שלא להתעקש על שום דבר ואין לדחק את השעה

(Sub-section 1) (1.) It was not his way to advise a person and absolutely decree upon him that he must do specifically as he commands. Rather he advises him as a good counsel — if he does it, he does it; if not, not. Even though his desire is that he do so — even so it was not his way to press on any matter that it should be specifically so. Rather: if it will be, it will be; if not, not. "And I have several reasons for this." "I also know that all the goods of this world — none of their good is complete.

And every good thing from the goods..." "I also know that all the goods of this world — none of their good is complete. And every good thing from the goods..." (2.) One who wants to sleep and cannot sleep — the advice for this is not to force oneself so much to sleep. For the more one forces oneself to sleep — the more the obstacles to sleep overpower him. And this matter applies also to all things in the world — not to force oneself too much. For the more one forces oneself for something — the more the opposite overwhelms him specifically. (Sub-section 2) (2.) One who wants to sleep and cannot sleep — the advice for this is not to force oneself so much to sleep. For the more one forces oneself to sleep — the more the obstacles to sleep overpower him.

And this matter applies also to all things in the world — not to force oneself too much. For the more one forces oneself for something — the more the opposite overwhelms him specifically. And even in the service of G-d one sometimes needs this — not to force oneself... (2.) One who wants to sleep and cannot sleep — the advice for this is not to force oneself so much to sleep. For the more one forces oneself to sleep — the more the obstacles to sleep overpower him.

(3.) I heard a witticism in the name of Rabbainu o.b.m.: "From the day the Tsar of Russia conquered the land — money and silver became dross, and drink became pansh [adulterated]." [A reference to the verse in Isaiah 1]: "Your silver has become dross — your wine is diluted with water." And understand.

And this matter applies also to all things in the world — not to force oneself too much. For the more one forces oneself for something — the more the opposite overwhelms him specifically. And even in the service of G-d one sometimes needs this — not to force oneself... (5.) When I was writing before him the first Aleph-Beis book — and from his mouth he would read to me from his manuscripts and I would write in the book in ink. And the matter extended over a long time.

For at first I wrote before him a little — about half a page. And afterwards it did not come about that there was opportunity to write before him — and this extended approximately three or four months. And then I wrote before him a little more. Afterwards the matter was interrupted for about two years. And once before Chanuka... (Sub-section 3) (3.) He said: "The fact that teachers press a child too much — through this the child does not learn at all. Rather one must be a great expert in teaching the child gradually — without much threatening and without too much pressure. And through this the child will absorb more easily." For he said: "The teacher goes over it with the child saying 'remember, remember'" [in Yiddish: "gedenk zhe, gedenk zhe"]. If he had gone over it with the child a little gently — he would certainly have absorbed the matter well... (3.) He said: "The fact that teachers press a child too much — through this the child does not learn at all. Rather one must be a great expert in teaching the child gradually — without much threatening and without too much pressure. And through this the child will absorb more easily." For he said: "The teacher goes over it with the child saying 'remember, remember'" [in Yiddish: "gedenk zhe, gedenk zhe"].

If he had gone over it with the child a little gently — he would certainly have absorbed the matter well... When Rabbainu o.b.m. made known to me the matter of hisbodidus — the private conversation between a person and his Creator — I spoke with him: "But a person has free will." And he did not reply to me explicitly — only in an offhanded way, as if to say "even so." Meaning: even though it is impossible to explain the matter to you completely — even so, one must practice it this way. And I could not ask more — for I knew that this same difficulty could be raised also against all the prayers that were arranged... (Sub-section 4) (4.) Regarding his cough — he wanted to bring up phlegm during the cough, and could not. And he did not force himself greatly on this. Afterwards after a little while the phlegm came up by itself easily — and I was standing before him. He answered and said to me: "Even from this one can see that it is impossible to force oneself greatly on any matter.

(1.) It was not his way to advise a person and absolutely decree upon him that he must do specifically as he commands. Rather he advises him as a good counsel — if he does it, he does it; if not, not. Even though his desire is that he do so — even so it was not his way to press on any matter that it should be specifically so. Rather: if it will be, it will be; if not, not. "And I have several reasons for this."

For at first I could not bring up the phlegm — but I was quiet and at rest and did not force myself to bring it up specifically. And afterwards..." (4.) Regarding his cough — he wanted to bring up phlegm during the cough, and could not. And he did not force himself greatly on this. Afterwards after a little while the phlegm came up by itself easily — and I was standing before him. He answered and said to me: "Even from this one can see that it is impossible to force oneself greatly on any matter. For at first I could not bring up the phlegm — but I was quiet and at rest and did not force myself to bring it up specifically. And afterwards..." (3.) On the last Rosh Hashana in Uman — his wise grandson, the young Israel, son of his son-in-law the notable our teacher the Rabbi Yitzchak Aizik of Kremintchak, was with him. And his grandson was still a small boy of three or four years old. And Rabbainu o.b.m. was heavily burdened by his illness — for it was close to his passing. He answered and said to his grandson: "Israel — pray to Hashem Yisburach for me that I recover." He replied: "Give me the little watch [zeigirl]..." (Sub-section 5) (5.) When I was writing before him the first Aleph-Beis book — and from his mouth he would read to me from his manuscripts and I would write in the book in ink. And the matter extended over a long time.

For at first I wrote before him a little — about half a page. And afterwards it did not come about that there was opportunity to write before him — and this extended approximately three or four months. And then I wrote before him a little more. Afterwards the matter was interrupted for about two years. And once before Chanuka... (5.) When I was writing before him the first Aleph-Beis book — and from his mouth he would read to me from his manuscripts and I would write in the book in ink. And the matter extended over a long time. For at first I wrote before him a little — about half a page. And afterwards it did not come about that there was opportunity to write before him — and this extended approximately three or four months. And then I wrote before him a little more. Afterwards the matter was interrupted for about two years. And once before Chanuka... Once Rabbainu o.b.m. asked one of his people whether he is accustomed to groaning and sighing — called krechtzn — during hisbodidus.

And even in the service of G-d one sometimes needs this — not to force oneself...

And he replied: "Yes." And he asked him further whether he groans and sighs from the depths of the heart. He answered and said to him: "When I make a groan and a sigh — then if I..." (6.) To one of the greatest of his close followers [Rabbi Shmuel Aizik] of blessed memory — he commanded him in the years of the close follower's youth — that during hisbodidus he should speak at great length specifically with each and every limb of his body — and explain to them that all bodily desires are vanity. For after all, every person's end is to die — and the body will be brought to the grave and all the limbs will decay and rot etc.

— and similar kinds of words. And he conducted himself this way for some time. And afterwards he spoke with Rabbainu z"l and justified himself... (Sub-section 6) (6.) When he set me to diligent study — and commanded me and fixed for me large study quotas each day. And he admonished me that each day I should make sure to speak with people some conversations and stories in order to refresh my mind. And even though the day was not sufficient for me to complete the quotas he commanded me — even so he said this was necessary to refresh my mind each day through conversation with people for some hours each day. And it is already explained elsewhere [Likutay...]. מַעֲלַת הַהִתְבּוֹדְדוּת The Virtue of Hisbodidus — Secluded Personal Prayer (6.) When he set me to diligent study — and commanded me and fixed for me large study quotas each day. And he admonished me that each day I should make sure to speak with people some conversations and stories in order to refresh my mind.

(5.) When I was writing before him the first Aleph-Beis book — and from his mouth he would read to me from his manuscripts and I would write in the book in ink. And the matter extended over a long time. For at first I wrote before him a little — about half a page. And afterwards it did not come about that there was opportunity to write before him — and this extended approximately three or four months. And then I wrote before him a little more. Afterwards the matter was interrupted for about two years. And once before Chanuka...

And even though the day was not sufficient for me to complete the quotas he commanded me — even so he said this was necessary to refresh my mind each day through conversation with people for some hours each day. And it is already explained elsewhere [Likutay...]. His Torah and Books · The Opposition · Rosh Hashana · Faith and Against Inquiry · The Virtue of Hisbodidus — Secluded Personal Prayer Continued in File 6: Avodas Hashem (Articles 444–610) and the Closeness of Rabbi Yudil (Articles 611–615) When Rabbainu o.b.m. made known to me the matter of hisbodidus — the private conversation between a person and his Creator — I spoke with him: "But a person has free will." And he did not reply to me explicitly — only in an offhanded way, as if to say "even so." Meaning: even though it is impossible to explain the matter to you completely — even so, one must practice it this way. And I could not ask more — for I knew that this same difficulty could be raised also against all the prayers that were arranged...

When Rabbainu o.b.m. made known to me the matter of hisbodidus — the private conversation between a person and his Creator — I spoke with him: "But a person has free will." And he did not reply to me explicitly — only in an offhanded way, as if to say "even so." Meaning: even though it is impossible to explain the matter to you completely — even so, one must practice it this way. And I could not ask more — for I knew that this same difficulty could be raised also against all the prayers that were arranged... (Sub-section 2) (1.) From a letter of the friends: He said it is good for a person to say during hisbodidus — when engaging in private conversation with his Creator — to say: "Today I begin to cleave to You." And he should make a new beginning each and every time — for all continuations follow from the beginnings.

And even the philosophers say that the beginning is like half the entire action. It turns out from whichever way you look at it — one should make a new beginning each time and say as mentioned above. For from whichever way you look at it: if it was good before — now it will be... (1.) From a letter of the friends: He said it is good for a person to say during hisbodidus — when engaging in private conversation with his Creator — to say: "Today I begin to cleave to You." And he should make a new beginning each and every time — for all continuations follow from the beginnings. And even the philosophers say that the beginning is like half the entire action. It turns out from whichever way you look at it — one should make a new beginning each time and say as mentioned above. For from whichever way you look at it: if it was good before — now it will be... (Sub-section 3) (2.) Once he was speaking with us and was speaking much at that time about the virtue of hisbodidus — and greatly extolled the virtue and greatness of this practice. And he said it is impossible to command people to practice this practice for more than one hour a day — for it is impossible to burden them more. But in truth they should have all-day hisbodidus. And he then spoke much about this matter — and several beautiful and lovely conversations were heard from his holy mouth... (2.) Once he was speaking with us and was speaking much at that time about the virtue of hisbodidus — and greatly extolled the virtue and greatness of this practice. And he said it is impossible to command people to practice this practice for more than one hour a day — for it is impossible to burden them more.

(2.) Once he was speaking with us and was speaking much at that time about the virtue of hisbodidus — and greatly extolled the virtue and greatness of this practice. And he said it is impossible to command people to practice this practice for more than one hour a day — for it is impossible to burden them more. But in truth they should have all-day hisbodidus. And he then spoke much about this matter — and several beautiful and lovely conversations were heard from his holy mouth...

But in truth they should have all-day hisbodidus. And he then spoke much about this matter — and several beautiful and lovely conversations were heard from his holy mouth... (Sub-section 4) (3.) On the last Rosh Hashana in Uman — his wise grandson, the young Israel, son of his son-in-law the notable our teacher the Rabbi Yitzchak Aizik of Kremintchak, was with him. And his grandson was still a small boy of three or four years old. And Rabbainu o.b.m. was heavily burdened by his illness — for it was close to his passing.

He answered and said to his grandson: "Israel — pray to Hashem Yisburach for me that I recover." He replied: "Give me the little watch [zeigirl]..." (3.) On the last Rosh Hashana in Uman — his wise grandson, the young Israel, son of his son-in-law the notable our teacher the Rabbi Yitzchak Aizik of Kremintchak, was with him. And his grandson was still a small boy of three or four years old. And Rabbainu o.b.m. was heavily burdened by his illness — for it was close to his passing. He answered and said to his grandson: "Israel — pray to Hashem Yisburach for me that I recover." He replied: "Give me the little watch [zeigirl]..." (Sub-section 4) (4.) Regarding his cough — he wanted to bring up phlegm during the cough, and could not. And he did not force himself greatly on this. Afterwards after a little while the phlegm came up by itself easily — and I was standing before him. He answered and said to me: "Even from this one can see that it is impossible to force oneself greatly on any matter. For at first I could not bring up the phlegm — but I was quiet and at rest and did not force myself to bring it up specifically.

And afterwards..." (Sub-section 6) (5.) Rabbainu o.b.m. commanded one person that he should have hisbodidus once during the day and once at night. Once Rabbainu o.b.m. asked one of his people whether he is accustomed to groaning and sighing — called krechtzn — during hisbodidus. And he replied: "Yes." And he asked him further whether he groans and sighs from the depths of the heart. He answered and said to him: "When I make a groan and a sigh — then if I..." (5.) Rabbainu o.b.m. commanded one person that he should have hisbodidus once during the day and once at night. Once Rabbainu o.b.m. asked one of his people whether he is accustomed to groaning and sighing — called krechtzn — during hisbodidus. And he replied: "Yes." And he asked him further whether he groans and sighs from the depths of the heart. He answered and said to him: "When I make a groan and a sigh — then if I..." (Sub-section 9) (9.) He said: "Hashem Yisburach is always good" [in Yiddish: "Got iz tomid gut"]. (Sub-section 10) (10.) He said: "As you see me — I mean to say that certainly you hold me to be a complete tzaddik — even so, if I were to transgress, G-d forbid, even the greatest transgression — even so the transgression would not cast me down at all. Rather I would be after the transgression a proper man just as before. Only I would then do repentance." [in Yiddish: "hot viya ir zeht mich — ich zol chas vesholom over zain die greste avayrah, volt dos mich gor nit arop givorfn, ich volt noch dem givezn azoi ain erlicher Yid viy frir, der noch va..."] אָמַר: (הָאט וִויא אִיר זֶעהט מִיךְ, קֶען גִימָאלְט זַיין) לְמ"ר שׁעַ"ו ב"שׁ — כְּמוֹ שֶׁאַתֶּם רוֹאִים אוֹתִי, יִתְכֵּן...

אָמַר הַמַּעְתִּיק: רָצָה לוֹמַר שֶׁהָיָה מִתְיָרֵא וְחוֹשֵׁשׁ שֶׁלֹּא יָבוֹא לְמִכְשׁוֹל כָּזֶה שֶׁאֵין בּוֹ שׁוּם צַד תַּאֲוָה וַהֲנָאָה, אֲבָל לֹא חַ"ו שֶׁבָּא לִידֵי כָּךְ הַשְׁמָטָה — FULFILLED ✓ (Sub-section 7)

(6.) To one of the greatest of his close followers [Rabbi Shmuel Aizik] of blessed memory — he commanded him in the years of the close follower's youth — that during hisbodidus he should speak at great length specifically with each and every limb of his body — and explain to them that all bodily desires are vanity. For after all, every person's end is to die — and the body will be brought to the grave and all the limbs will decay and rot etc. — and similar kinds of words. And he conducted himself this way for some time. And afterwards he spoke with Rabbainu z"l and justified himself...

(6.) To one of the greatest of his close followers [Rabbi Shmuel Aizik] of blessed memory — he commanded him in the years of the close follower's youth — that during hisbodidus he should speak at great length specifically with each and every limb of his body — and explain to them that all bodily desires are vanity. For after all, every person's end is to die — and the body will be brought to the grave and all the limbs will decay and rot etc. — and similar kinds of words. And he conducted himself this way for some time. And afterwards he spoke with Rabbainu z"l and justified himself... (6.) To one of the greatest of his close followers [Rabbi Shmuel Aizik] of blessed memory — he commanded him in the years of the close follower's youth — that during hisbodidus he should speak at great length specifically with each and every limb of his body — and explain to them that all bodily desires are vanity.

End of Part II Sections: His Toil · His Attainments · Those Who Drew Close · His Torah and Books · The Opposition · Rosh Hashana · Faith and Against Inquiry · Witticisms · Not Being Stubborn · The Virtue of Hisbodidus Continued in File 6: Avodas Hashem (Articles 444–610) and the Closeness of Rabbi Yudil (Articles 611–615)

For after all, every person's end is to die — and the body will be brought to the grave and all the limbs will decay and rot etc. — and similar kinds of words. And he conducted himself this way for some time. And afterwards he spoke with Rabbainu z"l and justified himself... מַעֲלַת הַהִתְבּוֹדְדוּת The Virtue of Hisbodidus — Secluded Personal Prayer (Sub-section 12) (12.) Regarding the false-famous ones who exist now — who sometimes think that they are accomplishing something. For example when people come to them for children and the like, and afterwards that person is indeed blessed with children and his wish is fulfilled — they then attribute it to themselves that they accomplished this.

He said a parable: "It is like a man going on the road who encountered a wolf and was afraid of it — and he extended his staff and made with his staff the motion of someone using a firearm, as if he wanted to shoot the wolf with his staff so it would be frightened and run away. And afterwards when he tells the story he says: I shot the wolf and it ran away." (Sub-section 8) (7.) And I heard in the name of Rabbainu o.b.m. that he said this also to several other people: "Since your body is very thick, fierce, and strong etc. — therefore you must stuff it much" [in Yiddish: "darft ihr ihm asach on dulen"] — with holy words regarding the ultimate purpose — as mentioned above. And it is thereby understood that one must also speak with oneself many words regarding strengthening — to strengthen one's soul — so that one's hands should not fall completely slack, G-d forbid. And as it is cited in the songs and rhymes of Rabbainu z"l, and in many places in his words.

And as we say every day in the morning prayer: "What are we, what is our life" etc. — "except for the soul" etc. — "but we are Your people" etc. — "Praiseworthy are we" etc. — as cited in his words in Likutay Tinyana, Torah 125, see there. ✦ ✦ ✦ End of Part II Sections: His Toil · His Attainments · Those Who Drew Close · His Torah and Books · The Opposition · Rosh Hashana · Faith and Against Inquiry · Witticisms · Not Being Stubborn · The Virtue of Hisbodidus Continued in File 6: Avodas Hashem (Articles 444–610) and the Closeness of Rabbi Yudil (Articles 611–615) Chayay Moharan — Part II: Avodas Hashem (Articles 444–615) חַיֵּי מוֹהֲרַ"ן — חֵלֶק שֵׁנִי Chayay Moharan Part II — Shivchai Moharan (continued) עֲבוֹדַת הַשֵּׁם The Service of G-d Articles 444–615 עֲבוֹדַת הַשֵּׁם The Service of G-d (7.) And I heard in the name of Rabbainu o.b.m. that he said this also to several other people: "Since your body is very thick, fierce, and strong etc. — therefore you must stuff it much" [in Yiddish: "darft ihr ihm asach on dulen"] — with holy words regarding the ultimate purpose — as mentioned above. And it is thereby understood that one must also speak with oneself many words regarding strengthening — to strengthen one's soul — so that one's hands should not fall completely slack, G-d forbid. And as it is cited in the songs and rhymes of Rabbainu z"l, and in many places in his words.

And as we say every day in the morning prayer: "What are we, what is our life" etc. — "except for the soul" etc. — "but we are Your people" etc. — "Praiseworthy are we" etc. — as cited in his words in Likutay Tinyana, Torah 125, see there.

The Virtue of Those Who Drew Close to Him

✦ ✦ ✦ End of Part II Sections: His Toil · His Attainments · Those Who Drew Close · His Torah and Books · The Opposition · Rosh Hashana · Faith and Against Inquiry ·

Witticisms · Not Being Stubborn · The Virtue of Hisbodidus Continued in File 6: Avodas Hashem (Articles 444–610) and the Closeness of Rabbi Yudil (Articles 611–615) (Sub-section 1) (1.) Once he spoke with me — and he somewhat wanted to make me a rav [rabbinic judge] in some community. And I asked him — for I have melancholy and many anxieties regarding rulings of forbidden and permitted, and I greatly fear and dread the matter of issuing such rulings. He replied: "What is there to worry and be concerned about — since you have an authority to rely on, you have no cause to fear at all." Meaning: since there is an opinion that permits the matter and you rely on that opinion, there is no more reason to fear.

(Said the transcriber: this is straightforward — that for an opinion not accepted as halachic ruling, certainly there is reason...) (1.) Once he spoke with me — and he somewhat wanted to make me a rav [rabbinic judge] in some community. And I asked him — for I have melancholy and many anxieties regarding rulings of forbidden and permitted, and I greatly fear and dread the matter of issuing such rulings. He replied: "What is there to worry and be concerned about — since you have an authority to rely on, you have no cause to fear at all." Meaning: since there is an opinion that permits the matter and you rely on that opinion, there is no more reason to fear.

(Said the transcriber: this is straightforward — that for an opinion not accepted as halachic ruling, certainly there is reason...) (Sub-section 2) (2.) Several people came before him who were gravely ill, and he saw they were compelled to die. And he would speak to their hearts: "What do you have to worry about death? For there it is a far more beautiful world than here." (2.) Several people came before him who were gravely ill, and he saw they were compelled to die. And he would speak to their hearts: "What do you have to worry about death? For there it is a far more beautiful world than here." (Sub-section 3) (3.) Once we stood before him on Sunday after Shabbos Nachamu 5569 — and a corpse was carried past the windows of his house, with people following it, weeping and eulogizing as is the world's way. He answered and said: "The dead man is presumably laughing to himself at those who are weeping after him. For they weep because he has departed from the world — as if saying to him: 'Is it not better that you had lingered yet more days in this world, endured yet more troubles in this world, and had more of the world's bitterness?'" [in Yiddish: "amer volst noch farshvartzt givorn oyf der velt"].

(3.) Once we stood before him on Sunday after Shabbos Nachamu 5569 — and a corpse was carried past the windows of his house, with people following it, weeping and eulogizing as is the world's way. He answered and said: "The dead man is presumably laughing to himself at those who are weeping after him. For they weep because he has departed from the world — as if saying to him: 'Is it not better that you had lingered yet more days in this world, endured yet more troubles in this world, and had more of the world's bitterness?'" [in Yiddish: "amer volst noch farshvartzt givorn oyf der velt"].

(Sub-section 21) (21.) Regarding the reports from Berdichev — when they told him several kinds of incidents about several kinds of people there — wealthy men and other people and the current famous ones etc. — he answered and said: "If we were to combine all those incidents of all those kinds of people found in Berdichev — together with all those tzaddikim, meaning the aforementioned famous ones — all of it is nothing." And like a tree that grows in an orchard or field where many many trees grow — and even in one tree there are several changes... (Sub-section 22) (22.) He said his desire is that none of our people be a teacher [melamed] — and he spoke of this many times.

He also said it is good for livelihood to dwell in a large city. And he said as a witticism: "There is no person without his hour, and there is nothing without its place" — so every person has his hour. And when one engages in trade it may be that during that very hour that is his, one can earn much money — since that hour is his. Therefore it may be that Hashem Yisburach arranges some great success in his business during the time he is engaged in it. (Sub-section 4) (4.) A parable regarding the matter of his admonishment to pray for a friend's troubles — that I heard in the name of Rabbi Yudl, who heard from his holy mouth a parable of a king who banished his son. (Said the transcriber: I heard from Rabbi Yitzchok Dov of Tiraovitze who heard from Rabbi Yudl a parable on this matter — and as it appears this parable is what the author intended — therefore I saw fit to place it here.)

Rabbainu o.b.m. said to Rabbi Yudl that it is a segulah [propitious act] for greatness that one pray for a friend's troubles. And Rabbi Yudl asked him: "On the contrary — is it not better to pray for one's own needs?" He replied with a parable... (4.) A parable regarding the matter of his admonishment to pray for a friend's troubles — that I heard in the name of Rabbi Yudl, who heard from his holy mouth a parable of a king who banished his son. (Said the transcriber: I heard from Rabbi Yitzchok Dov of Tiraovitze who heard from Rabbi Yudl a parable on this matter — and as it appears this parable is what the author intended — therefore I saw fit to place it here.) Rabbainu o.b.m.

said to Rabbi Yudl that it is a segulah [propitious act] for greatness that one pray for a friend's troubles. And Rabbi Yudl asked him: "On the contrary — is it not better to pray for one's own needs?" He replied with a parable... (Sub-section 26) (26.) Regarding what they were conversing before him about a certain widower before Pesach — he said that Pharaoh was also a widower, for he was left alone without his army — for "not one of them remained" [Psalms 106]. And we understood from his words that he was hinting to us a remez [hint] — for echod mayhem lo [not one of them] is an acronym of almon [widower]. And the words are sealed. (Sub-section 27) (27.) He said: "Today the desire for money and the world's conduct — meaning the desire that one have money and wealth and lead the world with honor — this desire is now greater than the desire of immorality. And this we see in physical experience: even the frivolous ones — such as those who work as royal supply agents — also make an ultimate purpose for themselves from money.

And all the money they earn they send home to their wives in order to make an ultimate purpose — and they do not scatter money on their desires..." (Sub-section 28) (28.) "And their love is nothing — meaning the love that exists between wicked people and frivolous ones is nothing. For it is not true love — each one intends only for his own benefit and pleasure. And everything is for flattery, and each one is jealous of his companion. But the love that exists between the proper ones and G-d-fearing, particularly the love between the tzaddik and his people — this love is beyond estimation and it is true love, genuine intrinsic love in complete truth. For the tzaddik loves his people with very great and abundant love and truly desires their good." (Sub-section 29) (29.) He greatly warned us not to accustom ourselves to smoking a pipe and to sniffing tobacco. And he extended this conversation and said it is fitting for a proper man not to accustom himself to this — for it is simply waste of Torah and prayer.

And it is something that is not needed at all.

The Virtue of Hisbodidus — Secluded Personal Prayer

And regarding cleanliness — the pipe smoke is of no help at all. Particularly one who is already habituated to pipe smoking — it certainly helps him not at all, for something habitual helps not at all as is known to experience. And it is already explained [Sichos HaRan 30] that one need not confuse oneself with the matter of... (Sub-section 30) (30.) Found written by him — the mitzvah of every person writing a Torah scroll for himself, and how much more so Sta"m [Sifrei Torah, Tefillin, Mezuzos]. (Sub-section 31) (31.) "When you take the head count of the Children of Israel" [Exodus 30] — this is the aspect of massa [a burden-bearing]. "And each man shall give a ransom" — this is the aspect of matan [giving]. That is, the aspect of massa umattan [trade, literally taking and giving].

(2.) Several people came before him who were gravely ill, and he saw they were compelled to die. And he would speak to their hearts: "What do you have to worry about death? For there it is a far more beautiful world than here."

(Sub-section 32) (32.) I heard from Rabbi Yitzchok, son-in-law of the Maggid of Tiraovitze, that he said he heard from his holy mouth that one must be careful about immersion in the mikveh when traveling on the road — for the mikveh is a segulah to be saved from murderers.

(4.) A parable regarding the matter of his admonishment to pray for a friend's troubles — that I heard in the name of Rabbi Yudl, who heard from his holy mouth a parable of a king who banished his son. (Said the transcriber: I heard from Rabbi Yitzchok Dov of Tiraovitze who heard from Rabbi Yudl a parable on this matter — and as it appears this parable is what the author intended — therefore I saw fit to place it here.)

(Sub-section 33) (33.) [Transcribed from the handwriting of Rabbainu z"l] The intention of the table from his days of youth: shulchan [table] in gematria equals "the klipa is pushed away from its mouth" with the kollel. Meaning: that the klipa should be pushed away from the table so it cannot draw nourishment from the table. Shulchan in gematria equals: "Hashem [YHVH] will draw us close." When someone needed healing, his intention for shulchan was: "for healing." Shulchan in gematria equals 320 kindnesses — for there are four types of kindnesses. Shulchan in gematria equals chashmal which clothes the ten sefirot... (Sub-section 34) (34.) Long before the Land of Israel — someone asked him about children. And he told him to give charity. He replied that he could not afford it. And he told him to have faith — for faith counts as charity. As it is written about Abraham [Genesis 15]: "And he believed in G-d, and He counted it to him as righteousness." And he said: "Through faith one merits children — for emunah [faith] in gematria equals banim [children]." And so it came to pass that this man was blessed and had children.

