ספורים חדשים

(1.) In the year 5565 [1804/5]: I was standing near the table and swimming in the sea — and all the nations and all the kings stood and watched and marveled — [meaning] the table of kings, the sea of wisdom, that I would reveal wisdom such as even etc.

(2.) In the year 5567 [1806/7] in Breslov, the Torah portion Vayechi [Genesis 47:28–50:26] — after I had sanctified the new moon myself, he said to me: If you had been joyful, there would have been a great good for the world.

Afterwards he told this: He saw in a dream that there were going very many armies, and flying after them were very many birds — a great exaggeration — and I asked the one beside me why the birds were flying after them. And he told me that they were going to help those armies. And I asked: How would they help them? And he answered me: These birds deposit from themselves a fluid — and through that fluid those opposing them are destroyed — and in this way they help those armies. And it was difficult for me: was not the place where they deposited the fluid also where those armies were, and would it not also harm them? Meanwhile I saw — and the birds began to lower themselves to the ground until they all stood on the earth, and they walked after the armies and were picking up from the ground with their mouths.

And the thing they picked up was round and was not a foodstuff. And it was difficult for me — how would these birds come and go after the armies, for in walking, a person walks faster than birds? And what was it they were picking up? And they told me that what they were picking up — from this is made the aforementioned fluid that kills those opposing them, as stated. And in every place they deposit the fluid, through this those opposing them in that place are destroyed and die. And I entered a hidden place, and I saw that there was an extremely low entrance, and I entered there and lay myself down, and there were no windows in that room, and it was dark there. And I entered there because I wanted to hide, and I hid there. Meanwhile all the birds began to enter there, and I wanted to chase them away, and I was waving them away with my hand — and a cat stood before them, and it is the way of birds to flee from a cat.

But these birds did not at all flee from the cat and paid it no attention. And they told me that these birds are not afraid of anything whatsoever — only of one thing. And they told me what that one thing is — and I have forgotten it. And among those birds there was one that was extremely old, and he said: The world imagines that this place [where we are hiding] is hidden, but I remember when this place was open. And these words are very deep. (The transcriber says: I heard that before the night on which he began to say the aforementioned discourse at the evening meal — he told before the meal the story of the birds and the Mazal Tov, which is explained elsewhere [above, in the Chronological Index at article 59, under Torah 66].) And I entered a hidden place, and I saw that there was an extremely low entrance, and I entered there and lay myself down, and there were no windows in that room, and it was dark there.

And I entered there because I wanted to hide, and I hid there. Meanwhile all the birds began to enter there, and I wanted to chase them away, and I was waving them away with my hand — and a cat stood before them, and it is the way of birds to flee from a cat. But these birds did not at all flee from the cat and paid it no attention. And they told me that these birds are not afraid of anything whatsoever — only of one thing. And they told me what that one thing is — and I have forgotten it. And among those birds there was one that was extremely old, and he said: The world imagines that this place [where we are hiding] is hidden, but I remember when this place was open. And these words are very deep. (3.) What he told at the beginning of the summer of 5564 [1804]: He answered and said: I will tell you what I saw — and you should tell it to your children. There was one person lying on the ground, and around him were sitting [people in] a circle, and around the circle another circle, and around that circle yet another circle, and so on for several circles.

And around them were sitting yet more people without order. And the one sitting in the middle — that is, reclining on his side — was moving his lips, and all those sitting around him were moving their lips after him.

And afterwards I saw — and behold he was gone [the one in the middle], and all those sitting around him stopped moving their lips. And I asked what this was. They answered me: He has grown cold and died and has ceased speaking, and [so] they stopped speaking. And afterwards they all began to run, and I ran after them. And I saw two palatzin [palaces] — that is, beautiful, very fine buildings — and there were sitting there two officers, and they [the people] ran there to the officers and began to argue with them: Why have you misled us? And they wanted to kill them.

And the officers fled outside. And I saw them and they appeared very good to me in their essence. And I ran after them. And I saw from a distance a beautiful tent. And they cried out from there to the officers: Turn back! And collect all the merits you have and take them in your hands. And go to the candle that is hanging there — and there you will accomplish everything you desire.

