# yemei-hatlaos — complete plain text
Source index: https://ajew.org/reader/yemei-hatlaos/
## Sections
- [הַקְדָּמָה](/reader-plain/yemei-hatlaos/1/1/) — [TXT](/reader-plain/yemei-hatlaos/1/1/index.txt)
- [ט](/reader-plain/yemei-hatlaos/1/10/) — [TXT](/reader-plain/yemei-hatlaos/1/10/index.txt)
- [י](/reader-plain/yemei-hatlaos/1/11/) — [TXT](/reader-plain/yemei-hatlaos/1/11/index.txt)
- [יא](/reader-plain/yemei-hatlaos/1/12/) — [TXT](/reader-plain/yemei-hatlaos/1/12/index.txt)
- [יב](/reader-plain/yemei-hatlaos/1/13/) — [TXT](/reader-plain/yemei-hatlaos/1/13/index.txt)
- [יג](/reader-plain/yemei-hatlaos/1/14/) — [TXT](/reader-plain/yemei-hatlaos/1/14/index.txt)
- [יד](/reader-plain/yemei-hatlaos/1/15/) — [TXT](/reader-plain/yemei-hatlaos/1/15/index.txt)
- [טו](/reader-plain/yemei-hatlaos/1/16/) — [TXT](/reader-plain/yemei-hatlaos/1/16/index.txt)
- [טז](/reader-plain/yemei-hatlaos/1/17/) — [TXT](/reader-plain/yemei-hatlaos/1/17/index.txt)
- [יז](/reader-plain/yemei-hatlaos/1/18/) — [TXT](/reader-plain/yemei-hatlaos/1/18/index.txt)
- [יח](/reader-plain/yemei-hatlaos/1/19/) — [TXT](/reader-plain/yemei-hatlaos/1/19/index.txt)
- [א](/reader-plain/yemei-hatlaos/1/2/) — [TXT](/reader-plain/yemei-hatlaos/1/2/index.txt)
- [יט](/reader-plain/yemei-hatlaos/1/20/) — [TXT](/reader-plain/yemei-hatlaos/1/20/index.txt)
- [כ](/reader-plain/yemei-hatlaos/1/21/) — [TXT](/reader-plain/yemei-hatlaos/1/21/index.txt)
- [כא](/reader-plain/yemei-hatlaos/1/22/) — [TXT](/reader-plain/yemei-hatlaos/1/22/index.txt)
- [כב](/reader-plain/yemei-hatlaos/1/23/) — [TXT](/reader-plain/yemei-hatlaos/1/23/index.txt)
- [כג](/reader-plain/yemei-hatlaos/1/24/) — [TXT](/reader-plain/yemei-hatlaos/1/24/index.txt)
- [כד](/reader-plain/yemei-hatlaos/1/25/) — [TXT](/reader-plain/yemei-hatlaos/1/25/index.txt)
- [כה](/reader-plain/yemei-hatlaos/1/26/) — [TXT](/reader-plain/yemei-hatlaos/1/26/index.txt)
- [כו](/reader-plain/yemei-hatlaos/1/27/) — [TXT](/reader-plain/yemei-hatlaos/1/27/index.txt)
- [כז](/reader-plain/yemei-hatlaos/1/28/) — [TXT](/reader-plain/yemei-hatlaos/1/28/index.txt)
- [כח](/reader-plain/yemei-hatlaos/1/29/) — [TXT](/reader-plain/yemei-hatlaos/1/29/index.txt)
- [ב](/reader-plain/yemei-hatlaos/1/3/) — [TXT](/reader-plain/yemei-hatlaos/1/3/index.txt)
- [כט](/reader-plain/yemei-hatlaos/1/30/) — [TXT](/reader-plain/yemei-hatlaos/1/30/index.txt)
- [ל](/reader-plain/yemei-hatlaos/1/31/) — [TXT](/reader-plain/yemei-hatlaos/1/31/index.txt)
- [לא](/reader-plain/yemei-hatlaos/1/32/) — [TXT](/reader-plain/yemei-hatlaos/1/32/index.txt)
- [לב](/reader-plain/yemei-hatlaos/1/33/) — [TXT](/reader-plain/yemei-hatlaos/1/33/index.txt)
- [לג](/reader-plain/yemei-hatlaos/1/34/) — [TXT](/reader-plain/yemei-hatlaos/1/34/index.txt)
- [לד](/reader-plain/yemei-hatlaos/1/35/) — [TXT](/reader-plain/yemei-hatlaos/1/35/index.txt)
- [מַה שֶׁסִּפֵּר הַר' אַהֲרֹן לִיפָּאוֶועצְקִי לְהַר' אַבְרָהָם זַ"ל](/reader-plain/yemei-hatlaos/1/36/) — [TXT](/reader-plain/yemei-hatlaos/1/36/index.txt)
- [ג](/reader-plain/yemei-hatlaos/1/4/) — [TXT](/reader-plain/yemei-hatlaos/1/4/index.txt)
- [ד](/reader-plain/yemei-hatlaos/1/5/) — [TXT](/reader-plain/yemei-hatlaos/1/5/index.txt)
- [ה](/reader-plain/yemei-hatlaos/1/6/) — [TXT](/reader-plain/yemei-hatlaos/1/6/index.txt)
- [ו](/reader-plain/yemei-hatlaos/1/7/) — [TXT](/reader-plain/yemei-hatlaos/1/7/index.txt)
- [ז](/reader-plain/yemei-hatlaos/1/8/) — [TXT](/reader-plain/yemei-hatlaos/1/8/index.txt)
- [ח](/reader-plain/yemei-hatlaos/1/9/) — [TXT](/reader-plain/yemei-hatlaos/1/9/index.txt)
---
# הַקְדָּמָה
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/1/
# הַקְדָּמָה
הַקְדָּמָה
Source: https://ajew.org/reader/yemei-hatlaos/1/1
## Segment 1
אָמַר הַכּוֹתֵב, כְּבָר נוֹדַע הָאִישׁ הַמְּצֻיָּן בַּהֲלָכָה בַּשְּׁעָרִים הַמְּצֻיָּנִים בַּהֲלָכָה, הַלֹּא הֵמָּה סִפְרֵי לִקּוּטֵי הֲלַכוֹת הַקְּדוֹשִׁים, מִמּוֹרֵנוּ הָרַב רַבִּי נָתָן זַצַ"ל. צִדְקָתוֹ וּגְדֻלַּת הַשָּׂגָתוֹ בִּדְבָרָיו הַקְּדוֹשִׁים שֶׁכְּתָבָם עַל סֵפֶר, זָכָה וְזִכָּה אֶת הָרַבִּים לְהֲשִׁיבָם מֵעֲווֹן וְהַרְבֵּה הַרְבֵּה בַּעֲלֵי תְּשׁוּבָה נַעֲשׂוּ עַל־יָדוֹ, כִּי דְּבָרָיו הַקְּדוֹשִׁים שֶׁדִּבֵּר עִם אֲנָשָׁיו בְּיִרְאַת ה', נִכְנְסוּ בְּלִבָּם כְּאֵשׁ בּוֹעֶרֶת עַד שֶׁנִּתְעוֹרְרוּ עַל־יָדָם לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת. וְגַם עַתָּה מִי שֶׁעוֹסֵק בִּסְפָרָיו הַקְּדוֹשִׁים, מִתְעוֹרֵר עַל־יָדָם לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בִּתְּשׁוּבָה שְׁלֵמָה בֶּאֱמֶת, וּלְחַזֵּק עַצְמוֹ תָּמִיד בַּעֲבוֹדַת הַשֵּׁם.
The writer states: the man celebrated in Halacha [Jewish law] through those distinguished gateways of Halacha — the holy books of Likutay Halacsos [Collected Legal Rulings] — is already well known. These are the works of our teacher, the Rav Rabbi Nassan, zatzal. His righteousness and the greatness of his attainment [hasagah] in the holy words he committed to writing gave him and others the merit of turning from sin; and very many, many penitents [ba'alai teshuvah] were wrought through him — for his holy words, spoken to his people in the fear of G-d, entered their hearts like a burning fire, until through them they were aroused to return to Hashem Yisborach in truth. And even now, whoever occupies himself with his holy books is aroused through them to return to Hashem Yisborach in complete repentance in truth, and to strengthen himself continually in the service of Hashem.
## Segment 2
גַּם עֲבוֹדָתוֹ בְּתּוֹרָה וּתְפִלָּה הָיְתָה בְּלַבַּת אֵשׁ נוֹרָאָה מְאֹד מְאֹד, עַד אֲשֶׁר כָּל מִי שֶׁשָּׁמַע קוֹל תְּפִלָּתוֹ וְתוֹרָתוֹ, נִתְעוֹרֵר גַּם־כֵּן בְּהִתְעוֹרְרוּת גָּדוֹל מְאֹד לְהַשֵּׁם יִתְבָּרַךְ, וְאֵין בִּיכֹלֶת לְצַיֵּר כָּל אוֹתָהּ הַרְגָּשָׁה שֶׁהֵבִיא בְּדִבְרֵי תְּפִלָּתוֹ, גַּם בְּלֵּב זוּלָתוֹ. וִידִידֵנוּ הַמֻּפְלָא הָרַב אֶפְרַיִם זַ"ל מִקְרִמִנְטְשׁוּק, אָמַר לוֹ פַּעַם אַחַת בְּזוֹ הַלָּשׁוֹן: "מִיט אַיֶיער דַּאוִינֶען מַאכְט אִיר אַפֵֹרוּשׁ אוֹיף דֶּעם דַּאוִינֶען (עִם הַתְפִלָּה שֶׁלָּכֶם אַתֶּם עוֹשִׂים פֵּרוּשׁ עַל הַתְפִלָּה). וְכֵן כָּל מִקְרָא וּמִקְרָא מִדִבְרֵי הַתַנַ"ךְ, כְּשֶׁהָיָה מוֹצִיאוֹ מִפִּיו, מַמָּשׁ הָיָה נִדְמָה לְהַשׁוֹמֵעַ כְּאִלּוּ הַנָּבִיא בְּעַצְמוֹ קוֹרֵא וְצוֹעֵק אֶת אֵלֶּה הַדְּבָרִים.
Also, his service in Torah and prayer was with a fearsome, most awesome flame of fire, until whoever heard the sound of his prayer and his Torah was likewise greatly aroused toward Hashem Yisborach; and it is impossible to depict all that feeling which he brought through his words of prayer, even into the heart of another. Our wonderful friend, the Rav Efraim, za'l, of Kremenchug, once said to him in these very words: "Mit ayyer davenen macht ir a peirush oif dem davenen" — (With your prayer you make a peirush [commentary, explication] upon prayer itself). [Translator's note: The Yiddish word da'avinen (prayer, the act of praying) comes from the Latin divinus — something divine. This remark is extraordinarily deep: Moharan"as's prayer was itself an exposition of what prayer truly is.] And similarly, every single verse from the words of the Tanach — when he would utter it from his mouth, it truly seemed to the listener as though the prophet himself were calling out and crying these very words.
## Segment 3
גַּם יְדִידֵנוּ הַמֻּפְלָא הַר' עֲקִיבָא זְאֵב מִנֶּעמִירוֹב הָיָה רָגִיל לְסַפֵּר מֵעֹצֶם הִתְעוֹרְרוּת שֶׁרָאָה מִמּוֹרֵנוּ מוֹהֲרַנַ"ת בְּעֶרֶב יוֹם כִּפּוּר הָאַחֲרוֹן, כִּי דִּבֵּר אָז בְּעֵת סְעוּדַת עֶרֶב יוֹם כִּפּוּר מְעִנְיַן הַד' יְסוֹדוֹת, דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר, וְאָמַר, הַלֹּא אֲנַחְנוּ רוֹאִים כָּל מַה שֶׁהַמַּדְרֵגָה נְמוּכָה יוֹתֵר, נִמְצָא בּוֹ טוֹב יוֹתֵר, כִּי יְסוֹד הַמְדַבֵּר הוּא הָאָדָם, וּמֶקַח הָאָדָם בִּמְכִירָתוֹ לֹא יַעֲלֶה כְּמֶקַח הַסּוּס, שֶׁהוּא מִיסוֹד הַחַי הַנָּמוּךְ מֵהַמֵּדַבֵּר כַּנוֹדָע, שֶׁנִּמְצָא סוּס שֶׁנּוֹתְנִים בִּמְחִירוֹ כַּמָּה אֲלָפִים רוּ"כ (רוּבָּל כֶּסֶף). וּמֶקַח הַצּוֹמֵחַ יַעֲלֶה עוֹד יוֹתֵר, כִּי נִמְצָאִים שׁוֹשַׁנִּים וּפְרָחִים שֶׁמְּבִיאִים מִמְּדִינוֹת רְחוֹקוֹת שֶׁאֵין עֵרֶךְ כְּלָל לַמְּחִירִים לְשָׁוְיָם, וּבִיסוֹד הַדּוֹמֵם נִמְצָאִים אֲבָנִים טוֹבוֹת וִיקָרוֹת הָעוֹלִים עוֹד יוֹתֵר, וְרוֹאִים אָנוּ אֶת הַטּוֹב וְהַאֱלֹהוּת שֶׁנִּמְצָא בָּהֶם, מִפְּקֻּדַת הַתּוֹרָה עַל הַכֹּהֵן גָּדוֹל שֶׁבְּכָל עֵת כְּנִיסָתוֹ לְבֵּית הַמִּקְדָּשׁ יִהְיֶה לָבוּשׁ בְּחֹשֶׁן וְאֵפוֹד, שֶׁיִּהְיֶה נְתוּנִים בָּהֶם כַּמָּה אֲבָנִים טוֹבוֹת.
Likewise, our wonderful friend, R' Akiva Ze'ev of Nemyrov, was accustomed to telling of the intensity of the arousal [his'orerus] he had witnessed from our teacher Moharan"as on the final Erev Yom Kippur [the last Erev Yom Kippur before Moharan"as's passing — the 10th of Teves 5605 (1844)], for he spoke then, at the meal of Erev Yom Kippur, on the matter of the four foundations [yesodos]: Domem (mineral), Tzomei'ach (vegetable), Chai (animal), Medabber (speaking/human). And he said: Do we not see that the lower the level [madregah], the greater the good [tov] found within it? For the yesod (foundation) of the Medabber is man, and the price of a man in his sale does not rise as high as the price of a horse — since the horse is from the foundation of Chai, which is lower than the Medabber, as is known. Yet there are horses for which thousands of רו"כ (rubles of silver) are given. And the price of the Tzomei'ach rises still higher, for there are found roses and flowers which are brought from distant lands whose prices are beyond all measure; and in the foundation of the Domem are found precious and costly gemstones [avanim tovos] whose value rises yet higher still. And we see the goodness and the G-dliness [elohus] which is found in them, from the Torah's commandment to the Kohen Gadol (High Priest) that at every time of his entering the Bais HaMikdash (Holy Temple) he must be dressed in the choshen (breastplate) and the eifod, in which were set many precious stones.
## Segment 4
וְאַחַר הַדְּבָרִים הָאֵלֶּה נִכְנַס מוֹהֲרַנַ"ת זַ"ל בְּדַרְכּוֹ הַקְּדוֹשָׁה מְעִנְיָן לְעִנְיָן, עַד שֶׁהִתְחִיל לְדַבֵּר בְּהִתְעוֹרְרוּת גָּדוֹל בַּשַּׁלְהֶבֶת אֵשׁ נוֹרָאָה וְצָעַק בְּקוֹלוֹ הַקָּדוֹשׁ בְּזֶה הַלָּשׁוֹן: וְאַף־עַל־פִּי־כֵן נִמְצָא גָּבוֹהַּ מֵעַל גָּבוֹהַּ, קְדֻשָׁה נֶעֶלְמָה וְנִסְתָּרָה, קֹדֶשׁ הַקֳּדָשִׁים שֶׁהַכֹּהֵן הַגָּדוֹל כְּשֶׁהָיָה צָרִיךְ לִכְנֹס לְשָׁם, הָיָה צָרִיךְ לְהַפְשִׁיט כָּל הַבְּגָדִים הַיְּקָרִים, רַק "כֻּתֹנֵֶת בַּד קֹדֶשׁ יִלְבַּשׁ וּמִכְנְסֵי בַּד יִהְיוּ עַל בְּשָׂרוֹ וְכוּ", וְאָמַר אֶת הַפָּסוּק הַזֶּה בְּנִּגּוּן שֶׁל הַקּוֹרֵא בְּיּוֹם כִּפּוּר. וְר' מֵאִיר יְהוּדָה זַ"ל מִבְּרֶסְלֶב הָיָה רָגִיל גַּם־כֵּן לְסַפֵּר, כִּי גַּם הוּא נִכְנַס אָז אֶל בֵּית מוֹרֵנוּ מוֹהֲרַנַ"ת, וּבְּבוֹאוֹ עַל הַפֶּתַח, וְהָיָה נִשְׁמַע מֵרָחוֹק אֶת הַדְּבָרִים הָאֵלֶּה יוֹצְאִים מִפִּיו הַקָּדוֹשׁ כְּלַפִּיד אֵשׁ, וְנִשְׁאַר עוֹמֵד עַל עֹמְדוֹ וּמְקוֹמוֹ וְיָרֵא לָלֶכֶת יוֹתֵר לְהִתְקָרֵב אֶל הַשֻּׁלְחָן.
And after these matters, Moharan"as za'l moved, in his holy way, from subject to subject — until he began to speak with great arousal, in a terrible flame of fire. And he cried out in his holy voice in these very words: "And yet even so — there is found something higher above the highest! A hidden and concealed holiness, a Holy of Holies — such that when the Kohen Gadol had to enter there, he was required to strip off all the precious garments — only: 'He shall don the holy linen tunic, and linen breeches shall be upon his flesh, etc.'" [Vayikra 16:4] — and he said this verse in the niggun of the Torah reading of Yom Kippur.
## Segment 5
וְהִנֵּה עַל שַׁבָּת שֶׁלִּפְנֵי פְּטִירָתוֹ בָּא אֵלָיו שֵׁנִית ר' עֲקִיבָא זְאֵב, וּבְלֵיל שַׁבָּת אַחַר הַסְּעוּדָה, דִּבֵּר עוֹד הַפַּעַם מֵעֲבוֹדַת הַכֹּהֵן הַגָּדוֹל מִיּוֹם כִּפּוּר בְּהִתְלַהֲבוּת גָּדוֹל וְנוֹרָא, וְהִזְכִּיר אָז כַּמָּה תֵּבוֹת מֵהַפִּיּוּט שֶׁבְּסֵּדֶר הָעֲבוֹדָה, נִכְנַס לְמָּקוֹם שֶׁנִּכְנַס וְעָמַד בְּמָקוֹם שֶׁעָמַד, וְעוֹד כַּמָּה תֵּבוֹת, וּבַשָּׁבוּעַ שֶׁאַחַר זֶה נִפְטַר וְיָצְאָה נִשְׁמָתוֹ בְּאֵלֶּה הַתֵּבוֹת, חַנּוּן הַמַּרְבֶּה לִסְלֹחַ, בַּיּוֹם הָעֲשִׂירִי לְחֹדֶשׁ טֵבֵת.
And R' Meir Yehudah za'l of Breslov was also accustomed to tell that he too entered the house of our teacher Moharan"as at that time; and when he came to the doorway, these words could be heard from afar, issuing from his holy mouth like a torch of fire — and he remained standing frozen in his place, unable to draw any closer to the table.
## Segment 6
וְהַמּוּבָן מִכָּל זֶה, כִּי נִמְצָא בּוֹ מִצַּד נִשְׁמָתוֹ גַּם כָּל הַסְּלִיחָה וְהַכַּפָּרָה שֶׁל יוֹם הָעֲשִׂירִי מֵעֲשֶׂרֶת יְמֵי תְּשׁוּבָה, הוּא יוֹם כִּפּוּר, כִּי הַרְבֵּה הַרְבֵּה בַּעֲלֵי תְּשׁוּבָה שֶׁבְּוַדַּאי נִתְכַּפֵּר לָהֶם עֲווֹנוֹתֵיהֶם נַעֲשׂוּ עַל־יְדֵי דִּבּוּרָיו וּסְפָרָיו הַקְּדוֹשִׁים שֶׁהִשְׁאִיר אַחֲרָיו כַּמוּבָא, וְלוּלֵא דְּמִסְתַּפִינָא (יָרֵאתִי), הָיִיתִי אוֹמֵר שֶׁזֶּהוּ שֶׁגַּם שְׁמוֹ הַקָּדוֹשׁ גִּימַטְרִיָּה מְכֻוָּן מַמָּשׁ מִסְפָּר מִנְיַן הַתֵּבוֹת "חַנּוּן הַמַּרְבֶּה לִסְלֹחַ". וְזֶה אֲשֶׁר גַּם אַדְמוֹ"ר הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה מוֹהֲרַ"ן זַ"ל, סָמַךְ יָדוֹ עָלָיו וְאָמַר עָלָיו שֶׁהוּא יוֹדֵעַ מִמֶּנּוּ יוֹתֵר מִכֻּלָּם, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְעַל זֶה זָכָה לְחַבֵּר סֵפֶר לִקּוּטֵי הֲלָכוֹת הַקָּדוֹשׁ וּתְפִלּוֹתָיו הַמְּעוֹרְרִים וּמַחֲזִיקִים כָּל אִישׁ מִגָדוֹל וְעַד קָטָן, לְהַטּוֹתוֹ לַטּוֹב לָשׁוּב בִּתְּשׁוּבָה שְׁלֵמָה.
And what is understood from all this: that within him — from the side of his holy soul — was also all the forgiveness and atonement of the tenth day from the Ten Days of Repentance, namely Yom Kippur. For very, very many penitents, whose sins were certainly atoned for, came about through his words and his holy books which he left after him, as mentioned. And were it not that I am in awe [ulei dimistafina], I would say that this is indeed why his holy name, by gematria (numerical value), corresponds precisely to the count of the words "Channun haMarbeh lisloa'ch" ("Gracious One who greatly multiplies forgiveness"). [Translator's note: The text says the gematria of his name corresponds to the count (מִנְיַן = number/count) of the words. The holy name Nassan נָתָן has a gematria of נ(50) + ת(400) + נ(50) = 500. The phrase "Channun haMarbeh lisloa'ch" contains 3 words. Some explain this as: the gematria of Nassan equals the gematria of the 3-word phrase itself, or alternately that his full name Nassan has the same letter-count resonance with the phrase. The writer himself expresses awe and hesitation — ulei dimistafina (were I not in awe/fear) — at stating this openly.] And this is moreover what Admor the Nachal Novei'a Mekor Chachmah (נַחַל נוֹבֵעַ מְקוֹר חָכְמָה) — "The Flowing Stream, Source of Wisdom," the holy title of Mohara"n za'l — did when he placed his hand upon him and said of him that he knows from him more than from all others, as explained elsewhere. And through this he merited to compose the holy book Likutay Halacsos and his awakening prayers which strengthen and uphold every person, great and small, to incline him toward good, to return in complete repentance.
## Segment 7
וְאַגַּב שֶׁאֲנִי מְסַפֵּר פֹּה מִסְפָרָיו, אַצִּיג פֹּה מַה שֶׁאָמַר הַר' מֹשֶׁה זַ"ל, שֶׁשָׁמַע מִמוֹהֲרַנַ"ת בְּעֵת שֶׁדִּבְּרוּ לְפָנָיו מֵחֲלוֹמוֹ שֶׁל ר' שְׁמוּאֵל אַיְיזִיק זַ"ל, וְאָמַר תְּחִלָּה בִּלְּשׁוֹן צָחוּת חֲלוֹמוֹת, וְאַחַר־כָּךְ אָמַר, אֲנִי אֲסַפֵּר לָכֶם אֶת חֲלוֹמִי, רָאִיתִי אֶת אַדְמוֹ"ר שֶׁבָּא אֵלַי עִם עוֹד אֶחָד, וְסִפַּרְתִּי לְפָנָיו בְּדֶּרֶךְ קוּבְלָנָא כָּל אֲשֶׁר עָבַר עָלַי, וְאָמַר לִי אַדְמוֹ"ר בְּזוֹ הַלָּשׁוֹן: "דִּיא הָאסְט אָבֶּער מִיט דַּיְינֶע סְּפָרִים גִּיט גֶּמַאכְט" (אֲבָל אַתָּהּ עִם הַסְּפָרִים שֶׁלְּךָ טוֹב עָשִׂיתָ), וְזֶה הָאֶחָד שֶׁהָיָה עִמּוֹ נִעֲנַע לוֹ בְּרֹאשׁוֹ וְהִסְכִּים עַל זֶה, וְאָמַר בְּזוֹ הַלָּשׁוֹן "יָא יָא זֵייעֶר גִּיט גֶּמַאכְט" (כֵּן כֵּן, טוֹב מְאֹד עָשִׂיתָ), וְשָׁאַלְתִּי אֶת אַדְמוֹ"ר מִי הוּא זֶה? וְהֵשִׁיב לִי, זֶה הוּא מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם.
And since I am here relating matters concerning his books, I will record what R' Moshe za'l said — that he heard from Moharan"as at the time when Moharan"as's dream of R' Shmuel Ayzik za'l was being discussed before him. He first said something in the way of pleasantry about dreams, and afterward said: I will tell you my dream. I saw Admor who came to me with another person, and I related before him, in the manner of a complaint, all that had passed over me. And Admor said to me in these very words: "Dia host ober mit daine sfarim git gemacht" — (But you with your books have done well). And that other person who was with him nodded his head and agreed to this, saying in these words: "Yah, yah, zeier git gemacht" — (Yes, yes, you have done very well). And I asked Admor: who is this? And he answered me: This is Moshe Rabeinu, peace be upon him.
## Segment 8
גַּם נוֹדַע מַה שֶׁאָמַר אַדְמוֹ"ר בִּתְחִלַּת הַהִתְקָרְבוּת שֶׁנִּתְקָרֵב אֵלָיו מוֹהֲרַנַ"ת זַ"ל, אָמַר אָז: בָּא אֵלַי אַבְרֵךְ אֶחָד וְעַל־יָדוֹ לֹא יֹאבַד אֲפִלּוּ שִׂיחַת חֻלִּין שֶׁלִּי". וְכֵן הָיָה, כִּי רַק הוּא עָסַק לְפַרְסֵם תּוֹרַת רַבֵּנוּ הַקָּדוֹשׁ בָּעוֹלָם וְשִׂיחוֹתָיו הַקְּדוֹשִׁים, לְהוֹדִיעַ לִבְנֵי אָדָם גְּדֻלַּת תּוֹרָתוֹ הַקְּדוֹשָׁה, לְקָרֵב עַל־ יְדֵי־זֶה אֲנָשִׁים רַבִּים לְהַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי־זֶה עָמַד עָלָיו הַס"מ וְעָשָׂה עָלָיו מַחֲלֹקֶת עַל־יְדֵי הָרַב מִסַּוְורַאן, שֶׁנַּעֲשָׂה לוֹ רוֹדֵף וְשׂוֹנֵא גָּדוֹל עַד לְחָיָיו, כַּאֲשֶׁר נְסַפֵּר לְקַמָּן. וּלְמַעַן לֹא יִפָּלֵא בְּעֵינֵי הַקּוֹרֵא, מַה שֶׁרַב גָּדוֹל בְּיִשְׂרָאֵל נִכְשַׁל בְּמַחֲלֹקֶת, שֶׁהֲרֵי גַּם עַל יוֹסֵף הָיָה מַחֲלֹקֶת, אֲבָל סוֹף כָּל סוֹף שְׂפַת אֱמֶת תִּכּוֹן לָעַד וְהָרוּחַ סְעָרָה כַּלֶּה וְנֶאֱבַד וְאֵינוֹ גָּדוֹל אֶלָּא בִּשְׁעָתוֹ עַד כָּאן.
It is likewise known what Admor said at the very beginning, when Moharan"as za'l first drew close to him: "There has come to me a young scholar [avrech], and through him not even the secular conversations [sichas chulin] of mine will be lost." And so it was — for he alone labored to publicize the Torah of Rabeinu the Holy in the world, and his holy conversations, to make known to all people the greatness of his holy Torah, to draw through this many people to Hashem Yisborach. And it was because of this that the Samach Mem [the Adversary] rose against him and raised up machlokes against him through the Rav of Savran, who became a great pursuer and enemy of his life, as we will relate further on. And so that the reader should not be astonished that a great Rav in Israel could stumble into such strife — for did not even Yosef have strife against him? — in the end: "the lips of truth will endure forever, and the stormy wind passes away and is lost — great only in its moment."
There was a wealthy man in Breslov whose name was Moshe, known as Moshe Hinkes, and he was among the close ones [mekuravim] of the holy Admor Mohara"n zatzal, and he was childless [aker mibanim]. And the holy Admor zatzal, before his passing — at the time when he was arranging his will before Moharan"as — said to him then in these very words: "Moshe, az er vet zich gaitin in chassunah hobin kinder" — [Moshe, if he divorces and remarries, he will have children].
## Segment 9
יְמֵי הַתְּלָאוֹת
The writer states: the man celebrated in Halacha [Jewish law] through those distinguished gateways of Halacha — the holy books of Likutay Halacsos [Collected Legal Rulings] — is already well known. These are the works of our teacher, the Rav Rabbi Nassan, zatzal. His righteousness and the greatness of his attainment [hasagah] in the holy words he committed to writing gave him and others the merit of turning from sin; and very many, many penitents [ba'alai teshuvah] were wrought through him — for his holy words, spoken to his people in the fear of G-d, entered their hearts like a burning fire, until through them they were aroused to return to Hashem Yisborach in truth. And even now, whoever occupies himself with his holy books is aroused through them to return to Hashem Yisborach in complete repentance in truth, and to strengthen himself continually in the service of Hashem.
# ט
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/10/
# ט
ט
Source: https://ajew.org/reader/yemei-hatlaos/1/10
## Segment 1
וְאָז בִּרְאוֹת הַר' נָתָן שֶׁהִתְחִילוּ לְהִתְקַבֵּץ וּלְהַלְשִׁין עָלָיו לָשׁוֹן הָרַע בְּחִנָּם, וַיִירָא מְאֹד מִזֶּה, הָלַךְ לְמֹשֶׁה חִינְקֶעס עִם ר' נַחְמָן טוּלְטְשִׁינֶער וְהִתְחִיל לְסַפֵּר לְמֹשֶׁה חִינְקֶעס וּלְאִשְׁתּוֹ גֹּדֶל צַעֲרוֹ עַל שֶׁהֶעֱלִילוּ עָלָיו בְּחִנָּם עִנְיָן הַפִּטָּם, וּבִקֵּשׁ מִמֹשֶׁה וְאִשְׁתּוֹ שֶׁיֵּלְכוּ לַעֲשׂוֹת לָהֶם טוֹבָה, וְיִרְאוּ לְהַכְחִישׁ אֶת הַשֶּׁקֶר הַזֶּה. וְעָנוּ מֹשֶׁה וְאִשְׁתּוֹ: שֶׁקֶר שֶׁקֶר, כִּי לֹא יַעֲלִילוּ עֲלֵיכֶם חָס וְשָׁלוֹם הַמַּעֲשֶׂה בְּחִנָּם. וּמַה שֶׁאָמַר לָהֶם מוֹהֲרַנַ"ת לֹא הֶאֱמִינוּ לוֹ, מֵחֲמַת שֶׁהָיָה בְּלִבָּם שִׂנְאָה עָלָיו מִכְּבָר, מֵחֲמַת הַצַוָּאָה, וְעַל־כֵּן לֹא רָצוּ שֶׁיּכָּנְסוּ דְּבָרָיו בְּאָזְּנָם. וְהָלַךְ מוֹהֲרַנַ"ת מֵהֶם בְּשִׁבְרוֹן לֵב, וְר' נַחְמָן מִטוּלְטְשִׁין הִסְתַּכֵּל עָלָיו וְרָאָה שֶׁפָּנָיו נִשְׁתַּנּוּ מְאֹד וְלֹא הֵבִין מִפְּנֵי מַה, כִּי לֹא יָדַע שֶׁנַעֲשָׂה מִזֶּה מַחֲלֹקֶת, אַךְ אַחַר־כָּךְ רָאָה חָכְמָתוֹ הַקְּדוֹשָׁה, כִּי רָאָה כִּי בְּכֹחָם לְהַשְׁקִיעַ הַשֶּׁקֶר, וְכֵיוָן שֶׁרָאָה שֶׁגַּם הֵם שׂוֹנְאִים אוֹתוֹ אָז נִתְפַּחֵד מְאֹד, וּבְוַדַּאי מֵאֵת ה' שֶׁהֵבִין בִּתְּחִלָּה כָּל זֹאת לְהַקְדִּים תְפִלָּה לַצָּרָה, עַד שֶׁהַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ עֲזָרוֹ.
But nevertheless there were among the youths (one named R' Shimshon) some who could not restrain themselves from the insult — they could not bring themselves to be of those who are insulted yet do not insult in return [cf. Shabbos 88b] — and they went outside to fight with them. Blows ensued; and the mob was very great, so that had the anash not rushed to bring the military officers called abiyeshtishkes to put down the riot, those brazen ones would have beaten the anash to literal death. Moharan"as was greatly incensed with his people for not heeding his voice and going out to fight — for they were compelled to resort to this measure only to save their very lives. And I have abbreviated somewhat, for it is difficult to detail everything in writing. (Their leader went to R' Nassan and rebuked him until he went with the Rav; and afterward Moharan"as said: "Who knows what wrongs they spoke about him.")
And behold, "this quarrel is like a breach in water" [Sanhedrin 7a], and each day the dispute grew greater; for within this, youthful lusting men were found there who desired to come continually to the house of the aforementioned Moshe — because his aforementioned daughter was very beautiful, and they desired to converse freely with her according to their pleasure and lust. But they had no ability to carry out their desire of freely entering and leaving the house of the aforementioned Moshe unless they clothed themselves in the garb of Chassidus. Through this they came each time to the house of the aforementioned Moshe, and they multiplied there speaking slander, evil speech, falsehoods, and lies about Moharan"as — in order to inflame hatred in Moshe's heart against Moharan"as. And they also carried their evil reports each time to the Rav of Savran, who accepted their slander, until he even permitted accusing him before the nobles of the city and delivering him up in harsh informings. And afterward he permitted his blood to be spilled — to kill him literally — as we will relate further on.
And our friend R' Avraham Dov, the grandson of Admor — who was the son-in-law of the aforementioned Moshe — could not bear to see these lustful men entering and leaving the house of the aforementioned Moshe, nor to hear the slander being spoken about Moharan"as za'l. Therefore he left his wife in the house of his father-in-law and went to the house of his righteous mother Maras Adl. And before long he gave his wife, the daughter of the aforementioned Moshe, a bill of divorce — and in this too there is a complete story; and how Admor had hinted to Moshe, etc. (For from this too, a wonder [mofes] from Rabeinu za'l was aroused for the aforementioned Moshe: that once he handed Rabeinu za'l a cup of tea, and in the handing over some spilled, and Rabeinu za'l said to him: "Di vest shoyn nisht zayn mayn mechutan" [You will no longer be my mechutan]. Indeed, when he was matched with the daughter of Rabeinu za'l, he boasted that he was now very much the mechutan; and when the separation occurred afterward, he saw with his own eyes and admitted without shame the fulfillment of Rabeinu's za'l prophecy.) And this is not its place.
Now the daughter of the aforementioned Moshe married another simple and upright man named Abba. But he too could not bear to see how the lustful men spoke freely with his wife; and once he witnessed something unseemly from her and he too divorced her. And the end of the matter was that it became known to all that she was not walking in the straight path, and had an attachment with a base man [ish beliyaal] — who then married her. And her end was that she died a sudden death in the middle of the street in the city of Kaminetz — and this was several years after Moharan"as's passing.
# י
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/11/
# י
י
Source: https://ajew.org/reader/yemei-hatlaos/1/11
## Segment 1
וּבְיּוֹם הוֹשַׁעְנָא רַבָּא לִפְנוֹת עֶרֶב כַּאֲשֶׁר הִתְחִיל בָּרוּךְ דַּיָן הַנַּ"ל לְהַרְבּוֹת בְּחֵרוּפָיו שֶׁאֵין כְּדַאי לְפָרְטָם, אַחַר־כָּךְ בִּשְּׁמִינִי עֲצֶרֶת נִתְקַבְּצוּ אֵלָיו הַרְבֵּה עַזֵּי פָּנִים, וְשָׁתוּ אֶצְלוֹ קֹדֶם הַקָּפוֹת, וּבְלֵיל שִׂמְחַת־תּוֹרָה הֵכִינוּ עַצְמָם לֵילֵךְ לַהַקָּפוֹת. וְהַדֶּרֶךְ לְבֵית־הַמִּדְרָשׁ הָיָה דֶּרֶךְ בֵּית מוֹהֲרַנַ"ת, וְכַאֲשֶׁר נוֹדַע לְמוֹהֲרַנַ"ת מֵרֹב הַהוֹלֵלוּת וְהַשִּׁכְרוּת וּמִשְׁתֶּה הַיַּיִן שֶׁבְּבֵית בָּרוּךְ דַּיָן, הֵבִין אֲשֶׁר בְּעָבְרָם דֶּרֶךְ בֵּיתוֹ יִפְעֲרוּ פִּיהֶם לִבְלִי חֹק לְחָרֵף וּלְגַדֵּף אוֹתוֹ, עַל־כֵּן הִזְהִיר מְאֹד עַל מְקֹרָבָיו שֶׁנִּמְצְאוּ בְּבֵיתוֹ, שֶׁלֹּא יֵצֵא אֶחָד מֵהֶם לַחוּץ לַעֲשׂוֹת מְרִיבָה עִם הָעַזֵּי פָּנִים הָאֵלֶּה.
And behold, when the opponents [misnagdim] had the permission of the Rav to inform against Moharan"as za'l before the authorities, they went to the city governor, then called the Garadnitshe, and informed against Moharan"as with great accusations. They also told him that people gathered to him from many towns, and they requested that he come to his house on Shabbos Chanukah toward evening — at the time of his recitation of Torah at the third meal [seudah shelishis] — and seize him in arrest, together with all his people from other towns who would be found in his home at that time, along with all the manuscripts of his Torah found in his house. And so the aforementioned governor did. He called soldiers and surrounded Moharan"as's house, so that not even one man could escape; and he also sealed with his seal the entrance to Moharan"as's upper room, where his Torah manuscripts were to be found.
And since they did not wish to arrest the townspeople of Breslov itself, they posted a man at the entrance to tell the soldiers who was from other towns — to seize them — and who was from the townspeople of Breslov — not to seize them. The soldiers took the men who had come from other towns and led them off to prison; but Moharan"as himself they did not take into prison at that time, thinking he would certainly not flee. Therefore they left him and did not arrest him.
## Segment 2
אֲבָל אַף־עַל־פִּי־כֵן הָיוּ בְּנֵי הַנְּעוּרִים (שְׁמוֹ ר' שִׁמְשׁוֹן) שֶׁלֹּא יָכְלוּ לְהִתְאַפֵּק עַל עֶלְבּוֹנָם לִהְיוֹת מִן הַנֶּעֱלָבִים וְאֵינָם עוֹלְבִים, וְיָצְאוּ לַחוּץ לָרִיב עִמָּהֶם, עַד שֶׁנַּעֲשׂוּ הַכָּאוֹת, וְהַקִּבּוּץ שֶׁלָּהֶם הָיָה רַב מְאֹד, עַד שֶׁלּוּלֵא מַה שֶּׁנִּזְדַּרְזוּ אַנַ"שׁ לְהָבִיא אַנְשֵׁי חַיִל שֶׁקּוֹרִים אַבִּיֶעשְׁטִישְׁקֶעס לְהַשְׁקִיט הַמְּרִיבָה, הָיוּ בָּאִים הָעַזֵּי פָּנִים הַנַּ"ל עַל־יְדֵי הַהַכָּאוֹת שֶׁהִכּוּ אֶת אַנַ"שׁ לַהֲרִיגָה מַמָּשׁ. וּמוֹהֲרַנַ"ת הִקְפִּיד מְאֹד עַל אֲנָשָׁיו שֶׁלֹּא שָׁמְעוּ בְּקוֹלוֹ וְיָצְאוּ לָרִיב עִמָּהֶם, עַד שֶׁהֻכְרְחוֹ לְהָעֵצָה הַזֹּאת שֶׁלֹּא יַהַרְגוּ אוֹתָם חַס וְשָׁלוֹם. וְקִצַּרְתִּי קְצָת כִּי קָשֶׁה לְפָרֵט כָּל דָּבָר בִּכְתָב (שֶׁרֹאשׁ שֶׁלָּהֶם הָלַךְ אֶל ר' נָתָן וְאָמַר לוֹ מוּסָר עַד שֶׁהָלַךְ עִם הָרַב הַנַּ"ל, וּלְאַחַר־כָּךְ אָמַר מוֹהֲרַנַ"ת, מִי יוֹדֵעַ אֵיזֶה עַוְלוֹת דִּבְּרוּ מִמֶּנּוּ).
And behold, on Motza'ei Shabbos Kodesh, when the soldiers left Moharan"as's house, the townspeople of Breslov entered once more to Moharan"as — and found him sitting in wondrous deveikus [cleaving to Hashem], repeating to himself again and again the Mishnah: "The born are to die, the dead are to live — to know and to make known that He..." [Avos 4:22]. He repeated this Mishnah many times with immense feeling and tremendous burning. Afterward, when he returned to himself, he told his people: since the city governor had forgotten to seal the second entrance — the one on the balcony before his upper room, opening outward — they should immediately that very night place a ladder against the balcony and climb up to the upper room and take out all his Torah manuscripts from there. And so they did; and they took all his Torah manuscripts from there. Only a small drawer [shiflad] was forgotten in a hidden place, which also contained some writings — and these were later taken by the non-Jews.
Immediately after Shabbos, Moharan"as hastened to flee from his home. He first fled to the nearby village, to the town where one of his people lived, and lingered there about a day or two, hoping that the tumult might nevertheless subside and he might be able to return home. But after inquiry into what was occurring in the city, he understood that he was compelled to flee from Breslov. He first fled from there to Uman, and from Uman to Tcherin, and from Tcherin to Kremenchug — and there he remained until Hashem Yisborach helped, through our friend R' Shmuel Weinberg, to appease the city authorities, who released all the prisoners and also some of the aforementioned manuscripts. And the city governor gave permission to issue a bilet (travel permit) to Moharan"as; and they received the bilet and immediately sent it to Moharan"as in Kremenchug, so that he could return home to Breslov.
# יא
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/12/
# יא
יא
Source: https://ajew.org/reader/yemei-hatlaos/1/12
## Segment 1
וְהִנֵּה הַאי תִּיגְרָא דַּמְיָא לְבִידְקָא דְּמַיָא וְכוּ'' [הַמַחֲלֹקֶת דּוֹמֶה לְסֶּדֶק שֶׁל מַיִם] וּבְכָל פַּעַם מִיּוֹם לְיּוֹם נִתְגַּדְּלָה הַמְּרִיבָה יוֹתֵר, כִּי בְּתוֹךְ כָּךְ נִמְצָא שָׁם בְּנֵי הַנְּעוּרִים בַּעֲלֵי תַּאֲווֹת, שֶׁהִתְאַווּ לָבוֹא כָּל פַּעַם בְּבֵית מֹשֶׁה הַנַּ"ל מֵחֲמַת כִּי בִּתּוֹ הַנַּ"ל הָיְתָה יְפַת תֹּאַר מְאֹד, וְהִתְאַווּ לְהַרְבּוֹת עִמָּהּ בִּדְּבָרִים כְּפִי חֶפְצָם וְתַאֲוָתָם, אַךְ לֹא הָיָה בִּיכָלְתָּם לְהוֹצִיא חֶפְצָם לַפֹּעַל לִהְיוֹת יוֹצְאִים וְנִכְנָסִים בְּבֵית מֹשֶׁה הַנַּ"ל אִם לֹא בְּהִתְלַבְּשׁוּתָם בִּלְּבוּשׁ הַחֲסִידוּת, וְעַל־יְדֵי־זֶה בָּאוּ בְּכָל פַּעַם לְבֵית מֹשֶׁה הַנַּ"ל, וְהֵם הִרְבּוּ לְדַבֵּר שָׁם דִּבָּה וְלָשׁוֹן הָרַע וּשְׁקָרִים וּכְזָבִים עַל מוֹהֲרַנַ"ת בִּכְדֵי לְהַבְעִיר שִׂנְאָה בְּלֵּב מֹשֶׁה עַל מוֹהֲרַנַ"ת. וְגַם הֵבִיאוּ אֶת דִּבָּתָם רָעָה בְּכָל פַּעַם לְהָרַב מִסַּוְורַאן, וְהוּא קִבֵּל הַלָּשׁוֹן הָרַע שֶׁלָּהֶם, עַד שֶׁהִתִּיר גַּם לְהַעֲלִיל עָלָיו לִפְנֵי שָׂרֵי הָעִיר וּלְמָסְרוֹ בִּמְּסִירוֹת קָשׁוֹת. וְאַחַר־כָּךְ הִתִּיר אֶת דָּמוֹ לְהָרְגוֹ מַמָּשׁ, כַּאֲשֶׁר נְסַפֵּר לְקַמָּן.
But in truth, all that R' Shmuel Weinberg and other advocates were able to accomplish in appeasing the city authorities was because the opponents had settled in their minds to no longer pursue the strategy of informing, but had instead simply agreed upon another plan — literally to kill Moharan"as. And they scorned in their eyes to stretch a hand against Moharan"as himself; but every person who bore the name Breslover — it was also a mitzvah to kill him and spill his blood for absolutely nothing.