(Sub-section 35) (35.) He said: "Sefer Raziel is not from Adam the First — and this is not the book that the angel gave to Adam the First. And it has no power to save from fire." And it had already occurred that the book itself was burned. And he elaborated on this with clear proofs. (Sub-section 36) (36.) He said: "Through telling stories of tzaddikim and greatening and extolling them — through this, harsh judgment is sweetened and kindness is drawn down." And this is [Psalms 18]: "He magnifies the salvations of His King" — "who are kings? The Rabbis" [Gittin 62a]. That is: one who tells and magnifies the wonders and salvations of the tzaddikim who are called kings — through this "He does kindness to His anointed" — meaning Hashem Yisburach does kindness to one who speaks and tells of this. (Sub-section 37) (37.) I heard myself from his holy mouth that when one swallows saliva it helps for cleanliness. (Sub-section 5) (5.) I heard in his name from the local Rabbi of Breslov — that once he was traveling and prayed the morning prayer and performed nefilas apayim [prostration] on his right side as is the current practice.

And Rav Saadya Gaon came to him and said that during the morning prayer too one must fall on the left side. (5.) I heard in his name from the local Rabbi of Breslov — that once he was traveling and prayed the morning prayer and performed nefilas apayim [prostration] on his right side as is the current practice. And Rav Saadya Gaon came to him and said that during the morning prayer too one must fall on the left side. (Sub-section 6) (6.) He said to someone who told him he had become habituated in great transgressions — to the point that he was almost powerless to prevent himself from doing them. He replied that there is the aspect of binding — to bind and join oneself together in a powerful bonding — and through this one can overcome and be saved. And he did not explain the matter.

But even so it is possible to understand something of the matter — and it is a wondrous counsel. (See Likutay Halachos, Laws of Rosh Chodesh, Law 6.) (6.) He said to someone who told him he had become habituated in great transgressions — to the point that he was almost powerless to prevent himself from doing them. He replied that there is the aspect of binding — to bind and join oneself together in a powerful bonding — and through this one can overcome and be saved. And he did not explain the matter. But even so it is possible to understand something of the matter — and it is a wondrous counsel. (See Likutay Halachos, Laws of Rosh Chodesh, Law 6.) When Rabbainu o.b.m. made known to me the matter of hisbodidus — the private conversation between a person and his Creator — I spoke with him: "But a person has free will." And he did not reply to me explicitly — only in an offhanded way, as if to say "even so." Meaning: even though it is impossible to explain the matter to you completely — even so, one must practice it this way.

(8.) Found in the manuscript of the friends: He said it is better to speak with one's companion about matters of service of the Creator. For just as wine lifts the heart — as it is written [Proverbs 31]: "Give strong drink to one who is perishing and wine to those of bitter soul" — so too the words one speaks with a companion lift a person's heart — as it is written [ibid. 12]: "Anxiety in a person's heart weighs it down" — and our Rabbis expounded [Yoma 75a]: "One should speak it out to others." And just as when one drinks a little wine it lifts the heart, and when one drinks much wine one becomes drunk and lies in one's bed — so too the conversation...

And I could not ask more — for I knew that this same difficulty could be raised also against all the prayers that were arranged... (Sub-section 8) (8.) Found in the manuscript of the friends: He said it is better to speak with one's companion about matters of service of the Creator. For just as wine lifts the heart — as it is written [Proverbs 31]: "Give strong drink to one who is perishing and wine to those of bitter soul" — so too the words one speaks with a companion lift a person's heart — as it is written [ibid.

12]: "Anxiety in a person's heart weighs it down" — and our Rabbis expounded [Yoma 75a]: "One should speak it out to others." And just as when one drinks a little wine it lifts the heart, and when one drinks much wine one becomes drunk and lies in one's bed — so too the conversation... (8.) Found in the manuscript of the friends: He said it is better to speak with one's companion about matters of service of the Creator.

For just as wine lifts the heart — as it is written [Proverbs 31]: "Give strong drink to one who is perishing and wine to those of bitter soul" — so too the words one speaks with a companion lift a person's heart — as it is written [ibid. 12]: "Anxiety in a person's heart weighs it down" — and our Rabbis expounded [Yoma 75a]: "One should speak it out to others." And just as when one drinks a little wine it lifts the heart, and when one drinks much wine one becomes drunk and lies in one's bed — so too the conversation...

(Sub-section 9) (9.) He said: "Hashem Yisburach is always good" [in Yiddish: "Got iz tomid gut"]. (9.) He said: "Hashem Yisburach is always good" [in Yiddish: "Got iz tomid gut"]. (Sub-section 10) (10.) He said: "As you see me — I mean to say that certainly you hold me to be a complete tzaddik — even so, if I were to transgress, G-d forbid, even the greatest transgression — even so the transgression would not cast me down at all. Rather I would be after the transgression a proper man just as before. Only I would then do repentance." [in Yiddish: "hot viya ir zeht mich — ich zol chas vesholom over zain die greste avayrah, volt dos mich gor nit arop givorfn, ich volt noch dem givezn azoi ain erlicher Yid viy frir, der noch va..."] אָמַר: (הָאט וִויא אִיר זֶעהט מִיךְ, קֶען גִימָאלְט זַיין) לְמ"ר שׁעַ"ו ב"שׁ — כְּמוֹ שֶׁאַתֶּם רוֹאִים אוֹתִי, יִתְכֵּן...

אָמַר הַמַּעְתִּיק: רָצָה לוֹמַר שֶׁהָיָה מִתְיָרֵא וְחוֹשֵׁשׁ שֶׁלֹּא יָבוֹא לְמִכְשׁוֹל כָּזֶה שֶׁאֵין בּוֹ שׁוּם צַד תַּאֲוָה וַהֲנָאָה, אֲבָל לֹא חַ"ו שֶׁבָּא לִידֵי כָּךְ הַשְׁמָטָה — FULFILLED ✓ גִימָאלְט זַיין (תנג) (תנג) Transcriber note incorporated at end. (10.) He said: "As you see me — I mean to say that certainly you hold me to be a complete tzaddik — even so, if I were to transgress, G-d forbid, even the greatest transgression — even so the transgression would not cast me down at all. Rather I would be after the transgression a proper man just as before. Only I would then do repentance." [in Yiddish: "hot viya ir zeht mich — ich zol chas vesholom over zain die greste avayrah, volt dos mich gor nit arop givorfn, ich volt noch dem givezn azoi ain erlicher Yid viy frir, der noch va..."] <אָמַר: (הָאט וִויא אִיר זֶעהט מִיךְ, קֶען גִימָאלְט זַיין) לְמ"ר שׁעַ"ו ב"שׁ — כְּמוֹ שֶׁאַתֶּם רוֹאִים אוֹתִי, יִתְכֵּן...

אָמַר הַמַּעְתִּיק: רָצָה לוֹמַר שֶׁהָיָה מִתְיָרֵא וְחוֹשֵׁשׁ שֶׁלֹּא יָבוֹא לְמִכְשׁוֹל כָּזֶה שֶׁאֵין בּוֹ שׁוּם צַד תַּאֲוָה וַהֲנָאָה, אֲבָל לֹא חַ"ו שֶׁבָּא לִידֵי כָּךְ> הַשְׁמָטָה — FULFILLED ✓ גִימָאלְט זַיין (תנג) (תנג) Transcriber note incorporated at end. (Sub-section 11) (11.) He said: "There will yet come a time when one who is a simply proper person will be a great novelty — like the Baal Shem Tov." (11.) He said: "There will yet come a time when one who is a simply proper person will be a great novelty — like the Baal Shem Tov." (Sub-section 12) (12.) Regarding the false-famous ones who exist now — who sometimes think that they are accomplishing something. For example when people come to them for children and the like, and afterwards that person is indeed blessed with children and his wish is fulfilled — they then attribute it to themselves that they accomplished this.

He said a parable: "It is like a man going on the road who encountered a wolf and was afraid of it — and he extended his staff and made with his staff the motion of someone using a firearm, as if he wanted to shoot the wolf with his staff so it would be frightened and run away. And afterwards when he tells the story he says: I shot the wolf and it ran away." (12.) Regarding the false-famous ones who exist now — who sometimes think that they are accomplishing something. For example when people come to them for children and the like, and afterwards that person is indeed blessed with children and his wish is fulfilled — they then attribute it to themselves that they accomplished this. He said a parable: "It is like a man going on the road who encountered a wolf and was afraid of it — and he extended his staff and made with his staff the motion of someone using a firearm, as if he wanted to shoot the wolf with his staff so it would be frightened and run away. And afterwards when he tells the story he says: I shot the wolf and it ran away." Once Rabbainu o.b.m. asked one of his people whether he is accustomed to groaning and sighing — called krechtzn — during hisbodidus.

And he replied: "Yes." And he asked him further whether he groans and sighs from the depths of the heart. He answered and said to him: "When I make a groan and a sigh — then if I..." (Sub-section 13)

(13.) In the year 5569 during the Three Weeks his daughter Miriam traveled to the Land of Israel — and what happened, happened. And he told of a dream in which someone came and asked him for news — whether he had heard any. He replied: "Michl is traveling to the Land of Israel." The man said: "What kind of news is that — this is already known." And he began to bless his daughter that she should cross safely to the Land of Israel — that she should cross the sea safely and arrive safely in the Land of Israel.

And he blessed her with many blessings. And he said that this one who had informed him also hints to this — for Michl is an acronym of [the verse]: "For His angels He will command for you to guard you..." (13.) In the year 5569 during the Three Weeks his daughter Miriam traveled to the Land of Israel — and what happened, happened.

And he told of a dream in which someone came and asked him for news — whether he had heard any. He replied: "Michl is traveling to the Land of Israel." The man said: "What kind of news is that — this is already known." And he began to bless his daughter that she should cross safely to the Land of Israel — that she should cross the sea safely and arrive safely in the Land of Israel. And he blessed her with many blessings. And he said that this one who had informed him also hints to this — for Michl is an acronym of [the verse]: "For His angels He will command for you to guard you..." (Sub-section 14) (14.) One said that what he had dreamed — that his teeth fell out — alludes to his wisdom being nullified.

And he [Rabbainu] said to him: "On the contrary — your foolishness will be nullified, for the translation of 'rock of flint' [shen haselah] is strength etc." (Said the transcriber: See Midrash Rabbah, Numbers, portion 3: "'Tooth' [shen] is only an expression of strength etc.") (Meaning — in jest and wit — for in our region a fool is called choyzhek.) (14.) One said that what he had dreamed — that his teeth fell out — alludes to his wisdom being nullified. And he [Rabbainu] said to him: "On the contrary — your foolishness will be nullified, for the translation of 'rock of flint' [shen haselah] is strength etc." (Said the transcriber: See Midrash Rabbah, Numbers, portion 3: "'Tooth' [shen] is only an expression of strength etc.") (Meaning — in jest and wit — for in our region a fool is called choyzhek.) (Sub-section 15)

(15.) He said: "One who is expert in the holy Zohar — all the words of the Zohar are one: to draw down abundance, to draw down the holy anointing oil of holiness, and to bind the worlds together.

And sometimes he joins these two matters, and sometimes two other matters — according to the subject." "And there are several matters that they had through oral tradition, man from man. For all the words of Kabbalah are through oral tradition, man from man, all the way back to Moses our teacher, upon him be peace. They also had books — the Sefer of Rav Hamnuna etc. And there are also many many things that they themselves revealed." (15.) He said: "One who is expert in the holy Zohar — all the words of the Zohar are one: to draw down abundance, to draw down the holy anointing oil of holiness, and to bind the worlds together.

(21.) Regarding the reports from Berdichev — when they told him several kinds of incidents about several kinds of people there — wealthy men and other people and the current famous ones etc. — he answered and said: "If we were to combine all those incidents of all those kinds of people found in Berdichev — together with all those tzaddikim, meaning the aforementioned famous ones — all of it is nothing." And like a tree that grows in an orchard or field where many many trees grow — and even in one tree there are several changes...

And sometimes he joins these two matters, and sometimes two other matters — according to the subject." "And there are several matters that they had through oral tradition, man from man. For all the words of Kabbalah are through oral tradition, man from man, all the way back to Moses our teacher, upon him be peace.

And he said as a witticism: "There is no person without his hour, and there is nothing without its place" — so every person has his hour. And when one engages in trade it may be that during that very hour that is his, one can earn much money — since that hour is his. Therefore it may be that Hashem Yisburach arranges some great success in his business during the time he is engaged in it.

They also had books — the Sefer of Rav Hamnuna etc. And there are also many many things that they themselves revealed." (Sub-section 55) (55.) Already explained in his holy conversation [Sichos HaRan 30] that he warned not to confuse one's mind at all regarding cleanliness — and not to look into this at all. And he cited in the name of great doctors that it is better for the body's health when one is somewhat constipated. For though the earlier doctors always said one must be purged and similarly for all illnesses they said to open the passages — but now they have investigated in their wisdom to the complete opposite: on the contrary it is better for the body's health to be somewhat constipated.

And particularly for the sick person it is better... (Sub-section 16) (16.) He said previously: "Sometimes an illness, G-d forbid, breaks out in the world — and then it goes and spreads from one to another — called unter gang [epidemic]. And there is a distinction in this matter — for there is one person to whom the illness reaches from Heaven itself directly. And there is one person to whom the illness does not come directly — only he receives the illness, G-d forbid, from his companion. And there is a distinction between them: the one to whom the illness is sent directly — he has this illness with all the symptoms and details of that illness, for there are several symptoms to each type of illness, G-d save us..." (16.) He said previously: "Sometimes an illness, G-d forbid, breaks out in the world — and then it goes and spreads from one to another — called unter gang [epidemic]. And there is a distinction in this matter — for there is one person to whom the illness reaches from Heaven itself directly. And there is one person to whom the illness does not come directly — only he receives the illness, G-d forbid, from his companion. And there is a distinction between them: the one to whom the illness is sent directly — he has this illness with all the symptoms and details of that illness, for there are several symptoms to each type of illness, G-d save us..." (Sub-section 3)

(25.) He answered and said: "This is certainly a great envy — that there is a great tzaddik who engages in the service of G-d with great exertion and effort for many years with body and soul, and never rests from His service, and endures many troubles and afflictions. And then a young person comes and attains in a short time all the attainment and level that the aforementioned tzaddik achieved through years of labor." And as we find in the Midrash [Koheles Rabbah, portion 5] that Rabbi Bun, in thirty [or twenty-eight] years, worked what another Tanna worked in many years. (And there is no [contradiction here, for...])

(3.) Once we stood before him on Sunday after Shabbos Nachamu 5569 — and a corpse was carried past the windows of his house, with people following it, weeping and eulogizing as is the world's way. He answered and said: "The dead man is presumably laughing to himself at those who are weeping after him. For they weep because he has departed from the world — as if saying to him: 'Is it not better that you had lingered yet more days in this world, endured yet more troubles in this world, and had more of the world's bitterness?'" [in Yiddish: "amer volst noch farshvartzt givorn oyf der velt"]. (Sub-section 18) (18.) He said: "A king is greater than a prophet according to the commandments of the Torah." (See Horayos 13.) (18.) He said: "A king is greater than a prophet according to the commandments of the Torah." (See Horayos 13.) (Sub-section 19) (19.) He said once: "Yesterday the minister of Greece and the minister of France were with me in a dream and they beseeched me and asked me which of them would conquer.

(27.) He said: "Today the desire for money and the world's conduct — meaning the desire that one have money and wealth and lead the world with honor — this desire is now greater than the desire of immorality. And this we see in physical experience: even the frivolous ones — such as those who work as royal supply agents — also make an ultimate purpose for themselves from money. And all the money they earn they send home to their wives in order to make an ultimate purpose — and they do not scatter money on their desires..."

And they accepted this argument. And the dead man was clothed in the garment and received his place. And the tzaddik accomplished through this what he wished to accomplish.

And I replied: Whoever holds more strongly with Israel — he will conquer." And once he spoke about the Turk [Ottoman ruler] and said: "When one reads on Rosh Hashana [Genesis 21]: 'Also this son of the maidservant I will make a nation'..." — for it [Yishmael] is still called by its first name, for all of them one does not know who they are as they have become mixed up — but he still has his first name.

(19.) He said once: "Yesterday the minister of Greece and the minister of France were with me in a dream and they beseeched me and asked me which of them would conquer. And I replied: Whoever holds more strongly with Israel — he will conquer." And once he spoke about the Turk [Ottoman ruler] and said: "When one reads on Rosh Hashana [Genesis 21]: 'Also this son of the maidservant I will make a nation'..." — for it [Yishmael] is still called by its first name, for all of them one does not know who they are as they have become mixed up — but he still has his first name. (Sub-section 20) (20.) Regarding the known controversy that existed in previous generations about the Rabbi, the Gaon our teacher the Rabbi Yonasan of blessed memory — and there was before Rabbainu o.b.m.

(31.) "When you take the head count of the Children of Israel" [Exodus 30] — this is the aspect of massa [a burden-bearing]. "And each man shall give a ransom" — this is the aspect of matan [giving]. That is, the aspect of massa umattan [trade, literally taking and giving].

the book in which the amulets that the aforementioned Rabbi gave were written. And it was written in them: "His servant MVY"CH." And those who opposed him interpreted this as: "His servant his Messiah" — see there.

(33.) [Transcribed from the handwriting of Rabbainu z"l] The intention of the table from his days of youth: shulchan [table] in gematria equals "the klipa is pushed away from its mouth" with the kollel. Meaning: that the klipa should be pushed away from the table so it cannot draw nourishment from the table. Shulchan in gematria equals: "Hashem [YHVH] will draw us close." When someone needed healing, his intention for shulchan was: "for healing." Shulchan in gematria equals 320 kindnesses — for there are four types of kindnesses. Shulchan in gematria equals chashmal which clothes the ten sefirot...

And Rabbainu o.b.m. told us about this and said there is no proof from this. And he said: if he were to write amulets and they were found, they would certainly say... — particularly "his servant" (meaning...). (20.) Regarding the known controversy that existed in previous generations about the Rabbi, the Gaon our teacher the Rabbi Yonasan of blessed memory — and there was before Rabbainu o.b.m. the book in which the amulets that the aforementioned Rabbi gave were written. And it was written in them: "His servant MVY"CH." And those who opposed him interpreted this as: "His servant his Messiah" — see there. And Rabbainu o.b.m. told us about this and said there is no proof from this. And he said: if he were to write amulets and they were found, they would certainly say... — particularly "his servant" (meaning...). (Sub-section 21) (21.) Regarding the reports from Berdichev — when they told him several kinds of incidents about several kinds of people there — wealthy men and other people and the current famous ones etc.

— he answered and said: "If we were to combine all those incidents of all those kinds of people found in Berdichev — together with all those tzaddikim, meaning the aforementioned famous ones — all of it is nothing." And like a tree that grows in an orchard or field where many many trees grow — and even in one tree there are several changes... (21.) Regarding the reports from Berdichev — when they told him several kinds of incidents about several kinds of people there — wealthy men and other people and the current famous ones etc.

(36.) He said: "Through telling stories of tzaddikim and greatening and extolling them — through this, harsh judgment is sweetened and kindness is drawn down." And this is [Psalms 18]: "He magnifies the salvations of His King" — "who are kings? The Rabbis" [Gittin 62a]. That is: one who tells and magnifies the wonders and salvations of the tzaddikim who are called kings — through this "He does kindness to His anointed" — meaning Hashem Yisburach does kindness to one who speaks and tells of this.

— he answered and said: "If we were to combine all those incidents of all those kinds of people found in Berdichev — together with all those tzaddikim, meaning the aforementioned famous ones — all of it is nothing." And like a tree that grows in an orchard or field where many many trees grow — and even in one tree there are several changes... (Sub-section 22) (22.) He said his desire is that none of our people be a teacher [melamed] — and he spoke of this many times. He also said it is good for livelihood to dwell in a large city. And he said as a witticism: "There is no person without his hour, and there is nothing without its place" — so every person has his hour. And when one engages in trade it may be that during that very hour that is his, one can earn much money — since that hour is his.

(38.) The moon came to the sun with a complaint — in that the sun performs its main function by day and in summer, while she must function at night and in winter during long cold nights. And the sun was appeasing her — that it would make for her a garment. And they called all the chief tailors [bulshvoy glavna — meaning the great and important ones] to make her a garment. And the lesser tailors also wanted to come — and they said: "Since we are not called, we should not go." And the aforementioned tailors came and replied that it was impossible to take a garment for her — because she is sometimes small...

Therefore it may be that Hashem Yisburach arranges some great success in his business during the time he is engaged in it. (22.) He said his desire is that none of our people be a teacher [melamed] — and he spoke of this many times. He also said it is good for livelihood to dwell in a large city. And he said as a witticism: "There is no person without his hour, and there is nothing without its place" — so every person has his hour. And when one engages in trade it may be that during that very hour that is his, one can earn much money — since that hour is his.

(40.) Once there were difficulties during a certain month when there was no moon — and it seems they did not sanctify it that month at all. Afterwards Rabbainu o.b.m. said that one must try to begin early to sanctify the moon before seven days. And he commanded to look in the halachic authorities — and we saw that the majority of the decisors agree to sanctify it early — as the law is from the Gemara, as cited in the Turei Zahav and Magen Avraham in paragraph 426. See Mishb'tzos Zahav there. Once I delayed the sanctification of the moon and he commanded me that when I see it through the clouds as it is, I should immediately sanctify it — meaning that I should not be strict about stringencies at all, since when one sees it through the clouds as it is, it is a mitzvah to sanctify it. (Said the transcriber: It is obvious that his intention is to say: through thin and light clouds, according to the law — and see in the Siddur of the Yaabetz.)

Therefore it may be that Hashem Yisburach arranges some great success in his business during the time he is engaged in it. (Sub-section 70) (70.) I heard in his name that he said: "Through genuine faith in true tzaddikim one merits much money." And this is [from the Sabbath table songs]: "His reward is very much — meod [much] — this is money, as our Rabbis of blessed memory said [Brachos 54a]: 'And with all your meod' — with all your money.

'According to his labor' — 'his labor' refers to the tzaddikim, as it is written [Job 36]: 'I will give to those who do righteousness.' And this is 'according to his labor' — meaning through faith in the tzaddikim, for faith depends on the mouth..." (Sub-section 23) (23.) On Friday night of Shabbos Chazon 5569 — when they told him before him of the immensity of the troubles and strange deaths that people died in Ostra, G-d save us, during the fire that occurred there the previous Friday.

He said: "Not one who bears difficult troubles through the melody" — meaning the melody with which they conclude at the end of Unesaneh Tokef: first they sing the known melody "who will rest and who will wander" — and they finish with the melody "who will be abased and who will be exalted." And afterwards they conclude with melody alone without words, before beginning "And repentance, prayer, and charity..." (23.) On Friday night of Shabbos Chazon 5569 — when they told him before him of the immensity of the troubles and strange deaths that people died in Ostra, G-d save us, during the fire that occurred there the previous Friday. He said: "Not one who bears difficult troubles through the melody" — meaning the melody with which they conclude at the end of Unesaneh Tokef: first they sing the known melody "who will rest and who will wander" — and they finish with the melody "who will be abased and who will be exalted." And afterwards they conclude with melody alone without words, before beginning "And repentance, prayer, and charity..." (Sub-section 24)

(44.) He said: "Tzaddikim err in this — in delaying the time of prayer."

(24.) Once he was conversing about the prayers of the Days of Awe. He said: "At first the baal tefillah [prayer leader] begins with 'the King' — and then he goes first and the congregation follows him. For he says it first and the congregation says it after him. And so it continues further. And afterwards he considers himself: 'Who am I to go and precede the congregation?' Therefore afterwards he conducts himself in reverse — the congregation says it first and he says it after them — for so it is with several types of prayers: the congregation says first and afterwards..." (24.) Once he was conversing about the prayers of the Days of Awe. He said: "At first the baal tefillah [prayer leader] begins with 'the King' — and then he goes first and the congregation follows him. For he says it first and the congregation says it after him. And so it continues further. And afterwards he considers himself: 'Who am I to go and precede the congregation?' Therefore afterwards he conducts himself in reverse — the congregation says it first and he says it after them — for so it is with several types of prayers: the congregation says first and afterwards..." (Sub-section 25) (25.) He answered and said: "This is certainly a great envy — that there is a great tzaddik who engages in the service of G-d with great exertion and effort for many years with body and soul, and never rests from His service, and endures many troubles and afflictions.

And then a young person comes and attains in a short time all the attainment and level that the aforementioned tzaddik achieved through years of labor." And as we find in the Midrash [Koheles Rabbah, portion 5] that Rabbi Bun, in thirty [or twenty-eight] years, worked what another Tanna worked in many years.

(47.) One boy of nine years old was somewhat ill — he had the illness called shtechinus [sharp pains]. And his father sent him to Rabbainu o.b.m. — and he spoke with him much and gave him wonderful moral instruction. For the boy had great fears. And Rabbainu o.b.m. said to him: "Why do you fear now? Remember the fear you will have when they carry you to the cemetery and you will be left there alone — and all will part from you, and you will be lying among the dead. You are afraid now to go out alone at night — what will you do then?" And similarly many words of moral instruction. And he also said to him: "Who is there who would want to burn himself with his own hands?" Meaning: when you sin, you are burning yourself with your own hands. For in the end you will receive your difficult and bitter punishment — and why do you not take pity on yourself — you are literally burning yourself with your own hands.

(23.) Once there was a certain king, and the king traveled to a certain country and saw there very beautiful buildings called palatsin [palaces]. And the buildings were very pleasing to his eyes. And he traveled home and immediately hired craftsmen to build him palaces as he had seen in the aforementioned country. And they built him those palaces and painted them with very wondrous paintings.

From this we see how Rabbainu o.b.m. would look even upon a child — and wanted to instill in him awe of Heaven, so that he should begin to be educated in His service, may He be blessed. And he would also remember them in his greatness — as it is written [Proverbs 22]: "Educate a child according to his way" etc. And there are many more things that he spoke with the aforementioned child on several occasions — about the circumcision of the heart that must be performed etc. And so I heard from several people who were young children in the days of Rabbainu o.b.m. — and they told me several wondrous things and beautiful conversations they heard from him in their childhood. And they still remember them, and now understand them retroactively — how he was hinting to them matters that would benefit them in their end.

(And there is no [contradiction here, for...]) (25.) He answered and said: "This is certainly a great envy — that there is a great tzaddik who engages in the service of G-d with great exertion and effort for many years with body and soul, and never rests from His service, and endures many troubles and afflictions. And then a young person comes and attains in a short time all the attainment and level that the aforementioned tzaddik achieved through years of labor." And as we find in the Midrash [Koheles Rabbah, portion 5] that Rabbi Bun, in thirty [or twenty-eight] years, worked what another Tanna worked in many years. (And there is no [contradiction here, for...]) (Sub-section 26) (26.) Regarding what they were conversing before him about a certain widower before Pesach — he said that Pharaoh was also a widower, for he was left alone without his army — for "not one of them remained" [Psalms 106].

And we understood from his words that he was hinting to us a remez [hint] — for echod mayhem lo [not one of them] is an acronym of almon [widower]. And the words are sealed. (26.) Regarding what they were conversing before him about a certain widower before Pesach — he said that Pharaoh was also a widower, for he was left alone without his army — for "not one of them remained" [Psalms 106]. And we understood from his words that he was hinting to us a remez [hint] — for echod mayhem lo [not one of them] is an acronym of almon [widower]. And the words are sealed. (Sub-section 13) (13.) In the year 5569 during the Three Weeks his daughter Miriam traveled to the Land of Israel — and what happened, happened. And he told of a dream in which someone came and asked him for news — whether he had heard any. He replied: "Michl is traveling to the Land of Israel." The man said: "What kind of news is that — this is already known." And he began to bless his daughter that she should cross safely to the Land of Israel — that she should cross the sea safely and arrive safely in the Land of Israel. And he blessed her with many blessings. And he said that this one who had informed him also hints to this — for Michl is an acronym of [the verse]: "For His angels He will command for you to guard you..." (Sub-section 28) (28.) "And their love is nothing — meaning the love that exists between wicked people and frivolous ones is nothing. For it is not true love — each one intends only for his own benefit and pleasure.

(50.) Regarding the difficulties the world is accustomed to raise about tzaddikim — and particularly about him, about whom many difficulties were raised. He answered and said as a witticism: "Through the difficulties raised against us we have livelihood and wealth. For the wealth and livelihood of tzaddikim who engage in Torah for its own sake comes only through difficulties. For our Rabbis of blessed memory said [Shabbos 63a]: 'Length of days is in her right hand — in her left hand wealth and honor.' And they asked: 'In her right hand — length of days there is? But wealth and honor there is not?' And they answered: 'Kal vachomer'..."