And they turned back and collected their merits, and there were bundles of merits there. And they ran toward the candle and I ran after them. And I saw a candle hanging in the air [lit], and the officers came and threw the merits toward the candle, and sparks fell from the candle into their mouths. And the candle turned itself and a river was made from the candle, and all of them drank from the river. And creatures were formed within them. And when they opened their mouths to speak, the creatures came out of them.

And I saw them running and returning — and they were neither of the species of man nor of the species of animal, but creatures. And afterwards they took counsel to return to their place.

And they said: How can we return to our place, for we no longer have a path? [For on the way they had passed through several boundaries/borders, and now they no longer had passage.] And they said: When he was still alive — that is, the one who was lying in the middle — when he was alive and speaking, we had passage and could pass through everywhere. Now that he is gone, how shall we return? And they said: Let us go to the one who was in the middle [who had died].

And they went and found him, and the one in the middle was in a certain place, and he asked: What do you need? And they said: We need you to help us pass through the borders. And he answered: There was with me a certain person [whose name I have forgotten] and through him I had passage — go to him.

And they went to that person, and he said: There was such-and-such a person and through him I had passage — go to him. And so on — one sending them to another. Until they came to a mountain on which there sat a man. And he asked: Who are you? And they told him. And he answered: I know you — go inside [the mountain]. And they went inside the mountain and found there people sitting and learning [Torah].

And they gave them scrolls [gittin] — that is, letters of passage — and through these letters they had passage and could return through all the borders. And I too returned with them, and I also had letters of passage as they did. And in passing through the borders I came to a certain hall. And in that hall there was sitting a ruler [officer] and before him many kinds of foods.

And I too ate from the foods there. And there was there among those foods a very good food, and I said: This food is very good. And they said: Yes — but there is another food better than it. And they showed me the other food. And I said: This food is even better. And they said: Yes — but there is another food better than this too. And so on — until they said: The best of all foods is the bread. And I too ate bread there and it was extremely good. And afterwards I came through [the borders] with the letters of passage.

Until I came to the last border, and there they did not want to let me through. And I showed the letters of passage — and still they refused to let me pass. Until I said to them: Know that I am from there [that is, I am from this world, from where you also are], and I showed them a sign. And they immediately let me pass. And I returned here, and I found myself lying in my bed, and I did not know at all how I had returned here. And this is what I saw.

Note on Article 83 Rabbainu o.b.m. said that this Torah — Nine Precious Tikunim (Likutay Moharan, vol. 1, Torah 20) — is the explanation of the aforementioned vision. And he said that in all the Torahs he says there are allusions from this vision, but this Torah is entirely an explanation of the aforementioned vision — see article 9 above. Rabbainu o.b.m. said that this Torah — Nine Precious Tikunim (Likutay Moharan, vol.

1, Torah 20) — is the explanation of the aforementioned vision. And he said that in all the Torahs he says there are allusions from this vision, but this Torah is entirely an explanation of the aforementioned vision — see article 9 above.

(New Stories, sub-number 4) (4.) What he told before Rosh Hashana 5569 [1808], at the end of the summer of 5568 — and at that time the slaughterer from Teplyk brought him a wondrous chair. And close to this, he told what he saw in a vision or dream: that they brought him a chair, and fire was around it.

And all the world — men, women, and children — went to see it. And when they returned from there, immediately they became bound to one another and matches were made between them. And all the leaders of the generation also went to see it. And I asked how far away it was, and why immediately upon [seeing it] matches were made.

And I walked around them in order to go there. And I heard that Rosh Hashana was coming. And I was uncertain whether to return or to stay, and I was confused in my mind. And I said to myself: How shall I remain here for Rosh Hashana? And I said in my mind: given the weak body I have, why should I return? And I stayed there.

And I came to the chair and I saw there Rosh Hashana literally. And likewise Yom Kippur — Yom Kippur literally. And likewise Sukkos — Sukkos literally. And I also heard them crying out [Isaiah 1:14]: "Your new moons and your festivals My soul hates" — why do you judge the world? Rosh Hashana itself will judge! And they all fled — together with all the leaders of the generation — they all fled.

And I saw there that engraved on the chair were all the forms of all the creatures of the world, and each one was engraved together with his mate beside him — and therefore matches were immediately made, for everyone there found and saw his mate. And since in earlier days I had learned, it occurred to my mind that the verse [Daniel 7:9]: "Kors'yeh shvivim di nur" — "His throne was flames of fire" — its initial letters [spell] shadkhan [matchmaker], for through the chair matches are made, as stated.

