. Afterwards — when R. Nachman Tulshiner traveled there as mentioned — the end was that he printed the Likutay Halachos there. And he wanted to travel with the books for Shavuos to Moharan"as. And in the middle of the road he heard they were searching at the border — and from fear he traveled back about twenty versts — and ate there the Shabbos night at someone's home and spoke with him wondrous words — and told him these are from the man who authored those books. And the man was inflamed and said: with such books I would walk with them through the border even in the middle of the day. And R. Nachman Tulshiner was roused and traveled — and came safely home. And he told this to Moharan"as — and Moharan"as said to him: when you needed salvation at the border — you should have been at the border — and prayed — and waited for the moment of salvation. Why did you flee? For when the time of salvation would come you were far etc. And when R. Nachman Tulshiner came with the Likutay Halachos to his home — Moharan"as was very pleased — and also the men of our fellowship. And the men of our fellowship said: now we must honor R. Nachman Tulshiner. And Moharan"as said jokingly: Veys ikh vos — nemt un shmaysht im op! [You know what — take him and beat him!] And he said this because according to the way of our master z"tl — one must be completely clean of jealousy, desire, and honor entirely. But what can one do if he is sometimes jealous or stumbles in desire — he is compelled once — and therefore our master z"tl draws him close. But when he wants still more honor: Nu — shtey in der zayt! [Nu — stand to the side!] And Moharan"as z"l once said: jealousy and desire — the Rebbe accepts you — but honor one must throw away entirely. And once R. Nachman Tulshiner was in the city of Iași [Romania] — and on Shabbos morning after the meal he was thirsty to drink. And he entered the Rav's house — and the Rav greeted him and asked him where are you from? And he was afraid to say from Breslov — and said: from Tulchin. And he asked him: where is that? And he said: near Breslov. And the Rav said: Breslov! — perhaps you know Natalyeh a Breslover Chassid? And R. Nachman understood he was not an opponent — and told him that he was just traveling from him and is his disciple. And the Rav told how he knows about Moharan"as — that his father was a Rav in Lemberg — and he was still a young man then. And our master z"tl lodged not far from their home — and he was accustomed to enter our master z"tl. And our master z"tl was not saying Torah — and not even any speech was he speaking — because of the illness of the lung which made speech difficult. And only all the words were comprised in his movements and hints. And sometimes when he wanted to speak — and in particular to recount a story — and in particular a story from the Land of Israel — immediately the whole city gathered. And once at the third Shabbos meal he recounted a story from the Land of Israel — and our master z"tl came to such great deveikus that it was almost to the departure of the soul — and it was dark. And I recognized and felt that he was close to the departure of his soul — and I brought a candle — and the deveikus was broken and he returned to his vitality. And afterwards when our master z"tl found out — he thanked me. And he told me then about R. Nathan — and said: Ay — hob ikh a Natalyeh! [Ay — I have a Natalyeh!] And: when you travel to me in Breslov — I will make from you a novelty like Natalyeh — but the materiality and darkness of this world put forgetfulness in my heart and I forgot to travel. And he said: Pistulin pistulin shisn mir in hartsn — az ikh bin nit af dem tsiyun gieven! [Arrows, arrows shoot into my heart — that I have not yet been at the tziyun [Rebbe's grave]!] And he looked in the book and said: Es iz dem Rebins moykh un R. Nosns moyl! [It is the Rebbe's mind and R. Nathan's mouth!] And when R. Nachman Tulshiner came to Moharan"as and told him — Moharan"as said: I also say so [about the Likutay Halachos] — dem Rabbins moykh un mayn moyl! [the Rebbe's mind and my mouth!]

Rabbi Efraim said to Moharan"as: Mit ayere davvenen makht ir a perush oyf dem davvenen! [With your prayers you make a commentary on prayer!]

When the wife of Moharan"as was pregnant with his son R. Shakhna z"l — and they were very afraid she would miscarry [for they suffered much with child-rearing as is mentioned above in the Conversations of our master z"l where he made chairs for our master and our master comforted them etc. — and it was then the pregnancy of Rabbi Shakhna] — and she also felt herself very ill — and they called a doctor. For Moharan"as was not yet so strong in his view in the matter of doctors etc. — for he was almost at the beginning of his drawing close. And the doctor came but did not approach her — only stood far — and Hashem, may He be blessed, helped without the help of doctors. And afterwards when Moharan"as came to our master z"tl — and told him everything mentioned — our master z"tl revived him — and greatly strengthened him in this that she had not used the doctor at all. And he then said the Torah "And it shall be, if you hearken diligently" [Vehayah ekev tishme'un] etc. — the runners [ratsim] mentioned there are the doctors etc. — and therefore it is used in common speech to say: one must run after a doctor — Men darf loyfn nokh a dokter! [One must run after a doctor!] And there in that Torah is hinted the matter of birth etc. — see there.

Once Moharan"as was in Breslov at a certain inn with R. Dovid of Talna — and Moharan"as did not eat there. And afterwards it became known that the slaughterers were murderers, G-d have mercy. And once they placed the soup on the table — and he z"tl spoke Torah "For with compassion He will lead them" [ki merachamam yenahaggem] — and in the meantime the soup became cold — and he paid for the soup and did not eat it. And afterwards it became known that there was some halachic question about it.

At the time when our master z"tl said Torah §66 — he spoke with Moharan"as about the matter of the cave of Eliyahu z"l — and Moharan"as understood that he had not reached his level except through hisbodedus. And Moharan"as was roused and went to the women's section — and engaged in Psalms and hisbodedus with great arousal. And in the meantime someone in the city was making a betrothal [tenaim] — and wanted Moharan"as to be there too. And they searched for him and did not find him — and understood presumably he was engaged in hisbodedus — and began to call out in the streets: "R. Nathan! R. Nathan!" — and then he came out — and went with them to the betrothal.

One asked Moharan"as whether it is better to pray quickly so as not to have foreign thoughts. Moharan"as answered and said: at speed one can pray the whole prayer with one foreign thought — but slowly — at least the foreign thoughts will be interrupted several times.

He said to R. Chayyim the proofreader: Eyder azayn soykher — iz shoyn glaykher a melamed — varum a soykher on hisbodedus iz shoyn beser a melamed — ki nikhnas b'mamon khavero! [Rather than such a merchant — it is already better to be a teacher — for a merchant without hisbodedus — it is already better to be a teacher — for he enters into other people's money!]

Once Moharan"as z"tl walked with the Rav R. Efraim from the Dnieper River — and they could not find a wagon — and he was compelled to carry his load — and likewise the Rav R. Efraim his load. And Moharan"as z"tl understood that R. Efraim had despondency from this — and in truth so it was. Moharan"as z"tl answered and said to him: Gey rekhts zikh — di velt zol visn — az der vos geyt do iz kliger fun der gantser velt! [Walk upright and proud — let the world know — that the one who walks here is wiser than the whole world!] The mind of the world [der sekhel hakolel] etc.

Moharan"as z"tl wrote to Rabbi Ozer: "I heard that R. Ozer is only devout [frum] — not so did I receive from our master z"tl — der iker iz nor fraylikh — un frum oykh! [the essential is only joy — and also devout!]

He said to R. Moshe Breslover: Ikh gib dir aroys a teshuvah — du zolst tantsn ale tog! [I give you a teshuvah — you shall dance every day!] And he fulfilled this for some time.

After the passing of our master z"tl — Moharan"as greatly desired to fix his residence in Breslov — but his wife did not want — and he could not travel without her consent. But afterwards there was a fire in her town — and she agreed to travel to Breslov as well. Afterwards there was a fire also in Breslov — and she wanted to uproot his residence from there as well. And Moharan"as began to raise his eyes heavenward and said: "Where from before You shall I flee?" [anah mipanekha evrakha]. And at first he had no special dwelling in Breslov — only a room at a certain carpenter's. And Moharan"as said then: "He does his craft and I do mine." Afterwards some people began to come to him — and he began to long that he should have a special dwelling — until Hashem, may He be blessed, helped. Afterwards he began to long also that he should have a special room for the service of Hashem, may He be blessed — and in particular for writing Torah novellae. And afterwards he made a partition of boards in the kitchen [kekhel] — and through this he had a special room. And he then said: "Perhaps now I can be a proper man — Hot atsind kan zayn az ikh zol zayn a erlikher Yid! [Perhaps now I can be a proper Jew!] Even so his household continued to disturb him. And he began to long for a special room in an attic — and understood this would need to be built — but understood this was not possible at present — for he would need to neglect Torah and prayer. Afterwards Hashem, may He be blessed, arranged an opportunity through another person — and he understood that now he would not need to neglect Torah and prayer. And then he built a house with a proper attic.