And because of the abundance of the evil reports brought by these tale-bearers and sinners before the Rav of Savran, he agreed with them on this as well, and went further, issuing this decree over all the towns from Breslov to Uman and Tiraevitshe; and he called the scribes of the Rav and had it written in accordance with all his instructions to the heads of his followers in all those towns regarding the Breslov Chassidim, in these very words: "To oppress them, to pursue them, to destroy them, etc." And since he feared the authority of the government, the Rav of Savran resolved in his heart to prepare bribery for this purpose — even up to one hundred thousand rubles and more. And he said to his wealthy and prominent followers — who engaged in large-scale wholesale trading [mischar kantar] amounting to many tens of thousands of rubles — jokingly: "Vifil vet ir mir gibn oif Breslever mateyesh?" [How much are you willing to give me for the Breslover business?] They answered him: up to half their kantar [their wholesale trading share]. For they were tightly bound, through their false Chassidus, with the aforementioned Rav, to the point where the Rav himself had co-signed on numerous promissory notes for their loans which they were forced to take for their business.
But Hashem Yisborach sent them immediately measure-for-measure — for from then onward their commerce declined until they had nothing with which to pay their debts; and the creditors demanded payment from the Rav of Savran himself, and he suffered great and enormous humiliation. And before his death he [one of the followers] said: "di hobn zetz" [pesitas haregel — bankruptcy] [i.e., "the bankruptcy has a share in his death" — meaning: the financial ruin brought on by supporting the persecution had a hand in killing him; the word zetz in Yiddish means a blow or a crash, here used in the sense of financial collapse] — for the Rav of Savran too did not long survive this, as will be mentioned further on, since He who sits in the heavens took vengeance of Moharan"as za'l from the Rav and his followers, as will be mentioned further on.
And behold, from what may be understood from the words of Moharan"as za'l, it was apparent from his words that the Rav fell from his level on account of having been in a state of peleg guf (physical separation from his wife) for approximately twelve years before his death — for in the forty-fourth year of his life he was widowed, etc. And he said of him that it was fulfilled in him the pride [ga'avah] that was in Yerovam, etc. For Admor had seen him in his youth and said of him: "Aza yunger man hub ich lib" (Such a young man I love). And had he drawn close to Admor, he too would have merited the level of Moharan"as za'l. But afterward, after his fall, he turned so greatly into such a pursuer. Then Moharan"as za'l said in these very words: "Se vet shoyn muzin zayn di ge'ullah shpeyter mit hundert yohr viya zi hut gezolt zayn" — (The Redemption will now be compelled to come a hundred years later than it should have come). And given that our own eyes witness the terrible and vast destruction, materially and spiritually, which grew during these hundred years — and he caused all this, as mentioned — there is no need to elaborate further.
# יב
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/13/
# יב
יב
Source: https://ajew.org/reader/yemei-hatlaos/1/13
## Segment 1
וִידִידֵנוּ הַר' אַבְרָהָם דֹּב, נֶכֶד אַדְמוֹ"ר שֶׁהָיָה חֲתָנוֹ שֶׁל מֹשֶׁה הַנַּ"ל, לֹא הָיָה יָכֹל לִרְאוֹת זֹאת, אֵיךְ בַּעֲלֵי תַּאֲווֹת הָאֵלֶּה נִכְנָסִים וְיוֹצְאִים בְּבֵית מֹשֶׁה הַנַּ"ל, וְלִשְׁמֹעַ הַלָּשׁוֹן הָרַע שֶׁמֵּדַבְּרִים עַל מוֹהֲרַנַ"ת זַ"ל, עַל־כֵּן עָזַב אֶת אִשְׁתּוֹ בְּבֵית חוֹתְנוֹ וְהָלַךְ לְבֵּית אִמּוֹ הַצַּדֶּקֶת מָרַת אָדְל, וְלֹא אָרְכוּ הַיָּמִים עַד שֶׁנָּתַן גֵּט פִּטּוּרִין לְבַּת מֹשֶׁה הַנַּ"ל וְגַם בְּזֶה יֵשׁ מַעֲשֶׂה שְׁלֵמָה. וְאֵיךְ שֶׁרָמַז אַדְמוֹ"ר לְמֹשֶׁה וְכוּ' (שֶׁמִּזֶּה גַּם־כֵּן נִתְעוֹרֵר לְמֹשֶׁה הַנַּ"ל מוֹפֵת מֵרַבֵּנוּ זַ"ל, שֶׁפַּעַם הוֹשִׁיט לְרַבֵּנוּ זַ"ל צִנְצֶנֶת תֵּה, וְעִם הַהוֹשָׁטָה נִשְׁפַּךְ מְעַט, וְאָמַר לוֹ רַבֵּנוּ זַ"ל: "דִּי וֶועסְט שׁוֹין נִישְׁט זַיְין מַיְין מְחֻתָּן" [אַתָּהּ כְּבָר לֹא תִּהְיֶה הַמְחֻתַּן שֶׁלִּי], אָמְנָם כְּשֶׁנִּשְׁתַּדֵּךְ עִם בַּת רַבֵּנוּ זַ"ל, הִתְפָּאֵר שֶׁהוּא עַכְשָׁו דַּוְקָא מְחֻתַּן, וּכְשֶׁנַּעֲשָׂה אַחַר־כָּךְ הַפֵּרוּד, רָאָה בְּעֵינָיו וְהוֹדָה וְלֹא בּוֹשׁ עַל קִיּוּם נְבוּאַת רַבֵּנוּ זַ"ל). וְאֵין כָּאן מְקּוֹמָה.
Also at the beginning of that winter, even before the Rav of Savran wrote the aforementioned letters, the Rav had commanded his people to attack Moharan"as's livelihood [parnasah] and undermine it. For in the times before the machlokes, there were many people in the New beis midrash who would supply Moharan"as's livelihood, because of the great love with which they loved him — since he had greatly aroused their hearts to the service of Hashem Yisborach and to devotion of heart during prayer, until they literally split the heavens with their communal prayer every single day, morning and evening. Were it not for the aforementioned machlokes and persecutions, we would already have merited to be redeemed through this.
And through their abundant persecution of Moharan"as and his people — very greatly, to break and destroy them and their livelihood to the very end — only five men in Breslov withstood the trial and remained in their service of Hashem Yisborach as before. But the majority of the group in Breslov could not be returned to their service; even after Hashem Yisborach helped Moharan"as and gave him rest from all his enemies on every side, through His decree.
And despite Moharan"as's za'l dire straits in his livelihood at that time — through the aforementioned Rav — Hashem Yisborach nevertheless arranged that there should be found a man, R' Yitzchak of the village of Shervitz, who had been drawn close some years before to Moharan"as and to the rest of the people of Rabeinu za'l — through the man Moshe Hinkes himself, for he was of his family and dwelt with him in the business of the mill which was in the aforementioned village near Breslov. When the aforementioned R' Yitzchak came to Breslov, he would lodge in the house of the aforementioned Moshe; and Moshe himself had told him of all the great and wondrous things he had seen from Rabeinu za'l, until he drew close as mentioned.
And afterward, when the storm-wind of the dispute erupted and the aforementioned [Moshe] turned into an opponent, there remained at least one point in Moshe — that he did not wish to push away R' Yitzchak from his livelihood. And when bringing the flour from the mill to the city of Breslov, R' Yitzchak arranged intentionally that his entry would be in the middle of the night; and at the beginning of entry into the city, there lived R' Leibtze — who was one of Moharan"as's people — and R' Yitzchak would knock at his window for him to come out, and would hand over to R' Leibtze, from the flour account, a sack of flour for the house of R' Leibtze to give to Moharan"as. And in the morning, the sack of flour was carried to Moharan"as's house. And the aforementioned R' Yitzchak supplied him and his household with all the flour they needed. And Hashem Yisborach also arranged yet further wondrous circumstances regarding his livelihood.
# יג
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/14/
# יג
יג
Source: https://ajew.org/reader/yemei-hatlaos/1/14
## Segment 1
וְהִנֵּה בַּת מֹשֶׁה הַנַּ"ל נִשְּׂאָה לְאִישׁ אַחֵר תָּם וְיָשָׁר שְׁמוֹ אַבָּא, אַךְ גַּם הוּא לֹא הָיָה יָכוֹל לִרְאוֹת אֵיךְ הַבַּעֲלֵי תַּאֲווֹת מַרְבִּים לְדַבֵּר עִם אִשְׁתּוֹ, וּפַעַם אַחַת רָאָה מִמֶּנָּה דָּבָר מְכֹעָר וַיְגָרֵשׁ גַּם הוּא אוֹתָהּ. וְסוֹף הַדָּבָר הָיָה, אֲשֶׁר לְכָל נוֹדַע שֶׁאֵינָהּ הוֹלֶכֶת בְּדֶּרֶךְ הַיָּשָׁר, וְיֵשׁ לָהּ הִתְחַבְּרוּת עִם אִישׁ בְּלִיַּעַל אֶחָד, עַד שֶׁנָּשָׂא אוֹתָהּ לְאִשָּׁה. וְסוֹפָה הָיָה שֶׁמֵּתָה מִיתָה פִּתְאוֹמִית בְּעִיר קַאמִינִיץ בְּאֶמְצַע הָרְחוֹב, וְזֶה הָיָה אַחַר כַּמָּה שָׁנִים מִפְּטִירַת מוֹהֲרַנַ"ת.
And after the aforementioned letters were sent, it is impossible to describe at all what the she'eris hapleytah (surviving remnant) endured at the hands of the aforementioned wolves and wild beasts. And likewise, on the other hand, it is impossible to describe at all the mighty acts and wonders which Hashem Yisborach performed with Moharan"as and his people — that they should remain alive at all among these wolves. Only in Tiraevitshe, one of Moharan"as's people was harmed, for from the abundance of beatings and torments they inflicted upon him he fell gravely ill under their hands, G-d have mercy. And my father za'l, R' Nachman of Tultshin, fled from his home to Uman, for in Uman there was at that time a strong faction that had distanced themselves from the followers of Savran. For at the beginning of that summer the Rav of Savran had traveled to Uman, and when he passed by the beis midrash which Moharan"as had built there, he said to his followers with great contempt: "Zia oich tzi nemen" — (This one too — take it away!) But there was in Uman a wealthy man, R' Avraham... who was one of the anshei Hashem (men of G-d) and also possessed four medals of honor from the Kaiser, may his glory be exalted, of Russia; and he could not bear to see the torments of men so righteous. He wrote a letter to the Rav of Savran that at the very least he should not travel to Uman again. And this wealthy man also instilled fear in the opponents and warned them not to do any harm to Moharan"as's people — so that the anash dwelt there in safety.
In Tultshin they greatly beat and tormented R' Yitzchak son of R' Avraham Dov, until he was persuaded by them. But immediately after the tumult subsided somewhat, as will be mentioned further on, he returned and traveled to Moharan"as. And R' Yaakov, the son-in-law of R' Moshe Chaim, also did not withstand the trial. And R' Dovid — who was known as such — was known to the opponents that he was afraid to go out at night. They tied him to a gravestone in the cemetery and told him that if he would not curse Moharan"as, they would leave him there through the night. (And one man they tied by a rope together with uncircumcised men [non-Jews] and led them through the street.)
## Segment 2
וְהִנֵּה כַּאֲשֶׁר הָיָה לְהַמִּתְנַגְּדִּים הֶתֵּר מֵהָרַבִּי לִמְסֹר אֶת מוֹהֲרַנַ"ת זַ"ל לִפְנֵי הַשַָֹּרִים, הָלְכוּ לְשַּׂר הָעִיר הַנִּקְרָא אָז בְּשֵּׁם גַּארַאדְנִיטְשֶׁע, וּמָסְרוּ אֶת מוֹהֲרַנַ"ת בַּעֲלִילוֹת גְּדוֹלוֹת, גַּם סִפְּרוּ לוֹ שֶׁמִּתְאַסְּפִים אֵלָיו מִכַּמָּה עֲיָרוֹת, וַיְבַקְּשׁוּ אוֹתוֹ שֶׁיָּבוֹא לְבֵיתוֹ בְּשַּׁבָּת חָנֻכָּה לִפְנוֹת עֶרֶב, זְמַן אֲמִירַת תּוֹרָתוֹ בִּסְּעוּדָה שְׁלִישִׁית, וְאָז יִקַּח אוֹתוֹ לִתְּפִיסָה עִם כָּל אֲנָשָׁיו מְעֲיָרוֹת אֲחֵרוֹת שֶׁיִּמָּצְאוּ אָז בְּבֵיתוֹ, וְעִם כָּל כִּתְבֵי תּוֹרָתוֹ הַנִּמְצָאִים בְּבֵיתוֹ, וְכֵן עָשָׂה הַשַּׂר הַנַּ"ל. וַיִּקְרָא אַנְשֵׁי חַיִל, וַיְסַבֵּב אֶת בֵּית מוֹהֲרַנַ"ת בְּאֹפֶן שֶׁלֹא יִהְיֶה יְכֹלֶת לְהִמָּלֵט מִשָּׁם אֲפִלּוּ אִישׁ אֶחָד, וְגַם חָתַם בְּחוֹתָמוֹ אֶת פֶּתַח בֵּית עֲלִיָּתוֹ שֶׁנִּמְצָא שָׁם כִּתְבֵי תּוֹרָתוֹ.
For they did this as a sign: whoever cursed him with insults had thereby shown that he had already been persuaded by them and would no longer travel to Moharan"as. And it appears that he too did not withstand the trial. But there was one man there named R' Mordechai who was beaten with severe torments in the public street; and when he came to the middle of the market, near the tall stone column which stood there, and the opponents beat him there — he cried out with the melody of the Megillah reading and with a loud voice: "And Mordechai would not bow down and would not prostrate himself" [Esther 3:2].
And behold, the opponents wished to torment and beat R' Yitzchak the son of Moharan"as za'l, who was dwelling in Tultshin. But there was a wealthy man there named R' Yosef Hozner who saved him by his merit — for he told the opponents that R' Yitzchak was not at all a Chassid, and that his traveling to Moharan"as was from necessity, out of the honor due to a father; and through this he was saved from them.
## Segment 3
וְהִנֵּה מֵחֲמַת אֲשֶׁר אֶת הָאֲנָשִׁים תּוֹשָׁבֵי עִיר בְּרֶסְלֶב לֹא חָפְצוּ לֶאֱסֹר בִּתְּפִיסָה, עַל־כֵּן הֶעֱמִידוּ אִישׁ אֶחָד עַל הַפֶּתַח שֶׁיֹּאמַר לְהַאַנְשֵׁי חַיִל מִי מְעֲיָרוֹת אֲחֵרוֹת לְתָפְסָם וּמִי מֵאַנְשֵׁי עִיר בְּרֶסְלֶב שֶׁלֹּא לְתָפְסָם. וַיִקְּחוּ הַאַנְשֵׁי חַיִל אֶת הַאֲנָשִׁים שֶׁבָּאוּ מְעֲיָרוֹת אֲחֵרוֹת וַיוֹלִיכוּ אוֹתָם לְהַתְּפִיסָה, וְאֶת מוֹהֲרַנַ"ת בְּעַצְמוֹ לֹא לָקְחוּ אוֹתוֹ אָז לְהַתְּפִיסָה, כִּי דִּמוּ בְּנַפְשָׁם שֶׁבְּוַדַּאי לֹא יִבְרַח, עַל־כֵּן הֱנִיחוּהוּ וְלֹא תְּפָשׂוּהוּ.
But after the entire winter and summer had passed and the days of Rosh Hashana arrived for traveling to Uman, the wealthy man's arguments were exhausted. But since by then the fear of beatings had already passed, as will be mentioned further on, he was saved through this. And though he was very afraid that the opponents would harm his livelihood through the postal service [post], since his uprightness and faithfulness [emunah] had made him very well-liked in the hearts of the townspeople, the matter did not harm him at all.
# יד
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/15/
# יד
יד
Source: https://ajew.org/reader/yemei-hatlaos/1/15
## Segment 1
וְהִנֵּה בְּמוֹצָאֵי שַׁבָּת קֹדֶש כְּשֶׁהָלְכוּ הַאַנְשֵׁי חַיִל מִבֵּית מוֹהֲרַנַ"ת, נִכְנְסוּ עוֹד הַפַּעַם אַנְשֵׁי עִיר בְּרֶסְלֶב לְמוֹהֲרַנַ"ת, וַיִמְצְאוּ אוֹתוֹ יוֹשֵׁב בִּדְבֵקוּת נִפְלָאָה לְהַשֵּׁם יִתְבָּרַךְ, וְחָזַר לְעַצְמוֹ כַּמָּה פְּעָמִים אֶת הַמִּשְׁנָה הַיְּלוּדִים לָמוּת וְהַמֵּתִים לְהַחֲיוֹת לֵידַע וּלְהוֹדִיעַ שֶׁהוּא וְכוּ'. וְהִרְבָּה לַחֲזֹר אֶת הַמִּשְׁנָה הַזֹּאת בְּהַרְגָּשָׁה עֲצוּמָה כַּמָּה פְּעָמִים בְּהִתְלַהֲבוּת גְּדוֹלָה מְאֹד. אַחַר־כָּךְ כְּשֶׁשָּׁב לְדַעְתּוֹ, אָמַר לַאֲנָשָׁיו, כְּפִי אֲשֶׁר נִשְׁכַּח מִשַּׂר הָעִיר לַחְתֹּם הַפֶּתַח הַשֵּׁנִי שֶׁיֵּשׁ בַּמִּרְפֶּסֶת שֶׁלִּפְנֵי עֲלִיָּתוֹ הַחוּצָה, לָזֹאת יַעֲמִידוּ סֻלָּם תֵּכֶף בַּלַּיְלָה לְהַמִּרְפֶּסֶת לַעֲלוֹת עַל הָעֲלִיָּה, שֶׁיּוֹצִיאוּ מִשָּׁם כָּל כִּתְבֵי תּוֹרָתוֹ. וְכֵן עָשׂוּ, וַיִקְּחוּ מִשָּׁם כָּל כִּתְבֵי תּוֹרָתוֹ, רַק נִשְׁכַּח מֵהֶם תֵּבָה קְטַנָּה (שִׁיפְלָאד) בִּמְקוֹם מֻצְנָע שֶׁהָיָה שָׁם גַּם־כֵּן קְצָת כְּתָבִים וְנִלְקְחוּ אַחַר־כָּךְ לְיַד הַגּוֹיִם.
And my father R' Nachman of Tultshin — when the letters of the Rav arrived in Tultshin, he was not at home at the time; and when he arrived home, exhausted and weary beyond measure — for out of his great poverty he had traveled on foot — his wife and father-in-law saw him and urged him to flee immediately, before the opponents learned that he had come home, for who knew how many beatings they would give him. But since he had no more strength to walk from his great exhaustion, he went only to the edge of the town and entered the house of a man who was not an opponent, and spent the night there until morning; and at dawn he arose and went from there to Uman as mentioned.
On his way he passed through the town of Makhlipke. Since my father was not dressed properly — neither his body nor his feet — and the cold was very intense, he feared that his feet would be entirely frostbitten, G-d forbid; and he understood that he was compelled at any rate to enter some house to warm himself. But since the aforementioned town was like a village, where the great majority of inhabitants were non-Jews, he did not know which house to enter. Then he encountered a Jew in the street and asked him to show him a house to enter to warm himself. And since the workers of falsehood [po'alei sheker] had been gaining great strength at that time — for many months had passed during which in all the houses in those towns, morning and evening without cease, they spoke words of strife and quarrel, urging that the Breslovers must be persecuted — that Jew answered him: "Perhaps you are a Breslover? And if you are a Breslover, they will kill you on the spot without a doubt."
## Segment 2
וְתֵכֶף אַחַר שַׁבָּת מִהֵר מוֹהֲרַנַ"ת לִבְרֹחַ מִבֵּיתוֹ, וַיִבְרַח תְּחִלָּה לַכְּפָר הַסָּמוּךְ, לְהָעִיר שֶׁיָּשַׁב שָׁם אֶחָד מֵאֲנָשָׁיו, וְנִתְעַכֵּב שָׁם בְּעֵרֶךְ יוֹם אוֹ יוֹמַיִם, וְחָשַׁב אוּלַי אַף־עַל־פִּי־כֵן יִשְׁקֹט הָרַעַשׁ, וְיִהְיֶה בִּיכָלְתּוֹ לָשׁוּב לְבֵיתוֹ, אֲבָל אַחַר הַחֲקִירָה וְהַדְּרִישָׁה מַה שֶׁנַּעֲשָׂה בְּהָעִיר, הֵבִין שֶׁהוּא מֻכְרָח לִבְרֹחַ מִבְּרֶסְלֶב. וַיִבְרַח תְּחִלָּה מִשָׁם לְאוּמָּן וּמֵאוּמָן לִטְשֶׁעהרִין וּמִטְשֶׁעהרִין לִקְרִמִנְטְשׁוּק, וְשָׁם יָשַׁב עַד שֶׁעָזַר הַשֵּׁם יִתְבָּרַךְ עַל־יְדֵי יְדִידֵנוּ הַר' שְׁמוּאֵל וַויְנְבֶּרְג, לְפַיֵּס אֶת שָׂרֵי הָעִיר וְהוֹצִיאוּ לַחָפְשִׁי אֶת כָּל הָאֲסוּרִים, וְגַם קְצָת כִּתְבֵי יָד הַנַּ"ל. וְשָׁר הָעִיר נָתַן רְשׁוּת לָתֵת בִּילֶעט [רִשָּׁיוֹן מַסָּע] לְמוֹהֲרַנַ"ת, וְקִבְּלוּ אֶת הַבִּילֶעט וַיִשְׁלְחוּ מִיָּד אֶת הַבִּילֶעט לִקְרִמִנְטְשׁוּק לְמוֹהֲרַנַ"ת, כְּדֵי שֶׁיּוּכַל לָשׁוּב לִבְּרֶסְלֶב לְבֵיתוֹ.
And my father za'l, when he heard this, answered him with a tone of wonderment: "I find it strange that you suspect me of this." Then the Jew showed him a house to enter; and he stood by the winter stove to warm himself. On the other side of the stove stood a cradle in which a small infant lay, and the infant was crying greatly. A man stood there shaking the cradle to calm the infant; but the infant kept up his crying, and the man became irritated with the infant. And the aforementioned R' Nachman heard him say in his anger to the infant: "Look at him crying just like a Breslover at prayer!" And a great fear fell upon him until he hastened himself to leave from there immediately. And he went from there until he arrived in Uman, where he remained until before Pesach. Also, what is brought in the book Alim LiTerufah in the letter from the year 5597 (1837) from the city of Ladizhin — that Moharan"as za'l was endangered there because of stones which were flung and thrown at the inn where he was lodging — that was due to the letters which had been sent by the Rav.
In Teplik, Moharan"as's za'l people had a strong faction — so much so that even the followers of Savran were compelled to keep somewhat silent.
# טו
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/16/
# טו
טו
Source: https://ajew.org/reader/yemei-hatlaos/1/16
## Segment 1
אֲבָל בֶּאֱמֶת כָּל אֲשֶׁר הָיָה בִּיכֹלֶת ר' שְׁמוּאֵל וַויְנְבֶּרְג וְעוֹד מִשְׁתַּדְּלִים לְפַיֵּס אֶת שָׂרֵי הָעִיר, הָיָה עַל־יְדֵי שֶׁהַמִּתְנַגְּדִים נִתְיַשְּׁבוּ בְּדַעְתָּם לִבְלִי לְהִשְׁתַּדֵּל עוֹד בַּעֲצַת הַמְּסִירָה, רַק הִסְכִּימוּ עֵצָה אַחֶרֶת בִּפְשִׁיטוּת לַהֲרֹג אֶת מוֹהֲרַנַ"ת. וַיִּבֶז בְּעֵינֵיהֶם לִשְׁלֹחַ יָד בְּמוֹהֲרַנַ"ת בְּעַצְמוֹ, רַק אֶת כָּל הַנִּקְרָא בְּשֵׁם בְּרֶסְלֶבר, מִצְוָה גַּם־כֵּן לְהָרְגוֹ וְלִשְׁפֹּךְ אֶת דָּמוֹ בְּחִנָּם עַל לֹא דָּבָר.
And now we return to speak of the city of Breslov, where the beatings and stonings intensified so greatly that the majority abandoned Moharan"as as mentioned. And these are the might and wonders of the Creator Yisborach — that even so, a surviving remnant remained among wolves and lions such as these; and yet they could not [prevail] against them, nor against Moharan"as who was then in Kremenchug as mentioned. And though the bilet had been sent to him to return home, his beloved friends wrote him letters and informed him of the letters of the Savraner which had been sent to the towns as mentioned, and wrote that their counsel was that he not come to Breslov, for they saw that if he came they would certainly kill him.
And these are the letters referred to in the book of Moharan"as's letters, printed in Jerusalem — in the letter from Monday, Mishpatim, 5595, see there; and in the letter from Monday, Terumah, 5595, see there. For his friends knew that when Moharan"as traveled home from Kremenchug he would certainly travel via Uman; and they imagined that when he received their letters he would remain there and not come to Breslov. But when Moharan"as za'l came to Uman and read the letters there, he nonetheless strengthened and fortified himself through the power of Rabeinu za'l and his prayer, to travel home. And he said: despite all this, I am prepared to travel to my home — only I will remain here at any rate for some time to be vigilant at the gates of the mercy of Hashem Yisborach and to multiply prayer at the holy tziyun of Admor.
## Segment 2
וּמֵחֲמַת רֹב דִּבָּתָם שֶׁל הַהוֹלְכֵי רָכִיל וְהַפּוֹשְׁעִים הָאֵלֶּה לִפְנֵי הָרַב מִסַּוְורַאן, הִסְכִּים לָהֶם גַּם־כֵּן עַל זֶה וְגַם הִגְדִּיל לַעֲשׂוֹת לְהוֹצִיא אֶת הַפְּקֻדָה הַזֹּאת עַל כָּל הָעֲיָרוֹת מִבְּרֶסְלֶב עַד אוּמָן וְטִירְאוִוצֶע, וַיִקָּרְאוּ סוֹפְרֵי הָרַב הַנַּ"ל וְיִכָתֵּב כְּכָל אֲשֶׁר צִוָּה הָרַב הַנַּ"ל לְרָאשֵׁי חֲסִידָיו הַנִּמְצָאִים בְּכָל הֶעָרִים הָאֵלֶּה עַל אוֹדוֹת חֲסִידִי בְּרֶסְלֶב בְּזֶה הַלָּשׁוֹן: לְהָדְפָם לְרָדְפָם לְהֻמָּם וְכוּ'. וְאִם שֶׁנִּתְיָרֵא מֵאֵימַת מַלְכוּת נִסְּכַּם בְּלֵּב הָרַב מִסַּוְורַאן לְהָכִין עַל זֶה שֹׁחַד, אֲפִלּוּ עַד מֵאָה אֶלֶף רוּ"כ וְיוֹתֵר. וַיֹאמַר לְחֲסִידָיו שֶׁהָיוּ עֲשִׁירִים וּגְדוֹלִים וְהָיָה לָהֶם מִסְחָר קַאנְטָאר, עַל כַּמָּה וְכַמָּה רְבָבוֹת אֲלָפִים רוּ"כ. וַיִשְׁאַל אוֹתָם בְּדִבְרֵי צָחוּת, וִויפְל וֶועט אִיר מִיר גִּיבְּן אוֹיף בְּרֶסְלֶבר מַאטֵיעזֶשׁ? [כַּמָּה מוּכָנִים אַתֶּם לִתֵּן לִי עַל הַבְּרֶסְלֶבר], וְהֵשִׁיבוּ לוֹ עַד חֲצִי הַקַאנְטָאר, כִּי הָיוּ מְקֻשָׁרִים מְאֹד בְּכֹזֶב חֲסִידוּתָם עִם הָרַב הַנַּ"ל, עַד שֶׁהָרַב הַנַּ"ל בְּעַצְמוֹ חָתַם עַצְמוֹ עַל כַּמָּה וְכַמָּה שְׁטָרוֹת בְּהַלְוָאוֹתֵיהֶם שֶׁהֻכְרְחוּ לִלְווֹת לְמִסְחָרָם.
He also immediately wrote a letter to the anash of Teplik that they too should come to Uman to join him in prayer. Since this was at the end of the month of Tevet, close to Erev Rosh Chodesh Shevat, the people of Teplik came for Erev Rosh Chodesh Shevat to Uman — among them was also the Rav of Teplik. And Moharan"as told them that the Shulchan Aruch in Choshen Mishpat states: if the pursuer who endangers life is a powerful man and it is impossible to stand against him, it is permitted to hand one's judgment to Heaven. And so all the anash who had come there went with him to Admor's holy tziyun, and he cried out: "Why are you silent? Has he not risen against us, etc.!" And they all prayed with great and powerful weeping and cried out great and bitter cries; and Erev Rosh Chodesh was there more than Yom Kippur. And they greatly besought mercy there from Hashem Yisborach. And he also told them to say kapitel 109 of Tehillim (Psalms).
And their cry ascended to the heavens; and not many days passed before the Rav of Savran was stricken with the illness of an intestinal rupture [shever beme'av].
## Segment 3
אֲבָל הַשֵּׁם יִתְבָּרַךְ שָׁלַח לָהֶם מִיָּד כְּפָעֳלָם, כִּי מֵאָז וְהָלְאָה יָרַד מִסְּחָרָם עַד שֶׁלֹּא הָיָה לָהֶם לְשַׁלֵּם חוֹבוֹתֵיהֶם, וְהַבַּעֲלֵי חוֹבוֹת תָּבְעוּ לְהָרַב מִסַּוְורַאן בְּעַצְמוֹ, וְהָיָה לוֹ בִּזָּיוֹן גָּדוֹל וְעָצוּם. וְקֹדֶם מוֹתוֹ אָמַר, הַהָאן זֶעץ (פְּשִׁיטַת הָרֶגֶל) יֵשׁ לוֹ חֵלֶק בְּמוֹתוֹ, כִּי גַּם הָרַב מִסַּוְורַאן לֹא הֶאֱרִיךְ יָמִים אַחַר זֶה כְּנִזְכָּר לְקַמָּן, כִּי הַיּוֹשֵׁב בַּשָּׁמַיִם נָקַם נִקְמַת מוֹהֲרַנַ"ת זַ"ל מֵהָרַב וּמֵחֲסִידָיו כְּנִּזְכָּר לְקַמָּן.
This illness lasted three years until he died from it in a shameful death, as will be mentioned further on. But since at first he did not imagine that the illness would overpower him so greatly, he did not abandon the dispute — until Hashem Yisborach arranged yet other circumstances to quiet the dispute, as will be mentioned further on.
# טז
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/17/
# טז
טז
Source: https://ajew.org/reader/yemei-hatlaos/1/17
## Segment 1
וְהִנֵּה כְּפִי הַמּוּבָן מִדִּבְרֵי מוֹהֲרַנַ"ת זַ"ל, הָיָה נִרְאֶה מִדְבָרָיו שֶׁהָרַב הַנַּ"ל יָרַד מִמַּדְרֵגָתוֹ עַל שֶׁהָיָה פֶּלֶג גּוּף עֵרֶךְ שְׁנֵים עָשָׂר שָׁנִים לִפְנֵי מוֹתוֹ, כִּי בִּשְׁנַת מ"ד לִימֵי חַיָּיו נִתְאַלְמֵן וְכוּ' וְכוּ'. וְאָמַר עָלָיו כִּי נִתְקַיֵּם בּוֹ גֵּאוּת שֶׁהָיָה בְּיָרָבְעָם וְכוּ', כִּי אַדְמוֹ"ר רָאָה אוֹתוֹ בִּימֵי נְעוּרָיו וְאָמַר עָלָיו אַז "אַזַא יוּנְגֶערְמַאן הָאבּ אִיךְ לִיבּ" (שֶׁכָּזֶה אַבְרֵךְ אֲנִי אוֹהֵב) ,וְאִם הָיָה נִתְקָרֵב אֵלָיו, הָיָה זוֹכֶה גַּם הוּא לְמַדְרֵגַת מוֹהֲרַנַ"ת זַ"ל, וְאוּלָם אַחַר־כָּךְ בִּנְפִילָתוֹ, נִתְהַפֵּךְ כָּל־כָּךְ לְרוֹדֵף כָּזֶה, אָז אָמַר מוֹהֲרַנַ"ת זַ"ל בְּזֶה הַלָּשׁוֹן, סֶע וֶועט שׁוֹין מוּזִין זַיְין דִּיא גְּאֻלָּה שְׁפֵּייטֶער מִיט הוּנְדֶערְט יָאהר וִויא זִיא הָאט גֶּעזָאלְט זַיְין (הַגְּאֻלָּה כְּבָר מֻכְרַחַת לִהְיוֹת מֵאָה שָׁנָה יוֹתֵר מֵאֻחַר מִמַּה שֶׁהָיְתָה צְרִיכָה לִהְיוֹת). וּלְפִי שֶׁעֵנֵּינוּ הָרוֹאוֹת אֶת הַחֻרְבָּן הֶעָצוּם וְהַנִּשְׂגָּב בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת שֶׁנִּצְמַח בְּאֵלֶּה הַמֵּאָה שָׁנִים, וְהוּא גָּרַם כָּל זֶה כַּנַ"ל, אֵין עוֹד לְהַאֲרִיךְ בָּזֶה.
R' Reuven Yosef dwelt in the city of Hoyssin, whose inhabitants were followers of the Rav of Savran. When the anash of Breslov were traveling to Uman — the road passing through the city of Hoyssin — they would sleep at the home of the aforementioned Reuven Yosef, and he would welcome them warmly and with food and drink for all their needs. Some years before the aforementioned dispute, the anash passed through there on the 28th of Adar in order to arrive the next day, Erev Rosh Chodesh Nissan, at the holy tziyun in Uman. When they came to the house of the aforementioned R' Reuven Yosef, they found him lying on his bed with a dangerous illness, close to death, unable to taste anything, nor able any longer to speak.
When the anash saw this, their hearts ached greatly over it — both out of their love for him, and for the loss of such a good and precious lodging which would be lost through his death, for they had already despaired in their hearts. They accepted upon themselves that when they arrived the next day, Erev Rosh Chodesh, at the holy tziyun in Uman, their first request and prayer would be for his recovery — for Hashem Yisborach is abundant in salvation. And so they did; and through the mercies of Hashem Yisborach their prayer was accepted. And I heard from my father za'l who grew up in his house — for he was the uncle of my father za'l, and he himself was standing there — that at this very hour in the morning of Erev Rosh Chodesh, when the anash were praying at the holy tziyun for his recovery, there was a turn for the better; and from then onward he began to recover day by day until he was completely healed.
But afterward, when some years passed and the fire of the aforementioned dispute was aroused, and the letters of the Savraner went forth and spread — R' Reuven Yosef became afraid of the opponents that they would do him harm; so his household members began to speak to his heart to travel to the Rav of Savran to humble himself before him. And he was persuaded by their words, imagining it was clear to him that if he did not humble himself and travel to him, the opponents would certainly kill him.
And when he came to the house of the Rav of Savran, he commanded him to give a handshake [tekias kaf] pledging not to let Moharan"as or his people lodge at his home. And there, in the assembly of the followers who surrounded him as he stood before the Rav — if he had not agreed to his words, they certainly would have beaten him murderously, as had once happened to a Rav who was not at all of the anash, against whom the Rav of Savran had a grievance for other reasons; that Rav sat at the table of the Rav of Savran but did not wish to humble himself sufficiently before him, and his followers beat him on his left side until he fell ill and died. And because of all this, the aforementioned Reuven Yosef humbled himself and gave him the handshake. He returned home afterward and was immediately punished upon his arrival home — for his aforementioned illness returned upon him and weighed heavily until he passed away. And then they saw with open eyes that all his life and his recovery from his illness had been solely through the prayer of Moharan"as's people at the tziyun of Admor zatzal.
# יז
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/18/
# יז
יז
Source: https://ajew.org/reader/yemei-hatlaos/1/18
## Segment 1
גַּם בִּתְחִלַּת הַחֹרֶף הַנַּ"ל עוֹד קֹדֶם שֶׁכָּתַב הָרַב מִסַּוְורַאן אֶת הָאִגְּרוֹת הַנַּ"ל, פָּקַד הָרַב הַנַּ"ל עַל אֲנָשָׁיו שֶׁיִּהְיוּ יוֹרְדִים לְחָיָיו שֶׁל מוֹהֲרַנַ"ת וּלְקַפֵּחַ פַּרְנָסָתוֹ, כִּי בְּהָעִתִּים שֶׁקֹדֶם הַמַחֲלֹקֶת הָיוּ הַרְבֵּה אֲנָשִׁים בְּבֵית־הַמִּדְרָשׁ הֶחָדָשׁ שֶׁהָיוּ מַסְפִּיקִים אֶת מוֹהֲרַנַ"ת בְּפַרְנָסָתוֹ מֵחֲמַת הָאַהֲבָה הַגְּדוֹלָה שֶׁאָהֲבוּ אוֹתוֹ מְאֹד, יַעַן שֶׁהִרְבָּה לְעוֹרֵר אֶת לְבָבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וְלְכַוָּנַת הַלֵּב בְּעֵת הַתְפִלָּה, עַד אֲשֶׁר מַמָּשׁ בָּקְעוּ אֶת הָרָקִיעַ בִּתְפִלָּתָם בְּצִבּוּר אֲנָשִׁים בְּכָל יוֹם וָיוֹם עֶרֶב וָבֹקֶר, לוּלֵא הַמַחֲלֹקֶת וְהָרְדִיפוֹת הַנַּ"ל כְּבָר הָיִינוּ זוֹכִים לְהִגָּאֵל עַל־יְדֵי־זֶה.
And in Breslov too they witnessed wondrous providences [hashgachos] in those days. And I heard from our friend the Rav Michl of Yass who was in Breslov during the time of the dispute, and told me that there was in Breslov an opponent who greatly multiplied in cursing and abusing Moharan"as. One of Moharan"as's people asked him: "How are you not afraid to disgrace and revile a man attached to Torah and prayer such as him, and what benefit will come to you from your curses?" And yet more words like these. But this opponent hardened his neck and persisted in his insults. And after some days the aforementioned opponent fell ill and died. And immediately afterward one of his young children fell ill and died; then another child fell ill and died; then the third child died; then the fourth and last child fell ill — for he had no more than these four children. And his widow, the widow, longed with all her heart to run to Moharan"as's home to appease him, for she saw literally with her own eyes that this affliction was solely because of the insults of her husband. But she did not know whether the appeasement would help her, given the extent of the pursuit and the insults with which her husband had pursued and insulted him to his very face.
Nevertheless, from the great pain of her heart over the death of her children and the weakness of this last child, she took the child with her and brought him to Moharan"as's home as he was in his weakness, and said to Moharan"as in these very words: "I myself am not guilty of my husband's insults, and he has already passed away — as have three sons; and only this child remains to me, the one eye in my head, and now he too has become weak." And immediately Moharan"as began to assure her that he would recover. She answered him: "In a danger such as this, I want no more assurances — let this child lie in your home, and if he dies, he will die in your home." And she immediately ran out of Moharan"as's home and refused to go back to the child — until they came and told her that the child had begun to return to health; and then she came to Moharan"as's home to take the child. And so it was, that he was completely healed.
## Segment 2
וּבְרֹב רְדִיפָתָם אֶת מוֹהֲרַנַ"ת וְאֶת אֲנָשָׁיו, הַרְבֵּה הַרְבֵּה, לִשְּׁבֹּר וְלַהֲרֹס אוֹתָם וְאֶת פַּרְנָסָתָם עַד קָצֶה הָאַחֲרוֹן, כִּי רַק חֲמִשָּׁה אֲנָשִׁים בִּבְרֶסְלֶב עָמְדוּ בַּנִּסָּיוֹן וְנִשְׁאֲרוּ בַּעֲבוֹדָתָם אֶת הַשֵּׁם יִתְבָּרַךְ כְּמִקֹדֶם, אֲבָל רֻבָּם כְּכֻלָּם מֵהַקִּבּוּץ שֶׁבִּבְרֶסְלֶב לֹא הָיָה בִּיכֹלֶת לְהַחֲזִירָם לְעֲבוֹדָתָם, וְגַם אַחֲרֵי שֶׁעָזַר הַשֵּׁם יִתְבָּרַךְ לְמוֹהֲרַנַ"ת וְהֵנִיחַ לוֹ מִכָּל אוֹיְבָיו מִסָּבִיב עַל־יְדֵי פְּקֻדָתָם.
And there was also in Breslov a young man [avrech] who was the son-in-law of the agent in the house of the aforementioned opponent Moshe. He joined with his companions in a scheme to kill Moharan"as when he returned from Uman to his home — for he had been delayed in Uman until before Rosh Chodesh Nissan. Their intention was to strike and kill him outright; only there arose a debate among them as to which of them would be the first to begin in such a terrible matter. And the aforementioned young man said that he accepted upon himself to be the first to deliver the first blow. And through G-d's compassion for Moharan"as, the illness of coughing immediately struck this young man, and he and his household immediately understood that his life was in danger, and he was compelled to travel to his father's home in Bershid. And after some weeks a letter arrived from him that he had recovered and was healthy; and his father-in-law immediately sent a special carriage to bring him to Breslov. But when the messenger arrived there with the carriage, he found and saw that they were attending to him — for he had died suddenly and unexpectedly.
Such and similar things did Hashem Yisborach Himself take vengeance — a little — until some measure of fear fell upon them, and they did not succeed in killing Moharan"as. Yet nevertheless, from the great intensification of the Samach Mem who had grown strong (as Moharan"as himself wrote in the letters in these very words: that the Samach Mem himself girded his loins to battle — see there) — the brazen ones renewed themselves in tormenting Moharan"as and his people with various sufferings, as explained in the book of Moharan"as's letters in the letter.
# יח
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/19/
# יח
יח
Source: https://ajew.org/reader/yemei-hatlaos/1/19
## Segment 1
וּבְתֹקֶף מְצוּקַת מוֹהֲרַנַ"ת זַ"ל בְּפַרְנָסָתוֹ אָז עַל־יְדֵי הָרַב הַנַּ"ל, אַף־עַל־פִּי־כֵן סִבֵּב הַשֵּׁם יִתְבָּרַךְ שֶׁנִּמְצָא אִישׁ אֶחָד, ר' יִצְחַק מִכְּפַר שֵֶׁערְוִויץ, שֶׁנִּתְקָרֵב לִפְנֵי כַּמָּה שָׁנִים לְמוֹהֲרַנַ"ת וְלִשְּׁאָר אַנְשֵׁי רַבֵּנוּ זַ"ל, עַל־יְדֵי הָאִישׁ מֹשֶׁה חִינְקֶעס הַנַּ"ל בְּעַצְמוֹ, כִּי הוּא הָיָה מִמִּשְׁפַּחְתּוֹ וְיוֹשֵׁב אִתּוֹ בְּמִּסְחָר הָרֵחַיִם שֶׁנִּמְצָא בַּכְּפָר הַנַּ"ל הַסָּמוּךְ לִבְּרֶסְלֶב. וּכְשֶׁבָּא ר' יִצְחַק הַנַּ"ל לִבְּרֶסְלֶב, נִתְאַכְסֵן בְּבֵית מֹשֶׁה הַנַּ"ל, וְהוּא בְּעַצְמוֹ סִפֵּר לְפָנָיו אֶת כָּל הַגְּדוֹלוֹת וְהַנִּפְלָאוֹת שֶׁרָאָה מֵרַבֵּנוּ זַ"ל עַד שֶׁנִּתְקָרֵב כַּנַ"ל.
Behold, I have come to make known something of the testimony given — those men of beliyaal (worthlessness) in whom the Samach Mem had clothed himself, who called themselves by the name of Chassidim and clothed themselves in the garments of Chassidus with long peyos — who testified before the Rav of Savran. And I myself knew one of the chief among them, whose name was Akiva Meirtshe, who was learned in Gemara with commentaries; and he testified before the Rav of Savran that he had seen with his own eyes that Moharan"as ate meat on the Ninth of Av [Tisha BeAv].
However, several years later Hashem Yisborach arranged that the Rav R' Zalman of Medvedivka married a woman in Breslov and after the wedding remained in Breslov, living then at his father-in-law's table. His practice was to engage in pilpul (deep discussion) in learning with the aforementioned Akiva Meirtshe, and therefore acquired a measure of affection; and he once asked him: "How did you open your mouth to say such a strange and false thing before the Savraner?" And the aforementioned Akiva Meirtshe answered him: "Believe me, I would not say a lie, G-d forbid — for truly I saw this. But the Ninth of Av in question fell on Shabbos." And when the Rav of Savran asked him on which day that Tisha BeAv had fallen — [the answer was sufficient, the matter settled].