And everything is for flattery, and each one is jealous of his companion. But the love that exists between the proper ones and G-d-fearing, particularly the love between the tzaddik and his people — this love is beyond estimation and it is true love, genuine intrinsic love in complete truth. For the tzaddik loves his people with very great and abundant love and truly desires their good." (28.) "And their love is nothing — meaning the love that exists between wicked people and frivolous ones is nothing. For it is not true love — each one intends only for his own benefit and pleasure. And everything is for flattery, and each one is jealous of his companion. But the love that exists between the proper ones and G-d-fearing, particularly the love between the tzaddik and his people — this love is beyond estimation and it is true love, genuine intrinsic love in complete truth. For the tzaddik loves his people with very great and abundant love and truly desires their good." (Sub-section 29) (29.) He greatly warned us not to accustom ourselves to smoking a pipe and to sniffing tobacco. And he extended this conversation and said it is fitting for a proper man not to accustom himself to this — for it is simply waste of Torah and prayer. And it is something that is not needed at all. And regarding cleanliness — the pipe smoke is of no help at all. Particularly one who is already habituated to pipe smoking — it certainly helps him not at all, for something habitual helps not at all as is known to experience. And it is already explained [Sichos HaRan 30] that one need not confuse oneself with the matter of... (29.) He greatly warned us not to accustom ourselves to smoking a pipe and to sniffing tobacco.

(52.) And he already told that the Baal Shem Tov of blessed memory once said a vort [witticism], and they were smiling in the world of Atzilus [Emanation]. Meaning: he brought joy even to the world of Atzilus — to the point that even there they were smiling from his witticism.

And he extended this conversation and said it is fitting for a proper man not to accustom himself to this — for it is simply waste of Torah and prayer. And it is something that is not needed at all. And regarding cleanliness — the pipe smoke is of no help at all.

Particularly one who is already habituated to pipe smoking — it certainly helps him not at all, for something habitual helps not at all as is known to experience. And it is already explained [Sichos HaRan 30] that one need not confuse oneself with the matter of... (Sub-section 30) (30.) Found written by him — the mitzvah of every person writing a Torah scroll for himself, and how much more so Sta"m [Sifrei Torah, Tefillin, Mezuzos]. (30.) Found written by him — the mitzvah of every person writing a Torah scroll for himself, and how much more so Sta"m [Sifrei Torah, Tefillin, Mezuzos]. (Sub-section 31) (31.) "When you take the head count of the Children of Israel" [Exodus 30] — this is the aspect of massa [a burden-bearing]. "And each man shall give a ransom" — this is the aspect of matan [giving]. That is, the aspect of massa umattan [trade, literally taking and giving]. (31.) "When you take the head count of the Children of Israel" [Exodus 30] — this is the aspect of massa [a burden-bearing].

"And each man shall give a ransom" — this is the aspect of matan [giving]. That is, the aspect of massa umattan [trade, literally taking and giving]. (Sub-section 32) (32.) I heard from Rabbi Yitzchok, son-in-law of the Maggid of Tiraovitze, that he said he heard from his holy mouth that one must be careful about immersion in the mikveh when traveling on the road — for the mikveh is a segulah to be saved from murderers.

(56.) Once he told about the matter of trust [bitochon] and said there are tzaddikim who do not keep money from one day to the next — as is told of several great tzaddikim of previous generations, such as the Baal Shem Tov of blessed memory, and the holy tzaddik our teacher the Rabbi Elimelech of blessed memory, and similar ones — that each and every day they scattered all the money they had and kept no money whatsoever from one day to the next. And he said one must be a great person for this — to be strong in trust and stand firm. For if one falters...

(32.) I heard from Rabbi Yitzchok, son-in-law of the Maggid of Tiraovitze, that he said he heard from his holy mouth that one must be careful about immersion in the mikveh when traveling on the road — for the mikveh is a segulah to be saved from murderers. (Sub-section 33) (33.) [Transcribed from the handwriting of Rabbainu z"l] The intention of the table from his days of youth: shulchan [table] in gematria equals "the klipa is pushed away from its mouth" with the kollel. Meaning: that the klipa should be pushed away from the table so it cannot draw nourishment from the table. Shulchan in gematria equals: "Hashem [YHVH] will draw us close." When someone needed healing, his intention for shulchan was: "for healing." Shulchan in gematria equals 320 kindnesses — for there are four types of kindnesses. Shulchan in gematria equals chashmal which clothes the ten sefirot... (33.) [Transcribed from the handwriting of Rabbainu z"l] The intention of the table from his days of youth: shulchan [table] in gematria equals "the klipa is pushed away from its mouth" with the kollel. Meaning: that the klipa should be pushed away from the table so it cannot draw nourishment from the table. Shulchan in gematria equals: "Hashem [YHVH] will draw us close." When someone needed healing, his intention for shulchan was: "for healing." Shulchan in gematria equals 320 kindnesses — for there are four types of kindnesses.

(58.) Previously he said he desires very much that we have a livelihood. Even though trust is also very good — even so it is very good when one merits to have a stable livelihood. For in the place of the service of trust — in that place one can perform a different service. Meaning: if one has no stable livelihood and has confusion of mind from livelihood concerns and must constantly strengthen himself with the attribute of trust — in that place he can engage in another service and strengthening in other matters of the service of G-d. And understand. But even so he said the main thing is trust...

Shulchan in gematria equals chashmal which clothes the ten sefirot... (Sub-section 34) (34.) Long before the Land of Israel — someone asked him about children. And he told him to give charity. He replied that he could not afford it. And he told him to have faith — for faith counts as charity. As it is written about Abraham [Genesis 15]: "And he believed in G-d, and He counted it to him as righteousness." And he said: "Through faith one merits children — for emunah [faith] in gematria equals banim [children]." And so it came to pass that this man was blessed and had children. (34.) Long before the Land of Israel — someone asked him about children. And he told him to give charity. He replied that he could not afford it. And he told him to have faith — for faith counts as charity. As it is written about Abraham [Genesis 15]: "And he believed in G-d, and He counted it to him as righteousness." And he said: "Through faith one merits children — for emunah [faith] in gematria equals banim [children]." And so it came to pass that this man was blessed and had children.

(60.) I heard in his name that he said: "Through the controversy that people make against a person — they do him a favor. For through this he can grow and flourish — like when one plants a seed in the earth: if the earth were all packed together it would be impossible for a tree to grow and sprout from the seed. The earth must be split somewhat so that there be room for the tree to grow. Similarly — through the controversy they make against someone — through this they give him room to grow and flourish."

(Sub-section 35) (35.) He said: "Sefer Raziel is not from Adam the First — and this is not the book that the angel gave to Adam the First. And it has no power to save from fire." And it had already occurred that the book itself was burned. And he elaborated on this with clear proofs. (35.) He said: "Sefer Raziel is not from Adam the First — and this is not the book that the angel gave to Adam the First. And it has no power to save from fire." And it had already occurred that the book itself was burned. And he elaborated on this with clear proofs. (Sub-section 36) (36.) He said: "Through telling stories of tzaddikim and greatening and extolling them — through this, harsh judgment is sweetened and kindness is drawn down." And this is [Psalms 18]: "He magnifies the salvations of His King" — "who are kings? The Rabbis" [Gittin 62a]. That is: one who tells and magnifies the wonders and salvations of the tzaddikim who are called kings — through this "He does kindness to His anointed" — meaning Hashem Yisburach does kindness to one who speaks and tells of this. (36.) He said: "Through telling stories of tzaddikim and greatening and extolling them — through this, harsh judgment is sweetened and kindness is drawn down." And this is [Psalms 18]: "He magnifies the salvations of His King" — "who are kings? The Rabbis" [Gittin 62a].

(62.) He said: [in Yiddish]: "If one were to turn a person inside out — one would see that from each and every vein of his there hang thousands of thousands and tens of thousands of worlds." That is: if one could turn a person over to see his inner dimension — one would see that from each and every sinew of his sinews hang thousands of thousands and tens of thousands of worlds.

That is: one who tells and magnifies the wonders and salvations of the tzaddikim who are called kings — through this "He does kindness to His anointed" — meaning Hashem Yisburach does kindness to one who speaks and tells of this. (Sub-section 23) (23.) On Friday night of Shabbos Chazon 5569 — when they told him before him of the immensity of the troubles and strange deaths that people died in Ostra, G-d save us, during the fire that occurred there the previous Friday.

He said: "Not one who bears difficult troubles through the melody" — meaning the melody with which they conclude at the end of Unesaneh Tokef: first they sing the known melody "who will rest and who will wander" — and they finish with the melody "who will be abased and who will be exalted." And afterwards they conclude with melody alone without words, before beginning "And repentance, prayer, and charity..." (Sub-section 38) (38.) The moon came to the sun with a complaint — in that the sun performs its main function by day and in summer, while she must function at night and in winter during long cold nights. And the sun was appeasing her — that it would make for her a garment. And they called all the chief tailors [bulshvoy glavna — meaning the great and important ones] to make her a garment.

(65.) He said: "When a person labors in his prayer and cannot pray — he must then simply say the words in complete simplicity: 'The great, mighty, and awesome G-d' — in complete simplicity, without any vitality or enthusiasm at all. And one should say this way several words and matters. And if one merits, one may afterwards be awakened to great enthusiasm through this." Therefore for simple people who want to pray with heartfelt concentration — they must take their time in prayer. For with them several things occur in prayer — several ascents and descents in one prayer. For it is impossible to depict this in writing — but the enlightened one can understand advice from this in his prayer when he cannot pray. He answered and said: And if you cannot pray at all — if you merit, say some proper word in truth in supplications and other requests. And if you also cannot merit that — what to do? Even so, hope to Hashem.

And the lesser tailors also wanted to come — and they said: "Since we are not called, we should not go." And the aforementioned tailors came and replied that it was impossible to take a garment for her — because she is sometimes small... (38.) The moon came to the sun with a complaint — in that the sun performs its main function by day and in summer, while she must function at night and in winter during long cold nights. And the sun was appeasing her — that it would make for her a garment. And they called all the chief tailors [bulshvoy glavna — meaning the great and important ones] to make her a garment. And the lesser tailors also wanted to come — and they said: "Since we are not called, we should not go." And the aforementioned tailors came and replied that it was impossible to take a garment for her — because she is sometimes small... (Sub-section 39) (39.) Once he was conversing with me about the matter of humility — how it truly is etc. And he also spoke with me about the matter of "for its own sake, not for reward." But after all — I inevitably want something etc. And he read my thoughts. For these difficulties about humility and this matter had been coming to my mind — and he o.b.m. in his wondrous holiness had read my thoughts. But he said no explicit resolution or answer to this — only his words were as if to say that he knows all my thoughts that arise in the heart — but it is impossible now to settle all this for me. (39.) Once he was conversing with me about the matter of humility — how it truly is etc. And he also spoke with me about the matter of "for its own sake, not for reward." But after all — I inevitably want something etc. And he read my thoughts. For these difficulties about humility and this matter had been coming to my mind — and he o.b.m. in his wondrous holiness had read my thoughts. But he said no explicit resolution or answer to this — only his words were as if to say that he knows all my thoughts that arise in the heart — but it is impossible now to settle all this for me.

(67.) My friend Rabbi Naftali told me that once he spoke with him about the mitzvah of tefillin — and he greatly extolled the holiness of tefillin. And he said that a person should be greatly inflamed in putting on tefillin — for tefillin are very holy and awesome. And it is fitting that great fear and trembling, awe and powerful reverence should fall upon a person when he wants to put on tefillin — whose holiness is very exalted and elevated. And he elaborated greatly on this. And I too understood from his words the immensity of the exaltedness of the awesome holiness of tefillin. And he said that many many of his Torah discourses — all of them...

(Sub-section 40) (40.) Once there were difficulties during a certain month when there was no moon — and it seems they did not sanctify it that month at all. Afterwards Rabbainu o.b.m. said that one must try to begin early to sanctify the moon before seven days. And he commanded to look in the halachic authorities — and we saw that the majority of the decisors agree to sanctify it early — as the law is from the Gemara, as cited in the Turei Zahav and Magen Avraham in paragraph 426. See Mishb'tzos Zahav there. Once I delayed the sanctification of the moon and he commanded me that when I see it through the clouds as it is, I should immediately sanctify it — meaning that I should not be strict about stringencies at all, since when one sees it through the clouds as it is, it is a mitzvah to sanctify it. (Said the transcriber: It is obvious that his intention is to say: through thin and light clouds, according to the law — and see in the Siddur of the Yaabetz.) (40.) Once there were difficulties during a certain month when there was no moon — and it seems they did not sanctify it that month at all. Afterwards Rabbainu o.b.m. said that one must try to begin early to sanctify the moon before seven days. And he commanded to look in the halachic authorities — and we saw that the majority of the decisors agree to sanctify it early — as the law is from the Gemara, as cited in the Turei Zahav and Magen Avraham in paragraph 426. See Mishb'tzos Zahav there. Once I delayed the sanctification of the moon and he commanded me that when I see it through the clouds as it is, I should immediately sanctify it — meaning that I should not be strict about stringencies at all, since when one sees it through the clouds as it is, it is a mitzvah to sanctify it.

(69.) He said: [in Yiddish: "es iz shoin ain avayrah az ir tit ain avayrah"] — "It is already a transgression when you commit a transgression." Meaning from now on.

(Said the transcriber: It is obvious that his intention is to say: through thin and light clouds, according to the law — and see in the Siddur of the Yaabetz.) (Sub-section 41)

(71.) I heard in his name that he told of several great true tzaddikim. And he said this one has somewhat the power to lead the world — only the deficiency is that he is not of distinguished lineage. And similarly he told of other tzaddikim who cannot lead the world. He answered and said that the matter is like what is cited in the Midrash [in the Introduction to the Zohar] regarding the letters at the time of the creation of the world — that the letters came before Hashem Yisburach and each wanted that He create with it...

And afterwards, when they had built them and painted them, he made a very great feast and sent invitations [gizettin] throughout his country: whoever wishes to see those palaces, let him go and see. And from all the provinces they traveled to see.

(41.) I heard from his holy mouth that he said: "It is a great evil inclination by Torah scholars to seek to innovate novelties — meaning that each one wants specifically to innovate some new ruling." (41.) I heard from his holy mouth that he said: "It is a great evil inclination by Torah scholars to seek to innovate novelties — meaning that each one wants specifically to innovate some new ruling." (Sub-section 42)

(72.) He warned against eating in a gulping, hasty manner in the way of a glutton — for this is the aspect of [Genesis 25]: "Pour into me now." Rather one should accustom oneself to eat calmly, with settled mind, and with proper conduct — in the manner that one eats with proper conduct when an important person sits at the table. So one should always eat — even when eating alone.

(42.) He said in these words: "A good chapter of Psalms when one says it — it is like a delicious drink" [in Yiddish: "a git kapitel tehilim az me zogt iz azoi viya a panshy"]. (42.) He said in these words: "A good chapter of Psalms when one says it — it is like a delicious drink" [in Yiddish: "a git kapitel tehilim az me zogt iz azoi viya a panshy"]. (Sub-section 43) (43.) He said: "The World to Come that we have in this world — when Hashem Yisburach helps at times — is beyond estimation." (43.) He said: "The World to Come that we have in this world — when Hashem Yisburach helps at times — is beyond estimation." (Sub-section 44) (44.) He said: "Tzaddikim err in this — in delaying the time of prayer." (44.) He said: "Tzaddikim err in this — in delaying the time of prayer." (Sub-section 45) (45.) Kaf kela [the sling] in gematria equals shin shanah [a year of wandering] — which was the situation of the bridegroom who wandered from house to house and from city to city etc.

(74.) He said: "I am confident in Hashem Yisburach that every child who comes before me before he reaches the age of seven — he will certainly be clean of sin until his wedding day."

And I heard that this story was told in the name of the elder tzaddikim — it seems he told it in the name of the holy Rabbi, our teacher the Rabbi Yaakov Yosef of blessed memory, the Maggid-Meisharim of the holy community of Ostra. (45.) Kaf kela [the sling] in gematria equals shin shanah [a year of wandering] — which was the situation of the bridegroom who wandered from house to house and from city to city etc. And I heard that this story was told in the name of the elder tzaddikim — it seems he told it in the name of the holy Rabbi, our teacher the Rabbi Yaakov Yosef of blessed memory, the Maggid-Meisharim of the holy community of Ostra.

(76.) Once he said to me: "Everything you see in the world exists only for the sake of free will — for the entire world and everything in it was created only for the sake of free will."

(Sub-section 46) (46.) I heard that once one person entered to him. And he said: "At this very hour the minister of Greece and the minister of France were with me — and they sought me and asked which of them would conquer. And I replied to them: Whoever will hold more strongly with Israel — he will conquer." (46.) I heard that once one person entered to him.

(78.) Regarding the virtue of one who innovates Torah — that it is a great rectification for immoral thoughts, as is explained elsewhere [Likutay Tinyana, Torah 105]. I myself heard from his holy mouth many many times that he greatly admonished to innovate in Torah. And he said it is a very great rectification for the past. And he said that even one word when one merits to innovate is also very good — for it is a very great rectification. He also said it is a great benefit for the souls of his forebears who have already passed away.

And he said: "At this very hour the minister of Greece and the minister of France were with me — and they sought me and asked which of them would conquer. And I replied to them: Whoever will hold more strongly with Israel — he will conquer." (Sub-section 33) (33.) [Transcribed from the handwriting of Rabbainu z"l] The intention of the table from his days of youth: shulchan [table] in gematria equals "the klipa is pushed away from its mouth" with the kollel. Meaning: that the klipa should be pushed away from the table so it cannot draw nourishment from the table. Shulchan in gematria equals: "Hashem [YHVH] will draw us close." When someone needed healing, his intention for shulchan was: "for healing." Shulchan in gematria equals 320 kindnesses — for there are four types of kindnesses. Shulchan in gematria equals chashmal which clothes the ten sefirot... שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר: וְזֶה אֵין אַתָּה יוֹדֵעַ, שֶׁחָסִיד שֶׁנָּפַל גָּרוּעַ מִמּוּמָר. וְאָמַר זֹאת לְעִנְיַן מַה שֶּׁדִּבַּרְתִּי עִמּוֹ כְּשֶׁהָיִיתִי בְּמֶעדְוֶועדִיוָוקֶע מֵחֲבֵרִי הַיָּדוּעַ... (וְעַיֵּן הוֹסָפוֹת סִ' עג) הַשְׁמָטָה — FULFILLED ✓ (Sub-section 48) (48.) In the year 5566, between Rosh Hashana and Yom Kippur, Rabbainu o.b.m. came out from the mikveh and said that at this time it was revealed to him from Heaven how our people should conduct themselves regarding fasts for all the days of their lives — how many fasts each and every one of our people needs to fast each year, and how and when to fast. And after the Festivals, each one entered separately, and he gave each one a note saying when he should fast. And there was written with him a note in his holy handwriting with certain matters — and I do not know... אַלּוּ הֵן הַיָּמִים שֶׁהָיוּ לִי: אֲדָר כ"ב, אִייָר ב' ט"ז, סִיוָן י"א י"ט, טֵבֵת ג' י"ט

הַשְׁמָטָה — FULFILLED ✓ הַיָּמִים (תצא) (תצא) List of dates incorporated at end. (48.) In the year 5566, between Rosh Hashana and Yom Kippur, Rabbainu o.b.m.

(81.) I heard from his holy mouth — that the Baal Shem Tov of blessed memory, when his garment was not properly sewn — in the manner that tailors sometimes ruin a garment in their sewing — he would command that a pidyon [redemption prayer] be made for himself.

came out from the mikveh and said that at this time it was revealed to him from Heaven how our people should conduct themselves regarding fasts for all the days of their lives — how many fasts each and every one of our people needs to fast each year, and how and when to fast. And after the Festivals, each one entered separately, and he gave each one a note saying when he should fast. And there was written with him a note in his holy handwriting with certain matters — and I do not know... <אַלּוּ הֵן הַיָּמִים שֶׁהָיוּ לִי: אֲדָר כ"ב, אִייָר ב' ט"ז, סִיוָן י"א י"ט, טֵבֵת ג' י"ט> (Sub-section 110) (110.) Once when I told him about a Chassid from Amsterdam who was famous in Brody — who traveled to the Land of Israel and I had seen him in the holy community of Kremenitz on his return from the Land of Israel. And I told him that I heard from him that he said he had already killed the evil inclination. He replied to me in a tone of rebuke: "What need is there to say he killed the evil inclination — since the aforementioned Chassid fasted much?" For the aforementioned Chassid fasted very greatly.

(83.) One person stood before him who was engaging in studying Kabbalah books — and he was in truth not worthy of studying Kabbalah. And he rebuked him that he should not study Kabbalah. And he said: "Kabbalah in gematria equals noef [adulterer]." And I also heard from another person who was speaking with someone — and that person was complaining before him that he has no heart — meaning he has no heartfelt awakening for prayer and service. Rabbainu o.b.m. replied that this is because he studies Kabbalah — for "an adulterer..." [Proverbs].

"For I heard from..." (Sub-section 111) (111.) "Wisdom is nothing — the main thing is only the heart and the action of the limbs: that one's heart should always long and yearn for His service, may He be blessed — and one should always be longing: when will one come to His service as is fitting? And this is a very great matter. And one should pray about this always — particularly in the vernacular as is one's common speech — as is explained elsewhere [Likutay Tinyana, 25]. And one should persist for many long days and years in the longings and yearnings and prayers..." (Sub-section 112) (112.) He said to me: "Do you not know what Hashem Yisburach desires? Hashem Yisburach loves a refined person" [in Yiddish: "Got hot lieb a giprayltn mentshn"]. (Sub-section 49) (49.) When he gave the aforementioned notes — once he gave one person the note. And the person who received the note said to Rabbainu o.b.m.: "What comes to our minds was not like this.

(85.) Once they were speaking before him about worry over livelihood — he rebuked them and said: "What is there to worry about livelihood? Bread with cucumbers [igerkes] is good food!"

For we had thought you would command us to fast many days during the year — and now we see they are only very few days in the year." He replied: "Did not Elisha say to Naaman [Kings II 5]: 'Wash and be clean' — and he did not want to believe that with this simple thing he would be healed. And he said: 'Are not Amana and Parpar, the rivers of Damascus — did I not bathe in them and become clean?' — until..." (49.) When he gave the aforementioned notes — once he gave one person the note. And the person who received the note said to Rabbainu o.b.m.: "What comes to our minds was not like this. For we had thought you would command us to fast many days during the year — and now we see they are only very few days in the year." He replied: "Did not Elisha say to Naaman [Kings II 5]: 'Wash and be clean' — and he did not want to believe that with this simple thing he would be healed. And he said: 'Are not Amana and Parpar, the rivers of Damascus — did I not bathe in them and become clean?' — until..." (Sub-section 115) (115.) I heard from his holy mouth regarding marian [nocturnal emissions], G-d save us — that he said the klippos [husks] of the man's seminal emissions go to them.

(87.) Once he spoke with me about distancing the general desire — which is the desire of immorality — and he greatly mocked this desire as was his way. He answered and said: "It has always been difficult for me — what our Rabbis of blessed memory said [Nedarim 20b]: 'One should regard it as if a demon had compelled him.' Who compels you? Meaning: if a person wants to completely conquer his desire — there is no one who compels him. And understand."

And from this come their marian, G-d save us. We once heard from his holy conversations that he said from his holy mouth: "The greatest service that is great among great things in the service of G-d is easier to do than a business transaction that one troubles oneself for livelihood and worldly matters." For we see how much exertion people put in for livelihood and worldly occupations...

(89.) "Draw Your kindness to those who know You — O jealous and vengeful G-d" [Sabbath table hymns]. Meaning: we request that Hashem Yisburach draw kindness to those who know Him — to spite the enemies. And this: "Draw Your kindness to those who know You — O jealous and vengeful G-d" — means in order to take vengeance on the enemies — in order that "the wicked will see and be angered" [Psalms 111]. As it is written [ibid. 69]: "For the sake of my enemies — redeem me." And as it is written [ibid. 5]: "For the sake of those who watch me — make straight Your way before me."

(Sub-section 50) (50.) Regarding the difficulties the world is accustomed to raise about tzaddikim — and particularly about him, about whom many difficulties were raised. He answered and said as a witticism: "Through the difficulties raised against us we have livelihood and wealth.

(91.) Rabbi Shimon accomplished before Rabbainu o.b.m. that he should merit to serve him after his death as he had served him in his lifetime. And there is an incident to tell about this — which will be explained elsewhere. (See Avneiha Barzel, 51.)

For the wealth and livelihood of tzaddikim who engage in Torah for its own sake comes only through difficulties.

(93.) Once his people were standing before him when a gentile soldier came and knocked on the window — asking if there was one of the soldiers there. They replied no, there was none there. And he went away. Afterwards after some hours he came back and knocked on the window harder — asking if there was a soldier there. Rabbainu o.b.m. answered: "So is your evil inclination — at first it comes and knocks on a person. And when one turns away from it..."

And from one city two men joined together — one was a Jew and one was a gentile called a shlachtzitz [nobleman] — and they traveled together to see the palaces the king had built.

(95.) He said about our people — that it is difficult for them to elevate themselves to conduct themselves with rabbonus [rabbinic leadership] and self-aggrandizement — because he had instilled too much truth in them.

For our Rabbis of blessed memory said [Shabbos 63a]: 'Length of days is in her right hand — in her left hand wealth and honor.' And they asked: 'In her right hand — length of days there is? But wealth and honor there is not?' And they answered: 'Kal vachomer'..." (50.) Regarding the difficulties the world is accustomed to raise about tzaddikim — and particularly about him, about whom many difficulties were raised. He answered and said as a witticism: "Through the difficulties raised against us we have livelihood and wealth.

(97.) Regarding the visions and apparitions that true great tzaddikim see — he said: "When they want above for a person to see some vision or apparition — they clothe him in such eyes through which he can see what he will see — such as the soul of a dead person, or an angel, and the like." And see elsewhere [Likutay Moharan, Torah 98] what is explained on the verse [Psalms 34]: "The eyes of G-d are toward the righteous" — that the tzaddikim have "the eyes of G-d" — therefore they...

For the wealth and livelihood of tzaddikim who engage in Torah for its own sake comes only through difficulties. For our Rabbis of blessed memory said [Shabbos 63a]: 'Length of days is in her right hand — in her left hand wealth and honor.' And they asked: 'In her right hand — length of days there is? But wealth and honor there is not?' And they answered: 'Kal vachomer'..." (Sub-section 51)

(51.) And even though he said these words in jest — in truth, there is substance in them. And there is in this matter very great depth and very profound secret. For all his words — even his witticisms and jokes — all of them contain profound, awesome, and very deep secrets. And even a simple person who has some genuine intellect can understand from them some wondrous and awesome hints. (Said the transcriber: See Likutay vol. 1, Torah 12 in the discourse Tehillah l'David, and in Likutay Halachos, Laws of Talmud Torah...) (51.) And even though he said these words in jest — in truth, there is substance in them. And there is in this matter very great depth and very profound secret. For all his words — even his witticisms and jokes — all of them contain profound, awesome, and very deep secrets. And even a simple person who has some genuine intellect can understand from them some wondrous and awesome hints. (Said the transcriber: See Likutay vol. 1, Torah 12 in the discourse Tehillah l'David, and in Likutay Halachos, Laws of Talmud Torah...) (Sub-section 52)

(52.) And he already told that the Baal Shem Tov of blessed memory once said a vort [witticism], and they were smiling in the world of Atzilus [Emanation]. Meaning: he brought joy even to the world of Atzilus — to the point that even there they were smiling from his witticism. (52.) And he already told that the Baal Shem Tov of blessed memory once said a vort [witticism], and they were smiling in the world of Atzilus [Emanation]. Meaning: he brought joy even to the world of Atzilus — to the point that even there they were smiling from his witticism.