The Rav R. Avrohom z"tl recounted that he heard from R. Avrohom Dov z"tl: once the son of Yisrael Nachman the scribe went to Moharan"as's home in the morning at the time Moharan"as went to the mikveh — and removed all the mezuzos to check them. And when Moharan"as z"tl came home — and wanted to kiss the mezuzos — he found no mezuzah on any of his doorways. And he asked: who was here? And they answered: the son of Yisrael Nachman the scribe was here. And Moharan"as went to him in the house of study — and found him at the time he was praying at the saying of UVa leTzion. And he waited until after he finished his prayer. And he said to him: Du host dokh mir tsu nemen di shtub! [You have taken my house apart from me!] And is this how one checks mezuzos? First one must prepare a hammer and pegs — and check the mezuzah in its place — and fix it immediately — and afterwards take the second and fix it etc.

Regarding what our Sages z"l said [Sukkah 52a]: "To Tzadikim the evil inclination seems to them like a mountain" etc. — Moharan"as z"tl said: the truth is with the Tzadikim — but the wicked did not discern themselves — and therefore it seems to them like a hair.

Once when Moharan"as came to Uman — he heard that R. Moshe the son of R. Avraham Chayyim was praying with concentration. And when Moharan"as came home he said: in all the minyan of the Rav R. Naftali — I have not heard any person praying like Moshe the son of R. Avraham Chayyim. Afterwards when Moharan"as came a second time to Uman — and saw that the aforementioned R. Moshe had cooled — he said to him: Moshe — du bist arop gifatn — folg mir — ker zikh um — gleyb mir — ikh hob shoyn a vayse bord — un hob nokh oykh bede'ah tsu zayn a erlikher Yid! [Moshe — you have fallen. Listen to me — turn back. Believe me — I already have a white beard — and still have in mind to be a proper Jew!]

He said: in one aspect the opposition of the Baal Shem Tov was greater than ours — but they were permitted miracles. But we are forbidden miracles. And he said that he has more suffering from friends than from enemies — for the friends wanted to do him favors as they saw fit — to hand the opponents over to them [the authorities]. But it was not his will — only prayer and supplication. Just as he in truth accomplished — only through prayer and supplication.

Regarding miracles: our master z"tl — we sometimes saw open miracles from him. But Moharan"as distanced himself greatly from this — only sometimes we saw miracles from him. And he said: if he had known how many people would stand with him — he would have spoken with our master z"tl about miracles. And once he was asking a man for the printing — and the man wanted him to promise him sons in exchange — and Moharan"as z"tl did not want. And afterwards when he began to leave — the man threw the money to Moharan"as that he should take the money. And once a woman stood at the doorway of Moharan"as and would not let him go until he promised her sons — and he promised her. Afterwards he said: now I am compelled to pray for her. And once women came to him for sons — and Moharan"as z"tl cried out: "Am I in place of G-d?!" Afterwards he said he regrets — he should have said it gently. And once Moharan"as z"tl was traveling on the road — and dogs encountered him and barked loudly. And he stood on his feet and said: once dogs encountered our master z"tl and barked — and he answered them: Ikh veys, ikh veys! [I know, I know!] And I say to them: Ikh veys nit, ikh veys nit — vazhe vet zayn az ir vet shrayen — vel ikh zikh nokh mer nit visn! [I do not know, I do not know — what will be when you bark — I will know even less!] And they fell silent.

In Odessa — a Rav asked Moharan"as a pilpul — and he answered correctly. And the Rav said to him: I thought you forgot your learning since you became a Chassid. And once Moharan"as z"tl was in Hanipoli — and there was a question about an agunah [a chained wife] — and R. Matisyahu referred the Rav there to Moharan"as. And they asked him — and he illuminated their eyes. And when Moharan"as was in Lemberg — he debated a pilpul with the geonim. And when he returned home he said: Lernen kanen mir — zey vern gerufn Geonim! [Learning we know — they are called Geonim!]

Once Moharan"as z"tl saw one who was sitting and studying after prayer — but he had great anguish from hunger. And Moharan"as said to him: Her shoyn oyf hobn ta'aves akhliye! [Stop already having the desire to eat!]

R. Yitzchak of Novigredbl gave someone the books of our master z"tl — and he enjoyed them greatly — and sent regards to R. Nathan. One of the men of our fellowship said to R. Nathan — but the aforementioned man looks at all the books [but does not live by them]. Moharan"as said to R. Itzieh: Du zolst in zayne arba amos nit shteyn! [You should not stand within his four cubits!]

Once Moharan"as said of the grandsons of Rabbi Pinchas of Korits z"l — that they deserved lashes for it was in their power to protest and they did not protest. Even so they held their hand with the men of our fellowship. And once R. Pinchas — the grandson of the Rav R. Pinchas of Korits — was at a circumcision with R. Meir of Teplik. And he was greatly pleased by the blessing R. Meir [who was a mohel] blessed over the circumcision — and he praised the men of our fellowship. And there was one there who spoke against our master z"tl — and he was compelled to accept a rebuke before the aforementioned R. Pinchas. And they asked him: is there not a copy [ha'atakah] from a certain famous one? And the Rav R. Pinchas answered them: Ha'atakah mehata'akah shtelt ir akegn — kegn Likutay Moharan?! [A copy from a copy — you are placing against — against the Likutay Moharan?!]

One of the men of our fellowship did not want to go to the third Shabbos meal of R. Nathan — for Moharan"as was accustomed to speak with the men of our fellowship about fear of heaven — but at the third Shabbos meal he did not want — for he did not want to conduct himself as a Rav. Once this man came to Moharan"as — and saw the handwriting of Moharan"as — for Moharan"as would write down his dreams — and had written that once he dreamed that our master z"tl came to him and rebuked him for distancing people from himself. Then the man said: from this day certainly Moharan"as will sit at the third Shabbos meal.

Once R. Nachman Tulshiner was traveling with Moharan"as z"tl on the road — and he rebuked him for not studying. And when they came to the inn — R. Nachman took a Gemara and began to study. Moharan"as said to him: Dos heyst beyzer lamdan — der Baal Shem Tov hot gizogt az er iz gekumen oyf der velt oystaraysn dem beyzer lamdan! [This is called an angry scholar — the Baal Shem Tov said he came into the world to uproot the angry scholar!] And he said to him: rather learn Chumash, Mishnayos, Ein Yaakov, Shulchan Arukh, Midrash — and similar — all the smaller things. For R. Nachman drew close to Moharan"as at age twenty — and was not then a Torah scholar — and if he had learned Gemara he would have remained a scholar and not a Tzadik. Therefore Moharan"as understood it was impossible for him to also learn Gemara — and therefore accustomed him to small things — and from this he became great etc. And once Moharan"as said: "I also want to pray vatikin [sunrise prayer] — but not in the beyzer lamdan style." For his father-in-law was accustomed to pray vatikin — and would shorten the prayer in order to catch the sunrise.

Moharan"as said: proper people were saying that during the Three Weeks [bein hametsarim] they experience a decline [in their service].

Moharan"as said to one of the men of our fellowship: "Test me in this — if you have forty consecutive days of hisbodedus — certainly there will be a change for the better." Once he said to R. Shmuel of Teplik: Er meynt er iz shoyn fartig — fargess nit az di Mishnah zogt: [He thinks he is already finished — do not forget that the Mishnah says:] "All whose dealings are with women — keep far from evil." And R. Efraim his son-in-law heard this — and it entered his heart greatly to make a kal vachomer himself — for his father-in-law R. Shmuel mentioned is an elder — and he was young in years — how much more must he fear this — for he too dealt in women's jewelry. And once R. Efraim the son of R. Naftali mentioned was found in the city of Kiev at the fair — for his trade was in gems — and he was engaged in hisbodedus. For he then had in his heart thoughts of repentance — about what he is now occupied with — and is this the purpose? — and for this he came into the world? — and he was standing to the side and weeping. And one of the men of our fellowship asked him why he was weeping — and he answered him. He said to him: "And is here the place to weep? Walk to the house of study and weep there." And Rabbi Efraim mentioned answered him: our holy master said — in the place where thoughts of repentance reach a person — right there in the middle of the market must one do hisbodedus and speak before Hashem, may He be blessed — for by the time one walks to the house of study the thoughts of repentance will have left.

