שייך להשיחות שהיה אצל כל תורה

(19.) Pertaining to the discourse "Achvay lan mana" (Show us the portion; Likutay Moharan, Torah 25): It was heard explicitly from his holy mouth in connection with the aforementioned discourse — which speaks there of the ascension from level to level, and that the impediments of the Sitra Achra (the Other Side) increase each time etc.

— and he said then explicitly that even one who is literally in the bowels of the earth, when he is aroused to ascend from there, the necessity is that he go from level to level, and then they lay themselves against him each time etc., as is explained in the discourse mentioned above. [This is cited in Likutay Halachos, Laws of Fence-Walls and Protection of Life, halacha 4.] (21.) On the night before his son Shlomo Ephraim's holy circumcision he sat with us much and spoke with us much about his greatness and the truth of the immensity of his level — and we heard several things then. And he said then that it is difficult to enter into the heart the matter of his greatness, and it is impossible to speak of this — for others also say such kinds of words. And whatever the mouth can say — another also says the same way. But only each one according to what he estimates in his own heart can understand something of where the true points of absolute truth lie.

And understand. 262. (Sub-section 22) (22.) Many times he himself repeated the words of the world that they say about him: that there is no middle ground here — either he is, G-d forbid, as the opponents fabricate about him — those who speak arrogantly against the righteous, G-d save us — or, if it is the opposite, that he is a true tzaddik: then he is a wondrous, awesome, and sublime novelty beyond what any human mind can estimate at all.

For so the majority of the world was accustomed to speak about him o.b.m. And he o.b.m. himself repeated these words many times and hinted to us that the truth is indeed so — that there is no middle ground here — and understand. (Sub-section 23) (23.) In the year 5563 — which was the first Rosh Hashana he was here in Breslov — I was with him for Rosh Hashana and all the Ten Days of Repentance until after Yom Kippur. And after Yom Kippur I traveled home and Rabbi Yudl and Rabbi Shmuel Aizik remained here for the Festival of Sukkos. And I heard several precious words from Rabbi Yudl about what he heard then — and I do not remember them well. Once on Hoshana Rabba he said before the world: "What shall I do — two murderers stand over me and say even so that I am a leader" (meaning those called a 'good Jew' [guter yid]) — and he indicated with his hand toward Rabbi Yudl and Rabbi Shmuel Aizik at the time he said "two murderers" — meaning that he was referring to them, since they were very closely attached to him. And who will merit to understand the interpretation of these words, for the aforementioned men were very precious in his eyes, among the greatest of his close ones.

And on Shemini Atzeret he spoke with them about the matter of dancing and clapping of hands, and turning oneself — which is the aspect of [Exodus 19]: "And Moshe went up to G-d, and Hashem descended upon Mount Sinai" (as explained elsewhere — Sichos HaRan §86) — and the matter of the pristakait [prostrating/leaping] that one does etc., and he spoke with them wondrous words. Afterwards a great multitude of townspeople began to enter who came to him with song and joy as is customary on Shemini Atzeret. And then he said to Rabbi Yudl and Rabbi Shmuel Aizik: "Go from here, for I need to engage with them — and this does not pertain to you" — and they left him. And afterwards there was made there a very great joy with a great sound of song and joy. And Rabbainu of blessed memory himself danced very much from some time before nightfall until some hours into the night of Simchas Torah. And he commanded that they bring him his daughter the bride Moras Sarah and his young daughter Moras Miriam and he danced with them greatly. And the greatness of the wondrous pleasantness of the holiness of his dancing is already known — for whoever did not see this has never seen goodness in his days.

(20.) The Torah "He who goes to take a wife" (Likutay Moharan, Torah 29) was said on Shavuos 5566 [1806] in the minor era. And at that time he put on white garments for the first time, and then the aspect of white garments was included within the Torah — see there. And also a certain man brought his virgin daughter who had the falling sickness, may the Merciful One save us, and also brought wine etc., and all this was included there — see there etc. etc. And also many more wondrous matters which we saw with our own eyes that were included within the Torah, aside from the hidden ones, for the very essence of his intention in general and in particular it is impossible to attain. He also said that this Torah stands on the gold coin [Franc], for it speaks there of money and wealth — that is, of the matter of the rectification of commerce in general. And similarly it speaks there of the rectification of speech through the praise of the tzaddikim, and of white garments. And this [Proverbs 10:20] "ke'sef nivchar leshon tzaddik" ("chosen silver is the tongue of the tzaddik") — the final letters [spell] Frank [Franc]. (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.

And immediately on the night after Shavuos he traveled to Venice, and all along the way he occupied himself only with telling of the praises of Rabbainu o.b.m. And so too when he came to Venice, he occupied himself telling his host a great deal of the praises of Rabbainu o.b.m. For in truth, all the men of Rabbainu o.b.m., even the simple householders, had stories and praises from Rabbainu o.b.m. beyond number. And immediately afterwards he entered to the officers and spoke before them all his arguments and justifications, and his words were accepted in their ears, and they received him with great honor, and he was saved from all the aforementioned dangers and departed from the aforementioned business in peace as befitting.) And at that time he put on white garments for the first time, and then the aspect of white garments was included within the Torah — see there. And also a certain man brought his virgin daughter who had the falling sickness, may the Merciful One save us, and also brought wine etc., and all this was included there — see there etc.

etc. And also many more wondrous matters which we saw with our own eyes that were included within the Torah, aside from the hidden ones, for the very essence of his intention in general and in particular it is impossible to attain. He also said that this Torah stands on the gold coin [Franc], for it speaks there of money and wealth — that is, of the matter of the rectification of commerce in general. And similarly it speaks there of the rectification of speech through the praise of the tzaddikim, and of white garments. And this [Proverbs 10:20] "ke'sef nivchar leshon tzaddik" ("chosen silver is the tongue of the tzaddik") — the final letters [spell] Frank [Franc].

(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. And he began the Torah with the verse "And it came to pass at the end of two years" [Genesis 41:1], and he did not complete the revelation of the explanation of the verse, as to how this Torah applies to the aforementioned verse. And at the conclusion of Sabbath after havdala, he spoke with us and said that if he had wanted to conclude the Torah with the aforementioned verse, he would have needed to say again a Torah like the one he had said. 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. And he began the Torah with the verse "And it came to pass at the end of two years" [Genesis 41:1], and he did not complete the revelation of the explanation of the verse, as to how this Torah applies to the aforementioned verse.

And at the conclusion of Sabbath after havdala, he spoke with us and said that if he had wanted to conclude the Torah with the aforementioned verse, he would have needed to say again a Torah like the one he had said. 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.