Also kors'yeh [throne] are the initial letters of Rosh Hashana, Yom Kippur, Sukkos. And therefore on Shemini Atzeret — the union of the Matron [Zohar, Vayikra 96b]. And I asked: What will my livelihood be? And they told me that I would be a matchmaker — and the fire surrounded it. For in truth Rosh Hashana is the aspect of matchmaking, for Rosh Hashana is the aspect of the throne of the Holy One Blessed He, as is written [Psalms 47:9]: "G-d sits on His holy throne." And on this throne all the forms of the creatures are engraved with their mates, as I saw in the vision mentioned above. And therefore through Rosh Hashana — which is the aspect of the holy throne — matches are made. For at the beginning of each year it is decreed who will be paired with whom, as is known. And the meaning of my saying that my livelihood would be as a matchmaker is: that this is the entire service of the true tzaddik — to make matches and to join [souls] together, as explained there.

And the surrounding fire — this is the aspect of the fire of Torah, which is the principal aspect of the Torah of this true tzaddik, as is explained there in the Torah "Blow [the shofar]" [Likutay Moharan, vol.

2, Torah 5]. And also the matter of the forms engraved on the chair with their mates — this is explained there as well. And through the explanation of this Torah, all the matters of the aforementioned vision become understood, for this Torah is the explanation of the vision, as is written there in its place. And this Torah was said on Rosh Hashana 5569 [1808]. הַשְׁמָטָה — FULFILLED ✓ · חֲלוֹם (פד) וָאֶרְאֶה בַּחֲלוֹם, שֶׁהָיָה יוֹם הַכִּפּוּרִים... And I saw in a dream that it was Yom Kippur. And it was simple and clear to me in the dream that on every Yom Kippur one person is brought as a sacrifice — whom the High Priest offers.

And they sought someone to be the sacrifice, and I consented to be the sacrifice. And they told me to commit myself to this in writing, and I obligated myself to this in writing. Afterwards, when they were about to sacrifice [me], I changed my mind and I wanted to hide — but I saw that the entire multitude was surrounding me and it was impossible to hide. And I wanted to go out of the city, and I was going out and leaving the city — but in the midst of going out I turned back and came into the city again.

And I looked and saw that I had turned back and come into the city. And I wanted to hide among the Moscow people [Palk Maskviter — Muscovites], but I thought to myself: if the whole world were to come and demand from them that they hand me over, they would certainly hand me over to them. And there was found one who consented to be the sacrifice in my place. But even so, I fear for what is yet to come. And it was not written in order, and the ending is also missing. And according to what we heard — the one who consented to be the sacrifice in his place was the Rabbi of Berdichev, may his memory be for a blessing, for he passed away then.

And that which he said, "I fear for what is yet to come" — for he too passed away the following year, after the passing of the Rabbi of Berdichev, may his memory be for a blessing. (Said the transcriber: See Tosefos, end of Tractate Menachos, s.v. u'Micha'el; and in the writings of the Ari z"l — that one should not recite mahayrah after v'ashray Yisra'el u'sfilasam etc.

See there.) (New Stories, sub-number 5) (5.) 5569 [1808/9], the first night of Chanuka, after the lighting of the Chanuka lamp: a guest entered to the master of the house. And he asked the master of the house: What is your livelihood? And he answered him: I have no fixed livelihood at home — I sustain myself from the world [that is, from people]. And he asked him: What do you study? And he answered him. (4.) What he told before Rosh Hashana 5569 [1808], at the end of the summer of 5568 — and at that time the slaughterer from Teplyk brought him a wondrous chair. And close to this, he told what he saw in a vision or dream: that they brought him a chair, and fire was around it. And all the world — men, women, and children — went to see it. And when they returned from there, immediately they became bound to one another and matches were made between them.

And all the leaders of the generation also went to see it. And I asked how far away it was, and why immediately upon [seeing it] matches were made. And I walked around them in order to go there. And I heard that Rosh Hashana was coming. And I was uncertain whether to return or to stay, and I was confused in my mind. And I said to myself: How shall I remain here for Rosh Hashana? And I said in my mind: given the weak body I have, why should I return? And I stayed there. And I came to the chair and I saw there Rosh Hashana literally. And likewise Yom Kippur — Yom Kippur literally. And likewise Sukkos — Sukkos literally.