Moharan"as z"l — when he was in Lemberg — entered the professor that our holy master had been at — and wanted to hear some saying that our holy master had spoken there. And he answered him that he does not remember — for he is too preoccupied with his affairs all day. From this one can learn how one must long to hear a saying from our holy master.

Once Moharan"as z"l said: A Tzadik az er shtarbt a Tzadik — dos iz davar pele! [A Tzadik who dies a Tzadik — that is a wondrous thing!] Once he said: A vi a vayse bord — un nokh a Breslover Chassid! [Look — a white beard — and still a Breslover Chassid!] And once Moharan"as z"l came to the Mishnah of Akavya ben Mehalalel: "Contemplate three things and you will not come to sin — know from where you came…" — and was greatly and greatly inflamed. And he said in this language: Far vos iz geven Rashb"i Rashb"i — vayl er hot dos gevisṭ. Far vos iz geven der heyliker Ar"i der heyliker Ar"i — vayl er hot gevisṭ. Far vos iz geven der heyliker Baal Shem Tov der heyliker Baal Shem Tov — vayl er hot gevisṭ. Far vos iz geven der heyliker Rabbi der heyliker Rabbi — vayl er hot givisṭ. Far vos bin ikh oykh ikh — vayl ikh veys! [Why was Rashbi Rashbi — because he knew this. Why was the holy Arizal the holy Arizal — because he knew this. Why was the holy Baal Shem Tov the holy Baal Shem Tov — because he knew this. Why was the holy Rebbe the holy Rebbe — because he knew this. And why am I as I am — because I know!] And once Moharan"as z"l said: "Even the true grace that was on the holy Baal Shem Tov and on our holy master — this grace is not found in me. But from false grace I am clean — Un iber dem hitnatstsus eloykus vos iz do in mir — iber dem iz mayn davvenen andersh — un mayn lernen andersh — un mayn esn andersh — un mayn redn mit mentshn iz andersh! [And because of the divine spark that is in me — because of this my prayer is different — and my learning different — and my eating different — and my speech with people is different!]

Once they told before Moharan"as z"l: what Chassidim are accustomed to do — they put intoxicating drink under their pillow — and when they wake from sleep they ask: has Mashiach not yet come? — and drink the intoxicating drink and get drunk and go back to sleep. For they say: as long as Mashiach has not come — one must put the evil inclination to sleep — Men darf farshloyfn dem yetser hore! [One must put the evil inclination to sleep!] For during sleep it is impossible to sin. And Moharan"as z"l said to them: this is no advice. Rather one must put Psalms under one's head — and when one wakes from sleep — if Mashiach has not come — one must cry out afresh from the depths of one's heart — Lodz tfilem! [Say Psalms!]

R. Meir of Teplik was among the greatest of those close to Moharan"as z"l. And his way was to complain before Moharan"as z"l that service was not going in order with him — and he would strengthen him. Once he came before him and said that for some time the service has been going in order with him. Moharan"as said to him in this language: Ikh veys nit — efsher iz dir gut — un ikh veys az kol zman Mashiakh iz nokh nit gekumen — darf men halṭn in eyn raysn! [I don't know — perhaps it is good with you — but I know that as long as Mashiakh has not yet come — one must keep pulling and pulling!] Moharan"as z"l said: why did I merit that in old age the service goes in order with me? — because I had much hisbodedus in my youth. Moharan"as z"l had a blessing from our master z"l — that when he laid himself down to sleep he would immediately fall asleep. Once they told before Moharan"as about a famous one who prayed secretly — and Moharan"as was stirred and said: they compare themselves to our holy master — by him it was fulfilled: "oil in secret" [shemen bakhasha'i] as explained in Torah §21. And he said in this language: Zoln zey zikh azoy mutshn un davvenen azoy vi ikh mutshe zikh! [Let them toil themselves in prayer as I toil myself!] Once Moharan"as z"l said before the men of our fellowship the Torah §15 of Or HaGanuz — beginning in this language: "Whoever wants to taste the taste of the Or HaGanuz etc. must engage in the aspect of judgment which is hisbodedus." And when he finished the Torah — some people left and only the men of our fellowship remained. He answered and said to them: the explanation of the Torah is thus — whoever wants to taste the light of our holy master — which is the Or HaGanuz — must increase hisbodedus.

The wife of Moharan"as passed away at the time of the conscription of young Jews into the Czar's Russian army — and she died from the anguish of that. And Moharan"as said about this: one must weep over this like over the aforementioned decree. R. Yitzchak his son — Moharan"as was marrying him off in Tcherkaz [Cherkasy] — and after the wedding his wife refused him [did not want to live with him] [did not want to live with him] — and his father-in-law loved him greatly and did not want to let him go. And he thought in his mind: now she is young and does not have full understanding — and because of this she refuses him — and if he waits a year or more she will have more understanding and perhaps she will agree. And Moharan"as z"l came and said to his father-in-law that he should choose what he wants — either she should live with him — or if not — there should be a get [divorce]. And he answered him as mentioned — that he should wait some years until she grows up and has more understanding — for a get his father-in-law did not want since he loved him greatly — and to live with him she did not want. And when Moharan"as z"l saw there was no advice — he went out and grabbed the hairs of his head and cried out in a great voice: Givald! Er koylit mayn kind! [Help! He is murdering my child!] Until some people gathered — and they intervened that there should be a get. And once there was the matter that R. Nathan had a brother named Leybush — and he had a small quarrel with his wife for a time and separated from her. And afterwards she returned and was persuaded and agreed — and peace was made with her. And then Moharan"as z"l said: this that he returned and made peace with her — this was brought about through the power of the true Tzadik — who has the power to transform hatred to will. And once in the days of Moharan"as z"l there was one who married a bad wife — even bad to others — and after the marriage it became known to him — and he did not know what to do for she greatly aggravated him. And he asked Moharan"as z"l for advice what to do — and he answered him with the advice that he should pray specifically every day for half a year for an hour — namely that she should be somewhat better to him and not so bad etc.

Once Moharan"as said: "How is it possible that this world exists when there is the known desire in the world?"

Once someone said to Moharan"as: people say of you that you say people will be punished — Me'vet shmaysn oyf vos nit geven a Breslover Chassid! [One will be punished for not having been a Breslover Chassid!] And he said to him: I do not say this. Rather: they will be punished for their flaws. If you see your great flaws and understand — had you been a Breslover Chassid — you would not have had these flaws.

Halachos Matanah [Laws of Gifts], §4 — "And Yaakov went out" [Vayetse Yaakov] — was said on Shabbos morning after he washed his hands to eat the morning meal. He began to say it until it was almost evening — and they almost did not eat the third meal.

Once a letter came to Moharan"as from his son R. Yitzchak z"l — apologizing to him that when he goes to do hisbodedus he cannot open his mouth — and because of this it is very difficult for him to do hisbodedus. And Moharan"as z"l answered him: this happened also with Dovid HaMelekh, peace be upon him — when he went to do hisbodedus his mouth was closed — and he could not do hisbodedus and express his heart before Hashem, may He be blessed. But Dovid HaMelekh, peace be upon him, was very wise in the service of Hashem, may He be blessed — and he did not leave from there — and sat himself down there — and sighed greatly from the depth of his heart — and cried out to Hashem, may He be blessed, about this — that his heart and his mouth were closed. Until Hashem, may He be blessed, had mercy on him and helped him — and he opened his mouth and spoke with very great arousal to Hashem, may He be blessed. And this is hinted in the verse [II Samuel 7]: "And Dovid sat before Hashem" — that is what is written there "before Hashem" — namely at the time he went to do hisbodedus — in that very place he sat himself. R. Moshe Breslover said: the words of Moharan"as after Havdalah are better for him. And R. Pinchas Yehoshua was accustomed to say that the words of the third Shabbos meal are better for him.