## Segment 2
וְאַחַר־כָּךְ בְּצֵאת הָרוּחַ סְעָרָה מֵהַמַּחֲלֹקֶת אֲשֶׁר הַנַּ"ל נֶהֱפַךְ לְמִּתְנַגֵּד, נִשְׁאַר עַל־כָּל־פָּנִים נְקֻדָּה בְּמֹשֶׁה שֶׁלֹא רָצָה לִדְחוֹת אֶת ר' יִצְחָק הַנַּ"ל מִפַּרְנָסָתוֹ, וּבְהוֹלָכָתוֹ אֶת הַקֶּמַח מֵהָרֵחַיִם אֶל הָעִיר בְּרֶסְלֶב, הִשְׁתַּדֵּל בְּכַוָּנָה שֶׁיִּהְיֶה כְּנִיסָתוֹ בְּאֶמְצַע הַלַּיְלָה, וּבִתְחִלַּת כְּנִיסַת הָעִיר דָּר שָׁם ר' לֵייבְּצֶ' שֶׁהָיָה מֵאַנְשֵׁי מוֹהֲרַנַ"ת, וְדָפַק לוֹ בַּחַלּוֹן שֶׁיֵּצֵא הַחוּצָה וְהוֹרִיד לוֹ ר' יִצְחַק מֵחֶשְׁבּוֹן הַקֶּמַח שֶׁלּוֹ שַֹק עִם קֶמַח לְבֵית ר' לֵייבְּצֶ' שֶׁיִּתֵּן לְמוֹהֲרַנַ"ת, וּבַבֹּקר נָשָׂא אֶת הַשַּׂק קֶמַח הַנַּ"ל לְבֵית מוֹהֲרַנַ"ת, וְהַר' יִצְחָק הַנַּ"ל הִסְפִּיק אוֹתוֹ וְאֶת בֵּיתוֹ עִם קֶמַח בְּכָל צָרְכּוֹ, וְכֵן סֵבֵּב הַשֵּׁם יִתְבָּרַךְ עוֹד סִבּוֹת נִפְלָאוֹת בִּדְבַר פַּרְנָסָתוֹ.
And I likewise personally knew the man Yitzchak Chana's, who testified before the Rav of Savran that he once entered the home of Moharan"as za'l and found him sitting with a female in his lap. After Moharan"as's passing he admitted before his brother-in-law R' Meir Yehudah that this female had been his granddaughter — an infant of approximately six months, the daughter of his daughter Chana Tzirel. And this man too answered: "And did the Rav of Savran ask me which female it was?"
Such and similar lies and wantonness abounded, until they ignited such a machlokes. And one man who was a scholar and among the followers of the Rav of Savran, but who also knew Moharan"as — when the Rav of Savran told him the aforementioned testimony, he could not hold himself back and cried out: "Oif aza mentsh oich" [Upon such a person, too!] — meaning: such is the impulse to victory [midas hanitzachon], that it leads one to believe such lies, for the impulse to win cannot tolerate the truth.
# א
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/2/
# א
א
Source: https://ajew.org/reader/yemei-hatlaos/1/2
## Segment 1
אִישׁ עָשִׁיר הָיָה בִּבְרֶסְלֶב וּשְׁמוֹ מֹשֶׁה, הַנִּקְרָא בְּשֵׁם מֹשֶׁה חִינְקֶעס, וְהוּא הָיָה מִמְּקוֹרָבֵי אַדְמוֹ"ר הַקָּדוֹשׁ מוֹהֲרַ"ן זַצַ"ל, וְהָיָה עָקָר מִבָּנִים. וְאַדְמוֹ"ר הַקָּדוֹשׁ זַצַ"ל קֹדֶם פְּטִירָתוֹ, בְּעֵת שֶׁסִּדֵר צַוָאָתוֹ לִפְנֵי מוֹהֲרַנַ"ת, אָמַר לוֹ אָז בְּזוֹ הַלָּשׁוֹן "מֹשֶׁה אָז עֶר וֶועט זִיךְ גֶּעטִין אִין חֲתֻנָּה הָאבִּין קִינְדֶער" [מֹשֶׁה, אִם הוּא יִתְגָּרֵשׁ וְיִתְחַתֵּן שׁוּב, יִוָלְדוּ לוֹ יְלָדִים].
And behold, on the Shabbos before his passing, R' Akiva Ze'ev came to him a second time; and on Shabbos night after the meal, he spoke once again of the service of the Kohen Gadol on Yom Kippur with great and awesome burning [his'lahavus], and he mentioned then several words from the liturgical poem [piyut] in the order of the Avodah service: "He entered the place where he entered, and stood in the place where he stood" — and several more words. And in the following week, he passed away — and his soul departed with these very words: "Gracious One, who greatly multiplies forgiveness" — on the tenth day of the month of Tevet.
## Segment 2
וְאַחַר פְּטִירַת אַדְמוֹ"ר זַצַ"ל בְּאוּמָאן בִּשְׁנַת תקע"א, כְּשֶׁחָזַר מוֹהֲרַנַ"ת זַצַ"ל לְבֵיתוֹ לְנֶעמִירוֹב דֶּרֶךְ בְּרֶסְלֶב, סִפֵּר זֹאת לִפְנֵי מֹשֶׁה הַנַּ"ל, וְיָעֲצוּ לְגָרֵשׁ אֶת אִשְׁתּוֹ כְּדֵי שֶׁיִּהְיֶה לוֹ בָּנִּים. אַךְ מֹשֶׁה לֹא הָיָה לוֹ רָצוֹן לָזֶה, וְאָמַר לוֹ, שֶׁכְּפִי מַה שֶׁדִּבֵּר הוּא עִם אַדְמוֹ"ר זַצַ"ל מִזֶּה שֶׁאֵין לוֹ בָּנִּים, הֵבִין שֶׁהַמְּנִיעָה לַזֶה הִיא עַל יָדוֹ בְּעַצְמוֹ. אֲבָל מוֹהֲרַנַ"ת הִרְבָּה לְדַבֵּר עִמּוֹ, וְהוֹכִיחַ לוֹ שֶׁהוּא טוֹעֶה בַּדָּבָר, וְהִרְבָּה לְהַזְהִירוֹ שֶׁיְּגָרֵשׁ אֶת אִשְׁתּוֹ, מֵרֹב כּוֹסְפוֹ שֶׁיִּתְקַיְּמוּ דִּבְרֵי אַדְמוֹ"ר זַצַ"ל, כִּי יָדַע אֲשֶׁר כָּל דִּבְרֵי אַדְמוֹ"ר זַצַ"ל הֵם כְּכֶסֶף צָרוּף בַּעֲלִיל, וּבְלִי סָפֵק יְהֵא לוֹ בָּנִּים עַל־יְדֵי־זֶה.
And what is understood from all this: that within him — from the side of his holy soul — was also all the forgiveness and atonement of the tenth day from the Ten Days of Repentance, namely Yom Kippur. For very, very many penitents, whose sins were certainly atoned for, came about through his words and his holy books which he left after him, as mentioned. And were it not that I am in awe [ulei dimistafina], I would say that this is indeed why his holy name, by gematria (numerical value), corresponds precisely to the count of the words "Channun haMarbeh lisloa'ch" ("Gracious One who greatly multiplies forgiveness"). [Translator's note: The text says the gematria of his name corresponds to the count (מִנְיַן = number/count) of the words. The holy name Nassan נָתָן has a gematria of נ(50) + ת(400) + נ(50) = 500. The phrase "Channun haMarbeh lisloa'ch" contains 3 words. Some explain this as: the gematria of Nassan equals the gematria of the 3-word phrase itself, or alternately that his full name Nassan has the same letter-count resonance with the phrase. The writer himself expresses awe and hesitation — ulei dimistafina (were I not in awe/fear) — at stating this openly.] And this is moreover what Admor the Nachal Novei'a Mekor Chachmah (נַחַל נוֹבֵעַ מְקוֹר חָכְמָה) — "The Flowing Stream, Source of Wisdom," the holy title of Mohara"n za'l — did when he placed his hand upon him and said of him that he knows from him more than from all others, as explained elsewhere. And through this he merited to compose the holy book Likutay Halacsos and his awakening prayers which strengthen and uphold every person, great and small, to incline him toward good, to return in complete repentance.
## Segment 3
(חָסֵר, וּבִכְתַב יָד שֶׁאֵצֶל ר' מֵאִיר אַנְשִׁין נִכְתַּב יוֹתֵר בַּאֲרִיכוּת וְזֶה לְשׁוֹנוֹ: מֹשֶׁה חִינְקֶעס הַנַּ"ל, דָּר עִם אִשְׁתּוֹ הָרִאשׁוֹנָה כַּמָּה שָׁנִים וְהָיָה חָשֹוּךְ בָּנִּים, וּמִתּוֹךְ דִּבְרֵי רַבֵּנוּ זַ"ל עַל אוֹדוֹת זֶה, נִדְמָה לוֹ שֶׁרַבֵּנוּ זַ"ל תּוֹלֶה הַדָּבָר בּוֹ, שֶׁהוּא אֵינוֹ מְסֻגָּל לְבָּנִים.
And since I am here relating matters concerning his books, I will record what R' Moshe za'l said — that he heard from Moharan"as at the time when Moharan"as's dream of R' Shmuel Ayzik za'l was being discussed before him. He first said something in the way of pleasantry about dreams, and afterward said: I will tell you my dream. I saw Admor who came to me with another person, and I related before him, in the manner of a complaint, all that had passed over me. And Admor said to me in these very words: "Dia host ober mit daine sfarim git gemacht" — (But you with your books have done well). And that other person who was with him nodded his head and agreed to this, saying in these words: "Yah, yah, zeier git gemacht" — (Yes, yes, you have done very well). And I asked Admor: who is this? And he answered me: This is Moshe Rabeinu, peace be upon him.
## Segment 4
וּבְכֵן הָיָה כָּל יְמֵי חַיֵּי רַבֵּנוּ זַצַ"ל, כִּלְאַחַר יֵאוּשׁ מִלְּהוֹלִיד בָּנִּים, וּמֵחֲמַת זֶה, לֹא הָיָה לוֹ אַף מַחְשָׁבָה לְגָרֵשׁ אֶת אִשְׁתּוֹ הָרִאשׁוֹנָה וְלִשָֹּא אַחֶרֶת, אוּלַי יִבָּנֶה מֵאַחֶרֶת. עַד שֶׁקֹדֶם הִסְתַּלְּקוּת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה שֶׁלִּפְנֵי מוֹהֲרַנַ"ת זַ"ל, הָיָה עוֹסֵק בִּדְּבָר הַצַּוָאָה בִּכְתָב וּבְעַל פֶּה, וְאָז אָמַר גַּם פִּתְאֹם לְמוֹהֲרַנַ"ת זַ"ל, אִם מֹשֶׁה יְגָרֵשׁ אֶת אִשְׁתּוֹ, יִהְיֶה לוֹ בָּנִּים - "אָז מֹשֶׁה וֶועט זִיךְ גֶּעטִין וֶועט עֶר הָאבִּין קִינְדֶער".
It is likewise known what Admor said at the very beginning, when Moharan"as za'l first drew close to him: "There has come to me a young scholar [avrech], and through him not even the secular conversations [sichas chulin] of mine will be lost." And so it was — for he alone labored to publicize the Torah of Rabeinu the Holy in the world, and his holy conversations, to make known to all people the greatness of his holy Torah, to draw through this many people to Hashem Yisborach.
## Segment 5
וְכֵן אַחַר הִסְתַּלְּקוּת רַבֵּנוּ זַ"ל, כְּשֶׁחָזַר מוֹהֲרַנַ"ת לִבְרֶסְלֶב וּמָסַר מִלִּין אֵלּוּ שֶׁל צַּוָאָת רַבֵּנוּ זַ"ל, לְמֹשֶׁה הַנַּ"ל, הוּא אָמְנָם לֹא הֶאֱמִין לִדְבָרָיו בִּשְׁבִיל שֶׁכְּבָר לְפִי תְּפִישָׂתוֹ בְּדִבְרֵי רַבֵּנוּ זַ"ל כַּנַ"ל הוּא לְאַחַר יֵאוּשׁ. פַּעַם הֻזְמַן מֹשֶׁה הַנַּ"ל למוֹהֲרַנַ"ת זַ"ל בַּבֹּקֶר בְּשָּׁעָה שֶׁהָיָה לָבוּשׁ בְּטַּלִּית וּתְפִלִּין דְר"ת, וְאָז עוֹד הַפַּעַם הִזְכִּיר צַּוָאָת רַבֵּנוּ זַ"ל הַנַּ"ל אוֹדוֹתָיו, וְהוּא עוֹמֵד בְּדַעְתּוֹ וְאֵינוֹ חָפֵץ לְהַאֲמִין, עַד שֶׁמוֹהֲרַנַ"ת זַצַ"ל מְחֹזֶק אֱמוּנָתוֹ בְּרַבֵּנוּ זַ"ל וּבְקִּיּוּם דְּבָרָיו קָפַץ וְנִשְׁבַּע לוֹ בְּזוֹ הַלָּשׁוֹן: "כְּמוֹ שֶׁאֲנִי לָבוּשׁ בְּטַּלִּית וּתְפִלִּין שֶׁכֵּן אָמַר רַבֵּנוּ זַ"ל".
And it was because of this that the Samach Mem [the Adversary] rose against him and raised up machlokes against him through the Rav of Savran, who became a great pursuer and enemy of his life, as we will relate further on. And so that the reader should not be astonished that a great Rav in Israel could stumble into such strife — for did not even Yosef have strife against him? — in the end: "the lips of truth will endure forever, and the stormy wind passes away and is lost — great only in its moment."
## Segment 6
מִזֶּה נִתְעוֹרֵר מֹשֶׁה הַנַּ"ל לָתֵת אֵמוּן לִדְבָרָיו, וְתֵכֶף הָלַךְ לְבֵיתוֹ וְשָׁאַל אֶת אִשְׁתּוֹ אִם חֲפֵצָה לְהִתְגָּרֵשׁ, וְאָמְרָה הֵן, וּמַה אַת חֲפֵצָה בְּעַד זֶה? אֲנִי חֲפֵצָה שֶׁנְּחַלֵק עִם הוֹנֵנוּ וּרְכוּשֵׁנוּ שָׁוֶה בְּשָּׁוֶה. וְכֵן עָשָׂה וְגֵרְשָׁהּ. מִיָּד הִתְחִילוּ לְדַבֵּר אוֹדוֹת שִׁדּוּךְ, וְשִׁדְּכוּ אוֹתוֹ לְאָחוֹת הָרַב מִטָּאמָאשְׁפִּיל. וְגַם הַר' נָתָן זַ"ל הִסְכִּים לְזֶה הַשִׁדּוּךְ, וְהִיא הָיְתָה לוֹ לָאִשָּׁה וְשְׁמָהּ עֶלְקִי.
And after the passing of Admor zatzal in Uman in the year 5571 (1811), when Moharan"as zatzal returned home to Nemyrov by way of Breslov, he related this before the aforementioned Moshe, and they advised him to divorce his wife in order that he might have children. But Moshe had no desire for this, and told him that, based on what he himself had discussed with Admor zatzal regarding his lack of children, he understood that the obstacle lay with himself. But Moharan"as spoke with him at great length and demonstrated to him that he was mistaken in the matter, and greatly admonished him to divorce his wife — out of his intense longing that the words of Admor zatzal should be fulfilled — for he knew that all of Admor's words are as refined silver [kesef tzaruf], and without doubt he would have children through this.
## Segment 7
עָבַר זְמַן אַחַר הַנִּשּׂוּאִין וְאֵין סִימָן לְבָנִים גַּם עִם אִשָּׁה זוֹ. וּבְכֵן כְּפַעַם בַּפַעַם בָּא בְּטַּעֲנָה לְמוֹהֲרַנַ"ת, עַד שֶׂמוֹהֲרַנַ"ת צִוָּה עָלָיו שֶׁיִּסַּע לְאוּמָאן וְיִהְיֶה שָׁם בְּטַּעֲנָה זוֹ עַל צִיּוּן רַבֵּנוּ זַ"ל: הַלֹּא עָשִׂיתִי כַּאֲשֶׁר צִוִּיתֶם עָלַי עַל־יְדֵי הַר' נָתָן וְגֵרַשְׁתִּי אֶת אִשְׁתִּי הָרִאשׁוֹנָה, וְאַיֵּה אֵפוֹא הַהַבְטָחָה שֶׁיִּהְיֶה לִי בָּנִּים עִם הַשְּׁנִיָּה שֶׁנָּשָׂאתִי זֶה זְמַן, וְאֵין אַף סִימָן לְבָנִים.
From this, the aforementioned Moshe was aroused to give credence to his words, and he immediately went home and asked his wife whether she was willing to accept a get (bill of divorce). She said yes; "and what do you want in return?" "I want us to divide our assets equally." And so he did, and divorced her. Immediately they began to speak of a match [shiduch], and he was matched with the sister of the Rav of Tamashhpil. And R' Nassan za'l also agreed to this match. And she became his wife, and her name was Elki.
## Segment 8
בְּצֵאתוֹ מֵהַצִּיּוּן הַקָּדוֹשׁ נָפַל בְּרַעְיוֹנוֹ הַפָּסוּק "זִרְעוּ לָכֶם לִצְּדָקָה", וְהָיָה נֶחְשָׁב אֶצְלוֹ הַדְּבָרִים כְּאִלּוּ יָצְאוּ מִפִּי רַבֵּנוּ זַ"ל פֶּה אֶל פֶּה, שָׁב לִבְרֶסְלֶב וּפִזֵּר מָעוֹת לִצְּדָקָה, וְאִשְׁתּוֹ יַלְדָּה בֵּן וּבַת, עַד כָּאן לְשׁוֹנוֹ).
Time passed after the marriage and there was still no sign of children with this wife either. And so time and again he came with his complaint before Moharan"as, until Moharan"as commanded him to travel to Uman and bring his complaint before the holy tziyun (graveside) of Rabeinu za'l: "Have I not done as you commanded me through R' Nassan, and divorced my first wife? And where then is the promise that I would have children with the second wife whom I have now married for some time, and there is not even a sign of children?" When he came out from the holy tziyun, the verse "Sow for yourselves in righteousness" [Hoshea 10:12] fell into his mind, and he considered it as though it had come from the mouth of Rabeinu za'l directly. He returned to Breslov and scattered money in charity [tzedakah], and his wife bore a son and a daughter. Thus ends his words.
# יט
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/20/
# יט
יט
Source: https://ajew.org/reader/yemei-hatlaos/1/20
## Segment 1
וְאַחַר שֶׁנִּשְׁלְחוּ הָאִגְּרוֹת הַנַּ"ל, אֵין בִּיכֹלֶת לְבָאֵר כְּלָל מַה שֶׁעָבַר עַל שְׁאֵרִית הַפְּלֵטָה עַל־יְדֵי הַזְּאֵבִים וְחַיּוֹת רָעוֹת הַנַּ"ל, וְכֵן לְהֶפֶךְ אֵין לְבָאֵר כְּלָל הַגְּבוּרוֹת וְהַנּוֹרָאוֹת שֶׁהִפְלִיא הַשֵּׁם יִתְבָּרַךְ עִם מוֹהֲרַנַ"ת וְעִם אֲנָשָׁיו, שֶׁיִּתְקַיְּמוּ עַל־כָּל־פָּנִים בֵּין הַזְּאֵבִים הָאֵלֶּה, רַק בִּטִארָוִויצֶע נִזּוֹק אִישׁ אֶחָד מֵאַנְשֵׁי מוֹהֲרַנַ"ת, כִּי מֵרֹב הַהַכָּאוֹת וְהָעִנּוּיִים שֶׁעִנוּ אוֹתוֹ נֶחֱלָה מִתַּחַת יָדָם בְּחֳלִי נוֹפֵל רַחֳמָנָא לִצְלָן, וַאֲבִי זַ"ל ר' נַחְמָן מִטוּלְטְשִׁין, בָּרַח מִבֵּיתוֹ לְאוּמָן, כִּי בְּאוּמָן הָיָה אָז צָד גָּדוֹל שֶׁהִרְחִיקוּ אֶת עַצְמָם מֵחֲסִידֵי סַּוְורַאן, כִּי בִּתְחִלַּת הַקַּיִץ הַזֶּה נָסַע הָרַב מִסַּוְורַאן לְאוּמָן, וְכַאֲשֶׁר עָבַר עַל־יָד הַבֵּית־מִדְרָשׁ שֶׁבָּנָה שָׁם מוֹהֲרַנַ"ת, עָנָה וְאָמַר לַחֲסִידָיו בִּזָּיּוֹן גָּדוֹל לִפְנֵיכֶם (שֶׁיֵּשׁ פֹּה בְּרֶסְלֶב, קְלוֹיְז וְהָרְסוּ וְכוּ') זִיא אוֹיךְ צִי נֶעמִין [אוֹתָהּ גַּם לְהַעֲבִיר מִן הָעוֹלָם], אֲבָל הָיָה שָׁם בְּאוּמָן גְּבִיר אֶחָד ר' אַבְרָהָם... שֶׁהָיָה מֵאַנְשֵׁי הַשֵּׁם, גַּם הָיָה לוֹ אַרְבַּע אוֹתוֹת הַכָּבוֹד (מַאנְדַאלִין) מֵהַקֵּיסָר יָרוּם הוֹדוּ דְּרוּסְיָא, וְהוּא לֹא הָיָה יָכֹל לִסְבֹּל לִרְאוֹת הָעִנּוּיִים שֶׁל אֲנָשִׁים כְּשֵׁרִים כָּל־כָּךְ, וְכָתַב מִכְתָּב לְהָרַב מִסַּוְורַאן אֲשֶׁר עַל־כָּל־פָּנִים לֹא יִסַּע עוֹד הַפַּעַם לְאוּמָן. וְגַם הַגְבִיר הַנַּ"ל הֵטִיל אֵימָה עַל הַמִּתְנַגְּדִים וְהִזְהִירָם שֶׁלֹּא יַעֲשׂוּ שׁוּם רָעָה לְאַנְשֵׁי מוֹהֲרַנַ"ת עַד שֶׁיָּשְׁבוּ שָׁם אַנַ"שׁ לָבֶטַח.
Among the opponents of Moharan"as za'l, the followers of the Rav of Savran, was also his neighbor the Rav Yonah the teacher, who on the contrary stayed silent and did not act as they did. When the Rav Yonah was in Savran, the Rav asked him: "Why are you silent and doing nothing? If so, is it true what they say of you — that you are on his side? And how is it possible that you are his neighbor, yet not involved with those who pursue him and throw stones at him?" And he answered him: "What can I do? Every time it happens that I awaken from sleep at midnight and hear his heartfelt bitterness and his crying in all manner of lamentation" — and he took as an example the verse "Who is this King of glory?" [Tehillim 24:8] (for in his great feeling at the Divine radiance [hisnots'tsus elokuso] which he had with this verse, he was accustomed each time to pause upon the saying of this verse) — "and he literally lifts my whole body and all my limbs from lying in my bed" (es tragt mich unter) — literally "it carries me up from under [my bedcovers]" — "when I hear all the above — and how is it possible when I rise in the morning and see him outside, to throw stones after him?"
And now, dear reader, see and see further: how the baal davar [the Adversary] can mislead people and lead them astray — and even the famous among Israel does he mislead. As our Sages za'l expounded on the verse "for he has greatly acted" [Yirmiyahu 48:26] — that he stretched his hand against the great ones [Sanhedrin 107a].
And behold, I have already written that Moharan"as in the aforementioned journey in the winter of 5595 (1835), was delayed in Uman and remained there until after the Shabbos of Parshas Parah. And on Erev Shabbos Parshas Parah, when Moharan"as za'l was in the bath-house [mikveh] in honor of Shabbos, a man by the name of Sneior Dovid stood up against him, wishing to throw his garments into the furnace of fire; but through G-d's compassion, the men who were in the bath-house did not allow him, and he was saved from this. And when Sneior Dovid saw that his plan had not succeeded, he opened his mouth to disgrace and revile Moharan"as to his face, filling the desire of the Samach Mem who had clothed himself with all his heart and soul. And afterward, when Moharan"as left the bath-house, he reflected and said: "Certainly all this is better — a thousand times — than that bitterness of Gehinnom [purgatory] described in the Zohar." [That is: all these sufferings are a thousand times preferable to the bitterness of Gehinnom — for here one atones and is purified in this world, which is far better than the alternative.]
And after the Shabbos of Parshas Parah, he traveled home to Breslov. And before Pesach, the evil pursuers greatly longed for the city authorities to assure them that on the first night of Pesach, while everyone was seated at the Seder, they would seize Moharan"as in chains and lead him to prison. And through G-d's compassion, Moharan"as za'l was saved from this as well.
# כ
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/21/
# כ
כ
Source: https://ajew.org/reader/yemei-hatlaos/1/21
## Segment 1
בְּטוּלְטְשִׁין הִרְבּוּ לְהַכּוֹת בְּעִנּוּיִים אֶת ר' יִצְחָק בֵּן ר' אַבְרָהָם דֹּב, עַד שֶׁנִּתְפַּתָּה לָהֶם, רַק מִיָּד אַחַר שֶׁעָבַר קְצָת הָרַעַשׁ כְּנִזְכָּר לְקַמָּן, חָזַר וְנָסַע לְמוֹהֲרַנַ"ת. וְכֵן ר' יַעֲקֹב חָתָן ר' מֹשֶׁה חַיִּים, גַּם־כֵּן לֹא עָמַד בַּנִּסָּיוֹן, וְכֵן ר' דָּוִד שֶׁנִּקְרָא בְּשֵׁם מ' נוֹדַע לְהַמִתְּנַגְּדִּים שֶׁהוּא פַּחְדָן מִלָּצֵאת בַּלַּיְלָה, קָשְׁרוּ אוֹתוֹ לְמַּצֵּבָה עַל בֵּית הַחַיִּים, וְאָמְרוּ לוֹ שֶׁאִם לֹא יְקַלֵּל אֶת מוֹהֲרַנַ"ת יַנִיחוּהוּ שָׁם בַּלַּיְלָה, (אֶת אֶחָד קָשְׁרוּ בְּחֶבֶל אֶחָד עִם עֲרֵלוֹת וְהוֹבִילוּ אוֹתָם בָּרְחוֹב).
And behold, despite all this, Moharan"as fortified himself while in Uman after the arrival of the aforementioned letters from Savran. While Moharan"as za'l was in Uman, he wrote a complaint [prieshniye] to the regional government [gubernya] of Kaminetz (for Breslov is in the Kaminetz district), about the fact that they were falling upon him with beatings and stone-throwing. And in his great righteousness, he did not mention in the complaint from where all this arose — so as not to cause harm through the complaint to the Rav of Savran, for Moharan"as in no way wished to inform against him before the authorities. And in the complaint he requested of the regional governor that he not send the response through the police [politsiye] — since apparently the police officers accept bribes from the pursuers — but rather respond through the civil court [paliyetaviye sod], which was then like the regional court of our times. But the response of the regional governor was delayed until before Shavuos; and then his response arrived through the civil court, and from there was sent to the police in Breslov. And in his response the governor rebuked the police officers for the outrages found in the city of Breslov, and warned them: that if another such complaint reached him about the beating of Moharan"as, he would remove all the police officers from their positions. And then the police officers began to instill fear and dread in the evil pursuers that from that day on, no beating or stone-throwing against Moharan"as za'l and his people would be remembered or heard of.
And within a short time there arrived in Breslov from the district governor a fearsome warning to the police, to be vigilant in the protection of the life of Moharan"as za'l "Shternhartz"; and if he receives another such complaint, he is prepared to remove all police officers from their posts. And if there is any offense for which Shternhartz has sinned against those who rise against him, that requires investigation and inquiry first; and after they find him guilty, he may be judged and punished according to the law. And this was sent directly to the Duma, and the Duma immediately conveyed it to the police. Naturally, when the police received such a warning from the district governor, they quickly publicized this to all the opponents; and Moharan"as za'l emerged, with the help of Hashem Yisborach, from danger to life, and dwelt in Breslov in quiet and security.
## Segment 2
כִּי זֶה עָשׂוּ לְסִימָן מִי שֶׁקִלֵּל אוֹתוֹ בְּחֵרוּפִין, הוּא אוֹת שֶׁכְּבָר נִתְפַּתָּה לָהֶם וְלֹא יִסַּע אֶל מוֹהֲרַנַ"ת. וּכְפִי הַנִּרְאֶה שֶׁגַּם הוּא לֹא עָמַד בַּנִּסָּיוֹן, רַק אִישׁ אֶחָד הָיָה שָׁם וּשְׁמוֹ ר' מָרְדְּכַי שֶׁהִכּוּ אוֹתוֹ בְּעִנּוּיִים קָשִׁים בִּרְחוֹב הָעִיר, וְכַאֲשֶׁר בָּא בְּאֶמְצַע הַשּׁוּק מְקוֹם עַמּוּד הָאֶבֶן הַגָּבוֹהַּ הַנִּמְצָא שָׁם וְהַמִּתְנַגְּדִים הִכּוּ אוֹתוֹ שָׁם, צָעַק בְּנִּגּוּן הַמְּגִלָּה וּבְקּוֹל גָּדוֹל, "וּמָרְדְּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה".
But the opponents could not stay quiet; they plotted against Moharan"as za'l. And since the district governor had written that if any offense were found against him, he could be punished according to law — they found a scheme and wrote to the district governor that there were two charges against him: first, that he was a "tzadikan" — meaning he presented himself as a prophet and messiah and deceived people; second, that he maintained a printing press without the censor's license.
When this accusation reached the district governor, he immediately sent one of the officials to Breslov to conduct an investigation.
## Segment 3
וְהִנֵּה הַמִּתְנַגְּדִים חָפְצוּ לְעַנוֹת וּלְהַכּוֹת הַר' יִצְחַק בֵּן מוֹהֲרַנַ"ת זַ"ל שֶׁיָּשַׁב בְּטוּלְטְשִׁין, אַךְ הָיָה שָׁם גְּבִיר אֶחָד שֶׁשְּׁמוֹ ר' יוֹסֵף הוֹזְנֶער, שֶׁנִּצַּל בִּזְכוּתוֹ, כִּי אָמַר לְהַמִּתְנָגְּדִּים אֲשֶׁר ר' יִצְחָק אֵינוֹ חָסִיד כְּלָל, וּמַה שֶׁנּוֹסֵעַ לְמוֹהֲרַנַ"ת הוּא מֵהֶכְרֵחַ מִכֹּחַ הַכִּבּוּד אָב, וְעַל־יְדֵי זֶה נִצַל מֵהֶם. אַךְ אַחַר שֶׁעָבַר כָּל הַחֹרֶף וְהַקַּיִץ וְהִגִּיעַ יְמֵי רֹאשׁ־הַשָּׁנָה לִנְסֹעַ לְאוּמָן, נִסְתַּתְּמוּ טַעֲנוֹתָיו שֶׁל הַגְּבִיר הַנַּ"ל, אֲבָל מֵחֲמַת שֶׁאָז כְּבָר עָבַר פָּחַד הַהַכָּאוֹת כַּנִּזְכָּר לְקַמָּן, נִצַל עַל־יְדֵי־זֶה. וְאַף שֶׁיָּרֵא מְאוֹד שֶׁלֹּא יַזִּיקוּ לוֹ הַמִּתְנַגְּדִים לְפַרְנָסָתוֹ מֵהַפָּאסְט [מֵהַדֹּאַר] אֲבָל מֵחֲמַת שֶׁבִּגְלַל כַּשְׁרוּתוֹ וֶאֱמוּנָתוֹ נִתְקַבֵּל מְאֹד בְּלֵּב אַנְשֵׁי הָעִיר, לֹא הִזִּיק לוֹ הַדָּבָר כְּלָל.
(For in the district capital there were also people from the opponents' side who pressed for a swift response to this accusation.) The opponents also arranged that the official who was sent to Breslov be lodged at Sneior's — who was a teacher of Russian and served as their evil advisor and scribe. When the official came to Breslov, he began the investigation and entered Moharan"as's za'l house and searched and found no sign of a printing press whatsoever. Moharan"as told him: "It is true that there was a printing press at my home, but it has been a long time since I have had any printing press." But the opponents found a scheme: they recruited twelve false witnesses from among themselves who swore a false oath before the official that there was a printing press with him — claiming that surely, now that he knew of the official's arrival in Breslov and feared the official, he had hidden it, making it impossible to find. And they had abundant money, and several wealthy men among them pledged and donated substantial sums — in particular Moshe Hinkes, who was very wealthy, and at every turn his treasury was open for bribing and bolstering the falsehoods.
# כא
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/22/
# כא
כא
Source: https://ajew.org/reader/yemei-hatlaos/1/22
## Segment 1
וַאֲבִי ר' נַחְמָן מִטוּלְטְשִׁין, כִּי הִגִּיעוּ הַמִּכְתָּבִים מֵהָרַב הַנַּ"ל לְטוּלְטְשִׁין, לֹא הָיָה אָז בְּבֵיתוֹ, וּבְבוֹאוֹ לְבֵיתוֹ עָיֵף וְיָגֵעַ כְּדַרְכּוֹ לְאֵין שִׁעוּר, כִּי מֵחֲמַת רֹב עֲנִיּוּתוֹ הָלַךְ בְּרַגְלָיו, כְּשֶׁרָאֲתָה אוֹתוֹ אִשְׁתּוֹ וְחוֹתְנוֹ זֵרְזוּ אוֹתוֹ לִבְרֹחַ מִיָּד טֶרֶם יִוָּדַע לְהַמִּתְנָגְּדִּים כִּי בָּא לְבֵיתוֹ, כִּי מִי יוֹדֵעַ כַּמָּה הַכָּאוֹת יִתְּנוּ לוֹ. אֲבָל מֵחֲמַת שֶׁלֹּא הָיָה בּוֹ עוֹד כֹּחַ לֵילֵךְ מֵרֹב עֲיֵפוּתוֹ כַּנַ"ל, הָלַךְ רַק עַד קְצֵה הָעִיר וַיִכָּנֵס לְבֵית אִישׁ אֶחָד שֶׁלֹּא הָיָה מִתְנַגֵּד וְלָן אֶצְלוֹ עַד הַבֹּקֶר וְהִשְׁכִּים בַּבֹּקֶר וַיֵלֵךְ מִשָׁם לְאוּמָן כַּנַ"ל.
And so they succeeded with this false testimony, until they prevailed upon the official sent by the district governor — who placed Moharan"as za'l under arrest in Breslov, and moreover seated him among murderers and robbers. The practice of those wicked ones, whenever a new "guest" arrived, was to demand a drink of spirits; and so they demanded of Moharan"as za'l as well. He did not have so much as a single perutah; and so they took several ropes, wove them together into a whip, and prepared to beat him with it. When they finished weaving and one of them lifted the whip in his hand and raised it over Moharan"as za'l to strike him — before he brought it down, Moharan"as raised his voice in a great and mighty cry, until every one of them was seized with panic before him. And the sound of that cry reached the ears of the prison warden in his own quarters; he came rushing in and demanded: "What is this great outcry in my ears?" Immediately Moharan"as stepped forward and told him what had happened — that they were attacking him to kill him — and pleaded to be removed from among them and placed in another room. For the time being the warden did not fulfill this request, but he commanded them not to lay a hand upon him, and he spent that night there. (Afterward, Moharan"as za'l related: at the moment he was being led to prison and arrived at the gate, there came to his memory how the angels of destruction lead a soul to the entrance of Gehinnom — and through that gate it enters. And what made it yet more bitter and painful for him that night was that he could not utter even a single word of holiness — for in that dwelling-place of the wicked, where he sat among them, there stood a large vessel of filth which they all used.)
The anash strove to release him from prison and arrange bail according to the law; and even in this the opponents stood as an adversary and prevailed upon the official not to accept any bail — which was against the law. The anash wished to write this to the district governor — and this would certainly have moved the district governor, that the official he had sent was also bribed like the police. But first they asked Moharan"as za'l whether to do this, and he warned and warned again not to do such a thing, for G-d forbid it would add to the trouble, since as a rule the response would not arrive in Breslov quickly; and in the meantime he would be imprisoned for who knows how long. And even when the response arrived, would the opponents — who had great money — remain silent? They would exhaust every possibility and succeed in vindicating the official; and one can understand the conflagration that would then blaze against us, G-d forbid, from the official's wrath. And he therefore warned and warned not to do this; rather: if we are in great trouble, the main thing is prayer to Hashem Yisborach. And also to the official, in supplication to request of him: I am a weak old man in poor health, imprisoned for nothing; and so they did.
## Segment 2
דֶּרֶךְ הֲלִיכָתוֹ עָבַר דֶּרֶךְ עִיר מַאחִילִיפְקֶע, וּמֵחֲמַת שֶׁלֹּא הָיָה אֲבִי לָבוּשׁ בִּבְגָדִים כָּרָאוּי, הֵן בְּגוּפוֹ וְהֵן בְּרַגְלָיו, וְהַקֹּר הָיָה אָז חָזָק מְאֹד, וַיִירָא שֶׁלֹּא יִתְקָרְרוּ רַגְלָיו לְגַמְרֵי חַס וְשָׁלוֹם, וְהֵבִין שֶׁמֻּכְרָח עַל־כָּל־פָּנִים לְהִכָּנֵס לְאֵיזֶה בַּיִת לְהִתְחַמֵּם, אֲבָל מֵחֲמַת שֶׁהָעִיר הַנַּ"ל הִיא כְּעֵין כְּפָר, כִּי רֻבָּם כְּכֻלָּם שֶׁל הַתּוֹשָׁבִים מִשָׁם הָיוּ עֲרֵלִים, עַל־כֵּן לֹא יָדַע לְאֵיזֶה בַּיִת לְהִכָּנֵס. וְאַחַר־כָּךְ פָּגַע בָּרְחוֹב אֶת יְהוּדִי אֶחָד, וִיבַקֵּשׁ אוֹתוֹ לְהַרְאוֹת לוֹ לְאֵיזֶה בַּיִת לְהִכָּנֵס לְהִתְחַמֵּם. וּמֵחֲמַת שֶׁפּוֹעֲלֵי שֶׁקֶר עָשׂוּ אָז חַיִל וְעָבְרוּ אָז כַּמָּה חֳדָשִׁים אֲשֶׁר בְּכָל הַבָּתִּים מֵהָעֲיָרוֹת הַנַּ"ל לֹא פָּסְקוּ עֶרֶב וַבֹקֶר מִלְּדַבֵּר דִּבְרֵי רִיב וּמַצָּה, אֵיךְ שֶׁצְּרִיכִים לִרְדֹּף אֶת הַבְּרֶסְלֶבר, הֵשִׁיב לוֹ הַיְּהוּדִי הַנַּ"ל אֶפְשָׁר אַתָּה בְּרֶסְלֶבֶר, וְאִם בְּרֶסְלֶבֶר אַתָּה, יַהַרְגוּ אֶתְכֶם מִיָּד בְּלִי סָפֵק.
And the Rav Shmuel, and also his son Moshe Weinberg, and his wife — who were fluent in Russian and were the ones doing everything, advising and writing during the machlokes — they told the official the whole matter, that this was nothing other than a dispute among Chassidim. (One person was R' Levi, a wealthy man and holder of several government posts, esteemed in the eyes of the authorities, who wished to speak with the official on behalf of Moharan"as za'l — but it was not possible since the official was lodged at the aforementioned Sneior's house.)
After all the anash's requests
## Segment 3
וַאֲבִי זַ"ל כְּשֶׁשָּׁמַע זֹאת הֵשִׁיב לוֹ בִּלְּשׁוֹן תְּמִיהָה, חִדּוּשׁ לִי עֲלֵיכֶם שֶׁתַּחְשְׁדוּ אוֹתִי בָּזֶה. וְאָז הֶרְאָה לוֹ לְאֵיזֶה בַּיִת לְהִכָּנֵס, וַיַעֲמֹד אֵצֶל תַּנּוּר הַחֹרֶף לְהִתְחַמֵּם וּבַצַּד הַשֵּׁנִי שֶׁל הַתַּנּוּר עָמַד שָׁם עֲרִיסָה שֶׁתִּינוֹק קָטָן שָׁכַב שָׁם, וְהַתִּינוֹק צָעַק מְאֹד וְאִישׁ אֶחָד עָמַד וְנִעֲנַע אֶת הָעֲרִיסָה כְּדֵי שֶׁתִּפְעַל עַל הַתִּינוֹק, אַךְ הַתִּינוֹק הֶחֱזִיק בְּצַעֲקָתוֹ וַיִכְעַס הָאִישׁ עַל הַתִּינוֹק, וְר' נַחְמָן הַנַּ"ל שָׁמַע שֶׁאָמַר בְּכַעֲסוֹ עַל הַתִּינוֹק, הִנֵּה הוּא צוֹעֵק כְּמוֹ בְּרֶסְלֶב בִּתְפִלָתוֹ. וַיִפֹּל פָּחַד גָּדוֹל עָלָיו עַד שֶׁזֵּרֵז עַצְמוֹ לֵילֵךְ מִשָׁם מִיָּד, וְהָלַךְ מִשָׁם עַד שֶׁבָּא לְאוּמָן, וְהָיָה שָׁם עַד קֹדֶם פֶּסַח. גַּם מַה שֶׁמּוּבָא בְּסֵּפֶר עָלִים לִתְּרוּפָה בְּהַמִּכְתָּב מִשְּׁנַת תקצ"ז מֵעִיר לָאדִיזִין שֶׁנִּסְתַּכֵּן שָׁם מוֹהֲרַנַ"ת זַ"ל בְּסִבַּת הָאֲבָנִים אֲשֶׁר קָלְעוּ וְזָרְקוּ עַל בֵּית הָאַכְסַנְיָה שֶׁלּוֹ, זֶה הָיָה מֵחֲמַת הַמִּכְתָּבִים שֶׁנִּשְׁלְחוּ מֵהָרַב הַנַּ"ל.
before the official, and their true words entered his heart, he asked them: "Why do you not give me money as they do — your opponents?" They answered him plainly: "They have money, and we have no money; and moreover, among us there are some who are poor and in need themselves." Nevertheless, 100 rubles were collected from the anash and brought to him. When he saw the hundred rubles he laughed and said: "What does this paltry sum count for me? They give me thousands; and if I wished, another thousand, they would give. Yet nevertheless I will take this gift from you, and be assured I will do you a good turn."
# כב
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/23/
# כב
כב
Source: https://ajew.org/reader/yemei-hatlaos/1/23
## Segment 1
בְּטֶעפְּלִיק הָיָה צָד גְדוֹלָה מֵאַנְשֵׁי מוֹהֲרַנַ"ת זַ"ל, עַד שֶׁגַּם חֲסִידִי סַּוְורַאן הֻכְרְחוּ קְצָת לִשְׁתֹּק.
For the time being, he commanded the prison warden to remove Moharan"as za'l from among the wicked and give him a private room — and so was done. He was placed in a private room; adjacent to it was the prison bath-room. (This bath-room, he said afterward, he treated as his "weekday room" for mundane needs, while the room where he sat was his room for sacred matters.) Into this room they brought all the books he needed, paper and ink; and there he innovated many novel Torah insights [chidushei Torah]. There is one Halacha in Likutay Halacsos specifically noted as having been composed in that prison. There he did all that his heart desired in the service of Hashem — prayer with outcries and weeping — especially at night during Tikun Chatzos with Tehillim; until all the prisoners complained to the prison warden that this old man cries out every night in strange voices and will not let them sleep.
## Segment 2
וְעַתָּה נָשׁוּב לְדַבֵּר מֵעִיר בְּרֶסְלֶב, שָׁם הִתְגַּבְּרוּ כָּל־כָּךְ הַהַכָּאוֹת וּזְרִיקוֹת הָאֲבָנִים, עַד שֶׁרֻבָּם כְּכֻלָּם נִפְרְדוּ מִמוֹהֲרַנַ"ת כַּנַ"ל. וְהֵן הֵן גְּבוּרוֹת וְנוֹרָאוֹת הַבּוֹרֵא יִתְבָּרַךְ, אֲשֶׁר בְּכָל זֹאת נִשְׁאַר שְׁאֵרִית הַפְּלֵטָה בֵּין זְאֵבִים וַאֲרָיוֹת כָּאֵלֶּה, וְאַף־עַל־פִּי־כֵן לֹא יָכְלוּ לָהֶם וּלְמוֹהֲרַנַ"ת שֶׁהָיָה אָז בְקְרִמִנְטְשׁוּק כַּנַ"ל, אַף שֶׁשָּׁלְחוּ לוֹ הַבִּילֶעט שֶׁיָּשׁוּב לְבֵיתוֹ כַּנַ"ל, אַף־עַל־פִּי־כֵן כָּתְבוּ לוֹ אוֹהֲבָיו מִכְתָּבִים וְהוֹדִיעוּ לוֹ מִמִּכְתְּבֵי הַסַּוְורַאנֶר שֶׁנִּשְׁלְחוּ לָעֲיָרוֹת כַּנַ"ל, וְכָתְבוּ לוֹ שֶׁעֲצָתָם הוּא שֶׁלֹּא יָבֹא לִבְּרֶסְלֶב, כִּי רוֹאִים הֵמָּה שֶׁאִם יָבֹא יַהֲרָגוּהוּ בְּלִי סָפֵק.
And Hashem who hears the cry began to reveal His salvation. The official — in so far as it concerned the good of the opponents — was compelled to fulfill everything and to write his investigative report as they demanded; and he was compelled to show Sneior everything he had written entirely according to their wishes. But he did not give the letter into their hands to send; and before he sent the letter to the district governor he wrote — without the knowledge of the opponents — several additional points: "After all this, it is not clear to me that the truth is certainly so; and my counsel therefore is to exile Shternhartz from Breslov to Nemyrov, and until the matter is clarified he shall be under police supervision."