(Sub-section 53) (53.) Once they were speaking before him about greatness. He answered and said: "What do you need to speak about greatness? I have no greatness!" (Meaning: and how could it occur to you that you could have any greatness — since even I have no greatness?) For Rabbainu o.b.m. had already boasted of this — that he can say about himself that he has no greatness. For this is the ultimate, complete perfection of humility — like the aspect of Moses our teacher who wrote about himself [Numbers 12]: "And the man Moses was very humble." As is cited in the Gemara [Sotah 49b] that he said... (53.) Once they were speaking before him about greatness. He answered and said: "What do you need to speak about greatness? I have no greatness!" (Meaning: and how could it occur to you that you could have any greatness — since even I have no greatness?) For Rabbainu o.b.m.

had already boasted of this — that he can say about himself that he has no greatness. For this is the ultimate, complete perfection of humility — like the aspect of Moses our teacher who wrote about himself [Numbers 12]: "And the man Moses was very humble." As is cited in the Gemara [Sotah 49b] that he said...

(Sub-section 54) (54.) It was very pleasing to him when someone merited to see him in a dream — even during his lifetime. And he said that there are people among his people who see him in a dream in the form of a great old man. And he said that if we were proper men as he desired, we could hear great and awesome things from him in dreams. And the main thing is to merit that what one sees and hears in a dream not be forgotten — for sometimes one sees and hears something and afterwards it is forgotten. (And this is because they take it away and snatch it from him upon return — as is cited in the holy Zohar, Bereishis...) (54.) It was very pleasing to him when someone merited to see him in a dream — even during his lifetime. And he said that there are people among his people who see him in a dream in the form of a great old man. And he said that if we were proper men as he desired, we could hear great and awesome things from him in dreams. And the main thing is to merit that what one sees and hears in a dream not be forgotten — for sometimes one sees and hears something and afterwards it is forgotten. (And this is because they take it away and snatch it from him upon return — as is cited in the holy Zohar, Bereishis...) (Sub-section 55) (55.) Already explained in his holy conversation [Sichos HaRan 30] that he warned not to confuse one's mind at all regarding cleanliness — and not to look into this at all.

And he cited in the name of great doctors that it is better for the body's health when one is somewhat constipated. For though the earlier doctors always said one must be purged and similarly for all illnesses they said to open the passages — but now they have investigated in their wisdom to the complete opposite: on the contrary it is better for the body's health to be somewhat constipated. And particularly for the sick person it is better... (55.) Already explained in his holy conversation [Sichos HaRan 30] that he warned not to confuse one's mind at all regarding cleanliness — and not to look into this at all. And he cited in the name of great doctors that it is better for the body's health when one is somewhat constipated. For though the earlier doctors always said one must be purged and similarly for all illnesses they said to open the passages — but now they have investigated in their wisdom to the complete opposite: on the contrary it is better for the body's health to be somewhat constipated.

And particularly for the sick person it is better... (Sub-section 56) (56.) Once he told about the matter of trust [bitochon] and said there are tzaddikim who do not keep money from one day to the next — as is told of several great tzaddikim of previous generations, such as the Baal Shem Tov of blessed memory, and the holy tzaddik our teacher the Rabbi Elimelech of blessed memory, and similar ones — that each and every day they scattered all the money they had and kept no money whatsoever from one day to the next.

And he said one must be a great person for this — to be strong in trust and stand firm. For if one falters... (56.) Once he told about the matter of trust [bitochon] and said there are tzaddikim who do not keep money from one day to the next — as is told of several great tzaddikim of previous generations, such as the Baal Shem Tov of blessed memory, and the holy tzaddik our teacher the Rabbi Elimelech of blessed memory, and similar ones — that each and every day they scattered all the money they had and kept no money whatsoever from one day to the next. And he said one must be a great person for this — to be strong in trust and stand firm. For if one falters... (Sub-section 43) (43.) He said: "The World to Come that we have in this world — when Hashem Yisburach helps at times — is beyond estimation." (Sub-section 58) (58.) Previously he said he desires very much that we have a livelihood. Even though trust is also very good — even so it is very good when one merits to have a stable livelihood. For in the place of the service of trust — in that place one can perform a different service. Meaning: if one has no stable livelihood and has confusion of mind from livelihood concerns and must constantly strengthen himself with the attribute of trust — in that place he can engage in another service and strengthening in other matters of the service of G-d. And understand. But even so he said the main thing is trust... (58.) Previously he said he desires very much that we have a livelihood. Even though trust is also very good — even so it is very good when one merits to have a stable livelihood. For in the place of the service of trust — in that place one can perform a different service. Meaning: if one has no stable livelihood and has confusion of mind from livelihood concerns and must constantly strengthen himself with the attribute of trust — in that place he can engage in another service and strengthening in other matters of the service of G-d.

(107.) I heard in his name that he said: "When one repeats a falsehood twice — it becomes truth." Meaning: it becomes as truth in his eyes through repeating the false words twice. He also said there is one who lies in bed and fabricates from his heart some falsehood about his companion — that his companion said or did something improper to him, to anger him and the like. And he begins to grow angry about this — and his anger burns at his companion — and he becomes filled with rage toward him for nothing at all...

And understand. But even so he said the main thing is trust... (Sub-section 59) (59.) He said: "I do not know how those who receive funds pray 'and do not make us need the gifts of flesh and blood' — since all their livelihood comes from what they receive from others." And what was understood from his words: that there is a service and wisdom in how to receive money from Israel — and one's entire livelihood can come from what one receives — and even so one would not be receiving at all, and one would not need the gifts of flesh and blood at all, G-d forbid. And one must pray to Hashem Yisburach to merit this wisdom — that one should not need the gifts of flesh and blood, G-d forbid. (59.) He said: "I do not know how those who receive funds pray 'and do not make us need the gifts of flesh and blood' — since all their livelihood comes from what they receive from others." And what was understood from his words: that there is a service and wisdom in how to receive money from Israel — and one's entire livelihood can come from what one receives — and even so one would not be receiving at all, and one would not need the gifts of flesh and blood at all, G-d forbid.

And one must pray to Hashem Yisburach to merit this wisdom — that one should not need the gifts of flesh and blood, G-d forbid. (Sub-section 60) (60.) I heard in his name that he said: "Through the controversy that people make against a person — they do him a favor. For through this he can grow and flourish — like when one plants a seed in the earth: if the earth were all packed together it would be impossible for a tree to grow and sprout from the seed. The earth must be split somewhat so that there be room for the tree to grow.

Similarly — through the controversy they make against someone — through this they give him room to grow and flourish." (60.) I heard in his name that he said: "Through the controversy that people make against a person — they do him a favor. For through this he can grow and flourish — like when one plants a seed in the earth: if the earth were all packed together it would be impossible for a tree to grow and sprout from the seed. The earth must be split somewhat so that there be room for the tree to grow. Similarly — through the controversy they make against someone — through this they give him room to grow and flourish." (Sub-section 61) (61.) Regarding the immensity of the greatness of man — he said: "When a person does such a thing with his hands — such a thing is done in all the worlds. And when he does such a thing with his hands — such a thing is done in all the worlds." And he said in these words: [in Yiddish: "vos taitshn a mentsh, az er tut azoi a mol mit der hand vert azoi geton in kol haolomos"].

(61.) Regarding the immensity of the greatness of man — he said: "When a person does such a thing with his hands — such a thing is done in all the worlds. And when he does such a thing with his hands — such a thing is done in all the worlds." And he said in these words: [in Yiddish: "vos taitshn a mentsh, az er tut azoi a mol mit der hand vert azoi geton in kol haolomos"]. (Sub-section 62) (62.) He said: [in Yiddish]: "If one were to turn a person inside out — one would see that from each and every vein of his there hang thousands of thousands and tens of thousands of worlds." That is: if one could turn a person over to see his inner dimension — one would see that from each and every sinew of his sinews hang thousands of thousands and tens of thousands of worlds. (62.) He said: [in Yiddish]: "If one were to turn a person inside out — one would see that from each and every vein of his there hang thousands of thousands and tens of thousands of worlds." That is: if one could turn a person over to see his inner dimension — one would see that from each and every sinew of his sinews hang thousands of thousands and tens of thousands of worlds. (Sub-section 63) (63.) Once I spoke with him about the many thoughts that confuse me — the melancholy and anxieties in the performance of mitzvos — such as in washing hands, about which I had anxieties that confused me greatly.

(110.) Once when I told him about a Chassid from Amsterdam who was famous in Brody — who traveled to the Land of Israel and I had seen him in the holy community of Kremenitz on his return from the Land of Israel. And I told him that I heard from him that he said he had already killed the evil inclination. He replied to me in a tone of rebuke: "What need is there to say he killed the evil inclination — since the aforementioned Chassid fasted much?" For the aforementioned Chassid fasted very greatly. "For I heard from..."

And he replied: "I have already spoken with you that you do not need to look into this etc." And I spoke with him further about many such matters — and I said to him: "Also this itself confuses me etc." He replied: "Do not begin to think at all." And this is a wondrous counsel for every matter — for many times thoughts greatly confuse. And whatever... (63.) Once I spoke with him about the many thoughts that confuse me — the melancholy and anxieties in the performance of mitzvos — such as in washing hands, about which I had anxieties that confused me greatly. And he replied: "I have already spoken with you that you do not need to look into this etc." And I spoke with him further about many such matters — and I said to him: "Also this itself confuses me etc." He replied: "Do not begin to think at all." And this is a wondrous counsel for every matter — for many times thoughts greatly confuse.

(112.) He said to me: "Do you not know what Hashem Yisburach desires? Hashem Yisburach loves a refined person" [in Yiddish: "Got hot lieb a giprayltn mentshn"].

And whatever... (Sub-section 64) (64.) Once he spoke about payos that have curls — called gekraizlte payos [curled sidelocks]. And he did not reveal anything about this. But I understood some hints from his words. Now I recall what they spoke about then from the verse [Song of Songs 5]: "His locks are curled" — and he said that this is the aforementioned aspect.

(114.) Of the Baal Shem Tov of blessed memory it is told that he attained and saw all the cures as they are named in all seventy languages in the portion of the twenty-four types of ritually impure birds. It seems that Rabbainu too told this in the name of the Baal Shem Tov of blessed memory.

(64.) Once he spoke about payos that have curls — called gekraizlte payos [curled sidelocks]. And he did not reveal anything about this. But I understood some hints from his words. Now I recall what they spoke about then from the verse [Song of Songs 5]: "His locks are curled" — and he said that this is the aforementioned aspect. (Sub-section 65) (65.) He said: "When a person labors in his prayer and cannot pray — he must then simply say the words in complete simplicity: 'The great, mighty, and awesome G-d' — in complete simplicity, without any vitality or enthusiasm at all. And one should say this way several words and matters. And if one merits, one may afterwards be awakened to great enthusiasm through this." Therefore for simple people who want to pray with heartfelt concentration — they must take their time in prayer.

We once heard from his holy conversations that he said from his holy mouth: "The greatest service that is great among great things in the service of G-d is easier to do than a business transaction that one troubles oneself for livelihood and worldly matters." For we see how much exertion people put in for livelihood and worldly occupations...

For with them several things occur in prayer — several ascents and descents in one prayer. For it is impossible to depict this in writing — but the enlightened one can understand advice from this in his prayer when he cannot pray. He answered and said: And if you cannot pray at all — if you merit, say some proper word in truth in supplications and other requests. And if you also cannot merit that — what to do? Even so, hope to Hashem. (65.) He said: "When a person labors in his prayer and cannot pray — he must then simply say the words in complete simplicity: 'The great, mighty, and awesome G-d' — in complete simplicity, without any vitality or enthusiasm at all. And one should say this way several words and matters.

(117.) I heard from our master, teacher, and Rabbainu o.b.m. that every person has the aspect of "what is before and what is behind" according to his level. (Ibid.)

And if one merits, one may afterwards be awakened to great enthusiasm through this." Therefore for simple people who want to pray with heartfelt concentration — they must take their time in prayer. For with them several things occur in prayer — several ascents and descents in one prayer. For it is impossible to depict this in writing — but the enlightened one can understand advice from this in his prayer when he cannot pray. He answered and said: And if you cannot pray at all — if you merit, say some proper word in truth in supplications and other requests. And if you also cannot merit that — what to do? Even so, hope to Hashem. (Sub-section 66) (66.) Before the Land of Israel, he said to the local Rabbi of Breslov: "I love you very much — therefore I bless you" [in Yiddish: "vintshy ich dir"] — "that you merit in the World to Come to understand my everyday conversations." (66.) Before the Land of Israel, he said to the local Rabbi of Breslov: "I love you very much — therefore I bless you" [in Yiddish: "vintshy ich dir"] — "that you merit in the World to Come to understand my everyday conversations." (Sub-section 67) (67.) My friend Rabbi Naftali told me that once he spoke with him about the mitzvah of tefillin — and he greatly extolled the holiness of tefillin. And he said that a person should be greatly inflamed in putting on tefillin — for tefillin are very holy and awesome. And it is fitting that great fear and trembling, awe and powerful reverence should fall upon a person when he wants to put on tefillin — whose holiness is very exalted and elevated.

(119.) I heard from Rabbainu o.b.m. that the time for giving charity for the Land of Israel is in the month of Adar. (The matter of the Four Portions, Law 1.) And it is cited in Rabbainu's words o.b.m. that the main cause of a fall is through pride. For in truth there is no fall in the world at all — for Hashem Yisburach is everywhere: "The whole earth is full of His glory." But when one has pride — then the Holy One Blessed be He says: "He and I cannot dwell together" etc. [Arachin 15]...

And he elaborated greatly on this. And I too understood from his words the immensity of the exaltedness of the awesome holiness of tefillin. And he said that many many of his Torah discourses — all of them... (67.) My friend Rabbi Naftali told me that once he spoke with him about the mitzvah of tefillin — and he greatly extolled the holiness of tefillin. And he said that a person should be greatly inflamed in putting on tefillin — for tefillin are very holy and awesome. And it is fitting that great fear and trembling, awe and powerful reverence should fall upon a person when he wants to put on tefillin — whose holiness is very exalted and elevated. And he elaborated greatly on this. And I too understood from his words the immensity of the exaltedness of the awesome holiness of tefillin. And he said that many many of his Torah discourses — all of them... (Sub-section 68) (68.) He said he knows of one scribe who is a hidden tzaddik — and Rabbainu o.b.m. very much wanted us to have tefillin from him. And he said he wants to travel to him himself and take from him several pairs of tefillin. For one must travel to him cleverly — in a manner that he would not understand that they came to him for this purpose — so that he would not, G-d forbid, be caught in any side of pride. Therefore he wanted to travel to him himself and take from him several pairs... (וְעַיֵּן הוֹסָפוֹת סִי' יט) (68.) He said he knows of one scribe who is a hidden tzaddik — and Rabbainu o.b.m. very much wanted us to have tefillin from him. And he said he wants to travel to him himself and take from him several pairs of tefillin. For one must travel to him cleverly — in a manner that he would not understand that they came to him for this purpose — so that he would not, G-d forbid, be caught in any side of pride.

Therefore he wanted to travel to him himself and take from him several pairs... (וְעַיֵּן הוֹסָפוֹת סִי' יט) (Sub-section 148) (148.) One asked him whether to be a teacher — he replied: "No." (For he o.b.m. said that three things are not considered important in his eyes: a shoychet [ritual slaughterer], a teacher, and a Chassid in a small town — because it is easy to stumble into pride, G-d forbid.) "Better for you to be a merchant and businessman — only when you walk in the marketplace, despise and belittle this world with your mouth." (Sub-section 69) (69.) He said: [in Yiddish: "es iz shoin ain avayrah az ir tit ain avayrah"] — "It is already a transgression when you commit a transgression." Meaning from now on. (69.) He said: [in Yiddish: "es iz shoin ain avayrah az ir tit ain avayrah"] — "It is already a transgression when you commit a transgression." Meaning from now on.

(122.) I heard from his holy mouth an awesome conversation about the awesomeness of the greatness of the Creator, may He be blessed — and it is impossible to explain it in writing. But afterwards through this he entered into words of strengthening — that even if one had fallen to whatever place he had fallen — each one according to his fall, G-d save us — even so, one should strengthen oneself and never despair. For His greatness, may He be blessed, is exalted very far above the Torah — where everything can be repaired etc. — for repentance is above...

Omission: Already translated in article body (witticism about Elokim al domi lach) (Sub-section 70) (70.) I heard in his name that he said: "Through genuine faith in true tzaddikim one merits much money." And this is [from the Sabbath table songs]: "His reward is very much — meod [much] — this is money, as our Rabbis of blessed memory said [Brachos 54a]: 'And with all your meod' — with all your money. 'According to his labor' — 'his labor' refers to the tzaddikim, as it is written [Job 36]: 'I will give to those who do righteousness.' And this is 'according to his labor' — meaning through faith in the tzaddikim, for faith depends on the mouth..." (70.) I heard in his name that he said: "Through genuine

(124.) Once, from within his holy words, I was hearing that the main name of the aspect of Divine action in holiness is charity. (Likutay Halachos, Laws of Charity, Law 1.)

faith in true tzaddikim one merits much money." And this is [from the Sabbath table songs]: "His reward is very much — meod [much] — this is money, as our Rabbis of blessed memory said [Brachos 54a]: 'And with all your meod' — with all your money. 'According to his labor' — 'his labor' refers to the tzaddikim, as it is written [Job 36]: 'I will give to those who do righteousness.' And this is 'according to his labor' — meaning through faith in the tzaddikim, for faith depends on the mouth..." (Sub-section 71) (71.) I heard in his name that he told of several great true tzaddikim. And he said this one has somewhat the power to lead the world — only the deficiency is that he is not of distinguished lineage.

(126.) I heard from Rabbainu o.b.m. that through innovating in Torah — one does a very great favor for one's father and mother.

And similarly he told of other tzaddikim who cannot lead the world. He answered and said that the matter is like what is cited in the Midrash [in the Introduction to the Zohar] regarding the letters at the time of the creation of the world — that the letters came before Hashem Yisburach and each wanted that He create with it... אָמַר: כְּשֶׁנִּכְבֶּה נֵר בָּא חֹשֶׁךְ, וּכְשֶׁדּוֹלְקִין הַרְבֵּה נֵרוֹת אָז כְּשֶׁנִּכְבִּין בָּא חֹשֶׁךְ גָּדוֹל בְּיוֹתֵר, כִּי כָּל מַה שֶּׁהָאוֹר גָּדוֹל כֵּן נִגְדַּל הַחֹשֶׁךְ אַחַר כָּךְ. כְּשֶׁנִּפְטַר הָרַב הֶחָסִיד הָר' גְּדַלְיָה מִלִינִיץ זַ"ל...

(127.) I heard from the mouth of Rabbainu o.b.m. — that he said regarding young people who were complaining to him about the troubles of their souls: that they do not merit to become holy in truth and serve G-d as is fitting. And once he answered and said there are counsels that would certainly help. "But even the counsels themselves are difficult to fulfill." (Likutay Halachos, Laws of Eruvin, Law 5, letter 25.)

(129.) I heard from his holy mouth o.b.m. that he said: "This is a great evil inclination for many people — and particularly those of high standing — that for one matter that seems to them to be a mitzvah they abandon everything and come through this to many corruptions. And particularly when they come through this to controversies etc." (Likutay Halachos, Laws of Robbery, Law 5, letter 10.)

עוֹד אָמַר: הוּא כְּמוֹ קוֹף שֶׁלּוֹבְשִׁין אוֹתוֹ בְּמַלְבּוּשִׁים שֶׁל אָדָם... אָמַר: זֶה אֲנִי יוֹדֵעַ מִכְּבָר, שֶׁעַכְשָׁו אִי אֶפְשָׁר לְהַמְשִׁיךְ הַשְׁפָּעָה, הַיְנוּ עֲשִׁירוּת גָּדוֹל, כִּי אִם עַל-יְדֵי שֶׁמְּקָרְבִין עַצְמָן לְאֵיזֶה שְׂרָרָה, כְּמוֹ שֶׁרוֹאִין בְּחוּשׁ הַשְׁמָטָה — FULFILLED ✓ נֵרוֹת / שְׂחוֹק / קוֹף (תיד) (תיד) Three hashmatos incorporated at end.

(131.) Regarding what is explained elsewhere about the secrets of the book that was burned: I heard that there was explained there the secret of the great holiness and virtue of the mitzvah of hospitality — and the matter of the virtue of the mitzvah of making the bed for the guest.

(71.) I heard in his name that he told of several great true tzaddikim. And he said this one has somewhat the power to lead the world — only the deficiency is that he is not of distinguished lineage. And similarly he told of other tzaddikim who cannot lead the world. He answered and said that the matter is like what is cited in the Midrash [in the Introduction to the Zohar] regarding the letters at the time of the creation of the world — that the letters came before Hashem Yisburach and each wanted that He create with it... <אָמַר: כְּשֶׁנִּכְבֶּה נֵר בָּא חֹשֶׁךְ, וּכְשֶׁדּוֹלְקִין הַרְבֵּה נֵרוֹת אָז כְּשֶׁנִּכְבִּין בָּא חֹשֶׁךְ גָּדוֹל בְּיוֹתֵר, כִּי כָּל מַה שֶּׁהָאוֹר גָּדוֹל כֵּן נִגְדַּל הַחֹשֶׁךְ אַחַר כָּךְ. כְּשֶׁנִּפְטַר הָרַב הֶחָסִיד הָר' גְּדַלְיָה מִלִינִיץ זַ"ל... אֲבָל כְּשֶׁנִּפְטַר הָרַב הַקָּדוֹשׁ הָר' שָׁלוֹם זֵ"ל כַּמָּה גָּדוֹל הַחֹשֶׁךְ שֶׁבָּא אַחַר הִסְתַּלְּקוּתוֹ. וְלֹא עַל חִנָּם הָיָה כּוֹאֵב לִי בִּטְנִי ג' יָמִים כְּשֶׁנִּסְתַּלֵּק ר' שָׁלוֹם זַ"ל, כִּי יָדַעְתִּי שֶׁיִּהְיֶה כָּךְ>

(133.) "It is possible that someone dies at the age of eighty — and even so he dies having shortened his days completely. Meaning: since he did not improve his deeds — certainly all his years are vanity. One needs only to live even a little — only that it should be beautiful and good" [in Yiddish: "me darf main nit nor a bisl shain lebn"].

(135.) I also heard that Rabbainu z"l said: "'Carve for yourself' — the chips will be yours" [Nedarim 38a] — meaning wherever you see some chip or refuse, take that chip as belonging to you — attribute the shortcoming to yourself. "From there Moses became wealthy" [Vayikra Rabbah 1] — meaning through this he merited wisdom etc. (Perhaps his intention is in the way our Rabbis of blessed memory said: "If you have acquired knowledge — what have you lacked?") For "where shall wisdom be found" [Job 28] — and because he possessed the attribute of...

הַשְׁמָטָה — FULFILLED ✓ נֵרוֹת / שְׂחוֹק / קוֹף (תיד) (תיד) Three hashmatos incorporated at end. (Sub-section 72) (72.) He warned against eating in a gulping, hasty manner in the way of a glutton — for this is the aspect of [Genesis 25]: "Pour into me now." Rather one should accustom oneself to eat calmly, with settled mind, and with proper conduct — in the manner that one eats with proper conduct when an important person sits at the table. So one should always eat — even when eating alone. (72.) He warned against eating in a gulping, hasty manner in the way of a glutton — for this is the aspect of [Genesis 25]: "Pour into me now." Rather one should accustom oneself to eat calmly, with settled mind, and with proper conduct — in the manner that one eats with proper conduct when an important person sits at the table. So one should always eat — even when eating alone. (Sub-section 73) (73.) He said that in the Future the tzaddikim will say: "This is G-d, we have hoped for Him" [Taanis 31a] — specifically "this one." And he said in Yiddish that they will say: "Truly to this G-d we had hoped" ["takeh tsu dem Got hobn mir gehat"]. Meaning — that also in this world they had merited to attain Him thus, as they are now seeing Him. And they had always been hoping to see Him thus. And now they have merited to this. And therefore they will then say: "This is G-d, we have hoped for Him" — specifically "this." (73.) He said that in the Future the tzaddikim will say: "This is G-d, we have hoped for Him" [Taanis 31a] — specifically "this one." And he said in Yiddish that they will say: "Truly to this G-d we had hoped" ["takeh tsu dem Got hobn mir gehat"]. Meaning — that also in this world they had merited to attain Him thus, as they are now seeing Him.

(137.) Said the transcriber: I also heard from one person who was told by the man who was serving the aforementioned Rabbi Tzvi Aryeh — that when Rabbi Tzvi Aryeh returned home from the journey to the aforementioned forest, he said then: "I had seen him [meaning Rabbainu o.b.m.] some years ago when he was at my home — and even then I had no understanding of him at all. But now I do not know at all." [in Yiddish: "nor haynt veis ich shoin gor nisht"]. And as it appears, one must understand...

And they had always been hoping to see Him thus. And now they have merited to this. And therefore they will then say: "This is G-d, we have hoped for Him" — specifically "this." (Sub-section 74)

(139.) I heard from one of our people who was standing then with several other people of our fellowship — at the hour when she received the aforementioned letter and read it — and she wept before them profusely and said: "Presumably I am now at a very low and base level since my father praises me so highly before my eyes. For I heard from my father — that he said to the Rabbi Rabbi Nussun: sometimes he praises someone in his own eyes and before his face — because he sees that he has fallen..."

(74.) He said: "I am confident in Hashem Yisburach that every child who comes before me before he reaches the age of seven — he will certainly be clean of sin until his wedding day." (74.) He said: "I am confident in Hashem Yisburach that every child who comes before me before he reaches the age of seven — he will certainly be clean of sin until his wedding day." (Sub-section 75) (75.) I heard in his name that he said: "There are with me people who are sometimes inflamed toward Hashem Yisburach — and are close to Hashem Yisburach truly. And they are then at a good level that even complete tzaddikim do not hold. But sometimes they fall from this etc. Would that this feeling of theirs would remain at the time they hold in the service of G-d — would that they held this level for long days and many years." I also heard in his name on this matter that he said that... (75.) I heard in his name that he said: "There are with me people who are sometimes inflamed toward Hashem Yisburach — and are close to Hashem Yisburach truly. And they are then at a good level that even complete tzaddikim do not hold. But sometimes they fall from this etc. Would that this feeling of theirs would remain at the time they hold in the service of G-d — would that they held this level for long days and many years." I also heard in his name on this matter that he said that...

(Sub-section 76)

(76.) Once he said to me: "Everything you see in the world exists only for the sake of free will — for the entire world and everything in it was created only for the sake of free will." (76.) Once he said to me: "Everything you see in the world exists only for the sake of free will — for the entire world and everything in it was created only for the sake of free will." (Sub-section 77) (77.) He greatly loved the simple service of simple G-d-fearing people etc. And he greatly loved those who could say many supplications and petitions from within the large siddurs etc. — as is printed in Likutay Tinyana, Torah 104. And he said: "I am jealous of R"Y, the son-in-law of R"Y, who can say much" — meaning that in Breslov there was a man who was accustomed to say many supplications, Psalms, and devotions every day. And Rabbainu o.b.m. said... (77.) He greatly loved the simple service of simple G-d-fearing people etc. And he greatly loved those who could say many supplications and petitions from within the large siddurs etc. — as is printed in Likutay Tinyana, Torah 104. And he said: "I am jealous of R"Y, the son-in-law of R"Y, who can say much" — meaning that in Breslov there was a man who was accustomed to say many supplications, Psalms, and devotions every day. And Rabbainu o.b.m. said... (Sub-section 78) (78.) Regarding the virtue of one who innovates Torah — that it is a great rectification for immoral thoughts, as is explained elsewhere [Likutay Tinyana, Torah 105].

I myself heard from his holy mouth many many times that he greatly admonished to innovate in Torah. And he said it is a very great rectification for the past. And he said that even one word when one merits to innovate is also very good — for it is a very great rectification. He also said it is a great benefit for the souls of his forebears who have already passed away. (78.) Regarding the virtue of one who innovates Torah — that it is a great rectification for immoral thoughts, as is explained elsewhere [Likutay Tinyana, Torah 105]. I myself heard from his holy mouth many many times that he greatly admonished to innovate in Torah.

And he said it is a very great rectification for the past.

And he said that even one word when one merits to innovate is also very good — for it is a very great rectification. He also said it is a great benefit for the souls of his forebears who have already passed away.