R. Nossan Leybli Reuven's entered Moharan"as z"l's home every day. And he recounted that Moharan"as did not speak words of fear of heaven every day — but if he had spoken once words of fear of heaven: Hob ikh shoyn op ginumen far shtendik! [I have already received it forever!]

Once Moharan"as said: "An abomination of Hashem is every proud heart" [to'avas Hashem kol gevah lev — Proverbs 16:5]. And he stressed the word kol [every] — even in Torah and prayer.

At the time of the machloikes [opposition] Moharan"as said to the men of our fellowship: all this is because you are not proper Jews as you should be. They said to him: at least we want to hold onto our master z"l. Moharan"as z"l said to them: Ir zent vi azoy ir zent — un ir vilt zikh nokh halṭn in azoy a Rebn — iber dem geyt oyf aykh azoynes iber! [You are as you are — and you still want to hold onto such a Rebbe — therefore what passes over you passes!]

At the time when Moharan"as was orphaned after his mother — he asked our master z"l how he could do good for his mother. And he answered him: Du zolst makhn Asher Yatsar ernst! [You shall say Asher Yatsar with seriousness!] And he aimed at his thought — that one must truly say the blessing of Asher Yatsar.

Once R. Nachman Tulshiner came to Moharan"as's attic — and saw that he was writing — and did not want to disturb him. And afterwards he saw the writing of the prayer "Why do You hide Your face" [lamah panekha tastir] — which was full of tears.

One of the men of our fellowship was a merchant traveling with goods — and on the road rain fell. And the man spread a canopy [palatke] — a tent — and sat to study. And in the meantime Moharan"as z"l passed and called him. Afterwards Moharan"as recounted: he saw that the man was very happy about the rain — because through this he could serve Hashem, may He be blessed — for certainly now it was impossible to trade.

Moharan"as would say: the war of Gog and Magog is not mentioned in the Megilas Setarim — this implies there will be heresy [apikorsus] in the world — and this will be the test for us and for Mashiach.

Once a certain Rav sent to R. Nesanel of Teplik that he should not let Moharan"as lodge at his home when he came to Teplik. And he answered him: "This is impossible — for Moharan"as has no place to lodge except at mine — and what the Rav frightens me with — what can I do?" And so it was. And R. Nesanel feared lest Moharan"as hear of the aforementioned letter — and therefore sent a letter to Moharan"as z"l that he was not at all listening to the words of the aforementioned Rav. And afterwards when Moharan"as came to Teplik — he lodged in the home of Rabbi Nesanel with great honor — and he made a great meal for him — and his daughter quickly made fried dough [tayglikh] in honor of Moharan"as. Afterwards Moharan"as saw that R. Nesanel had a little pride. He said to him: Efsher meynstu az on dir volt ikh keyn stantsye nit gihat — ikh on dir kan zikh bageyn — du on mir nit! [Perhaps you think that without you I would have had no lodging — I without you can manage — you without me cannot!] Afterwards the aforementioned Rav heard this matter — and said that because of this matter R. Nesanel's daughter will have no children. And she said: what can I do? Afterwards Moharan"as said to R. Nesanel: "Now the Rav has opened my mouth to pray for her to Hashem, may He be blessed." And she was blessed with a male child. And R. Nesanel was close to our master z"l — and once gave our master z"l ten gold coins [adumim]. And our master z"l praised him and said he has never had such. And he said: he loves the coins of R. Nesanel — because he was a great miser — and for him it was mesiras nefesh [self-sacrifice] to overcome his nature. Once he promised to give Moharan"as twelve silver rubles for the building of the kloyz [study hall] — and gave him first three silver rubles — and afterwards gave him again three silver rubles — until he gave it all in several installments. And when R. Nesanel was ill — R. Nathan came to him. R. Nesanel said to R. Nathan: "Fulfill with me the Gemara — 'he extended his hand to him' etc." [granting recovery]. Moharan"as said to him: not every person can do this thing. R. Nesanel said: I believe you can do this thing. Moharan"as said to him: not for every person can one do this thing. Afterwards Moharan"as left him — and went through the kitchen. And he said to the daughter of R. Nesanel: if R. Nesanel gives charity beyond his capacity — perhaps he will still live. She said to him: I will go and tell this to my father. Moharan"as said to her: Ikh vil er zol zikh aleyn onshtosn! [I want him to push himself on his own!] And once Moharan"as was together with the aforementioned Rav — and the Rav spoke of R. Nesanel's miserliness — and recounted then that a certain posek's ruling was not accepted because he was a miser. And R. Nathan nodded his head as if he knew. And the Rav bowed his head to Moharan"as that he should name him. And Moharan"as told him. And the Rav was greatly moved and said to Moharan"as: "Surely you should wear silk garments!" And Moharan"as answered him: Dos oykh iz R. Nesanel'sn khiyuv! [That too is R. Nesanel's obligation!]

Torah §1 — Moharan"as found it after the first printing in a different style — not as it was printed in the first printing — and what he found afterwards seemed better to him. And therefore when he printed the Story Tales — he printed Torah §1 alongside the Story Tales. And afterwards he printed it in Lemberg as it is printed now. A certain Rav was jealous of our master z"l — because the Maggid of Tirhavitze was traveling to him — and he was accustomed to send people to the Maggid and they spoke slander against our master z"l etc. And the Maggid went to his father-in-law R. Yitzchak — who was close to our master z"l — and asked him if he had writings from our master z"l. And he showed him Torah §2 — Emor el hakohanim. And the Maggid was greatly moved and said: "What shall I say about this Torah — it is Zohar — they are higher than Zohar. They are Tikkunim — they are higher than Tikkunim." And he greatly disparaged the aforementioned slanderers. One asked Moharan"as: who is greater — the small one who is close to a Tzadik — or the great one who is not close? He said to him: was it not in the days of Moshe our teacher, peace be upon him — that if one did a great thing for the Mishkan and did not bring it to Moshe our teacher — it certainly had no importance at all? But whoever did a small thing and brought it to Moshe — it was certainly very valued. And he then said the aforementioned Torah §2 — that specifically Moshe alone can raise level upon level each one to its place.

Once they told Moharan"as: R. Naftali is an angry person. And Moharan"as said: "I did not know he is so great — that despite all this he is R. Naftali — that the adversary cannot fell him through anger." And once some people were gossiping with each other — and one asked the other: why did Hashem, may He be blessed, make the decree of the nekritin here in Russia? — for the decree of Tach [1648] was understandable — as punishment for opposing the holy Arizal. And the other answered: perhaps because they tore the books of R. Nachman of Breslov. And R. Naftali recounted from this and said: because the world opposed the holy Arizal — the decree of Tach was decreed on the world. And because they opposed the Baal Shem Tov z"l — the decree of Ganti was decreed on the world [which was after the passing of the Baal Shem Tov in the year 5520]. And because there was opposition against our master z"l — the decree of the nekritin was decreed on the world — and all the decrees until the coming of our righteous Mashiach — speedily in our days, Amen. And once our master z"l recounted: I saw in the upper world that one was praying some prayer etc. [and greatly praised the prayer] — Hob ikh oyfgidekṭ dos ponim — hob ikh gizen — az dos iz mayn Naftali! [I uncovered the face — and I saw — that this is my Naftali!] And once there was a matter during the nekritin — for the way was that even one who had a release document [bilet] — they would search and take the bilet and tear it and make a false accusation that he has no bilet — in order to take him as a soldier. And there was one who hired his son to be at R. Naftali's. And once they came to Rabbi Naftali's and found the young man — and asked for the bilet. And the father feared they would tear the bilet — and therefore made a noise until the whole city gathered — and then he was no longer afraid to show the bilet — for all would be witnesses. And Rabbi Naftali was then praying mincha — and the father feared Rabbi Naftali would be upset that he had disturbed his prayer. And at the time of the meal he asked him to forgive him. And Rabbi Naftali answered him: he knows nothing at all of the whole matter — for his prayer was in the stripping of materiality [hitpashtus hagashmiyus] — until the tumult of the whole city that was in his home — he did not hear at all.