And I also heard them crying out [Isaiah 1:14]: "Your new moons and your festivals My soul hates" — why do you judge the world? Rosh Hashana itself will judge! And they all fled — together with all the leaders of the generation — they all fled. And I saw there that engraved on the chair were all the forms of all the creatures of the world, and each one was engraved together with his mate beside him — and therefore matches were immediately made, for everyone there found and saw his mate.

And since in earlier days I had learned, it occurred to my mind that the verse [Daniel 7:9]: "Kors'yeh shvivim di nur" — "His throne was flames of fire" — its initial letters [spell] shadkhan [matchmaker], for through the chair matches are made, as stated. Also kors'yeh [throne] are the initial letters of Rosh Hashana, Yom Kippur, Sukkos. And therefore on Shemini Atzeret — the union of the Matron [Zohar, Vayikra 96b]. And I asked: What will my livelihood be? And they told me that I would be a matchmaker — and the fire surrounded it. For in truth Rosh Hashana is the aspect of matchmaking, for Rosh Hashana is the aspect of the throne of the Holy One Blessed He, as is written [Psalms 47:9]: "G-d sits on His holy throne." And on this throne all the forms of the creatures are engraved with their mates, as I saw in the vision mentioned above. And therefore through Rosh Hashana — which is the aspect of the holy throne — matches are made. For at the beginning of each year it is decreed who will be paired with whom, as is known. And the meaning of my saying that my livelihood would be as a matchmaker is: that this is the entire service of the true tzaddik — to make matches and to join [souls] together, as explained there. And the surrounding fire — this is the aspect of the fire of Torah, which is the principal aspect of the Torah of this true tzaddik, as is explained there in the Torah "Blow [the shofar]" [Likutay Moharan, vol. 2, Torah 5]. And also the matter of the forms engraved on the chair with their mates — this is explained there as well.

And through the explanation of this Torah, all the matters of the aforementioned vision become understood, for this Torah is the explanation of the vision, as is written there in its place. And this Torah was said on Rosh Hashana 5569 [1808]. הַשְׁמָטָה — FULFILLED ✓ · חֲלוֹם (פד)

וָאֶרְאֶה בַּחֲלוֹם, שֶׁהָיָה יוֹם הַכִּפּוּרִים... And I saw in a dream that it was Yom Kippur. And it was simple and clear to me in the dream that on every Yom Kippur one person is brought as a sacrifice — whom the High Priest offers. And they sought someone to be the sacrifice, and I consented to be the sacrifice. And they told me to commit myself to this in writing, and I obligated myself to this in writing. Afterwards, when they were about to sacrifice [me], I changed my mind and I wanted to hide — but I saw that the entire multitude was surrounding me and it was impossible to hide. And I wanted to go out of the city, and I was going out and leaving the city — but in the midst of going out I turned back and came into the city again. And I looked and saw that I had turned back and come into the city. And I wanted to hide among the Moscow people [Palk Maskviter — Muscovites], but I thought to myself: if the whole world were to come and demand from them that they hand me over, they would certainly hand me over to them. And there was found one who consented to be the sacrifice in my place. But even so, I fear for what is yet to come. And it was not written in order, and the ending is also missing. And according to what we heard — the one who consented to be the sacrifice in his place was the Rabbi of Berdichev, may his memory be for a blessing, for he passed away then. And that which he said, "I fear for what is yet to come" — for he too passed away the following year, after the passing of the Rabbi of Berdichev, may his memory be for a blessing. (Said the transcriber: See Tosefos, end of Tractate Menachos, s.v. u'Micha'el; and in the writings of the Ari z"l — that one should not recite mahayrah after v'ashray Yisra'el u'sfilasam etc. See there.) הַשְׁמָטָה — FULFILLED ✓ · חֲלוֹם (פד) וָאֶרְאֶה בַּחֲלוֹם, שֶׁהָיָה יוֹם הַכִּפּוּרִים... And I saw in a dream that it was Yom Kippur. And it was simple and clear to me in the dream that on every Yom Kippur one person is brought as a sacrifice — whom the High Priest offers. And they sought someone to be the sacrifice, and I consented to be the sacrifice. And they told me to commit myself to this in writing, and I obligated myself to this in writing. (5.) 5569 [1808/9], the first night of Chanuka, after the lighting of the Chanuka lamp: a guest entered to the master of the house. And he asked the master of the house: What is your livelihood? And he answered him: I have no fixed livelihood at home — I sustain myself from the world [that is, from people]. And he asked him: What do you study? And he answered him.