## Segment 3
וְהֵן הֵן הַמִּכְתָּבִים הַנִּזְכָּרִים בְּסֵפֶר מִכְתְּבֵי מוֹהֲרַנַ"ת דְּפוּס יְרוּשָׁלַיִם, בְּהַמִּכְתָּב מִיּוֹם ג' מִשְׁפָּטִים תקצ"ה עַיֵּן שָׁם, וּבְּהַמִּכְתָּב מִיּוֹם ג' תְּרוּמָה תקצ"ה עַיֵּן שָׁם). כִּי יָדְעוּ אוֹהֲבָיו כַּאֲשֶׁר יִסַּע מוֹהֲרַנַ"ת לְבֵיתוֹ מִקְרִמִנְטְשׁוּק יִסַּע בֶּטַח עַל דֶּרֶךְ אוּמָן, וְדִמוּ בְּנַפְשָׁם שֶׁכַּאֲשֶׁר יְקַבֵּל הַמִּכְתָּבִים שֶׁלָּהֶם, יִתְעַכֵּב שָׁם וְלֹא יָבֹא לִבְּרֶסְלֶב. וְאוּלָם כַּאֲשֶׁר בָּא מוֹהֲרַנַ"ת זַ"ל לְאוּמָן וְקָרָא שָׁם אֶת הַמִּכְתָּבִים, אַף־עַל־פִּי־כֵן נִתְחַזֵּק וְנִתְאַמֵּץ בְּכֹחַ רַבֵּנוּ זַ"ל וּתְפִלָתוֹ לִנְסֹעַ לְבֵיתוֹ. וְיֹאמֶר שֶׁבְּכָל זֹאת אֲנִי מוּכָן לִנְסֹעַ לְבֵיתִי, רַק אֶתְעַכֵּב פֹּה עַל־כָּל־פָּנִים אֵיזֶה זְמַן לִשְׁקֹד עַל דַּלְתֵי רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ וּלְהַרְבּוֹת בִּתְפִלָּה בְּבֵית צִיּוּנוֹ הַקָּדוֹשׁ.
And after all these troubles which had passed over him — purposefully, between the straits [bein hametzarim] — there came to him through this a great expansion; and immediately he was released freely from prison. And he moved his residence to Nemyrov, his native city. And through this too the dispute was sweetened — for in the eyes of the opponents it was as though they had achieved their purpose; and the salvation of Moharan"as went on increasing ever upward. Thus ends the letters of RaMA.
## Segment 4
גַּם כָּתַב מִיָּד מִכְתָּב לְטֶעפְּלִיק לְאַנַ"שׁ שֶׁגַּם הֵם יָבוֹאוּ לְאוּמָן לְהִצְטָרֵף עִמּוֹ בִּתְפִלָּתוֹ, וְיַעַן שֶׁזֶּה הָיָה בְּסּוֹף חֹדֶשׁ טֵבֵת סָמוּךְ לְעֶרֶב רֹאשׁ־חֹדֶשׁ שְׁבָט, בָּאוּ אַנְשֵׁי טֶעפְּלִיק עַל עֶרֶב רֹאשׁ־חֹדֶשׁ שְׁבָט לְאוּמָן, וּבְתוֹכָם הָיָה שָׁם גַּם הָרַב מִטֶעפְּלִיק. וְאָמַר לָהֶם מוֹהֲרַנַ"ת, כִּי מְבֹאָר בְּדִבְרֵי הַשֻּׁלְחָן־עָרוּךְ בְּחֹשֶׁן־מִשְׁפָּט, אִם הָרוֹדֵף עַד הַנֶּפֶשׁ אוֹתוֹ הָאִישׁ הוּא גְּבַר אַלִּים וְאֵין בִּיְּכֹלֶת לַעֲמֹד נֶגְדּוֹ, מֻתָּר לִמְּסֹר דִּין לַשָּׁמַיִם, וְכֵן וַיֵלְכוּ עִמּוֹ כָּל אַנַ"שׁ שֶׁבָּאוּ שָׁם לְבֵית צִיּוּן אַדְמוֹ"ר שֶׁבְּבֵית צִיּוּנוֹ הַקָּדוֹשׁ, וַיִצְעַק לָמָּה אַתֶּם מַחֲשִׁים, הַלֹּא עָמַד עָלֵינוּ וְכוּ'. וַיִתְפַּלְּלוּ כֻּלָּם בִּבְכִיָּה גְּדוֹלָה וַעֲצוּמָה וְצָעֲקוּ כֻּלָּם צְעָקוֹת גְּדוֹלוֹת וּמָרוֹת, וְהָיָה שָׁם עֶרֶב רֹאשׁ־חֹדֶשׁ יוֹתֵר מִיּוֹם כִּפּוּר. וַיַרְבּוּ לְבַקֵּשׁ שָׁם רַחֲמִים מֵהַשֵּׁם יִתְבָּרַךְ. וְגַם אָמַר לָהֶם שֶׁיֹּאמְרוּ קָפִּיטָל ק"ט בִּתְהִלִּים. וְשַׁוְעָתָם עָלְתָה לַשָּׁמַיִם, וְלֹא הָיוּ יָמִים מוּעָטִים עַד שֶׁהִגִּיעַ לְהָרַב מִסַּוְורַאן מַחֲלַת הַשֶּׁבֶר בְּמֵעָיו, וְהָיְתָה לוֹ הַמַּחֲלָה הַזֹּאת שָׁלֹשׁ שָׁנִים עַד שֶׁנִּפְטַר מִן הַמַּחֲלָה הַזֹּאת בְּמִּיתָה מְגֻנָּה כְּנִזְכָּר לְקַמָּן, אֲבָל מֵחֲמַת שֶׁבַּתְּחִלָּה לֹא עָלָה עַל דַּעְתּוֹ שֶׁתִּתְגַּבֵּר עָלָיו הַמַּחֲלָה כָּל־כָּךְ, לֹא עָזַב אֶת הַמַחֲלֹקֶת עַד שֶׁסִבֵּב הַשֵּׁם יִתְבָּרַךְ עוֹד סִבּוֹת אֲחֵרוֹת לְהַשְׁקִיט הַמַחֲלֹקֶת כְּנִזְכָּר לְקַמָּן.
And behold, when these evil pursuers saw that they could no longer beat and throw stones, they began once more to inform against Moharan"as before the authorities with terrible informings, in order to take him to prison. And on the second day of the Torah portion Matos-Masai of the year 5595 (1835), they called Moharan"as before the gardintshe [local official]; and they asked him about the accusations against him — namely that he was still engaged in printing in his home, and the like. Moharan"as demonstrated to him that these matters were false. But the informers had given much money to this official, who therefore refused to accept [Moharan"as's] words; and he called men from the informers who swore false oaths while holding an object [in accordance with the solemn procedure], in Moharan"as's presence, that their informing was true.
# כג
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/24/
# כג
כג
Source: https://ajew.org/reader/yemei-hatlaos/1/24
## Segment 1
ר' רְאוּבֵן יוֹסֵף הָיָה דָּר בְּעִיר הַאיְיסִין שֶׁאַנְשֵׁי הָעִיר הַזֹּאת הָיוּ חֲסִידִי הָרַב מִסַּוְורַאן, וְאַנַ"שׁ מִבְּרֶסְלֶב כְּשֶׁהָיוּ נוֹסְעִים לְאוּמָן שֶׁהַדֶּרֶךְ הִיא עַל עִיר הַאיְיסִין, הָיוּ יְשֵׁנִים בְּבֵיתוֹ שֶׁל רְאוּבֵן יוֹסֵף הַנַּ"ל, וְהוּא הָיָה מְקַבֵּל אוֹתָם בְּסֵּבֶר פָּנִים יָפוֹת, וּבְאֲכִילָה וּשְׁתִיָּה כְּכָל צָרְכַָּם. וּקְצָת שָׁנִים לִפְנֵי הַמַחֲלֹקֶת הַנַּ"ל עָבְרוּ שָׁם אַנַ"שׁ בְּיּוֹם כ"ח אֲדָר, כְּדֵי לָבוֹא לְמָחֳרָת בְּעֶרֶב רֹאשׁ־חֹדֶשׁ נִיסָן עַל הַצִּיּוּן הַקָּדוֹשׁ בְּאוּמָן, וּבְבוֹאָם לְבֵית ר' רְאוּבֵן יוֹסֵף הַנַּ"ל, מָצְאוּ אוֹתוֹ שׁוֹכֵב עַל מִטָּתוֹ בְּמַּחֲלָה מְסֻכֶּנֶת סָמוּךְ לְמִּיתָה, וְלֹא הָיָה יָכֹל לִטְעֹם שׁוּם דָּבָר, גַּם לֹא הָיָה יָכֹל עוֹד לְדַבֵּר.
And whatever he refuted against them did not avail, until after the aforementioned week, the official took Moharan"as to prison (this being the terma [prison]) and seated him among robbers and murderers. On the first day he was nearly in danger from the torments they inflicted upon him, until Hashem Yisborach had compassion on him and He gave him favor in the eyes of the prison warden, who seated him in a private room and also agreed to bring all the books he required each day — namely: Tanach, Gemara, one of the four major sections of the Shulchan Aruch, the holy Zohar, the writings of the Ari za'l, and similar books in both the revealed and hidden Torah. And they also brought him writing materials. There too he cleaved himself to Hashem Yisborach, until he merited even there to attain novel Torah insights — and he wrote there the laws of wine of libation [yayin nesech], Halacha 4 in the book Likutay Halacsos, Yoreh Dei'ah. And he wrote this there in prison. He was held in prison approximately eight days; and afterward there was a great and wondrous miracle — the matter turned around, and the minds of the informers and the official changed, until the anash were able to release him on bail. But the legal proceedings continued until in the month of Elul following — when he was expelled from his home and city to Nemyrov — and he was compelled to remain in Nemyrov until after Yom Kippur of the year 5599 (1839).
## Segment 2
וּכְשֶׁאַנַ"שׁ רָאוּ זֹאת, דָּוָה לִבָּם עַל זֶה מְאֹד מִצַּד אַהֲבָתָם אוֹתוֹ, וּמִצַּד בִּטּוּל אַכְסַנְיָה טוֹבָה וִיקָרָה כַּזֹאת שֶׁתִּתְבַּטֵּל בְּמוֹתוֹ, כִּי כְּבָר הָיָה לְאַחַר יֵאוּשׁ בְּלֵּב כֻּלָּם, וְקִבְּלוּ עַל עַצְמָם שֶׁבְּבוֹאָם לְמָחֳרָת בְּעֶרֶב רֹאשׁ־חֹדֶשׁ בְּאוּמָן עַל הַצִּיּוּן הַקָּדוֹשׁ, וְהָיָה בַּקָּשָׁה וּתְפִלָּה הָרִאשׁוֹנָה שֶׁלָּהֶם עַל רְפוּאָתוֹ, כִּי הַשֵּׁם יִתְבָּרַךְ רַב לְהוֹשִׁיעַ, וְכֵן עָשׂוּ, וּבְרַחֲמֵי הַשֵּׁם יִתְבָּרַךְ נִתְקַבְּלָה תְּפִלָּתָם. וְשָׁמַעְתִּי מֵאֲבִי זַ"ל שֶׁנִּתְגַּדֵּל אָז בְּבֵיתוֹ, כִּי הוּא הָיָה דּוֹדוֹ שֶׁל אֲבִי זַ"ל שֶׁהוּא בְּעַצְמוֹ עָמַד אָז אֶצְלוֹ וְרָאָה שֶׁמְּכֻוֳן בַּשָּׁעָה הַזֹּאת בַּבֹּקֶר בְּעֶרֶב רֹאשׁ־חֹדֶשׁ שֶׁהָיוּ אַנַ"שׁ מִתְפַּלְּלִים אָז בְּבֵית צִיּוּן הַקָּדוֹשׁ עַל רְפוּאָתוֹ, נִשְׁתַּנָּה לְטוֹבָה, וּמֵאָז וָהָלְאָה הִתְחִיל לְהִתְרַפֵּא מִיּוֹם לְיּוֹם, עַד שֶׁנִּתְרַפֵּא בִּשְׁלֵמוּת.
And behold, when Moharan"as zatzal came to Nemyrov in the month of Elul, and the days drew near to the holy days of Rosh Hashana — which Moharan"as za'l needed to travel to Uman for Rosh Hashana, as was always our custom: to gather in Uman during the holy days of Rosh Hashana, to pray at Admor's tziyun on Erev Rosh Hashana, and to pray together during the holy days of Rosh Hashana at his holy beis midrash — it distressed Moharan"as greatly: how would he travel to Uman for Rosh Hashana without a bilet, and especially since he was under police supervision? And through G-d's kindness He arranged circumstances so that he would receive a bilet in Nemyrov before the order not to issue him a bilet reached Nemyrov.
## Segment 3
וְאוּלָם אַחַר־כָּךְ כְּשֶׁעָבְרוּ קְצָת שָׁנִים וְנִתְעוֹרֵר תַּבְעֵרַת הַמַחֲלֹקֶת הַנַּ"ל וּמִכְתְּבֵי הַסַּוְורַאנֶער יָצְאוּ וְנִתְפַּשְּׁטוּ, וַיִירָא ר' רְאוּבֵן יוֹסֵף מֵהַמִּתְנַגְּדִים שֶׁלֹּא יַעֲשֹוּ לוֹ רָעָה, אָז הִתְחִילוּ בְּנֵי בֵּיתוֹ לְדַבֵּר עַל לִבּוֹ שֶׁיִּסַּע לְהָרַב מִסַּוְורַאן לְהַכְנִיעַ אֶת עַצְמוֹ נֶגְדּוֹ, וְהוּא נִתְפַּתָּה לְדִבְרֵיהֶם, כִּי נִדְמֶה לוֹ בָּרוּר שֶׁאִם לֹא יַכְנִיעַ עַצְמוֹ לִנְסֹעַ אֵלָיו, יַהַרְגוּהוּ הַמִּתְנַגְּדִים בְּלִי סָפֵק.
And Moharan"as zatzal traveled from Nemyrov to Uman for Rosh Hashana of the year 5596 (1836). When the opponents learned of this, the informers of Breslov prevailed upon the gardintshe of Breslov to write to the gardintshe of Uman that a certain man who was under police supervision — who had no right to leave his home — was found in his city, in the Breslov synagogue; he should immediately send him via soldiers during the holy days of Rosh Hashana to Nemyrov. And so it was: the gardintshe of Uman immediately sent soldiers to search for Moharan"as on Erev Rosh Hashana; and Moharan"as was at that time at the holy tziyun. The soldiers took him from the holy tziyun and led him before the gardintse.
## Segment 4
וּבְבוֹאוֹ לְבֵית הָרַב מִסַּוְורַאן, צִוָּה עָלָיו שֶׁיִּתֵּן לוֹ תְּקִיעַת כַּף שֶׁלֹּא יִתֵּן לְמוֹהֲרַנַ"ת לְהִתְאַכְסֵן אֶצְלוֹ, וְגַם לַאֲנָשָׁיו כֵּן. וְשָׁם בְּוַּעַד הַחֲסִידִים שֶׁהִקִּיפוּהוּ מִסָּבִיב בְּעָמְדּוֹ לִפְנֵי הָרַב, אִם לֹא הָיָה מַסְכִּים עַל דְּבָרָיו, בְּוַדַּאי הָיוּ מַכִּים אוֹתוֹ הַחֲסִידִים מַכּוֹת רֶצַח, כַּאֲשֶׁר קָרָה פַּעַם אַחַת לְרָב אֶחָד שֶׁלֹּא הָיָה כְּלָל מְאַנַ"שׁ, וְהָרַב מִסַּוְורַאן הָיָה לוֹ תַּרְעוֹמוֹת עָלָיו מֵחֲמַת סִבּוֹת אֲחֵרוֹת, וְהָרַב הַזֶּה הָיָה יוֹשֵׁב עַל שֻׁלְחָנוֹ שֶׁל הָרַב מִסַּוְורַאן אֲבָל לֹא רָצָה לְהַכְנִיעַ אֶת עַצְמוֹ כָּל־כָּךְ לְפָנָיו, וְהִכּוּ אוֹתוֹ חֲסִידָיו בְּצִדּוֹ הַשְּׂמָאלִית עַד שֶׁנֶּחֱלָה וַמֵת. וּמֵחֲמַת כָּל זֶה הִכְנִיעַ עַצְמוֹ רְאוּבֵן יוֹסֵף הַנַּ"ל, וְנָתַן לוֹ תְּקִיעַת כַּף עַל זֶה. וְחָזַר אַחַר־כָּךְ לְבֵיתוֹ וְנֶעֱנַשׁ תֵּכֶף בְּבוֹאוֹ לְבֵיתוֹ, שֶׁחָזְרָה עָלָיו מַחֲלָתוֹ הַנַּ"ל וְכָבְדָה עָלָיו מְאֹד עַד שֶׁנִּפְטַר. וְאָז רָאוּ עַיִן בְּעַיִן אֲשֶׁר כָּל חַיָּיו וּרְפוּאָתוֹ אָז מִמַּחֲלָתוֹ הָיְתָה רַק עַל־יְדֵי הַתְפִלָּה שֶׁל אַנְשֵׁי מוֹהֲרַנַ"ת עַל צִיּוּן אַדְמוֹ"ר זַצַ"ל.
And Moharan"as za'l was at that time absorbed in his holy thoughts which he had during Erev Rosh Hashana at the holy tziyun, and his face was radiantly luminous. And when the gardinitshe saw him, he recognized that he was not of the criminal sort; and also the wealthy and important men of the city prevailed with the gardinitshe, and they released him on bail and promised that immediately after Rosh Hashana he would travel home. And through G-d's compassion he released him; and he emerged free and was saved from this as well. He traveled home after Rosh Hashana to Nemyrov by way of Ladizhin; and in Ladizhin Moharan"as was in great danger from the many stones that were flung and thrown at the inn where he lodged. But meanwhile another trouble arose which served as a remedy for this trouble — namely, the local official came and took him into custody, and through this he was saved from being killed; he held him for approximately a day and night, and through a miracle he was saved from the captivity, as brought from this in Alim LiTerufah in the letter of the year 5596.
# כד
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/25/
# כד
כד
Source: https://ajew.org/reader/yemei-hatlaos/1/25
## Segment 1
וְגַם בִּבְרֶסְלֶב רָאוּ בַּיָּמִים הָאֵלֶּה הַשְׁגָּחוֹת נִפְלָאוֹת, וְשָׁמַעְתִּי מִיְּדִידֵנוּ מֵהָרַב מִיכְל מִיַאס שֶׁהָיָה בְּאוֹתוֹ הַזְּמַן שֶׁל הַמַחֲלֹקֶת בִּבְרֶסְלֶב, וְסִפֵּר לִי שֶׁהָיָה בִּבְרֶסְלֶב מִתְנַגֵּד אֶחָד שֶׁהִרְבַּה מְאֹד לְקַלֵּל וּלְחָרֵף אֶת מוֹהֲרַנַ"ת, וַיִשְׁאַל אוֹתוֹ אֶחָד מֵאַנְשֵׁי מוֹהֲרַנַ"ת: אֵיךְ לֹא תִּירָא לְחָרֵף וּלְגַדֵּף אִישׁ דָּבוּק בְּתּוֹרָה וּתְפִלָּה כָּמוֹהוּ וּמַה רֶוַח יְהֵא לְךָ בְּחֵרוּפֶיךָ? וְעוֹד דְּבָרִים כָּאֵלֶּה. אֲבָל הַמִּתְנַגֵּד הַזֶּה הִקְּשָׁה עָרְפּוֹ וְהֶחֱזִיק בְּחֵרוּפָיו, וְאַחַר קְצָת יָמִים נֶחֱלָה הַמִּתְנַגֵּד הַנַּ"ל וַיָּמָת. וְאַחַר־כָּךְ תֵּכֶף נֶחֱלָה וּמֵת אֶחָד מִיְּלָדָיו הַקְּטַנִּים, וְאַחַר־כָּךְ נֶחֱלָה וַיָּמָת גַּם הַיֶּלֶד הַשֵּׁנִי, וְאַחַר־כָּךְ מֵת הַיֶּלֶד הַשְּׁלִישִׁי, וְאַחַר־כָּךְ נֶחֱלָה הַיֶּלֶד הָרְבִיעִי וְהוּא הָאַחֲרוֹן, כִּי לֹא הָיָה לוֹ יְלָדִים יוֹתֵר מֵאֵלּוּ הַד' וְזוּגָתוֹ הָאַלְמָנָה נִכְסְפָה מְאֹד בְּכָל לִבָּהּ לָרוּץ לְבֵית מוֹהֲרַנַ"ת לְפַיְּסוֹ, כִּי רָאֲתָה מַמָּשׁ בְּעֵינֶיהָ שֶׁלֹּא הָיְתָה הַמַּכָּה הַזֹּאת, רַק בִּגְלַל הַחֵרוּפִים שֶׁל בַּעֲלָהּ, אֲבָל לֹא יָדְעָה אִם יוֹעִיל לָהּ הַפִּיּוּס כְּפִי הָרְדִיפוֹת שֶׁרָדַף וְחֵרֵף אוֹתוֹ בַּעֲלָהּ עַד לְחָיָיו.
And even in Nemyrov he did not dwell in quiet. And in the winter of 5596 (1836), several people traveled to Nemyrov to Moharan"as for Shabbos HaGadol; and on the way they were met by Moshe Hinkes, who became furious. He came to his home in Breslov and sent the informer Sneior to the gardintshe, to tell him that people were traveling to Moharan"as even in Nemyrov and he was holding gatherings there as well. And when Moharan"as was sitting on Shabbos HaGadol during the third meal with the people, the police officers went to his home to search for people; and there was a great and wondrous miracle — before the police entered his home, the people managed to flee and escape. Only three people were taken to the police, and also Moharan"as za'l himself was taken to the police — but through G-d's kindness they released them all in peace.
And behold, the Rav of Savran pursued Moharan"as each time more intensely; and in the winter of 5596 he himself made a journey to Kaminetz in order to prevail there with his followers and arouse them to prevail with the regional governor to have Moharan"as seized, exiled, and expelled. But Hashem Yisborach in His compassion arranged wondrous circumstances for Moharan"as's zatzal salvation; and on that very journey, on the way, the matter of the informer from Litnevitz became entangled in the affair, and through this, fear and dread fell upon him afterward from pursuing Moharan"as further.
## Segment 2
וְאַף־עַל־פִּי־כֵן מֵרֹב מַכְאוֹבֵי לִבָּהּ עַל מִיתַת בָּנֶיהָ וְעַל חֻלְשַׁת הַיֶּלֶד הַזֶּה הָאַחֲרוֹן, לָקְחָה עַל־יָדָהּ אֶת הַיֶּלֶד וְהֵבִיאָה אוֹתוֹ לְבֵית מוֹהֲרַנַ"ת כְּמוֹ שֶׁהָיָה בְּחֻלְשָׁתוֹ, וְאָמְרָה לְמוֹהֲרַנַ"ת בְּזֶה הַלָּשׁוֹן: אֲנִי בְּעַצְמִי אֵינִי חַיֶּבֶת בַּחֲרָפוֹת שֶׁל בַּעֲלִי וְהוּא כְּבָר נִפְטַר וְגַם שְׁלֹשָׁה בָּנִּים, וְלֹא נִשְׁאַר לִי רַק הַיֶּלֶד הַזֶּה, עַיִן אַחַת בְּרֹאשִׁי, וְעַתָּה נֶחֱלָשׁ גַּם הוּא. וּמִיָּד הִתְחִיל מוֹהֲרַנַ"ת לְהַבְטִיחָהּ שֶׁיִּתְרַפֵּא, וְהֵשִּׁיבָה לוֹ שֶׁבְּדָּבָר מִסֻכָּן כָּזֶה אֵין עוֹד בִּרְצוֹנִי הַבְטָחוֹת רַק יִשְׁכַּב הַיֶּלֶד הַזֶּה בְּבֵיתְכֶם וּמֵת גַּם הוּא כְּאֶחָיו, אִם יָמוּת, יָמוּת בְּבֵיתְכֶם. וְתֵכֶף בָּרְחָה מִבֵּית מוֹהֲרַנַ"ת, וְלֹא רָצְתָה לֵילֵךְ עוֹד לְהַיֶּלֶד עַד שֶׁבָּאוּ וְאָמְרוּ לָהּ שֶׁהַיֶּלֶד הִתְחִיל לָשׁוּב לִבְרִיאוּתוֹ, וְאָז בָּאָה לְבֵית מוֹהֲרַנַ"ת לָקַחַת אֶת הַיֶּלֶד וְכֵן הָיָה שֶׁנִּתְרַפֵּא בִּשְׁלֵמוּת.
And also when he arrived in Kaminetz, Hashem Yisborach arranged wondrous circumstances for Moharan"as's salvation. For when he came there, he encountered the honored Rav, the Gaon, the mara d'asra (local rabbinic authority) of Kaminetz, R' Aharon Moshe of that place. And there was also a legal dispute between two wealthy and powerful men of the city which came before him for judgment; and the one who emerged liable in the ruling became furious at him. And all this brought about wondrous circumstances until he was unable to do any further harm to Moharan"as; on the contrary, fear and dread of pursuing him further fell upon him, and he returned home and began to quiet the quarrel and seek peace, and warned his people to cease informing against Moharan"as. Moharan"as then replied: "I am at peace, and certainly the anash will not harm him at all. All I desire is that they cease informing against me."
And the Rav of Savran did not long survive — for he passed away soon after, in the winter of 5597 (1837), from his illness of the intestinal rupture, and died a most shameful death: for his innards issued forth from him. And also Boruch Dayan, through whom the dispute had begun, also died at the beginning of the year 5591 [Translator's note: The source reads תקצ"א (5591), but contextually — given that Moharan"as returned to Breslov only in 5599 and the events described place Boruch Dayan's death after the height of the persecution — this appears to be a scribal error in the manuscript for תקצ"ח (5598). The date is preserved here exactly as written in the source.], in a most shameful death. And also the aforementioned Moshe Hinkes died a sudden and completely unexpected death in the house of the gardinitshe in the year 5598 (1838) — in the very place of his informing against Moharan"as za'l, in which he was striving to prevent him from returning to dwell in his city of Breslov. And nearly all his enemies suffered a great downfall; and then the enemies themselves repented of their deeds, and they themselves began to prevail for Moharan"as to return to Breslov. And through G-d's kindness, a decree of salvation came from the governor at the beginning of the year 5599 (1839), for him to return to Breslov; and he returned there at the beginning of 5599. And many of his enemies came to appease him.
# כה
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/26/
# כה
כה
Source: https://ajew.org/reader/yemei-hatlaos/1/26
## Segment 1
וְכֵן הָיָה שָׁם בִּבְרֶסְלֶב אַבְרֵךְ אֶחָד שֶׁהָיָה חֲתָנוֹ שֶׁל הַסּוֹכֵן בְּבֵית הַמִּתְנַגֵּד מֹשֶׁה הַנַּ"ל. וַיִתְקַשֵּׁר עִם חֲבֵרָיו בְּעֵצָה אַחַת לְהָמִית אֶת מוֹהֲרַנַ"ת כְּשֶׁיָּבֹא מְאוּמָן לְבֵיתוֹ, כִּי עַד קֹדֶם רֹאשׁ־חֹדֶשׁ נִיסָן נִתְעַכֵּב בְּאוּמָן. וְכַוָּנָתָם הָיָה לְהַכּוֹתוֹ וּלְהָרְגוֹ לְגַמְרֵי, רַק נַעֲשָׂה וִיכּוּחַ בֵּינֵיהֶם מִי וָמִי יִהְיֶה הַמַּתְחִיל בְּעִנְיָן נוֹרָא כָּזֶה. וְאָמַר זֶה הָאַבְרֵךְ הַנַּ"ל שֶׁהוּא מְקַבֵּל עַל עַצְמוֹ לִהְיוֹת מַתְחִיל בְּהַכָּאָה רִאשׁוֹנָה. וּבְחֶמְלַת ה' עַל מוֹהֲרַנַ"ת, הִגִּיעַ עַל הָאַבְרֵךְ הַזֶּה מִיָּד מַחֲלַת הַשִּׁעוּל, וְהוּא וּבְנֵי בֵּיתוֹ הֵבִינוּ מִיָּד שֶׁסַּכָּנָה לְפָנָיו לָדוּר עִם אִשְׁתּוֹ, וְהֻכְרָח לִנְסֹעַ אֶל בֵּית אָבִיו לְבֶערְשִׁיד. וְאַחַר אֵיזֶה שָׁבוּעוֹת הִגִּיעַ מִכְתָּב מִמֶּנּוּ שֶׁשָּׁב לִבְרִיאוּתוֹ, וַיִשְׁלַח מִיָּד חוֹתְנוֹ עֲגָלָה מְיֻחֶדֶת לְהָבִיאוֹ לִבְרֶסְלֶב, אַךְ כַּאֲשֶׁר בָּא לַשָׁם הַשָּׁלִיחַ עִם הָעֲגָלָה, מָצָא וְרָאָה שֶׁמְּלַוִים אוֹתוֹ כִּי מֵת בְּפֶתַע פִּתְאֹם.
And on Purim of the year 5599, when Moharan"as was in Breslov, the aforementioned Sneior of Breslov — through whom all the informings had passed — came to him. His wife was then deathly ill. And so it was: she passed away at that very moment, while he was still in the lower room of Moharan"as's house before ascending to the upper. When he ascended to Moharan"as's upper room — the moment he came in, he fell upon the feet of Moharan"as and kissed them with great force, until Moharan"as felt the force of the kissing in his feet. And so he did again and again — falling upon his feet, kissing them abundantly, weeping a great and mighty weeping. And he said to Moharan"as za'l: "I have sinned. All the informings passed through me. What can I do? Forgive me!" And Moharan"as gave him two rubles as a pidyon [redemption offering] — for he did not yet know of his wife's death at home. And he promised then that he would strive to repair what he had damaged.
And behold, to relate in detail about this dispute — the parchment would be too short. See in the letters of Moharan"as, printed in Jerusalem, in the letters of the year 5595; and in the unpublished letters from the first day of Kedoshim; and also see in the letter he wrote upon leaving the terma [prison], and in the letter he wrote on the Sunday after he was expelled from his home to Nemyrov. And also see in the letters in the book Alim LiTerufah from the years 5596, 5597, 5598, 5599 — and there you will see a tiny fraction of the murderous persecutions with which Moharan"as was pursued, the like of which was never heard of in the world. And you will come to know how Hashem Yisborach does not abandon His devoted ones, even when enemies grow as powerful as they did; for in him was fulfilled the verse: "They shall fight against you, but they shall not prevail against you" [Yirmiyahu 1:19] — "and You, Hashem, are exalted forever" [Tehillim 92:9]. And kushta ka'ai — truth stands and endures. And our teacher Moharan"as za'l did his part — drawing many people to Hashem Yisborach, arousing them through his holy ways until they became G-d-fearing and wholehearted; meriting to attain many novel Torah insights which he wrote in books, and they were published. And even now, after his passing, his holy words live and endure forever. Whoever looks upon them with a true eye is greatly aroused toward Hashem Yisborach; he engages greatly in Torah and prayer and yearns deeply for Hashem — until he becomes truly G-d-fearing. And the truth of Hashem endures forever. — Thus far.
## Segment 2
כָּהֵנָּה וְכָהֵנָּה נָקַם הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מְעַט עַד שֶׁנָּפַל קְצָת פָּחַד עֲלֵיהֶם וְלֹא עָלָה בְּיָדָם לַהֲרֹג אֶת מוֹהֲרַנַ"ת. וְאַף־עַל־פִּי־כֵן מֵרֹב הַהִתְגַּבְּרוּת שֶׁל הַס"מ שֶׁהִתְגַּבֵּר (כְּמוֹ שֶׁכָּתַב מוֹהֲרַנַ"ת בְּעַצְמוֹ בְּמִכְתְּבֵי מוֹהֲרַנַ"ת בְּזוֹ הַלָּשׁוֹן שֶׁהַס"מ בְּעַצְמוֹ חָגַר מָתְנָיו לְהִלָּחֵם עַיֵּן שָׁם) נִתְחַדְּשׁוּ הָעַזֵּי פָּנִים לְיַסֵּר לְמוֹהֲרַנַ"ת וּלְאֲנָשָׁיו בְּיִּסּוּרִים שׁוֹנִים כַּמְבֹאָר בְּסֵפֶר מִכְתְּבֵי מוֹהֲרַנַ"ת בַּמִּכְתָּב.
Said the copyist: I heard from the mouth of the Gaon R' Avraham Shternhartz, cantor of the kloyz: as is known and brought in the letters — concerning the matter of the soldiers [ratsvanim] called shvalinye, who were placed by the government in Moharan"as's za'l house at the instigation of the opponents, and worked in his house on Shabbos and Yom Tov, etc. — and when the time came for the search for chametz [leaven] and they were working in his house and eating chametz there, and Moharan"as had no other room but this one alone — he therefore said the blessing over the elimination of chametz and searched in whatever corners he could. And when he recited the blessing with proper intention [kavanah] and his face was like a torch of fire (for he was accustomed to say that immediately at the time of the blessing over the elimination of chametz, Pesach had already begun [ashtikhh]; and from that time onward he would be deeply awestruck and his practice from then on was to rebuke his son Nachman greatly [even though throughout the year he did not rebuke him so much] and to thrust him between the tables and the shapkes [the chests] — in order to arouse [the spiritual dynamic of] "This day is vengeance in my heart, and the year of My redemption has come" [Yeshayahu 63:4], as brought in Torah 42 of Likutay Tinyana — see there. And so it was in the attribute of strict judgment — rebuking him from the search for chametz until after the burning of the chametz, when it is necessary to eliminate the chametz from the heart, etc.), and also his intention at that time in the blessing over the chametz was regarding that chametz (the non-Jews) — to eliminate it from his domain.
And the soldiers were panic-stricken at that moment before him and at his voice, and requested of him that he search and do whatever he needed throughout the entire house as well. And afterward, on Erev Pesach at midday, he was completely released from them. And behold, the practice of Moharan"as za'l for the Seder night of Pesach was most awesome with tremendous burning; and he sat entirely upon the bed with his face toward the wall, and recited the Haggadah in a loud voice (as brought in section 20 of Likutay Moharan) with a pouring out of the soul [hishtapchus hanefesh] and an arousal beyond imagination, in his melody (known to the anash); and so he did until Shulchan Orech. Then he sat with all his household members and grandchildren, and also R' Shmelke, his stepson, was with him. And they spoke to him of the miracles and the salvation which Hashem Yisborach had wrought for him — that they had been released from the soldiers whom the opponents had placed. And he rebuked them and said: "At a time such as this, an auspicious moment, when each and every one had how much toil and effort to eliminate the chametz, and on the mitzvos relating to Pesach, and how much money they spent on it — it is forbidden to speak against them, G-d forbid; for are they not our brothers? (And certainly there will be a rectification for them, and we will need to seek rectifications on their behalf.)" And afterward, at the conclusion of the Seder — the Grace after Meals, Hallel, Nishmas — he turned his face again to the wall, and conducted the Seder with wondrous burning and an arousal incomparable — in his familiar melody for Nishmas — until the very end of the Seder.
# כו
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/27/
# כו
כו
Source: https://ajew.org/reader/yemei-hatlaos/1/27
## Segment 1
הִנֵּה בָּאתִי לְהוֹדִיעַ קְצָת מֵהַגְּבִיַּת עֵדוּת, אֲשֶׁר אַנְשֵׁי בְּלִיַּעַל הַנַּ"ל (שֶׁהַס"מ הִתְלַבֵּשׁ עַצְמוֹ בָּהֶם וְנִתְקָרוּ בְּשֵׁם חֲסִידִים וְלָבְשׁוּ עַצְמָם בִּלְּבוּשׁ הַחֲסִידִים וּבְּפֵאוֹת אֲרֻכּוֹת) הֵעִידוּ לִפְנֵי הָרַב מִסַּוְורַאן, וַאֲנִי בְּעַצְמִי הִכַּרְתִּי אֶת הָאֶחָד וְהַמְּיֻחָד שֶׁבָּהֶם, וּשְׁמוֹ עֲקִיבָא מְאִירְצֶ'ס שֶׁהָיָה לַמְדָן בְּגַמְפַ"ת, וְהוּא הֵעִיד לִפְנֵי הָרַב מִסַּוְורַאן שֶׁבְּעֵינָיו רָאָה אֶת מוֹהֲרַנַ"ת בְּתִשְׁעָה בְּאָב אֹכֵל בָּשַָּׂר.
At the time when Rabeinu za'l still dwelt in Breslov, he suddenly told R' Nassan and R' Naftali to make their way to Mezhibuzh, to the holy tziyun of the Ba'al Shem Tov za'l; and on their way there, they should first be in Berdichev at the home of the Rav R' Levi Yitzchak za'l. And so they did; and on Erev Shabbos they came to Berdichev and immediately went to greet the Rav. When the Rav za'l saw them, he told them that it was not convenient for him at that moment for them to come to him, because "the elder" [i.e., the opponent] had come to spend Shabbos with him.
## Segment 2
וְאוּלָם לְאַחַר כַּמָּה שָׁנִים סִבֵּב הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר הָרַב ר' זַלְמָן מִמֶעדְוֶודִוְוקֶא נָשָׂא אִשָּׁה בִּבְרֶסְלֶב וְאַחַר הַנִּשּׂוּאִין יָשַׁב בִּבְרֶסְלֶב, כִּי הָיָה נִזּוֹן אָז עַל שֻׁלְּחָן חָמִיו. וְהָיָה דַּרְכּוֹ לְפַלְפֵּל בְּלִמוּד עִם עֲקִיבָא מֵאִירצֶ'ס הַנַּ"ל וְעַל־כֵּן קָנָה קְצָת אַהֲבָה, וְשָׁאַל אוֹתוֹ פַּעַם אַחַת אֵיכָה פָּתַחְתָּ אֶת פִּיךָ לְהַגִּיד לִפְנֵי הַסַּוְורַאנֶער דָּבָר זָר וְכָזָב כָּזֶה, וְהֵשִׁיב לוֹ עֲקִיבָא מֵאִירצֶ'ס הַנַּ"ל: הַאֲמֵן לִי שֶׁלֹּא אוֹמַר כָּזָב חַס וְשָׁלוֹם, כִּי בֶּאֱמֶת רָאִיתִי כֵּן, אֲבָל זֶה הָיָה בְּתִשְׁעָה בְּאָב שֶׁחַל לִהְיוֹת בְּשַּׁבָּת. וְכִי שָׁאַל אוֹתוֹ הָרַב מִסַּוְורַאן בְּאֵיזֶה יוֹם חַל בּוֹ תִּשְׁעָה בְּאָב הַזֶּה.
They immediately understood to keep out of his sight, so that he would not decree upon them to leave Berdichev — and they did not appear before him until close to evening. When they came to him at the last hour, he saw them and said: "Are you still here? Have you not left Berdichev?" They said to him: "And how is it possible to leave here and not be with you for Shabbos?" And the Rav za'l greatly honored R' Nassan za'l, whose practice was to greatly prolong his prayer; and it was the custom of the people of Berdichev to wait until he finished praying and say to him "Gut Shabbos" as was proper. On this Shabbos, when he finished the prayer and removed his glasses from his eyes and did not immediately see Moharan"as za'l, he asked: "Viya iz Natale?" (Where is Natale [his affectionate name for R' Nassan]?) At this gathering the elder was also present. When the time of the meal arrived, R' Nassan and R' Naftali za'l did not sit at the table until they saw that the elder had sat in his place. Then they chose their places — one opposite the elder and one at his side — in order that if the elder opened his mouth, they could confront him in every manner, to fulfill the statement of our Sages za'l: "Do not stand idly by the blood of your fellow" [Vayikra 19:16].
## Segment 3
וְכֵן בְּעַצְמִי הִכַּרְתִּי אֶת הָאִישׁ יִצְחָק חַנָה'ס, שֶׁהֵעִיד לִפְנֵי הָרַב מִסַּוְורַאן שֶׁנִּכְנַס פַּעַם אֶחָד בְּבֵית מוֹהֲרַנַ"ת זַ"ל, וּמָצָא אוֹתוֹ יוֹשֵׁב עִם נְקֵבָה בְּחֵיקוֹ, וְאַחַר פְּטִירַת מוֹהֲרַנַ"ת הוֹדָה לִפְנֵי גִּיסוֹ ר' מֵאִיר יְהוּדָה, שֶׁהַנְּקֵבָה הַזֹּאת הָיְתָה נֶכְדָּתוֹ, תִּינֹקֶת בְּעֵרֶךְ חֵצִי שָׁנָה, בַּת בִּתּוֹ חָנָה צִירְל. וְזֶה הָאִישׁ הֵשִׁיב גַּם־כֵּן: וְכִי שָׁאַל מֵאִתִּי הָרַב מִסַּוְורַאן אֵיזֶה נְקֵבָה הָיְתָה.
During the meal, when a bottle of wine was brought to the table, the Rav za'l took the bottle and gave it to R' Nassan za'l to distribute to those seated. It was then of course impossible for the elder to open his mouth during all three meals; and so the Shabbos passed in silence from both sides. However, on Sunday morning the elder entered to the Rav za'l and related before him that he had heard — due to Rabeinu's za'l great desire that his people pray with burning [his'lahavus] — he had permitted them to drink spirits before the prayer. And this was said as a complaint before the Rav za'l, after which he left.
## Segment 4
כָּאֵלֶּה וְכָאֵלֶּה רַבּוּ שְׁקָרִים וּפְחָזִים, עַד שֶׁהִבְעִירוּ מַחֲלֹקֶת כָּזֹאת. וְאִישׁ אֶחָד שֶׁהָיָה בָּר אוֹרְיָן וּמֵחֲסִידֵי הָרַב מִסַּוְורַאן אַךְ הִכִּיר גַּם אֶת מוֹהֲרַנַ"ת, וּכְשֶׁסִּפֵּר לוֹ הָרַב מִסַּוְורַאן הַגֵּבִיַּת עֵדוּת הַנַּ"ל, לֹא הָיָה יָכֹל לְהִתְאַפֵּק וְצָעַק, אוֹיף אַזַא מֶענְטְשׁ אוֹיךְ [עַל אָדָם כָּזֶה גַּם], כְּאוֹמֵר מִדַּת הַנִּצָּחוֹן שֶׁיִּהְיֶה מֵבִיא לְהַאֲמִין בִּשְּׁקָרִים כָּאֵלֶּה, כִּי הַנִּצָּחוֹן אֵינוֹ סוֹבֵל אֶת הָאֱמֶת.
Afterward, when R' Nassan and R' Naftali za'l returned and entered to the Rav za'l, the Rav told them the aforementioned complaint without mentioning who had said it. To this they replied not a word — but R' Naftali, who was a man of some fire, seized both sides of the Rav's garment in his hands, and the two of them together began stamping their feet and cried out: "Rebbe! Rebbe! Ir oich? Ir zolt azelches zogen?!" — Rebbe! Rebbe! You too?! That you should say such a thing?! — From this the Rav understood that it was a great wonder in their eyes that he would give voice to such a falsehood; and he said to them: "No! No! Serdtse (dear ones of my heart) — it is not I who says this; it is he who said it."
# כז
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/28/
# כז
כז
Source: https://ajew.org/reader/yemei-hatlaos/1/28
## Segment 1
בֵּין מִתְנַגְּדֵי מוֹהֲרַנַ"ת זַ"ל, אַנְשֵׁי הָרַב מִסַּוְורַאן, הָיָה גַּם שְׁכֵנוֹ הָרַב יוֹנָה מְלַמֵּד, שֶׁאַדְּרַבָּא שָׁתַק וְלֹא עָשָׂה כְּמַעֲשֵׂיהֶם, וּבִהְיּוֹת הָרַב יוֹנָה הַנַּ"ל בְּסַּוְורַאן, שָׁאַל אוֹתוֹ הָרַב, מַדּוּעַ שׁוֹתֵק וְאֵינוֹ עוֹשֶׂה כְּלוּם, וְאִם־כֵּן אֱמֶת מַה שֶׁאוֹמְרִים עָלֶיךָ שֶׁאַתָּהּ מִצִּדּוֹ וְשֶׁאֵיךְ אֶפְשָׁר שֶׁאַתָּהּ שְׁכֵנוֹ וְאֵינְךָ מִתְעָרֵב עִם הָרוֹדְפִים אוֹתוֹ וְזוֹרְקִים בּוֹ אֲבָנִים. וְהֵשִׁיב לוֹ: מַה אֶעֱשֶׂה אֲשֶׁר כָּל פַּעַם נִזְדַּמֵּן שֶׁאֲנִי מִתְעוֹרֵר מֵהַשֵּׁנָה בַּחֲצוֹת לַיְלָה וְשׁוֹמֵעַ הִתְמַרְמְרוּת לְבָבוֹ וְצַעֲקוֹתָיו בְּכָל קִינָה, וְתָפַס לוֹ לְדֻּגְמָא אֶת הַכָּתוּב מִי זֶה מֶלֶךְ הַכָּבוֹד (כִּי בְּרֹב הַרְגָּשׁוֹתָיו הִתְנוֹצְצוּת אֱלֹקוּתוֹ שֶׁהָיָה לוֹ בְּזֶה הַכָּתוּב, הָיָה דַּרְכּוֹ כָּל פַּעַם לְהִתְעַכֵּב בַּאֲמִירָתוֹ זֶה הַכָּתוּב) וְהוּא מֵרִים מַמָּשׁ אֶת כָּל גּוּפִי וְכָל אֶבָרַי מִלִּשְׁכַּב עַל מִטָּתִי (עֶס טְרָאגְט מִיךְ אִינְטֶער) בְּשָׁמְעִי כָּל הַנַּ"ל, וְאֵיךְ אֶפְשָׁר בְּקוּמִי בַּבֹּקֶר וְרוֹאֶה אוֹתוֹ בַּחוּץ לִזְרֹק אַחֲרָיו אֲבָנִים.
