praises-of-rabbi-nachman — complete plain text
Source index: https://ajew.org/reader/praises-of-rabbi-nachman/

Sections:
- Foreword — https://ajew.org/reader-plain/praises-of-rabbi-nachman/1/1/index.txt
- Introduction — https://ajew.org/reader-plain/praises-of-rabbi-nachman/1/2/index.txt
- The Praises of Rabbi Nachman — https://ajew.org/reader-plain/praises-of-rabbi-nachman/1/3/index.txt


====================



# Foreword
URL: https://ajew.org/reader-plain/praises-of-rabbi-nachman/1/1/

Foreword
שבחי הר"ן
Source: https://ajew.org/reader/praises-of-rabbi-nachman/1/1

Segment 1
EN:
By the Translator

Segment 2
EN:
Someone once asked Rabbi Nachman why there isn't a book about him like the Shivchay (-Praises of) The Baal Shem Tov[1] which there is about the Baal Shem Tov memory of the tzadik for a blessing? Rabbainu answered him, "From where was the Shivchay HaBaal Shem Tov made? After the Baal Shem Tov passed away, the disciples gathered together and each one told over what he knew." And the gathering took place by the Rav, Rabbi Gidalyu[2], and he knew all the stories about the Baal Shem Tov, and there was yet another one who also knew stories, and from this was made The Praises of the Baal Shem Tov. And presumably it was the Rav, Rabbi Gidalyu of Linitz who made The Praises of The Baal Shem Tov. Afterwards Rabbainu memory of the holy tzadik for a blessing said in these words: "Sevet (-there will) foon (-of) meer (-me) oich (-also) zayen (-be) vus (-what) tzoo (-to) dehrtzailin (-tell over)!" [3]

Segment 3
EN:
Perhaps this was a motivating factor for the publication of this small book specifically titled Shivchay (-Praises of) HuRan ((The) Rabbi Nachman).[4][5] At the time of the first publication of this book one of the Nanach discovered and publicized another introduction to this book authored by Rabbi Nussun of Breslov, in it Rabbi Nussun adds the phrase “behold/hereby I am an atonement of his resting (soul),” every time he mentions Rabbi Nachman, in accordance with the halacha[6] to do so during the first year after the passing of one’s Torah teacher, thus establishing that this book was in the making right after the passing of Rabbi Nachman.

Segment 4
EN:
The stories of the Bal Shem Tov often relate miracles he performed[7], whereas Rabbi Nachman said of himself that he was forbidden to follow this practice[8], and he generally refrained from revealing the future, and abstained from performing miracles ostensibly, and he prayed that the miracles he did perform would be forgotten[9]. Even still many miracles were witnessed and recorded[10]. The followers of Rabbi Nachman however made it clear that they were not so interested in relating mere miracles[11], just in the biggest miracle of all, how Rabbi Nachman had helped them improve their character and draw closer to Hashem Yisburach[12]. Rabbi Nachman himself related that his greatest initial motivation and impetus in the devotion of Hashem Yisburach were the inspiring stories he heard of the early Hasidim[13]. Therefore, although there is a great deal to be gained by reading all stories of holy tzadikim, especially of Rabbi Nachman, even when they relate concepts and affairs which are way beyond the realms of our own conception and devotion, for just by reading or hearing these stories we are drawn closer to purer and more supernal realms, and we bond and gain attachment to the tzadik, and we effect many more extremely valuable and important things[14], even still there is obviously significant more to be gained by stories that we can directly relate to and draw strength from to surmount our own challenges[15]. Rabbi Nachman would also relate lofty levels he reached in order to elicit "kinas soafrim (Bava Basra 21a)"[16] which goads a person to reach further, try harder, and make greater goals and aspirations.

Segment 5
EN:
Thus, this little book of the Praises of Rabbi Nachman has extra import and significance, because it primarily deals with the early years of Rabbi Nachman, when he was still overcoming challenges that are known and familiar to us, whereas afterwards he was living and operating in realms way beyond our conception. Also, the second part of this book which relates his voyage to Israel is of obvious import and significance, giving the reader tremendous encouragement and aspiration to merit as well to make it to the Holy Land. Rabbi Nachman made it clear that his place, and the place of every Jew, is just in Israel, and it would take a large volume to record these teachings. Here at least we can learn of Rabbi Nachman's visit which he said opened the gates to make it much easier for everyone else to get there[17].

Segment 6
EN:
Thanks and Praise to Hashem Yisburach for helping me translate this holy work with extreme punctuality and accuracy, and to compile extensive notes on it. As with most of my translations the main concern and emphasis is to provide the most loyal, critical, and accurate translation even at the expense sometimes of improper grammar, poor English, and literary style. Very often in fact, a faulty expression is actually already a seeming mistake in the original Hebrew, and even though even the greatest and holiest sages had mistakes crop up in their writings, it was beyond my authority to decide if something was a mistake or had been carefully chosen and rendered to be written that way, so as long as the matter was still coherent and understandable it was best retained without tampering.

Segment 7
EN:
The Hebrew notes of the late Rabbi Aryeh Kaplan were to my avail, and even though for the most part the references were familiar to me, and at best saved me a few minutes of scavenging, I tried to mention him and give him credit here and there with his initials: R.A.K. [a major figure in this book, the holy Rabbi Avrohom Kalisker also has these initials, so for him I elongated: R.A.Kalisker, unless it is extremely obvious contextually and very repeatedly mentioned, in which case I kept it also to R.A.K.]. Let the memory of Reb Aryeh Kaplan be for a blessing because there is no doubt in my mind, nor in the mind of my friends, nor in the mind of his son Micha, that had he been alive today he most definitely would have allowed for his books to be published for free distribution, and we would have been exempt from this huge task of doing what to a great deal was already done by him. However, it is also clear that this is the Divine Will that the main transmission of the holy teachings of Rabbainu shall be primarily through the auspices of the true bearer of the Breslov tradition, Saba Yisroel Dov Odesser o.b.m., whom Rabbainu was referring to when he said[18], "My fire will burn until the coming of the Messiah[19]," as we see across the broad spectrum of all the various disseminations of the teachings, that the vast majority of all the publishing, and the endeavors, and outreach are inspired and conducted in his spirit.

Segment 8
EN:
Also before me were the notes of the publication of this work by Nekuda Tova, which seemed kind of anonymous to me, so I am crediting their help here alone.

Segment 9
EN:
May the merit of Rabbainu Hakadosh, Na Nach Nachma Nachman MayUman, protect us, and bring us all the salvations and blessings, physical and spiritual, and hasten the redemption for us, and all of Israel, and the entire world, amen.

Segment 10
EN:
Na Nach Nachma Nachman MayUman



# Introduction
URL: https://ajew.org/reader-plain/praises-of-rabbi-nachman/1/2/

Introduction
שבחי הר"ן
Source: https://ajew.org/reader/praises-of-rabbi-nachman/1/2

Segment 1
EN:
I saw fit to explain and relate a little, a tiny bit of the holy conduct of Rabbainu[20] (-Our Rebbe) Hakadosh (-the holy) vihanoaruh (-and the awesome) of blessed memory, from the day he took hold of his faculties until the day of his passing in peace; a little - what I heard from his own holy mouth, and a little - from other people who knew him from his inception, and a little - what we saw with our eyes.

Segment 2
EN:
And even though I know very well that there will be many who will not believe these things, because many rose against him; even still I could not hold back, from the utter force of the imploring and the desire of the many people and wholesome[21], who implored to the furthest limit to print a little of it. Also my thoughts answer up to me[22] and my kidneys advise me[23] that behold in any case the practices explained here are holy and very good practices, fortunate is he who holds to them, and it is befitting to inscribe in a book these practices, whomever it may be who performed them, in any case these practices are very good and holy, and how can I withhold the good from those who traverse in unfeigned wholeheartedness, whose souls desire to find in a book these upright ways?

Segment 3
EN:
And also the truth is its own witness, and whoever looks with a true eye at the books of Rabbainu o.b.m. will understand for himself that these things are impossible to attain with human intellect, only by someone holy and pure with exceeding holiness and purity like him; and it is not possible to elongate on this, because it is superfluous, as the world says: either it won't help or it isn't necessary. Therefore my heart went once here and once there on this matter, and I said: be what may, I will present these words "in order that the last generation know, they will rise and tell their children,[24]" and from it they will see and so they will do, to go in these paths and to traverse in their tracks, because this doesn't need ratification/explanation that practices such as these are holy and precious practices, and each and every one can draw close to Hashem Yisburach through such practices, because they are equally pertinent to every soul, small or big, and even the least of Israel, if he desires to have mercy on his life and to consider his ultimate eternal tachlis (purpose, end), and he accustoms himself to go in these paths and ways which are explained here, certainly he will merit eternal life, and he can come to lofty and holy heights/virtues like one of the binay aleyuh (those who ascend - very saintly people who serve Gd on a very high paradigm[25]), if he will have strong resolve to always hold to his good way like a stake that won't budge, as it is all explained here further on.

Segment 4
EN:
However, this should be known, that everything explained here, is not even a drop in the ocean from the utter magnitude of his holiness and his superlative virtue/level, which rises above in the place where the hands of human intellect has no reach. And also it is not our desire to explain a little of the awesome miracles that we saw from him, because we are not engaged in relating his holy praises just what is pertinent to the fear of Hashem[26]. I said: Let them see those things, they will take mussar (-ethics), because all the people that see these things in writing by us, all of them will thank, and praise, and glorify them, and their hearts will be touched with great arousal for Hashem Yisburach, and everyone is asking and imploring me to bring them to print. Their words have come upon me as a substantial plea, until I was forced to fulfill their desire. And Hashem Yisburach should have mercy upon us that we merit to go in the ways of our fathers, who did the will of their Creator with fright and fear, until the building of Zion and Jerusalem, and Israel returns like doves to their (window) roosts[27], speedily in our days, amen.

Segment 5
EN:
Na Nach Nachma Nachman Meuman

Segment 6
EN:
Shivchay HuRan



# The Praises of Rabbi Nachman
URL: https://ajew.org/reader-plain/praises-of-rabbi-nachman/1/3/

The Praises of Rabbi Nachman
שבחי הר"ן
Source: https://ajew.org/reader/praises-of-rabbi-nachman/1/3

Segment 1
EN:
In his childhood it occurred to him to have abstinence from this world and he desired to break the desire for eating, however he still had small intellect and it seemed to him that this is impossible, for him to forego from his eating, from what he was accustomed to eat in the morning and in the afternoon etc.. Therefore, he settled with himself that he would swallow everything that he ate, that is that he would not chew what he ate, just swallow it the way it was, in order that he should not derive any taste from his eating. And he did this, and his throat became swollen (which is called gishvellen). And he said that he was just six years old. And this practice I heard as a great feat of a very extremely great tzadik who practiced this[28], that he would swallow his food without chewing, however he of blessed memory, practiced this when he was 6 years old[29].

Segment 2
EN:
Also when he sat before his teacher to learn in his childhood, he wanted to fulfill (Psalms 16:8), "I set YHVH before me always,"[30] and he exerted himself to picture before his eyes the name YHVH blessed He, and because his thoughts were busy with this, he did not know what he was learning, and his teacher would be angry at him. And even still, his entire childhood he would do very many childish things, that is, silly things, and jumping, and hikes (which are called far shait), and he was very wont to this[31].