And they were conversing together, until they entered into words that come from the heart. And the master of the house began to yearn and long greatly — how does one attain and reach some spiritual matter of holiness? The guest said to him: I will teach you.

And the master of the house was astonished and began to think: perhaps he is not a human being at all. But he reconsidered and saw that he was speaking with him in the way of human beings. However, immediately the faith was strengthened within him to believe in him. And he immediately began to call him "rabbi," and said to him: Before anything, I request to learn from you how to conduct myself toward you with honor — and it is needless to say that I would not actually besmirch your honor, G-d forbid — but even still, a person finds it difficult to be wholly careful as is proper.

Therefore I want you to teach me how to conduct myself toward your honor. And he answered him: At this time I have no leisure — at another time I will come to you and teach you this. And at this time I need to leave from here. And he said to him: For this too I need to learn from you — how far I am to escort you. And he said to him: Until after the entrance. And he began to think how he would go out with him — for now I am with him among people, and if I go out with him alone, who knows who he is? And he asked him and said: I am afraid to go out with you.

He answered: If I am able to do such a thing [as teach you holiness], then even now — if I wished to do you some harm — who could prevent me? And he went out with him from the entrance. And then immediately [the guest] grabbed him and began to fly with him. And it was cold for him, and [the guest] took a garment and gave it to him, and said to him: Take this garment — and it will be good for you, and you will have food and drink and all good, and you will sit in your house.

And he flew with him. Meanwhile he looked and behold — he was in his house. And he could not understand how he had returned to his house so quickly. And this man was a talmid chacham [Torah scholar] and was very joyful that he had merited this. And he began to investigate and search: who could this guest have been? And it appeared to him that it had been Elijah the Prophet. And he was very joyful. And there is much more to this story that I have forgotten, for it was not written at the time — and the general principle, as he said then: "The world tells stories, and I saw the story." May Hashem Yisburach cause us to understand his holy and awesome words. (New Stories, sub-number 7) (7.) 5564 [1803/4], on Sabbath night after Kiddush: I saw in a dream — and I was within a city, and it seemed to me in the dream that the city was very large. And a great tzaddik came there from the earlier tzaddikim, who was established as a great tzaddik, and everyone went to him.

And I also went to him, and I saw that they were all passing before him on his side without greeting him, and it appeared that they were doing this deliberately. And I was very astonished at their audacity — for I knew that he was a great tzaddik. And I asked about this — how they had such audacity as to deliberately not greet him. And the answer was: In truth he is a great tzaddik, but he has a body assembled from various places that are the aspect of dirty places.

But he himself is a great man, and he had accepted upon himself to rectify this body. And one does not greet a fellow in a dirty place [Shabbos 10b] — therefore they did not greet him. (New Stories, sub-number 8) (8.) On a weekday — I saw in a dream — and there was a wedding, and there were many brides there. And one bride among them was more distinguished than all of them, and she appeared to the world as more distinguished than they. And there were kapelyes [musical ensembles] there — that is, musical instruments that were playing.

And I saw that a doorway opened and people entered to a yeshivah [Torah academy], and a great multitude was assembling into the yeshivah. And when I saw that they were multiplying and coming more and more, I calculated how I would be able to enter among such a great multitude. And I hastened myself there and was standing on top of them. And there was a rosh yeshivah [head of the academy] there who was learning with them, and there was a very, very great honor of Torah there. And the brides were dancing. And the principal one was the distinguished bride mentioned above, who was dancing there. And whatever melody the ensemble played, she would sing that very melody afterwards herself. And there was a very great honor of Torah there, and I marveled greatly at the great honor of Torah that was there.