Once at a time of distress for Moharan"as — the last market before Erev Pesach had arrived — and he still had no Pesach needs. And therefore in the morning of that day — still before the prayer — his wife Dishl, peace be upon her, began to complain before him — laying out her arguments that were heard by him and grieved his soul so much — that about this he testified and said afterwards before the men of our fellowship: Oy — hot zi mit mir opgilernt a perek fun marah shekhorah! [Oy — she taught me a chapter of melancholy!] Even so, when the time of prayer arrived — he strengthened himself with every kind of strengthening with all his power in faith and trust to cleave to Hashem, may He be blessed — and he prayed his prayer. Until after the prayer R. Nachman Tulshiner testified of him — that he saw his face yellow and joyful — as if his lack were already filled. And also on that day there was a market day in Breslov — for the way of the people of Rorid near Breslov is to come there for the market. And two or three men of our fellowship came to him and gave him a proper sum — and his lack was entirely filled in every way. And the hour they gave him — R. Nachman mentioned testified — that he saw no change of extra joy on his face — because beforehand he was already full of strong bitachon — as if the filling of the lack were already in his pocket. And these people merited to be the agents for this great mitzvah. In Tulchin there was one — R. Yosil Hoizner — who merited to spend one Shabbos at our master z"l. And he was also somewhat educated in the Russian language — and was esteemed by ministers. And therefore he was among the notable citizens of the city — a man of opinion — and his words were heard. And through him R. Yitzchak son of Moharan"as z"l was appointed as director of the post office [past] in Tulchin. Afterwards when the opposition against the men of our fellowship intensified — and the opponents were permitted to do to the men of our fellowship whatever their heart desired — and whoever did not curse Moharan"as z"l was a sign he too was a Breslover and it was permitted to deprive him of livelihood. And therefore the opponents began to speak to the heart of the Rav R. Yosil mentioned — that he should also deprive R. Yitzchak mentioned of his livelihood — because he travels to his father in Breslov. And R. Yosil deflected them: "And because he travels to Breslov to his father — is this proof he is a Breslover? He is simply traveling to honor him." And the opponents were compelled to accept his words. However — when the time came to travel to Uman for Rosh HaShanah — then R. Yitzchak mentioned was truly in a predicament — if he traveled there it would be conclusive proof that he was a Breslover. And therefore he went in advance to his father Moharan"as z"l to ask his opinion: what to do now? He said to him: the journey to Uman for Rosh HaShanah supersedes everything — and one is obligated to fulfill this with mesiras nefesh. Naturally he paid no heed to anything — and for Rosh HaShanah he traveled to Uman. After Rosh HaShanah passed — R. Yitzchak mentioned understood that returning home was impossible for him now — for certainly now he was without livelihood. And his second wife too was from the opponents' side [of whom Moharan"as said: had he not already been divorced from his first wife — he would have commanded him to divorce her] — and now she too had a heard argument: "livelihood!" — if so he would need to be a wanderer among the men of our fellowship — and be entirely separated from worldly affairs. Only this he did not know — where should he first make his way. And therefore he came to his father z"l to pour out before him the bitterness of his heart — and in the end asked him: to which place to travel right now? Moharan"as z"tl — in the greatness of his wisdom and righteousness — understood differently — and said to him: on the contrary! Return home to Tulchin — and go straight home. And when your wife opens her mouth with her arguments and cries — you shall not answer anything — only be silent. When she disturbs you from some business you are engaged in at home — do not fear her — leave the business. Say to her boldly that you are the master of the house. If she raises her hand to strike you — you raise your stick. In short — do not fear her at all. And regarding livelihood — Hashem is mighty to save. And therefore R. Yitzchak mentioned hurried to fulfill his father's words — and returned to Tulchin and went straight home. And there everything was exactly as his father z"l had told him — the wife began to cry out and he was silent. She disturbed him from some business he engaged in — and he did his thing. "I am the master of the house." She tried to raise her hand against him — and he preceded her with the poker [katshkhere]. And naturally he dismissed the post office livelihood from his mind. The next day — in the course of his walking in the city street — he met the aforementioned R. Yosil — who had merited to spend one Shabbos at our master z"l. And on the contrary he himself began to speak with R. Yitzchak and asked him in wonder: "Why are you not coming to the post? Do not fear and do not be dismayed — return to the post and everything as before." When Erev Yom Kippur arrived — from the awe of the Day of Judgment — that was truly in former generations on all the seed of Israel from small to great — his wife also did so — and appeased her husband R. Yitzchak z"l — and all was peace with him as before. This dear son hurried to inform all of this to his father. Then Moharan"as z"l said jokingly: Eyn hatslokhoh far anshey shlomeynu — vos Yom Kippur gefalṭ tomed bald nokh Rosh HaShanah! [A great success for the men of our fellowship — that Yom Kippur always falls right after Rosh HaShanah!]

Moharan"as z"l recounted: before I drew close to our master z"l — I was almost distant from learning. Because my desire was to be one of the diligent scholars — and when I came to the house of study and some obstacle came up and I was not able to immediately study — I studied a little. And once some obstacle passed — when this happened once, twice, and three times — I had already despaired of that day — and the diligence would start from the next day. And so it happened to me on the next day in other ways — and likewise on the third day — until I fell into complete despair and became a complete idler. However when I drew close to our master z"l — and he said to me about this: Abisel iz oykh gut! [A little is also good!] When I afterwards came to the house of study and saw that I was not able to study much — only a little — and I remembered the words of our master z"l — abiseleh iz oykh gut — and therefore I studied a little. Afterwards I said: I will study a little more — and I studied a little more. And little by little I emerged from despair and became a diligent scholar. And this too helped me — what our master z"l added: that during study one should not stand too long on a hard question to answer and settle it in that very hour — for many times one cannot [do so] in that hour. Besides that — one wastes much time on it — and sometimes the whole study becomes disgusting. Therefore one should not stand long — only mark that in this place further thought is needed — and "Torah is poor in one place and rich in another" [Jerusalem Talmud, Rosh HaShanah]. And with broad knowledge in learning — the matter will settle itself on its own.

After the passing of our master z"l — R. Avrahaml Petersburger recounted before his friend Aharon Lipavetzky, peace be upon him: how our master z"l in his final days — in the height of his weakness in Uman — it was his way every day to travel outside the city to breathe fresh air. And the men of our fellowship from there provided him every day with a hitched wagon for this. Once there was no hitched wagon for them — and they provided him a horse to ride. And I — being a merchant and knowledgeable in all worldly matters — I saw that he rode the horse without any fear — like a chosen and expert horseman. And I was among those who were first and eager to run after him — in order to be among the first with him. Suddenly our master z"l asked: "Who is running after me so energetically?" And I said: I. Then he said to me in this language: Ikh bin azoy shlaḥ — az ikh hob shoyn ongevarṭn dos kol — ikh hob shoyn gor keyn kol nit — un az men vert on dos kol — helft shoyn afile nit keyn zkhus avos. Az du vest zayn eyn erlikher Yid — vestu dos farshṭeyn! [I am so weak — that I have already lost my voice — I have no voice at all — and when one loses the voice — even the merit of the forefathers no longer helps. When you will be a proper Jew — you will understand this!] [And this is hinted and explained, said R. Avrohom, in the Torah "Sound the Faith" [tik'u emunah] — which was said that year of his passing. For it is known that every Torah he said was essentially about himself and his attainment at that very moment. And about R. Avrohom mentioned and his matter — it is explained in Koachvay Or, the composition of R. Avrohom.]