Segment 3
EN:
Afterwards he grew older, and when he became bar mitzvah[32], his uncle the holy Rav our teacher Rav Efraim za.tza.l., the head of the bais din (Jewish court) of the holy community of Sidilkov[33], called him over and told him the verse (Psalms 2:7), "I have given birth to you today" (because this is said the day that a man becomes bar mitzvah, as is brought down in the holy books[34]). And he told him a few sparse words of ethics (mussar) and it was very extremely precious in his eyes "like finding a huge treasure/spoils (Psalms 119:162)." And afterwards he entered the chupa (wedding canopy)[35], and immediately upon his leaving the chupa he was extremely impassioned and yearned extremely for the devotion of Hashem Yisburach and he entered (advanced into) the devotion of Hashem from day to day.

Segment 4
EN:
Also in his childhood he began to study with very tremendous diligence in his studies, and he would pay the teacher from his (own) pocket three large coins for every daf (-two sides of a page) of Talmud that he would learn with him, besides for the tuition of the tutelage that his father paid the teacher, he himself of blessed memory would give the teacher from his own (money) three large coins for every single daf, in order that the teacher would force himself to learn with him many dafim (-pages) of Talmud every day. And so it was, that the teacher would learn with him many, many dafim every single day, and he would pay him as mentioned previously three large coins for every single daf besides for the tuition of tutelage.

Segment 5
EN:
And so he entered into the devotion of Hashem, and all his devotion was with very extremely great secrecy/modesty, to the extent that absolutely no one knew of him at all, because he was very concealed and hidden. And all his devotion was in concealment with great privacy. And his main devotion at first was with great simplicity without any smarts whatsoever, just with absolute simplicity, and every single thing that he did, everything was with great exertion, and with great force, and mesiras nefesh (self-sacrifice). And there is no matter of devotion which came to him easily, just every single thing came to him with very great exertion[36], that he would exert himself many times for every single matter of the devotion of Hashem. And he had many, many ups and downs, thousands and myriads beyond measure and reckoning.

Segment 6
EN:
And it was very extremely difficult and heavy upon him to begin to enter the devotion of Hashem to accept upon himself the yolk of His devotion blessed He. And he would frequently begin for a few days to engage in the devotion of Hashem, and afterwards would fall from it, and would return to begin, and would return and fall. And so it was many, many times until one time he gained conviction that he would be very strong, that he would hold to devotion of a Hashem forever, and he would not look upon anything in the world[37]. And from then on his heart was strengthened in Hashem, but even still even afterwards he constantly had very, very many ups and downs, just that afterwards he was strong that he would not let up His devotion blessed He ever, even though at times he has a descent, even still he would strengthen himself in the devotion of Hashem Yisburach as much as he can.

Segment 7
EN:
And he used to begin each time anew, that is, when he would sometimes fall from his level he would not despair of himself because of this, rather he would say that he would start anew as if he did not begin yet at all to enter His devotion blessed He, just now he is starting new. So it was every single time, always he used to begin anew, and he had many beginnings in one day, for even in one day sometimes he fell from his devotion and would begin anew, and so forth many times in one day[38].

Segment 8
EN:
And he studied with tremendous diligence, and he learned a very great deal; "Shas (Talmud)," and "poskim (halachic deciders)," and "Ta.Na.Ch. (Torah, Neveim-prophets, Kesuvim-scriptures)," and "Ain Yaakov (an anthology of the agada (-lore) of the Talmud with commentaries)," and the books of the Zohar[39], and Tikunay Zohar[40], and all the "Kisvay (writings of) Hu-Ari[41] za.l. (-o.b.m.), and a vast amount of the other books, and "sifray (books of) mussar (ethics)," very abundantly.

Segment 9
EN:
And he said: that all the small books that speak of mussar (ethics), all of them were in his father's house[42]. And he studied from all of them. He also learned a lot of "Raishis Chuchmuh[43]," and he said explicitly: that he learned the book Raishis Chuchmuh countless times.

Segment 10
EN:
And the greatness of his vast proficiency in all the books as can be seen ostensibly somewhat, was without limit, and especially in the books of Ta.Na.Ch., and Ain Yaakov, and all the Kisvay Hu-Ari, and the books of the Zohar, and Tikunim, there is no one in the world to be found of his caliber. Because the whole Torah in its entirety was ready before him, fluent in his mouth, like a set table mamash, like something placed before the person before his eyes so that he could take for himself what he desires, similarly all the holy books were mamash set before the eyes of his holy intellect whenever he desired. And a bit of this can be seen and discerned in his holy books.

Segment 11
EN:
And he related that all his learning came to him with great exertion, because at the beginning he studied mishnayos[44], and he didn't understand what he was learning, and he would cry copiously before Hashem Yisburach that He should enlighten his eyes. And he would cry and cry so much until he merited that he was able to learn mishnayos. And so too afterwards he learned other books, and he also didn't understand, and he would cry and cry as well very copiously until he merited to understand them. And so too with the study of Zohar and Kisvay Hu-Arizal, he would also cry copiously until he merited to understand.

Segment 12
EN:
And he said: that at the beginning with every single book that he studied he did not understand, and it was extremely difficult for him, and he was unable to figure out the simple meaning of the context. And he had great suffering from this, and his learning was with great exertion, and even still he learned a very great deal. Because he would strengthen himself immensely, and he merited to everything through his prayers and his crying as mentioned above.

Segment 13
EN:
And he would fast very profusely, and many times he fasted from Shabbos to Shabbos[45], and all this was in his very youth before he was 20 years old. And sometimes he fasted twice from Shabbos to Shabbos continuously from one to the next. And even though he was a "yel-ed (-a child of) shaashoo-im (delight/spoiled) (Jeremiah 31:19)," and was raised pampered, and was an extremely delicate person, even still he did not have any mercy on himself whatsoever, and he fasted and mortified himself tremendously, and he fasted 18 ("chay-life") times from Shabbos to Shabbos in one year[46].

Segment 14
EN:
However, his main devotion through which he merited what he merited, was just the abundant prayers, and the beseeching, and the supplications, and the conciliations, and the appeasements that he was very accustomed to pray and beseech before Him blessed He. And he would placate and appease Him blessed He with all types of beseeching and supplications that He should merit him with His Mercy to draw him close to His service blessed He. And fundamentally what availed him were the prayers that he prayed in Yiddish, for he would very often designate for himself someplace that he found where there were no people, and he would express his words before Hashem Yisburach in the vernacular[47], that is in Yiddish. And he would placate and appease Him blessed He, and supplicate and beseech before Him blessed He with many, many types of argumentation and reasonings that it was befitting for Him blessed He that He should draw him close to His service, and he would do this very extremely frequently, and he spent days and years at this.

Segment 15
EN:
He would also hide himself on top of his father's house under the roof, where there was the likeness of a room with partitions of reeds for storage of hay and fodder, and he would hide himself there and recite Psalms and he would scream silently[48] to Hashem Yisburach that He should merit him to draw him close to Him blessed He.

Segment 16
EN:
And in general, all the various supplications in the world that are found in any book that is available by us, absolutely everything, he did not leave any beseechment or supplication that he did not say many, many times, whether it be Psalms, or the book "Shaaray (gates of) Tzion (Zion)[49]," or the supplications printed in the large prayer books, or the other types of supplications and beseechings, and even the beseechings printed in Yiddish - all of them, he did not leave out from saying them, and he would frequently say all the beseeching which are printed after the maamudos[50] for each day, and he would frequently say all the beseechings in their entirety, of all the days in one time[51].

Segment 17
EN:
He was also accustomed at times to say from Psalms just the verses which speak in beseeching, and supplication, and screaming to Hashem Yisburach, and he would say just these verses and not say the rest. And he would say all these verses from the whole book of Psalms in one time[52].

Segment 18
EN:
And aside from all of this, the main thing was what he would pray from himself, that is, what he was accustomed to speak from his heart before Hashem Yisburach in Yiddish, that he would pray and argue before Hashem Yisburach with many, many types of argumentation, and beseeching, and supplications that he would say from his mind and his heart as mentioned above, that Hashem Yisburach should merit him to His service. And this was the fundamental which availed him to merit to what he merited, so we heard from his holy mouth explicitly.

Segment 19
EN:
And sometimes he would be speaking before Hashem Yisburach words of beseeching and supplication from his heart, and it occurred to him while he was speaking nice arguments, and fitting and articulate prayers, and they were good in his eyes, and he would write them to have by him to remember, in order that he could also pray them frequently afterwards. And so he was accustomed in this matter to speak between himself and his Creator very, very copiously, and all the prayers were that he should merit to draw close to Hashem Yisburach, and he had great arguments to Hashem Yisburach on this.

Segment 20
EN:
And even still it seemed to him always that he was not being looked at all and he was not being heard at all, just on the contrary, it seemed to him that he was being alienated from His service blessed He with all types of alienation as if he was not desired at all whatsoever[53]. Because he would see the changing and passing of many, many days and years, and he was still distant from a Hashem Yisburach, and still had not merited to be drawn any closer, therefore it seemed in his eyes that his words were not being heard at all, and absolutely no attention was being given to him, just on the contrary, he was being alienated with all types of alienation from His service blessed He. But even still he would strengthen himself tremendously and would not leave his place. And there were times that he was disheartened because he saw that he prays, pleads, and implores so much that he should be drawn close to the service of Hashem Yisburach but was not looked upon at all, and because of this he fell sometimes disheartened and he would not speak so much between himself and his Creator for some days. Afterwards he would be conscious of himself and would be embarrassed of himself that he suspected His attributes/conduct blessed He, because in reality, certainly Hashem Yisburach is gracious and merciful etc. and certainly He desires to draw him close etc. and he returned and strengthened his resolve, and he began again to plead and speak before Hashem Yisburach as mentioned above. And so it was many times.

Segment 21
EN:
And he would do all types of simple devotions of service of Hashem without any smarts ("chuchmos")[54] and all with great secrecy/modesty. And immediately upon going outside he would purposely do all types of childish things, all types of silliness and prancing and other similar things (which are called in Yiddish far shaitkait) until it was not possible for it to occur to anyone that he desired the service of Hashem[55].

Segment 22
EN:
And in the beginning, in his childhood, he was accustomed to taking some large coins and he would change them for small ones, and he would enter the synagogue surreptitiously through the window and so forth and he took with him the book "Shaaray (gates of) Tzion (Zion)," and he would say the lishaim (for the sake of) yichud (unification) for doing a mitzva[56], and he took one small coin and threw it into the "matan (given) bisaiser (in secrecy) (i.e. a charity box designated as such)." And afterwards he made himself as if he was abstracted from it, and afterwards he returned and said the aforementioned lishaim yeechud, and returned and threw one penny into the "matan bisaiser." And so he returned and did many times until he threw all the pennies into the "matan bisaiser," and upon every single penny he said the aforementioned lishaim yeechud. And his intention was in order to do many mitzvos[57], because his devotion was with absolute simplicity without any smarts ("chuchmos") whatsoever.