(6.) 5569 [1808/9]: He dreamed that there was a certain Jewish congregation with a leader who was very great in the world. And a decree was issued to kill all the Jews, and the leader hit upon the plan that they must disguise themselves as gentiles. And he went and called a craftsman and had his beard and peyos [sidelocks] shaved off. And afterwards it became clear that it was a falsehood — that the decree had not been issued at all. How great a shame came to that leader! Certainly it was impossible for him to show himself before the world, and he was forced to uproot himself and flee. And how does one exit through the entrance, and how does one hire a wagon, and the like — certainly there was a great, indescribable shame and humiliation for him. And certainly he was forced to remain by some gentile for some time until his beard grew back. This was shown to him as a parable against the well-known one of today etc. הַשְׁמָטָה — FULFILLED ✓ · הַמְפֻרְסָם שֶׁל עַכְשָׁו (פו) אוֹר לְיוֹם י"ד שַׁבָּת תקס"ד בִּבְרֶסְלֶב... On the eve of the 14th, Shabbos 5564 [1803/4], in Breslov — he related his Shalom [Shabbos greeting] saying that the previous night he had dreamed a strange dream, the like of which he had never in his life dreamed. For he dreamed the letter vav etc. And there is a complete incident here, but it is not written in order. They also gave him a garment and warned him that he must never remove the garment. But he pays no attention to dreams at all. And he told them the whole matter of his illness — that the cough was paining him on his side. And I was very joyful then. (See Hosafos §8.) He sent one of the aforementioned people to acquire the aforementioned [things] for us, and I was asking him whether the uproar had quieted — and he replied no, for the uproar was still very strong. In the midst of our sitting there, an old man came and called to me and said to him that there was something for him.

And I walked with him and began to speak with him — and he said and told me: [The tikkun for a great sin is made — how could you not know this?!] And how are you not ashamed before your forebears — before Rabbi Nachman and the Baal Shem Tov z"l — and how are you not ashamed before Moshe and the holy Patriarchs — Avraham, Yitzchak, and Yaakov

etc.? What are you thinking about? Are you able to sit here always? And you — you are a sick man — what will you do and what will come of you? For you think that if they do not know who you are, you will not be able to be there. And if they do know who you are — you will also not be able to be there, for they will certainly not let you be there, since they know you there. I answered him in this manner: in the World to Come, presumably, it will be good for me — even in Gehinnom there will be no place for me to hide, since I did a [great] sin.

He told me: lech lach [go for yourself] — and I believed that he was reasoning with me, and he was saying to me to go away, and I should have sufferings for it. And then the aforementioned old man left and walked away from the aforementioned elder. And in being there I said to myself that since so much time had passed and I was sitting there — we were sending for the person to complete the learning of the Talmud, in order that he send us some book to bring here for us, and he went to the city and did not bring a book. And he replied that it is impossible to bring — for I know for certain that it is forbidden to reveal who needs the book, and it is impossible to find a book — and there are great sufferings for me constantly and moving from place to place, and I have no book of any sort to complete the learning.

Afterwards the old man returned and took a book from under his garments and said: I asked him to give me the book, and they gave me the book, and I took it and did not understand at all how to rest it, and I did not know how to hold it at all, and it seemed completely strange before me. And I was afraid that I would write in another language, as I did not know anything about the book. And I was also afraid even from those people who were with me who were afraid because of the words — since all of them argued in the words, but I did not argue at all. And I thought to myself: I will be afraid even from those people who saw this.

And afterwards Rabbainu o.b.m. said himself afterwards that they were singing to him so much — because in the dream it appeared to him that he had six synagogues — and there were names there, and those very names he knew and forgot. [Said the transcriber: I heard that the Rabbi Rabbi Nissan Kauler told — one of the great close followers of the holy tzaddik Rabbi Baruch etc.

z"l — before the Maggid of Tiraovitze etc. z"l: that once he came to the holy Rabbi Baruch z"l and saw him very distressed. And he asked him what it was. And he replied that for some time he had not been able to see the Baal Shem Tov z"l, and every time he came to his grave he could not find him. And he found him and said to him: I found him at Rabbi Nachman's — and he said in these words: "Er hot zich paar kligen tzu R' Nachman" — "He chose to be close to Rabbi Nachman."] (7.) 5564 [1803/4], on Sabbath night after Kiddush: I saw in a dream — and I was within a city, and it seemed to me in the dream that the city was very large.