Conversations and Stories from R. Nachman of Tulchin, of blessed memory

The Rav R. Nachman Tulshiner z"l said: what is cited [in the tractate Shabbos 31a] — that they ask [a person after death] "Did you hope for salvation?" — and Rashi explained: for the general salvation [geulah] — in this is included that they ask each person explicitly: "When you were in distress" — did you hope for the salvation of Hashem — and did you not despair? In the days of R. Nachman Tulshiner z"l — there was in Bohpol one of the men of our fellowship — a righteous and upright man — R. Yisrael Leyb the father of R. Asher Bohplier. And at the time of his old age — his desire was to move his residence to Uman — and there near the kloyz to build at his own expense a special house — and after his death it would be an inheritance belonging to the kloyz — and he would always engage in the service of Hashem — and at every opportunity be at the holy tziyun — for his way was sometimes to spend the whole night at the holy tziyun — and likewise by day after prayer without eating anything — he would go to the holy tziyun and spend there about four or five hours. And how good it would be for him to have his residence in Uman near the kloyz. But R. Nachman mentioned refused this for reasons known to him — and also because it is difficult for two Tzadikim to dwell in one place. And R. Yisrael Leyb maintained his view — and said his intention was truly for the sake of Heaven. And he said several times after his prostration at the holy tziyun that so it should be done [according to the tradition accepted among the men of our fellowship — a matter from the days of our master z"l — that when one is undecided about something — before hisbodedus one should fix in his mind the yes and the no equally — and after hisbodedus — whichever way his first thought falls — so should he do]. But it is very difficult to truly come to this level [for the imagination very very misleads a person to act according to his desired inclination — and in truth after hisbodedus his first thought follows the way his imaginary desire leans]. And once R. Nachman z"l recounted: we were together at the tziyun of our master z"l — and R. Yisrael Leyb mentioned said to him: let us bring our judgment before our master z"l. At the hour he said this to me — trembling and shaking seized me — for this is the aspect of "one who hands judgment to Heaven" — but what to do — and it is impossible to refuse this. I said to him: if so — let each of us set out his arguments before our master z"l — and so we did. When we came down from there — R. Yisrael Leyb mentioned was firm in his view — that his first thought was again that he should do as his heart desires. And he moved his residence to Uman near the kloyz — and did not complete his year, G-d have mercy. Once R. Nachman asked Moharan"as z"l: why does he not pass on the Megilas Setarim of our master z"l to his son R. Yitzchak z"l and to Rabbi Efraim the son of Rabbi Naftali z"l? He answered him: Ikh bin oyf zey in broygz — zey zenen mark-mentshn! Zoln nit zayn keyn mark-mentshn — volt zey der Eybershter oykh oysgiführt! [I am angry at them — they are market people! Had they not been market people — the Holy One blessed be He would have also led them forth!] R. Yitzchak z"l — before he entered the post office livelihood in Tulchin — was very poor, torn and worn out. And he wanted to separate from worldly affairs for Torah and service — provided his father Moharan"as z"l would look after him and his household. But Moharan"as refused this. From the main thrust of his words about this — it was heard that he said: the bitachon he has is only for himself — and it is difficult for him to find bitachon also for his son. He wanted R. Yitzchak to stand in the trial. But afterwards when he did not stand in the trial and entered the post — from fear lest he fall further, G-d forbid, through worry and longing — on the contrary he strengthened him constantly with letters. The Rav R. Nachman z"l of Tulchin — said to one who greatly praised the livelihood with some forest position [given the great importance of hisbodedus according to the way of our master z"l] — he said about this: Tsu geyen kaséder aleyn in eyn vald — ober men kan vern eyn groyser erlikher Yid — ober farkert — men kan vern eyn groyser holṭay! [To always go alone in a forest — one can become a great proper Jew — or conversely — one can become a great scoundrel!] One complained before R. Nachman mentioned: that it is possible for him to get livelihood as a servant to one of the men of our fellowship — if that man desired him — and since he refuses him — he is compelled to hold this position at the home of a frivolous person — and he therefore does not advance well spiritually in the service of Hashem. He said to him about this: "Why do you not remember — 'And I have commanded the ravens to sustain you'" [I Kings 17:4]? — it was found that Eliyahu's livelihood was specifically through "the ravens." A friend from the youth of Moharan"as z"l — because he had married a wife in Mogilev — became also a resident of Mogilev. And there he engaged in commerce — and began to conduct his business on a large scale with loans as is the way of merchants. But he did not succeed in his business — and began to go down further and further — until with time he was left naked and destitute — with no way to pay his debts. And therefore from fear and dread of the creditors he became a fugitive — perhaps salvation and deliverance would stand for him in another place — that some livelihood source would be found for him there — and also little by little to pay off the debts. When he fled — his way passed through Breslov. When he came to Breslov he remembered that there he has a dear friend — that is Moharan"as z"l — and therefore turned to him. And since he was a guest — Moharan"as z"l asked him to eat at his home — and asked him about his welfare and situation. And he told him everything that had happened to him. And therefore he found for him the advice — to be a fugitive as is the custom of borrowers who have nothing to repay — and his plan to travel to some place where he has some wealthy relative — and he would stand by him to help in the trouble — to give him some position. Moharan"as z"l said to him: when you come to your relative — your countenance will answer him about your low state. Immediately he will show you signs of displeasure at your coming to him — and also his empty hand he will clench not to give into your hand — and with the saying of "shalom aleikhem" feebly — he will extend to you the tips of his fingers. And perhaps he will give you to eat one or two meals — and regarding a night's lodging I am doubtful whether he will give you at his home. And perhaps also in the house of study there they will not give you a place to sleep — for in a place where they do not know you — there is justification to suspect you of being a thief. And this is no advice at all. And Moharan"as z"l said to him: my advice is — Antlofn nor tsum Eybershtṇ! [Flee only to the Almighty!] That you return to Mogilev — and not to your house — but directly to the house of study. And the main refuge for you will be Torah and prayer — and there everyone knows you that you are not a thief, G-d forbid — and on the contrary — for a respected merchant who stumbled in his business and through circumstances became a debtor and went down and lacks livelihood. And the shamash from the house of study — on the contrary he will receive you with a pleasant countenance and draw you close in every kind of closeness. And after some days — your wife and her relatives will come to visit you with their cries and arguments that were heard — and you shall not answer them anything — only the one answer shall be for you: silence. And with this I am confident that Hashem will be with you in your help before long. These words that came from the heart of a righteous faithful friend entered the heart of his friend — and so he did. And from Breslov he returned to Mogilev — and straight to the house of study — on Torah and service. And everything was exactly as Moharan"as z"l had told him. The shamash received him with a pleasant face and drew him close in every kind of closeness. And after some days — his wife and her relatives came to visit him with their cries and arguments — and he was firm: "Silence is beautiful." Some more days passed — and the whole city was in a stir over this matter. Until several of his acquaintances and friends were aroused to have mercy on him and on his household — and to create a livelihood situation for him — and they gathered a sum of money and established for his wife a market stall with a little merchandise. And Hashem was with him — and his wife began little by little to succeed. And he too sometimes came out from the house of study to help her — until the business grew and grew — until she became an industrious wife providing all the livelihood in comfort — and also paying off the debts. And he sometimes came out to help her a little and to review the account books. And therefore he wrote to Moharan"as z"l all of this. And happy is he — who merited that through him such great merit was brought about. In Tulchin there was one — Akiva the teacher. And he was expert in the Talmud and Decisors — worthy of rendering decisions — and also expert in the books of truth and the books of Tzadikim. But also expert in books of philosophy, inquiry, and heresy — to the extent that he composed some book of mockery about the Tzadikim of the generation. But he was like one of the G-d-fearing — with a beard and long sidelocks. And among his townsfolk he was considered a learned G-d-fearer. Once he was in Breslov — and entered Moharan"as z"tl — in order to mock everything he would see and hear at his home. And