Segment 23
EN:
And similarly he would do and serve Hashem Yisburach with all types of absolutely simple devotions without any smarts (-chuchmos) whatsoever, even though in reality he was enormously wise with very extreme superlative wisdom even in his childhood and in his youth as was widely known to all who knew him, even still he did not use any smarts whatsoever in the service of Hashem, and was just accustomed to doing all the simple devotions of the world. That is, studying a lot of Torah, good deeds, and abundant prayers and supplications, and very abundant hisbodidus, to speak and express his words before Him blessed He as mentioned above, and so forth. And this was his essential phenomenally great wisdom, because from his utter superlative wisdom he merited immediately to this wisdom, that no wisdom whatsoever is necessary for the service of Hashem. Because this is the fundamental greatest wisdom of all (as is explained in our words many times), not to be smart at all in the service of Hashem, just (to conduct) with unfeigned wholeheartedness and simplicity without any smarts (-chuchmos) whatsoever.

Segment 24
EN:
And every single thing that he wanted to do in the devotion of Hashem was extremely difficult for him with all types of heaviness in the world[58]. And at first it was very difficult for him to sit alone in a designated house for some consecutive hours to engage in the service of Hashem, and this matter was very difficult for him in the beginning. However, he of blessed memory would force himself exceedingly and he broke his desires, and he sat for many hours every day in hisbodidus in a designated room. And similarly it was very extremely difficult for him the devotion that he had to do every day, and it was so difficult for him to the extent that it was not at all possible to carry the yoke due to its great heaviness, that it was very extremely heavy and difficult for him, and just by this aitzu (remedy, recourse, scheme) he carried upon himself the yoke of the devotion, that is, that every day he would think in his mind that he has nothing but this day alone, and he didn't look at the morrow or the future whatsoever, just as if he doesn't have but this day alone[59], and hence he was able to carry upon himself the yoke of the devotion of that day alone, because for one day alone a person can accept upon himself all types of devotions in the world, since it is only for one day alone, and when he finished the devotion of that day, then on the morrow he returned and accepted upon himself the devotion of that next day; and this is what he used to do always, that he would not think in his mind, just, that day alone, and through this he was able to carry upon himself the yoke of his devotion, which was extremely heavy upon him, and without this he was not able to bear it whatsoever since he abounded in the service of Hashem tremendously with many types of devotions every day, and everything with great labor and exertion and very great heaviness to the extent that it was not possible to carry upon himself such a yoke except through the aforementioned aitzuh, that he would not think in his mind except that day alone as mentioned above.

Segment 25
EN:
And he was very, very frequent with nedarim (-vows), that many times, when the day came he accepted upon himself with a vow the whole order of the devotion that he desired to do on that day, and afterwards even though it was extremely difficult for him he was forced to do it because of the vow, and he did this many, many times. And similarly with all types of fences (-restrictions) and safeguards of abstinence from some (bodily) desire or some character trait, he was very frequent with vows many times, and many times he made an oath (shivoo-uh) binikeetas (while holding) chaifetz (an article - such as a Torah scroll, such an oath has much greater severity[60]) over something, in order that he be strong to abstain from that thing that he wanted to abstain (himself from)[61].

Segment 26
EN:
And the utter greatness of the magnitude of the virtue/high level of his holiness and breaking the general (bodily) desire, which includes all the bad desires, which is the sexual desire, is impossible to explain or relate. And he said, that he had innumerable tests[62], but in reality it is not a test at all[63], because he said that this is not a desire whatsoever[64]. And he said, to whoever is just a true scholar, even a pagan, just because he is a true scholar, it is befitting that by him this desire is not considered a desire whatsoever[65]. And he said, that whoever is knowledgeable in the science of dissection (of the body) and knows the order of the limbs of a person according to the science of dissection, it is fitting that he should be disgusted by this desire with the utmost disgust. And in the matter of the repulsiveness of this desire he spoke exorbitantly, a great deal of this matter which is impossible to explain because of forgetfulness, and[66] the general upshot is - that he tremendously repulsed this desire in the utmost repulsion, to the extent that he decreed and said, that whoever is a bit of a true scholar, this desire is not considered a test whatsoever.

Segment 27
EN:
However, also before he merited to this, that this desire would be completely nullified and repulsed by him, also before this, also then he had many, many great and very awesome tests in this desire which is impossible to explain in detail, because in his very youth, when the blood boils (-with hormones), he had many, many innumerable great tests in this desire, that he had the ability to fulfill his desire and he was in very extremely great danger, but he was mighty strong and he surmounted his inclination and quashed his desire many (many) times, and even still he would not distance himself a second time to run from a test, just on the contrary, he desired tests, and he would pray to Hashem Yisburach to summon for him tests, because how is it possible for him to do a sin Heaven forbid and transgress the desire of Hashem Yisburach(?!)[67], only if he would become crazy Heaven forbid at that time[68], but since he would have some sort of intellect (in the world) at the time of the test, certainly he would be able to withstand it[69] according to the greatness of the strength of his heart that he was extremely strong in Hashem; and even still when he was confronted with the test, he was in very great danger[70], and he would scream to Hashem Yisburach profusely until he merited to surmount his inclination and to be saved, and even still he did not distance himself from a test another time, even though at the time of the test it was extremely difficult for him as mentioned above. And so it was many (many) times, extremely numerous to no measure, and Hashem Yisburach was to his succor, and he merited to surmount his inclination and to break the conflagration of the inferno[71] of this general/principle desire, and[72] he was very, very extremely holy in abstinence from this desire with great abstinence and very great and awesome holiness.

Segment 28
EN:
And he said, that the bal duvur (-litigator, evil-inclination, Satan) wanted to leave him be with everything, just that he should acquiesce in one matter, but he said the opposite: that he would leave everything, just that matter he does not want to leave from breaking it, that is, that the bal duvur (-litigator...) was willing to leave him be to break all the (bodily) desires, just (on condition) that he acquiesce to him in one matter, that probably being the aforementioned general desire, for the main evil inclination is in this desire[73], but he of blessed memory, said the opposite - that he would leave everything without breaking it, just this desire he wants to break completely.

Segment 29
EN:
And so he was accustomed from the onset, that his entire aspiration and all his exertion was just to break at first this general/principle desire, and he did not pay attention at all in the beginning to breaking the desire of eating, just on the contrary, at the beginning he would eat a very, very great deal, much more than other people, and he said that then he drew all the desires into the desire of eating, and afterwards he broke as well this desire of eating. And he had many types of exertions, and devotions, and battles, and tests innumerable before he broke the aforementioned general desire, and many (many) prayers, and beseeching, and crying, and talks that he prayed, and beseeched, and poured out his heart before Hashem Yisburach in many (many) types of beseechings, and appeasements, and conciliations that Hashem Yisburach should be to his aid to be saved from this desire, until he merited to withstand all the tests, and he sanctified himself immensely with the abstinence of this desire to no calculable measure or estimation, until he merited to break this desire completely, to the extent that it was wondrous by him someone who considered it hard to break this desire, because he said, that this is not a desire at all, and he would abound to speak about this matter, in the matter of nullifying and repulsing this desire.

Segment 30
EN:
And he said, that it is impossible to speak of this with people that are already coarse in this matter, because their blood is already so mixed up[74] to the extent that their mind is mixed up until they cannot understand at all, and it does not enter their heart whatsoever that it is possible to repulse this desire, therefore it is impossible to speak of this a lot. However, in reality, whoever is a bit of a true scholar, can easily repulse this desire completely, because he said, that this is not a test whatsoever for someone who is just a true scholar as mentioned above. And he said, that there must be in all of this a secret[75], because in reality it is not a desire whatsoever. And he boasted of himself profusely of his great strength in breaking this desire, and he was very immensely and awesomely holy in this matter, and he said of himself, that he has no (bodily) desire whatsoever, and he said, that by him male and female are equal, that is, that he does not have any battle brought on by any manner of (desirous) thought when he sees or when he speaks with a woman, because everything is the same by him[76].

Segment 31
EN:
He also said, that the conjugation of the true tzadik is a very difficult matter for him; and not only does he not have any desire whatsoever, just on the contrary, he has suffering from this, mamash (-literally) like the suffering of an infant during circumcision, because mamash suffering such as this the tzadik has during conjugation, and more than this, because the infant doesn't have intellect, therefore his suffering is not so great, but the tzadik who does have intellect, his suffering is greater than the infant[77], and this was an obvious matter by him. And he said, that every person can merit to come to this level, and it was apparent from his words that his own holiness was yet very extremely higher.

Segment 32
EN:
And he said, that by him a man and a woman are equal, that is, that no facet of thought occurs to him when he sees a woman, just everything is the same by him in his eyes, as if he sees a man[78]. And one time he said, that he has no fear, not from a woman and not from an angel. And with this there's a lot to explain, because someone who still has any facet of fear whatsoever from thoughts of women, even if he is chaste in this regard, just that he's not immaculate in the utmost purity, and he still has some fear at all with this, he needs to fear from an angel; but he (Rabbainu) boasted that he has absolutely no fear of this, therefore he has no fear of an angel. This is slightly alluded to in the words of our Rabbis of blessed memory (Kedushin 81a): "I am flesh, and you are fire - but I am better/stronger than you," which Rav Amram Chasiduh (-the pious) said to the angel, and it is brought down in his words of blessed memory in the Torah-teaching "Tikoo (blast the shofar) - memshalu (dominion)" Torah 1 in the second volume of Likutay Moharan, see there well, and understand[79].

Segment 33
EN:
He was also very accustomed in his early childhood and in his youth to run over all the time to be by the grave of the Baal Shem Tov[80] za.tza.viku.l. to request of him that he help him draw close to Hashem Yisburach. And he used to go there at night, and in the winter when it was extremely cold he would go there at night and from there he returned and went to the mikvah.[81] And there was a mikvah outside the bathhouse and one mikvah inside the bathhouse, and he chose the mikvah that was outside the bathhouse,[82] when the cold was great and he was already very cold from being by the aforementioned grave, because there was a great distance between his house and the cemetery and also from the cemetery to the mikvah, besides for the lengthy stay that he spent by the grave, even still after all this he would specifically go to immerse in the mikvah which stood outside, in order to mortify himself - and all of this secretly at night. And I heard from someone who said that he heard from his holy mouth, that when he performed these practices he was just six years old.

Segment 34
EN:
And he was so secretive from people in his devotions, to the extent that one time he went to the mikvah in the morning in the winter, and he came from the immersion, and his pehyos (sidelocks) were wet from the water, and everyone wondered at the oddity that in the winter a person would wash his head, because it did not occur to them that he had been in the mikvah, they just thought that he washed his head, and they wondered at his peculiarity that he washed his head in such cold climate, and they held it to be an act of his immaturity, because he was very, very secretive in his devotion.

Segment 35
EN:
Also all the very many fasts that he fasted, absolutely no one in the world knew about them, even his father and his mother and his relatives, just his wife alone knew of it, and he would swear her that she should not reveal it to anyone, and he would do many (many) ruses to hide and to conceal all the fasting that he fasted, in such a way that no one would know of them[83].