In this we see the prophecy of Rabeinu za'l — had he not sent R' Nassan and R' Naftali za'l, who knows what would have come of the elder's being alone in Berdichev. When they departed from Berdichev, the Rav za'l said to his people about R' Nassan and R' Naftali za'l: that he had not seen Chassidim who love their Rebbe as they do. And the elder, when he returned from Berdichev home after this event, had with him a man from Nemyrov; when he asked the man which place he was from, and the man answered him from Nemyrov, he said: "In Nemyrov of yours there are maginei aretz (shields of the earth)" — and his intention was upon R' Nassan and R' Naftali za'l. And this was told before Rabeinu za'l; and R' Avraham said that in this he was correct — the tradition of the anash being that what is mentioned in the Torah [Torah of Rabeinu] of "Tiku emunah" (make faith sound / blow the trumpet f
## Segment 2
וְעַתָּה קוֹרֵא יָקָר, רְאֵה גַּם רְאֵה אֵיךְ הַבַּעַל דָּבָר יָכֹל לְהַטְעוֹת בְּנֵי אָדָם לְהוֹלִיךְ אוֹתָם שׁוֹלָל, וְגַם אֲפִלּוּ מְפֻרְסָמִים שֶׁבְּיִשְׂרָאֵל מַטְעֶה אוֹתָם, וּכְמוֹ שֶׁדָּרְשׁוּ חֲזַ"ל עַל הַפָּסוּק "כִּי הִגְדִּיל לַעֲשׂוֹת" שֶׁפָּשַׁט יָדוֹ בַּגְּדוֹלִים.
or faithfulness) concerning maginei aretz — the intention of Rabeinu za'l was primarily upon Moharan"as, who through his books strengthens and restores the fallen and weak souls through the seven restorers of good taste [meshivei ta'am].
# כח
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/29/
# כח
כח
Source: https://ajew.org/reader/yemei-hatlaos/1/29
## Segment 1
וְהִנֵּה כְּבָר כָּתַבְתִּי שֶׁמוֹהֲרַנַ"ת בִּנְסִיעָתוֹ הַנַּ"ל בְּחֹרֶף תקצ"ה, נִתְעַכֵּב בְּאוּמָן וְהָיָה שָׁם עַד אַחַר שַׁבָּת פָּרָשַׁת פָּרָה, וּבְעֶרֶב שַׁבָּת פָּרָשַׁת פָּרָה כְּשֶׁהָיָה מוֹהֲרַנַ"ת זַ"ל בַּמֶּרְחָץ לִכְבוֹד שַׁבָּת, עָמַד עָלָיו אִישׁ אֶחָד שְׁמוֹ שְׁנֵיאוֹר דָּוִד, וְרָצָה שְׁנֵיאוֹר דָּוִד הַנַּ"ל לְהַשְׁלִיךְ אֶת בְּגָדָיו לְתַּנּוּר שֶׁל אֵשׁ, וּבְחֶמְלַת ה' לֹא הֵנִיחוּ אוֹתוֹ הָאֲנָשִׁים שֶׁהָיוּ בַּמֶּרְחָץ וַיִּנָצֵּל מִזֶּה. וּכְשֶׁרָאָה שְׁנֵיאוֹר דָּוִד שֶׁלֹּא נַעֲשָׂה רְצוֹנוֹ הַנַּ"ל, פָּעַר פִּיו לְחָרֵף וּלְגַדֵּף אֶת מוֹהֲרַנַ"ת בְּפָנָיו, וַיְמָלֵּא רְצוֹן הַס"מ שֶׁנִּתְלַבֵּשׁ בְּכָל לְבָבוֹ וּבְכָל נַפְשׁוֹ. וְאַחַר־כָּךְ כִּי יָצָא מוֹהֲרַנַ"ת מֵהַמֶּרְחָץ, עָנָה וְאָמַר בְּוַדַּאי טוֹב יוֹתֵר כָּל זֶה מִגֵּיהִנֹּם, אֶלֶף כַּדֵי מָרָה הַנִּזְכָּר בַּזֹּהַר.
And behold, despite all this, Moharan"as fortified himself while in Uman after the arrival of the aforementioned letters from Savran. While Moharan"as za'l was in Uman, he wrote a complaint [prieshniye] to the regional government [gubernya] of Kaminetz (for Breslov is in the Kaminetz district), about the fact that they were falling upon him with beatings and stone-throwing. And in his great righteousness, he did not mention in the complaint from where all this arose — so as not to cause harm through the complaint to the Rav of Savran, for Moharan"as in no way wished to inform against him before the authorities. And in the complaint he requested of the regional governor that he not send the response through the police [politsiye] — since apparently the police officers accept bribes from the pursuers — but rather respond through the civil court [paliyetaviye sod], which was then like the regional court of our times. But the response of the regional governor was delayed until before Shavuos; and then his response arrived through the civil court, and from there was sent to the police in Breslov. And in his response the governor rebuked the police officers for the outrages found in the city of Breslov, and warned them: that if another such complaint reached him about the beating of Moharan"as, he would remove all the police officers from their positions. And then the police officers began to instill fear and dread in the evil pursuers that from that day on, no beating or stone-throwing against Moharan"as za'l and his people would be remembered or heard of.
## Segment 2
וְאַחַר שַׁבָּת פָּרָשַׁת פָּרָה הַנַּ"ל, נָסַע לְבֵיתוֹ לִבְרֶסְלֶב, וְקֹדֶם פֶּסַח נִכְסְפוּ מְאֹד הָרוֹדְפִים הָרְשָׁעִים שֶׁיַּבְטִיחוּ לָהֶם שָׂרֵי הָעִיר אֲשֶׁר בְּלֵיל רִאשׁוֹן שֶׁל פֶּסַח, בְּעֵת שֶׁיוֹשְׁבִין עַל הַסֵּדֶר, יִתְפְּסוּ אֶת מוֹהֲרַנַ"ת בְּשַּׁלְשְׁלָֹאוֹת וְיוֹלִיכוּהוּ לְבֵית־הַסּוֹהַר, וּבְחֶמְלַת ה' נִצַל מוֹהֲרַנַ"ת זַצַ"ל גַּם מִזֶּה.
[Note from the letters of RaMA:] When the machlokes against Moharan"as za'l and the anash intensified, and they were simply permitted by their Rav to be killed — and it was but a hairsbreadth between Moharan"as za'l and death, G-d forbid — Moharan"as, in order to save his life, wrote a complaint to the district governor containing this: that many baseless enemies rise against him to kill him, throw stones at him, and at every moment he is in danger, and the police do nothing. He therefore asked and requested a warning to the police for the protection of his life; and asked that he send this directly to the Duma, and the Duma should convey it to the police (so that the police could not pretend ignorance of even this warning). And so it was.
And within a short time there arrived in Breslov from the district governor a fearsome warning to the police, to be vigilant in the protection of the life of Moharan"as za'l "Shternhartz"; and if he receives another such complaint, he is prepared to remove all police officers from their posts. And if there is any offense for which Shternhartz has sinned against those who rise against him, that requires investigation and inquiry first; and after they find him guilty, he may be judged and punished according to the law. And this was sent directly to the Duma, and the Duma immediately conveyed it to the police. Naturally, when the police received such a warning from the district governor, they quickly publicized this to all the opponents; and Moharan"as za'l emerged, with the help of Hashem Yisborach, from danger to life, and dwelt in Breslov in quiet and security.
But the opponents could not stay quiet; they plotted against Moharan"as za'l. And since the district governor had written that if any offense were found against him, he could be punished according to law — they found a scheme and wrote to the district governor that there were two charges against him: first, that he was a "tzadikan" — meaning he presented himself as a prophet and messiah and deceived people; second, that he maintained a printing press without the censor's license.
When this accusation reached the district governor, he immediately sent one of the officials to Breslov to conduct an investigation. (For in the district capital there were also people from the opponents' side who pressed for a swift response to this accusation.) The opponents also arranged that the official who was sent to Breslov be lodged at Sneior's — who was a teacher of Russian and served as their evil advisor and scribe. When the official came to Breslov, he began the investigation and entered Moharan"as's za'l house and searched and found no sign of a printing press whatsoever. Moharan"as told him: "It is true that there was a printing press at my home, but it has been a long time since I have had any printing press." But the opponents found a scheme: they recruited twelve false witnesses from among themselves who swore a false oath before the official that there was a printing press with him — claiming that surely, now that he knew of the official's arrival in Breslov and feared the official, he had hidden it, making it impossible to find. And they had abundant money, and several wealthy men among them pledged and donated substantial sums — in particular Moshe Hinkes, who was very wealthy, and at every turn his treasury was open for bribing and bolstering the falsehoods.
And so they succeeded with this false testimony, until they prevailed upon the official sent by the district governor — who placed Moharan"as za'l under arrest in Breslov, and moreover seated him among murderers and robbers. The practice of those wicked ones, whenever a new "guest" arrived, was to demand a drink of spirits; and so they demanded of Moharan"as za'l as well. He did not have so much as a single perutah; and so they took several ropes, wove them together into a whip, and prepared to beat him with it. When they finished weaving and one of them lifted the whip in his hand and raised it over Moharan"as za'l to strike him — before he brought it down, Moharan"as raised his voice in a great and mighty cry, until every one of them was seized with panic before him. And the sound of that cry reached the ears of the prison warden in his own quarters; he came rushing in and demanded: "What is this great outcry in my ears?" Immediately Moharan"as stepped forward and told him what had happened — that they were attacking him to kill him — and pleaded to be removed from among them and placed in another room. For the time being the warden did not fulfill this request, but he commanded them not to lay a hand upon him, and he spent that night there. (Afterward, Moharan"as za'l related: at the moment he was being led to prison and arrived at the gate, there came to his memory how the angels of destruction lead a soul to the entrance of Gehinnom — and through that gate it enters. And what made it yet more bitter and painful for him that night was that he could not utter even a single word of holiness — for in that dwelling-place of the wicked, where he sat among them, there stood a large vessel of filth which they all used.)
The anash strove to release him from prison and arrange bail according to the law; and even in this the opponents stood as an adversary and prevailed upon the official not to accept any bail — which was against the law. The anash wished to write this to the district governor — and this would certainly have moved the district governor, that the official he had sent was also bribed like the police. But first they asked Moharan"as za'l whether to do this, and he warned and warned again not to do such a thing, for G-d forbid it would add to the trouble, since as a rule the response would not arrive in Breslov quickly; and in the meantime he would be imprisoned for who knows how long. And even when the response arrived, would the opponents — who had great money — remain silent? They would exhaust every possibility and succeed in vindicating the official; and one can understand the conflagration that would then blaze against us, G-d forbid, from the official's wrath. And he therefore warned and warned not to do this; rather: if we are in great trouble, the main thing is prayer to Hashem Yisborach. And also to the official, in supplication to request of him: I am a weak old man in poor health, imprisoned for nothing; and so they did.
And the Rav Shmuel, and also his son Moshe Weinberg, and his wife — who were fluent in Russian and were the ones doing everything, advising and writing during the machlokes — they told the official the whole matter, that this was nothing other than a dispute among Chassidim. (One person was R' Levi, a wealthy man and holder of several government posts, esteemed in the eyes of the authorities, who wished to speak with the official on behalf of Moharan"as za'l — but it was not possible since the official was lodged at the aforementioned Sneior's house.)
After all the anash's requests before the official, and their true words entered his heart, he asked them: "Why do you not give me money as they do — your opponents?" They answered him plainly: "They have money, and we have no money; and moreover, among us there are some who are poor and in need themselves." Nevertheless, 100 rubles were collected from the anash and brought to him. When he saw the hundred rubles he laughed and said: "What does this paltry sum count for me? They give me thousands; and if I wished, another thousand, they would give. Yet nevertheless I will take this gift from you, and be assured I will do you a good turn."
For the time being, he commanded the prison warden to remove Moharan"as za'l from among the wicked and give him a private room — and so was done. He was placed in a private room; adjacent to it was the prison bath-room. (This bath-room, he said afterward, he treated as his "weekday room" for mundane needs, while the room where he sat was his room for sacred matters.) Into this room they brought all the books he needed, paper and ink; and there he innovated many novel Torah insights [chidushei Torah]. There is one Halacha in Likutay Halacsos specifically noted as having been composed in that prison. There he did all that his heart desired in the service of Hashem — prayer with outcries and weeping — especially at night during Tikun Chatzos with Tehillim; until all the prisoners complained to the prison warden that this old man cries out every night in strange voices and will not let them sleep.
And Hashem who hears the cry began to reveal His salvation. The official — in so far as it concerned the good of the opponents — was compelled to fulfill everything and to write his investigative report as they demanded; and he was compelled to show Sneior everything he had written entirely according to their wishes. But he did not give the letter into their hands to send; and before he sent the letter to the district governor he wrote — without the knowledge of the opponents — several additional points: "After all this, it is not clear to me that the truth is certainly so; and my counsel therefore is to exile Shternhartz from Breslov to Nemyrov, and until the matter is clarified he shall be under police supervision."
And after all these troubles which had passed over him — purposefully, between the straits [bein hametzarim] — there came to him through this a great expansion; and immediately he was released freely from prison. And he moved his residence to Nemyrov, his native city. And through this too the dispute was sweetened — for in the eyes of the opponents it was as though they had achieved their purpose; and the salvation of Moharan"as went on increasing ever upward. Thus ends the letters of RaMA.
(Said the copyist: See further in the punishments and judgments received by the aforementioned Sneior. And I heard from the mouth of the Gaon R' Avraham Shternhartz, cantor of the kloyz, how he knew the aforementioned Sneior and how many kinds of sufferings and torments he endured in his final days; and he would say always to the aforementioned R' Avraham — who is a grandson of Moharan"as za'l: "Dos alles iber ayyer zeyden, alle mesires aldz iz geven durch mir — gait beit ayyer zeyden far mir! Vos hub ich gekant tuin? Es iz geven azoi fil rabonim in kinem hot er nit gibin mezuman nor mir — er hot doch mir gibin mezuman" — [All this is on account of your grandfather; all the informings passed through me — go to your grandfather's holy grave on my behalf! What could I have done? There were many rabbis there and to not a single one did he give ready money [mezuman] except to me — yet he did give me ready money.] (Explanation: The Rav of Savran honored him with the mezuman for the Grace after Meals [bircas hamazon], and with this bribed him to inform against Moharan"as za'l.))
# ב
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/3/
# ב
ב
Source: https://ajew.org/reader/yemei-hatlaos/1/3
## Segment 1
וְעַל־כֵּן הִתְחִילוּ הַדְּבָרִים לְהִכָּנֵס בְּלֵּב מֹשֶׁה הַנַּ"ל, וְיִשְׁאַל אֶת אִשְׁתּוֹ אִם תְּקַבֵּל הֵימֶנּוּ גֵּט, וְהֵשִּׁיבָה לוֹ שֶׁהִיא מְרֻצָּה לָזֶה רַק בְּאֹפֶן שֶׁיִּתֵּן לָהּ עַל־כָּל־פָּנִים מַחֲצִית עָשְׁרוֹ, וְנִתְרַצָּה מֹשֶׁה לָזֶה, וְחִלְקוּ בֵּינֵיהֶם מִיָּד אֶת כָּל רְכוּשָׁם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְנָתַן לָהּ גֵּט, וְנָשָׂא אַחַר־כָּךְ אִשְׁתּוֹ הַשְּׁנִיָּה שֶׁהָיְתָה אָחוֹת הָרַב מִטָּאמָאשְׁפִּיל, שֶׁהָיָה מִמְקוֹרָבֵי הָרַב מְסַּוְורַאן, וְהוֹלִיד מִמֶּנָּה בֵּן וּבַת.
There was a wealthy man in Breslov whose name was Moshe, known as Moshe Hinkes, and he was among the close ones [mekuravim] of the holy Admor Mohara"n zatzal, and he was childless [aker mibanim]. And the holy Admor zatzal, before his passing — at the time when he was arranging his will before Moharan"as — said to him then in these very words: "Moshe, az er vet zich gaitin in chassunah hobin kinder" — [Moshe, if he divorces and remarries, he will have children].
And after the passing of Admor zatzal in Uman in the year 5571 (1811), when Moharan"as zatzal returned home to Nemyrov by way of Breslov, he related this before the aforementioned Moshe, and they advised him to divorce his wife in order that he might have children. But Moshe had no desire for this, and told him that, based on what he himself had discussed with Admor zatzal regarding his lack of children, he understood that the obstacle lay with himself. But Moharan"as spoke with him at great length and demonstrated to him that he was mistaken in the matter, and greatly admonished him to divorce his wife — out of his intense longing that the words of Admor zatzal should be fulfilled — for he knew that all of Admor's words are as refined silver [kesef tzaruf], and without doubt he would have children through this.
## Segment 2
וְכַאֲשֶׁר נִתְקַיְּמוּ דִּבְרֵי רַבֵּנוּ זַ"ל אוֹדוֹת הָאִישׁ מֹשֶׁה וְאִשְׁתּוֹ עֶלְקָא, יַלְדָּה לוֹ בֵּן וּבַת, שָׂמַח מְאֹד לְאֵין עֲרוֹךְ. וַיִשְׁלַח עֲגָלָה מְיֻחֶדֶת לְהָבִיא עַל הַבְּרִית מִלָּה אֶת אֲחִי אִשְׁתּוֹ, הָרַב מִטָּאמָאשְׁפִּיל הַנַּ"ל וְכִבֵּד אוֹתוֹ בְּמִצְוַת פְּרִיעָה, כִּי אֶת הָרַב הָעִיר מָרָא דְּאַתְרָא ר' אַהֲרוֹן הֻכְרַח לְכַבֵּד בְּמִצְוַת סַנְדָּק וְאֶת מוֹרֵנוּ מוֹהֲרַנַ"ת, כִּבֵּד בַּמִּצְוַת חִתוּךְ שֶׁהָיָה אֻמָּן גָּדוֹל בָּזֶה. וְאֶת גִּיסוֹ הָרַב מִטָּאמָאשְׁפִּיל כִּבֵּד בַּמִּצְוַת פְּרִיעָה.
From this, the aforementioned Moshe was aroused to give credence to his words, and he immediately went home and asked his wife whether she was willing to accept a get (bill of divorce). She said yes; "and what do you want in return?" "I want us to divide our assets equally." And so he did, and divorced her. Immediately they began to speak of a match [shiduch], and he was matched with the sister of the Rav of Tamashhpil. And R' Nassan za'l also agreed to this match. And she became his wife, and her name was Elki.
Time passed after the marriage and there was still no sign of children with this wife either.
## Segment 3
וּבְעֵת הַמִּלָּה, עָמַד אִישׁ אֶחָד וּשְׁמוֹ אַבְרֵיימִיל פַּיֶיעס, שֶׁהָיָה חֲבֵרוֹ וְשֻׁתָּפוֹ שֶׁל מֹשֶׁה הַנַּ"ל, וְרָאָה שֶׁאֵין לְהָרַב מִטָּאמָאשְׁפִּיל אֻמָּנוּת בָּזֶה, כִּי הַיֶּלֶד צָעַק בִּצְּעָקוֹת גְּדוֹלוֹת מְאֹד וְלֹא הָיָה בִּיכָלְתּוֹ לִסְּבֹּל צַעַר אָבִיו הָאִישׁ מֹשֶׁה הַנַּ"ל, כִּי הַיֶּלֶד הָיָה חָשׁוּב אֶצְלוֹ מְאֹד, וְלֹא הָיָה יָכֹל לְהִתְאַפֵּק, וַיִּדְּחֹף בְּגוּפוֹ קְצָת אֶת הָרַב מִטָּאמָאשְׁפִּיל מֵהַיֶּלֶד וְהוּא פָּרַע מִיָּד בְּנָקֵל, כִּי זֶה הָאִישׁ אַבְרֵיימִיל הָיָה בָּקִי וְאֻמָּן גָּדוֹל בָּזֶה. וְהָרַב מִטָּאמָאשְׁפִּיל נִתְבַּיֵּשׁ וְנִתּלַבְּנוּ פָּנָיו קְצָת, וַיִחַר אַפּוֹ וַיִבֶז בְּעֵינָיו לִשְׁלֹחַ יָד וְלִנְקֹם בְּהַאִישׁ אַבְרֵיימִיל לְבַדּוֹ, כִּי הִגִּידוּ לוֹ שֶׁהוּא מְאַגֻּדַת הַמְּקֹרָבִים שֶׁלְּמוֹרֵנוּ מוֹהֲרַנַ"ת, וַיְבַקֵּשׁ לִשְׁלֹחַ יָד וּלְהַזִּיק לְמוֹרֵנוּ מוֹהֲרַנַ"ת בְּעַצְמוֹ בְּחִנָּם עַל לֹא דָּבָר.
And so time and again he came with his complaint before Moharan"as, until Moharan"as commanded him to travel to Uman and bring his complaint before the holy tziyun (graveside) of Rabeinu za'l: "Have I not done as you commanded me through R' Nassan, and divorced my first wife? And where then is the promise that I would have children with the second wife whom I have now married for some time, and there is not even a sign of children?" When he came out from the holy tziyun, the verse "Sow for yourselves in righteousness" [Hoshea 10:12] fell into his mind, and he considered it as though it had come from the mouth of Rabeinu za'l directly. He returned to Breslov and scattered money in charity [tzedakah], and his wife bore a son and a daughter. Thus ends his words.
# כט
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/30/
# כט
כט
Source: https://ajew.org/reader/yemei-hatlaos/1/30
## Segment 1
וְהִנֵּה בְּכָל זֹאת חִזֵּק עַצְמוֹ מוֹהֲרַנַ"ת בִּהְיוֹתוֹ בְּאוּמָן אַחַר הִגִּיעוּ הַמִּכְתָּבִים הַנַּ"ל מִסַּוְורַאן, וּבִהְיּוֹת מוֹהֲרַנַ"ת זַ"ל בְּאוּמָן, כָּתַב בַּקָּשָׁה פְּרֶעשְׁנִיֶע לְהַגַּאבִּינְטָא מִקַּאמִינִיץ [תְּלוּנָה לַמֶּמְשָׁלָה] (כִּי בְּרֶסְלֶב הִיא פֶּלֶךְ קַּאמִינִיץ) עַל אֲשֶׁר נוֹפְלִים עָלָיו בְּהַכָּאוֹת וּזְרִיקוֹת אֲבָנִים, וּבְרֹב צִדְקָתוֹ לֹא הִזְכִּיר בְּהַפְּרֶעשְׁנִיֶע [תְּלוּנָה] מֵהֵיכָן נִצְמַח כָּל זֶה, כְּדֵי שֶׁלֹּא תַּזִּיק הַפְּרֶעשְׁנִיֶע לְהָרַב מִסַּוְורַאן, כִּי לֹא רָצָה מוֹהֲרַנַ"ת לְמָסְרוֹ בִּפְנֵי הַשָּׂרִים בְּשּׁוּם אֹפֶן. וּבְּהַפְּרֶעשְׁנִיֶע בִּקֵּשׁ אֶת הַגַּאבִּינְטַאר [הַמּוֹשֵׁל] שֶׁלֹּא יָשִׁיב תְּשׁוּבָתוֹ עַל הַפְּרֶעשְׁנִיֶע הַזֹּאת עַל־יְדֵי הַפִּילִיצֶע [מִשְׁטָרָה] יַעַן כְּפִי הַנִּרְאֶה שָׂרֵי הַפִּילִיצֶע מְקַבֵּל שֹׁחַד מֵהָרוֹדְפִים, רַק יָשִׁיב תְּשׁוּבָתוֹ עַל־יְדֵי הַפַּאלִיֶעטָאוֶוע סָאד (שֶׁהָיָה אָז כְּמוֹ הַגַּארְדִידְסְקְדוֹי אַפְּרָאוֶוע שֶׁבִּזְמַנֵּנוּ), אַךְ נִתְעַכֵּב תְּשׁוּבַת הַגַּאבִּינְטַאר עַד קֹדֶם שָׁבוּעוֹת, וְאָז הִגִּיעַ תְּשׁוּבָתוֹ עַל־יְדֵי הַפַּאלִיֶעטָאוֶוע סָאד, וּמִשָׁם נִשְׁלַח לְהַפּוֹלִיצֶיע לִבְרֶסְלֶב. וּבִתְשׁוּבַת הַגַּאבִּינְטַאר בִּזָּה לְשָׂרֵי הַפּוֹלִיצֶיע עַל הַשַּׁעֲרוּרִיּוֹת הַנִּמְצָאִים בְּעִיר בְּרֶסְלֶב, וַיָּעַד בָּהֶם כִּי אִם יְקַבֵּל עוֹד פְּרֶעשְׁנִיֶע כָּזֹאת אוֹדוֹת הַכָּאוֹת מוֹהֲרַנַ"ת, יִדְחֶה כֻּלָּם מִמִּשְׁמַרְתָּם. וְאָז הִתְחִילוּ שָׂרֵי הַפּוֹלִיצֶיע לְהָטִיל אֵימָה וָפַחַד עַל הָרוֹדְפִים הָרְשָׁעִים שֶׁמֵהַיּוֹם וַהָלְאָה לֹא יִזָּכֵר וְלֹא יִפָּקֵד שׁוּם הַכָּאָה וּזְרִיקַת אֲבָנִים עַל מוֹהֲרַנַ"ת זַ"ל וְעַל אֲנָשָׁיו.
And behold, when these evil pursuers saw that they could no longer beat and throw stones, they began once more to inform against Moharan"as before the authorities with terrible informings, in order to take him to prison. And on the second day of the Torah portion Matos-Masai of the year 5595 (1835), they called Moharan"as before the gardintshe [local official]; and they asked him about the accusations against him — namely that he was still engaged in printing in his home, and the like. Moharan"as demonstrated to him that these matters were false. But the informers had given much money to this official, who therefore refused to accept [Moharan"as's] words; and he called men from the informers who swore false oaths while holding an object [in accordance with the solemn procedure], in Moharan"as's presence, that their informing was true.
## Segment 2
(א"ה מִכְתְּבֵי רמ"א)
Also, his service in Torah and prayer was with a fearsome, most awesome flame of fire, until whoever heard the sound of his prayer and his Torah was likewise greatly aroused toward Hashem Yisborach; and it is impossible to depict all that feeling which he brought through his words of prayer, even into the heart of another. Our wonderful friend, the Rav Efraim, za'l, of Kremenchug, once said to him in these very words: "Mit ayyer davenen macht ir a peirush oif dem davenen" — (With your prayer you make a peirush [commentary, explication] upon prayer itself). [Translator's note: The Yiddish word da'avinen (prayer, the act of praying) comes from the Latin divinus — something divine. This remark is extraordinarily deep: Moharan"as's prayer was itself an exposition of what prayer truly is.] And similarly, every single verse from the words of the Tanach — when he would utter it from his mouth, it truly seemed to the listener as though the prophet himself were calling out and crying these very words.
## Segment 3
כְּשֶׁגָּבְרָה הַמַחֲלֹקֶת עַל מוֹהֲרַנַ"ת זַ"ל וְאַנַ"שׁ, וּפָשׁוּט הֻתְרוּ מְרַבָּם... לַהֲרִיגָה, וּכְפֶשַֹע הָיָה בֵּין מוֹהֲרַנַ"ת זַ"ל וּבֵין הַמָּוֶת חַס וְשָׁלוֹם, וּבְכֵן בִּכְדֵי לְהַצִּיל אֶת נַפְשׁוֹ, כָּתַב קוּבְלָנָא לְשַּׂר הַפֶּלֶךְ בְּתוֹכֶן זֶה: שֶׁרַבִּים שׂוֹנְאֵי חִנָּם קָמִים עָלָיו לְהָרְגוֹ, זוֹרְקִים בּוֹ אֲבָנִים, וּבְכָל עֵת הוּא בְּסַּכָּנָה, וּמֵהַפָּלִיצֶיע אֵין מוֹחֶה. וּבְכֵן שׁוֹאֵל וּמְבַקֵּשׁ מִמֶּנּוּ אַזְהָרָה לְהַפָּלִיצֶיע עַל שְׁמִירַת נַפְשׁוֹ, וּמְבַקֵּשׁ שֶׁיִּשְׁלַח יָשָׁר לְהַדּוּמֶע, וְהַדּוּמֶע תִּמְסֹר לְהַפָּלִיצֶיע (בִּכְדֵי שֶׁהַפָּלִיצֶיע לֹא תּוּכַל לַעֲשׂוֹת עַצְמָה כְּלֹא יָדְעוּ גַּם מֵאַזְהָרָה זוֹ) וְכֵן הָיָה.
And whatever he refuted against them did not avail, until after the aforementioned week, the official took Moharan"as to prison (this being the terma [prison]) and seated him among robbers and murderers.
## Segment 4
וּבְקֶרֶב הַיָּמִים הִגִּיעַ לִבְרֶסְלֶב מִשַּׂר הַפֶּלֶךְ אַזְהָרָה נוֹרָאָה לְהַפָּלִיצֶיע, לְהִזָּהֵר בִּשְׁמִירַת נֶפֶשׁ מוֹהֲרַנַ"ת זַ"ל "שְׁטֶערֶענְהַארְץ", וּבְאִם שֵׁנִית יַגִּיעַ לוֹ קוּבְלָנָא כָּזוֹ, אָז נָכוֹן הוּא לְהָסִיר כָּל פְּקִידֵי הַפָּלִיצֶיע מִמִּשְׁמַרְתָּם, וּבְאִם יֵשׁ אֵיזוֹ חֵטְא לִשְׁטֶערֶענְהַארְץ שֶׁחָטָא נֶגֶד הַקָּמִים עָלָיו, לְזֶה צְרִיכִין קֹדֶם חֲקִירָה וּדְרִישָׁה, וְאַחַר כִּי יִמְצְאוּ בּוֹ אַשְׁמָה לָדוּן וְלַעֲנֹשׁ אוֹתוֹ עַל פִּי הַחֹק. וְזֶה נִשְׁלַח יָשָׁר לְהַדּוּמֶע, וְהַדּוּמֶע מָסְרָה תֵּכֶף לְהַפָּלִיצֶיע. מוּבָן שֶׁהַפָּלִיצֶיע, כִּי הִגִּיעָה לָהֶם אַזְהָרָה כָּזוֹ מִשַּׂר הַפֶּלֶךְ, חִישׁ פִּרְסְמוּ זֹאת לְכָל הַמִּתְנַגְּדִים, וּמוֹהֲרַנַ"ת זַ"ל יָצָא בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מִסַּכָּנַת נְפָשׁוֹת, וְיָשַׁב לוֹ בִּבְרֶסְלֶב בְּהַשְׁקֵט וּבְבִטְחָה.
On the first day he was nearly in danger from the torments they inflicted upon him, until Hashem Yisborach had compassion on him and He gave him favor in the eyes of the prison warden, who seated him in a private room and also agreed to bring all the books he required each day — namely: Tanach, Gemara, one of the four major sections of the Shulchan Aruch, the holy Zohar, the writings of the Ari za'l, and similar books in both the revealed and hidden Torah. And they also brought him writing materials. There too he cleaved himself to Hashem Yisborach, until he merited even there to attain novel Torah insights — and he wrote there the laws of wine of libation [yayin nesech], Halacha 4 in the book Likutay Halacsos, Yoreh Dei'ah.
## Segment 5
וְהַמִּתְנַגְּדִים אָמְנָם הַשְׁקֵט לֹא יָכְלוּ, חָשְׁבוּ מַחֲשָׁבוֹת עַל מוֹהֲרַנַ"ת זַ"ל. וּבְכֵן כַּאֲשֶׁר כָּתַב שַׂר הַפֶּלֶךְ שֶׁאִם נִמְצָא עָלָיו אֵיזוֹ אַשְׁמָה לַעֲנֹשׁ אוֹתוֹ עַל־פִּי הַחֹק, וּבְכֵן מָצְאוּ עֵצָה וְכָתְבוּ לְשַׂר הַפֶּלֶךְ שֶׁיֵּשׁ עָלָיו שֵׁנִי חֲטָאִים, אֶחָד: שֶׁהוּא "צַאדִיקָאן כְּלוֹמַר שֶׁעוֹשֶׂה עַצְמוֹ לְנָּבִיא וּמָשִׁיחַ וּמְרַמֶּה אֶת הַבְּרִיּוֹת, שֵׁנִית: שֶׁהוּא מַחֲזִיק בֵּית דְּפוּס בְּלִי רִשָּׁיוֹן הַצֶּענְזוּר.
And he wrote this there in prison. He was held in prison approximately eight days; and afterward there was a great and wondrous miracle — the matter turned around, and the minds of the informers and the official changed, until the anash were able to release him on bail. But the legal proceedings continued until in the month of Elul following — when he was expelled from his home and city to Nemyrov — and he was compelled to remain in Nemyrov until after Yom Kippur of the year 5599 (1839).
## Segment 6
כְּשֶׁהִגִּיעָה מְסִירָה זוֹ לְשַׂר הַפֶּלֶךְ, תֵּכֶף שָׁלַח אֶחָד הַשָּׂרִים לְבְרֶסְלֶב לַעֲשׂוֹת חֲקִירָה וּדְרִישָׁה (בִּשְׁבִיל שֶׁשָׁם בְּעִיר הַפֶּלֶךְ, הָיוּ גַּם־כֵּן אֲנָשִׁים מִצַּד הַמִּתְנַגְּדִים שֶׁהִתְאַמְּצוּ שֶׁהַתְּשׁוּבָה עַל מְסִירָה זוֹ תִּהְיֶה בִּמְהִירוּת) וְגַם זֹאת עָשׂוּ הַמִּתְנַגְּדִים שֶׁהַשַּׂר שֶׁנִּשְׁלַח לְבְרֶסְלֶב נָתְנוּ לוֹ אַכְסַנְיָה אֵצֶל "שְׁנֵיאוֹר" שֶׁהוּא הָיָה מְלַמֵּד בִּלְּשׁוֹן רוּסִית, וְהוּא הָיָה לָהֶם לְיּוֹעֵץ עֵצוֹת רָעוֹת וְגַם כּוֹתֵב. כְּשֶׁבָּא הַשַּׂר לְבְרֶסְלֶב, הֵחֵל לַעֲשׂוֹת הַחֲקִירָה וְהַדְּרִישָׁה וְנִכְנַס לְבֵית מוֹהֲרַנַ"ת זַ"ל וְחִפֵּשׂ וְלֹא מָצָא שׁוּם סִימָן מִדְּפוּס וְכוּ', אָמַר לוֹ מוֹהֲרַנַ"ת זַ"ל שֶׁזֶּה אֱמֶת שֶׁהָיָה אֶצְלִי דְּפוּס, אֲבָל זֶה זְמַן שֶׁאֵין אֶצְלִי שׁוּם דְּפוּס. אֲבָל הַמִּתְנַגְּדִים מָצְאוּ עֵצָה בָּזֶה וְהֶעֱמִידוּ מֵהֶם וּבָהֶם שְׁנֵים עָשָׂר עֵדֵי שֶׁקֶר בִּשְׁבוּעַת שֶׁקֶר לִפְנֵי הַשַּׂר, שֶׁיֵּשׁ אֶצְלוֹ בֵּית דְּפוּס. וְהוּא שֶׁעַכְשָׁו בְּוַדַּאי שֶׁנִּתְוַדַּע לוֹ מִבִּיאַת הַשַּׂר לְבְרֶסְלֶב וּמֵאֵימַת הַשַּׂר, הִטְמִין אוֹתָהּ, וְאִי אֶפְשָׁר לְמָצְאָהּ. וְאֶצְלָם הָיָה מָמוֹן רַב, וְכַמָּה נְגִידִים מֵהֶם נִדְבוּ וְנָדְרוּ סְכוּמִים הֲגוּנִים, וּבִפְרָט מֹשֶׁה חִינְקֶעס שֶׁהָיָה עָשִׁיר גָּדוֹל, וּבְכָל פַּעַם פָּתוּחַ הָיָה אוֹצָרוֹ לְשַׁחֵד וּלְחַזֵּק הַשְּׁקָרִים.
And Moharan"as za'l was at that time absorbed in his holy thoughts which he had during Erev Rosh Hashana at the holy tziyun, and his face was radiantly luminous. And when the gardinitshe saw him, he recognized that he was not of the criminal sort; and also the wealthy and important men of the city prevailed with the gardinitshe, and they released him on bail and promised that immediately after Rosh Hashana he would travel home. And through G-d's compassion he released him; and he emerged free and was saved from this as well. He traveled home after Rosh Hashana to Nemyrov by way of Ladizhin; and in Ladizhin Moharan"as was in great danger from the many stones that were flung and thrown at the inn where he lodged. But meanwhile another trouble arose which served as a remedy for this trouble — namely, the local official came and took him into custody, and through this he was saved from being killed; he held him for approximately a day and night, and through a miracle he was saved from the captivity, as brought from this in Alim LiTerufah in the letter of the year 5596.
## Segment 7
וּבְכֵן הִצְלִיחוּ בְּעֵדוּת שֶׁקֶר זוֹ, עַד שֶׁפָּעֲלוּ אֵצֶל הַשַּׂר שֶׁנִּשְׁלַח מִשַּׂר הַפֶּלֶךְ וְנָתַן אֶת מוֹהֲרַנַ"ת זַ"ל בַּמַּאֲסָר בִּבְרֶסְלֶב, וְעוֹד הוֹשִׁיבוּ אוֹתוֹ בֵּין הָרוֹצְחִים וְהַגַּזְלָנִים. וּמִנְהָג הָרְשָׁעִים הָאֵלּוּ כְּשֶׁבָּא לָהֶם אוֹרֵחַ, חוֹקְרִים עַל מַשְׁקֶה כְּמוֹ יַיִן שָׂרָף, וּבְכֵן תָּבְעוּ גַּם אֶת מוֹהֲרַנַ"ת זַ"ל, אֲבָל לֹא הָיָה לוֹ אַף פְּרוּטָה אַחַת, וּבְכֵן לָקְחוּ כַּמָּה חֲבָלִים וְקָלְעוּ אוֹתָם בְּיַחַד וּבַזֶה לְהַכּוֹת אוֹתוֹ, כְּשֶׁגָּמְרוּ הַקְּלִיעָה וְאֶחָד מֵהֶם לָקַח הַמַּקְלֵעָה בְּיָדוֹ וְהֵרִים אוֹתָהּ עַל מוֹהֲרַנַ"ת זַ"ל לְהַכּוֹתוֹ בּוֹ, בְּעוֹד טֶרֶם שֶׁהוֹרִידוֹ עָלָיו, נָתַן מוֹהֲרַנַ"ת בְּקוֹלוֹ קוֹל עֹז, עַד שֶׂכֻּלָּם נִבְהֲלוּ מִפָּנָיו וְגַם הִגִּיעַ קוֹל הַצְּעָקָה לְאָזְנֵי שַׂר בֵּית־הַסּוֹהַר שָׁם בְּבֵיתוֹ, עַד שֶׁמִּהֵר וְנִכְנַס לְשָׁמָּה, וַיִשְׁאַל מַה קוֹל הַצְּעָקָה הַגְּדוֹלָה בְּאָזְנַי, תֵּכֶף נִגַּשׁ אֵלָיו מוֹהֲרַנַ"ת וְסִפֵּר לוֹ הַמְּאֹרָע שֶׁהֵמָּה מִתְנַפְּלִים עָלָיו לְהָרְגוֹ, וּבְכֵן מְבַקֵּשׁ הוּא, שֶׁיּוֹצִיאוֹ מִתּוֹכָם וְיוֹשִׁיב אוֹתוֹ בְּאֵיזֶה חֶדֶר אַחֵר. אֲבָל לְעֵת עַתָּה לֹא מִלֵא בַּקָּשָׁתוֹ זוֹ, אֲבָל צִוָּה עֲלֵיהֶם לְבַל יִגְּעוּ בּוֹ לְרָעָה, וְלַן שָׁם כָּל אוֹתָהּ הַלַּיְלָה. (אַחַר־כָּךְ סִפֵּר מוֹהֲרַנַ"ת זַ"ל, שֶׁבְּעֵת שֶׁהוֹבִילוּ אוֹתוֹ לַתְּפִיסָה וְהִגִּיעַ לַשַּׁעַר, בָּא עַל זִכְרוֹנוֹ אֵיךְ שֶׁמַּלְאֲכֵי חַבָּלָה מוֹבִילִים אֶחָד לַגֵּיהִנֹּם וּמַגִּיעִים לְפִתְחוֹ שֶׁל גֵּיהִנֹּם, שֶׁרוֹאֶה בְּזֶה הַפֶּתַח יִכָּנֵס לְגֵּיהִנֹּם, וּמַה רַע וָמַר הָיָה לוֹ עוֹד יוֹתֵר בְּאוֹתָהּ הַלַּיְלָה שֶׁגַּם לֹא הָיָה בִּיכָלְתּוֹ לְהוֹצִיא מִפִּיו דִּבּוּר שֶׁל קְדֻשָׁה, שֶׁכֵּן הוּא בְּבֵית מוֹשָׁב הָרְשָׁעִים הַנַּ"ל שֶׁיָּשַׁב בֵּינֵיהֶם, שָׁם עוֹמֵד גְּרַף גָּדוֹל שֶׁל רְעִי שֶׂכֻּלָם מַתְרִיזִים בּוֹ).
And even in Nemyrov he did not dwell in quiet. And in the winter of 5596 (1836), several people traveled to Nemyrov to Moharan"as for Shabbos HaGadol; and on the way they were met by Moshe Hinkes, who became furious. He came to his home in Breslov and sent the informer Sneior to the gardintshe, to tell him that people were traveling to Moharan"as even in Nemyrov and he was holding gatherings there as well. And when Moharan"as was sitting on Shabbos HaGadol during the third meal with the people, the police officers went to his home to search for people; and there was a great and wondrous miracle — before the police entered his home, the people managed to flee and escape. Only three people were taken to the police, and also Moharan"as za'l himself was taken to the police — but through G-d's kindness they released them all in peace.
## Segment 8
אַנַ"שׁ הִתְאַמְּצוּ לְהוֹצִיאוֹ מֵהַתְּפִיסָה וְלַעֲרֹב בַּעֲדוֹ כַּחֹק, וְגַם עַל דֶּרֶךְ זֶה עָמְדוּ הַמִּתְנַגְּדִים לְשָּׂטָן וּפָעֲלוּ אֵצֶל הַשַּׂר הַנַּ"ל שֶׁלֹּא יְקַבֵּל שׁוּם עַרְבוּת, וְזֶה נֶגֶד הַחֹק בְּחֵפֶץ אַנַ"שׁ לִכְתּוֹב זֹאת לְשַּׂר הַפֶּלֶךְ, וְזֶה הָיָה בְּוַדַּאי לֵאוֹת לְשַּׂר הַפֶּלֶךְ שֶׁגַּם הַשַּׂר שֶׁשָּׁלַח הוּא מְשֻׁחָד כְּמוֹ הַפָּלִיצֶיע. אֲבָל מִתְּחִלָּה שָׁאֲלוּ אֶת מוֹהֲרַנַ"ת זַ"ל אִם לַעֲשׂוֹת זֹאת, אֲבָל הוּא הִזְהִיר וְהִזְהִיר שֶׁלֹּא יֵעָשֶׂה כָּזֹאת, וְחָלִילָה יוֹסִיפוּ בָּזֶה עַל הַצָּרָה, מֵאַחַר שֶׁכַּנָּהוּג לֹא כָּל־כָּךְ מַהֵר יַגִּיעַ הַתְּשׁוּבָה לִבְרֶסְלֶב, וּבְתוֹךְ כָּךְ יִהְיֶה תָּפוּס כַּמָּה זְמַן מִי יוֹדֵעַ, וְאַף כְּשֶׁתַּגִּיעַ הַתְּשׁוּבָה, וְכִי הַמִּתְנַגְּדִים שֶׁמָּמוֹן לָהֶם רַב יַחֲרִישׁוּ לָזֶה, יַעֲשׂוּ כָּל הָאֶפְשָׁרוּת וְיַצְלִיחוּ לְהַצְדִּיק הַשַּׂר, וּמוּבָן הַלֶּהָבָה שֶׁתִּתְלַקֵּחַ וְתִתְלַהֵב אַחַר־כָּךְ עָלֵינוּ חַס וְשָׁלוֹם בַּחֲרוֹן אַף הַשַּׂר. וּבְכֵן זָהִיר וְזָהִיר לִבְלִי לַעֲשׂוֹת כָּזֹאת, וְאִם בְּצָּרָה גְּדוֹלָה אֲנַחְנוּ, הָעִקָר הַתְפִלָּה לְהַשֵּׁם יִתְבָּרַךְ. וְגַם אֶל הַשַּׂר בְּתַּחֲנוּנִים לְבַקֵּשׁ מִלְּפָנָיו עָלַי, הַזָּקֵן חָלוּשׁ כֹּחַ וְחוֹלֶה, יוֹשֵׁב תָּפוּס עַל חִנָּם וְלֹא דָּבָר, וְכֵן עָשׂוּ.
And behold, the Rav of Savran pursued Moharan"as each time more intensely; and in the winter of 5596 he himself made a journey to Kaminetz in order to prevail there with his followers and arouse them to prevail with the regional governor to have Moharan"as seized, exiled, and expelled. But Hashem Yisborach in His compassion arranged wondrous circumstances for Moharan"as's zatzal salvation; and on that very journey, on the way, the matter of the informer from Litnevitz became entangled in the affair, and through this, fear and dread fell upon him afterward from pursuing Moharan"as further.