therefore he asked first of all from Moharan"as z"l that he say him a word of Torah. And then he said to him in the name of our master z"l the small passage in Likutay Moharan about how the Tzadik examines the one who comes to him to find his lost object — if he is a deceiver — as is written "until your brother's seeking" [ad drosh akhikha — Deuteronomy 22:2] — him. When Akiva heard this — and knew how far the words of Moharan"as z"l reached — when he left Moharan"as z"l — not only did he not mock anymore — on the contrary — he recounted several times to people this occurrence and praised Moharan"as z"l. And this is Akiva the teacher who taught R. Tsvi Pesach z"l of Tulchin — the son-in-law of R. Nachman Tulshiner z"l — through whom specifically R. Tsvi mentioned drew close to the men of our fellowship. For once — still while being his student — he said to his teacher Akiva mentioned: with what you do not believe in the Baal Shem Tov z"l — in this I am not of one view with you — and I believe in the Baal Shem Tov z"l. In this however I am undecided — to which group of Chassidim to draw close — and therefore I ask you: what is your view on this? He answered him: if one is to draw close to a group of Chassidim — the finest group is the group of "the Breslovers." From then on R. Tsvi mentioned drew close to the men of our fellowship — and merited to become the son-in-law of R. Nachman Tulshiner — the disciple and attendant of Moharan"as z"l — and merited that through him some of the books of our master z"l and Moharan"as z"l were printed in the Land of Israel and outside the Land. In his youth he was in the Land [of Israel] and returned to outside the Land — and in his old age returned again to the Land — and lived about a year. And in the year 5670 he passed away here in Jerusalem — may it be built and established speedily in our days — Amen. May his soul be bound in the bond of life. Akiva mentioned — from want of livelihood — drew close to the Rav Davidl of Talna — and asked him for some rabbinical position — and he gave him the city of Dobaveh near Uman. Once Moharan"as z"l said to one: Az du vest zitsn mit eyn isha — un du vest mir zogn az du bist eyn erlikher Yid — vel ikh dir gloybn! Ober nit zitsn mit a isha — un du vest mir zogn du bist eyn herlikher Yid — vel ikh dir gor nit gloybn! [When you sit with a woman and tell me you are a proper Jew — I will believe you! But without sitting with a woman — and you tell me you are an excellent Jew — I will not believe you at all!] And likewise his grandson R. Mikhleli z"l of Tulchin said to one who was living without a wife: Du bist dokh nisht keyn guter! [You are not good after all!] The Torah testifies: "It is not good for man to be alone." Once Moharan"as z"l said to one: Ikh gloyb az — "Ashrei Ish Sheshoma'a LeMitsvosekha" — un oyb du bist dos — voyl iz dir! [I believe that — "Happy is the man who hearkens to Your commandments" — and if you are this — happy are you!] At the home of the uncle of R. Nachman Tulshiner — R. Yudil the brother of his father — in Heysin — after a long discussion of Moharan"as z"l with the men of our fellowship about the purpose — he said the conclusion: Di velt iz nisht — un men ken zi nit bekumen. Toyre un avoyde iz yo — un men ken dos yo bekumen! [This world is not — and it cannot be obtained. Torah and service is yes — and it can indeed be obtained!] And this R. Nachman mentioned heard when he was a boy — and was greatly moved by this conclusion — to the extent that for him it became a conclusion to always be attached and close to Moharan"as z"l. [There is more to write about the unfolding of the drawing close of R. Nachman mentioned.] And this is the order of the unfolding of the drawing close of R. Nachman Tulshiner z"l: his grandfather R. Yitzchak was of the men of our master z"l and a distinguished scholar. And therefore our master z"l once said to him: "You are a scholar — and therefore I will tell you a scholarly pilpul." And he told him the explanation in Likutay Moharan on the verse "And all the people answered etc. and Moshe returned the words of the people" etc. His son R. Avrohom [after whom R. Avrohom z"tl is named] was also close to the men of our fellowship — but not so much — and his first wife when she passed away left him two small orphans — a girl and a boy — he is R. Nachman Tulshiner — and he married a second wife. Shortly after that — he too passed away [and then R. Nachman z"l was about eight years old] — and the small orphans remained with the stepmother — who naturally regarded them as a heavy burden — and she was not even obligated to maintain them. And therefore since R. Avrohom mentioned had four more brothers — she found herself the advice to lead them to one of the brothers — the uncle of the orphans. But whichever one she would lead them to would argue she should lead them to the second — and likewise the second and the third. And therefore — since she knew that in Heysin there is one of the brothers — R. Yosil, peace be upon him — and he was the wealthiest of the brothers — a respected merchant — she led them to Heysin and timed her arrival there at night. And as soon as she arrived in Heysin — she went with the orphans to the home of R. Yosil mentioned and sat them on the porch [where beggars sit] — and commanded them: in the morning — whoever comes to you and asks "where are you from? whose children are you?" — say the truth as it is. And immediately she traveled on her way. And so it was — in the morning when R. Yosil mentioned came out of his doorway and saw two children sitting on the porch — he asked them as mentioned — and they answered him properly — and they are the children of his brother R. Avrohom z"l. And he understood thing from thing — that there was no choice — what to do. And therefore he informed the rest of his brothers as well. And one of them took the girl — and he kept the boy mentioned with himself. And because R. Yosil mentioned — since he was preoccupied with his affairs and also lived far from Uman — was not among those who constantly traveled for Rosh HaShanah to Uman. Therefore he was more drawn after the opponents — to the extent that they influenced him to remove the cover from the prayer book of Moharan"as z"l. Even so — since Moharan"as z"l whenever he was in Heysin — had his lodging at R. Yosil mentioned — the aforementioned orphan was compelled to serve Moharan"as z"l by command of his uncle who received Moharan"as with great honor in his home. And at every time of his being there — he honored him and lit many candles at night in his honor — until once Moharan"as z"l said: in R. Yosil's home he has spaciousness of mind. And when Moharan"as z"l traveled to the Land of Israel — he also passed through Heysin on Purim — and at his home ate the Purim meal in the company of the men of our fellowship. And then R. Nachman mentioned — as a boy — heard the conclusion mentioned above. And after the discussion he sent him to the market to buy something — and all the time of his walking to the market — he recounted that he made a bond in his thought to be always attached to Moharan"as z"l. And so afterwards Hashem, may He be blessed, arranged that his uncle gave him a wife in Breslov — and naturally he was always with Moharan"as z"l. But in a short time his first wife disappeared — and not long after he took a second wife in Tulchin — also near Breslov. And his feet went constantly to Breslov to Moharan"as z"l. R. Nachman son of R. Ozer recounted: Moharan"as z"l in his old age insisted specifically that he should not sleep alone in the attic room — and chose him when he was still a boy to sleep with him. And several times he boasted at home that now he would merit to hear the Tikkun Chatzos of Moharan"as z"l and to see his service after midnight. And he deliberately — when he lay on his bed — held himself back with all his strength not to sleep until midnight when Moharan"as rose. And he approached him and covered him with some garment and asked him: why are you not sleeping? And immediately sleep fell upon him — and he slept until morning. And so it was several nights. Once Moharan"as z"l felt the greatness of prayer from the saying of our Sages z"l — that the angel appointed over prayers must swear each prayer that comes — that it shall reach its place above on its own — for even he does not know the place of each prayer etc. Once one complained before Moharan"as z"l that he had no money to give gifts to the bride. And Moharan"as z"l comforted him in this: that Yaakov our father, peace be upon him, had nothing to give gifts to his wife [for he came with staff alone]. He said to him: what does Yaakov our father have to do with me — for then there were supernal mysteries [razin ila'in]. He said to him: also now there are supernal mysteries. [It seems to me according to my humble understanding — based on the words of R. Avrohom z"l at the time of the story — what is cited in Likutay Moharan that in every deed and movement of the Tzadik it is not simple — and there are supernal mysteries in it. And in particular with the Holy One, blessed be He, in His deeds and Providence in detail — over every detail at every moment. And the difference is only this: every Tzadik according to his attainment knows some of the mysteries. And we the simple ones know nothing at all.] Moharan"as z"l said: Men darf in der yugnt a sakh horiven — men zol oyf der elter zayn a prosṭer erlikher Yid! [In youth one must toil much — so that in old age one be a plain proper Jew!] About how the evil inclination grows clever — and since one does not know his stratagems in advance — one falls into his net — once Moharan"as z"l said: Az ikh veys shoyn yo dos ales — dreyt der Baal Davar mit mir gor andersh! [Since I already know all this — the Evil Inclination deals with me entirely