Segment 36
EN:
And when he was living in the house of his father-in-law[84], when he desired to speak with the Baal Shem Tov o.b.m., that is to go to be by his grave and to request of him some request, he used to travel to the congregation of Simeeluh[85] which was near the house of his father-in-law, and he went (on) to the grave of the famous tzadik our teacher Rav Yishayu of Yanuv[86] o.b.m. who rests there, and he made the aforementioned tzadik a messenger[87] to go and notify the Baal Shem Tov o.b.m. of his request, what he needed then[88].

Segment 37
EN:
And in the matter of the desire of eating he also had a great battle and very great exertion before he broke it, because at first he did not tend at all to breaking the desire of eating as mentioned above. Afterwards he wanted to break this desire, and it was very, very difficult and heavy upon him. And it was so difficult for him to break the desire of eating, to the extent that it seemed to him that all desires he could break except for this desire of eating, and it seemed to him that this desire of eating must inevitably remain, because it is impossible to break it - so strong was the insurgents of this desire, and even still he strengthened himself and quashed his inclination and broke also this desire of eating, completely[89].

Segment 38
EN:
And the greatness of his holiness in the abstinence of the desire of eating was well-known to the eyes of all, because he did not eat at all[90], and also the little that he did eat was with very great necessity, and he needed to force himself with all his strength in order to eat a little, so that he would have some strength to live[91].

Segment 39
EN:
And he said, that in the beginning he started to break the desire of eating, that is, that he forced himself and accustomed himself to eat less than what he ate originally, and when he got used to this, to eating less than before, he saw that he still has desire in this eating, even though that it is less than before - and he began again to break his desire and to eat even less than this, and so too afterwards he saw that also in this (smaller amount) he still has desire - and he ate yet less; and he conducted himself this way until his eating was very, very scant and diminutive in the utmost frugality and sparing which is impossible to explain. And afterwards he came to the resolution that even though his eating is very sparse, even still he still has desire in this little that he eats - and he strengthened himself and broke the desire even in this small amount, until he broke the desire of eating completely, and he withdrew from this desire completely in the utmost holiness, until he did not have any (bodily) desire, absolutely none at all. And with all of this happening, that he was separating himself so much from eating, because of this he was not able to eat anymore at all[92], and apparently from his words, that afterwards he had the ability to eat in holiness without any desire whatsoever, even if he would eat a lot, however, he was unable to eat because of his habit, that he accustomed himself to eating very paltry and little.

Segment 40
EN:
And he said, that afterwards on the sea, when he traveled to the land of Israel, he saw then that he has no vitality from anything, so he forced himself to eat a little, and from then on he accustomed himself to eating a little; but before this he did not eat even such a diminutive consumption, because in reality even afterwards, after he was on the sea, his eating was also very, very paltry, and previously he did not eat even this scant amount[93].

Segment 41
EN:
And in the matter of his voyage to the land of Israel there is a lot to relate: the greatness of the enormous and very, very difficult suffering that he had going and returning, and the greatness of the exertions, and the miseeras nefesh (self-sacrifice), and abundant impediments, that he had before he merited to come to the land of Israel, and all of this will be explained in its own small treatise further on, with the help of Hashem Yisburach, just a bit of its fringe but not all of it, because it is impossible to explain everything.

Segment 42
EN:
And in the matter of breaking all the bad traits, he was inordinate with very, overly superlative holiness, and he related a vignette regarding breaking anger, and he said, that in the beginning he was very, very greatly choleric[94], and afterwards, because he wanted to be a kosher man as is His will blessed He, he began to break this trait of anger, until he merited to break this trait of anger; but the acme of breaking this vice turning it around completely, that is, to turn it around to absolute good, that he should not be bothered at all whatsoever by anything, and be just good without any facet of grievance in the world - this he merited just in the Land of Israel, there he merited to this, that the anger was abnegated in the utmost nullification, and he merited and became mamash (-really, actually) good, and no facet of grievance in the world remained in him, to the extent that afterwards, even someone who would do to him all the evils of the world, ‎he did not have in his heart any facet of hatred or grievance against him, on the contrary, he would love him[95], and he would not have anything in his heart against him whatsoever, because he was just entirely good mamash. And the greatness of the enormity of the superlative trait of his goodness was renowned to all who knew him, because he was just entirely good without any facet of grievance and anger whatsoever, just completely good, and this he merited in the Land of Israel as mentioned above.[96]

Segment 43
EN:
And it is already explained in his holy books a Torah-teaching on this, that specifically in the Land of Israel one merits to this aspect, which is the aspect of Erech Apayem[97], the opposite of anger and wrath, and it was for this Moshe Rabbainu desired (to enter) Israel etc., as it is written (Exodus 34:8), "And Moshe hurried and he bowed with his face to the ground;" and our Rabbis of blessed memory (Sanhedrin 111a) expounded: what did he see? - he saw Erech Apayem etc., see there[98].

Segment 44
EN:
And of the attribute of humility he boasted of himself immensely, that he is humble in the acme of humility, and he said, there is no one that merits to true humility except someone who is on this level that he can say of himself that he is humble, like Moshe Rabbainu r.i.p. who wrote of himself (Numbers 12:3), "And the man Moshe was very humble more than all mankind etc.," and like we find in the words of our Rabbis of blessed memory (Sotah 49b), that Rav Yosef said: "Do not list (amongst the forgone traits) humility, because there is I[99];" and he of blessed memory was in this aspect, and he boasted of himself of his enormous virtue/height in the attribute of humility in the utmost complete (self) nullification[100].

Segment 45
EN:
And he said, that he is humble in the acme of humility in all his limbs[101]; because there is one who is humble but the humility is not in the heart, and there is (one) - who is humble but the humility does not reach some limb; but by him the humility is in its acme in all of his limbs, because his heart and all his limbs are in the pinnacle of (self) nullification.

Segment 46
EN:
Also they understood from his words that he spoke with them, that in his youth when he toiled and labored for the service of Hashem, he had many (many) types of mortification, and according to what was heard and understood from his words, (that) he had all types of mortifications that there are in the world, be it rolling in the snow[102] etc. and so forth[103]. And he said, that the mortification of restraining oneself not to scratch oneself at all, this is the overly greatest mortification, that is, when a person is being bit (-irritated) by the things found close to his skin, and it is the way of everyone to scratch themselves whenever they feel the biting (-itching); and he accepted this as a mortification, to force himself not to scratch at all, not with his hand, and not with his body, and not with any limb, and he said, that this is a very great mortification, for the person is inert, and then the biting/itching grows stronger, and he is forbidden to move his hands or any limb, just to feel every bite in his mind, and it is a very great mortification. (And I have already heard this from other people, that this is a very great mortification). And he of blessed memory did everything, all the types of mortifications that there are in the world, and everything - with temeemus (unfeigned wholesomeness, wholeheartedness, simplicity, sincerity) and truth, until he merited to what he merited, fortunate is he.

Segment 47
EN:
Also in the matter of suffering, which befall upon most tzadikim, mamash (-literally) there is not heard and there is not seen a peer of suffering like him, and it is impossible to relate and to explain. And he was full of suffering from inside and out[104]. And in the beginning, before the end of his days, he had enormous and terrible suffering, which has no counterpart suffering in the world. And he related, that his suffering is in his hand (-control); whenever he desires - he accepts them upon himself, and these sufferings come upon him, and when he desires to get rid of them - they depart from upon him[105]. And the enormity of the harshness and the weight of the sufferings was immeasurable.

Segment 48
EN:
They said over in his name that he said, that in the hour (-time) that the sufferings come upon him, from the utter magnitude of the superlative pain and very, very excruciating agony, he was just about able to bite a tree with his teeth from the enormous pain (like a person does when he has formidable suffering, that from the sheer enormity of the suffering he gnashes his teeth; and upon him of blessed memory the suffering was so intense and harsh, to the extent that at the time of the suffering he was able to cut through wood with his teeth from the enormous pain). However, the greatness and massiveness of the harsh and enormous suffering that he had at the end of his days for three consecutive years, were yet much, much greater and harsher manifold ("double and quadruple"), unfathomable and beyond any reckoning. And a little of this will be explained elsewhere (see The Life of Our Leader Rabbi Nachman, the section addressing his trip to Lemberg[106] and the section of his trip and stay in Uman[107], and The Days of Our Teacher Rabbi Nussun), if it is Hashem's will, a slight fringe. And there is still a lot more to relate, but we omitted most of it, even of the little that we know, because even this little (that we know) is a lot to tell over, and many folios would be insufficient, and further revelation will be in yet a future time to explain more, with the help of Hashem Yisburach.

Segment 49
EN:
The general synopsis (is) - that in all matters of holiness and aestheticism, be it with (bodily) desires, or be it with character traits, or be it with matters of exertion, and devotions, and labor, and suffering etc. for His sake blessed He, (with) absolutely everything he was a very wondrous and awesome novelty, and he was divested of all the (bodily) desires and of all vices in the utmost, to the extent that there was no remnants by him of any (bodily) desire or vice, any nuance in the world[108], and he merited to a very, very awesome level, the pinnacle of heights, and it is impossible to speak at all of the utter magnitude of his superlative stature, because the more one elaborates - he detracts[109]; and everything that we related until now, even though all the aforementioned stories are considered a degradation opposite him, according to the enormous stature that he merited to afterwards, even still we related all of this regarding his devotion and his ways in the days of his childhood, so that we should know and be cognizant of how there is free choice ("bicheeruh chufshees"), and every person can merit, if he wants, to a very superlative level, even though it seems to him that the devotion is difficult and heavy upon him and they do not allow him to enter at all in His devotion blessed He, because the desires and the vices pursue him tremendously, even still he needs to be stubborn in his devotion, and not to pay attention to all of this[110]. Because in these stories a smart person will understand from his own reasoning how also on the holy awesome Rebbe za.tza.viku.l. there transpired as well all the impediments and the heaviness mentioned above, and he traversed through all this, and even still he merited to break everything, because he truly wanted His devotion blessed He, and he chose life in truth, until he merited what he merited.

Segment 50
EN:
And he said, that even if he was not from the progeny of the Godly Baal Shem Tov za.tza.viku.l. just even if he was from a lowly family of Israel, he would also have merited to what he merited through the utter power of his devotion and his toil, that he toiled and labored very, very much in His service blessed He.

Segment 51
EN:
And he had strong grievance on those people who think that the main stature of the tzadik and the attainment he merited is through virtue of their neshama (-soul) alone, because he has a very lofty soul, and he said, that the matter is not so, just what is essential is contingent on good deeds[111], and exertion, and devotions. And he said explicitly, that every person in the world can merit to an overly lofty level[112], because the matter is not contingent except on the free choice of the person alone, if he desires to have mercy on himself and to resolve for himself very well what is good before him in truth etc., and everything (is) - according to the abundance of the deed[113].

Segment 52
EN:
And therefore even the awesome miracles that we saw from Rabbainu o.b.m., we are not engaged in relating them, because this is not praise of him whatsoever according to his enormous, superlative prominence, we just related what is pertinent to His devotion blessed He, in order to arouse the sagacious who desires the truth, because there is no excuse in the world, and every person can merit to lofty heights, if he goes and conducts in the ways of Rabbainu o.b.m. which are explained here in this book. And the main thing (is) - to be very regular in very copious prayers and supplications, and specifically to speak between oneself and his Creator in the vernacular, to abound in conversation before Him blessed He, to conciliate Him, and to appease Him blessed He, and to beseech before Him that He should draw him close to His devotion in truth. And this note is sufficient for all who desire the truth.