## Segment 9
וְהָרַב שְׁמוּאֵל וְגַם בְּנוֹ מֹשֶׁה וַויְנְבֶּערְג וְאִשְׁתּוֹ עִמָּהֶם שֶׁהָיוּ מְלֻמָּדִים בְּשָּׂפָה רוּסִית וְהָיוּ כָּל הָעוֹסְקִים וְהַיּוֹעֲצִים וְהַכּוֹתְבִים בְּעֵת הַמַחֲלֹקֶת, הֵמָּה סִפְּרוּ לְהַשַּׂר אֶת כָּל הָעִנְיָן שֶׁאֵין זֶה אֶלָּא מַחֲלֹקֶת חֲסִידִים (אֶחָד הָיָה הר' לֵוִי נָגִיד וּמַחֲזִיק כַּמָּה פָּאסְטְן [מִשְׂרוֹת] וְחָשׁוּב בְּעֵינֵי הַשָּׂרִים, חָפֵץ הָיָה לְדַבֵּר עִם הַשַּׂר לְטוֹבַת מוֹהֲרַנַ"ת זַ"ל, אֲבָל לֹא הָיָה בְּאֶפְשָׁרוּת מֵחֲמַת שֶׁהַשַּׂר הִתְאַכְסֵן אֵצֶל שְׁנֵיאוֹר הַנַּ"ל).
And also when he arrived in Kaminetz, Hashem Yisborach arranged wondrous circumstances for Moharan"as's salvation. For when he came there, he encountered the honored Rav, the Gaon, the mara d'asra (local rabbinic authority) of Kaminetz, R' Aharon Moshe of that place. And there was also a legal dispute between two wealthy and powerful men of the city which came before him for judgment; and the one who emerged liable in the ruling became furious at him. And all this brought about wondrous circumstances until he was unable to do any further harm to Moharan"as; on the contrary, fear and dread of pursuing him further fell upon him, and he returned home and began to quiet the quarrel and seek peace, and warned his people to cease informing against Moharan"as. Moharan"as then replied: "I am at peace, and certainly the anash will not harm him at all. All I desire is that they cease informing against me."
## Segment 10
אַחַר כֹּל הַבַּקָּשׁוֹת שֶׁל אַנַ"שׁ אֵצֶל הַשַּׂר וְנִכְנְסוּ דִּבְרֵיהֶם דִּבְרֵי אֱמֶת בְּלִבּוֹ, שָׁאַל אוֹתָם מַדּוּעַ אֵין אַתֶּם נוֹתְנִים לִי כֶּסֶף כְּמוֹהֶם, הַמִּתְנַגְּדִים שֶׁלָּכֶם? עַל זֶה עָנוּ לוֹ פָּשׁוּט שֶׁהֵמָּה בַּעֲלֵי כֶּסֶף וְלָנוּ אֵין כֶּסֶף, וְעוֹד יֵשׁ בֵּינֵינוּ כַּמָּה שֶׁהֵמָּה עֲנִיִּים וְנִצְרָכִים עוֹד לִתֵּן לָהֶם. בְּכָל זֹאת נִתְקַבֵּץ אֵצֶל אַנַ"שׁ מֵאָה רוּ"כ וְהֵבִיאוּ לוֹ. כְּשֶׁרָאָה הַמֵּאָה רוּ"כ, שָׂחַק וְאָמַר: בַּמֶה נֶחְשַׁב אֶצְלִי הַסָּךְ הַמּוּעָט הַזֶּה? הֵם נוֹתְנִים לִי אֲלָפִים, וְלוּ חָפֵץ אֲנִי עוֹד אֶלֶף, נוֹתְנִים לִי, בְּכָל זֹאת אֶקַּח אֶצְלְכֶם דּוֹרוֹן זֶה, וְהֱיוּ בְּטוּחִים שֶׁאֶעֱשֶׂה לָכֶם טוֹבָה.
And the Rav of Savran did not long survive — for he passed away soon after, in the winter of 5597 (1837), from his illness of the intestinal rupture, and died a most shameful death: for his innards issued forth from him. And also Boruch Dayan, through whom the dispute had begun, also died at the beginning of the year 5591 [Translator's note: The source reads תקצ"א (5591), but contextually — given that Moharan"as returned to Breslov only in 5599 and the events described place Boruch Dayan's death after the height of the persecution — this appears to be a scribal error in the manuscript for תקצ"ח (5598). The date is preserved here exactly as written in the source.], in a most shameful death. And also the aforementioned Moshe Hinkes died a sudden and completely unexpected death in the house of the gardinitshe in the year 5598 (1838) — in the very place of his informing against Moharan"as za'l, in which he was striving to prevent him from returning to dwell in his city of Breslov. And nearly all his enemies suffered a great downfall; and then the enemies themselves repented of their deeds, and they themselves began to prevail for Moharan"as to return to Breslov. And through G-d's kindness, a decree of salvation came from the governor at the beginning of the year 5599 (1839), for him to return to Breslov; and he returned there at the beginning of 5599. And many of his enemies came to appease him.
## Segment 11
לְעֵת עַתָּה צִוָּה עַל שַׂר בֵּית־הַסֹּהַר שֶׁיּוֹצִיא אֶת מוֹהֲרַנַ"ת זַ"ל מִבֵּין הָרְשָׁעִים וְיִתֵּן לוֹ חֶדֶר מְיֻחָד, וְכֵן עָשָׂה. וְהוֹשִׁיבוֹ בְּחֶדֶר מְיֻחָד, וְאֵצֶל חֶדֶר זֶה הָיָה חֶדֶר בֵּית הַמֶּרְחָץ שֶׁל הַתְּפִיסָה (וְחֶדֶר בֵּית מֶרְחָץ זֶה, סִפֵּר אַחַר כָּךְ, שֶׁהָיָה נֶחְשַׁב לוֹ לַחֶדֶר לִדְּבָרִים שֶׁל חֹל, וְהַחֶדֶר שֶׁיָּשַׁב בּוֹ לַדְּבָרִים שֶׁבִּקְדֻשָׁה). לְשָׁמָה הִכְנִיסוּ לוֹ כָּל הַסְּפָרִים וְגַם נְיָר וּדְיוֹ וְשָׁם חִדֵּשׁ הַרְבֵּה חִדּוּשֵׁי תּוֹרָה, וְהֲלָכָה אַחַת יֵשׁ בְּלִקּוּטֵי הֲלָכוֹת שֶׁמֻזְכָּר שֶׁחִבֵּר אוֹתָהּ בַּתְפִיסָה. שָׁם עָשָׂה כָּל מַה שֶׁלִּבּוֹ הָיָה חָפֵץ בַּעֲבוֹדַת הַשֵּׁם וּבִתְפִלָּה בִּצְּעָקוֹת, וְהָעִקָּר בַּלַּיְלָה בְּתִּקּוּן חֲצוֹת בִּתְהִלִּים, עַד שֶׁכָּל הַתְּפוּסִים הִתְאוֹנְנוּ לִפְנֵי הַשַּׂר בֵּית־הַסּוֹהַר שֶׁהַזָּקֵן הַזֶּה צוֹעֵק בְּכָל לַיְלָה בְּקּוֹלוֹת מְשֻׁנּוֹת וְאֵינוֹ מְנִיחָם לִישֹׁן.
And on Purim of the year 5599, when Moharan"as was in Breslov, the aforementioned Sneior of Breslov — through whom all the informings had passed — came to him. His wife was then deathly ill. And so it was: she passed away at that very moment, while he was still in the lower room of Moharan"as's house before ascending to the upper. When he ascended to Moharan"as's upper room — the moment he came in, he fell upon the feet of Moharan"as and kissed them with great force, until Moharan"as felt the force of the kissing in his feet. And so he did again and again — falling upon his feet, kissing them abundantly, weeping a great and mighty weeping. And he said to Moharan"as za'l: "I have sinned. All the informings passed through me. What can I do? Forgive me!" And Moharan"as gave him two rubles as a pidyon [redemption offering] — for he did not yet know of his wife's death at home. And he promised then that he would strive to repair what he had damaged.
## Segment 12
וַה' הַמַּאֲזִין צְעָקָה הֵחֵל לְהוֹפִיעַ בִּתְשׁוּעָתוֹ, וְהַשַּׂר מַה שֶׁנּוֹגֵעַ לְטוֹבַת הַמִּתְנַגְּדִים מֻכְרָח הָיָה לְמַלֹּאת הַכֹּל וְלִכְתֹב תְּשׁוּבַת חֲקִירָתוֹ כְּמוֹ שֶׁדָּרְשׁוּ מִמֶּנּוּ וּמֻכְרָח הָיָה לְהַרְאוֹת לִשְׁנֵיאוֹר מַה שֶׁכָּתַב הַכֹּל כִּרְצוֹנָם, אֲבָל לֹא נָתַן אֶת הַמִּכְתָּב בְּיָדָם לִשְׁלֹחַ, וּבְכֵן טֶרֶם שֶׁשָּׁלַח אֶת הַמִּכְתָּב לְשַּׂר הַפֶּלֶךְ כָּתַב עוֹד שֶׁלֹּא בִּידִיעַת הַמִּתְנַגְּדִים דְּבָרִים אֲחָדִים אֵלּוּ: אַחַר כָּל זֹאת אֵינוֹ אֶצְלוֹ לְבָרוּר שֶׁכֵּן הוּא הָאֱמֶת לְוַדַּאי, וּבְכֵן עֲצָתִּי לְגָרֵשׁ אֶת שְׁטֶערְנְהַארְץ מִבְּרֶסְלֶב לְנֶעְמִירוֹב, וְעַד שֶׁיְּבֹרַר דָּבָר יִהְיֶה תַּחַת הַשְׁגָּחַת הַפָּלִיצֶיע.
And behold, to relate in detail about this dispute — the parchment would be too short. See in the letters of Moharan"as, printed in Jerusalem, in the letters of the year 5595; and in the unpublished letters from the first day of Kedoshim; and also see in the letter he wrote upon leaving the terma [prison], and in the letter he wrote on the Sunday after he was expelled from his home to Nemyrov. And also see in the letters in the book Alim LiTerufah from the years 5596, 5597, 5598, 5599 — and there you will see a tiny fraction of the murderous persecutions with which Moharan"as was pursued, the like of which was never heard of in the world. And you will come to know how Hashem Yisborach does not abandon His devoted ones, even when enemies grow as powerful as they did; for in him was fulfilled the verse: "They shall fight against you, but they shall not prevail against you" [Yirmiyahu 1:19] — "and You, Hashem, are exalted forever" [Tehillim 92:9]. And kushta ka'ai — truth stands and endures. And our teacher Moharan"as za'l did his part — drawing many people to Hashem Yisborach, arousing them through his holy ways until they became G-d-fearing and wholehearted; meriting to attain many novel Torah insights which he wrote in books, and they were published. And even now, after his passing, his holy words live and endure forever. Whoever looks upon them with a true eye is greatly aroused toward Hashem Yisborach; he engages greatly in Torah and prayer and yearns deeply for Hashem — until he becomes truly G-d-fearing. And the truth of Hashem endures forever. — Thus far.
## Segment 13
וְאַחַר כָּל הַצָּרוֹת הָאֵלּוּ שֶׁעָבְרוּ עָלָיו בִּמְכֻוָּן בֵּין הַמְּצָרִים, נַעֲשָׂה לוֹ בָּזֶה הָרְחָבָה גְּדוֹלָה, וְתֵכֶף הוֹצִיאוּ אוֹתוֹ חָפְשִׁי מִבֵּית הָאֲסוּרִים וְהֶעֱתִּיק מוֹשָׁבוֹ לְנֶעְמִירוֹב עִיר מוֹלַדְתּוֹ, וְגַם בָּזֶה נִמְתַּק הַמַחֲלֹקֶת, שֶׁאֵצֶל הַמִּתְנַגְּדִים נֶחְשַׁב כְּמוֹ שֶׁהוֹצִיאוּ מַחְשַׁבְתָּם לְפַעֳלָהּ, וְהַתְּשׁוּעָה לְמוֹהֲרַנַ"ת הָלְכָה הָלוֹךְ וְרָבֶה לְמַעְלָה מַעְלָה. עַד כָּאן מִכְתְּבֵי רמ"א.
Said the copyist: I heard from the mouth of the Gaon R' Avraham Shternhartz, cantor of the kloyz: as is known and brought in the letters — concerning the matter of the soldiers [ratsvanim] called shvalinye, who were placed by the government in Moharan"as's za'l house at the instigation of the opponents, and worked in his house on Shabbos and Yom Tov, etc. — and when the time came for the search for chametz [leaven] and they were working in his house and eating chametz there, and Moharan"as had no other room but this one alone — he therefore said the blessing over the elimination of chametz and searched in whatever corners he could. And when he recited the blessing with proper intention [kavanah] and his face was like a torch of fire (for he was accustomed to say that immediately at the time of the blessing over the elimination of chametz, Pesach had already begun [ashtikhh]; and from that time onward he would be deeply awestruck and his practice from then on was to rebuke his son Nachman greatly [even though throughout the year he did not rebuke him so much] and to thrust him between the tables and the shapkes [the chests] — in order to arouse [the spiritual dynamic of] "This day is vengeance in my heart, and the year of My redemption has come" [Yeshayahu 63:4], as brought in Torah 42 of Likutay Tinyana — see there. And so it was in the attribute of strict judgment — rebuking him from the search for chametz until after the burning of the chametz, when it is necessary to eliminate the chametz from the heart, etc.), and also his intention at that time in the blessing over the chametz was regarding that chametz (the non-Jews) — to eliminate it from his domain.
## Segment 14
(אָמַר הַמַּעַתִּיק, עַיֵן לְקַמָּן בַּהַפְּסָקִים וְהָעֳנָשִׁים שֶׁקִּבֵּל הָאִישׁ שְׁנֵיאוֹר הַנַּ"ל, וַאֲנִי שָׁמַעְתִּי מִפִּי הָרַב הַגָּאוֹן ר' אַבְרָהָם שְׁטֶערְנְהַארְץ חַזָּן דִּקְלוֹיְז, אֵיךְ שֶׁהוּא הָיָה מַכִּיר אֶת שְׁנֵיאוֹר הַנַּ"ל וְכַמָּה מִינֵי יִסּוּרִים וְעִנּוּיִים סָבַל בְּסּוֹף יָמָיו, וְהָיָה אוֹמֵר תָּמִיד לְר' אַבְרָהָם הַנַּ"ל שֶׁהוּא מִנֶּכְדֵי מוֹהֲרַנַ"ת זַ"ל "דָאס אַלֶעס אִיבֶּער אַיֶיעהר זֶיידֶען, אַלֶע מְּסִירוֹת אַלְדְז אִיז גִיוֶוען דוּרְךְ מִיר גֵייט בֵייט אַיֶעהר זֵיידֶען (עַל קִבְרוֹ הַקָּדוֹשׁ) פַאר מִיר ! וָואס הָאבּ אִיךְ גִיקָאנְט טוּאִין? עֶס אִיז גֶוֶוען אַזוֹי פִיל רַבָּנִים אִין קֵיינֶעם הָאט עֶר נִיט גִיגֶבִּין מְזֻמָּן נָאר מִיר, עֶר הָאט דָאךְ מִיר גִיגֶבִּין מְזֻמָּן [כָּל זֶה בְּסִבַּת הַסַּבָּא שֶׁלָּכֶם כָּל הַמְּסִירוֹת הָיוּ דַּרְכִּי, לְכוּ תְּבַקְּשׁוּ אֵצֶל הַסַּבָּא בַּעֲבוּרִי, מַה הָיִיתִי יָכֹל לַעֲשׂוֹת, הָיוּ אֶצְלוֹ הַרְבֵּה רַבָּנִים וְלֹאָף אֶחָד לֹא כִּבֵּד בִּמְזֻמָּן, רַק אוֹתִי הָרַב הָיָה מְכַבֵּד בִּמְזֻמַּן] (פֵּרוּשׁ: שֶׁהָרַב מִסַּוְורַאן כִּבֵּד אוֹתוֹ בִּמְזֻמָּן בְּבִרְכַּת הַמָּזוֹן, וְעִם זֶה שִׁחֵד אוֹתוֹ שֶׁיִּמְסֹר אֶת מוֹהֲרַנַ"ת זַ"ל).
And the soldiers were panic-stricken at that moment before him and at his voice, and requested of him that he search and do whatever he needed throughout the entire house as well. And afterward, on Erev Pesach at midday, he was completely released from them. And behold, the practice of Moharan"as za'l for the Seder night of Pesach was most awesome with tremendous burning; and he sat entirely upon the bed with his face toward the wall, and recited the Haggadah in a loud voice (as brought in section 20 of Likutay Moharan) with a pouring out of the soul [hishtapchus hanefesh] and an arousal beyond imagination, in his melody (known to the anash); and so he did until Shulchan Orech. Then he sat with all his household members and grandchildren, and also R' Shmelke, his stepson, was with him. And they spoke to him of the miracles and the salvation which Hashem Yisborach had wrought for him — that they had been released from the soldiers whom the opponents had placed. And he rebuked them and said: "At a time such as this, an auspicious moment, when each and every one had how much toil and effort to eliminate the chametz, and on the mitzvos relating to Pesach, and how much money they spent on it — it is forbidden to speak against them, G-d forbid; for are they not our brothers? (And certainly there will be a rectification for them, and we will need to seek rectifications on their behalf.)" And afterward, at the conclusion of the Seder — the Grace after Meals, Hallel, Nishmas — he turned his face again to the wall, and conducted the Seder with wondrous burning and an arousal incomparable — in his familiar melody for Nishmas — until the very end of the Seder.
At the time when Rabeinu za'l still dwelt in Breslov, he suddenly told R' Nassan and R' Naftali to make their way to Mezhibuzh, to the holy tziyun of the Ba'al Shem Tov za'l; and on their way there, they should first be in Berdichev at the home of the Rav R' Levi Yitzchak za'l. And so they did; and on Erev Shabbos they came to Berdichev and immediately went to greet the Rav. When the Rav za'l saw them, he told them that it was not convenient for him at that moment for them to come to him, because "the elder" [i.e., the opponent] had come to spend Shabbos with him.
# ל
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/31/
# ל
ל
Source: https://ajew.org/reader/yemei-hatlaos/1/31
## Segment 1
וְהִנֵּה, כְּשֶׁרָאוּ הָרוֹדְפִים הָרְשָׁעִים הָאֵלֶּה שֶׁאֵין יְכוֹלִים עוֹד לְהַכּוֹת וּלְהַשְׁלִיךְ אֲבָנִים, הִתְחִילוּ עוֹד הַפַּעַם לִמְסֹר אֶת מוֹהֲרַנַ"ת בִּפְנֵי הַשָּׂרִים בִּמְּסִירוֹת נוֹרָאוֹת, כְּדֵי לִקַּח אוֹתוֹ לְבֵית־הַסֹּהַר. וּבְיּוֹם ב' פָּרָשַׁת מַטּוֹת מַסְּעֵי שְׁנַת תקצ"ה, קָרְאוּ אֶת מוֹהֲרַנַ"ת לְהַגַּרְדִינְטְשִׁי, וַיִשְׁאֲלֵהוּ עַל הַדְּבָרִים שֶׁמָּסְרוּ אוֹתוֹ הַיְנוּ שֶׁהוּא עוֹסֵק עֲדַיִן לְהַדְפִּיס בְּבֵיתוֹ וְכַיוֹצֵא, וּמוֹהֲרַנַ"ת הוֹכִיחַ לוֹ שֶׁשֶּׁקֶר הַדְּבָרִים, אַךְ הַמּוֹסְרִים נָתְנוּ לְהָאָדוֹן הַנַּ"ל מָמוֹן הַרְבֵּה, וְעַל־כֵּן לֹא רָצָה לְקַבֵּל דְּבָרִים, וַיִּקְרָא אֲנָשִׁים מֵהַמּוֹסְרִים וַיִשָּׁבְעוּ שְׁבוּעוֹת שֶׁקֶר בִּנְקִיטַת חֵפֶץ בִּפְנֵי מוֹהֲרַנַ"ת שֶׁדִּבְרֵי מְסִירָתָם אֱמֶת.
And behold, when Moharan"as zatzal came to Nemyrov in the month of Elul, and the days drew near to the holy days of Rosh Hashana — which Moharan"as za'l needed to travel to Uman for Rosh Hashana, as was always our custom: to gather in Uman during the holy days of Rosh Hashana, to pray at Admor's tziyun on Erev Rosh Hashana, and to pray together during the holy days of Rosh Hashana at his holy beis midrash — it distressed Moharan"as greatly: how would he travel to Uman for Rosh Hashana without a bilet, and especially since he was under police supervision? And through G-d's kindness He arranged circumstances so that he would receive a bilet in Nemyrov before the order not to issue him a bilet reached Nemyrov.
## Segment 2
וְכָל מַה שֶׁהִכְחִישׁ אוֹתָם לֹא הוֹעִיל, עַד שֶׁאַחַר שָׁבוּעַ הַנַּ"ל, לָקַח אֶת מוֹהֲרַנַ"ת לְבֵית־הַסֹהַר (הוּא הַטֶּרְמָא) וְהוֹשִׁיבוֹ בֵּין גַּזְלָנִים וְרוֹצְחֵי נְפָשׁוֹת. וּבַיּוֹם הָרִאשׁוֹן הָיָה כִּמְעַט מְסֻכָּן עַל־יְדֵי הָעִנּוּיִים שֶׁעִנוּ אוֹתוֹ, עַד שֶׁחָמַל עָלָיו הַשֵּׁם יִתְבָּרַךְ וַיִתֵּן חִנוֹ בְּעֵינֵי שַׂר בֵּית־הַסֹהַר, וְהוֹשִׁיבוּהוּ בְּחֶדֶר מְיֻחָד, גַּם הִסְכִּים לְהָבִיא כָּל הַסְּפָרִים שֶׁהָיוּ נִצְרָכִים לוֹ בְּכָל יוֹם, הַיְנוּ תַּנַ"ךְ וּגְמָרָא וְאֶחָד מַד' חֶלְקֵי שֻׁלְחָן עָרוּךְ הַגְּדוֹלִים וְזֹהַר הַקָּדוֹשׁ, וְכִתְבֵי הָאֲרִ"י זַ"ל וְכַיּוֹצֵא עוֹד סְפָרִים בְּנִּגְלֶה וְנִסְתַּר. וְגַם הֵבִיאוּ לוֹ לְשָׁם כְּלֵי כְּתִיבָה, גַּם שָׁם דִּבֵּק עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁזָּכָה גַּם שָׁם לְהַשִּׂיג חִדּוּשִׁין דְּאוֹרַיְתָא וְכָתַב שָׁם הִלְכוֹת יַיִן נֶסֶךְ, הָלְכָה ד' שֶׁבְּסֵּפֶר לִקּוּטֵי הֲלָכוֹת יוֹרֶה דֵּעָה. וּכְתָבָהּ שָׁם בְּבֵית־הַסֹּהַר, וְהָיָה אָסוּר שָׁם בְּבֵית־הַסֹּהַר עֵרֶךְ ח' יָמִים, וְאַחַר־כָּךְ הָיָה נֵס גָּדוֹל וְנִפְלָא שֶׁנִּתְהַפֵּךְ הַדָּבָר וְהַמּוֹסְרִים וְהָאָדוֹן נֶהֱפַּךְ לָהֶם דַּעְתָּם, עַד שֶׁיָּכְלוּ אַנַ"שׁ לְהוֹצִיאוֹ עַל עַרְבוּת, אַךְ הַמִּשְׁפָּט נִמְשַׁךְ עַד שֶׁבֶּחֹדֶשׁ אֱלוּל הַסָּמוּךְ, גֵּרְשׁוּ אוֹתוֹ מִבֵּיתוֹ וּמֵעִירוֹ לְנֶעמִירוֹב, וְהֻכְרַח לֵישֵׁב בְּנֶעמִירוֹב עַד אַחַר יוֹם כִּפּוּר שְׁנַת תקצ"ט.
And Moharan"as zatzal traveled from Nemyrov to Uman for Rosh Hashana of the year 5596 (1836). When the opponents learned of this, the informers of Breslov prevailed upon the gardintshe of Breslov to write to the gardintshe of Uman that a certain man who was under police supervision — who had no right to leave his home — was found in his city, in the Breslov synagogue; he should immediately send him via soldiers during the holy days of Rosh Hashana to Nemyrov. And so it was: the gardintshe of Uman immediately sent soldiers to search for Moharan"as on Erev Rosh Hashana; and Moharan"as was at that time at the holy tziyun. The soldiers took him from the holy tziyun and led him before the gardintse.
And Moharan"as za'l was at that time absorbed in his holy thoughts which he had during Erev Rosh Hashana at the holy tziyun, and his face was radiantly luminous. And when the gardinitshe saw him, he recognized that he was not of the criminal sort; and also the wealthy and important men of the city prevailed with the gardinitshe, and they released him on bail and promised that immediately after Rosh Hashana he would travel home. And through G-d's compassion he released him; and he emerged free and was saved from this as well. He traveled home after Rosh Hashana to Nemyrov by way of Ladizhin; and in Ladizhin Moharan"as was in great danger from the many stones that were flung and thrown at the inn where he lodged. But meanwhile another trouble arose which served as a remedy for this trouble — namely, the local official came and took him into custody, and through this he was saved from being killed; he held him for approximately a day and night, and through a miracle he was saved from the captivity, as brought from this in Alim LiTerufah in the letter of the year 5596.
# לא
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/32/
# לא
לא
Source: https://ajew.org/reader/yemei-hatlaos/1/32
## Segment 1
וְהִנֵּה כַּאֲשֶׁר בָּא מוֹהֲרַנַ"ת זַצַ"ל לְנֶעמִירוֹב בֶּחֹדֶשׁ אֱלוּל וַיִקְרְבוּ הַיָּמִים לִימֵי רֹאשׁ־הַשָּׁנָה הַקְּדוֹשִׁים שֶׁהָיָה צָרִיךְ מוֹהֲרַנַ"ת זַ"ל לִנְסֹע לְאוּמָן עַל רֹאשׁ־הַשָּׁנָה כְּדַרְכֵּנוּ תָּמִיד לְהִתְאַסֵּף בְּאוּמָן בִּימֵי רֹאשׁ־הַשָּׁנָה הַקְּדוֹשִׁים, לְהִתְפַּלֵּל עַל צִיּוּן אַדְמוֹ"ר בְּעֶרֶב רֹאשׁ־הַשָּׁנָה וּלְהִתְפַּלֵּל בְּיַחַד בִּימֵי רֹאשׁ־הַשָּׁנָה הַקְּדוֹשִׁים בְּמִדְרָשׁוֹ הַקָּדוֹשׁ. הָיָה לוֹ צַר מְאֹד לְמוֹהֲרַנַ"ת אֵיךְ יִסַּע עַל רֹאשׁ־הַשָּׁנָה לְאוּמָן בְּלֹא בִּילֶעט [רִשָּׁיוֹן], וּבִפְרָט שֶׁהָיָה תַּחַת הַשְׁגָּחַת הַפָּאלִיצֶיע. וּבְחַסְדֵי ה' סִבֵּב סִבּוֹת שֶׁיְּקַבֵּל בִּילֶעט בְּנֶעמִירוֹב טֶרֶם שֶׁהִגִּיעַ הַפְקָדָה לְנֶעמִירוֹב שֶׁלֹּא יִתְנוּ לוֹ בִּילֶעט.
And even in Nemyrov he did not dwell in quiet. And in the winter of 5596 (1836), several people traveled to Nemyrov to Moharan"as for Shabbos HaGadol; and on the way they were met by Moshe Hinkes, who became furious. He came to his home in Breslov and sent the informer Sneior to the gardintshe, to tell him that people were traveling to Moharan"as even in Nemyrov and he was holding gatherings there as well.
## Segment 2
וּמוֹהֲרַנַ"ת זַצַ"ל נָסַע מִנֶעמִירוֹב לְאוּמָן עַל רֹאשׁ־הַשָּׁנָה שְׁנַת תקצ"ו, וּכְשֶׁנּוֹדַע זֹאת לְהַמִּתְנָגְּדִּים, הִשְׁתַּדְּלוּ הַמּוֹסְרִים אֵצֶל הַגָּארְדִינְטְשֶׁע מִבְּרֶסְלֶב, שֶׁיִּכְתֹּב לְהַגָּארְדִינְטְשֶׁע מְאֻמָּן כַּאֲשֶׁר נִמְצָא בְּעִירוֹ בְּבֵית־הַכְּנֶסֶת שֶׁל בְּרֶסְלֶב אִישׁ אֶחָד שֶׁהָיָה תַּחַת הַשְׁגָּחַת הַפָּאלִיצֶיע, שֶׁאֵין לוֹ רְשׁוּת לִנְסֹעַ מִבֵּיתוֹ, יִשְׁלַח אוֹתוֹ תֵּכֶף עַל־יְדֵי אַנְשֵׁי חַיִל בִּימֵי רֹאשׁ־הַשָּׁנָה הַקְּדוֹשִׁים לְנֶעמִירוֹב. וְכֵן הָיָה, שֶׁהַגָּארְדִינְטְשֶׁע מְאוּמָן שָׁלַח תֵּכֶף אַנְשֵׁי־חַיִל לְחַפֵּשׂ אֶת מוֹהֲרַנַ"ת בְּעֶרֶב רֹאשׁ־הַשָּׁנָה, וּמוֹהֲרַנַ"ת הָיָה אָז עַל צִיּוּן הַקָּדוֹשׁ, וְהַאַנְשֵׁי חַיִל לָקְחוּ אוֹתוֹ מְהַצִיּוּן הַקָּדוֹשׁ וַיוֹבִילוּהוּ לְהַגָּארְדִינִיצֶע.
And when Moharan"as was sitting on Shabbos HaGadol during the third meal with the people, the police officers went to his home to search for people; and there was a great and wondrous miracle — before the police entered his home, the people managed to flee and escape. Only three people were taken to the police, and also Moharan"as za'l himself was taken to the police — but through G-d's kindness they released them all in peace.
## Segment 3
וְמוֹהֲרַנַ"ת זַ"ל הָיָה דָּבוּק אָז בְּרַעְיוֹנוֹתָיו הַקְּדוֹשִׁים שֶׁהָיָה לוֹ בְּעֶרֶב רֹאשׁ־הַשָּׁנָה עַל צִיּוּן הַקָּדוֹשׁ וּפָנָיו הָיוּ מְאִירוֹת מְאֹד, וְכַאֲשֶׁר הַגָּארְדִינִיצֶע רָאָה אוֹתוֹ, הִכִּיר בּוֹ שֶׁהוּא אֵינוֹ מְהַאֲנָשִֵים הַפּוֹשְׁעִים, וְגַם נְגִידֵי וַחֲשׁוּבֵי הָעִיר הִשְׁתַּדְּלוּ אֵצֶל הַגָּארְדִינִיצֶע, וַיוֹצִיאוּ אוֹתוֹ עַל עַרְבוּת, וַיַבְטִיחוּ לוֹ אֲשֶׁר תֵּכֶף אַחַר רֹאשׁ־הַשָּׁנָה, יִסַּע לְבֵיתוֹ. וּבְחֶמְלַת ה' פָּטַר אוֹתוֹ, וַיֵּצֵא לַחָפְשִׁי וְנִצַל גַּם מִזֶּה. וַיִסַּע לְבֵיתוֹ אַחַר רֹאשׁ־הַשָּׁנָה לְנֶעמִירוֹב, וַיִסְּעוּ דֶּרֶךְ לָאדִיזִין, וּבְשָׁם הָיָה מוֹהֲרַנַ"ת בְּסַּכָּנָה גְּדוֹלָה עַל־יְדֵי אֲבָנִים רַבִּים שֶׁקָּלְעוּ וְזָרְקוּ עַל בֵּית הָאַכְסַנְיָא, אַךְ בְּתוֹךְ כָּךְ בָּא צָרָה אַחֶרֶת שֶׁהָיְתָה רְפוּאָה לְהַצָּרָה הַזֹּאת, הַיְנוּ שֶׁבָּא הַפָּקִיד דְּשָׁם וַיִקַּח אוֹתוֹ לְהַשִּׁבְיָה, וְעַל־יְדֵי־זֶה נִצַל מֵהֲרִיגָה, וְהֶחֱזִיק אוֹתוֹ לְעֵרֶךְ מֵעֵת לְעֵת, וּבְנֵס נִצַל מֵהַשִּׁבְיָה כַּמוּבָא מִזֶּה בְּ"עָלִים לִתְּרוּפָה" בְּהַמִּכְתָּב מִשְּׁנַת תקצ"ו.
And also when he arrived in Kaminetz, Hashem Yisborach arranged wondrous circumstances for Moharan"as's salvation. For when he came there, he encountered the honored Rav, the Gaon, the mara d'asra (local rabbinic authority) of Kaminetz, R' Aharon Moshe of that place. And there was also a legal dispute between two wealthy and powerful men of the city which came before him for judgment; and the one who emerged liable in the ruling became furious at him. And all this brought about wondrous circumstances until he was unable to do any further harm to Moharan"as; on the contrary, fear and dread of pursuing him further fell upon him, and he returned home and began to quiet the quarrel and seek peace, and warned his people to cease informing against Moharan"as. Moharan"as then replied: "I am at peace, and certainly the anash will not harm him at all. All I desire is that they cease informing against me."
# לב
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/33/
# לב
לב
Source: https://ajew.org/reader/yemei-hatlaos/1/33
## Segment 1
וְגַם בְּנֶעמִירוֹב לֹא יָשַׁב בְּהַשְׁקֵט, וּבַחֹרֶף שְׁנַת תקצ"ו נָסְעוּ אֵיזֶה אֲנָשִׁים לְנֶעמִירוֹב לְמוֹהֲרַנַ"ת עַל שַׁבָּת הַגָּדוֹל וַיִּפְגֹּשׁ אוֹתָם בַּדֶּרֶךְ מֹשֶׁה חִינְקֶעס, וַיִחַר אַפּוֹ, וּבָא לְבֵיתוֹ לִבְרֶסְלֶב וַיִשְׁלַח אֶת הַמּוֹסֵר שְׁנֵיאוֹר לְהַגָּרְדִינְצֶע שֶׁיְּסַפֵּר לוֹ שֶׁנּוֹסְעִים אֲנָשִׁים אֶל מוֹהֲרַנַ"ת גַּם לְנֶעמִירוֹב וְעוֹשֶׂה אֲסֵפוֹת גַּם שָׁם. וְכַאֲשֶׁר יָשַׁב מוֹהֲרַנַ"ת בְּשַּׁבָּת הַגָּדוֹל בַּסְּעוּדָה הַשְּׁלִישִׁית עִם הָאֲנָשִׁים, הָלְכוּ שָׂרֵי הַפָּאלִיצֶיע לְבֵיתוֹ, לְחַפֵּשׂ אֲנָשִׁים אֶצְלוֹ, וְהָיָה נֵס גָּדוֹל וְנִפְלָא אֲשֶׁר קֹדֶם שֶׁנִּכְנְסוּ שָׂרֵי הַפָּאלִיצֶיע לְבֵיתוֹ הִסְפִּיקוּ הַאֲנָשִׁים לְהִמָּלֵט וְלִבְרֹחַ, רַק שְׁלֹשָׁה אֲנָשִׁים לָקְחוּ אוֹתָם לְהַפָּאלִיצֶיע וְגַם אֶת מוֹהֲרַנַ"ת זַ"ל בְּעַצְמוֹ לָקְחוּ לְהַפָּאלִיצֶיע, וּבְחַסְדֵי ה' פָּטְרוּ אוֹתָם לְשָׁלוֹם.
And behold, the Rav of Savran pursued Moharan"as each time more intensely; and in the winter of 5596 he himself made a journey to Kaminetz in order to prevail there with his followers and arouse them to prevail with the regional governor to have Moharan"as seized, exiled, and expelled. But Hashem Yisborach in His compassion arranged wondrous circumstances for Moharan"as's zatzal salvation; and on that very journey, on the way, the matter of the informer from Litnevitz became entangled in the affair, and through this, fear and dread fell upon him afterward from pursuing Moharan"as further.
And also when he arrived in Kaminetz, Hashem Yisborach arranged wondrous circumstances for Moharan"as's salvation. For when he came there, he encountered the honored Rav, the Gaon, the mara d'asra (local rabbinic authority) of Kaminetz, R' Aharon Moshe of that place. And there was also a legal dispute between two wealthy and powerful men of the city which came before him for judgment; and the one who emerged liable in the ruling became furious at him. And all this brought about wondrous circumstances until he was unable to do any further harm to Moharan"as; on the contrary, fear and dread of pursuing him further fell upon him, and he returned home and began to quiet the quarrel and seek peace, and warned his people to cease informing against Moharan"as. Moharan"as then replied: "I am at peace, and certainly the anash will not harm him at all. All I desire is that they cease informing against me."
And the Rav of Savran did not long survive — for he passed away soon after, in the winter of 5597 (1837), from his illness of the intestinal rupture, and died a most shameful death: for his innards issued forth from him. And also Boruch Dayan, through whom the dispute had begun, also died at the beginning of the year 5591 [Translator's note: The source reads תקצ"א (5591), but contextually — given that Moharan"as returned to Breslov only in 5599 and the events described place Boruch Dayan's death after the height of the persecution — this appears to be a scribal error in the manuscript for תקצ"ח (5598). The date is preserved here exactly as written in the source.], in a most shameful death. And also the aforementioned Moshe Hinkes died a sudden and completely unexpected death in the house of the gardinitshe in the year 5598 (1838) — in the very place of his informing against Moharan"as za'l, in which he was striving to prevent him from returning to dwell in his city of Breslov. And nearly all his enemies suffered a great downfall; and then the enemies themselves repented of their deeds, and they themselves began to prevail for Moharan"as to return to Breslov. And through G-d's kindness, a decree of salvation came from the governor at the beginning of the year 5599 (1839), for him to return to Breslov; and he returned there at the beginning of 5599. And many of his enemies came to appease him.
And on Purim of the year 5599, when Moharan"as was in Breslov, the aforementioned Sneior of Breslov — through whom all the informings had passed — came to him. His wife was then deathly ill. And so it was: she passed away at that very moment, while he was still in the lower room of Moharan"as's house before ascending to the upper. When he ascended to Moharan"as's upper room — the moment he came in, he fell upon the feet of Moharan"as and kissed them with great force, until Moharan"as felt the force of the kissing in his feet. And so he did again and again — falling upon his feet, kissing them abundantly, weeping a great and mighty weeping. And he said to Moharan"as za'l: "I have sinned. All the informings passed through me. What can I do? Forgive me!" And Moharan"as gave him two rubles as a pidyon [redemption offering] — for he did not yet know of his wife's death at home. And he promised then that he would strive to repair what he had damaged.
And behold, to relate in detail about this dispute — the parchment would be too short. See in the letters of Moharan"as, printed in Jerusalem, in the letters of the year 5595; and in the unpublished letters from the first day of Kedoshim; and also see in the letter he wrote upon leaving the terma [prison], and in the letter he wrote on the Sunday after he was expelled from his home to Nemyrov. And also see in the letters in the book Alim LiTerufah from the years 5596, 5597, 5598, 5599 — and there you will see a tiny fraction of the murderous persecutions with which Moharan"as was pursued, the like of which was never heard of in the world. And you will come to know how Hashem Yisborach does not abandon His devoted ones, even when enemies grow as powerful as they did; for in him was fulfilled the verse: "They shall fight against you, but they shall not prevail against you" [Yirmiyahu 1:19] — "and You, Hashem, are exalted forever" [Tehillim 92:9]. And kushta ka'ai — truth stands and endures. And our teacher Moharan"as za'l did his part — drawing many people to Hashem Yisborach, arousing them through his holy ways until they became G-d-fearing and wholehearted; meriting to attain many novel Torah insights which he wrote in books, and they were published. And even now, after his passing, his holy words live and endure forever. Whoever looks upon them with a true eye is greatly aroused toward Hashem Yisborach; he engages greatly in Torah and prayer and yearns deeply for Hashem — until he becomes truly G-d-fearing. And the truth of Hashem endures forever. — Thus far.
# לג
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/34/
# לג
לג
Source: https://ajew.org/reader/yemei-hatlaos/1/34
## Segment 1
וְהִנֵּה הָרַב מִסַּוְורַאן רָדַף אֶת מוֹהֲרַנַ"ת בְּכָל פַּעַם יוֹתֵר, וּבְחֹרֶף תקצ"ו עָשָׂה נְסִיעָה בְּעַצְמוֹ לְקַאמִינִיץ כְּדֵי לְהִשְׁתַּדֵּל שָׁם אֵצֶל חֲסִידָיו וּלְעוֹרְרָם שֶׁיִּשְׁתַּדְּלוּ אֵצֶל הַגַּאבִּינְטָאר, לִתְפֹּס אֶת מוֹהֲרַנַ"ת בִּתְּפִיסָה וּלְעָקְרוֹ וּלְגָרְשׁוֹ, אַךְ הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו סִבֵּב סִבּוֹת נִפְלָאוֹת לְהַצָּלַת מוֹהֲרַנַ"ת זַצַ"ל, וּבְאוֹתָהּ הַנְּסִיעָה בַּדֶּרֶךְ, נִתְעָרְבָה בִּדְבָר הַמַּעֲשֶׂה שֶׁל הַמּוֹסֵר מִלִּיטְנֶעווִיץ הַנּוֹדָע וְעַל־יְדֵי־זֶה נָפַל עָלָיו אַחַר־כָּךְ אֵימָה וַפָחַד לִרְדֹּף עוֹד אֶת מוֹהֲרַנַ"ת.
Said the copyist: I heard from the mouth of the Gaon R' Avraham Shternhartz, cantor of the kloyz: as is known and brought in the letters — concerning the matter of the soldiers [ratsvanim] called shvalinye, who were placed by the government in Moharan"as's za'l house at the instigation of the opponents, and worked in his house on Shabbos and Yom Tov, etc. — and when the time came for the search for chametz [leaven] and they were working in his house and eating chametz there, and Moharan"as had no other room but this one alone — he therefore said the blessing over the elimination of chametz and searched in whatever corners he could. And when he recited the blessing with proper intention [kavanah] and his face was like a torch of fire (for he was accustomed to say that immediately at the time of the blessing over the elimination of chametz, Pesach had already begun [ashtikhh]; and from that time onward he would be deeply awestruck and his practice from then on was to rebuke his son Nachman greatly [even though throughout the year he did not rebuke him so much] and to thrust him between the tables and the shapkes [the chests] — in order to arouse [the spiritual dynamic of] "This day is vengeance in my heart, and the year of My redemption has come" [Yeshayahu 63:4], as brought in Torah 42 of Likutay Tinyana — see there. And so it was in the attribute of strict judgment — rebuking him from the search for chametz until after the burning of the chametz, when it is necessary to eliminate the chametz from the heart, etc.), and also his intention at that time in the blessing over the chametz was regarding that chametz (the non-Jews) — to eliminate it from his domain.
## Segment 2
וְגַם בְּבוֹאוֹ לְקַאמִינִיץ, סִבֵּב הַשֵּׁם יִתְבָּרַךְ סִבּוֹת נִפְלָאוֹת לְהַצָּלַת מוֹהֲרַנַ"ת, כִּי בְּבוֹאוֹ לְשָׁם פָּגַע בִּכְבוֹד הָרַב הַגָּאוֹן מָרָא דְּאַתְרָא דְּקַאמִינִיץ הַר' אַהֲרֹן מֹשֶׁה מִשָׁם, וְגַם הָיָה שָׁם דִּין וּדְבָרִים בֵּין שְׁנֵי עֲשִׁירֵי וְתַקִּיפֵי הָעִיר וּבָא הַדִּין לְפָנָיו, וּמִי שֶׁיָּצָא חַיָּב בְּדִינוֹ חָרָה אַפּוֹ בּוֹ, וְכָל זֶה הָיָה סִבּוֹת נִפְלָאוֹת עַד שֶׁלֹּא הָיָה יָכֹל עוֹד לַעֲשׂוֹת שׁוּם רַע לְמוֹהֲרַנַ"ת, אַדְרַבָּא נָפַל עָלָיו עַל־יְדֵי־זֶה אֵימָה וָפַחַד לְרָדְפוֹ יוֹתֵר, וְחָזַר לְבֵיתוֹ וְהִתְחִיל לְהַשְׁקִיט הָרִיב וּלְבַקֵּשׁ שָׁלוֹם, וְהִזְהִיר עַל אֲנָשָׁיו שֶׁיֶּחְדְּלוּ לִמְסֹר אֶת מוֹהֲרַנַ"ת. אָז הֵשִׁיב מוֹהֲרַנַ"ת אֲנִי שָׁלוֹם וְגַם אַנַ"שׁ בְּוַדַאי לֹא יַזִּיקוּ לוֹ כְּלָל, כָּל חֶפְצִי הוּא שֶׁהֵם לֹא יִמְסְרוּ אוֹתִי יוֹתֵר.
And the soldiers were panic-stricken at that moment before him and at his voice, and requested of him that he search and do whatever he needed throughout the entire house as well. And afterward, on Erev Pesach at midday, he was completely released from them. And behold, the practice of Moharan"as za'l for the Seder night of Pesach was most awesome with tremendous burning; and he sat entirely upon the bed with his face toward the wall, and recited the Haggadah in a loud voice (as brought in section 20 of Likutay Moharan) with a pouring out of the soul [hishtapchus hanefesh] and an arousal beyond imagination, in his melody (known to the anash); and so he did until Shulchan Orech. Then he sat with all his household members and grandchildren, and also R' Shmelke, his stepson, was with him.