(Sub-section 79)

(79.) He told me about a tzaddik from Lithuania [the author of Yesod V'Shoresh Ha'Avodah] who before his death snapped his finger and thumb together in the manner the world snaps fingers against one another — a thumb against a forefinger until a sound is heard between them — and said in joy in these words: [in Yiddish: "iber gishpringen"] — "I have leaped!" Meaning he was with great joy that he had jumped and leaped over this world and its vanities — praiseworthy is he. And Rabbainu z"l greatly praised his... (79.) He told me about a tzaddik from Lithuania [the author of Yesod V'Shoresh Ha'Avodah] who before his death snapped his finger and thumb together in the manner the world snaps fingers against one another

— a thumb against a forefinger until a sound is heard between them — and said in joy in these words: [in Yiddish: "iber gishpringen"] — "I have leaped!" Meaning he was with great joy that he had jumped and leaped over this world and its vanities — praiseworthy is he. And Rabbainu z"l greatly praised his... (Sub-section 80) (80.) Once I stood before him as they were fixing his garment — meaning they were sewing rabbit skins under his garment for the winter days. He said to me then: "At every time that a person puts on a new beautiful garment — a change occurs in him, for his face changes at the time the garment changes.

And even if that person were the greatest wise man of the great ones, even if he were an exceedingly wealthy man for whom the garment does not matter so much, even a king — even so..." (80.) Once I stood before him as they were fixing his garment — meaning they were sewing rabbit skins under his garment for the winter days. He said to me then: "At every time that a person puts on a new beautiful garment — a change occurs in him, for his face changes at the time the garment changes. And even if that person were the greatest wise man of the great ones, even if he were an exceedingly wealthy man for whom the garment does not matter so much, even a king — even so..." Omission: Full story: woman in Medvedivkeh, unripe plums, occasioned LM I:257 and LM II:88 (Sub-section 81) (81.) I heard from his holy mouth — that the Baal Shem Tov of blessed memory, when his garment was not properly sewn — in the manner that tailors sometimes ruin a garment in their sewing — he would command that a pidyon [redemption prayer] be made for himself.

(149.) One of the young men spoke with him o.b.m. and said: "I want to be a proper man" [in Yiddish: "ich vil zain ain erlicher Yid"]. And Rabbainu o.b.m. replied: "But do you want to want?" [in Yiddish: "vilstu ober veln"]. And the discerning person will understand that these few words contain very much — as is known and understood to one who studies his holy and very wondrous conversations. May it be His will that we merit to fulfill them, Amen.

(81.) I heard from his holy mouth — that the Baal Shem Tov of blessed memory, when his garment was not properly sewn — in the manner that tailors sometimes ruin a garment in their sewing — he would command that a pidyon [redemption prayer] be made for himself. (Sub-section 82) (82.) At the time when he put on a certain zipitzel [special outer garment] whose color was what is called papilate [gray] — he answered and said on Friday night: "And I am dust and ashes" [Genesis 18] — in their language papil.

Moharna"t [acronym for: Our Teacher the Rav Rabbi Nussun] asked Rabbainu za"tzal why he conceals himself — his greatness — from before the Rav of Berdichev. And he replied: "To draw close to me, he cannot — except if he kindles the pipe for me. And this is not possible!"

(82.) At the time when he put on a certain zipitzel [special outer garment] whose color was what is called papilate [gray] — he answered and said on Friday night: "And I am dust and ashes" [Genesis 18] — in their language papil. (Sub-section 83) (83.) One person stood before him who was engaging in studying Kabbalah books — and he was in truth not worthy of studying Kabbalah. And he rebuked him that he should not study Kabbalah. And he said: "Kabbalah in gematria equals noef [adulterer]." And I also heard from another person who was speaking with someone — and that person was complaining before him that he has no heart — meaning he has no heartfelt awakening for prayer and service.

Rabbainu o.b.m.

replied that this is because he studies Kabbalah — for "an adulterer..." [Proverbs]. (83.) One person stood before him who was engaging in studying Kabbalah books — and he was in truth not worthy of studying Kabbalah.

And he rebuked him that he should not study Kabbalah.

And he said: "Kabbalah in gematria equals noef [adulterer]." And I also heard from another person who was speaking with someone — and that person was complaining before him that he has no heart — meaning he has no heartfelt awakening for prayer and service. Rabbainu o.b.m. replied that this is because he studies Kabbalah — for "an adulterer..." [Proverbs]. (Sub-section 84) (84.) Regarding the calculated End Times — that there are great men who calculate End Times and say that Messiah should come at such a time as they name — as has occurred in our times when they said about several dates that Messiah would come then, and similarly in previous generations. And Rabbainu o.b.m. did not agree with this at all. And he said that every time someone announces some End Time — Messiah will certainly not come in any manner at that End Time they name. And it is already explained... (84.) Regarding the calculated End Times — that there are great men who calculate End Times and say that Messiah should come at such a time as they name — as has occurred in our times when they said about several dates that Messiah would come then, and similarly in previous generations.

And Rabbainu o.b.m.

did not agree with this at all. And he said that every time someone announces some End Time — Messiah will certainly not come in any manner at that End Time they name. And it is already explained...

(157.) I heard in his name — one person told him that he had dreamed of fire. Rabbainu o.b.m. answered and asked him: "And what did you interpret for yourself?" He replied that he interpreted it for himself that there would be a good fair that day and he would earn money. Rabbainu o.b.m. replied: "Indeed — fire alludes to money — for keseph [silver/money] in its full spelling equals esh [fire] in gematria: kaf, samech, pay equals exactly esh."

Omission: Dream of Yom Kippur sacrifice — "I fear for what is yet to come" (Sub-section 85) (85.) Once they were speaking before him about worry over livelihood — he rebuked them and said: "What is there to worry about livelihood? Bread with cucumbers [igerkes] is good food!" (85.) Once they were speaking before him about worry over livelihood — he rebuked them and said: "What is there to worry about livelihood? Bread with cucumbers [igerkes] is good food!" (Sub-section 86) (86.) He said: "On a fast day it is good to recite the portion of all the sacrifices." (86.) He said: "On a fast day it is good to recite the portion of all the sacrifices." Omission: Full Shabbos 5564 story — strange dream, garment, old man rebukes, BST "chose to be close" (Sub-section 87) (87.) Once he spoke with me about distancing the general desire — which is the desire of immorality — and he greatly mocked this desire as was his way. He answered and said: "It has always been difficult for me — what our Rabbis of blessed memory said [Nedarim 20b]: 'One should regard it as if a demon had compelled him.' Who compels you? Meaning: if a person wants to completely conquer his desire — there is no one who compels him.

And understand." (87.) Once he spoke with me about distancing the general desire — which is the desire of immorality — and he greatly mocked this desire as was his way.

He answered and said: "It has always been difficult for me — what our Rabbis of blessed memory said [Nedarim 20b]: 'One should regard it as if a demon had compelled him.' Who compels you? Meaning: if a person wants to completely conquer his desire — there is no one who compels him. And understand." (Sub-section 88) (88.) Previously he spoke about serving the tzaddik — that the people of the tzaddik must serve the tzaddik in all his needs and do for him all that he would need to do himself. And he said this is alluded to in the verse [Psalms 145]: "The tzaddik of G-d in all his ways" — meaning: when does the tzaddik merit that G-d be in all his ways — the aspect of "In all your ways, know Him" [Proverbs 3]? When can the tzaddik fulfill "G-d in all his ways"? When "and pious in all his deeds" — meaning when...

(88.) Previously he spoke about serving the tzaddik — that the people of the tzaddik must serve the tzaddik in all his needs and do for him all that he would need to do himself.

And he said this is alluded to in the verse [Psalms 145]: "The tzaddik of G-d in all his ways" — meaning: when does the tzaddik merit that G-d be in all his ways — the aspect of "In all your ways, know Him" [Proverbs 3]? When can the tzaddik fulfill "G-d in all his ways"? When "and pious in all his deeds" — meaning when... (Sub-section 89) (89.) "Draw Your kindness to those who know You — O jealous and vengeful G-d" [Sabbath table hymns]. Meaning: we request that Hashem Yisburach draw kindness to those who know Him — to spite the enemies. And this: "Draw Your kindness to those who know You — O jealous and vengeful G-d" — means in order to take vengeance on the enemies — in order that "the wicked will see and be angered" [Psalms 111]. As it is written [ibid. 69]: "For the sake of my enemies — redeem me." And as it is written [ibid. 5]: "For the sake of those who watch me — make straight Your way before me." (89.) "Draw Your kindness to those who know You — O jealous and vengeful G-d" [Sabbath table hymns]. Meaning: we request that Hashem Yisburach draw kindness to those who know Him — to spite the enemies. And this: "Draw Your kindness to those who know You — O jealous and vengeful G-d" — means in order to take vengeance on the enemies — in order that "the wicked will see and be angered" [Psalms 111]. As it is written [ibid. 69]: "For the sake of my enemies — redeem me." And as it is written [ibid. 5]: "For the sake of those who watch me — make straight Your way before me." (Sub-section 90)

(163.) For a record — the incident of matai v'lo matai [reaching and not reaching] — when he was dancing and Ch. was playing — and he then felt the presence of Rabbi Shimon bar Yochai. At the time he was in the aspect of matai [reaching] — he did not hear Ch. playing at all. And afterwards when he returned to the aspect of v'lo matai [not reaching] — then he heard a little.

(90.) He said: "When the mind is tired from study — then one must converse and speak everyday talk with people in order to refresh the mind. And this conversation is like sleep — which is a rest for the mind. And such conversation is not in the category of idle talk at all, G-d forbid. On the contrary — it is a great mitzvah. And about this our Rabbis of blessed memory said [Menachos 99]: 'The suspension of Torah is its fulfillment — as it is written [Psalms 119]: 'A time to act for G-d — they have nullified Your Torah.'" (90.) He said: "When the mind is tired from study — then one must converse and speak everyday talk with people in order to refresh the mind. And this conversation is like sleep — which is a rest for the mind. And such conversation is not in the category of idle talk at all, G-d forbid.

On the contrary — it is a great mitzvah.

And about this our Rabbis of blessed memory said [Menachos 99]: 'The suspension of Torah is its fulfillment — as it is written [Psalms 119]: 'A time to act for G-d — they have nullified Your Torah.'" (Sub-section 91) (91.) Rabbi Shimon accomplished before Rabbainu o.b.m. that he should merit to serve him after his death as he had served him in his lifetime.

And there is an incident to tell about this — which will be explained elsewhere.

(See Avneiha Barzel, 51.) (91.) Rabbi Shimon accomplished before Rabbainu o.b.m. that he should merit to serve him after his death as he had served him in his lifetime. And there is an incident to tell about this — which will be explained elsewhere.

(See Avneiha Barzel, 51.) (Sub-section 92)

(92.) For a record — to note the incident that occurred while traveling, when he slept outside on a bed and began to cry out greatly in his sleep. And everyone ran to him and he awoke — and entered the house and opened a book and said he found the matter explained there. For that house — meaning the inn — was newly built from young wood that had not yet aged. And he said he opened that book — it seems it was a Midrash — and there it was written in that place: when... (92.) For a record — to note the incident that occurred while traveling, when he slept outside on a bed and began to cry out greatly in his sleep. And everyone ran to him and he awoke — and entered the house and opened a book and said he found the matter explained there. For that house — meaning the inn — was newly built from young wood that had not yet aged. And he said he opened that book — it seems it was a Midrash — and there it was written in that place: when...

Omission: Three hashmatos: eating for three men; Third Meal BST appeared; verse about feeding the animal-body 535.

(Sub-section 92) (92.) For a record — to note the incident that occurred while traveling, when he slept outside on a bed and began to cry out greatly in his sleep. And everyone ran to him and he awoke — and entered the house and opened a book and said he found the matter explained there. For that house — meaning the inn — was newly built from young wood that had not yet aged. And he said he opened that book — it seems it was a Midrash — and there it was written in that place: when... 536. (Sub-section 93) (93.) Once his people were standing before him when a gentile soldier came and knocked on the window — asking if there was one of the soldiers there. They replied no, there was none there. And he went away. Afterwards after some hours he came back and knocked on the window harder — asking if there was a soldier there. Rabbainu o.b.m. answered: "So is your evil inclination — at first it comes and knocks on a person. And when one turns away from it..." (Sub-section 93) (93.) Once his people were standing before him when a gentile soldier came and knocked on the window — asking if there was one of the soldiers there. They replied no, there was none there. And he went away. Afterwards after some hours he came back and knocked on the window harder — asking if there was a soldier there. Rabbainu o.b.m. answered: "So is your evil inclination — at first it comes and knocks on a person. And when one turns away from it..." (93.) Once his people were standing before him when a gentile soldier came and knocked on the window — asking if there was one of the soldiers there.

They replied no, there was none there.

And he went away. Afterwards after some hours he came back and knocked on the window harder — asking if there was a soldier there. Rabbainu o.b.m. answered: "So is your evil inclination — at first it comes and knocks on a person.

And when one turns away from it..."

Omission: Six synagogues he knew and forgot — names specified inline 536. (Sub-section 93)

The Service of G-d

(93.) Once his people were standing before him when a gentile soldier came and knocked on the window — asking if there was one of the soldiers there. They replied no, there was none there. And he went away. Afterwards after some hours he came back and knocked on the window harder — asking if there was a soldier there. Rabbainu o.b.m. answered: "So is your evil inclination — at first it comes and knocks on a person. And when one turns away from it..." (Sub-section 94)

(94.) He said regarding the false-famous ones: "For the evil one it is very difficult to toil with the entire world to lead them astray from the straight path.

Therefore he stationed one famous man in this place and another famous man in that place." And he said of one famous man that he had uprooted the heads of a thousand people — who will certainly not arise at the resurrection of the dead. (94.) He said regarding the false-famous ones: "For the evil one it is very difficult to toil with the entire world to lead them astray from the straight path. Therefore he stationed one famous man in this place and another famous man in that place." And he said of one famous man that he had uprooted the heads of a thousand people — who will certainly not arise at the resurrection of the dead. (Sub-section 95) (95.) He said about our people — that it is difficult for them to elevate themselves to conduct themselves with rabbonus [rabbinic leadership] and self-aggrandizement — because he had instilled too much truth in them.

(1.) The Torah "With Trumpets" (Likutay Moharan, Torah 5) he said on Rosh Hashana here in Breslov in the year (5)563 [27–28 September, 1802], and Rosh Hashana occurred then on Monday and Tuesday. And it was the first Rosh Hashana of his residence here, and of my drawing close to him.

(95.) He said about our people — that it is difficult for them to elevate themselves to conduct themselves with rabbonus [rabbinic leadership] and self-aggrandizement — because he had instilled too much truth in them. (Sub-section 96) (96.) He said it is very good to give at all times a pidyon [redemption offering] to tzaddikim — even not at times of trouble, G-d forbid. And he told of several people from the Tsar's country who are very accustomed to multiplying pidyonos always. And he said: "If he had a tzaddik worthy of making a pidyon for him, he would give a pidyon every day and at all times." And he spoke much about this — for pidyonos are a very great matter.

(96.) He said it is very good to give at all times a pidyon [redemption offering] to tzaddikim — even not at times of trouble, G-d forbid.

And he told of several people from the Tsar's country who are very accustomed to multiplying pidyonos always. And he said: "If he had a tzaddik worthy of making a pidyon for him, he would give a pidyon every day and at all times." And he spoke much about this — for pidyonos are a very great matter. (Sub-section 97) (97.) Regarding the visions and apparitions that true great tzaddikim see — he said: "When they want above for a person to see some vision or apparition — they clothe him in such eyes through which he can see what he will see — such as the soul of a dead person, or an angel, and the like." And see elsewhere [Likutay Moharan, Torah 98] what is explained on the verse [Psalms 34]: "The eyes of G-d are toward the righteous" — that the tzaddikim have "the eyes of G-d" — therefore they... (97.) Regarding the visions and apparitions that true great tzaddikim see — he said: "When they want above for a person to see some vision or apparition — they clothe him in such eyes through which he can see what he will see — such as the soul of a dead person, or an angel, and the like." And see elsewhere [Likutay Moharan, Torah 98] what is explained on the verse [Psalms 34]: "The eyes of G-d are toward the righteous" — that the tzaddikim have "the eyes of G-d" — therefore they...

(Sub-section 98)

(98.) I heard from him that he said: "The blessing that people customarily receive from great and important persons is a very precious thing — and it is good to endeavor to receive a blessing from all of them." (98.) I heard from him that he said: "The blessing that people customarily receive from great and important persons is a very precious thing — and it is good to endeavor to receive a blessing from all of them." (Sub-section 99)

And he mentioned then, close to the beginning of the Torah, the verse [Ezekiel 1:26], "And on the throne an image with the appearance of a man upon it from above." (And afterwards, in his holy handwriting, this verse is not mentioned until close to the end, as is explicated in the book, see there). At that time he grasped, with both his hands, the two arm rests of the chair he was sitting on, and he was swaying with the chair, and he said with trepidation, and fear, and with extremely formidable meseeras nefesh (self-sacrifice) these words: "When <uz> one sits <men zitz> on a chair <oyf dehr shtil>, then <demult> he is a man <iz men amentch>," and the words are extremely abstruse (the transcriber says: see Zohar, Tazreyah page 48).

(99.) He said: "It is very good to see the faces of all the tzaddikim of the generation — for 'tzaddikim are the face of the Shechina'" [holy Zohar, Shemos 163b]. (99.) He said: "It is very good to see the faces of all the tzaddikim of the generation — for 'tzaddikim are the face of the Shechina'" [holy Zohar, Shemos 163b]. (Sub-section 100) (100.) Many times he spoke much with us and greatly admonished us to draw souls close to Hashem Yisburach — to endeavor to speak much with people in order to awaken them and bring them back close to Hashem Yisburach. And his desire was even to speak with worldly people everyday conversations about worldly matters — perhaps from this, words would emerge and roll forth that would awaken them toward Hashem Yisburach.

And even if one accomplished only a single movement — that it enter into them... (100.) Many times he spoke much with us and greatly admonished us to draw souls close to Hashem Yisburach — to endeavor to speak much with people in order to awaken them and bring them back close to Hashem Yisburach.

And his desire was even to speak with worldly people everyday conversations about worldly matters — perhaps from this, words would emerge and roll forth that would awaken them toward Hashem Yisburach. And even if one accomplished only a single movement — that it enter into them... 544. (Sub-section 101) (101.) He said: "One who is close to a true tzaddik for many long years — and stands and serves before him and hears his words — even though he hears from him many words, conversations, and stories from which he understands no benefit or counsel for his soul — even so, if he merits, he can afterwards in the passage of time understand retroactively and derive from all the stories he already heard great counsels for the service of Hashem Yisburach. And every single word he heard..." 545.

(Sub-section 102)

(102.) Once I was complaining before him about my matters — and I was saying before him by way of complaint: "I am weary of crying, my throat is parched, my eyes fail while I wait for my G-d" [Psalms 69]. And he raised his hands slightly and said in gentle language: "If so — what is to be done?" (Meaning certainly it is forbidden to question His ways, may He be blessed, and certainly G-d is righteous.) Afterwards he answered and said to me: "Is it not so that if King David, upon him be peace, said 'I am weary of crying, my throat is parched' — it was literally as it appears — meaning he had truly cried..." 546. (Sub-section 103) (103.) He spoke about the wars of kings who fight each other for some victory and shed much blood for nothing etc. And he said that several foolish things have already been nullified from the world — things that the early generations erred in and were confused by. [Such as the matters of idolatrous worship — when they slaughtered their children to Molech and the like — many kinds of foolishness that existed in the early generations.] And now many foolish things have been nullified. But this error and confusion... 547. (Sub-section 104) (104.) At the time when a fire broke out here once on the Sabbath and once on Yom Kippur — it was his desire that we be very lenient regarding saving one's possessions, and not to be strict in this at all.

(It is obvious that his intention was in the permissible manner according to halacha — without excessive stringencies.) And after Yom Kippur he spoke about this and said there are several books of responsa that are lenient and permit much in this.

And he said it is not fitting to be strict in such a matter.

And he said: "This I..." (Sub-section 101) (101.) He said: "One who is close to a true tzaddik for many long years — and stands and serves before him and hears his words — even though he hears from him many words, conversations, and stories from which he understands no benefit or counsel for his soul — even so, if he merits, he can afterwards in the passage of time understand retroactively and derive from all the stories he already heard great counsels for the service of Hashem Yisburach.

(4.) When he said the Torah "I saw a golden menorah (Zechariah 4; Torah 8)," on the Sabbath of Chanuka 5563 (30 Kislev; Dec. 25, 1802), and there it speaks of how to topple and put down the wicked, the aspect of [Psalms 147:6] "(He) puts down the wicked to the ground," see there, and then at that time he felled and put down a certain notorious wicked person who was in Nemerov, from whom our fellow votaries suffered, and they had told (this) before him o.b.m. And after Chanuka, after he said the aforementioned Torah on the Sabbath of Chanuka, the aforementioned wicked man had a great downfall.

And when they came to the gate of the palaces, they saw that there was painted on the gate of the palace a wondrous path. And on both sides of the path stood springs with water, and over each spring and its waters was appointed one angel. And along the side of the path walked a beggar [bettler], and the beggar was extremely, extremely thirsty for water. And the aforementioned appointees did not want to give him even a little water to drink. And in the middle of the path there drove a nobleman in a slow carriage, and he told the appointee to give him a little water for his hands. And one appointee went and gave it to him. And the other appointee went and gave the aforementioned beggar water to drink. And the appointee who had given water to the nobleman went and poured ash upon the appointee who had given water to the beggar.

(5.) The toaroas (holy teachings) which were said on the homilies of Rabba bar bar Chunu (Bava Basra 73; Likutay Moharan 1–15), Rabbainu o.b.m. said, that he said them in the name of their sayer (author), that is in the name of Rabba bar bar Chunu himself. Also when he began to reveal Toaroas (holy teachings) on the homilies of Rabba bar bar Chunu, (then) he told over that Rabba bar bar Chunu came to him, and greeted him, and said (to him) why doesn't he pay attention to his homilies, and requested of him for this, that he devote his attention to them, and he (Rabba bar bar Chunu) will reveal to him wondrous awesome novelties in them.

And every single word he heard..." (101.) He said: "One who is close to a true tzaddik for many long years — and stands and serves before him and hears his words — even though he hears from him many words, conversations, and stories from which he understands no benefit or counsel for his soul — even so, if he merits, he can afterwards in the passage of time understand retroactively and derive from all the stories he already heard great counsels for the service of Hashem Yisburach. And every single word he heard..."

At that time, unexpectedly they (followers of Rabbi Nachman) gathered by him for that Sabbath, because then there wasn't any designated time for a keebootz (gathering — in Israel they took this Breslov term for the name of their collective communities) (as is explained elsewhere (below #126) that the main set time of congregation and the keebootz according to his volition was six times a year), and at first he was slightly piqued, and he said that we are making for ourselves Sabbaths. That is, because he himself made and set for us Sabbaths to come to be with him then, and now we made for ourselves a keebootz for Sabbath.

Omission: Full story of Rabbi Hirsh of Medvedivkeh — only son dying, "I will be your Kaddish", oath b'nekitas chefetz, came immediately after sealing of grave (Sub-section 102) (102.) Once I was complaining before him about my matters — and I was saying before him by way of complaint: "I am weary of crying, my throat is parched, my eyes fail while I wait for my G-d" [Psalms 69]. And he raised his hands slightly and said in gentle language: "If so — what is to be done?" (Meaning certainly it is forbidden to question His ways, may He be blessed, and certainly G-d is righteous.) Afterwards he answered