Segment 53
EN:
Na NaCh NaChMa NaChMaN

Segment 54
EN:
MayUman

Segment 55
EN:
End of Part 1

Segment 56
EN:
The great grandfather of Rabbi Nachman, and the founder of Chasidus. ↑

Segment 57
EN:
Rabbi Gidalyuh of Linitz o.b.m. was one of the tzadikim that Rabbi Nussun traveled to before he found Rabbainu. In 5564/1804 Rabbainu said Torah 14 in Likutay Moharan as a eulogy over him. He defended Rabbainu from his adversaries. ↑

Segment 58
EN:
Avunehu Barzel, Words and Stories of Rabbainu 30 (brought down partially and with slight variations in Siach Sarfay Kodesh 2:228). ↑

Segment 59
EN:
It should be noted that the Breslov classic: The Life of Our Leader Rabbi Nachman, is actually divided into at least two parts, and the second part is titled: Shivchay Moharan – The Praises of Our Leader Rabbi Nachman. ↑

Segment 60
EN:
Similarly, we find regarding what Rabbainu said in The Life of Our Leader Rabbi Nachman 383 about listing the many books he authored after his name. And also regarding what Rabbainu said (introduction to Yaalas Chain pg. 26) that there will come a time that they will print his book with commentaries surrounding it, like the Talmud with the commentaries of Rashi and Tosfos, and so in fact they did. ↑

Segment 61
EN:
Shulchan Aruch, Yoreh Daya 242:28. ↑

Segment 62
EN:
It is told that the Bal Shem Tov himself once appeared to the disciples and complained that they should rather speak of his fear of G-d. ↑

Segment 63
EN:
Sichos Huran –Words of Rabbi Nachman 186, Avunehu Barzel 34. ↑

Segment 64
EN:
Sichos HuRan –Words of Rabbi Nachman 186-7. ↑

Segment 65
EN:
See all of this in the beginning of Koachvay Ohr (Stars of Light), in the section of Anshay Moharan (The Men of Rabbi Nachman), after article 32 there begins a new subsection addressed to these miracles. ↑

Segment 66
EN:
As stated in the introduction to this book, and see Sichos HuRan – Words of Rabbi Nachman 186-7. ↑

Segment 67
EN:
See Yimay Shmuel (Days of Shmuel Horowitz) volume 1, chapter 46, in the name of Rabbi Nachman Tulchin.

Segment 68
EN:
With this we can explain the wording of the Shmoaneh Esray, in the blessing of Moadim, we thank HY “for the miracles He does with us daily and the wonders and favors He does with us at all times,” “wonders” should really be paired together with miracles rather than favors/goodnesses, unless it is really referring to the greatest wonders of saving us from sin and drawing us closer to Him. ↑

Segment 69
EN:
Sichos HuRan – Words of Rabbi Nachman 138. ↑

Segment 70
EN:
See Likutay Moharan, Torah-teachings 60, 234, and 248, and Sefer Hamidos (published in English under the title: Character), Clothing 2:1, Thoughts 4, Messiah 2:1, Tzadik 157, 174, 186, 2:1, and The Life of Our Leader Rabbi Nachman 479, and Likutay Tefilos 105. ↑

Segment 71
EN:
An argument can be made that on the contrary, that the greater and more esoteric the stories are, the more powerful they are, and the more effective they are, even still to directly help and motivate a person in this world outweighs everything. This can still be debated, but must suffice for here. ↑

Segment 72
EN:
Sichos HuRan – Words of Rabbi Nachman 165. ↑

Segment 73
EN:
The Life of Our Leader Rabbi Nachman 15. ↑

Segment 74
EN:
The Life of Our Leader Rabbi Nachman 46 and 229, and elsewhere. ↑

Segment 75
EN:
Rabbainu wrote to Saba Yisroel, in the holy Petek, that this exclamation was referring to him. ↑

Segment 76
EN:
Pronounced: Rabbainoo, literally meaning, our Rabbi, but often connotes a leading authority of a vast segment or all of Jewry (- taking "our" to mean everyone's Rabbi). Today in many circles, Rabbi Nachman is known and referred to simply as Rabbainu. ↑

Segment 77
EN:
In greatness or united conviction, see Rashi on Nahum 1:12. ↑

Segment 78
EN:
Job 20:2. ↑

Segment 79
EN:
Talmud Brachos 61a. ↑

Segment 80
EN:
Psalms 78:6. ↑

Segment 81
EN:
See Talmud, Tractate Succah 45b and Sanhedrin 97b (R.A.K.). ↑

Segment 82
EN:
See references provided for this in the Foreword by the translator. ↑

Segment 83
EN:
Isaiah 60:8. ↑

Segment 84
EN:
This is related of the Chasam Sofer who lived around that time. ↑

Segment 85
EN:
See Avunehu Barzel, Words and Stories of Rabbainu 62, Rabbainu said there were tzadikim that completely broke their (bodily) desires only in their old age. ↑

Segment 86
EN:
In the very beginning of the Shulchan Aruch – Code of Jewish Law, the Ramah brings this verse stating that it is a great principle of the Torah, and the super commentaries there bring from the Arizal that one should picture in his mind the letters of G-d's name with the vowels of the word yeeruh – fear. ↑

Segment 87
EN:
See more about this in article 13 and in Avunehu Barzel, Words and Stories of Rabbainu 9. ↑

Segment 88
EN:
Rabbainu was born on Shabbos, Rosh Chodesh (-first of the month of) Nissan 5532 (Saturday, 4 April, 1772), Torah Portion of Tazreyuh and Hachoadesh. His bar mitzva was on Rosh Chodesh Nissan 5545 (Saturday, 12 March, 1785), Torah Portion of Va-yikru and Hachoadesh. ↑

Segment 89
EN:
Rabbi Moshe Chaim Efraim o.b.m., grandson and disciple of the Baal Shem Tov and Magid of Mezhritch, brother of Rabbi Baruch of Mezhritch and Feigeh the mother of Rabbainu, author of the Chasidic work Degel Machaneh Efraim. Lived 5506/1746-5560/1800. ↑

Segment 90
EN:
See Rashi there, Zohar Mishpatim 98a, and Zohar Chudush 10. ↑

Segment 91
EN:
Rabbainu married Sasha the daughter of Rabbi Efraimof Ositin, a respected man with prominent lineage, by whom the renown tzadikim would stay. The wedding took place in Medvidivka, and afterwards Rabbainu lived in the town of Ositin. ↑

Segment 92
EN:
See further on – article 14, and see The Life of Our Leader Rabbi Nachman, article 10, where Rabbainu told his followers (in the year 5565-1805) how he had just cried to Hashem over why everything he wants to do demands miseeras nefesh (self-sacrifice), and Rabbi Nussun draws from there a lesson for the rest of us, see there at length. ↑

Segment 93
EN:
This is similar to the dream Rabbi Nussun had about one year before he found Rabbainu, see Avunehu Barzel 3. ↑

Segment 94
EN:
See also Sichos HuRan – Words of Rabbi Nachman, article 48. ↑

Segment 95
EN:
The most fundamental work of all the Kabbala which records the teachings and revelations of Rabbi Shimon bar Yochai (who lived immediately after the destruction of the Second Temple) and his disciples, arranged according to the portions of the Torah. ↑

Segment 96
EN:
"Rectifications of the Zohar," this work reveals 70 ways of understanding the first word of the Torah: Biraishis (See Sichos HuRan- Words of Rabbi Nachman, article 285). Rabbainu revealed (The Life of Our Leader Rabbi Nachman, article 359) that this work is much loftier than the rest of the Zohar, and he revealed that it includes all the wisdoms of the world (Ibid 364, Sichos HuRan – Words of Rabbi Nachman, article 128) and he extolled it immensely, and studied it frequently throughout the year (Ibid). ↑

Segment 97
EN:
Hu-Ari – means the lion, and it is also acronym Rabbi Isaac (Luria) who revealed the way to understand the Zohar and Kabbala. He is usually referred to as the Arizal (Lived 5294/1534-5332/1572 spending his last years in Safed along with Rabbi Yosef Kairo the author of the Shulchan Aruch). ↑

Segment 98
EN:
There are those that claim that this was in fact the house of the Baal Shem Tov which Rabbainu's mother, Faigeh o.b.m. inherited. However, it seems strange that such an important point would be omitted (and even if the emphasis here is on the father, because the verse (Proverbs 1:8) says to adhere to the mussar of the father, this would not explain the glaring omission in Sichos HuRan – Words of Rabbi Nachman, article 138 where it says that all the tzadikim would frequent Mezbizh because it was the city of the Baal Shem Tov and most of them would stay at the house of Rabbainu's father, and if this was in fact the house of the Baal Shem Tov, that would have been the main point). ↑

Segment 99
EN:
"Beginning of Knowledge," a work of ethics heavily based on Kabbala, authored by Rabbi Eliyahu de Vidas of Hebron, who was a primary disciple of the Ramak (Rabbi Moshe Cordovero) the leading Kabalist preceding the Arizal. He lived 1518-1592.

Segment 100
EN:
It is interesting to note that Saba Yisroel, the final transmitter of the tradition of Rabbi Nachman of Breslov to our generation, spoke fondly of a Rabbi Tzvi Hersch Rosenthal who was a disciple of the Chofetz Chaim, and was extremely proficient and adherent to this work, and yet realized that he was completely bereft without the holy ways of Rabbainu. See this at length in The Stories of Rabbi Nachman of Breslov and Saba Yisroel. ↑

Segment 101
EN:
The Mishna was compiled by Rabbi Yehuda Hanussee, and upon it was compiled the Talmud. ↑

Segment 102
EN:
See Sichos HuRan – Words of Rabbi Nachman, articles 160-1. ↑

Segment 103
EN:
Rabbi Avrohom Shteinhartz o.b.m. explained that 18 is the maximum feasible amount, because there are days in the year which are forbidden to fast on (R.A.K.). ↑

Segment 104
EN:
See Words of Rabbi Nachman 229, and Likutay Moharan volume 2, Torah-teachings 25 and 120, where Rabbainu made it clear that the main prayer should be in one’s mother tongue.

Segment 105
EN:
Even though this seems to be a very simple concept and principle to accept, it is in fact a great novelty, for there is even an opinion (the French sages, brought down in Rabbainu Yoanuh in the beginning of the second chapter of Brachos) that one should not pray privately in any language other than the Holy Tongue. Interesting enough, the reason provided for this position is because the angels will only assist to raise up those prayers, whereas Rabbainu revealed that when one turns to G-d to speak to Him personally and intimately, G-d Himself gives that person His full undivided attention, and thus there would be no need for the help of any angels. (It is also humorous to note that in at least two places Rabbainu mocks and belittles the French language). There is a great more to be said, but this will have to suffice for now. ↑

Segment 106
EN:
This technique is explained in Sichos HuRan – Words of Rabbi Nachman article 16, and see also The Life of Our Leader Rabbi Nachman, article 241. ↑

Segment 107
EN:
A prayer book with a collection of prayers, mostly kabalistic, many attributed to the Arizal, and it has a very long arrangement for the Tikun Chatzos (-midnight rectification). Compiled by Rabbi Nussun Nutta Hanover o.b.m., H.y.d. (-may Hashem avenge his blood/murder), lived 1620-83. Printed in Prague 5452/1692 (Hebrewbooks.org #456880).