## Segment 3
וְהִנֵּה הָרַב מִסַּוְורַאן לֹא הֶאֱרִיךְ יָמִים אַחַר־כָּךְ, כִּי נִפְטַר בְּסָמוּךְ בְּחֹרֶף תקצ"ז עַל־יְדֵי מַחֲלָתוֹ מֵהַשֶּׁבֶר בְּמֵעָיו וּמֵת בְּמִּיתָה מְגֻנָּה מְאֹד עַל־יְדֵי שֶׁיָּצְאוּ מִמֶּנּוּ מֵעָיו לַחוּץ. וְגַם בָּרוּךְ דַּיָן שֶׁמִּמֶּנּוּ הִתְחִיל הַמַחֲלֹקֶת, מֵת גַּם־כֵּן בִּתְחִלַּת שְׁנַת תקצ"א, בְּמִּיתָה מְגֻנָּה מְאֹד. וְגַם מֹשֶׁה חִינְקֶעס הַנַּ"ל מֵת מִיתָה פִּתְאוֹמִית בְּפֶתַע פִּתְאוֹם בְּבֵית הַגַּרְדְנִיטְשִׁי בִּשְׁנַת תקצ"ח בְּבֵית דִּבְרֵי מְסִירָתוֹ אֶת מוֹהֲרַנַ"ת זַ"ל עַל שֶׁמִּשְׁתַּדֵּל לַחֲזֹר לָשֶׁבֶת בְּעִירוֹ בִּבְרֶסְלֶב. וְכִמְעַט כָּל הַשּׂוֹנְאִים שֶׁלּוֹ הָיָה לָהֶם מַפָּלָה גְּדוֹלָה, וְאָז הִתְחָרְטוּ הַשּׂוֹנְאִים עַל מַעֲשֵׂיהֶם וְהֵם בְּעַצְמָם הִתְחִילוּ לְהִשְׁתַּדֵּל שֶׁיַּחְזֹר מוֹהֲרַנַ"ת לִבְרֶסְלֶב, וּבְחַסְדֵי ה' בָּא פְּקֻדַּת יְשׁוּעָה מֵהַגִּבֶערְנִי בִּתְחִלַּת שְׁנַת תקנ"ט שֶׁיַּחֲזֹר לִבְרֶסְלֶב, וְחָזַר לְשָׁם בִּתְחִלַּת שְׁנַת תקצ"ט, וְהַרְבֵּה שׂוֹנְאִים שֶׁלּוֹ פִּיְּסוּ אוֹתוֹ.
And they spoke to him of the miracles and the salvation which Hashem Yisborach had wrought for him — that they had been released from the soldiers whom the opponents had placed. And he rebuked them and said: "At a time such as this, an auspicious moment, when each and every one had how much toil and effort to eliminate the chametz, and on the mitzvos relating to Pesach, and how much money they spent on it — it is forbidden to speak against them, G-d forbi
## Segment 4
וּבְפוּרִים שְׁנַת תקצ"ט שֶׁהָיָה אָז מוֹהֲרַנַ"ת בִּבְרֶסְלֶב בָּא אֵלָיו שְׁנֵיאוֹר מִבְרֶסְלֶב הַנַּ"ל אֲשֶׁר כָּל הַמְּסִירוֹת הָיוּ עַל־יָדוֹ, וְאִשְׁתּוֹ נֶחְלְשָׁה אָז מְאוֹד עַד לְמָוֶת, וְכֵן הָיָה כִּי נִפְטְרָה אָז בְּעֵת שֶׁהָיָה בַּבַּיִת הַתַּחְתּוֹן שֶׁל מוֹהֲרַנַ"ת קֹדֶם שֶׁעָלָה לַבַּיִת הָעֶלְיוֹן שֶׁלּוֹ, וּכְשֶׁעָלָה לַבַּיִת הָעֶלְיוֹן שֶׁל מוֹהֲרַנַ"ת תֵּכֶף בְּבוֹאוֹ נָפַל עַל רַגְלֵי מוֹהֲרַנַ"ת וְנָשַׁק אוֹתָם בְּכֹחַ גָּדוֹל עַד שֶׁהִרְגִּישׁ כֹּחַ הַנְּשִׁיקָה בְּרַגְלָיו, וְכֵן עָשָׂה כַּמָּה וְכַמָּה פְּעָמִים שֶׁנָּפַל עַל רַגְלָיו וַיִּשַּׁקֵם הַרְבֵּה וּבָכָה בְּכִיָּה רַבָּה וַעֲצוּמָה מְאֹד, וְאָמַר לְמוֹהֲרַנַ"ת זַ"ל חָטָאתִי, כָּל הַמְּסִירוֹת הָיוּ עַל־יָדִי, מַה אֶעֱשֶׂה, תִּמְחֲלוּ לִי. וְנָתַן לוֹ ב' רוּ"כ עַל פִּדְיוֹן, כִּי לֹא יָדַע עֲדַיִן מִמִּיתַת אִשְׁתּוֹ בְּבֵיתוֹ, וְהִבְטִיחַ אָז שֶׁיִּשְׁתַּדֵּל לְתַקֵּן מַה שֶׁקִּלְקֵל.
d; for are they not our brothers? (And certainly there will be a rectification for them, and we will need to seek rectifications on their behalf.)" And afterward, at the conclusion of the Seder — the Grace after Meals, Hallel, Nishmas — he turned his face again to the wall, and conducted the Seder with wondrous burning and an arousal incomparable — in his familiar melody for Nishmas — until the very end of the Seder.
## Segment 5
וְהִנֵּה לְסַפֵּר בִּפְרָטוּת מֵהַמַּחֲלֹקֶת הַזֹּאת תִּקְצַר הַיְּרִיעָה. וְעַיֵן מִכְתְּבֵי מוֹהֲרַנַ"ת דְּפוּס יְרוּשָׁלַיִם בַּמִּכְתָּבִים שְׁנַת תקצ"ה וּבַמִּכְתָּבִים שֶׁלֹּא נִדְפְּסוּ מִיּוֹם א' קְדוֹשִׁים, וְגַם עַיֵן בְּהַמִּכְתָּב שֶׁכָּתַב אוֹתוֹ שֶׁיָּצָא מְהַטֶּערְמָא, וּבְהַמִּכְתָּב יוֹם א' שֶׁכָּתַב אוֹתוֹ אַחַר שֶׁגֵּרְשׁוּ אוֹתוֹ מִבֵּיתוֹ לְנֶעמִירוֹב. וְגַם עַיֵן בְּהַמִּכְתָּבִים בְּסֵּפֶר עָלִים לִתְּרוּפָה מִשְּׁנַת תקצ"ו תקצ"ז תקצ"ח תקצ"ט, וְשָׁם תִּרְאֶה מְעַט מִזְּעֵיר מֵהָרְדִיפוֹת שֶׁרָדְפוּ אֶת מוֹהֲרַנַ"ת בִּרְצִיחָה כָּזֹאת אֲשֶׁר לֹא נִשְׁמַע מֵעוֹלָם, וְתִוָּכַח לָדַעַת אֵיךְ הַשֵּׁם יִתְבָּרַךְ אֵינוֹ עוֹזֵב אֶת חֲסִידָיו אֲפִלּוּ כְּשֶׁמִּתְגַּבְּרִים הַשּׂוֹנְאִים כְּמוֹ שֶׁמִּתְגַּבְּרִים, כִּי בּוֹ נִתְקַיֵּם הַמִּקְרָא "וְנִלְחֲמוּ אֵלֶיךָ וְלֹא יוּכְלוּ לְךָ וְאַתָּה מָרוֹם לְעוֹלָם ה'" וְקוּשְׁטָא קָאֵי, וּמוֹרֵנוּ מוֹהֲרַנַ"ת זַ"ל עָשָׂה אֶת שֶׁלּוֹ וְקֵרֵב הַרְבֵּה אֲנָשִׁים לְהַשֵּׁם יִתְבָּרַךְ וְעוֹרְרָם בִּדְרָכָיו הַקְּדוֹשִׁים עַד שֶׁנַּעֲשׂוּ יְרֵאִים וּשְׁלֵמִים, וְזָכָה לְהַשִּׂיג הַרְבֵּה חִדּוּשֵׁי תּוֹרָה, וּכְתָבָם עַל סֵפֶר, וְנִדְפְּסוּ. וְגַם עַתָּה אַחַר הִסְתַּלְּקוּתוֹ דְּבָרָיו הַקְּדוֹשִׁים חַיִּים וְקַיָּמִים לָעַד. וּמִי שֶׁמַּבִּיט בָּהֶם בְּעֵין הָאֱמֶת נִתְעוֹרֵר מְאֹד לְהַשֵּׁם יִתְבָּרַךְ, וְעוֹסֵק הַרְבֵּה בְּתּוֹרָה וּתְפִלָּה וְכֹסֵף מְאֹד לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁנַּעֲשֶׂה יְרֵא ה' בֶּאֱמֶת, וֶאֱמֶת ה' לְעוֹלָם, עַד כָּאן.
During the meal, when a bottle of wine was brought to the table, the Rav za'l took the bottle and gave it to R' Nassan za'l to distribute to those seated. It was then of course impossible for the elder to open his mouth during all three meals; and so the Shabbos passed in silence from both sides. However, on Sunday morning the elder entered to the Rav za'l and related before him that he had heard — due to Rabeinu's za'l great desire that his people pray with burning [his'lahavus] — he had permitted them to drink spirits before the prayer. And this was said as a complaint before the Rav za'l, after which he left.
# לד
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/35/
# לד
לד
Source: https://ajew.org/reader/yemei-hatlaos/1/35
## Segment 1
אָמַר הַמַּעֲתִּיק, שָׁמַעְתִּי מִפִּי הָרַב הַגָּאוֹן ר' אַבְרָהָם שְׁטֶערְנְהַארְץ חַזָּן דִּקְלוֹיְז, כַּאֲשֶׁר יָדוּעַ וּמוּבָא גַּם בְּהַמִּכְתָּבִים מֵעִנְיַן הָרַצְעָנִים שֶׁקּוֹרִין שְׁוָואלִינְיֶע, שֶׁהֶעֱמִידוּ מֵהַמְּלוּכָה בְּבֵית מוֹהֲרַנַ"ת זַ"ל עַל פִּי הֲסָתַת הַמִּתְנַגְּדִים וְעָבְדוּ בְּבֵיתוֹ בְּשַּׁבָּת וְיוֹם טוֹב וְכוּ', וְכַאֲשֶׁר הִגִּיעַ לִזְּמַן בְּדִיקַת חָמֵץ וְהֵם עָבְדוּ בְּבֵיתוֹ וְאָכְלוּ שָׁם חָמֵץ, וּלְמוֹהֲרַנַ"ת לֹא הָיָה כִּי אִם זֶה הַחֶדֶר לְבַד, וְעַל־כֵּן עָשָׂה הַבְּרָכָה עַל בִּעוּר חָמֵץ וּבָדַק בְּאֵיזֶה זָוִיּוֹת, וְכַאֲשֶׁר בֵּרֵךְ אֶת הַבְּרָכָה בְּכַוָּנָה כָּרָאוּי וּפָנָיו הָיוּ כְּלַפִּיד אֵשׁ (כִּי הָיָה רָגִיל לוֹמַר שֶׁתֵּכֶף בְּעֵת הַבְּרָכָה עַל בִּעוּר חָמֵץ, מַתְחִיל כְּבָר [אַשְׁטִיק] פֶּסַח, וּמֵאָז הָיָה מְאֻיָּם מְאֹד וְדַרְכּוֹ הָיְתָה מֵאָז לְהוֹכִיחַ הַרְבֵּה אֶת בְּנוֹ נַחְמָן [אַף־עַל־פִּי שֶׁבְּכָל הַשָּׁנָה לֹא הָיָה מוֹכִיחַ אוֹתוֹ כָּל־כָּךְ] וּלְדָחְפוֹ בֵּין הַתֵּבוֹת וְהַשַּׁאפֶעס [וְהָאֲרוֹנוֹת] כְּדֵי לְעוֹרֵר "הַיּוֹם נָקַם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה" הַמּוּבָא בְּהַתּוֹרָה מ"ב לִקּוּטֵי תִּנְיָנָא עַיֵן שָׁם. וְכֵן הָיָה בְּמִדַּת הַדִּין וּמוֹכִיחוֹ מִבְּדִיקַת חָמֵץ עַד אַחַר שְׂרֵפַת הֶחָמֵץ, שֶׁאָז צְרִיכִין לְבַעֵר הֶחָמֵץ מֵהַלֵּב וְכוּ') וְגַם כַּוָּנָתוֹ הָיְתָה אָז בְּהַבְּרָכָה עַל הֶחָמֵץ הַזֶּה (הָעֲרֵלִים) לְבַעֲרוֹ מִרְשׁוּתוֹ.
What R' Aharon Lipavetski Related to R' Avraham za'l
At the time when Rabeinu za'l still dwelt in Breslov, he suddenly told R' Nassan and R' Naftali to make their way to Mezhibuzh, to the holy tziyun of the Ba'al Shem Tov za'l; and on their way there, they should first be in Berdichev at the home of the Rav R' Levi Yitzchak za'l. And so they did; and on Erev Shabbos they came to Berdichev and immediately went to greet the Rav. When the Rav za'l saw them, he told them that it was not convenient for him at that moment for them to come to him, because "the elder" [i.e., the opponent] had come to spend Shabbos with him.
They immediately understood to keep out of his sight, so that he would not decree upon them to leave Berdichev — and they did not appear before him until close to evening. When they came to him at the last hour, he saw them and said: "Are you still here? Have you not left Berdichev?" They said to him: "And how is it possible to leave here and not be with you for Shabbos?" And the Rav za'l greatly honored R' Nassan za'l, whose practice was to greatly prolong his prayer; and it was the custom of the people of Berdichev to wait until he finished praying and say to him "Gut Shabbos" as was proper. On this Shabbos, when he finished the prayer and removed his glasses from his eyes and did not immediately see Moharan"as za'l, he asked: "Viya iz Natale?" (Where is Natale [his affectionate name for R' Nassan]?) At this gathering the elder was also present. When the time of the meal arrived, R' Nassan and R' Naftali za'l did not sit at the table until they saw that the elder had sat in his place. Then they chose their places — one opposite the elder and one at his side — in order that if the elder opened his mouth, they could confront him in every manner, to fulfill the statement of our Sages za'l: "Do not stand idly by the blood of your fellow" [Vayikra 19:16].
During the meal, when a bottle of wine was brought to the table, the Rav za'l took the bottle and gave it to R' Nassan za'l to distribute to those seated. It was then of course impossible for the elder to open his mouth during all three meals; and so the Shabbos passed in silence from both sides. However, on Sunday morning the elder entered to the Rav za'l and related before him that he had heard — due to Rabeinu's za'l great desire that his people pray with burning [his'lahavus] — he had permitted them to drink spirits before the prayer. And this was said as a complaint before the Rav za'l, after which he left.
Afterward, when R' Nassan and R' Naftali za'l returned and entered to the Rav za'l, the Rav told them the aforementioned complaint without mentioning who had said it. To this they replied not a word — but R' Naftali, who was a man of some fire, seized both sides of the Rav's garment in his hands, and the two of them together began stamping their feet and cried out: "Rebbe! Rebbe! Ir oich? Ir zolt azelches zogen?!" — Rebbe! Rebbe! You too?! That you should say such a thing?! — From this the Rav understood that it was a great wonder in their eyes that he would give voice to such a falsehood; and he said to them: "No! No! Serdtse (dear ones of my heart) — it is not I who says this; it is he who said it."
In this we see the prophecy of Rabeinu za'l — had he not sent R' Nassan and R' Naftali za'l, who knows what would have come of the elder's being alone in Berdichev. When they departed from Berdichev, the Rav za'l said to his people about R' Nassan and R' Naftali za'l: that he had not seen Chassidim who love their Rebbe as they do.
## Segment 2
וְהָרַצְעָנִים נִבְהֲלוּ אָז מִפָּנָיו וּמִקּוֹלוֹ וּבִקְּשׁוּ מֵאִתּוֹ שֶׁגַּם בְּכָל הַבַּיִת יִבְדֹּק וְיַעֲשֶׂה מַה שֶׁצָּרִיךְ כִּרְצוֹנוֹ. וְאַחַר־כָּךְ בְּעֶרֶב פֶּסַח בַּחֲצוֹת נִפְטַר מֵהֶם לְגַמְרֵי, וְהִנֵּה דַּרְכּוֹ שֶׁל מוֹהֲרַנַ"ת זַ"ל בְּסֵדֶר לֵיל פֶּסַח הָיָה נוֹרָא מְאֹד בְּהִתְלַהֲבוּת עָצוּם, וְהָיָה יוֹשֵׁב לְגַמְרֵי עַל הַמִּטָּה וּפָנָיו אֶל הַקִּיר, וְהָיָה אוֹמֵר הַהַגָּדָה בְּקּוֹל רָם (וְכַמּוּבָא בְּסִּימָן כ' לקו"מ) וּבְהִשְׁתַּפְּכוּת הַנֶּפֶשׁ וּבְהִתְעוֹרְרוּת שֶׁאֵין לְשַׁעֵר בַּנִּגּוּן שֶׁלּוֹ (הַיָּדוּעַ לְאַנַ"שׁ) וְכֵן עָשָׂה עַד "שֻׁלְחָן עוֹרֵךְ", וְאָז יָשַׁב עִם כָּל בְּנֵי בֵּיתוֹ וּנְכָדָיו, וְגַם ר' שְׁמֶעלְקֶי בֵּן חוֹרְגוֹ הָיָה אֶצְלוֹ, וְדִבְּרוּ אָז אֵלָיו מֵעִנְיַן הַנִּסִּים וְהַגְּאֻלָּה שֶׁעָשָׂה לוֹ הַשֵּׁם יִתְבָּרַךְ, כִּי נִפְטְרוּ מֵהָרַצְעָנִים שֶׁהֶעֱמִידוּ הַמִּתְנַגְּדִים וְכוּ', וְהִקְפִּיד עֲלֵיהֶם וְאָמַר עַכְשָׁו בִּזְּמַן עֵת רָצוֹן כָּזֶה וְשֶׁכָּל אֶחָד וְאֶחָד כַּמָּה יְגִיעוֹת וּטְרָחוֹת הָיָה לוֹ לְבַעֵר הֶחָמֵץ וְעַל הַמִּצְווֹת הַשַּׁיָכִים לְפֶסַח, וְכַמָּה מָעוֹת בִּזְבְּזוּ עַל זֶה, אָסוּר לְדַבֵּר עֲלֵיהֶם חַס וְשָׁלוֹם, הַלֹּא הֵם אַחֵינוּ (וּבְוַדַּאי יְהֵא לָהֶם תִּקּוּן וַאֲנַחְנוּ נִצְטָרֵךְ לְחַפֵּשׂ בִּשְׁבִילָם תִּקּוּנִים). וְאַחַר־כָּךְ בִּגְּמָר הַסֵּדֶר הַיְנוּ בִּרְכַּת הַמָּזוֹן הַלֵּל נִשְׁמַת, הֵסֵב עוֹד פַּעַם פָּנָיו אֶל הַקִּיר, וְעָרַךְ אֶת הַסֵּדֶר בְּהִתְלַהֲבוּת נִפְלָא וּבְהִתְעוֹרְרוּת שֶׁאֵין כָּמוֹהוּ בְּנִגּוּנוֹ הַיָּדוּעַ עַל נִשְׁמַת, עַד גְּמַר הַסֵּדֶר.
And the elder, when he returned from Berdichev home after this event, had with him a man from Nemyrov; when he asked the man which place he was from, and the man answered him from Nemyrov, he said: "In Nemyrov of yours there are maginei aretz (shields of the earth)" — and his intention was upon R' Nassan and R' Naftali za'l. And this was told before Rabeinu za'l; and R' Avraham said that in this he was correct — the tradition of the anash being that what is mentioned in the Torah [Torah of Rabeinu] of "Tiku emunah" (make faith sound / blow the trumpet for faithfulness) concerning maginei aretz — the intention of Rabeinu za'l was primarily upon Moharan"as, who through his books strengthens and restores the fallen and weak souls through the seven restorers of good taste [meshivei ta'am].
✦ ✦ ✦
✦ TRANSLATOR'S SUMMARY ✦
Introduction: Moharan"as (Rabbi Nassan of Breslov) is introduced as the author of Likutay Halacsos. His fiery prayer and teaching are described through the testimony of contemporaries. A remarkable dream confirms Moshe Rabeinu's approval. Rabeinu (Rabbi Nachman MayUman) prophesied: "through him, not even my secular conversations will be lost."
The Prophecy of the Children: Rabeinu foretold that if the wealthy Moshe Hinkes divorced and remarried, he would have children. After years and Moharan"as's persistent efforts and ultimately a sworn oath, Moshe complied — and the prophecy was fulfilled.
The Source of Strife: The brother-in-law of Moshe's new wife, the Rav of Tamashhpil (a follower of the powerful Rav of Savran), developed baseless hatred for Moharan"as. A trivial incident at the circumcision of Moshe's son was exploited to foment enmity; and later, a comical misunderstanding about an esrog's pitam (stem) was weaponized into a fabricated slander by Boruch Dayan — resulting in the Rav of Savran's full fury against Moharan"as and the Breslov community.
Years of Tribulation (5594–5599 / 1834–1839): The persecution included: physical beatings, stone-throwing, false testimony before authorities, arrests, imprisonments, expulsion from Breslov, and a fatwa permitting Moharan"as's murder. Despite all this, Moharan"as refused to retaliate or inform against his persecutors. While imprisoned, he composed Torah — including a Halacha still found in Likutay Halacsos, Yoreh Dei'ah.
Divine Providence: G-d's protection is demonstrated throughout: in miraculous escapes, the sudden illnesses and deaths of persecutors, the healing of Reuven Yosef through the anash's prayers, and the eventual quieting of the dispute. The Rav of Savran died of a shameful intestinal illness; Boruch Dayan died unusually; Moshe Hinkes died suddenly while in the act of informing.
Epilogue (Berdichev): Rabeinu prophetically sent R' Nassan and R' Naftali to Berdichev to protect his name before the Rav of Berdichev (R' Levi Yitzchak). The Rav of Berdichev praised them: "I have not seen Chassidim who love their Rebbe as they do" — calling them maginei aretz (shields of the earth).
✦ THE CHAIN OF MACHLOKES: A DIAGRAM ✦
Rav of Savran
(jealousy of Moharan"as's gathering)
→
Rav of Tamashhpil
(humiliated at bris; incites his sister)
→
Moshe Hinkes' wife & daughter
(incite Moshe against Moharan"as)
Boruch Dayan
(fabricates esrog/pitam slander)
→
Rav of Savran issues decree
"to oppress, pursue, destroy" Breslovers
→
Beatings, stonings, informings, arrests
Moharan"as prays at Admor's tziyun → Psalm 109
→
Rav of Savran stricken with intestinal rupture → dies
→
Moharan"as returns to Breslov in peace (5599 / 1839)
# מַה שֶׁסִּפֵּר הַר' אַהֲרֹן לִיפָּאוֶועצְקִי לְהַר' אַבְרָהָם זַ"ל
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/36/
# מַה שֶׁסִּפֵּר הַר' אַהֲרֹן לִיפָּאוֶועצְקִי לְהַר' אַבְרָהָם זַ"ל
מַה שֶׁסִּפֵּר הַר' אַהֲרֹן לִיפָּאוֶועצְקִי לְהַר' אַבְרָהָם זַ"ל
Source: https://ajew.org/reader/yemei-hatlaos/1/36
## Segment 1
בַּזְּמַן שֶׁהָיָה דָּר עוֹד רַבֵּנוּ זַ"ל בִּבְּרֶסְלֶב, אָמַר פִּתְאֹם לְהַר' נָתָן וּלְר' נַפְתָּלִי שֶׁיַּעֲשׂוּ דַּרְכָּם לְמֶעזִ'בּוּז' עַל צִיּוּן הַבַּעֲשֵׁ"ט זַ"ל, וְעִם דַּרְכָּם בְּשָׁם יִהְיוּ מִקֹּדֶם בְּבֶרְדִיטְשׁוֹב אֵצֶל הָרַב ר' לֵוִי יִצְחָק זַ"ל. וְכֵן עָשׂוּ, וּבְעֶרֶב שַׁבָּת בָּאוּ לְבֶרְדִיטְשׁוֹב וְתֵכֶף הָלְכוּ לְקַבֵּל פְּנֵי הָרַב. כְּשֶׁרָאָה אוֹתָם הָרַב זַ"ל אָמַר לָהֶם שֶׁלֹּא נָעִים לוֹ כָּעֵת בִּיאָתָם אֵלָיו מִשּׁוּם שֶׁהַזָּקֵן בָּא לִשְׁבֹּת אֶצְלוֹ.
At the time when Rabeinu za'l still dwelt in Breslov, he suddenly told R' Nassan and R' Naftali to make their way to Mezhibuzh, to the holy tziyun of the Ba'al Shem Tov za'l; and on their way there, they should first be in Berdichev at the home of the Rav R' Levi Yitzchak za'l. And so they did; and on Erev Shabbos they came to Berdichev and immediately went to greet the Rav. When the Rav za'l saw them, he told them that it was not convenient for him at that moment for them to come to him, because "the elder" [i.e., the opponent] had come to spend Shabbos with him.
## Segment 2
מִיָּד הֵבִינוּ לְהִשְׁתַּמֵּט תֵּכֶף מִמֶּנּוּ בִּשְׁבִיל שֶׁלֹּא יִגְזֹר עֲלֵיהֶם לִנְסֹע מִבֶּרְדִיטְשׁוֹב, וְלֹא הִתְרָאוּ לְפָנָיו עַד לִפְנוֹת עֶרֶב, כְּשֶׁבָּאוּ אֵלָיו בְּשָּׁעָה אַחֲרוֹנָה, כְּשֶׁרָאָה אוֹתָם אָמַר לָהֶם: אַתֶּם עוֹד פֹּה לֹא עֲזַבְתֶּם אֶת בֶּרְדִיטְשׁוֹב? אָמְרוּ לוֹ: וְאֵיךְ אֶפְשָׁר לִנְסֹע מִפֹּה שֶׁלֹּא לִהְיוֹת אֶצְלְכֶם עַל שַׁבָּת. וְהָרַב זַ"ל הָיָה מְכַבֵּד מְאֹד אֶת הַר' נָתָן זַ"ל, שֶׁדַּרְכּוֹ הָיָה לְהַאֲרִיךְ מְאֹד בִּתְּפִלָתוֹ, וְדֶרֶךְ אַנְשֵׁי בֶּרְדִיטְשׁוֹב הָיָה לְחַכּוֹת עַד גָּמְרוֹ הַתְפִלָּה וְלוֹמַר לוֹ "גִּיט שַׁבָּת" כַּנָּהוּג, וּבְשַּׁבָּת זוֹ כְּשֶׁגָּמַר הַתְפִלָּה וְהֵסִיר אֶת הַמִּשְׁקָפַיִם מֵעַל עֵינָיו וְלֹא רָאָה תֵּכֶף אֶת מוֹהֲרַנַ"ת זַ"ל, שָׁאַל "וִויא אִיז נָתַלֶּע"? וּבְמַּעֲמָד זֶה הָיָה גַּם הַזָּקֵן, כְּשֶׁהִגִּיעַ זְמַן הַסְּעוּדָה, לֹא יָשְׁבוּ הַר' נָתָן וְהַר' נַפְתָּלִי זַ"ל אֵצֶל הַשֻּׁלְחָן עַד שֶׁרָאוּ שֶׁיָּשַׁב הַזָּקֵן עַל מְקוֹמוֹ, אָז בָּחֲרוּ אֶת מְקוֹמָם אֶחָד כְּנֶגֶד הַזָּקֵן וְאֶחָד מִצִּדּוֹ בִּכְדֵי שֶׁאִם יִפְתַּח הַזָּקֵן אֶת פִּיו, לַעֲמֹד כְּנֶגְדּוֹ וּלְהַכְנִיעוֹ בְּכָל אֹפֶן, בִּכְדֵי לְקַיֵם מַאֲמָר חֲזַ"ל לֹא תַּעֲמֹד עַל דָּם רֵעֶךָ.
They immediately understood to keep out of his sight, so that he would not decree upon them to leave Berdichev — and they did not appear before him until close to evening. When they came to him at the last hour, he saw them and said: "Are you still here? Have you not left Berdichev?" They said to him: "And how is it possible to leave here and not be with you for Shabbos?" And the Rav za'l greatly honored R' Nassan za'l, whose practice was to greatly prolong his prayer; and it was the custom of the people of Berdichev to wait until he finished praying and say to him "Gut Shabbos" as was proper. On this Shabbos, when he finished the prayer and removed his glasses from his eyes and did not immediately see Moharan"as za'l, he asked: "Viya iz Natale?" (Where is Natale [his affectionate name for R' Nassan]?) At this gathering the elder was also present. When the time of the meal arrived, R' Nassan and R' Naftali za'l did not sit at the table until they saw that the elder had sat in his place. Then they chose their places — one opposite the elder and one at his side — in order that if the elder opened his mouth, they could confront him in every manner, to fulfill the statement of our Sages za'l: "Do not stand idly by the blood of your fellow" [Vayikra 19:16].
During the meal, when a bottle of wine was brought to the table, the Rav za'l took the bottle and gave it to R' Nassan za'l to distribute to those seated. It was then of course impossible for the elder to open his mouth during all three meals; and so the Shabbos passed in silence from both sides. However, on Sunday morning the elder entered to the Rav za'l and related before him that he had heard — due to Rabeinu's za'l great desire that his people pray with burning [his'lahavus] — he had permitted them to drink spirits before the prayer. And this was said as a complaint before the Rav za'l, after which he left.
Afterward, when R' Nassan and R' Naftali za'l returned and entered to the Rav za'l, the Rav told them the aforementioned complaint without mentioning who had said it. To this they replied not a word — but R' Naftali, who was a man of some fire, seized both sides of the Rav's garment in his hands, and the two of them together began stamping their feet and cried out: "Rebbe! Rebbe! Ir oich? Ir zolt azelches zogen?!" — Rebbe! Rebbe! You too?! That you should say such a thing?! — From this the Rav understood that it was a great wonder in their eyes that he would give voice to such a falsehood; and he said to them: "No! No! Serdtse (dear ones of my heart) — it is not I who says this; it is he who said it."
In this we see the prophecy of Rabeinu za'l — had he not sent R' Nassan and R' Naftali za'l, who knows what would have come of the elder's being alone in Berdichev. When they departed from Berdichev, the Rav za'l said to his people about R' Nassan and R' Naftali za'l: that he had not seen Chassidim who love their Rebbe as they do. And the elder, when he returned from Berdichev home after this event, had with him a man from Nemyrov; when he asked the man which place he was from, and the man answered him from Nemyrov, he said: "In Nemyrov of yours there are maginei aretz (shields of the earth)" — and his intention was upon R' Nassan and R' Naftali za'l. And this was told before Rabeinu za'l; and R' Avraham said that in this he was correct — the tradition of the anash being that what is mentioned in the Torah [Torah of Rabeinu] of "Tiku emunah" (make faith sound / blow the trumpet for faithfulness) concerning maginei aretz — the intention of Rabeinu za'l was primarily upon Moharan"as, who through his books strengthens and restores the fallen and weak souls through the seven restorers of good taste [meshivei ta'am].
✦ TRANSLATOR'S SUMMARY ✦
Introduction: Moharan"as (Rabbi Nassan of Breslov) is introduced as the author of Likutay Halacsos. His fiery prayer and teaching are described through the testimony of contemporaries. A remarkable dream confirms Moshe Rabeinu's approval. Rabeinu (Rabbi Nachman MayUman) prophesied: "through him, not even my secular conversations will be lost."
The Prophecy of the Children: Rabeinu foretold that if the wealthy Moshe Hinkes divorced and remarried, he would have children. After years and Moharan"as's persistent efforts and ultimately a sworn oath, Moshe complied — and the prophecy was fulfilled.
## Segment 3
וּבִשְׁעַת הַסְּעוּדָה כְּשֶׁהִגִּישׁוּ צְלוֹחִית יַיִן עַל הַשֻּׁלְחָן, אָז לָקַח הָרַב זַ"ל אֶת הַצְּלוֹחִית וְנָתַן לְהַר' נָתָן זַ"ל שֶׁהוּא יְחַלֵּק לְהַמְסֻבִּים. מוּבָן מִמֵּילָא שֶׁאִי אֶפְשָׁר הָיָה לְהַזָּקֵן לִפְעֹר אֶת פִּיו בְּכָל הַשָּׁלֹשׁ סְעוּדוֹת, וְכֵן עָבַר הַשַּׁבָּת בִּשְּׁתִיקָה מִשְּׁנֵי הַצְּדָדִים, אָמְנָם בְּיּוֹם רִאשׁוֹן בַּבֹּקֶר נִכְנַס הַזָּקֵן לְהָרַב זַ"ל וְסִפֵּר לְפָנָיו שֶׁשָּׁמַע שֶׁמִּגֹּדֶל חֵשֶׁק רַבֵּנוּ זַ"ל שֶׁאֲנָשָׁיו יִתְפַּלְּלוּ בְּהִתְלַהֲבוּת, הִתִּיר לָהֶם שְׁתִיַת יֵין שָׂרָף קֹדֶם הַתְפִלָּה, וְזֶה הָיָה כְּקוּבְלָנָא לִפְנֵי הָרַב זַ"ל, וְהָלַךְ לוֹ.
The Source of Strife: The brother-in-law of Moshe's new wife, the Rav of Tamashhpil (a follower of the powerful Rav of Savran), developed baseless hatred for Moharan"as. A trivial incident at the circumcision of Moshe's son was exploited to foment enmity; and later, a comical misunderstanding about an esrog's pitam (stem) was weaponized into a fabricated slander by Boruch Dayan — resulting in the Rav of Savran's full fury against Moharan"as and the Breslov community.
Years of Tribulation (5594–5599 / 1834–1839): The persecution included: physical beatings, stone-throwing, false testimony before authorities, arrests, imprisonments, expulsion from Breslov, and a fatwa permitting Moharan"as's murder. Despite all this, Moharan"as refused to retaliate or inform against his persecutors. While imprisoned, he composed Torah — including a Halacha still found in Likutay Halacsos, Yoreh Dei'ah.
Divine Providence: G-d's protection is demonstrated throughout: in miraculous escapes, the sudden illnesses and deaths of persecutors, the healing of Reuven Yosef through the anash's prayers, and the eventual quieting of the dispute.
## Segment 4
אַחַר־כָּךְ כְּשֶׁשָּׁבוּ וְנִכְנְסוּ הר' נָתָן וְהַר' נַפְתָּלִי זַ"ל לְהָרַב זַ"ל, סִפֵּר לָהֶם הָרַב זַ"ל קוּבְלָנָא הַנַּ"ל בְּלֹא שֵׁם. עַל זֶה לֹא עָנוּ דָּבָר, וְהַר' נַפְתָּלִי שֶׁהָיָה מְעַט קַפְּדָן תָּפַס בְּיָדָיו אֶת שְׁתֵּי פְּאוֹתָיו שֶׁל מַלְבּוּשׁ הָרַב וּשְׁנֵיהֶם הִתְחִילוּ לִרְקֹעַ בְּרַגְלֵיהֶם וְצָעֲקוּ: "רַבִּי! רַבִּי! אִיר אוֹיךְ? אִיר זָאלְט אַזֶאלְכֶעס זָאגִין?" [רַבִּי! רַבִּי! גַּם אַתֶּם? שֶׁאַתֶּם תֹּאמְרוּ כָּזֹאת?!], מִזֶּה הֵבִין שֶׁפְּלִיאָה נִשְׂגָּבָה בְּעֵינֵיהֶם שֶׁהוּא יוֹצִיא שֵׁמַע שֶׁקֶר כָּזֶה, אָמַר לָהֶם: לֹא! לֹא! סֶערְדְצֶע, לֹא אֲנִי אוֹמֵר, הוּא אוֹמֵר זֹאת.
The Rav of Savran died of a shameful intestinal illness; Boruch Dayan died unusually; Moshe Hinkes died suddenly while in the act of informing.
Epilogue (Berdichev): Rabeinu prophetically sent R' Nassan and R' Naftali to Berdichev to protect his name before the Rav of Berdichev (R' Levi Yitzchak). The Rav of Berdichev praised them: "I have not seen Chassidim who love their Rebbe as they do" — calling them maginei aretz (shields of the earth).
## Segment 5
בָּזֶה אָנוּ רוֹאִים נְבוּאַת רַבֵּנוּ זַ"ל, וְאִלּוּ לֹא שָׁלַח אֶת הַר' נָתָן וְהַר' נַפְתָּלִי זַ"ל, מִי יוֹדֵעַ מַה הָיָה עִם הֱיוֹת הַזָּקֵן לְבַדּוֹ בְּבֶרְדִיטְשׁוֹב. כְּשֶׁנָּסְעוּ מִבֶּרְדִיטְשׁוֹב אָמַר הָרַב זַ"ל לַאֲנָשָׁיו עַל הַר' נָתָן וְהַר' נַפְתָּלִי זַ"ל, שֶׁלֹּא רָאָה חֲסִידִים אוֹהֲבִים אֶת רַבָּם כְּמוֹהֶם. וְהַזָּקֵן כְּשֶׁחָזַר מִבֶּרְדִיטְשׁוֹב לְבֵיתוֹ אַחַר מַעֲשֶׂה זוֹ, הָיָה אֶצְלוֹ אֶחָד מִנֶעמִירוֹב, כְּשֶׁשָּׁאַל אֶת הָאִישׁ מֵאֵיזֶה מָקוֹם הוּא, וְהֵשִׁיב לוֹ מִנֶעמִירוֹב, אָמַר לוֹ אֶצְלְכֶם בְּנֶעמִירוֹב יֵשׁ מָגִנֵּי אֶרֶץ וְכַוָּנָתוֹ הָיָה עַל הַר' נָתָן וְהַר' נַפְתָּלִי זַ"ל. וְזֹאת סִפְּרוּ לִפְנֵי רַבֵּנוּ זַ"ל, וְאָמַר ר' אַבְרָהָם שֶׁבָּזֶה צָדַק, קַבָּלַת אַנַ"שׁ שֶׁמַּה שֶׁמֻּזְכָּר בְּהַתּוֹרָה "תִּקְעוּ אֱמוּנָה" אוֹדוֹת "מָגִנֵּי אֶרֶץ" שֶׁכַּוָּנַת רַבֵּנוּ זַ"ל הָיָה עִקָּר עַל מוֹהֲרַנַ"ת, שֶׁבִּסְפָרָיו מְחַזֵּק וּמֵשִׁיב נְפָשׁוֹת הַנְּפוּלוֹת וְהַחֲלוּשׁוֹת בְּשִׁבְעָה מְשִׁיבֵי טָעַם.
✦ THE CHAIN OF MACHLOKES: A DIAGRAM ✦
Rav of Savran
(jealousy of Moharan"as's gathering)
Rav of Tamashhpil
(humiliated at bris; incites his sister)
Moshe Hinkes' wife & daughter
(incite Moshe against Moharan"as)
Boruch Dayan
(fabricates esrog/pitam slander)
Rav of Savran issues decree
"to oppress, pursue, destroy" Breslovers
Beatings, stonings, informings, arrests
Moharan"as prays at Admor's tziyun → Psalm 109
Rav of Savran stricken with intestinal rupture → dies
Moharan"as returns to Breslov in peace (5599 / 1839)
# ג
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/4/
# ג
ג
Source: https://ajew.org/reader/yemei-hatlaos/1/4
## Segment 1
וְכַאֲשֶׁר אָרְכוּ הַיָּמִים וְהִגִּיעַ זְמַן שִׁדּוּכִין לְבִתּוֹ, עָשָׂה שִׁדּוּךְ עִם בַּת אַדְמוֹ"ר, מָרַת הָאדִיל, וַיִקַּח אֶת בְּנָהּ הַר' אַבְרָהָם דֹב לְחֲתַן לָהּ. וְכַאֲשֶׁר הִגִּיעַ זְמַן נִשּׂוּאֵיהֶם בִּהְיוֹתָם עֶרֶךְ אַרְבַּע עֶשְׂרֵה שָׁנָה כְּמִנְהָג הַשָּׁנִים הַקּוֹדְמִים, הִזְמִין הַמְּחֻתָּן מֹשֶׁה הַנַּ"ל עוֹד הַפַּעַם אֶת גִּיסוֹ הָרַב מִטָּאמָאשְׁפִּיל עִם זוּגָתוֹ, שֶׁיָּבוֹאוּ לִבְרֶסְלֶב לְמּוֹעֵד הַנִּשּׂוּאִין. וּבִהְיוֹתָם עַל הַנִּשּׂוּאִין, מֵחֲמַת שֶׁהָיָה לָהֶם שִׂנְאָה בְּחִנָּם מִכְּבָר עַל מוֹרֵנוּ מוֹהֲרַנַ"ת כַּנַ"ל, פָּעֲרוּ פִּיהֶם לִבְלִי חֹק וַיְחָרְפוּ אֶת מוֹהֲרַנַ"ת לִפְנֵי אֲנָשָׁיו (וְאֵשֶׁת הָרַב הַנַּ"ל פָּעֲרָה פֶּה כָּל־כָּךְ בְּחֵרוּף וְגִדּוּף, עַד שֶׁגָּרְמָה לְעַצְמָה הַכָּאָה מֵאֵחָד מֵאַנַ"שׁ) עַד שֶׁעַל־יְדֵי־זֶה נִתְעוֹרֵר מְרִיבָה גְּדוֹלָה, וּמִיּוֹם לְיּוֹם חָשַׁב הָרַב מִטָּאמָאשְׁפִּיל מַחֲשָׁבוֹת לְהָסִית אֶת אֲחוֹתוֹ עֶלְקָא הַנַּ"ל וּבְנָהּ וּבִתָּהּ שֶׁיִּהְיוּ שׂוֹנְאִים לְמוֹהֲרַנַ"ת, וִיעוֹרְרָם שֶׁהֵם יָסִיתוּ וִיפַתּוּ אֶת הָאִישׁ מֹשֶׁה הַנַּ"ל בְּעַצְמוֹ שֶׁגַּם הוּא יִתְהַפֵּךְ לְשׂוֹנֵא, לְרוֹדֵף אֶת מוֹהֲרַנַ"ת.
And therefore the matters began to enter the heart of the aforementioned Moshe, and he asked his wife if she would accept from him a get. She answered that she was agreeable to this, only on the condition that he give her at the very least half his wealth. Moshe agreed to this, and they divided between them immediately all their possessions, from a thread to a shoe-strap [cf. Bereishis 14:23], and he gave her a get. He then married his second wife, who was the sister of the Rav of Tamashhpil — who was from the followers of the Rav of Savran — and from her he had a son and a daughter.
And when the words of Rabeinu za'l were fulfilled regarding the man Moshe and his wife Elka — who bore him a son and a daughter — he rejoiced immeasurably. He sent a special carriage to bring the brother-in-law, the aforementioned Rav of Tamashhpil, to the Bris Milah (circumcision), and honored him with the mitzvah of priah (the secondary part of circumcision). For the Rav of the city, the mara d'asra (local rabbinic authority) R' Aharon, he was obligated to honor with the mitzvah of sandak (holding the child), and our teacher Moharan"as he honored with the mitzvah of chisuch (the cut itself), for he was a great expert [uman] in this. And his brother-in-law the Rav of Tamashhpil he honored with the mitzvah of priah.
At the time of the circumcision, a man by the name of Avreimil Fayes — who was the companion and business partner of the aforementioned Moshe — stood up and saw that the Rav of Tamashhpil lacked expertise in this; for the child cried out with great cries and it was impossible for Moshe, the child's father, to bear the child's suffering, since the child was very precious to him. He could not hold himself back, and pushed the Rav of Tamashhpil slightly aside from the child with his body, and immediately performed the priah with ease, for this man Avreimil was expert and highly skilled in this. And the Rav of Tamashhpil was shamed and his face blanched somewhat; he was furious, and it seemed beneath his dignity to take vengeance against Avreimil alone. For he was told that he was of the group of close ones of our teacher Moharan"as; and so he sought to strike and harm our teacher Moharan"as himself, for no reason whatsoever.
And when the days grew long and the time for a match [shiduchim] for his daughter arrived, he made a match with the daughter of Admor — the righteous woman Maras Hadil — and took her son R' Avraham Dov as a groom for her. And when the time of their wedding arrived — they being around fourteen years of age, as was the custom in those earlier years — the mechutan (co-father-in-law), the aforementioned Moshe, once again invited his brother-in-law the Rav of Tamashhpil with his wife to come to Breslov for the wedding. While they were at the wedding, because they had harbored baseless hatred against our teacher Moharan"as from earlier on, as mentioned, they opened their mouths without limit and disgraced Moharan"as before his people (and the Rav's wife opened her mouth so wide in cursing and abuse that she brought a blow upon herself from one of the anash [Breslov Chassidim]); until through this a great quarrel was aroused. And day by day the Rav of Tamashhpil plotted ways to incite his sister Elka and her son and daughter to become enemies of Moharan"as, and to urge them to entice and persuade the man Moshe himself to likewise turn into an enemy, to pursue Moharan"as.
# ד
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/5/
# ד
ד
Source: https://ajew.org/reader/yemei-hatlaos/1/5
## Segment 1
וְהִנֵּה נוֹדַע מִדִבְרֵי אַדְמוֹ"ר בְּסֵּפֶר חַיֵּי מוֹהֲרַ"ן, שֶׁשִּׁבֵּחַ אֶת מוֹהֲרַנַ"ת בְּגֹּדֶל הָעֲנָוָה שֶׁנִּמְצֵאת בּוֹ, וְעַל־כֵּן לֹא רָצָה בְּשּׁוּם אֹפֵן לְהִקָּרֵא בַּשֵּׁם רַבִּי, אַךְ הַיְּרֵאִים וְהַשְּׁלֵמִים מִמְקֹרָבֵי אַדְמוֹ"ר, לֹא הִבִּיטוּ כְּלָל עַל עֲנָוָתוֹ וְשִׁפְלוּתוֹ בְּעֵינֵי עַצְמוֹ שֶׁאֵינוֹ חַפֵץ לְהִקָּרֵא בְּשֵּׁם רַבִּי, וְקֵרְבוּ עַצְמָם לְמוֹהֲרַנַ"ת, לְמַעַן לְעוֹרֵר אֶת לְבָבָם לַעֲבוֹדַת ה'.