and said

to me: "Is it not so that if King David, upon him be peace, said 'I am weary of crying, my throat is parched' — it was literally as it appears — meaning he had truly cried..." (102.) Once I was complaining before him about my matters — and I was saying before him by way of complaint: "I am weary of crying, my throat is parched, my eyes fail while I wait for my G-d" [Psalms 69]. He also said then many things more than what is printed, and then the table broke from the multitude of people who pressed upon it. And he was piqued and said, "Are heathens sitting by me at the table? Is this now the Days of the Messiah, that the nations draw close to the tzaddikim, as it is written [Isaiah 2:2], 'and all the nations shall flow to him'" — and this verse applies to the aforementioned Torah "Rabbi Yoachanan told over," see there, because such was his way, that all his conversation was related to the Torah he was then occupied with, as is explained elsewhere (below #126, #243). All of this was seen by the two aforementioned men — that is, the Jew and the nobleman. And the nobleman said about this: "Kepestve!" [an injustice — unfair]. And the Jew gave him a slap on the cheek [called a patch], and there was a gishlayg [brawl] there. Until the king heard of this, and the king sent for them. And at first the king asked the Jew: Why did you strike him? He answered: Because the matter is not kepestve at all. And he also spoke a lot about this, that it is necessary to be very afraid of these decrees which are being heard, may the Merciful One save us, and not to consider them a light matter, but rather it is necessary to entreat and to pray and to cry out and to plead copiously and copiously before Hashem Yisburach, perhaps He will be appeased that we should merit to nullify them, because certainly prayer and outcry always helps. And he raised his hands slightly and said in gentle language: "If so — what is to be done?" (Meaning certainly it is forbidden to question His ways, may He be blessed, and certainly G-d is righteous.) Afterwards he answered and said to me: "Is it not so that if King David, upon him be peace, said 'I am weary of crying, my throat is parched' — it was literally as it appears — meaning he had truly cried..." (Sub-section 103) (103.) He spoke about the wars of kings who fight each other for some victory and shed much blood for nothing etc. And he said that several foolish things have already been nullified from the world — things that the early generations erred in and were confused by. [Such as the matters of idolatrous worship — when they slaughtered their children to Molech and the like — many kinds of foolishness that existed in the early generations.] And now many foolish things have been nullified. But this error and confusion... (103.) He spoke about the wars of kings who fight each other for some victory and shed much blood for nothing etc. And he said that several foolish things have already been nullified from the world — things that the early generations erred in and were confused by. [Such as the matters of idolatrous worship — when they slaughtered their children to Molech and the like — many kinds of foolishness that existed in the early generations.] And now many foolish things have been nullified. But this error and confusion... (Sub-section 104) (104.) At the time when a fire broke out here once on the Sabbath and once on Yom Kippur — it was his desire that we be very lenient regarding saving one's possessions, and not to be strict in this at all. (It is obvious that his intention was in the permissible manner according to halacha — without excessive stringencies.) And after Yom Kippur he spoke about this and said there are several books of responsa that are lenient and permit much in this. And he said it is not fitting to be strict in such a matter. And he said: "This I..." (104.) At the time when a fire broke out here once on the Sabbath and once on Yom Kippur — it was his desire that we be very lenient regarding saving one's possessions, and not to be strict in this at all. (It is obvious that his intention was in the permissible manner according to halacha — without excessive stringencies.) And after Yom Kippur he spoke about this and said there are several books of responsa that are lenient and permit much in this. And he said it is not fitting to be strict in such a matter. And he said: "This I..." 548. (Sub-section 105) (105.) Once he said to me when I was standing alone before him: "Eliyahu filled his heart and called the Holy One Blessed be He 'the Cause of all causes and the Foundation of all foundations'" — and he said in Yiddish in these words: "He is der Veigenish." And I do not know well the meaning of this word. (Sub-section 105) (105.) Once he said to me when I was standing alone before him: "Eliyahu filled his heart and called the Holy One Blessed be He 'the Cause of all causes and the Foundation of all foundations'" — and he said in Yiddish in these words: "He is der Veigenish." And I do not know well the meaning of this word. (105.) Once he said to me when I was standing alone before him: "Eliyahu filled his heart and called the Holy One Blessed be He 'the Cause of all causes and the Foundation of all foundations'" — and he said in Yiddish in these words: "He is der Veigenish." And I do not know well the meaning of this word. (Sub-section 106) (106.) They told me that once he spoke much about the verse [Proverbs 23]: "Buy truth and do not sell it." And he raised the difficulty that the verse warns not to sell — then from whom will anyone buy? And how is it possible that the verse first warns "buy truth" to buy truth — and afterwards warns "do not sell" — that no one should sell? If so — from whom will one buy? And he spoke much about this — but I did not merit to hear the matter. (106.) They told me that once he spoke much about the verse [Proverbs 23]: "Buy truth and do not sell it." And he raised the difficulty that the verse warns not to sell — then from whom will anyone buy? And how is it possible that the verse first warns "buy truth" to buy truth — and afterwards warns "do not sell" — that no one should sell? If so — from whom will one buy? And he spoke much about this — but I did not merit to hear the matter. (Sub-section 107) (107.) I heard in his name that he said: "When one repeats a falsehood twice — it becomes truth." Meaning: it becomes as truth in his eyes through repeating the false words twice. He also said there is one who lies in bed and fabricates from his heart some falsehood about his companion — that his companion said or did something improper to him, to anger him and the like. And he begins to grow angry about this — and his anger burns at his companion — and he becomes filled with rage toward him for nothing at all... (107.) I heard in his name that he said: "When one repeats a falsehood twice — it becomes truth." Meaning: it becomes as truth in his eyes through repeating the false words twice. He also said there is one who lies in bed and fabricates from his heart some falsehood about his companion — that his companion said or did something improper to him, to anger him and the like. And he begins to grow angry about this — and his anger burns at his companion — and he becomes filled with rage toward him for nothing at all... (Sub-section 108) (108.) Once he spoke about the prayer of the true tzaddikim — that sometimes they do not accomplish through their prayer. For "sometimes He hears and sometimes He does not hear" as explained in the holy Zohar [Bereishis 105b]. (108.) Once he spoke about the prayer of the true tzaddikim — that sometimes they do not accomplish through their prayer. For "sometimes He hears and sometimes He does not hear" as explained in the holy Zohar [Bereishis 105b]. (Sub-section 109) (109.) Regarding the melancholy thoughts that confuse a person — and particularly during prayer — introducing doubts and confusions in one's thought about how one did something improper, and stumbled into some prohibition, G-d forbid: Rabbainu o.b.m. told me an incident of the Baal Shem Tov of blessed memory — that once the Baal Shem Tov stood to pray and was unable to pray, for a confusion fell in his thought, in that... כִּי אֵין בָּזֶה שׁוּם אִסּוּר כְּלָל, רַק שֶׁרָצוּ לְבַלְבֵּל אוֹתוֹ בְּמָרָה שְׁחוֹרָה, עַל-כֵּן קָפַץ וְנִשְׁבַּע שֶׁדַּוְקָא יְעַשֵּׁן הַלּוּלְקֶע בְּנֵר שֶׁל חֵלֶב אָמַר לְעִנְיַן צַדִּיק מְפֻרְסָם שֶׁלֹּא הָיוּ לוֹ בָּנִים הֲגוּנִים, וְאָמַר שֶׁזֶּה מֵחֲמַת ז' שֶׁאֵינוֹ ב"ר כְּמוֹ ב"ז לְעִנְיַן ע"שׁ... וְעוֹד יֵשׁ בָּזֶה מַעֲשֶׂה לְעִנְיַן דְּבַר הֲלָצָה, שֶׁהָיָה לוֹ דְבַר-צְחוּת לוֹמַר כְּנֶגְדּוֹ, אַךְ אַחַר-כָּךְ אֵרַע לְבָנָיו, רַחֲמָנָא לִצְלֵן שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר: וְזֶה אֵין אַתָּה יוֹדֵעַ, שֶׁחָסִיד שֶׁנָּפַל גָּרוּעַ מִמּוּמָר. וְאָמַר זֹאת לְעִנְיַן מַה שֶּׁדִּבַּרְתִּי עִמּוֹ כְּשֶׁהָיִיתִי בְּמֶעדְוֶועדִיוָוקֶע מֵחֲבֵרִי הַיָּדוּעַ... (וְעַיֵּן הוֹסָפוֹת סִ' עג) הַשְׁמָטָה — FULFILLED ✓ לּוּלְקֶע / בָּנִים / חָסִיד (תנב) (תנב) Three hashmatos incorporated at end. (109.) Regarding the melancholy thoughts that confuse a person — and particularly during prayer — introducing doubts and confusions in one's thought about how one did something improper, and stumbled into some prohibition, G-d forbid: Rabbainu o.b.m. told me an incident of the Baal Shem Tov of blessed memory — that once the Baal Shem Tov stood to pray and was unable to pray, for a confusion fell in his thought, in that... <כִּי אֵין בָּזֶה שׁוּם אִסּוּר כְּלָל, רַק שֶׁרָצוּ לְבַלְבֵּל אוֹתוֹ בְּמָרָה שְׁחוֹרָה, עַל-כֵּן קָפַץ וְנִשְׁבַּע שֶׁדַּוְקָא יְעַשֵּׁן הַלּוּלְקֶע בְּנֵר שֶׁל חֵלֶב> <אָמַר לְעִנְיַן צַדִּיק מְפֻרְסָם שֶׁלֹּא הָיוּ לוֹ בָּנִים הֲגוּנִים, וְאָמַר שֶׁזֶּה מֵחֲמַת ז' שֶׁאֵינוֹ ב"ר כְּמוֹ ב"ז לְעִנְיַן ע"שׁ... וְעוֹד יֵשׁ בָּזֶה מַעֲשֶׂה לְעִנְיַן דְּבַר הֲלָצָה, שֶׁהָיָה לוֹ דְבַר-צְחוּת לוֹמַר כְּנֶגְדּוֹ, אַךְ אַחַר-כָּךְ אֵרַע לְבָנָיו, רַחֲמָנָא לִצְלֵן> <שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר: וְזֶה אֵין אַתָּה יוֹדֵעַ, שֶׁחָסִיד שֶׁנָּפַל גָּרוּעַ מִמּוּמָר. וְאָמַר זֹאת לְעִנְיַן מַה שֶּׁדִּבַּרְתִּי עִמּוֹ כְּשֶׁהָיִיתִי בְּמֶעדְוֶועדִיוָוקֶע מֵחֲבֵרִי הַיָּדוּעַ... (וְעַיֵּן הוֹסָפוֹת סִ' עג)> הַשְׁמָטָה — FULFILLED ✓ לּוּלְקֶע / בָּנִים / חָסִיד (תנב) (תנב) Three hashmatos incorporated at end. (Sub-section 110) (110.) Once when I told him about a Chassid from Amsterdam who was famous in Brody — who traveled to the Land of Israel and I had seen him in the holy community of Kremenitz on his return from the Land of Israel. And I told him that I heard from him that he said he had already killed the evil inclination. He replied to me in a tone of rebuke: "What need is there to say he killed the evil inclination — since the aforementioned Chassid fasted much?" For the aforementioned Chassid fasted very greatly. "For I heard from..." (110.) Once when I told him about a Chassid from Amsterdam who was famous in Brody — who traveled to the Land of Israel and I had seen him in the holy community of Kremenitz on his return from the Land of Israel. And I told him that I heard from him that he said he had already killed the evil inclination. He replied to me in a tone of rebuke: "What need is there to say he killed the evil inclination — since the aforementioned Chassid fasted much?" For the aforementioned Chassid fasted very greatly. "For I heard from..." 554. (Sub-section 111) (111.) "Wisdom is nothing — the main thing is only the heart and the action of the limbs: that one's heart should always long and yearn for His service, may He be blessed — and one should always be longing: when will one come to His service as is fitting? And this is a very great matter. And one should pray about this always — particularly in the vernacular as is one's common speech — as is explained elsewhere [Likutay Tinyana, 25]. And one should persist for many long days and years in the longings and yearnings and prayers..." 555. (Sub-section 112) (112.) He said to me: "Do you not know what Hashem Yisburach desires? Hashem Yisburach loves a refined person" [in Yiddish: "Got hot lieb a giprayltn mentshn"]. 556. (Sub-section 113) (113.) When they told him before him of a great man who had studied one hundred and nineteen — (I do not remember whether he had studied one hundred nineteen pages of Gemara each day, or whether he had reviewed one hundred nineteen pages each day) — and he said: "This is little." And he hinted in his words: "Me'at [little] in gematria equals one hundred and nineteen." 557. (Sub-section 114) (114.) Of the Baal Shem Tov of blessed memory it is told that he attained and saw all the cures as they are named in all seventy languages in the portion of the twenty-four types of ritually impure birds. It seems that Rabbainu too told this in the name of the Baal Shem Tov of blessed memory. 558. (Sub-section 115) (115.) I heard from his holy mouth regarding marian [nocturnal emissions], G-d save us — that he said the klippos [husks] of the man's seminal emissions go to them. And from this come their marian, G-d save us. And before that, I stood before him on the eve of Rosh Chodesh Menachem Av [the first of the month of Av], on the first day of the week in the Sabbath at the time of evening, at the time when one ceases from eating meat, and he was then extremely awesome, and he lay on his bed and was very silent and was thinking whatever he was thinking, and I stood before him trembling and astonished, and I stood before him then for several hours. And then he told me this matter — he answered and said: This Sabbath I cried greatly before Hashem Yisburach — why is it that every thing that I wish to do I am forced to do it with messeeras nefesh (self-sacrifice), that is, every thing that needs to be done in the service of Hashem is extremely difficult and burdensome to him, and he cannot do it except with literal messeeras nefesh. We once heard from his holy conversations that he said from his holy mouth: "The greatest service that is great among great things in the service of G-d is easier to do than a business transaction that one troubles oneself for livelihood and worldly matters." For we see how much exertion people put in for livelihood and worldly occupations... 559. (Sub-section 116) (116.) I understood from Rabbainu's conversation o.b.m. that with every step a person walks from place to place — he comes each time into other worlds. (Cited in Likutay Halachos, Laws of Eruvin, Law 2.) 560. (Sub-section 117) (117.) I heard from our master, teacher, and Rabbainu o.b.m. that every person has the aspect of "what is before and what is behind" according to his level. (Ibid.) 561. (Sub-section 118) Afterwards I stood before him further until after sunset. In the meanwhile his servant entered to him and said in these words: "Rebbi git gelt oyf lecht" — in the Holy Tongue: "Give money for candles." He answered and said to me: Did you hear what he is saying? This too remember, for he too is an answer to the question — that is, on the aforementioned question regarding the makifim that were posed on high. If you will be a worthy man you will merit to understand this. And thank G‑d, I have already understood a little of this. (118.) I heard from his holy mouth that every day has its own particular outpouring of blessing. (Likutay Halachos, Laws of Rosh Chodesh, Law 6 and Laws of Washing Hands, Law 1.) (Sub-section 111) (111.) "Wisdom is nothing — the main thing is only the heart and the action of the limbs: that one's heart should always long and yearn for His service, may He be blessed — and one should always be longing: when will one come to His service as is fitting? And this is a very great matter. And one should pray about this always — particularly in the vernacular as is one's common speech — as is explained elsewhere [Likutay Tinyana, 25]. And afterwards, in the days of Elul, I was with him in person (for when he came in [to town], I myself was not present; rather, all the above that was at the time of his entry to his home, I heard from my colleagues who were with him then), and immediately when I entered to him, and he o.b.m. was sitting in sobriety of mind in sorrow, he immediately began to speak about the matter of life and death. He answered and said to me: Between life and death there is no difference except for one cubit — that now a person is here, and afterwards he is residing there. And he gestured with his hand toward the cemetery — meaning to say: one who is a tzaddik and even in his death is alive, what difference is there for him between life and death? Only before, he was residing here, and now he has fixed his dwelling there in the grave, and he is alive there. And then he began to speak of eternal life: eternal life exists only with Hashem Yisburach, and one who is included in Him Blessed He is also alive with eternal life etc., as all this is explained in connection with the aforementioned Torah "Atteeka." And one should persist for many long days and years in the longings and yearnings and prayers..." (111.) "Wisdom is nothing — the main thing is only the heart and the action of the limbs: that one's heart should always long and yearn for His service, may He be blessed — and one should always be longing: when will one come to His service as is fitting? And this is a very great matter. And one should pray about this always — particularly in the vernacular as is one's common speech — as is explained elsewhere [Likutay Tinyana, 25]. And one should persist for many long days and years in the longings and yearnings and prayers..." (Sub-section 112) (112.) He said to me: "Do you not know what Hashem Yisburach desires? Hashem Yisburach loves a refined person" [in Yiddish: "Got hot lieb a giprayltn mentshn"]. (112.) He said to me: "Do you not know what Hashem Yisburach desires? Hashem Yisburach loves a refined person" [in Yiddish: "Got hot lieb a giprayltn mentshn"]. (Sub-section 113) (113.) When they told him before him of a great man who had studied one hundred and nineteen — (I do not remember whether he had studied one hundred nineteen pages of Gemara each day, or whether he had reviewed one hundred nineteen pages each day) — and he said: "This is little." And he hinted in his words: "Me'at [little] in gematria equals one hundred and nineteen." (113.) When they told him before him of a great man who had studied one hundred and nineteen — (I do not remember whether he had studied one hundred nineteen pages of Gemara each day, or whether he had reviewed one hundred nineteen pages each day) — and he said: "This is little." And he hinted in his words: "Me'at [little] in gematria equals one hundred and nineteen." Omission: Rabbi Yoske the son of the Gaon Rabbi Avraham Dov of Chmelnik (Sub-section 114) (114.) Of the Baal Shem Tov of blessed memory it is told that he attained and saw all the cures as they are named in all seventy languages in the portion of the twenty-four types of ritually impure birds. It seems that Rabbainu too told this in the name of the Baal Shem Tov of blessed memory. (114.) Of the Baal Shem Tov of blessed memory it is told that he attained and saw all the cures as they are named in all seventy languages in the portion of the twenty-four types of ritually impure birds. It seems that Rabbainu too told this in the name of the Baal Shem Tov of blessed memory. (Sub-section 115) (115.) I heard from his holy mouth regarding marian [nocturnal emissions], G-d save us — that he said the klippos [husks] of the man's seminal emissions go to them. And from this come their marian, G-d save us. We once heard from his holy conversations that he said from his holy mouth: "The greatest service that is great among great things in the service of G-d is easier to do than a business transaction that one troubles oneself for livelihood and worldly matters." For we see how much exertion people put in for livelihood and worldly occupations... (115.) I heard from his holy mouth regarding marian [nocturnal emissions], G-d save us — that he said the klippos [husks] of the man's seminal emissions go to them. And from this come their marian, G-d save us. We once heard from his holy conversations that he said from his holy mouth: "The greatest service that is great among great things in the service of G-d is easier to do than a business transaction that one troubles oneself for livelihood and worldly matters." For we see how much exertion people put in for livelihood and worldly occupations... (Sub-section 116) (116.) I understood from Rabbainu's conversation o.b.m. that with every step a person walks from place to place — he comes each time into other worlds. (Cited in Likutay Halachos, Laws of Eruvin, Law 2.) (116.) I understood from Rabbainu's conversation o.b.m. that with every step a person walks from place to place — he comes each time into other worlds. (Cited in Likutay Halachos, Laws of Eruvin, Law 2.) (Sub-section 117) (117.) I heard from our master, teacher, and Rabbainu o.b.m. that every person has the aspect of "what is before and what is behind" according to his level. (Ibid.) (117.) I heard from our master, teacher, and Rabbainu o.b.m. that every person has the aspect of "what is before and what is behind" according to his level. (Ibid.) Omission: End of article: "How great she is... who knows what will become of Miriam." See Hosafos §12. (Sub-section 118) (118.) I heard from his holy mouth that every day has its own particular outpouring of blessing. (Likutay Halachos, Laws of Rosh Chodesh, Law 6 and Laws of Washing Hands, Law 1.) (118.) I heard from his holy mouth that every day has its own particular outpouring of blessing. (Likutay Halachos, Laws of Rosh Chodesh, Law 6 and Laws of Washing Hands, Law 1.) (Sub-section 119) (119.) I heard from Rabbainu o.b.m. that the time for giving charity for the Land of Israel is in the month of Adar. (The matter of the Four Portions, Law 1.) And it is cited in Rabbainu's words o.b.m. that the main cause of a fall is through pride. For in truth there is no fall in the world at all — for Hashem Yisburach is everywhere: "The whole earth is full of His glory." But when one has pride — then the Holy One Blessed be He says: "He and I cannot dwell together" etc. [Arachin 15]... (119.) I heard from Rabbainu o.b.m. that the time for giving charity for the Land of Israel is in the month of Adar. (The matter of the Four Portions, Law 1.) And it is cited in Rabbainu's words o.b.m. that the main cause of a fall is through pride. For in truth there is no fall in the world at all — for Hashem Yisburach is everywhere: "The whole earth is full of His glory." But when one has pride — then the Holy One Blessed be He says: "He and I cannot dwell together" etc. [Arachin 15]... 563. (Sub-section 120) (120.) I heard from Rabbainu o.b.m. that in the days of Abraham our father the Shechina was called by the name Sarah — and in the days of Isaac by the name Rebecca — and in the days of Jacob by the name Rachel and Leah. (Likutay Halachos, Laws of Meat and Milk, Law 2.) And so it is cited in the holy Zohar [Bereishis 112b] in this vein. (Sub-section 120) (120.) I heard from Rabbainu o.b.m. that in the days of Abraham our father the Shechina was called by the name Sarah — and in the days of Isaac by the name Rebecca — and in the days of Jacob by the name Rachel and Leah. (Likutay Halachos, Laws of Meat and Milk, Law 2.) And so it is cited in the holy Zohar [Bereishis 112b] in this vein. (120.) I heard from Rabbainu o.b.m. that in the days of Abraham our father the Shechina was called by the name Sarah — and in the days of Isaac by the name Rebecca — and in the days of Jacob by the name Rachel and Leah. (Likutay Halachos, Laws of Meat and Milk, Law 2.) And so it is cited in the holy Zohar [Bereishis 112b] in this vein. (Sub-section 121) (121.) "Faith is the last level — and even so, through it specifically one ascends over all levels entirely. For faith is in the aspect of [Psalms 118]: 'The stone the builders rejected has become the cornerstone' — as is known." And as Rabbainu o.b.m. said in his holy conversations when he spoke with us after the Torah discourse "For He who has mercy on them will lead them" [Likutay Tinyana, Torah 7] — and he said then that faith is the last level, but through it one merits to ascend above all... (121.) "Faith is the last level — and even so, through it specifically one ascends over all levels entirely. For faith is in the aspect of [Psalms 118]: 'The stone the builders rejected has become the cornerstone' — as is known." And as Rabbainu o.b.m. said in his holy conversations when he spoke with us after the Torah discourse "For He who has mercy on them will lead them" [Likutay Tinyana, Torah 7] — and he said then that faith is the last level, but through it one merits to ascend above all... Omission: for if the Baal Shem Tov of blessed memory was, it would also search more. (Sub-section 122) (122.) I heard from his holy mouth an awesome conversation about the awesomeness of the greatness of the Creator, may He be blessed — and it is impossible to explain it in writing. But afterwards through this he entered into words of strengthening — that even if one had fallen to whatever place he had fallen — each one according to his fall, G-d save us — even so, one should strengthen oneself and never despair. For His greatness, may He be blessed, is exalted very far above the Torah — where everything can be repaired etc. — for repentance is above... (122.) I heard from his holy mouth an awesome conversation about the awesomeness of the greatness of the Creator, may He be blessed — and it is impossible to explain it in writing. But afterwards through this he entered into words of strengthening — that even if one had fallen to whatever place he had fallen — each one according to his fall, G-d save us — even so, one should strengthen oneself and never despair. For His greatness, may He be blessed, is exalted very far above the Torah — where everything can be repaired etc. — for repentance is above... (Sub-section 123) (123.) "The essence of the completeness of truth and faith is — each one according to what he estimates in his heart" [Zohar Bereishis 103b] — as I heard from his holy mouth o.b.m. (Likutay Halachos, Laws of "A man shall not wear," in Laws of Interest, Law 5, letter 52.) (123.) "The essence of the completeness of truth and faith is — each one according to what he estimates in his heart" [Zohar Bereishis 103b] — as I heard from his holy mouth o.b.m. (Likutay Halachos, Laws of "A man shall not wear," in Laws of Interest, Law 5, letter 52.) Omission: and his forces And afterwards he said this is the explanation of "And I shall see my enemies"... (Sub-section 124) (124.) Once, from within his holy words, I was hearing that the main name of the aspect of Divine action in holiness is charity. (Likutay Halachos, Laws of Charity, Law 1.) (124.) Once, from within his holy words, I was hearing that the main name of the aspect of Divine action in holiness is charity. (Likutay Halachos, Laws of Charity, Law 1.) (Sub-section 125) (125.) "The essence of hope — through the aspect of 'above time' that the tzaddikim attain who are in the aspect of Messiah." As I understood from his holy mouth that he said near his passing — that he is now going with the discourse he revealed [Likutay Tinyana, Torah 61] on the verse "I today have begotten you" — which is the aspect of above time etc. And it is impossible to explain this matter in writing at all. Only what I understood from his words: that he said this regarding the matter that... (125.) "The essence of hope — through the aspect of 'above time' that the tzaddikim attain who are in the aspect of Messiah." As I understood from his holy mouth that he said near his passing — that he is now going with the discourse he revealed [Likutay Tinyana, Torah 61] on the verse "I today have begotten you" — which is the aspect of above time etc. And it is impossible to explain this matter in writing at all. Only what I understood from his words: that he said this regarding the matter that... (Sub-section 126) (126.) I heard from Rabbainu o.b.m. that through innovating in Torah — one does a very great favor for one's father and mother. Rabbainu o.b.m. told me — that he spoke with someone who was greatly complaining to him about the multitude of his ugly deeds. For this person very much desired to draw close to Hashem Yisburach and leave his evil ways — but each time they overpowered him more and more — until many years passed and he did not merit to leave his evil... (126.) I heard from Rabbainu o.b.m. that through innovating in Torah — one does a very great favor for one's father and mother. Rabbainu o.b.m. told me — that he spoke with someone who was greatly complaining to him about the multitude of his ugly deeds. For this person very much desired to draw close to Hashem Yisburach and leave his evil ways — but each time they overpowered him more and more — until many years passed and he did not merit to leave his evil... (Sub-section 127) (127.) I heard from the mouth of Rabbainu o.b.m. — that he said regarding young people who were complaining to him about the troubles of their souls: that they do not merit to become holy in truth and serve G-d as is fitting. And once he answered and said there are counsels that would certainly help. "But even the counsels themselves are difficult to fulfill." (Likutay Halachos, Laws of Eruvin, Law 5, letter 25.) (127.) I heard from the mouth of Rabbainu o.b.m. — that he said regarding young people who were complaining to him about the troubles of their souls: that they do not merit to become holy in truth and serve G-d as is fitting. And once he answered and said there are counsels that would certainly help. "But even the counsels themselves are difficult to fulfill." (Likutay Halachos, Laws of Eruvin, Law 5, letter 25.) (Sub-section 128) (128.) I heard from our master, teacher, and Rabbainu — that there is a tiklah [enclosed space] in which several great men of the generation have been caught. Therefore sometimes they pray as is proper in the manner of the great ones — and also do much good. But even so sometimes the opposite, G-d forbid. And this is through a known nation that has captured and conquered the region etc. But now — since many Jews dwell among them — because of this it is not as bad as before. May G-d guard us... (128.) I heard from our master, teacher, and Rabbainu — that there is a tiklah [enclosed space] in which several great men of the generation have been caught. Therefore sometimes they pray as is proper in the manner of the great ones — and also do much good. But even so sometimes the opposite, G-d forbid. And this is through a known nation that has captured and conquered the region etc. But now — since many Jews dwell among them — because of this it is not as bad as before. May G-d guard us... (Sub-section 129) (129.) I heard from his holy mouth o.b.m. that he said: "This is a great evil inclination for many people — and particularly those of high standing — that for one matter that seems to them to be a mitzvah they abandon everything and come through this to many corruptions. And particularly when they come through this to controversies etc." (Likutay Halachos, Laws of Robbery, Law 5, letter 10.) (129.) I heard from his holy mouth o.b.m. that he said: "This is a great evil inclination for many people — and particularly those of high standing — that for one matter that seems to them to be a mitzvah they abandon everything and come through this to many corruptions. And particularly when they come through this to controversies etc." (Likutay Halachos, Laws of Robbery, Law 5, letter 10.) (Sub-section 130) (At that time when he said the aforementioned discourse, a certain wealthy man from among the followers of Rabbainu o.b.m. had a certain business with officers in Venice of the troops of the C.eer.a. [Czar — may his splendor rise] — namely, that he had supplied them with flour and it was not to their satisfaction, and the aforementioned officers wished to endanger him, endangering his very life aside from the danger to his money. And at the hour when Rabbainu o.b.m. said the aforementioned discourse, there entered deeply into his heart what is explained there, that through the praise of the tzaddikim speech is heard and accepted — for this was his entire concern, that primarily his words and arguments should be heard and accepted before the officers. (130.) Said the transcriber: I heard that at the hour when Rabbainu o.b.m. said the discourse "I greatly yearned to draw the world to action etc." — and he then greatly extolled engaging in Torah — as is explained in the conversations after the Legendary Tales, #19 — the Rabbi Rabbi Nussun o.b.m. (21.) At the time he said the Torah "The straightening of the knife" (Maishara d'sakkeena; Likutay Moharan, Torah 30) on the Sabbath of Chanuka 5567 [1806], at the third Sabbath meal. asked him: "And what if one is truly a sinner, G-d save us?" Rabbainu o.b.m. replied: "Do you know the immensity of the level of holy Torah? Is not the engagement in Torah..." (130.) Said the transcriber: I heard that at the hour when Rabbainu o.b.m. And afterwards he said: I am now like one who is sentenced to be beaten at the four sides of the city — and they did not understand his words at all. Presently I recalled that it is alluded somewhat in the aforementioned Torah. For it is explained there that one must cut the sovereignty that is the aspect of dalet [the letter, connoting the four aspects of kingdom] from the four kingdoms of the Sitra Achra, in the aspect of "he cut him into four." And perhaps he was alluding a little in his words o.b.m. to the matter that he needed to endure suffering four times in order to cut the dalet from among the four kingdoms etc. said the discourse "I greatly yearned to draw the world to action etc." — and he then greatly extolled engaging in Torah — as is explained in the conversations after the Legendary Tales, #19 — the Rabbi Rabbi Nussun o.b.m. asked him: "And what if one is truly a sinner, G-d save us?" Rabbainu o.b.m. replied: "Do you know the immensity of the level of holy Torah? Is not the engagement in Torah..." (Sub-section 131) (131.) Regarding what is explained elsewhere about the secrets of the book that was burned: I heard that there was explained there the secret of the great holiness and virtue of the mitzvah of hospitality — and the matter of the virtue of the mitzvah of making the bed for the guest. (131.) Regarding what is explained elsewhere about the secrets of the book that was burned: I heard that there was explained there the secret of the great holiness and virtue of the mitzvah of hospitality — and the matter of the virtue of the mitzvah of making the bed for the guest. (Sub-section 132) (132.) I found one discourse