Segment 108
EN:
Rabbainu once took this holy book with him to do hisbodidus in the mountains, and prayed from it the entire day, crying profusely (Sichos HuRan – Words of Rabbi Nachman 163). See also further on article 13.

Segment 109
EN:
This holy work was fully integrated and utilized in Breslov, where it was recommended to buy.

Segment 110
EN:
Siach Sarfay Kodesh (2:201) asserts that there was a Breslover in Uman who had Rabbainu's copy. It also asserts (5:112) that many Breslovers used it so frequently that they kept it with their tallis and tefillin, and this was already a sign of a Breslover Chusid. ↑

Segment 111
EN:
The Mishna (Taanis 4:2) explains that there was a requirement for all of Israel to stand over the daily offering of the Tamid, this was fulfilled by delegating groups of representatives who would assemble in their cities and read from the beginning of the Torah about Creation. The "maamados" – standings, are arranged according to the specific weekday, the corresponding verses of Creation of that day, and then additional short selections from the Prophets, Scriptures, Mishna, Talmud, Medrash and more. The Talmud in Megila (31b) says that if not for the maamados the world would not stand, and they are effective even when the Temple is not standing. The maamados were already printed in the siddur (-prayer book) of Rav Amram Gaon (lived apx. 810-875) and are now printed in many prayer books and other holy books.

Segment 112
EN:
It should be noted that the recital of the maamados does not demand any erudition, and on the contrary it could be seen as detracting from full-fledged Torah study, and therefore it was usually associated only with very simple unlearned people. ↑

Segment 113
EN:
Since the prayers are specific to the day of the week it was my belief that Rabbi Nachman would have introduced the prayers of each day accordingly: On Sunday this is..., On Monday this is… (as the Ashkenazim and nussach sfard say on Shabos at the end of Mussaf). Even though there is a famous story with the Baal Shem Tov and a very simple Jew who would read the entire siddur (-prayer book) every day (- the story has since been republished in Oatzar Nachmani, article 77), and the Baal Shem Tov said etc. see there, that is almost certainly because the person didn't know better, and since he was doing his best it was very precious in Heaven.

Segment 114
EN:
However, see the Story of Ancient Times of the Seven Beggars, on the third day, the beggar who stammered, where Rabbainu revealed that even though each wisdom should have been exclusive to its day of creation, it is still possible for all of them to be gathered together in one hour, see there, this seems to assert that it is readily possible to effect and key into the nature and character of all the days anytime (this is true about time, and it is reminiscent of what Rabbainu revealed regarding space, see Sichos Huran – Words of Rabbi Nachman, article 60 regarding the Ehven Shiseya – Foundation Stone of the Holy of Holies). ↑

Segment 115
EN:
In recent years a small pamphlet entitled Tzaakas (-the screaming of) Hadal (the poor/lowly) has been published (by Breslev Meir) which attempts to present just these verses. ↑

Segment 116
EN:
See Likutay Moharan, volume 2, Torah-teaching 48, that this is what happens when a person enters the devotion of Hashem, see there at length. ↑

Segment 117
EN:
Rabbainu stressed this very much, that even real holy wisdom was not necessary for the devotion of Hashem, just wholeheartedness – "temeemus and pesheetus." See Likutay Moharan, vol. 2 Torah-teaching 5:15, 19, and78, and Sichos Huran – Words of Rabbi Nachman, articles 51 and 101. ↑

Segment 118
EN:
This was mentioned previously in article 2. Also see Avunehu Barzel, Words and Stories of Rabbainu o.b.m, article 9 (R.A.K.). ↑

Segment 119
EN:
A declaration stating one's intent in doing the deed is for the sake of Heaven to unify the Divine Names with proper fulfillment of the deed with love and fear and in the name of all of Israel.

Segment 120
EN:
Today already we know from Rabbainu to include in this declaration that we are binding ourselves to the holy tzadikim and specifically Rabbainu Na Nach Nachma Nachman MeUman. ↑

Segment 121
EN:
It is interesting to note that the Rambam in his commentary to the Mishna in Ethics of Our Fathers (3:15) that all is in accord to the deed/s, asserts that a single act of donating a thousand gold coins does not have the same merit were he to give a thousand donations of one gold coin, because each act of giving has merit of itself (see there, as this is beyond the scope of this note), and this in fact is exactly what Rabbainu acted upon in his early childhood.

Segment 122
EN:
In Likutay Halachos (Orach Chaim 2, Mincha 6:4, brought down in Aitzoas Yeshuroas, Charity 3), Rabbi Nussun writes another benefit of giving very small donations to charity, that by doing so one is closer to doing the mitzva for it’s own sake, free of ulterior motives.

Segment 123
EN:
See also Rashi on Deuteronomy (15:10) who enumerates three of these virtues from this verse; to give over and over again even a hundred times, to give privately, and the virtue and reward of even saying one will give charity. ↑

Segment 124
EN:
See above article 5 and the note there. ↑

Segment 125
EN:
This is a teaching in Likutay Moharan – 272.

Segment 126
EN:
Everything Rabbainu did had myriads of reasons on many levels. In regard to this practice we find in the holy books of Breslov other deep insights that ratify and condone doing exactly this – confronting only the present day, not just to ameliorate the burden, but also for other reasons given, e.g. 1. The Zohar revealed that each day is a vessel of itself (according to this, the idea is not just based on living the present, but living the day. See however Likutay Tefilos 106 where Rabbi Nussun takes it to mean living only the very present moment, and also see Likutay Moharan volume 2, Torah-teaching 121 where Rabbainu advised someone who had difficulty praying, to first take on just the first section of the prayer and consider that perhaps he came to the world just to pray this section properly, and then to do so with the next sections). 2-3. See Likutay Halachos, Yoreh Daya 2, Laws of Circumcision 4:12 an amazing elaboration of which I will present a brief synopsis of two points; man is on the earth only for a very limited time, and therefore thinking and making plans of the future could be a very big trap of getting caught in the trappings of time, for in fact there is no time, as Rabbainu revealed, time is only according to the constricted consciousness of a person, the smaller the intellect the more there is a subjection to the effectuation of time, but a true tzadik achieves intellect which transcends time completely (see the Story of Ancient Times of the Seven Beggar, the blind beggar of the first day), and thus it says of Messiah that he is born on this very day, because all of time is just the present day for him, thus in reality the only true devotion of Hashem will be in association to just the present day. ↑

Segment 127
EN:
Shavuos 38b; Rambam, Laws of Shavuos 11:7,12; Shulchan Aruch, Choshen Mishpat 87:12,15 (R.A.K.). ↑

Segment 128
EN:
Avunehu Barzel, Words and Stories of Rabbainu o.b.m., article 15, writes that Rabbi Nussun questioned Rabbainu about this, for it is seemingly contrary to the Talmud which dictates that a person should not readily make vows, and Rabbainu answered that the Talmud is referring to shlimazels (-good-for-nothings) like yourselves. See Shulchan Aruch, Yoreh Daya 203 which delineates when it is appropriate to make vows (R.A.K.). ↑

Segment 129
EN:
See further on here, that Rabbainu actually asked to be tested, and the notes there. ↑

Segment 130
EN:
See further on, that even still at the time of the test, it was a great test, and see the note there. ↑

Segment 131
EN:
This seems to be analogous to what Rabbainu says in Likutay Moharan volume 2 Torah-teaching 119 that perhaps there is "this world," but it doesn't seem so, see there, and see Sichos Huran article 51, this world is nothing etc. etc. and in truth there does not exist any bodily desire etc. see there, and since Rabbainu revealed (Likutay Moharan 36) that the main test of this world is this desire, and here Rabbainu says that it is in fact not a desire at all, it comes out that this world is likewise. Also see the Zohar (Parshas Kedoshim 84, brought down in Likutay Moharan 36) that when Rabbi Shimon saw beautiful women he recited (the Torah prohibition), "Do not turn to eleelim," see there, eleelim means empty gods, i.e. even though people project them to be gods, in reality they are utterly nothing, thus Rabbi Shimon would reinforce the true reality upon those beautiful women, that in truth their whole appeal and attraction was utterly nothing. ↑

Segment 132
EN:
See Likutay Moharan, Torah-teaching 72, where Rabbainu revealed that for common people the evil inclination is part and parcel with their very blood, (and similarly further on here Rabbainu says that it is useless to deride these desires to many people because their blood confounds them), but for someone who merits to have clear daas (realization of knowledge) this entire desire is ludicrous, and it is no challenge, temptation, or test for them at all, and their evil inclination is on a different level, see there (and see Avunehu Barzel, Words and Stories of Rabbainu 62). ↑

Segment 133
EN:
In some editions this begins a new paragraph. ↑

Segment 134
EN:
This is also brought down in The Life of Our Leader Rabbi Nachman, article 232. This needs further study because the Talmud (Sanhedrin 107a) teaches that one should not ask to be tested, and perhaps the answer Rabbi Nachman provided (see the last footnote on article 15 ) regarding his making vows that it was referring only to shlimazels applies to this as well, because even though the Talmud says that even King David erred in this, the Talmud also says that King David's error was only to serve as a lesson that one can repent, therefore there is room to say that one who is absolutely certain of himself would be permitted (Likutay Nanach 590:5, and see there in the Remazim 443).

Segment 135
EN:
Also see the commentary of Bayur Halikutim on Likutay Moharan 22, who deals with this question. ↑

Segment 136
EN:
The Talmud (Sotah 3) in fact asserts that a person only sins because of a spirit of fallacy which enters him, and see the first Torah-teaching of Likutay Moharan which asserts that the evil inclination seeks to make a person crazy, literally (Also see Avunehu Barzel, Words and Stories of Rabbainu 62). ↑

Segment 137
EN:
Also see Sichos HuRan – Words of Rabbi Nachman, article 51, that the intellect of a person can stand up against all the desires, and also in Likutay Moharan, volume 2, Torah-teaching 8, that the three minds which correspond and are acquired by the three daily prayers, are partitions which keep the desires out. See also Adir Bamurom (682-4, Michon Ramchal) that as long as person has da’as he is connected to his root and won’t sin, only when this connection is severed will one sin. ↑

Segment 138
EN:
This is also brought down in The Life of Our Leader Rabbi Nachman, article 233, and Rabbi Nussun writes in Likutay Halachos (Orach Chaim, Nefeelas Apayim 6:8) that he heard from Rabbainu, that when a person is tested he is deprived of his daas (-realization of knowledge) for otherwise it would not be a test, as Rabbainu explains here, and in Likutay Moharan (72) that when a person has clear daas no temptation can sway him. ↑

Segment 139
EN:
Also in Likutay Moharan, Torah-teaching 19, Rabbainu refers to this desire in terms of a burning inferno in which all the seventy languages are sunken and absorbed. ↑

Segment 140
EN:
In some editions this begins a new paragraph. ↑

Segment 141
EN:
See Zohar, Va-yikra 15b, which is brought down in Likutay Moharan, Torah-teaching 2. ↑

Segment 142
EN:
See a footnote above with the citation of Likutay Moharan, Torah-teaching 72, how for many the evil inclination is inherent in their very blood. ↑

Segment 143
EN:
Similarly, in Likutay Moharan, Torah-teaching 72, regarding the great praises of Joseph withstanding the test, Rabbainu says it doesn't mean the simple physical feat of not succumbing to the temptation, but there is a secret to it (-already Rashi points out that the wife of Poateephar showed him that she was really destined to him from Heaven, and she wasn't far off, just, it was her daughter that was destined from him. This already could have imposed a tremendous dilemma and test, and similarly we find with King David and Bas Sheva, that she was really destined for David). Also see The Life of Our Leader Rabbi Nachman, article 233, where Rabbainu says that he doesn't understand all the stories of various sages who were tested in this desire, because it should not have been a test at all, and there must be a secret to it. [The Talmud (Kidushin 81a) already tells of how Rabbi Meir and Rabbi Akiva mocked the enticement and succumbing to the temptations of the flesh, which led to their near fall if not for the merit of their Torah. Rabbainu cites this a passage of this Talmud, and even still made this assertion].