And behold, it is known from Admor's words in the book Chayei Mohara"n that he praised Moharan"as for the great humility [anavah] that was found in him; and therefore he in no way wished to be called by the title Rabbi. But the G-d-fearing and whole-hearted ones among Admor's close disciples paid no attention at all to his humility and lowliness in his own eyes — that he did not wish to be called Rabbi — and drew themselves close to Moharan"as, in order to arouse their hearts to the service of G-d.
## Segment 2
אֲבָל הָאֲנָשִׁים הַפְּשׁוּטִים שֶׁהָיוּ בִּבְרֶסְלֶב וּמֵהֶם הָאִישׁ מֹשֶׁה הַנַּ"ל שֶׁנַּעֲשָׂה גִּיסוֹ שֶׁל הָרַב מִטָּאמָאשְׁפִּיל, שֶׁהָיָה מֵחֲסִידֵי הָרַב מִסַּוְורַאן וְגַם אַבְרֵיימִיל פַּיֶיעס, אַף שֶׁגַּם הֵם הָיוּ רְגִילִים לְהִכָּנֵס לְמוֹהֲרַנַ"ת וּלְהַחֲזִיקוֹ בְּפַרְנָסָתוֹ, עִם כָּל זֶה נָטוּ לִנְסֹע לְהָרַב מִסַּוְורַאן, וְהוּא לֹא הִסְתַּפֵּק עַצְמוֹ בָּהֶם וְאַדְּרַבָּא, חָרָה אַפּוֹ עַל שְׁאֵרִית הַפְּלֵטָה שֶׁנִתְּקָרְבוּ לְמוֹהֲרַנַ"ת.
But the simple folk who were in Breslov — among them the aforementioned Moshe, who had become the brother-in-law of the Rav of Tamashhpil (who was a follower of the Rav of Savran), and also Avreimil Fayes — though they too were accustomed to come to Moharan"as and support his livelihood, they inclined to travel to the Rav of Savran. And the Rav of Savran was not satisfied with them, and on the contrary, was furious with the remnant of the survivors [she'eris hapleytah] who had drawn close to Moharan"as.
## Segment 3
וְהִנֵּה מוֹהֲרַנַ"ת בְּרֹב תַּבְעֵרַת לְבָבוֹ לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, הָיָה רָגִיל לְדַבֵּר הַרְבֵּה מְאֹד עִם מְקֹרָבָיו בְּיִרְאַת ה', דְּבָרִים מִן הַלֵּב הַנִּכְנָסִים לְלֵּב הַשּׁוֹמְעִים, עַד שֶׁבִּשְׁנַת תקצ"ג, נִתְקַבְּצוּ עַל חַג הַשָּׁבוּעוֹת לְמוֹהֲרַנַ"ת אֲנָשִׁים רַבִּים, עֵרֶךְ שְׁמוֹנִים אֲנָשִׁים, וְחוּץ מִמַּה שֶׁנִּתְקַבְּצוּ אֵלָיו מֵאַנְשֵׁי הָעִיר.
And Moharan"as, from the great burning of his heart for the service of the Creator Yisborach, was accustomed to speak much with his close ones about the fear of G-d — words from the heart that enter the heart of the listener — until in the year 5593 (1833), approximately eighty men gathered to Moharan"as for the festival of Shavuos, beyond those of the townspeople who gathered to him.
## Segment 4
וּכְשֶׁנִּשְׁמַע מִזֶּה לְהָרַב מִסַּוְורַאן קִנֵּא בּוֹ מְאֹד, כִּי יָדַע הֵיטֵב אֲשֶׁר כָּל הַנּוֹסְעִים לְמוֹהֲרַנַ"ת, אֵין כַּוָנָתָם בִּשְׁבִיל כָּבוֹד אוֹ בִּשְׁבִיל כַּוָנַת פַּרְנָסָה אוֹ שְׁאָר כַּוָּנוֹת גַּשְׁמִיּוֹת כְּמוֹ אֲנָשָׁיו, רַק כַּוָנַת כָּל הַנּוֹסְעִים אֵלָיו הוּא רַק לִשְׁמֹעַ דְּבַר ה'. עַל־כֵּן נִתְקַנֵּא עַל זֶה מְאֹד, אָמְרוּ לוֹ, מַה זֶה נֶחְשַׁב, אֶצְלְכֶם הָיוּ חָמֵשׁ מֵאוֹת אוֹרְחִים. אָמַר, אֶצְלִי הָיוּ רֵינְדָארֶעס [שׂוֹכְרֵי בָּתֵּי מְזִיגָה] וְאֶצְלוֹ הָיוּ יְרֵאִים וְכוּ'.
When this was heard by the Rav of Savran, he was greatly jealous — for he well knew that all those traveling to Moharan"as had no intention of doing so for honor, or for livelihood, or for other material purposes as his own people did, but rather the intention of all those who traveled to him was solely to hear the word of G-d. Therefore he was greatly jealous over this. They said to him: "What does this amount to? At yours there were five hundred guests." He said: "Etzli hoyen rindores — ve'etzlo hoyen yerei'im" — "At mine were rindores [שׂוֹכְרֵי בָּתֵּי מְזִיגָה — lessees of taverns and drinking-houses] — and at his were G-d-fearing people, etc."
# ה
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/6/
# ה
ה
Source: https://ajew.org/reader/yemei-hatlaos/1/6
## Segment 1
וְהִנֵּה כַּאֲשֶׁר רָאָה מוֹהֲרַנַ"ת בִּפְטִירַת הַגְּבִיר ר' אַיְיזִיק זַ"ל, חָתָן אַדְמוֹ"ר הַקָּדוֹשׁ שֶׁלֹּא בְּצַוָּאָה (חָסֵר כָּאן) וּבִפְטִירַת הַנָּגִיד ר' אַבְרֵיימִיל פַּיֶיעס הַנַּ"ל שֶׁלֹּא בְּצַוָּאָה שֶׁנִּסְתַּבֵב עַל־יְדֵי־זֶה כַּמָּה קִלְקוּלִים, הָיְתָה מֵחֲמַת זֶה דַּעַת מוֹהֲרַנַ"ת עַל כָּל מִי שֶׁהִצְלִיחוֹ הַשֵּׁם יִתְבָּרַךְ בְּעֹשֶׁר וּמָמוֹן, לְהָכִין צַוָּאָה בְּעוֹדוֹ בְּבַחֲרוּתוֹ וּבִבְרִיאוּתוֹ, וְאִם יִשְׁתַּנֶּה אַחַר־כָּךְ חֶלְקֵי הַמָּמוֹן, יָחִישׁ לְמַהֵר לְשַׁנּוֹת לְפִי זֶה דְּבָר צַוָּאָתוֹ כְּפִי דַּעְתּוֹ וּרְצוֹנוֹ.
And behold, when Moharan"as saw in the passing of the wealthy man R' Ayzik za'l, son-in-law of the holy Admor, without a will [gap in text here] — and at the passing of the nagid (wealthy patron) R' Avreimil Fayes, the aforementioned, also without a will, which caused various damages — because of this it was Moharan"as's firm view that anyone whom Hashem Yisborach had blessed with wealth and money should prepare a will while still in his youth and in good health; and if afterwards the apportionment of his assets changed, he should hasten to amend his will accordingly, as per his own mind and will.
One day at the end of the summer of 5594 (1834), on the first day of Slichos [the penitential prayers preceding Rosh Hashana], the nagid Moshe, the aforementioned, met with Moharan"as and told him that he had seen in a dream that he had died. Moharan"as spoke much to his heart, that he should not be distressed about this at all, for the words of dreams neither add nor detract, as is known. But because of Moharan"as's firm conviction that everyone who has wealth and riches should prepare a will even while still in his youth — and in particular since the aforementioned Moshe was already somewhat advanced in years — Moharan"as told him, for the good of his eternal life, that it was right and proper that he should always have a will ready at hand.
And Moshe said to him: In what manner should the will be written? And since he had a son and a daughter, and this daughter was very precious in his eyes, Moharan"as told him that he should consider her also as an heir equally with the son, and should consider his own soul [i.e., life-support] as an heir as well. And since his wealth at the time amounted to approximately thirty thousand rubles, and his own portion [his soul's share] would come to ten thousand rubles, he should build from it in Breslov a new synagogue [beis knesses], and also shops whose income would cover the expenses of the beis midrash. And since at that time there was a problem with the beis midrash in Uman, Moharan"as said to him, in conclusion of his words: "Also for me, for the beis midrash in Uman, give some money" — "Mir oif di kloyz vest avade oich gibn abisl gelt" [For me, for the kloyz, you will certainly also give a little money].
And although Moshe was accustomed to coming to Moharan"as as well, as mentioned, yet due to the incitements of the Rav of Tamashhpil, Moshe answered him immediately with insolence: "I know that for you the main thing is the beis midrash in Uman." And this entire response was only the result of the incitements from his wife and daughter, as mentioned above, to distance him from Moharan"as. And all this was on the first day of Slichos mentioned above. Afterward, when Moshe returned home and told his wife about his dream and about Moharan"as's words, who had advised him in his counsel to write a will and also to give him some money for the beis midrash in Uman, his wife answered him in a tone of amazement: "What — until now you did not know that he is watching and waiting for your death and your will, so as to receive money through it!" And from that time onward she began to add more and more, speaking to the heart of her husband, with incitements and seductions, so that he would turn into an enemy and a pursuer of Moharan"as.
# ו
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/7/
# ו
ו
Source: https://ajew.org/reader/yemei-hatlaos/1/7
## Segment 1
וַיְהִי הַיּוֹם בְּסּוֹף יְמֵי הַקַּיִץ תקצ"ד יוֹם רִאשׁוֹן דִּסְלִיחוֹת, נִתְוַעֵד הַנָּגִיד מֹשֶׁה הַנַּ"ל עִם מוֹהֲרַנַ"ת, וַיְסַפֵּר לוֹ שֶׁרָאָה בַּחֲלוֹמוֹ שֶׁנִּפְטַר. וְהִרְבָּה מוֹהֲרַנַ"ת לְדַבֵּר עַל לִבּוֹ שֶׁלֹּא יִצְטַעֵר מִזֶּה כְּלָל, כִּי דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין כַּנוֹדָע, אֲבָל מֵחֲמַת הִסְכָּמַת מוֹהֲרַנַ"ת אֲשֶׁר כָּל מִי שֶׁיֵּשׁ לוֹ מָמוֹן וְעֹשֶׁר יָכִין צַוָּאָה גַּם בְּעוֹדוֹ בְּבַחֲרוּתוֹ, וּבִפְרָט שֶׁהָאִישׁ מֹשֶׁה הַנַּ"ל כְּבָר בָּא בַּיָּמִים קְצָת, אָמַר לוֹ מוֹהֲרַנַ"ת לְטוֹבָתוֹ לְחָיָיו הַנִּצְחִיִּים, שֶׁהַטּוֹב וְהַיָּשָׁר הוּא שֶׁיִּהְיֶה בְּיָדוֹ תָּמִיד צַוָּאָה מוּכֶנֶת.
Afterward, Moharan"as traveled to Uman for Rosh Hashana [the New Year] and did not know what was transpiring in Moshe's home. And after a day or two, the rest of the anash (Breslov followers) also traveled to Uman to gather there during the holy days of Rosh Hashana, as was always our custom. And when they arrived in Uman, they told and informed Moharan"as that a renewed hatred had arisen in Moshe's home on account of his words with him; and yet Moshe was still full of regrets over his estrangement from Moharan"as. And on the first day of Sukkos, when Moharan"as was praying at home with a minyan (quorum) from his people, the man Moshe also came to Moharan"as's house; but he arrived at the moment when Moharan"as was in the middle of his prayer and did not wish to interrupt, so he immediately returned home. And after the prayer, when Moharan"as learned of this, he rebuked his people: why had they not asked Moshe to wait until after the prayer?
## Segment 2
וַיֹאמַר לוֹ מֹשֶׁה, בְּאֵיזֶה אֹפֶן לִכְתֹב הַצַוָּאָה, וּכְפִי שֶׁהָיָה לוֹ בֵּן וּבַת, וְהַבַּת הַזֹּאת הָיְתָה חֲשׁוּבָה בְּעֵינָיו מְאֹד, אָמַר לוֹ שֶׁיַּחְשֹׁב גַּם אוֹתָהּ לְיּוֹרֵשׁ כְּמוֹ הַבֵּן, וְגַם אֶת נַפְשׁוֹ בְּעַצְמוֹ יַחֲשֹׁב לְיּוֹרֵשׁ, וּכְפִי שֶׁעָשְׁרוֹ עָלָה אָז עֵרֶךְ שְׁלֹשִׁים אֲלָפִים רו"כ, וְיָגִּיעַ גַּם לְחֵלֶק נַפְשׁוֹ עֲשֶׂרֶת אֲלָפִים רו"כ, יִבְנֶה מִזֶּה בִּבְרֶסְלֶב בֵּית־כְּנֶסֶת חֲדָשָׁה, גַּם חֲנֻיּוֹת שֶׁהַהַכְנָסָה מֵהֶם יִהְיֶה עַל הוֹצָאַת הַבֵּית־מִדְרָשׁ. וּמֵחֲמַת שֶׁהָיָה אָז קִלְקוּל בְּבֵית־הַמִּדְרָשׁ שֶׁבְּאֻמָּן, אָמַר לוֹ מוֹהֲרַנַ"ת בְּסִּיּוּם דְּבָרָיו, גַּם לִי עַל הַבֵּית־מִדְרָשׁ שֶׁבְּאֻמָּן תִּתֵּן קְצָת מָעוֹת, מִיר אוֹיף דִּי קְלוֹיְז וֶועסְטִי אַוַואדֶע אוֹיךְ גִּיבֶּען אַבִּיסֶעל גֶּעלְט [לִי בִּשְׁבִיל הַקְּלוֹיְז בְּוַדַּאי גַּם תִּתֵּן קְצָת כֶּסֶף].
The next day, he came again during Moharan"as's prayer. This time, Moharan"as's people told him in his name to wait until after the prayer, and so Moshe did, waiting until after the prayer. He then entered with Moharan"as into his sukkah, and Moharan"as commanded everyone to leave them. But my father za'l, the Rav Nachman of Tultshin, went up to a place near the schach (the roof of the sukkah) in order to hear their conversation; and he heard Moharan"as asking him: "Why are you so furious at my words about the matter of the will? Do you not know that my constant practice is to remind every person of his end and ultimate purpose, that he should prepare provisions for his journey, and fulfill 'Make yourself ready in the anteroom' [Avos 4:16]? And yet even so, if despite all this I erred and should not have spoken to you in such a manner — would you mistake this and say that I hate you, G-d forbid? Remember now and do not forget: through whom do you have children, if not through my having brought you to all this? And how can you say such a thing?" Thus and more did he speak with him — words that settle upon the heart — until the aforementioned Moshe replied: "If so, indeed I am appeasing you." And Moharan"as answered him: "I forgive you."
## Segment 3
וְהִנֵּה אַף שֶׁהָאִישׁ מֹשֶׁה הָיָה רָגִיל לְהִכָּנֵס לְמוֹהֲרַנַ"ת גַּם־כֵּן כַּנַ"ל, אַךְ בְּסִבַּת הַהֲסָתוֹת הַנַּ"ל שֶׁל הָרַב מִטָּאמָאשְׁפִּיל, הֵשִׁיב לוֹ מֹשֶׁה מִיָּד בְּדֶּרֶךְ עַזּוּת, אֲנִי יוֹדֵעַ שֶׁאֶצְלְכֶם הָעִקָּר הַבֵּית־מִדְרָשׁ שֶׁבְּאֻמָּן וְכָל תְּשׁוּבָתוֹ הַזֹּאת הָיְתָה רַק עַל־יְדֵי הַהֲסָתוֹת מִזּוּגָתוֹ וּבִתּוֹ כַּנַ"ל לְהַרְחִיקוֹ מִמוֹהֲרַנַ"ת, וְכָל זֹאת הָיָה בְּיּוֹם א' דִסְלִיחוֹת הַנַּ"ל. וְאַחַר־כָּךְ כְּשֶׁחָזַר מֹשֶׁה לְבֵיתוֹ וְסִפֵּר גַּם לְזוּגָתוֹ אֶת חֲלוֹמוֹ הַנַּ"ל וְאֶת דִּבְרֵי מוֹהֲרַנַ"ת שֶׁצִּוָּה בַּעֲצָתוֹ לִכְתֹב צַוָּאָה וְשֶׁיִּתֵּן גַּם אֵלָיו קְצָת מָעוֹת לְצֹרֶךְ הַבֵּית־מִדְרָשׁ שֶׁבְּאֻמָּן, אָז הַשִּׁיבָה לוֹ זוּגָתוֹ בִּלְּשׁוֹן תְּמִיהָה, וְכִי עַד הֵנָּה לֹא יָדַעְתָּ שֶׁהוּא מְצַפֶּה עַל מִיתָתְךָ וְצַוָּאָתְךָ כְּדֵי שֶׁיְּקַבֵּל מָעוֹת עַל־יְדֵי זֶה. וּמֵאָז וְהָלְאָה הִתְחִילָה לְהוֹסִיף וּלְדַבֵּר עַל לֵב בַּעֲלָהּ מֹשֶׁה הַנַ"ל, הֲסָתוֹת וּפִתּוּיִים, בְּאֹפֶן שֶׁיִּתְהַפֵּךְ לִהְיוֹת לְשׂוֹנֵא וְרוֹדֵף אֶת מוֹהֲרַנַ"ת.
Afterward Moshe said to Moharan"as: "Since peace has been made between us, I will send you fronts vayn (French wine) which I have." And Moharan"as answered: "This is well, for my digestion is troubled" — (for throughout all those years, Moharan"as had already suffered from the stomach ailment from which he later passed away). And during the second day of Sukkos at the meal, Moshe's son brought him a bottle of wine as promised. And though already at that point he was among those who had turned to abuse [gap in text] — and it is not worth elaborating on this.
## Segment 4
אַחַר־כָּךְ נָסַע מוֹהֲרַנַ"ת לְאוּמָן עַל רֹאשׁ־הַשָּׁנָה וְלֹא יָדַע מַה שֶׁנַּעֲשָׂה עַל־יְדֵי־זֶה בְּבֵית מֹשֶׁה, וְאַחַר יוֹם אוֹ יוֹמַיִם נָסְעוּ גַּם שְׁאָר אַנַ"שׁ לְאוּמָן לְהִתְקַבֵּץ שָׁם בִּימֵי רֹאשׁ־הַשָּׁנָה, כְּדַרְכֵּנוּ תָּמִיד. וּבְבוֹאָם לְאוּמָן, סִפְּרוּ וְהוֹדִיעוּ לְמוֹהֲרַנַ"ת, אֲשֶׁר בְּבֵית מֹשֶׁה נִתְעוֹרֵר מֵחָדָשׁ שִׂנְאָה גְּדוֹלָה בִּגְלַל דְּבָרָיו שֶׁדִּבֵּר עִמּוֹ, וְאַף־עַל־פִּי־כֵן עֲדַיִן הָיָה מֹשֶׁה מָלֵא חֲרָטוֹת עַל הִתְרַחֲקוּתוֹ מִמוֹהֲרַנַ"ת. וּבְיוֹם א' שֶׁל סֻכּוֹת, כְּשֶׁהִתְפַּלֵּל מוֹהֲרַנַ"ת בְּבֵיתוֹ עִם מִנְיָן מֵאֲנָשָׁיו, נִכְנַס הָאִישׁ מֹשֶׁה גַּם־כֵּן לְבֵית מוֹהֲרַנַ"ת, וּבָא לְשָׁם בְּעֵת שֶׁעָמַד מוֹהֲרַנַ"ת בְּאֶמְצַע תְּפִלָּתוֹ וְלֹא רָצָה לְהַפְסִיקוֹ, וְחָזַר מִיָּד לְבֵיתוֹ. וְאַחַר הַתְּפִלָּה כְּשֶׁנּוֹדַע לְמוֹהֲרַנַ"ת מִזֶּה הִקְפִּיד עַל אֲנָשָׁיו מַדּוּעַ לֹא בִּקְּשׁוּ אֶת מֹשֶׁה שֶׁיַּמְתִּין עַד אַחַר הַתְּפִלָה.
Now, prior to all this, on Erev Sukkos, which that year fell on Erev Shabbos — the followers of the Rav of Savran who were in Breslov sent a beautiful and splendid esrog as a gift to the Rav of Savran, dispatched through a non-Jew who set out immediately on Erev Sukkos from Breslov with the esrog, so that it would reach the Rav of Savran on the night of the second day of Sukkos — since on the first day of Sukkos, which that year fell on Shabbos, there was no need to recite the blessing over it anyway. The non-Jewish messenger became very tired on the way; he lay down to sleep on the ground and placed the small box in which the esrog was kept close beside him.
## Segment 5
וּבַיוֹם הַשֵּׁנִי חָזַר וּבָא בְּאֶמְצַע הַתְּפִלָּה שֶׁל מוֹהֲרַנַ"ת, וְאָז אָמְרוּ לוֹ אַנְשֵׁי מוֹהֲרַנַ"ת בִּשְׁמוֹ, שֶׁהוּא מְבַקֵּשׁ אוֹתוֹ לְהַמְתִּין עַד אַחַר הַתְּפִלָה, וְכֵן עָשָׂה מֹשֶׁה וְהִמְתִּין עַד אַחַר הַתְּפִלָּה. וְאָז נִכְנַס עִם מוֹהֲרַנַ"ת לְתוֹךְ סֻכָּתוֹ, וְצִוָּה מוֹהֲרַנַ"ת לְהוֹצִיא כָּל אִישׁ מֵעָלָיו, אֲבָל אֲבִי זַ"ל, הָרַב נַחְמָן מִטוּלְטְשִׁין עָלָה לְמָקוֹם שֶׁהָיָה סָמוּךְ לַסְּכָךְ כְּדֵי לִשְׁמֹעַ אֶת דִּבְרֵיהֶם, וַיִשְׁמַע שֶׁשָּׁאַל אוֹתוֹ מוֹהֲרַנַ"ת: לָמָּה יֶחֱרֶה אַפְּךָ כָּל־כָּךְ עַל דְּבָרַי בְּעִנְיָן הַצַּוָּאָה? הַלֹּא אַתָּה יוֹדֵעַ שֶׁדַּרְכִּי תָּמִיד לְהַזְכִּיר לְכָל אָדָם אֶת סוֹפוֹ וְתַכְלִיתוֹ, שֶׁיָּכִין צֵידָה לְדַרְכּוֹ, וִיקַיֵּם "הַתְקֵן עַצְמְךָ בִּפְרוֹזְדּוֹר" וְכוּ', וְאַף־עַל־פִּי־כֵן אִם בְּכָל זֹאת שָׁגִיתִי וְלֹא הָיִיתִי צָרִיךְ לוֹמַר לְךָ כָּךְ, הַאִם תִּטְעֶה בִּשְׁבִיל זֶה לוֹמַר שֶׁאֲנִי שׂוֹנֵא לְךָ חָס וְשָׁלוֹם, זְכֹר נָא וְאַל תִּשְׁכַּח עַל־יְדֵי מִי יֵשׁ לְךָ בָּנִים, אִם לֹא עַל־יְדֵי שֶׁהֵבֵאתִי אוֹתְךָ לְכָל זֶה, וְאֵיךְ תֹּאמַר דָּבָר כָּזֶה. כָּהֵנָּה וְכָהֵנָּה דִּבֵּר עִמּוֹ דְּבָרִים הַמִּתְיַשְּׁבִין עַל הַלֵּב עַד שֶׁהֵשִׁיב לוֹ מֹשֶׁה הַנַ"ל, אִם כֵּן הַלֹּא אֲנִי מְפַיֵּס אֶתְכֶם, וְהֵשִׁיב לוֹ מוֹהֲרַנַ"ת אֲנִי מוֹחֵל לְךָ.
While he slept, another non-Jew passed by; he saw the sleeping man and the small box standing beside him, opened the box, and saw the esrog, not knowing at all what kind of fruit it was — for in our region the great majority had never in their lives seen such a fruit. He wished to taste this fruit, and bit with his teeth the pitam (the delicate stem end) together with a bit of the esrog, imagining to himself that it was a sweet fruit to the palate. When he tasted it and felt its unpleasant flavor, he was greatly surprised that it had been placed in a special box for this purpose.
## Segment 6
אַחַר־כָּךְ אָמַר מֹשֶׁה לְמוֹהֲרַנַ"ת, מֵאַחַר שֶׁנִּתְוָךְ הַשָּׁלוֹם בֵּינֵינוּ, אֶשְׁלַח לָכֶם פְרַאנְץ וַויְן (יַיִן צָרְפַתִי) שֶׁיֵּשׁ אֶצְלִי, וְהֵשִׁיב לוֹ מוֹהֲרַנַ"ת, טוֹב הַדָּבָר, כִּי אֲנִי מְקֻלְקָל בְּמֵעַי (כִּי בְּכָל אֵלּוּ הַשָּׁנִים כְּבָר הָיָה לְמוֹהֲרַנַ"ת חֹלִי מֵעַיִם שֶׁנִּפְטַר מִזֶּה אַחַר־כָּךְ). וּבְאֶמְצַע הַסְּעוּדָה שֶׁל יוֹם ב' דְסֻכּוֹת הַנַּ"ל, הֵבִיא לוֹ בְּנוֹ שֶׁל מֹשֶׁה הַנַּ"ל צְלוֹחִית יַיִן כַּנַ"ל, וְאַף שֶׁכְּבָר הָיָה מֵהַנּוֹסְעִים לְחָרֵף, (חָסֵר) וְאֵין כְּדַאי לְהַאֲרִיךְ בָּזֶה.
Afterward, when the time for Minchah (the afternoon prayer) arrived, an incident was caused by a man named Shlomo Reuven Zlatiss, who was completely estranged from Moharan"as, yet nevertheless had the practice of praying in the beis midrash of the people of Moharan"as, which was called the Beis Midrash HaChadash (the New Study House), for he was among the close ones of the Rav Rabbi Shmuel Ayzik — who was also a disciple of Admor. Yet even so he had some minor strife with Moharan"as, and this quarrel had come about through the aforementioned Shlomo Reuven Zlatiss. And Moharan"as said of him that he would not forgive him even in the World to Come.
# ז
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/8/
# ז
ז
Source: https://ajew.org/reader/yemei-hatlaos/1/8
## Segment 1
וְהִנֵּה קֹדֶם לָזֶה בְּעֶרֶב סֻכּוֹת שֶׁחָל אָז בְּעֶרֶב שַׁבָּת, שָׁלְחוּ מְקֹרָבֵי הָרַב מִסַּוְורַאן שֶׁהָיוּ בִּבְרֶסְלֶב, מַתָּנָה לְהָרַב מִסַּוְורַאן, אֶתְרוֹג נָאֶה וּמְהֻדָּר עַל־יְדֵי עָרֵל שֶׁיָּצָא מִיָּד בְּעֶרֶב סֻכּוֹת עִם הָאֶתְרוֹג מִבְרֶסְלֶב, בְּאֹפֶן שֶׁיַּגִּיעַ לְהָרַב מִסַּוְורַאן בְּלֵיל שֵׁנִי דְסֻכּוֹת, יַעַן כִּי בְּיּוֹם רִאשׁוֹן שֶׁל סֻכּוֹת שׁחַל אָז בְּשַּׁבָּת, מִמֵּילָא אֵין צְרִיכִים לְבָרֵךְ עָלָיו. וְהֶעָרֵל נִתְיַגַּע מְאֹד בְּדֶּרֶךְ הִלּוּכוֹ, וַיִשְׁכַּב לִישֹׁן עַל הָאָרֶץ וְהֶעֱמִיד אֶת הַתֵּבָה הַקְטָנָה שֶׁהָיָה שָׁם הָאֶתְרוֹג סָמוּךְ אֶצְלוֹ עַל הָאָרֶץ, וּבְתוֹךְ שְׁנָתוֹ עָבַר עָלָיו עָרֵל אֶחָד, וַיַּרְא אֶת הֶעָרֵל הַזֶּה יָשֵׁן וְתֵבָה קְטַנָּה עוֹמֶדֶת סְמוּכָה אֶצְלוֹ, וַיִפְתַּח אֶת הַתֵּבָה וַיַּרְא אֶת הָאֶתְרוֹג וְלֹא יָדַע כְּלָל אֵיזֶה פְּרִי הוּא, כִּי בִּמְדִינָתֵנוּ רֻבָּם כְּכֻלָּם לֹא רָאוּ פְּרִי כָּזֹאת מֵימֵיהֶם, וְרָצָה לִטְעֹם טָעַם הַפְּרִי הַזֹּאת, וְנָשַׁךְ בְּשִׁנָּיו אֶת הַפִּטְמָא עִם קְצָת מֵהָאֶתְרוֹג, כִּי דִּמָה בְּנַפְשׁוֹ שֶׁהוּא פְּרִי מָתוֹק לַחֵיךְ, וּכְשֶׁטָּעַם וְהִרְגִּישׁ בּוֹ טָעַם לֹא טוֹב כְּלָל, נִתְפַּלֵּא מְאֹד עַל שֶׁהֵנִיחוּ אוֹתוֹ בְּתֵּבָה מְיֻחֶדֶת לָזֶה.
He went from there to the nearby inn [kretchma], and told the wonder before the non-Jews who were there at the time. The innkeeper heard his words. Afterward, the messenger himself also came to that inn, and the innkeeper asked him: "Who is sending you, and where are you going?" He told him he had been sent from Breslov to the Rav of Savran. The innkeeper told him there was nothing more to go there for, since it was already ruined beyond repair. And afterward, on the first day of Chol HaMoed (the intermediate days), the innkeeper traveled to Breslov and told there the entire incident, and the matter became publicized throughout the whole town.
Afterward, when the time for Minchah (the afternoon prayer) arrived, an incident was caused by a man named Shlomo Reuven Zlatiss, who was completely estranged from Moharan"as, yet nevertheless had the practice of praying in the beis midrash of the people of Moharan"as, which was called the Beis Midrash HaChadash (the New Study House), for he was among the close ones of the Rav Rabbi Shmuel Ayzik — who was also a disciple of Admor. Yet even so he had some minor strife with Moharan"as, and this quarrel had come about through the aforementioned Shlomo Reuven Zlatiss. And Moharan"as said of him that he would not forgive him even in the World to Come.
## Segment 2
וַיֵלֵךְ מִשָּׁם לְבֵּית־הַמָּלוֹן קְרִיטְשְׁמָא שֶׁהָיָה סָמוּךְ לְשָׁם, וַיּסַפֵּר אֶת הַפְּלִיאָה הַזֹּאת לִפְנֵי הָעֲרֵלִים שֶׁנִּמְצְאוּ שָׁם אָז, וּבַעַל הַמָּלוֹן שָׁמַע אֶת דְּבָרָיו. וְאַחַר כָּךְ בָּא לְהַמָּלוֹן הַזֶּה גַּם הֶעָרֵל הַשָּׁלִיחַ בְּעַצְמוֹ, וְיִשְׁאֲלֵהוּ בַּעַל־הַמָּלוֹן, מִי שׁוֹלְחֲךָ וּלְאָן אַתָּהּ הוֹלֵךְ? וַיּסַפֵּר לוֹ שֶׁנִּשְׁלַח מִבְּרֶסְלֶב לְהָרַב מִסַּוְורַאן. וְיֹּאמֶר לוֹ בַּעַל־הַמָּלוֹן שֶׁאֵין לוֹ עוֹד מַה לֵּילֵךְ לְשָׁם כִּי כְּבָר נִתְקַלְקֵל בִּמְעֻוָּת אֲשֶׁר לֹא יוּכַל לְתַקֵּן. וְאַחַר־כָּךְ בְּיּוֹם א' דְּחֹל הַמּוֹעֵד, נָסַע בַּעַל־הַמָּלוֹן לִבְרֶסְלֶב, וַיּסַפֵּר שָׁם אֶת כָּל הַמְּאֹרָע הַנַּ"ל, וְנִתְפַּרְסֵם הַדָּבָר בְּכָל הָעִיר.
It was fulfilled in him that "one sin draws another sin in its wake" [Avos 4:2], for this quarrel from the Rav of Savran also came about through him. The cause was that this man Shlomo Reuven Zlatiss was accustomed to speaking vertlech (witticisms and jokes). During the Minchah prayer, when he reached the words "Tanu Rabbanan — Pitum haKetores" (the rabbinic teaching about the compounding of the incense [ketores]), they struck him as apt for a witticism in light of the above incident — the non-Jew's biting of the pitam from the esrog. He positioned himself at the window of the beis midrash — through which those coming from the marketplace to pray in the Old beis midrash would pass by the window of the New beis midrash — and the aforementioned Shlomo knocked on the window for them and called out before them: "Tanu Rabbanan — Pitum" to provoke them. The people of Moharan"as were not in the beis midrash at that moment to restrain him, and he did this of his own accord. And it greatly angered them, for not only did they suffer from the incident itself; now this man Shlomo was provoking them further.
In truth, the followers of the Rav of Savran should have understood that the people of Moharan"as bore no responsibility at all for this provocation, since the aforementioned Shlomo was not at all of their group. But since, even without this, they had been seeking pretexts to drive a wedge, and hated Moharan"as — it was fulfilled in them as Hashem Yisborach said: "On their lives, I give them opportunity to err, etc." [cf. Sanhedrin 38b].
# ח
URL: https://ajew.org/reader-plain/yemei-hatlaos/1/9/
# ח
ח
Source: https://ajew.org/reader/yemei-hatlaos/1/9
## Segment 1
אַחַר־כָּךְ כְּשֶׁהִגִּיעַ זְמַן הַמִּנְחָה, הָיְתָה סִבָּה עַל־יְדֵי אִישׁ אֶחָד שֶׁנִּקְרָא בְּשֵּׁם שְׁלֹמֹה רְאוּבֵן זְלַאטִיס, שֶׁהוּא הָיָה רָחוֹק לְגַמְרֵי מִמוֹהֲרַנַ"ת, רַק אַף־עַל־פִּי־כֵן הָיָה דַּרְכּוֹ לְהִתְפַּלֵּל בְּבֵית־הַמִּדְרָשׁ מֵאַנְשֵׁי מוֹהֲרַנַ"ת שֶׁנִּקְרָא בְּשֵּׁם בֵּית־הַמִּדְרָשׁ הֶחָדָשׁ, כִּי הוּא הָיָה מִמְּקֹרָבֵי הָרַב רַבִּי שְׁמוּאֵל אַיְיזִיק, שֶׁהָיָה גַּם־כֵּן מִתַּלְמִידֵי אַדְמוֹ"ר. וְאַף־עַל־פִּי־כֵן הָיָה לוֹ מַחֲלֹקֶת קְצָת עִם מוֹהֲרַנַ"ת, וְהַמַחֲלֹקֶת הַזֹּאת נִסְתַּבֵּב עַל־יְדֵי שְׁלֹמֹה רְאוּבֵן זְלַאטִיס הַנַּ"ל. וּמוֹהֲרַנַ"ת אָמַר עָלָיו שֶׁלֹא יִמְחֹל לוֹ אֲפִלּוּ בְּעָלְמָא דְּאָתֵי.
And one Boruch Dayan positioned himself in the Old beis midrash, and contrived an argument from his own mind, announcing to all the people of the beis midrash that by Moharan"as's command the non-Jew had been sent to bite the pitam from the esrog, and moreover he immediately traveled on purpose to the Rav of Savran and presented this to him as absolute truth. And as our Sages za'l said: "A covenant has been sealed with [the power of] slander," until even David [was not spared from it] etc. [cf. Shabbos 56a; Moed Kattan 18b]. And the Rav of Savran was filled with great fury and rage against Moharan"as and his people — truly to uproot him from the world, and all his people, for absolutely no reason whatsoever.
## Segment 2
וְנִתְקַיֵּם בּוֹ עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה, כִּי נִסְתַּבֵּב עַל־יָדוֹ גַּם הַמַחֲלֹקֶת הַזֹּאת מֵהָרַב מִסַּוְורַאן, וְהַסִבָּה הָיְתָה כִּי זֶה הָאִישׁ שְׁלֹמֹה רְאוּבֵן זְלַאטִיס הָיָה רָגִיל לְדַבֵּר דִּבְרֵי צַחוּת, וֶוערְטְלִיךְ [בְּדִיחוֹת], וּבְעֵת שֶׁהִתְפַּלֵּל תְּפִלַת הַמִּנְחָה, כְּשֶׁהִגִּיעַ לְהַמִּלּוֹת "תָּנוּ רַבָּנָן פִּטּוּם הַקְּטֹרֶת" הוּטְבוּ בְּעֵינָיו לְדִבְרֵי צָחוּת כְּפִי הַמְּאֹרָע הַנַּ"ל, מִנְּשִׁיכַת הֶעָרֵל אֶת הַפִּטָּם מֵהָאֶתְרוֹג. וַיַעֲמִיד עַצְמוֹ אֵצֶל חַלּוֹן הַבֵּית־מִדְרָשׁ שֶׁהַבָּאִים מֵהַשּׁוּק לְהִתְפַּלֵּל בַּבֵית־הַמִּדְרָשׁ הַיָּשָׁן, עוֹבְרִים אֵצֶל חַלּוֹן הַבֵּית־מִדְרָשׁ הֶחָדָשׁ הַנַּ"ל, וַיִּדְפֹּק לָהֶם שְׁלֹמֹה הַנַּ"ל בַּחַלּוֹן וַיִּקְרָא לִפְנֵיהֶם בְּקּוֹל " תָּנוּ רַבָּנָן פִּטּוּם " כְּדֵי לְהִתְגָּרוֹת עִמָּהֶם. וְאַנְשֵׁי מוֹהֲרַנַ"ת לֹא הָיוּ אָז בְּבֵית־הַמִּדְרָשׁ שֶׂיִּמְחוּ בְּיָדוֹ, וְהוּא עָשָׂה זֹאת מִדַּעַת עַצְמוֹ, וַיִּחַר לָהֶם מְאֹד, כִּי לֹא דַּי שֶׁהָיָה לָהֶם יִסּוּרִים מְהַמְּאֹרָע הַנַּ"ל, עוֹד זֶה הָאִישׁ שְׁלֹמֹה מִתְגָּרֶה עִמָּהֶם.
And when Moharan"as heard all the falsehood and the slander which Boruch Dayan had fabricated to ignite machlokes, as we will relate further on, he cursed him that his memory would be uprooted from the world — and so it was. Even though Boruch Dayan at that time had sons and grandsons, in the end, several years after Moharan"as's passing, they were uprooted from the world, and no memory or trace of him remained at all. And Boruch Dayan himself died after only three more years — until the beginning of the year 5598 (1838) — and died a most unusual death, as we will relate further on. [More is missing here — that on Chol HaMoed, Boruch made a great commotion in the city; and Moshe was with the Rav, and when R' Nassan heard of this, he went with R' Nachman of Tultshin to Elke.] [Completed at the end.]
## Segment 3
וּבֶאֱמֶת הָיוּ צְרִיכִין אַנְשֵׁי הָרַב מִסַּוְורַאן לְהָבִין שֶׁאַנְשֵׁי מוֹהֲרַנַ"ת אֵין חַיָּבִין כְּלָל בְּזֶה הַהִתְגָּרוּת, כִּי הָאִישׁ שְׁלֹמֹה הַנַּ"ל לֹא הָיָה מֵאֲגֻדָּתָם כְּלָל, אֲבָל מֵחֲמַת שֶׁגַּם בְּלֹא זֶה בִּקְּשׁוּ עֲלִילוֹת לִפְרֹשׁ וְכוּ' וְהָיוּ שׂוֹנְאִים לְמוֹהֲרַנַ"ת, נִתְקַיֵּם בָּהֶם כְּמוֹ שֶׁאָמַר הַשֵּׁם יִתְבָּרַךְ, חַיֵּיהֶם שֶׁאֲנִי נוֹתֵן לָהֶם מָקוֹם לִטְעוֹת וְכוּ'.
And then, when R' Nassan saw that they had begun to gather together and slander him with baseless evil speech [lashon hara], he was greatly frightened by this. He went to Moshe Hinkes with R' Nachman Tultshin"er and began to tell Moshe Hinkes and his wife of his great distress at the baseless accusation about the pitam. He asked Moshe and his wife to go and do him the favor of refuting this falsehood. And Moshe and his wife answered: "A lie, a lie! They would not make such a baseless accusation against you, G-d forbid." And what Moharan"as said to them they did not believe — because in their hearts there was hatred against him from earlier, on account of the will matter — and therefore they did not wish his words to enter their ears. And Moharan"as left them with a broken heart; and R' Nachman of Tultshin looked at him and saw that his face had greatly changed, but did not understand why, for he did not know that this dispute had developed. But afterward he saw his holy wisdom — for he saw that they had the power to suppress the falsehood; and since he saw that they too hated him, he was greatly frightened. And certainly it was from Hashem that he understood all this at the outset, to precede prayer to trouble [tzarah], until Hashem Yisborach alone helped him.
## Segment 4
וַיַעֲמִיד עַצְמוֹ בָּרוּךְ דַּיָן בְּבֵית־הַמִּדְרָשׁ הַיָּשָׁן, וְהִמְצִיא סְבָרָא מִלִּבּוֹ וְאָמַר לְכָל אַנְשֵׁי הַבֵּית־מִדְרָשׁ אֲשֶׁר בִּפְקֻדַּת מוֹהֲרַנַ"ת נִשְׁלַח הֶעָרֵל לִנְשֹׁךְ הַפִּטָם מֵהָאֶתְרוֹג, גַּם נָסַע תֵּכֶף בְּכַוָּנָה לְהָרַב מִסַּוְורַאן וְהֶחְלִיט לוֹ אֶת הַדָּבָר הַזֶּה לֶאֱמֶת גָּמוּר. וּכְבָר אָמְרוּ חַזַ"ל בְּרִית כְּרוּתָה לְלָשׁוֹן הָרַע, עַד שֶׁגַּם דָּוִד וְכוּ'. וַיִּמַּלֵא הָרַב מִסַּוְורַאן חֵמָה וְקֶצֶף גָּדוֹל עַל מוֹהֲרַנַ"ת וְעַל אֲנָשָׁיו, מַמָּשׁ לַעֲקֹר אוֹתוֹ מִן הָעוֹלָם, וְאֶת כָּל אֲנָשָׁיו בְּחִנָּם עַל לֹא דָּבָר.
And on Hoshana Rabbah, toward evening, when the aforementioned Boruch Dayan had begun to multiply his insults — which are not worth enumerating — afterward on Shemini Atzeres, many brazen-faced ones gathered to him, drank at his home before Hakafos (the festive Torah-circling processions), and on the night of Simchas Torah prepared themselves to go to the Hakafos.
## Segment 5
וּמוֹהֲרַנַ"ת בְּשָׁמְעוֹ אֶת כָּל הַשֶּׁקֶר וְהָעֲלִילָה שֶׁהֶעֱלִיל עָלָיו בָּרוּךְ דַּיָן לְהַבְעִיר מַחֲלֹקֶת כַּאֲשֶׁר נְסַפֵּר לְקַמָּן, קִלֵּל אוֹתוֹ שֶׁיִּהְיֶה נֶעֱקַר זִכְרוֹ מִן הָעוֹלָם, וְכֵן הָיָה. אַף־עַל־פִּי שֶׁהָיָה לְבָּרוּךְ דַּיָן הַנַּ"ל בְּאוֹתוֹ הָעֵת בָּנִּים וּבְנֵי בָּנִּים, סוֹף כָּל סוֹף אַחַר פְּטִירַת מוֹהֲרַנַ"ת כַּמָּה שָׁנִים נֶעֶקְרוּ מִן הָעוֹלָם, וְלֹא נִשְׁאָר מִמֶּנּוּ זֵכֶר וְשֵׁם כְּלָל וּכְלָל. וְגַם בָּרוּךְ דַּיָן בְּעַצְמוֹ נִתְקַצְּרוּ יָמָיו וְלֹא חַי אַחַר כָּךְ רַק עוֹד שְׁלֹשָׁה שָׁנִים, עַד תְּחִלַּת שְׁנַת תקצ"ח וּמֵת בְּמִּיתָה מְשֻׁנָּה מְאֹד, כַּאֲשֶׁר נְסַפֵּר לְקַמָּן. (עוֹד חָסֵר, שֶׁבְּחֹל הַמּוֹעֵד שֶׁעָשָׂה בָּרוּךְ רַעַשׁ גָּדוֹל בָּעִיר, וּמֹשֶׁה הָיָה אֵצֶל הָרַב הַנַּ"ל, וְכִשְׁמֹעַ ר' נָתָן מִזֶּה, הָלַךְ עִם ר' נַחְמָן מִטוּלְטְשִׁין לְעֶלְקֶע) (נִשְׁלָם בַּסּוֹף).
The path to the beis midrash went by Moharan"as's house; and when it became known to Moharan"as of the great revelry, drunkenness, and wine-drinking in Boruch Dayan's house, he understood that as they passed by his house they would open their mouths without limit to disgrace and abuse him. He therefore strongly warned his close ones who were in his home that not one of them should go outside to start a fight with these brazen ones.