in the name of Rabbainu o.b.m. from the writing of the friends. And this discourse was said on parshas Ekev 5566. And the essence of the matter: when a person needs counsel, he should ask counsel from tzaddikim, or from their disciples, or at least from the children of tzaddikim etc. — see there. And through this all harsh judgments are sweetened and one merits to be saved from sufferings — so that they do not come upon him at all. And even if, G-d forbid, the sufferings do come upon him — one merits through this... (132.) I found one discourse in the name of Rabbainu o.b.m. from the writing of the friends. And this discourse was said on parshas Ekev 5566. And the essence of the matter: when a person needs counsel, he should ask counsel from tzaddikim, or from their disciples, or at least from the children of tzaddikim etc. — see there. And through this all harsh judgments are sweetened and one merits to be saved from sufferings — so that they do not come upon him at all. And even if, G-d forbid, the sufferings do come upon him — one merits through this... (Sub-section 133) (133.) "It is possible that someone dies at the age of eighty — and even so he dies having shortened his days completely. Meaning: since he did not improve his deeds — certainly all his years are vanity. One needs only to live even a little — only that it should be beautiful and good" [in Yiddish: "me darf main nit nor a bisl shain lebn"]. (133.) "It is possible that someone dies at the age of eighty — and even so he dies having shortened his days completely. Meaning: since he did not improve his deeds — certainly all his years are vanity. One needs only to live even a little — only that it should be beautiful and good" [in Yiddish: "me darf main nit nor a bisl shain lebn"]. (Sub-section 134) (134.) I heard that he said to someone: "One should be particular that one has a beautiful and precious cup for Kiddush — and this is a segulah for wealth." And he said then that kos [cup] in gematria equals Elokim. And Elokim is the aspect of awe. And awe is the aspect of woman. And our Rabbis of blessed memory said [Bava Metzia 59a]: "Honor your wives — in order that you become wealthy." (134.) I heard that he said to someone: "One should be particular that one has a beautiful and precious cup for Kiddush — and this is a segulah for wealth." And he said then that kos [cup] in gematria equals Elokim. And Elokim is the aspect of awe. And awe is the aspect of woman. And our Rabbis of blessed memory said [Bava Metzia 59a]: "Honor your wives — in order that you become wealthy." (Sub-section 135) (135.) I also heard that Rabbainu z"l said: "'Carve for yourself' — the chips will be yours" [Nedarim 38a] — meaning wherever you see some chip or refuse, take that chip as belonging to you — attribute the shortcoming to yourself. "From there Moses became wealthy" [Vayikra Rabbah 1] — meaning through this he merited wisdom etc. (Perhaps his intention is in the way our Rabbis of blessed memory said: "If you have acquired knowledge — what have you lacked?") For "where shall wisdom be found" [Job 28] — and because he possessed the attribute of... See His ways and be wise, and you will understand the wonders of G‑d — how one who wishes to look at truth will understand of himself that it is impossible to settle such questions by any intellect whatsoever, not even by the ways of the true Kabbalists — only to lean upon faith. Fortunate is he who merits to this. And see what I wrote about this in the Laws of Morning Blessings, halacha 3. (135.) I also heard that Rabbainu z"l said: "'Carve for yourself' — the chips will be yours" [Nedarim 38a] — meaning wherever you see some chip or refuse, take that chip as belonging to you — attribute the shortcoming to yourself. "From there Moses became wealthy" [Vayikra Rabbah 1] — meaning through this he merited wisdom etc. (Perhaps his intention is in the way our Rabbis of blessed memory said: "If you have acquired knowledge — what have you lacked?") For "where shall wisdom be found" [Job 28] — and because he possessed the attribute of... (Sub-section 136) (136.) I heard how Rabbainu o.b.m. told one of his important people — that when he was in Lvov, the holy Rabbi Rabbi Tzvi Aryeh of blessed memory of Olesk was also there. And once the two of them traveled together into some forest — and they spoke then about all the tzaddikim and what their service was. And Rabbainu o.b.m. raised his eyes upward and concluded: "But as for my matter — what it is — no person knows." And in Yiddish: "Ha..." (136.) I heard how Rabbainu o.b.m. told one of his important people — that when he was in Lvov, the holy Rabbi Rabbi Tzvi Aryeh of blessed memory of Olesk was also there. And once the two of them traveled together into some forest — and they spoke then about all the tzaddikim and what their service was. And Rabbainu o.b.m. raised his eyes upward and concluded: "But as for my matter — what it is — no person knows." And in Yiddish: "Ha..." (Sub-section 137) (137.) Said the transcriber: I also heard from one person who was told by the man who was serving the aforementioned Rabbi Tzvi Aryeh — that when Rabbi Tzvi Aryeh returned home from the journey to the aforementioned forest, he said then: "I had seen him [meaning Rabbainu o.b.m.] some years ago when he was at my home — and even then I had no understanding of him at all. But now I do not know at all." [in Yiddish: "nor haynt veis ich shoin gor nisht"]. And as it appears, one must understand... הַשְׁמָטָה — OMISSION 'זִינְטִיל' (שפר) B"H — The hashmata 'זִינְטִיל' belonging to this article will be added here. (137.) Said the transcriber: I also heard from one person who was told by the man who was serving the aforementioned Rabbi Tzvi Aryeh — that when Rabbi Tzvi Aryeh returned home from the journey to the aforementioned forest, he said then: "I had seen him [meaning Rabbainu o.b.m.] some years ago when he was at my home — and even then I had no understanding of him at all. But now I do not know at all." [in Yiddish: "nor haynt veis ich shoin gor nisht"]. And as it appears, one must understand... הַשְׁמָטָה — OMISSION 'זִינְטִיל' (שפר) B "H — The hashmata 'זִינְטִיל' belonging to this article will be added here. (Sub-section 138) (138.) I heard how Rabbainu z"l once wrote a letter to his daughter Sarah of blessed memory with great love and affection — and how he was greatly longing that she be at his table so that he could delight himself with her every day — and receive from her words wisdom and awe. "Are you not there like a hadas [myrtle] in the wilderness — where no one receives its good fragrance from it etc." (138.) I heard how Rabbainu z"l once wrote a letter to his daughter Sarah of blessed memory with great love and affection — and how he was greatly longing that she be at his table so that he could delight himself with her every day — and receive from her words wisdom and awe. "Are you not there like a hadas [myrtle] in the wilderness — where no one receives its good fragrance from it etc." (Sub-section 139) (139.) I heard from one of our people who was standing then with several other people of our fellowship — at the hour when she received the aforementioned letter and read it — and she wept before them profusely and said: "Presumably I am now at a very low and base level since my father praises me so highly before my eyes. (26.) In the winter of the year 5565 [1805], Rabbainu o.b.m. traveled to Medvedivkeh for Shabbat Shira, to say Torah there as was his custom. At that time his daughter Chaya, who was then in that holy community, was ill with her eyes — she had grown on her eyes what is called in Yiddish a bilmeh [wart], and she had nearly gone blind in her eyes. And when Rabbainu o.b.m. came to Medvedivkeh this became known to him, and he then said the Torah "And G‑d led" (Likutay Moharan, Torah 62, vol. 1), where there is cited the statement of the Holy Zohar: "Ulaimta shafirta d'layt lah aynih" ("A beautiful maiden who has no eyes") — and she was healed through this. For I heard from my father — that he said to the Rabbi Rabbi Nussun: sometimes he praises someone in his own eyes and before his face — because he sees that he has fallen..." (139.) I heard from one of our people who was standing then with several other people of our fellowship — at the hour when she received the aforementioned letter and read it — and she wept before them profusely and said: "Presumably I am now at a very low and base level since my father praises me so highly before my eyes. For I heard from my father — that he said to the Rabbi Rabbi Nussun: sometimes he praises someone in his own eyes and before his face — because he sees that he has fallen..." (Sub-section 140) (140.) I also heard that Rabbainu o.b.m. said: "My children" (meaning his daughters) "have a spirit of holiness that is close to prophecy. And from my daughter Sarah I do not speak at all" [in Yiddish: "fun Sorkeh shmus ich nit"]. In general — if we were to speak and write about the holiness of his holy descendants — there would not be enough pages to tell even a fraction of their praises, their good qualities, their righteousness, their piety, their wholeness, their great humility, their lowly spirit and the..." (140.) I also heard that Rabbainu o.b.m. said: "My children" (meaning his daughters) "have a spirit of holiness that is close to prophecy. And from my daughter Sarah I do not speak at all" [in Yiddish: "fun Sorkeh shmus ich nit"]. In general — if we were to speak and write about the holiness of his holy descendants — there would not be enough pages to tell even a fraction of their praises, their good qualities, their righteousness, their piety, their wholeness, their great humility, their lowly spirit and the..." Omission: exceedingly extraordinary — the like of which never existed even in the previous generations exceedingly extraordinary...previous generations (Sub-section 141) (The transcriber says: I heard that after Rabbainu o.b.m. said the discourse "The secret of the intention of the milah," certain men of ours asked him afterwards several questions on this discourse, because certain things there are not so well-understood, and also the connection of the discourse is not so well-understood. Rabbainu o.b.m. answered them: Who is obligated to you [to make sure] that you have no comprehension or knowledge in fine and spiritual matters. And in Yiddish: "ver iz aykh shuldik az ihr hot nit kayn yediyah in aydlkayt.") (141.) I heard in the name of Rabbainu z"l that he said: "For every statement in his Aleph-Beis book there is a source" — meaning from which place the matter is derived from some verse or teaching of our Rabbis of blessed memory and the like. "And the reason" — only for one matter in the new Aleph-Beis [Sefer HaMidos] he said: "The source I know, but the reason I do not yet know." (Said the transcriber: from this is understood why he praised the second new Aleph-Beis [Sefer HaMidos] so greatly...) (141.) I heard in the name of Rabbainu z"l that he said: "For every statement in his Aleph-Beis book there is a source" — meaning from which place the matter is derived from some verse or teaching of our Rabbis of blessed memory and the like. "And the reason" — only for one matter in the new Aleph-Beis [Sefer HaMidos] he said: "The source I know, but the reason I do not yet know." Omission: it seems that he said then that he merited what the Tanna'im and Amora'im did not merit, and one thing he revealed to the man of his household, and they need to ask him yet several more matters that he heard from his holy mouth. it seems...holy mouth. (Said the transcriber: from this is understood why he praised the second new Aleph-Beis [Sefer HaMidos] so greatly...) (Sub-section 142) And afterwards, on the day that followed — which was a Friday, eve of the holy Sabbath — he said to them: If you had not descended immediately I would have told you a very beautiful thing. And on this day he said to them the discourse "And Boaz said to Ruth," mentioned above, which speaks of the rectification of souls and how much they are in need of the master of the field who will look after them and rectify them, and one who girds his loins to be the master of the field — suffering passes over him greatly beyond measure, may the Merciful One save us. And he with the greatness of his power passes over all of them and performs the acts of the field as is necessary — see there in the discourse, and this was related to the matter of the account of the suffering that passed over him which he told to them the day before, as mentioned above.] (142.) I heard that once they told before him about the journey of the holy Rabbi of Berdichev z"l to Iasi — and how he had gathered much money there. Rabbainu z"l said: "A good melody is better than this — and particularly a melody of the Land of Israel is certainly better than this." If they were to take a person consumed with money-desire — about whom our Rabbis of blessed memory expounded [Brachos 54a]: "And with all your meod — there is a person for whom his money is dearer to him than his body" — even so, if one showed him a melody that... (142.) I heard that once they told before him about the journey of the holy Rabbi of Berdichev z"l to Iasi — and how he had gathered much money there. Rabbainu z"l said: "A good melody is better than this — and particularly a melody of the Land of Israel is certainly better than this." If they were to take a person consumed with money-desire — about whom our Rabbis of blessed memory expounded [Brachos 54a]: "And with all your meod — there is a person for whom his money is dearer to him than his body" — even so, if one showed him a melody that... 586. (Sub-section 143) (143.) He said to someone before his wedding: "How do they dance before the bride?" [Kesubos 16b]. And he hinted to him how one dances and leaps over what had been before the bride — meaning before the wedding. (Sub-section 143) (143.) He said to someone before his wedding: "How do they dance before the bride?" [Kesubos 16b]. And he hinted to him how one dances and leaps over what had been before the bride — meaning before the wedding. (143.) He said to someone before his wedding: "How do they dance before the bride?" [Kesubos 16b]. And he hinted to him how one dances and leaps over what had been before the bride — meaning before the wedding. (Sub-section 144) (144.) I heard how one of the younger young men was sleeping in Rabbainu's z"l room. Once he approached Rabbainu z"l and began to weep before him — since he wanted to be a proper man. And Rabbainu z"l was already lying in his bed. And Rabbainu z"l stood up and sat on his bed — and began to speak with him, and showed him the way in this. And he also commanded him certain studies to study. And he also commanded him that he should be maarei de'chushvena — meaning that... (144.) I heard how one of the younger young men was sleeping in Rabbainu's z"l room. Once he approached Rabbainu z"l and began to weep before him — since he wanted to be a proper man. And Rabbainu z"l was already lying in his bed. And Rabbainu z"l stood up and sat on his bed — and began to speak with him, and showed him the way in this. And he also commanded him certain studies to study. And he also commanded him that he should be maarei de'chushvena — meaning that... 588. (Sub-section 145) (145.) One of our people was complaining and apologizing before him z"l — since he has great distress from the fact that he has no private place for the service of G-d — for his house is very small and narrow and always there are non-Jews sitting there — as is customary in an inn — and through this his mind is very confused. Rabbainu z"l replied: "Presumably — if Hashem Yisburach knew that all your free will and service depends on having a private place — He would presumably have given you..." (Sub-section 145) (145.) One of our people was complaining and apologizing before him z"l — since he has great distress from the fact that he has no private place for the service of G-d — for his house is very small and narrow and always there are non-Jews sitting there — as is customary in an inn — and through this his mind is very confused. Rabbainu z"l replied: "Presumably — if Hashem Yisburach knew that all your free will and service depends on having a private place — He would presumably have given you..." (145.) One of our people was complaining and apologizing before him z"l — since he has great distress from the fact that he has no private place for the service of G-d — for his house is very small and narrow and always there are non-Jews sitting there — as is customary in an inn — and through this his mind is very confused. And in that year Likutay Moharan was printed, and there is much more to tell — wonders of the Perfect Knower and the kindnesses of G‑d which He wondrously performed with me then, and how He arranged through His mercy to return from Tulchin between Yom Kippur and Sukkos — through which I merited to complete the writing of the book that was burned, and to deliver to him the written Likutay Moharan, through which it was printed in that year, and to speak with him greatly and to hear wondrous Torahs from him, which are a merit for the multitudes for generations. "What shall I return to G‑d for all His bounties toward me" — and it will be explained elsewhere, G‑d willing (Yimay Moharnat, chapters 27 and 29). Rabbainu z"l replied: "Presumably — if Hashem Yisburach knew that all your free will and service depends on having a private place — He would presumably have given you..." (Sub-section 146) (146.) Once one of our people spoke with Rabbainu z"l about the matter that sometimes one feels that the words come from the nape of the neck and not from the heart [and something similar to this is explained in his words z"l in Sichos HaRan, 16]. Rabbainu z"l replied: "Do you know what the heart is and what the nape of the neck is?" [in Yiddish: "di vaist veliches es iz hartz oder in akin"]. (34.) One person asked him on the eve of Rosh Hashana, the last one, in Uman, close to his passing, for advice on how to merit diligence in Torah study. He replied to him that he should not speak [ill] of any person of Israel — for each person of Israel has a letter in the Torah etc. And when one speaks [ill] of someone, he draws himself away from the Torah, because he finds a blemish, G‑d forbid, in the letter of the Torah that is the root-soul of the one he is speaking about, as is explained elsewhere (Sichos HaRan, 91). And he asked him: What if one sees that he is a completely wicked person? Rabbainu strongly admonished him — how can you say of one from (the Nation of) Israel that he is completely wicked? For certainly there is still found in him a bit of good or some good point where he is not wicked. And he recalled the matter of "a bit more and there is no wicked," which is explained in the Torah-lesson "Azamra" — see there. (146.) Once one of our people spoke with Rabbainu z"l about the matter that sometimes one feels that the words come from the nape of the neck and not from the heart [and something similar to this is explained in his words z"l in Sichos HaRan, 16]. Rabbainu z"l replied: "Do you know what the heart is and what the nape of the neck is?" [in Yiddish: "di vaist veliches es iz hartz oder in akin"]. Omission: And afterwards he said: this is the explanation of "And I shall see my enemies"... "give me eyes so that I can see my enemy — how he stands now... and through this I will know clearly my own level." (Sub-section 147) (147.) Once a person came before him z"l complaining how very difficult it is for him to pray — for alien thoughts greatly confuse him. Rabbainu z"l replied: "This is accepted as atonement for sin" [in Yiddish: "nemt men dos on far a kaparas avon"] — and smiled a little. And it was somewhat apparent that his intention was: for these thoughts are themselves transgressions — and therefore he smiled a little. But even so, certainly all his words are truth and righteousness — for in any event... (147.) Once a person came before him z"l complaining how very difficult it is for him to pray — for alien thoughts greatly confuse him. Rabbainu z"l replied: "This is accepted as atonement for sin" [in Yiddish: "nemt men dos on far a kaparas avon"] — and smiled a little. And it was somewhat apparent that his intention was: for these thoughts are themselves transgressions — and therefore he smiled a little. But even so, certainly all his words are truth and righteousness — for in any event... 591. (Sub-section 148) (148.) One asked him whether to be a teacher — he replied: "No." (For he o.b.m. said that three things are not considered important in his eyes: a shoychet [ritual slaughterer], a teacher, and a Chassid in a small town — because it is easy to stumble into pride, G-d forbid.) "Better for you to be a merchant and businessman — only when you walk in the marketplace, despise and belittle this world with your mouth." (Sub-section 148) (148.) One asked him whether to be a teacher — he replied: "No." (For he o.b.m. said that three things are not considered important in his eyes: a shoychet [ritual slaughterer], a teacher, and a Chassid in a small town — because it is easy to stumble into pride, G-d forbid.) "Better for you to be a merchant and businessman — only when you walk in the marketplace, despise and belittle this world with your mouth." (148.) One asked him whether to be a teacher — he replied: "No." (For he o.b.m. (37.) One who wishes to return to Hashem Yisburach — certainly he needs to make himself a new creature. And you should know that through a sigh that one sighs, one makes himself a new creature. For a person does not rest from breathing, for at all times he is breathing — that is, he exhales vapor and inhales vapor, and this is the essence of his vitality. And this vapor has a root above. There is good vapor of the tzaddik and there is evil vapor of the wicked person — and the tzaddik draws at all times vapor from holiness, and the wicked person draws vapor from impurity. said that three things are not considered important in his eyes: a shoychet [ritual slaughterer], a teacher, and a Chassid in a small town — because it is easy to stumble into pride, G-d forbid.) "Better for you to be a merchant and businessman — only when you walk in the marketplace, despise and belittle this world with your mouth." (Sub-section 149) (149.) One of the young men spoke with him o.b.m. and said: "I want to be a proper man" [in Yiddish: "ich vil zain ain erlicher Yid"]. And Rabbainu o.b.m. replied: "But do you want to want?" [in Yiddish: "vilstu ober veln"]. And the discerning person will understand that these few words contain very much — as is known and understood to one who studies his holy and very wondrous conversations. May it be His will that we merit to fulfill them, Amen. (149.) One of the young men spoke with him o.b.m. and said: "I want to be a proper man" [in Yiddish: "ich vil zain ain erlicher Yid"]. And Rabbainu o.b.m. replied: "But do you want to want?" [in Yiddish: "vilstu ober veln"]. And the discerning person will understand that these few words contain very much — as is known and understood to one who studies his holy and very wondrous conversations. May it be His will that we merit to fulfill them, Amen. (Sub-section 150) (150.) He walked here and there in the special room he had here in Breslov — and spoke with me about the ways of the service of G-d. That there are sometimes — for the most part — great sufferings in His service. And afterwards they let one rest a little — and one has some repose as is known to one who has entered somewhat into the service of G-d. He answered and said: "One may not give in to Hashem Yisburach." And he said in Yiddish: "me tor dem Eibershtn nit noch gebn" — meaning: in times when they let one rest a little, one should not... ADDENDUM TO ARTICLE 593 Moharna"t [acronym for: Our Teacher the Rav Rabbi Nussun] asked Rabbainu za"tzal why he conceals himself — his greatness — from before the Rav of Berdichev. And he replied: "To draw close to me, he cannot — except if he kindles the pipe for me. And this is not possible!" id="article-594"> (150.) He walked here and there in the special room he had here in Breslov — and spoke with me about the ways of the service of G-d. That there are sometimes — for the most part — great sufferings in His service. And afterwards they let one rest a little — and one has some repose as is known to one who has entered somewhat into the service of G-d. He answered and said: "One may not give in to Hashem Yisburach." And he said in Yiddish: "me tor dem Eibershtn nit noch gebn" — meaning: in times when they let one rest a little, one should not... ADDENDUM TO ARTICLE 593 Moharna"t [acronym for: Our Teacher the Rav Rabbi Nussun] asked Rabbainu za"tzal why he conceals himself — his greatness — from before the Rav of Berdichev. And he replied: "To draw close to me, he cannot — except if he kindles the pipe for me. And this is not possible!" id="article-594"> 94"> 594. (Sub-section 151) (151.) For a record — what he said to me alone, already long before, at the time I came to him from Nemrov — myself and my friend Rabbi Naftali — before Shavuos. And it seemed to me then that he was somewhat particular about the fact that I was frequenting his door too much — for I had traveled to him several consecutive times. And immediately when I entered and found him in his large room near the house of study — he gave me his greeting of peace, and said to me "forzigezund" [go in health] — and smiled a little... (151.) For a record — what he said to me alone, already long before, at the time I came to him from Nemrov — myself and my friend Rabbi Naftali — before Shavuos. And it seemed to me then that he was somewhat particular about the fact that I was frequenting his door too much — for I had traveled to him several consecutive times. And immediately when I entered and found him in his large room near the house of study — he gave me his greeting of peace, and said to me "forzigezund" [go in health] — and smiled a little... 595. (Sub-section 152) (152.) I heard in his name — at the time when he came from the great journey he had traveled to Navoritch, until he came to Zaslav where his wife passed away. And afterwards a match was made for him from Brody with his second wife. And when he then came home to Breslov he spoke much about shidduchim [marriage matches]. And he said that no one knows about the matter of shidduchim. And this has already been noted somewhat elsewhere. (Sub-section 151) (151.) For a record — what he said to me alone, already long before, at the time I came to him from Nemrov — myself and my friend Rabbi Naftali — before Shavuos. And it seemed to me then that he was somewhat particular about the fact that I was frequenting his door too much — for I had traveled to him several consecutive times. And immediately when I entered and found him in his large room near the house of study — he gave me his greeting of peace, and said to me "forzigezund" [go in health] — and smiled a little... Omission: that is, he desired that Hashem Yisburach return and say to him the Torah as He did before Moshe Rabbainu upon him be peace that is, he desired... הַשְׁמָטָה — OMISSION id="article-594"> 594. (Sub-section 151) (41.) Before he said the great Torah "Blow [the Shofar of] Faith" (Likutay Moharan, vol. 2, Torah 5) on Rosh Hashana 5570 [1809], he spoke with us before that Rosh Hashana, and told that many people had complained before him with great complaint regarding lack of faith, and several who were sick among them had also complained before him about lack of faith. Afterwards he said the aforementioned Torah which speaks of all this. (151.) For a record — what he said to me alone, already long before, at the time I came to him from Nemrov — myself and my friend Rabbi Naftali — before Shavuos. And it seemed to me then that he was somewhat particular about the fact that I was frequenting his door too much — for I had traveled to him several consecutive times. And immediately when I entered and found him in his large room near the house of study — he gave me his greeting of peace, and said to me "forzigezund" [go in health] — and smiled a little... (Sub-section 152) (152.) I heard in his name — at the time when he came from the great journey he had traveled to Navoritch, until he came to Zaslav where his wife passed away. And afterwards a match was made for him from Brody with his second wife. And when he then came home to Breslov he spoke much about shidduchim [marriage matches]. And he said that no one knows about the matter of shidduchim. And this has already been noted somewhat elsewhere. And he said that when he was in the holy community of Radivil — in order to make the match with his second wife... (152.) I heard in his name — at the time when he came from the great journey he had traveled to Navoritch, until he came to Zaslav where his wife passed away. And afterwards a match was made for him from Brody with his second wife. (43.) In the Torah "Blow [the Shofar of] Rebuke" (Tik'u Tocha'ah; Likutay Moharan, vol. 2, Torah 8), there is brought, regarding the great and awesome virtue when one soul is added to the holy gathering of Israel — that through this, the houses of prayer multiply by thousands of thousands and myriads of myriads, what mouth cannot speak and heart cannot reckon. For it is stated in the Book of Yetzirah (chapter 4): Two stones build two houses. Three stones build six houses. Four [build] twenty-four. Five [build] one hundred and twenty. Six [build] seven hundred and twenty, etc. — see there. And when he then came home to Breslov he spoke much about shidduchim [marriage matches]. And he said that no one knows about the matter of shidduchim. And this has already been noted somewhat elsewhere. And he said that when he was in the holy community of Radivil — in order to make the match with his second wife... 596. (Sub-section 153) (153.) He said [Psalms 92]: "A boor does not know, and a fool does not understand this" — they do not know and understand this matter, the fools and boors — "When the wicked flourish like grass and all evildoers blossom — it is to destroy them forever." Why should He let them flourish and then destroy them forever? ... But in truth "the ways of G-d are upright" — "and there is no injustice in Him" — only it is impossible to understand this with any human intellect. (Sub-section 153) (153.) He said [Psalms 92]: "A boor does not know, and a fool does not understand this" — they do not know and understand this matter, the fools and boors — "When the wicked flourish like grass and all evildoers blossom — it is to destroy them forever." Why should He let them flourish and then destroy them forever? ... But in truth "the ways of G-d are upright" — "and there is no injustice in Him" — only it is impossible to understand this with any human intellect. (153.) He said [Psalms 92]: "A boor does not know, and a fool does not understand this" — they do not know and understand this matter, the fools and boors — "When the wicked flourish like grass and all evildoers blossom — it is to destroy them forever." Why should He let them flourish and then destroy them forever? ... But in truth "the ways of G-d are upright" — "and there is no injustice in Him" — only it is impossible to understand this with any human intellect. (Sub-section 154) (154.) I heard in his name that he said Messiah will come suddenly — and there will be made a great noise and tumult that Messiah has come. And everyone will cast away the business in which he is engaged — the money-changer will throw away his table, and another will throw away his wax — as it is written [in Isaiah]: "And each man shall cast away his silver idols and his gold idols." And not as some think — that when Messiah comes the world will be entirely different from now. Rather it is as mentioned. And everyone will be ashamed of... (154.) I heard in his name that he said Messiah will come suddenly — and there will be made a great noise and tumult that Messiah has come. And everyone will cast away the business in which he is engaged — the money-changer will throw away his table, and another will throw away his wax — as it is written [in Isaiah]: "And each man shall cast away his silver idols and his gold idols." And not as some think — that when Messiah comes the world will be entirely different from now. Rather it is as mentioned. And everyone will be ashamed of... (Sub-section 155) (155.) Once we stood before him and the time of the evening meal arrived — and he wanted to eat with us together. And I had not yet prayed the evening prayer. And I began to slip away from him and from the people standing before him — in order to go and pray the evening prayer. And he o.b.m. saw this and asked what it was. And they told him I had not yet prayed the evening prayer. He answered and said: "How can we wait for him until he prays?" For who knows what would come to pass... (155.) Once we stood before him and the time of the evening meal arrived — and he wanted to eat with us together. And I had not yet prayed the evening prayer. And I began to slip away from him and from the people standing before him — in order to go and pray the evening prayer. And he o.b.m. saw this and asked what it was. And they told him I had not yet prayed the evening prayer. He answered and said: "How can we wait for him until he prays?" For who knows what would come to pass... (Sub-section 156) Forty-eight times six hundred thousand, three thousand, five hundred and fifty (603,550 × 48) equals twenty-eight million, nine hundred and seventy thousand, four hundred; [times] six hundred and thirteen — for upon each of the 613 commandments all the aforementioned covenants were sealed. This yields 17,758,855,200. And according to the one who says "surety of the surety," one must multiply again by six hundred thousand, three thousand, five hundred and fifty, as above (17,758,855,200 × 603,550) — as is understood there in Rashi and Tosfos, see there well — which yields 10,718,357,055,360,000. And remember well that this is a number of seventeen digits, which is an exceedingly great and remarkable number impossible to gauge — for it is more than ten thousand times a mili-million [a trillion]. And if you know the number of a mili-million — which is a million times a million — which is known to arithmeticians: that if a person were to live fifteen thousand years and more, he would not have sufficient time to count this number one by one, even at the rate of counting one hundred per minute. And this is clear to anyone who wishes to work out the calculation. (156.) Once he said to me in these words: [in Yiddish: "dos vastu nit az der Barditshover Rav zogt der Boyre shpritsyt ihm fayer fun diy oygn"] — "Do you not know that when the Rabbi of Berdichev says 'the Creator' — fire spurts from the eyes?" And he stressed the words "der Boyre" ["the Creator"] — and said them with awe and reverence. And the words were trembling as they came from his holy mouth. (156.) Once he said to me in these words: [in Yiddish: "dos vastu nit az der Barditshover Rav zogt der Boyre shpritsyt ihm fayer fun diy oygn"] — "Do you not know that when the Rabbi of Berdichev says 'the Creator' — fire spurts from the eyes?" And he stressed the words "der Boyre" ["the Creator"] — and said them with awe and reverence. And the words were trembling as they came from his holy mouth. (Sub-section 143) (143.) He said to someone before his wedding: "How do they dance before the bride?" [Kesubos 16b]. And he hinted to him how one dances and leaps over what had been before the bride — meaning before the wedding. (Sub-section 158) (158.) Someone told him about a famous tzaddik — and praised him before Rabbainu o.b.m. — that he breaks all the desires of eating and drinking. Rabbainu o.b.m. asked: "But as for this desire — how does he hold it?" He replied: "Who knows about this?" Rabbainu o.b.m. answered and said: "But in truth the main thing is only that desire — for all other desires one can break them easily. And the main virtue of the tzaddik is according to his holiness in that desire." (158.) Someone told him about a famous tzaddik — and praised him before Rabbainu o.b.m. — that he breaks all the desires of eating and drinking. Rabbainu o.b.m. asked: "But as for this desire — how does he hold it?" He replied: "Who knows about this?" Rabbainu o.b.m. answered and said: "But in truth the main thing is only that desire — for all other desires one can break them easily. And the main virtue of the tzaddik is according to his holiness in that desire." (Sub-section 159) (159.) I heard in his name — about the saying of our Rabbis of blessed memory [Brachos 28b] where Rabban Yochanan ben Zakkai said: "And furthermore — there are two paths before me: one leads to the Garden of Eden and one to Gehinnom — and I do not know by which path they are leading me." He said: "Is it relevant that Rabban Yochanan ben Zakkai should be uncertain whether they will lead him to Gehinnom?" But the great tzaddik is led after his death through the path of Gehinnom in order to raise up souls from there... (159.) I heard in his name — about the saying of our Rabbis of blessed memory [Brachos 28b] where Rabban Yochanan ben Zakkai said: "And furthermore — there are two paths before me: one leads to the Garden of Eden and one to Gehinnom — and I do not know by which path they are leading me." He said: "Is it relevant that Rabban Yochanan ben Zakkai should be uncertain whether they will lead him to Gehinnom?" But the great tzaddik is led after his death through the path of Gehinnom in order to raise up souls from there... 