Segment 144
EN:
There is also a factor of black magic which the holy books reveal is an active agent preying on people, and there is another factor mentioned in the Talmud (see e.g. Kesuvos 65a) of a special surreal beauty which literally radiates light.

Segment 145
EN:
Also see Likutay Moharan, Torah-teaching 150, there Rabbainu states that the greatness of Yosef prevailing over his temptation is a secret, for we know that the image of his father Jacob appeared to him then (and that should have been more than enough to put an end to the temptation). ↑

Segment 146
EN:
This is further discussed in article 18.

Segment 147
EN:
The R.A.K. referenced here the Talmud in Kesuvos (17a) that Rav Acha would dance with the bride on his shoulders, and the Rabbis asked him if they could so as well, and he replied only if she is to them like a block of wood. More poignant is the Talmud in Brachos (20a) which tells of Rav Geedal who would show the women the correct way to ritually immerse themselves, the Rabbis asked him how he is not worried about the evil inclination, to which he replied that before him they are like "kuckee cheevrey ." ↑

Segment 148
EN:
See Sichos HuRan – Words of Rabbi Nachman, article 188, where he told of how he achieved by Hashem Yisburach that when someone tells him of their pain, he feels it more than they themselves, and he explained that the one suffering can think about other things and forget about the pain, whereas he feels it immensely, see there. That reason would apply here, but the reason given here, would not necessarily apply there, because there it is talking of actual physical pain where there is not necessarily any infringement on the intellect. ↑

Segment 149
EN:
See above, end of article 16 and the footnote there. ↑

Segment 150
EN:
In that Torah-teaching Rabbainu revealed that in order to be safe from the jealousy and vengeance of the angels, the tzadik grasps on to the root of the souls of Israel (one of the criteria to be able to do so is purifying the heart of all sexual desire), and this is what Rav Amram said, "I am 'bisro'-flesh," bisra is acronym for: sixty myriads (60*10,000=600,000) in one stomach (-an allusion to the birth of Moses who was the equivalent to all 600,000 souls of Israel), this being an allusion to the root of the souls of Israel which puts him above and beyond the reach of the angels. Perhaps 'bisra' is also an allusion to the male organ, as it is referred to in the Torah (Leviticus 15:2), and this is what Rav Amrum boasted over the angels, his purity in this matter (see the Talmud there which recounts his piety, that when he was once overcome by temptation and was just about to sin, he screamed fire until people came, and he thus was saved from sin).

Segment 151
EN:
Perhaps another teaching of Rabbainu which also sheds light on the interconnection between being completely impartial to women, as if they were men, and not having anything to fear of angels, is what he revealed in Sichos HuRan – Words of Rabbi Nachman, article 40, how there is a great recycling turnover in the world, where a man becomes an angel, and an angel becomes man, and from a foot becomes a head, and from a head a foot, etc. see there, and from this we can propound that if a person attains neutrality and equitability with regard to man, then he will have this impartiality with whatever becomes of it, even an angel. And see Medresh Rabba (Bishalach 25) and Sefer Hamidos (published in English under the title: Character) entry of Money 2:12, that angels are sometimes made into angels of male form and sometimes female etc., and this effects a person's will and desire, see there.

Segment 152
EN:
Also note that Moses is called an angel (see e.g. Numbers 20:16 and Medrash Rabba) and he came to save Israel when they began to purify themselves of this desire (Likutay Moharan 20:10) and he himself had separated from his wife and was the acme of abstinence from women (Likutay Moharan volume 2, Torah-teaching 72).

Segment 153
EN:
Also see Rashi (Joshua 6:23) who explains why the spies sent to Jericho are called angels (6:25) because they guarded themselves from sinning with Ruchuv. ↑

Segment 154
EN:
The Baal Shem Tov is considered the father of Chasidus. He was Rabbainu's great grandfather: Rabbainu's mother, Faigeh, was the daughter of Udel, the daughter of the Baal Shem Tov, he passed away on Shavuos of 5520/1760. Until his bar mitzva when he got married, Rabbainu lived in Mezhbitz where the Baal Shem Tov is buried. When he moved to the town of his in-laws he still kept this connection to the Baal Shem Tov as related here in article 20. ↑

Segment 155
EN:
From here we learn that Rabbainu’s practice was to go to the mikva before Shacharis, and not immediately upon rising at midnight. Even though this could be due to technicalities, it doesn’t seem that any technicality would have been a sufficient deterent to prevent Rabbainu from doing what he thought was best. Rabbi Yisroel Karduner, one of the key transmitters of the Breslov tradition was particular to go the mikva immediately upon rising at midnight. ↑

Segment 156
EN:
This provides a solution for an anomaly found elsewhere (Sichos HuRan – The Words of Rabbi Nachmna, article 161), where we learn that Rabbi Nachman was accustomed to spending two hours in the mikva on Friday afternoon, a time when many others would be needing to use the mikva, and it is forbidden to bathe together with one’s Rav (S.A., Y.D. 242). However, since it says distinctly that he would use a very cold mikva, it can assumed that it was a secondary mikva, like the one mentioned here, and therefore others would not be prevented from using the main mikva. ↑

Segment 157
EN:
See Sichos HuRan – Words of Rabbi Nachman 160 and 162 (R.A.K.). There it relates how once in his youth when he was fasting the entire week straight (see above article 9), on Wednesday blood began to ooze out of his nose, eyes, ears, and mouth, and his attendant who had been sworn to secrecy wanted to make a commotion etc. but he subdued him with his wisdom explaining to him that this was the nature of the fast to intensify in the middle, and he would see that it would lighten on the morrow, and the attendant was forced to keep silent (160). And once in Zlatipolee, he fasted the entire week straight, and Friday he was forced to ride to the bathhouse because he couldn't walk, and he said that this was because the people had come to know that he was fasting, because of this he had become so weak (162). ↑

Segment 158
EN:
In the town of "Oaseyteen," this is probably Osytna (Kirovohrads'ka oblast, Ukraine, 26043, which underwent an official name change in 1875) which is 83 km (the road is 105 km) south of Smila, and 145 km south of Medvedivka. Smila is 46 km west of Medvedivka, and they both are just a little south of the Dnieper River. However, see the last footnote to this article which would put Oaseyteen much closer to Smila. ↑

Segment 159
EN:
Probably, Smila, Cherkas'ka oblast, Ukraine, 20700. See previous footnote. ↑

Segment 160
EN:
One of the greatest disciples of the Baal Shem Tov, author of the invaluable Tzavu-as Ha.R.I.Va.Sh (acronym: The Rebbe Israel Baal Shem), which serves as a "tzavu-uh" – a will and testament for the Besht, documenting very basic practices and creed of Chasidus. He evidently passed away on 22 Eyar, 5534/1774 (R.A.K.). ↑

Segment 161
EN:
In The Life of Our Leader Rabbi Nachman 133, it says that Rabbainu made him a messenger to his grandfather Rabbi Nachman of Hordenke whose buried in Tiberius, and afterwards when he was longer able to (-possibly because his father-in-law figured out that he was making the predawn excursions, as is related in the reference in the next note), he needed to go to Israel to speak in person with his grandfather to set up a different method. ↑

Segment 162
EN:
See Avunehu Barzel, Words and Stories of Rabbainu o.b.m. article 14 (R.A.K.). There it is recorded that Rabbainu would pay the wagon driver to take him secretly every morning before daybreak to the tomb of Rabbi Yeshayu and return before daybreak, see there. According to the logistics provided in the first footnote of this article such a trip would take at least 8 hours each way. So apparently the Osytna of Rabbainu extended or was much further north and closer to Smila, and in 1875 it became the namesake of what is now Osytna. ↑

Segment 163
EN:
Even after he broke this desire completely, when he ate he would bring the food only to his teeth and not to the other areas of the mouth, and Rabbi Nussun highly extols and recommended this practice for everyone, because in this way one tastes almost nothing of the food (Sichos HuRan – Words of Rabbi Nachman, article 246). ↑

Segment 164
EN:
He did not eat at all, yet immediately afterwards we learn of the little he did eat. Some would write this off as exaggerated expression, however it is very possible, and very readily understandable for those familiar with the jargon of the Talmud, that eating implies at least the very minimal amount of a "kizayis" (-size of an olive of yore, anywhere between 17.3-50 cubic cm.), thus, first Rabbi Nussun writes that he did not eat at all, i.e. an amount which is considered eating, and then he continues to explain regarding the little he did eat. ↑

Segment 165
EN:
See The Life of Our Leader Rabbi Nachman, article 238, once Rabbainu's mother asked him why he doesn't force himself to eat a little, for with what will he live? Rabbainu answered her that he was living then with "the wisdom will give life to its possessor (Koheles 7)," and that he has followers who have knowledge of such things with which they can live without eating or drinking. And in the brackets there it is written that it is obvious that his intention was that they could live with an extreme minimal amount of consumption. According to the brackets, Rabbainu's mother saw him eating – forcing himself to eat – as it says here, but deemed it too scant and negligible to possibly live on, and she thus tried to get him to eat more. If we do not accept the brackets then we must say that there were different times, sometimes Rabbainu was able to do away with eating altogether (-or at least the minimal amount that is considered eating, as elucidated in a previous note), and at times he needed to eat some very small amount. See the coming paragraph about the little he ate when he was at sea, which previously he didn't even eat that little amount, and contemplate if this allows for the approach of the brackets mentioned above.