And a great tzaddik came there from the earlier tzaddikim, who was established as a great tzaddik, and everyone went to him. And I also went to him, and I saw that they were all passing before him on his side without greeting him, and it appeared that they were doing this deliberately. And I was very astonished at their audacity — for I knew that he was a great tzaddik. And I asked about this — how they had such audacity as to deliberately not greet him.

And the answer was: In truth he is a great tzaddik, but he has a body assembled from various places that are the aspect of dirty places. But he himself is a great man, and he had accepted upon himself to rectify this body.

And one does not greet a fellow in a dirty place [Shabbos 10b] — therefore they did not greet him. (8.) On a weekday — I saw in a dream — and there was a wedding, and there were many brides there. And one bride among them was more distinguished than all of them, and she appeared to the world as more distinguished than they. And there were kapelyes [musical ensembles] there — that is, musical instruments that were playing. And I saw that a doorway opened and people entered to a yeshivah [Torah academy], and a great multitude was assembling into the yeshivah.

And when I saw that they were multiplying and coming more and more, I calculated how I would be able to enter among such a great multitude. And I hastened myself there and was standing on top of them. And there was a rosh yeshivah [head of the academy] there who was learning with them, and there was a very, very great honor of Torah there. And the brides were dancing. And the principal one was the distinguished bride mentioned above, who was dancing there. And whatever melody the ensemble played, she would sing that very melody afterwards herself.

And there was a very great honor of Torah there, and I marveled greatly at the great honor of Torah that was there. And I spoke with the people I recognized there: Have you seen such honor of Torah? And it appeared that they were occupied with the straightforward study of the revealed Torah, for apparently there were rabbinical scholars there — and the books too indicated this, for the books were very large, in the manner of the aforementioned type of study. (9.) His holy conversation of Rabbainu o.b.m. on the night after the Sabbath of the Torah portion Toldos [Genesis 25:19–28:9], 5570 [1809], here in Breslov:

The entire order of times of the year — that is, Rosh Hashana, Yom Kippur, Sukkos, Hoshana Rabba, Shemini Atzeret, Chanuka, Purim, and before [these] the fifteenth of [Shevat], Pesach, Shavuos etc.

— in each and every one of these times, I am not as I was before. And he said in these words: "Az se kumt di tzeit bin ich nit dos vos frieyer" ["When the time comes, I am not what I was before."] (What was understood from his words was that in each of these times he arrives at a completely new attainment and knowledge, and does not serve Hashem Yisburach in these times with the service he had already served in those times in the years that had passed — rather, in each and every year he arrives at a completely new attainment, and he has new service in these times.) In last year's Chanuka I was lighting the candles and [performing] the other Chanuka customs with the kavanos [intentions] of the Torah that was said then. And so on Rosh Hashana and Yom Kippur etc. — his service in them was according to the kavanos of the Torah said on that Rosh Hashana — only it was more refined [that is, his service was more refined than what was stated in the aforementioned Torah]. (10.) On Purim, wonders became known to me.

Rabbainu o.b.m. answered and said: The Torah [is called] the Name of the Holy One Blessed He — hidden and revealed. At first the Torah reveals its face to the man, and afterwards it hides itself. And one who has a true soul pursues and circles after it and sacrifices himself for it, and he has great longing and intense yearning with self-sacrifice, until he merits for the Torah to be revealed to him. For at first the matter of Purim was revealed to me in smallness and hiddenness [that is, the matter was not revealed to him in complete revelation, only in allusion and mere sparkling], and afterwards Hashem Yisburach helped me — for He Blessed He always helps me — and the matter was revealed to me. And the matter of Purim that was then revealed was concealed and hidden from all the worlds — only in the upper worlds that are very, very far away is this known. For my service on that aforementioned Purim was to rectify the blemish of Korach. And when this was revealed to me, it seemed very strange to me — what connection does Purim have with Korach? — until Hashem Yisburach helped me etc.

For there are matters very concealed in the holy Torah, and it was revealed to me that the letters of Purim [pei-vav-resh-yud-mem] are the initial letters of [Leviticus 13:41]: "v'im mip'at panav yimaret rosho — kareach hu" — "and if from the front of his face his head is shaved bald — he is bald (kareach)" — the aspect of Korach (kareach).