differently!] Also when the moon was not so clearly visible — even through a thin cloud — Moharan"as sanctified it — as is brought in Chayay Moharan. And he said: Ikh po'el bay zikh — afile der nokh az zi vet vern loyṭer — zol mikh nit horn! [I work within myself — that even afterwards when it becomes clearer — it should not matter to me!] And once there was a matter where he sanctified through a thin cloud — and afterwards someone said to him: "See — it has become clear!" He said to him: Ikh hob aber friyyer mekadesh geven! [But I already sanctified earlier!] And so it is in the Shulchan Arukh — that the diligent ones act early — before the many — for the glorification of the King. R. Yitzchak z"l sat before his father Moharan"as z"l on Shabbos kodesh at the table — and leaned with his hand on the table. Moharan"as z"l said to him: In Shabes zitst men glaykh! [On Shabbos one sits upright!] Moharan"as z"l said: Avraham our father, peace be upon him — when he sat with people and drew them close under the wings of the Shekhinah — he would say to them: "Know that Hashem, may He be blessed, will bequeath all this land to his descendants." So I say to you: know — when our righteous Mashiach comes — yeshivos will be made from the books of our master z"l. He also said: Ikh zeh gor andersh — ikh kuk gor andersh — ikh shmuess gor andersh! [I see entirely differently — I look entirely differently — I converse entirely differently!] During the time of the machloikes — when they took young men from the third Shabbos holy meal to prison — and Moharan"as then was not at all frightened — he only recounted the drawing close of R. Ozer z"l of Uman. In the year 5600 — several famous ones said that Mashiach would come then — and Moharan"as said he would come before or afterwards — and not in the year 5600. For our righteous Mashiach will come when attention is diverted. R. Yitzchak Dov z"l said in his old age: everywhere he opens a book he sees wondrous novellae. One from Uman came to Moharan"as and said to him: he stays very long in his prayer because he is compelled to repeat each word many times — as he cannot immediately have concentration. Moharan"as said to him: "And is there only one service to do? Are there not several services? If you do not feel this word — you will feel another word. If you cannot pray — you can say Psalms or prayers or another service." R. Yeykil of Tsherin was drawing his brother-in-law close. And his brother-in-law was a diligent scholar — and R. Yeykil did not have such a desire to study so much. And when he would recount stories of our master z"l — his brother-in-law would leave his study to hear his stories. Once he was deceiving him — he began to tell a story of our master z"l — and his brother-in-law came — and he diverted him to another subject. And his brother-in-law understood that he was deceiving him — and said to his brother-in-law: "Yeykil — you know that our master z"l sees." And once our master z"l said: Mayne layt zenen ale erlikhe Yudn — un Yeykil vil nit zayn keyn erlikher Yud — beysn im di hint! [My people are all proper Jews — and Yeykil does not want to be a proper Jew — let the dogs bite him!] Afterwards once — dogs indeed bit him. Once our master z"l sent Zalman the Small to the Seer of Lublin about the matter of Mashiach — and R. Nathan and R. Naftali sent kvitlekh [petitions] to the Seer through him. And the Seer was more moved by the kvitel of R. Naftali than of R. Nathan. And when they told this to our master z"l — he said: "He is a Seer in his own place — for R. Naftali was praying then — and R. Nathan was sleeping. And there are those who say he was then in the outhouse." Once our master z"l traveled on the road with R. Yitzchak Leyb and other people. On the road our master z"l made a trembling [some spiritual occurrence] — and asked the men of our fellowship: "Did you see what passed?" And they said: no. And he asked R. Yitzchak Leyb — and he said: yes — I saw the vision. [And once R. Nathan envied him — and R. Yitzchak Leyb said to him: "R. Yitzchak Leyb — the visions you see in Torah are more valued than what I see."] And he said: seeing a deceased person is six times greater than prophecy. For one sees the soul — which is a portion of G-d above. Moharan"as said: Voyl di oygn vos hobn gizen dem Rebins oygn — un voyl di oygn vos zen di oygn! [Happy the eyes that saw the eyes of the Rebbe — and happy the eyes that see these eyes!] And R. Avrohom concluded: and so from generation to generation. When they returned from the burial of Moharan"as z"l — the heavens cleared — and all the people sanctified the moon — like [the face of] Yehoshua the disciple of "Moshe our teacher" peace be upon him. See the Torah "Call Yehoshua" in Likutay Moharan. When they returned from the burial of Moharan"as z"l — their hearts were full of worry: who would be the leader after him? And among them was one of the men of our fellowship — R. Nachmanel Pesachlis — and he was truly a Chassid and G-d-fearing — but an error was cast into him that he was authorized to be a leader to the men of our fellowship — to fill the place of Moharan"as z"l. And therefore he was speaking words of consolation to them then — lest they worry — for Hashem would not forsake them [and they did not know then his intention]. And afterwards — when R. Nachman Tulshiner z"l recounted: that Moharan"as z"l before his passing said: "The essential is attachment to the Tzadik — 'Go to Yosef — whatever he tells you — do.'" The aforementioned R. Nachmanel Pesakhlis said: the intention of Moharan"as z"l is himself [R. Nachmanel]. And therefore he began to grow great in the way of the famous ones — and built himself in Breslov a special house of study for himself and for some people who were drawn after him in error. And also in that year he traveled to the Holy Land — and returned home for Rosh HaShanah. And naturally in the Land of Israel he attained some high level and merited to great mind-expansion. And he knew how to blow the shofar — and therefore he influenced the men of our fellowship that he would be the shofar-blower that year in Uman. On Rosh HaShanah he ascended the bimah to blow — and the men of our fellowship had already been to the mikveh and finished all that is said before the blowing. And he now — at this point — began to say the Zohar that is said before the blowing — and truly from the depth of his heart in a loud voice with bitter tears — word by word. But since all the congregation was already prepared to hear the blowing — and they still had a long time to spend with the Musaf prayer as is the custom of the men of our fellowship in Uman on the Day of Judgment — and in particular in the previous generation. And therefore he was imposing extra burden on the congregation with this — and even so — from the awe of the Day of Judgment — no one was then found who would dare to disturb him so he should bless and blow. And even R. Naftali z"l who was still alive then — and he was then the eldest and greatest of the men of our fellowship — a disciple of our master z"l — and he was by his nature quick to take offence — even so from the awe of the Day of Judgment he was silent to this matter and said nothing. All suffered and waited until he finished the saying of the Zohar — blessed the blessing — put the shofar to his lips and began to blow — and there is no sound of blowing. He performed all the actions for this — and it was impossible for him to blow. Until the congregation saw — and according to the Shulchan Arukh the interruption between the blessings and the blowing was already almost great. And there was there one of the men of our fellowship — R. Meir Blekher of Breslov — and he is known to the men of our fellowship as an expert blower — therefore they commanded him that he should go up to blow. And he was a scholar and knew that one does not refuse the congregation — and he ascended the bimah. And at the very moment he put the shofar to his lips he began to blow — and blew all the blasts to the end. And all the men of our fellowship were fully satisfied. And from then on — all the days of his life he was the shofar-blower in Uman among the men of our fellowship. Even so R. Nachmanel Pesakhlis mentioned did not fall in his view from this — and on the contrary he considered it even greater in his eyes — for here is proof that the adversary so greatly challenges him. In brief — his conduct in the way of the famous ones was a cause of discontent to almost all the men of our fellowship — and in particular to the men of faith with understanding. And therefore some were found who knew: if R. Nachman Tulshiner z"l would begin to pursue him — his words would be heard — and to nullify him. And therefore they turned to him and asked him why he on the contrary was silent about this. To this he said to them: you know that G-d seeks the pursued — and even a righteous person who pursues a wicked one. Consider yourselves — Vel ikh zayn der Rodef un er der Nirdaf — ikh fargim im gor nit az ikh zol zayn der Rodef un er der Nirdaf! [I will be the Pursuer and he the Pursued — I do not want at all for him to have the merit that I be the Pursuer and he the Pursued!] In the end — with time — he became nullified of himself. And aside from this error — he was truly a Chassid and G-d-fearing. And our master z"l had already said: the evil inclination of the proper ones — it is certainly a dibbuk. And the truth endures forever.

Koachvay Or, Introduction, p. 4

Koachvay Or, Anshei Moharan, p. 46

Koachvay Or, Emes VeEmunah, p. 132

Koachvay Or, Chochmah Uvinah, p. 168

Koachvay Or, Wonderful Stories, p. 272

Koachvay Or, Testament of the Rav of Tsherin, p. 301

Koachvay Or, Conversations and Stories, p. 345

Koachvay Or, Conversations and Stories, p. 424

Koachvay Or, Manuscript of the Rav of Tsherin z"l, p. 479