Segment 166
EN:
Also see The Life of Our Leader Rabbi Nachman, article 240, how one time Rabbainu revealed tremendous secrets to his brother Rabbi Yichiel, and his brother was so overcome with emotion, he was crying, and yearning exceedingly with wondrous arousal, to the extent that a few days passed by in which he wasn’t able to eat or sleep etc., he just sat crying heavily from the yearning etc. see there. ↑

Segment 167
EN:
See a previous note where this was explained to mean eating an amount which is considered eating. ↑

Segment 168
EN:
See a previous note where this not eating was discussed. ↑

Segment 169
EN:
See Likutay Moharan, Torah-teaching 100 where Rabbainu revealed that the reason why some tzadikim can be unsocial or ever gruff and ill tempered, this is because their Torah learning which is like fire, is in disproportion to their good deeds, and it burns and flares in them, but a tzadik who's good deeds equal his Torah conception, will be pleasant to everyone. ↑

Segment 170
EN:
See also the Story #10 of Ancient Times, of a Burgher and a Pauper, how the king's son in exile reconciles with the Emperor who banished him. ↑

Segment 171
EN:
Regarding what Rabbainu merited to in Israel see part 2, article 31. ↑

Segment 172
EN:
These are two of the 13 Divine attributes enumerated in Exodus 34:6 and are most simplistically translated as taking long to anger (see Rashi on Exodus 15:8), that is, extremely placid and equable. However, Erech Apayem is also the Hebrew for Erech Anpin - the crown Divine partzuf-countenance translated literally as Long Faced (and it is the anthropomorphic home of all the Thirteen Divine Attributes which correspond to thirteen areas of the beard), and it is in this paradigm where everything is good and there is no trace of evil, and it is hence the root of all good temperament, and this is the paradigm Rabbainu keyed into and ascended. ↑

Segment 173
EN:
See all of this in Likutay Moharan, Torah-teaching 155 (R.A.K.). ↑

Segment 174
EN:
The commentators were very troubled with this, how one can possibly boast of their own humility, and the Vilna Gaon went so far as to say that Rav Yosef wasn’t referring to himself when he said “annuh,” which is usually translated as, “I,” rather he was referring to a sage by that name (However, even great scholars of his school such as the Rabbi Yehoshua Leib Diskin asserted that there is no such sage. And upon reflection, were there to be such a sage with the name “I,” who was the paragon of modesty, that in itself would compound the intrigue!). There are other remote explanations. It is also possible to explain that Rav Yosef was saying that one who himself was inhibited by ego (referring to it simply as I, even perhaps in his own humility) could not categorically rule out the existence of humility. And according to this interpretation, the very next dictum of the Talmud which finishes the Tractate: “Rav Nachman said to the Tana (one citing the Mishna) do not list (amongst the forgone traits) fear of sin, because there is I,” is an even greater novelty, because even though fear of sin is considered a lower level than humility (Proverbs 22:4, Letter of Ramban, Likutay Moharan 148 and elsewhere), Rav Nachman asserted that even still, without complete abnegation of the ego, one could not determine its absence. The Avnay Naizer (Choshen Mishpat 95) asserts that there is no contradiction between humility and knowledge of one’s virtues. Only Rabbainu understood this dictum to its full extent, that it is precisely the humility which will bear recognition of its true value [and thus all the citings of the grand things Rabbi Yosef said about himself which the aforementioned scholars bring to prove he could not claim humility for himself, are in fact very much in character!].

Segment 175
EN:
Also see Rabbi Nachman’s Stories, Story Six of a Humble King, where Rabbainu revealed, “that is the way of a humble man, that the more he is praised and extolled, the smaller to himself and the humbler he becomes,’ see there.

Segment 176
EN:
Some mockers of Rabbainu question, seeing that Rabbainu professed to have this ability to say lavish praises of himself, how then did he claim humility as a reason to not publishing the many approbations he received from the great rabbis of the time for his holy work Likutay Moharan? However, the question doesn’t start, because the tzadik’s ability to say great things about himself stems from his total abnegation to HY in such a way that he draws Divine words even about himself, like Moses who wrote great things about himself in the Torah exactly as he heard them from HY, but if the words do not come from the HY Himself the tzadik might feel in them haughtiness. In addition, in the beginning of Likutay Nanach I offer another solution based on a rule set by Shlomo Carlbach, that the virtues a person has been gifted naturally by HY should be flaunted, but those virtues which a person developed, attained, and acquired through his own diligence so to speak, should be guarded modestly. So too the approbations which lauded Rabbainu’s enormous achievements were obviously praising Rabbainu’s own initiative and accomplishments, whereas when Rabbainu praised himself, he was saying see what HY has done! ↑

Segment 177
EN:
See all of this in Likutay Moharan, Torah-teaching 147, and also see Torah-teaching 4:7. And see The Life of Our Leader Rabbi Nachman 269 and 276. Also see Likutay Moharan 126, that we find in the Zohar, whenever they extolled Rabbi Shimon bar Yochai for the awesome Torah he revealed to them, he would reveal even more Torah. ↑

Segment 178
EN:
See Likutay Moharan volume 2, Torah-teaching 72, that every person has the humility of Moses innate in each and every limb, see there.

Segment 179
EN:
[Similarly, we find regarding faith, that each limb has its own aspect of faith, see Likutay Moharan, Torah-teaching 91.]

Segment 180
EN:
Thus Rabbainu said (The Life of Our Leader Rabbi Nachman 372) that there was no limb of a person upon which he did not say Torah, see there, because Torah comes by virtue of humility (Likutay Moharan 14, and many other places).

Segment 181
EN:
Also see the Zohar brought down in Sichos HuRan – Words of Rabbi Nachman 75, that there are masters of the hands, and masters of the feet, etc.. And see Likutay Moharan 178 about the joy in all the limbs. ↑

Segment 182
EN:
See Samuel (2:23:20) and the Talmud, Brachos 18b. The Arizal revealed some secrets regarding this mortification in Shaar Ruach Hakodesh, rectification 22 (R.A.K.). The Rishash revealed more secrets about it, and there are various allusions to this in the Scriptures. A famous rabbi once told me that the main intent of this mortification in particular and many of them in general is to shock the body so that the soul breaks free. However, various places in the holy teachings of our Sages and Rabbainu prove that the pain and self-sacrifice itself is the main goal. However, see Likutay Moharan 170, that through suffering the soul is enlarged. ↑

Segment 183
EN:
This needs further study, because there are some very wild mortifications brought down in the holy books which Rabbainu was definitely aware of, e.g. Rabbi Yehuda Hachasid (Sefer Chasidim 167) praises someone who stood naked by a beehive and was stung all over his body, and when he recovered he did it again. This would be almost impossible to do without anyone knowing. Perhaps Rabbainu did this on a lower scale, or there is a secret to this perhaps on the lines of what is revealed in Likutay Moharan, Torah-teaching 193, that a person can visualize upon himself the four capital punishments so vividly and realistically, that he will actual feel the suffering, and will be in actual mortal danger of dying.

Segment 184
EN:
After some contemplation B.H. it occurred to me that the aforementioned mortification brought down by Rabbi Yehuda Hachasid was done as an atonement and rectification for adultery, and all similar drastic mortifications especially when they are life threatening probably do not come under the category of regular “segufim” (mortifications) which are done to weeken the physical desires of the body and so forth, whereas these severe tasks were intended literally to flirt with death to absolve the person of the sin, culpable of death, which he transgressed, even open to the possibility that he might in fact die. Thus we can assert that Rabbainu did not mean that he did mortifications of that sort.

Segment 185
EN:
Two more interesting points about extreme mortifications:

Segment 186
EN:
In Likutay Moharan (II Torah 123) Rabbi Nachman asserts that they do no harm whatsoever, and if someone is harmed by them it is only on account of their haughtiness.

Segment 187
EN:
In Words of Rabbi Nachman (49) Rabbi Nachman asserts that even though the Talmud revealed that Chanania Mishael and Azaria would not have been able to withstand torture, that does not mean that it is impossible, and there are people who can even withstand torture to sanctify the Name of Hashem. ↑

Segment 188
EN:
This can mean internally, within the body, and externally, on the body surface, and it can also mean both types of pain, physical and mental anguish. R.A.K. referenced here The Life of Our Leader Rabbi Nachman, article 115, where Rabbainu said he suffered double hell in his two years in Zlotipolia, this is referring I think mainly to the adversary that he had there. R.A.K. also referenced here to Yimay Moharnat – The Days of Our Teacher Rabbi Nussun, article 11, where shortly after the death of Rabbainu's son, Rabbainu spoke of enormous pain and suffering he has from all sides, from both within and outside, and it continues to explain there, within, refers to his severe sickness and other excruciating pain, and outside, refers to the tremendous adversary against him for no reason, besides for all types of other pain that he was constantly enduring, see there.

Segment 189
EN:
Also see The Life of Our Leader Rabbi Nachman, article 28 (also talking about the passing of Rabbainu’s son), which speaks of Rabbainu’s enormous pain and suffering that he had from every side, and sides of the sides (-a Hebrew expression meaning every possible way), and he was full of suffering many and very enormous, from inside and from outside, at all times always,etc, and Rabbainu revealed there that the tzadik who takes charge of the field (-where all the souls cultivate) must undergo unlimited suffering, see there.

Segment 190
EN:
It is also interesting to note that the Hebrew words “from inside and out ,” have the numerical value of “the fast of the 17th of Tamuz,” the fateful day that Saba ate and fell, which led to his receiving the holy letter from Rabbainu. These two words with two inclusives for the words themselves have the numerical value of: Saba Yisroel! ↑

Segment 191
EN:
The Talmud, Bava Metzeyuh 84a relates this of Rabbi Eluzar son of Rabbi Shimon bar Yochai, that every evening he would summon suffering to come upon him to atone for sin, and in the morning he would send them away so that he could engage in Torah. ↑

Segment 192
EN:
Rabbainu travelled there about three years before his passing, and he was extremely sick there and almost passed away there. ↑

Segment 193
EN:
R.A.K. references specifically to The Life of Our Leader Rabbi Nachman, article 223. ↑

Segment 194
EN:
See The Life of Our Leader Rabbi Nachman, article 234, that there are tzadikim who broke their (bodily) desires, but they are like a hide which has been tanned which still retains a slightly undesirable smell, however, he merited that his body was completely clean and tanned from all the desires to the extent that it didn't have a trace of odor. ↑

Segment 195
EN:
Sanhedrin 29a. ↑

Segment 196
EN:
See Likutay Moharan volume 2, Torah-teaching 48. ↑

Segment 197
EN:
See also Talmud Zevuchim 89b, that even though the offering of a firstborn animal is sanctified from birth and is eaten by priests, the offering of the Shlumim precedes it, because it has more mitzvos done with it. ↑

Segment 198
EN:
See this as well in Sichos HuRan – Words of Rabbi Nachman, article 165. And see there article 158 where Rabbainu said about his ability to serve Hashem and study Torah with full capacity even when he was speaking with people, that he did not have it in his youth, and he said "Because/perhaps/if you think that in one shot one comes to all the heights/levels? Because it is not so, just, it is necessary to exert, and toil, and labor very much in His devotion (which is called "hurven") before one comes to any good virtue/level.""And similarly many times when he spoke of the matter of his superlative height etc. he used to say, "Ich hub ubber zayer gihurvit (-however, I exerted myself exceedingly), Ich hub asach gifast (I fasted a lot)."

Segment 199
EN:
And see The Life of Our Leader Rabbi Nachman, article 230: I heard from his holy mouth many times that the fundamental thing is contingent just on exertions, and devotions etc., and through this any person can come to great levels etc., and he said, "I can make a kosher man whom is called a 'gitter yid (-good Jew, i.e. euphemism for a Chasidic master)' mamash like myself." ↑

Segment 200
EN:
Ethics of Our Father 3:15. ↑