603. (Sub-section 160) (160.) They told me in his name that he said — regarding the matter of his gathering of people — a parable: "There is a bird that lays very many eggs — an extraordinary multitude — to the point that it is impossible for it to sit on all of them to hatch them into birds. And Hashem Yisburach gave it by nature the tendency to go and cleverly lay some eggs in the nest of one bird — and similarly to lay some more eggs in another nest. And so it lays its eggs in the nests of other birds. And these other birds do not know they are not their own..." (Sub-section 160) (160.) They told me in his name that he said — regarding the matter of his gathering of people — a parable: "There is a bird that lays very many eggs — an extraordinary multitude — to the point that it is impossible for it to sit on all of them to hatch them into birds. And Hashem Yisburach gave it by nature the tendency to go and cleverly lay some eggs in the nest of one bird — and similarly to lay some more eggs in another nest. And so it lays its eggs in the nests of other birds. And these other birds do not know they are not their own..." (160.) They told me in his name that he said — regarding the matter of his gathering of people — a parable: "There is a bird that lays very many eggs — an extraordinary multitude — to the point that it is impossible for it to sit on all of them to hatch them into birds. And Hashem Yisburach gave it by nature the tendency to go and cleverly lay some eggs in the nest of one bird — and similarly to lay some more eggs in another nest. And so it lays its eggs in the nests of other birds. And these other birds do not know they are not their own..." (Sub-section 161) (161.) He said: "For him a man and a woman are equal — meaning no side of thought whatsoever comes to him when he sees a woman — rather all is equal in his eyes as if seeing a man." And he said he fears neither woman nor angel. And there is much to explain in this — for one who still has any particle of fear from immoral thoughts about a woman — even if he is a truly great tzaddik — only he is not clean to the ultimate purity and still has any particle of this fear — he is... (161.) He said: "For him a man and a woman are equal — meaning no side of thought whatsoever comes to him when he sees a woman — rather all is equal in his eyes as if seeing a man." And he said he fears neither woman nor angel. And there is much to explain in this — for one who still has any particle of fear from immoral thoughts about a woman — even if he is a truly great tzaddik — only he is not clean to the ultimate purity and still has any particle of this fear — he is... (Sub-section 162) (162.) I heard in his name o.b.m. that he said: "Even if one is not a proper man — even so it is very good for him that he draws close to the tzaddik." And about this the Tanna warned [Avos 2]: "And do not be wicked before yourself" — that even if he is, G-d forbid, wicked — he should not be wicked before himself. Rather he too should endeavor to draw close to the tzaddik — so that he should at least have some end and hope. (162.) I heard in his name o.b.m. that he said: "Even if one is not a proper man — even so it is very good for him that he draws close to the tzaddik." And about this the Tanna warned [Avos 2]: "And do not be wicked before yourself" — that even if he is, G-d forbid, wicked — he should not be wicked before himself. Rather he too should endeavor to draw close to the tzaddik — so that he should at least have some end and hope. (Sub-section 163) (163.) For a record — the incident of matai v'lo matai [reaching and not reaching] — when he was dancing and Ch. was playing — and he then felt the presence of Rabbi Shimon bar Yochai. At the time he was in the aspect of matai [reaching] — he did not hear Ch. playing at all. And afterwards when he returned to the aspect of v'lo matai [not reaching] — then he heard a little. (163.) For a record — the incident of matai v'lo matai [reaching and not reaching] — when he was dancing and Ch. was playing — and he then felt the presence of Rabbi Shimon bar Yochai. At the time he was in the aspect of matai [reaching] — he did not hear Ch. playing at all. And afterwards when he returned to the aspect of v'lo matai [not reaching] — then he heard a little. (Sub-section 164) (164.) Pertaining to the discourse "My Name which was written in holiness" [Likutay Tinyana, Torah 32]. This discourse was said in response to a question that the Maggid of Tiraovitze asked Rabbainu o.b.m. — since certainly the Patriarchs and other early tzaddikim had composed many books — where are these books? And Rabbainu o.b.m. replied with the matter stated in the aforementioned discourse — where the matter is well resolved. See there. Afterwards the Maggid came — and I had already asked several tzaddikim and had not found an answer from them — but he revealed to me a wondrous Torah about this. And at the hour that he said this Torah before me, I saw flames of fire coming forth from his holy mouth. And it seemed to me that it was impossible in any way to put this in writing. And the next morning the young man Rabbi Nussun came and brought this discourse written on paper and in ink. (164.) Pertaining to the discourse "My Name which was written in holiness" [Likutay Tinyana, Torah 32]. This discourse was said in response to a question that the Maggid of Tiraovitze asked Rabbainu o.b.m. — since certainly the Patriarchs and other early tzaddikim had composed many books — where are these books? And Rabbainu o.b.m. replied with the matter stated in the aforementioned discourse — where the matter is well resolved. See there. Afterwards the Maggid came — and I had already asked several tzaddikim and had not found an answer from them — but he revealed to me a wondrous Torah about this. And at the hour that he said this Torah before me, I saw flames of fire coming forth from his holy mouth. And it seemed to me that it was impossible in any way to put this in writing. And the next morning the young man Rabbi Nussun came and brought this discourse written on paper and in ink. ADDENDUM TO ARTICLE 593 Moharna"t [acronym for: Our Teacher the Rav Rabbi Nussun] asked Rabbainu za"tzal why he conceals himself — his greatness — from before the Rav of Berdichev. And he replied: "To draw close to me, he cannot — except if he kindles the pipe for me. And this is not possible!" id="article-594"> 594. (Sub-section 151) (151.) For a record — what he said to me alone, already long before, at the time I came to him from Nemrov — myself and my friend Rabbi Naftali — before Shavuos. And it seemed to me then that he was somewhat particular about the fact that I was frequenting his door too much — for I had traveled to him several consecutive times. And immediately when I entered and found him in his large room near the house of study — he gave me his greeting of peace, and said to me "forzigezund" [go in health] — and smiled a little... (Sub-section 165) An incident in the days of the holy Baal Shem Tov, the memory of the holy and righteous tzaddik, for the life of the World to Come: There was a young man who was exceedingly sharp and a great genius. And he was greatly opposed to the holy Baal Shem Tov, the memory of the holy and righteous tzaddik, for the life of the World to Come. And the holy Baal Shem Tov commanded his people to endeavor to draw this man close to him. And so they did — they endeavored and brought him to the Baal Shem Tov o.b.m.... הִתְקָרְבוּת הָרַב יוּדִיל אֵצֶל רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה The Closeness of Rabbi Yudil to Rabbainu, of Blessed Memory An incident in the days of the holy Baal Shem Tov, the memory of the holy and righteous tzaddik, for the life of the World to Come: There was a young man who was exceedingly sharp and a great genius. And he was greatly opposed to the holy Baal Shem Tov, the memory of the holy and righteous tzaddik, for the life of the World to Come. And the holy Baal Shem Tov commanded his people to endeavor to draw this man close to him. And so they did — they endeavored and brought him to the Baal Shem Tov o.b.m.... הִתְקָרְבוּת הָרַב יוּדִיל אֵצֶל רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה The Closeness of Rabbi Yudil to Rabbainu, of Blessed Memory (Sub-section 1) (1.) I heard: Rabbainu o.b.m. was in winter at the Maggid of Tiraovitze's home. And he stood beside the oven [called a ribeh]. And the Maggid was not home — and his people stood with him. And Rabbainu o.b.m. said to them: "Convey my greeting to the Maggid — and tell him [Exodus 13]: 'And G-d led the people around by the way of the wilderness of the Red Sea' — vayasev Elokim: when judgments, G-d forbid, surround a person — 'by the way of the wilderness' — through Joseph — meaning one needs... (1.) I heard: Rabbainu o.b.m. was in winter at the Maggid of Tiraovitze's home. And he stood beside the oven [called a ribeh]. And the Maggid was not home — and his people stood with him. And Rabbainu o.b.m. said to them: "Convey my greeting to the Maggid — and tell him [Exodus 13]: 'And G-d led the people around by the way of the wilderness of the Red Sea' — vayasev Elokim: when judgments, G-d forbid, surround a person — 'by the way of the wilderness' — through Joseph — meaning one needs... (Sub-section 2) (2.) I heard: Once Rabbainu o.b.m. said to the Rabbi Yudil — son-in-law of the Rabbi Leib of Trostinets — who had been close to the holy tzaddik Rabbi Pinchas of Koritz: "Tell me something from the holy Rabbi Pinchas of Koritz o.b.m." He said to him: "So said the Rabbi Pinchas: 'We say ashamnu bagadnu gazalnu — in the plural. For we should say ashamti etc.' Only we say it as if with a claim before Hashem Yisburach — ashamnu..." (2.) I heard: Once Rabbainu o.b.m. said to the Rabbi Yudil — son-in-law of the Rabbi Leib of Trostinets — who had been close to the holy tzaddik Rabbi Pinchas of Koritz: "Tell me something from the holy Rabbi Pinchas of Koritz o.b.m." He said to him: "So said the Rabbi Pinchas: 'We say ashamnu bagadnu gazalnu — in the plural. For we should say ashamti etc.' Only we say it as if with a claim before Hashem Yisburach — ashamnu..." And behold, in this discourse it is explained that when the leading tzaddik of the household passes away, through this those who use divine names for sorcery (kedairim) and others like them become greater and more famous etc., and similarly there come great fires, may the Merciful One save us. And all this we saw with our own eyes — that close after the passing of the aforementioned holy rav, one kedari became famous close to our places in the village of Khvastivets with great fame, and people traveled to him from all the surroundings, and he performed many acts through impure names. And similarly many other kedairim became famous in other places. The king asked: How is it not kepestve? And the Jew explained: The appointed angel who was commanded to guard the spring and give water only to worthy people — he gave water to the nobleman because the nobleman is more prominent. And the other appointee transgressed the king's commandment by giving water to the unworthy beggar — and because of this [the first] poured ash on him, so that he should know he has transgressed the king's commandment. That is why I struck the nobleman — because he said it was kepestve, when in truth it was not kepestve at all, but rather absolute justice. Also what he said before Sukkos — that he was certain in the power of the aforementioned holy rav that there would be esrogim in our country etc. — is also explained in this discourse at its end, regarding the splendor of the esrogim that also flows from the master of the house in the aspect of "He calls the generations from the beginning" etc. — see there. And the king greatly praised the Jew and honored him greatly. And this story — those who understand will understand. And so I have already heard, that those close to us must necessarily illuminate among their colleagues and disciples. And each one is compelled to perform some act and to illuminate in his fellow, and his fellow in his fellow. For there are branches to the tree, and from those branches there go out yet more branches, and so on further etc. And it is already recorded elsewhere (below #229, #306) what he said: that his fire will burn forever and will not be extinguished. And he said in Yiddish in these words: "Mayn fayerl vet shoyn tluen biz Mashiach vet kumen" [My fire will burn until the coming of the Messiah]. Continued in the next file — Section V: His Birthplace, Residence, and Journeys (Articles 104 onward) And afterwards he answered and said: I as well study — and my study is novel. And he began to boast of himself, and answered and said: I can study — I can show the greatest scholar among the great that he still cannot study at all, and does not know at all. And likewise on the contrary, I can show those small ones who are close to Hashem Yisburach and to the Torah etc. And from this conversation he entered into the aforementioned conversation, and revealed the entire matter cited there regarding son and disciple — that the heavenly ones ask specifically "Where is the place of His glory?" and on the contrary, the earthly ones say "The whole earth is full of His glory" — see there, and understand it well. (1) His birth was in the holy community of Mezhibuzh, and he entered the covenant of circumcision on Shabbat HaGadol [the Great Sabbath]. And all his years, as is heard, were approximately forty years, a little less — for in his fortieth year he passed away and departed on high in the month of Eisonim [Tishrei], on the Festival, on the third day, the fourth day of Sukkos, the 18th of Tishrei 5571 [1810], in Uman, the city he chose while yet alive to lie in, as explained elsewhere (below #191, 197, 217). And afterwards I heard that his years were no more than thirty-eight and a half years, and as it appears, this is the truth. (It is known that in the year 5532, Rosh Chodesh Nisan fell on the Sabbath — and that is the day Rabbainu o.b.m. was born, according to both of the above opinions.) (2) From the day of his birth until he grew up and became bar mitzvah, until his entering the wedding canopy — all of it was in the holy community of Mezhbuzh. And it is already explained a little (in Shivchay HaRan) — less than a drop in the ocean — about his service of G‑d, that even in those days in his very childhood he was aroused to His service Blessed He etc. And his marriage was in Medvedivkeh, for there he was betrothed to the daughter of the renowned distinguished man in Torah and fear of Heaven, our teacher the Rav Rabbi Ephraim of blessed memory. His father-in-law was a very distinguished and well-connected man whose origin was in Zaslav. But afterwards things unfolded until he established his residence in the village of Ossyatin and in other villages belonging to the settlement of Medvedivkeh. And he maintained those villages and was well-regarded by name among all the renowned tzaddikim, all of whom lodged with him. His wife too — the mother-in-law of Rabbainu o.b.m. — was a very pious woman, and she merited to have Rabbainu o.b.m. as a son-in-law. (47.) The Torah printed in Likutay Moharan, vol. 2, Torah 71 — which begins "Know that there are intellects of the Land of Israel" — was said on the Sabbath-night of Shabbat Shira, regarding the conversation that transpired at the time of the meal. Regarding the great dispute that was then between the famous ones about the money of the Land of Israel — this one said to conduct the charity of the Land of Israel in such a manner, and that one said otherwise. And some of them had motivations of honor — this one wanted that the emissary should be by him, and that one wanted that it should be by him. And also in the Land of Israel there is great dispute in this matter, as is known to those familiar with it. And particularly he o.b.m. who was there himself. And regarding this matter they were conversing and speaking with him nearly throughout the entire Sabbath-night feast. Afterwards he opened his mouth and said the entire awesome Torah mentioned above — that there are intellects of the Land of Israel, and there are intellects of outside the Land, and that the very essence of dispute belongs only to outside the Land etc. Go out and see in the aforementioned Torah — all the matter of the conversation cited above is there: the matter of honor, to elevate all the honor to Hashem Yisburach, and the matter of the charity of the Land of Israel, and the matter of the dispute of the Land of Israel — see there and you will see wonders. And immediately on the day of the wedding, after he came out from under the wedding canopy, he was yearning and longing for Hashem Yisburach etc. And he immediately became attached to Rabbi Shimon the son of Rabbi Ber. And from then on he occupied himself with the service of G‑d in those aforementioned villages and labored and toiled in the service of G‑d with great effort and with messeeras nefesh (self-sacrifice) etc. The general principle is, that many and many Torahs were said, almost all of them, as a great wonder — that the world almost almost would have been deprived of this hidden good, and before each Torah the world teetered whether they would merit this hidden good. And Hashem Yisburach with His wondrous ways and enormous kindnesses arranged each time [reasons] for good, until we merited each time to draw from the gushing brook etc. All these things which we have inscribed in the books. And it is already explained (below #374) that he said: that with each and every word that he says before the assembled, all the supernal and lower worlds are contingent upon it. And he would travel from there periodically to Mezhibuzh, and would return and travel again from there. And also his way was to speak at intervals with people about the service of G‑d, arousing them greatly and drawing their hearts to Hashem Yisburach with very intense longing. And as many days and years passed in which he fasted and labored greatly in the service of G‑d and in hisbodidus beyond measure — with trials without number — and he was still sitting in the aforementioned village at the table of his father-in-law. In the midst of this, certain people began to draw close to him somewhat, even while he was still sitting at his father-in-law's table in the aforementioned village. And all of this was in his actual days of youth, before he was twenty years old — for he was exceedingly diligent in his service, and had already begun in his very childhood as mentioned above. (50.) When we heard from his holy mouth the discourse which begins "The reason the world is far from Hashem Yisburach is because they do not settle themselves" — see there in Likutay Moharan, vol. 2, Torah 10, which speaks there of joy — he o.b.m. was sitting then outside near the wall of the synagogue on the south side, near a piece of a beam from the thick [timber] placed there as a foundation. For there he was accustomed to sit several times — sometimes on the south side, sometimes on the north side, sometimes on the east, and sometimes on the west, and sometimes within the courtyard of the synagogue, and sometimes he would walk with us to stroll on the hill surrounding the city, and sometimes he would walk with us here and there before the synagogue. And in all those places we always heard wondrous and awesome novelties and holy conversations, the likes of which had not been heard for many days. And also after he had the illness of the cough, he would travel on walks on most occasions, and we would travel with him, and we would hear from him a great deal of Torah on the road. (3) The aforementioned Rabbi Shimon told me that immediately after Rabbainu o.b.m. covered the face of the bride on the day of his wedding, he went right away and called over several young men, and spoke privately with each one, testing them in his wisdom to see where they stood. And he said: Were it not for [G‑d's] mercies, you would certainly have been strong opponents. "Ihr volt doch given meshune'neh misnagdim" [You would have been terrible opponents] — from the mouth of R.L.Y. [abbreviation]. Since it was His mercies and great compassions that saved us from the net of the opponents — if we had listened to them, G‑d forbid, our hope would have been lost entirely, G‑d forbid etc. He answered and said with astonishment: You would have opposed me. And he said in Yiddish: "Oyf mir volt ihr gikrigt." Afterwards he called over Rabbi Shimon and began to speak with him also in that style, as if he wanted — G‑d forbid — the vanities of this world. And Rabbi Shimon stood astonished and did not answer, for he did not desire those things. Rabbainu o.b.m. replied: Are you not a human being — why do you not desire these worldly matters? He answered: I am a simple man and I desire simplicity. Rabbainu o.b.m. answered and said: It appears that there will be a great bond between us — and he said to him in the German tongue: "Sez hot a'panim az mir vellen zich kennen" [It appears we will come to know each other]. (51.) The Torah "Where is the Place of His Glory?" (Likutay Moharan, vol. 2, Torah 12) — which begins: "When a person follows his own intellect and wisdom, he can fall into many errors and stumbling blocks" — this Torah was said in connection with a conversation he was having with me regarding many errors and confusions and great corruptions that come about when people follow their own intellect and wisdom. And he mentioned then the author of the Asarah Maamaros [Ten Discourses] etc., who erred and perverted greatly through his wisdom — that he said that the beard is so elevated that outside the Land of Israel it cannot bear the light of the holiness of the beard. (And even though his intention was also to permit outside the Land of Israel through a cream or scissors-like razor — nevertheless, by this he strengthened the hand of transgressors who shave their beards in the Ashkenazic countries.) And afterwards he began to say the aforementioned Torah until he completed it. Afterwards Rabbainu o.b.m. told him that he had spoken with those young men and tested and examined them — behold, they are very far from Hashem Yisburach, and moreover they are blemished and transgressors, may the Merciful One protect us. And one can find someone who, through his wisdom and knowledge, will say an untrue reasoning — from which it will result that one will come to permit, G‑d forbid, such a prohibition — five prohibitions in the Torah, and to strengthen through this the hand of transgressors. How one ought to cry out about this with all manner of voices, and a cry of pain should arouse [reaction to] this breach that was made in Israel — that close to our country transgressors also appeared who cast off the yoke and shaved their beards. May Hashem Yisburach have mercy on the remnant of His people and save those who remain through His great and awesome power, and bring us our righteous Messiah and reveal the truth in the world speedily in our days, Amen. Immediately Rabbainu o.b.m. went with Rabbi Shimon out to the field, and they spoke together at length about the service of G‑d with great longing. And Rabbainu o.b.m. spoke to Rabbi Shimon many words of arousal — that there is no purpose in this world except to withdraw from worldly desires and to serve Hashem Yisburach. And especially: I, on this day which is my wedding day when all my sins are forgiven — certainly I must examine my deeds greatly. And with such words he spoke with him at length, and they walked together speaking of this until the wedding canopy. Afterwards they pressed him to say Torah before them. And their intention was also as a joke — that he should say Torah at the table where the Baal Shem Tov o.b.m. was reclining at the head. And he, in his simplicity, conducted himself as was befitting him, and he began to say Torah before them, and they began to laugh at him within their fists, and it was in their eyes as mockery and ridicule. And the preacher understood that they were mocking him on account of his eating a great deal, and he answered and said: "Is it because one cannot say Torah, is it then forbidden to eat a piece of fish?" Afterwards the Baal Shem Tov looked and saw the entire matter, and was piqued and angry at them, and heard the preacher's Torah, and it was very good in his eyes. And the Baal Shem Tov said that this preacher says Torah from the mouth of Elijah, of blessed memory — all this Rabbainu o.b.m. told. Fortunate is he who merits on the day of his wedding to think about the true purpose. And from then on Rabbi Shimon became bound with Rabbainu o.b.m., and he o.b.m. spoke with him much with great arousal — speaking to his heart that he should do as he did, to withdraw completely from the world and to labor and toil and engage only in His service Blessed He. But Rabbi Shimon said to him: You will certainly merit to become a renowned tzaddik — and I desire to serve you always. And so it was. But Rabbi Shimon too was a very upright man of exalted virtue — for I heard from the mouth of Rabbainu o.b.m. himself some years ago that Rabbi Shimon had already completely shattered all the evil character traits. (4) Rabbi Shimon told that once, after Rabbainu had become renowned, he traveled with Rabbainu o.b.m. through the village of Ossyatin — where Rabbainu o.b.m. had labored in his great service at his father-in-law's house. And he traveled with him through the fields, and Rabbainu o.b.m. was very nostalgic and said: How good it was for me here — for in every single step I felt the taste of the Garden of Eden. For there on those paths he was accustomed to walk and to seclude himself in hisbodidus. And he was distressed and very nostalgic and said: Was it not very good for me here — why do I need the renown of now? And he said to me: even though he knew this matter before, he did not know it at all as he knows it now. For then he knew only this alone — that because one speaks with a person who was by a true tzaddik for Rosh Hashana, one who longs for the Land of Israel should feel [the taste of] the Land of Israel. But the inner matter of the thing — from where this derives — he did not know at all as he now knows it. For now he merited that it was revealed to him in its completeness. And he said to me: Even though he had known this matter before, he did not know it at all in comparison to what he knows now — for now he knows the matter completely in its revelation. And in all this matter writing instruments are insufficient to explain the matter well, and the discerning ones will understand a little of themselves. Also another time he told in my presence that in his days of youth, when he would engage in hisbodidus in some place in the forest or in the field, when he returned from there the whole world appeared completely new to him — as if it were an entirely different world. And the world did not appear to his eyes as it had before. (5) Afterwards things unfolded and he was forced to leave his father-in-law's table — for his mother-in-law passed away, and his father-in-law took another wife from the holy community of Mogilev. And Rabbainu o.b.m. himself arranged this match for him, traveling with him to the city of Mogilev. And he was still in his very youthful days — approximately eighteen years old — but people showed him some deference because he was the grandson of the Ba'al Shem Tov of blessed memory. And they also saw and understood from him personally that he was a precious vessel beyond gold and pearls. And the discerning ones understood even then that when he grew up he would be a novelty in the world. And he also said then that there is a pidyon so elevated that it can sweeten all twenty-four courts of law. And there are in this matter many additional conversations from before — but he did not then know the entire matter in its completeness as he knew it afterwards. For then he knew only this: that sometimes even this pidyon that encompasses all twenty-four courts of law is nevertheless insufficient, because through it a different matter arises — namely, converts — and this is the aspect of Moses who stands between apostasy and [Divine] favor. All this he did not know then — only afterwards, through his service [of G‑d] in which he toiled and labored at all times, until he arrived each time at ever higher and more exalted levels — he then attained and understood in a wondrous revelation what he had previously known vaguely, in a hidden way, only by allusion. In Mogilev he was lodged in the house of a distinguished man close to his uncle Rabbi Boruch of blessed memory. And he received him with great honor and made a feast for him. And other important men were there, and they gave him wine to drink. He o.b.m. was still contained and not accustomed to saying Torah in public — but then at that wine feast his heart became inflamed and he opened his mouth and revealed before them wondrous and awesome things. And the men who were there saw and were astonished, and were very alarmed. And then his father-in-law's wedding took place. And the renowned holy tzaddik Rabbi Dov of Zaslav, known as Rabbi Ber son of Rabbi Bunim, who merited to travel to the Land of Israel and passed away there — was informed of everything that had been heard from Rabbainu's mouth then. And he was astonished and very amazed and said: There would be a great novelty in the world. (56.) See this — I found in the handwriting of Rabbainu o.b.m. himself, regarding the Torah "And he built him a house" (Likutay Moharan, Torah 266): Know — when the world blemishes the mitzvah of Sukkah, when they do not fulfill it as is proper, they cause death or illness to the animals and other living creatures — everything according to the blemish. For this is the difference between human beings and other living creatures: the bounty of human beings is drawn from the place of [the Sefirah of] Binah, as our Sages of blessed memory said [Brachos 10]: that He made breasts for her in the place of Binah — which is not the case with other living creatures, whose bounty is drawn from the place of the private parts. And the aspect of Sukkah is the aspect of mother (Binah) who covers (d'mesakekhah) her children, and we draw from her — and through this mitzvah we are distinguished from the bounty of other living creatures. And when one blemishes the mitzvah of Sukkah, one then descends through this from the level of humans, and there is no bounty for them from the place of Binah, and they descend to the levels of other living creatures. And the other living creatures are displaced from their bounty, since the humans take their bounty — and then the living creatures die or fall ill — everything according to how much bounty was taken from them, whether much or little. And this is [Genesis 33:17]: "And for his cattle he built booths (sukkos)" — that is, for Sukkos is life and sustenance for the living creatures, that they remain on their level as mentioned above. And when humans sit in the Sukkos properly, through this they are on their level, and in the aspect of Torah. For the Torah is the aspect of [Proverbs 1:8]: "Do not forsake the Torah of your mother (imekha)," [Proverbs 2:3]: "If you call to Binah." Because of this, adjacent to Sukkos we celebrate Simchat Torah [the rejoicing with the Torah]. And this [is the acronym]: vayaakov nasa Sukkosah vaYiven — the initial letters: Sivan — for in Sivan the Torah was given, and we are on the level of the Torah through the mitzvah of Sukkah as mentioned above. And while he was still sitting at his father-in-law's table, people from nearby places began to draw close to him. And at times they would travel to him and he would inflame their hearts greatly toward Hashem Yisburach, and they became very pious people, down to this day — fortunate are they.