[And the rest he did not explain.] Afterwards Rabbainu o.b.m. said that he was unable to sleep that entire night after he told this, because he was pained that he had revealed this. And he said that his consolation was that he had not really revealed anything at all.

And in truth, it is not written thus in the Torah — rather it is written thus: "and if from the front of his face his head is shaved — he is bald (gibeach)" — only before this it is written: "And a man whose head hair falls out — he is bald (kareach)." And the matters are very concealed and hidden. Fortunate is he who waits for the coming of the Redeemer — then they will attain his holy conversation. (11.) Kislev 5570 [1809], here in Breslov. In a dream I was sitting in my house [that is, in the small house where he was residing], and no one at all was entering to me — and it was a wonder to my eyes. And I went out to the second room, and there too no one was there.

And I went out to the large house and to the beis midrash [house of study], and there too there was no one. And I resolved in my mind to go outside. And I went outside and saw that people were standing in circles, whispering to one another — this one mocking me, this one laughing at me, this one acting brazen toward me, and the like. And even my own men were also against me — some acted brazenly toward me, some whispered secretly about me, and the like as stated.

And I called one of my men and asked him: What is this? And he answered: How could you have done such a thing — is it conceivable that you would commit such a great sin? And I did not know at all what they were mocking me for. And I asked the aforementioned man to go and gather some of our men — and he went from me and I did not see him again. And I resolved in my mind what to do, and I resolved to sail to some other country. And I came there and there too it was the same — people standing there and discussing this as well, for they knew about it there too. And I resolved to sit in some forest, and five of my men gathered to me.

And I went with them to the forest and we sat there, and when we needed any food or the like, we would send one of the aforementioned men and he would buy for us what we needed. And I would ask him: Has the tumult quieted? And he would answer: No — the tumult is still very strong. While we were sitting there, an old man came and called me — and said that he had something to speak with me about. And I walked with him and he began to speak with me. He answered and said: You have done such a thing — how are you not ashamed before your forefathers? And he began to rebuke me regarding this. And I answered him: If I am ashamed before my forefathers, all the more so before my Master, Hashem Yisburach. And this answer came from my heart. And I entered to a city and went to the rabbi of the city. And the rabbi was a very old man. And I asked him what this was about. And he showed me in a book. And I looked in the book and saw that it was indeed written there that this was a sin.

And I said: But I did not know! And he answered: Nonetheless, it is a sin. And I thought to myself: Is it conceivable that I should fall because of this? And there I encountered several men, and among them was one who was very brazen, and who began to slap me. And I was greatly pained by this. And I began to weep bitterly, and said: Master of the Universe! And suddenly it seemed to me as if I received new power, and I answered back and pushed away those who were causing me trouble. And I went out and came to a city, and there I found one of our men.

And he said: They are speaking here too. And I resolved to go further. And I came to a certain place, and it seemed to me that there the matter had quieted somewhat. And I resolved to build a kloyz [small synagogue/chapel] there and to settle there. And this city had some people of ours. And I began to build the kloyz. And when I began to build it, they immediately began to help me greatly — and the building was built very quickly. And there I found rest. And I thought to myself: If I had had a fault in one thing, I have merited to build this kloyz — and this is enough for my rectification.

(This is a sealed and concealed vision. And now many years have passed since Rabbainu o.b.m. passed away, and we see with our eyes how the tumult and controversy against him continues in the world. And we hope to G-d that in the end the truth will be victorious and his greatness will be revealed in the world — amen, may it be G-d's will.) הַשְׁמָטָה — PARTIALLY FULFILLED · חֵטְא גָּדוֹל · חֲלוֹם מְשֻׁנֶּה (צא) שֶׁאֶחָד עָשָׂה חֵטְא גָּדוֹל... / חֲלוֹם מְשֻׁנֶּה שֶׁלֹּא חָלַם מִימָיו... Hashmata: A Great Sin — [There came before him one who had committed a great sin, and he told him the tikkun for this.

And the matter of the sin and its tikkun are among the omitted passages of this article.] Hashmata: A Strange Dream — [He told of a strange dream, the like of which he had never dreamed in his life. The full text of this dream and its explanation are among the omitted passages of this article. See also the hashmata of article 86 regarding the garment-dream of Shabbos 5564.] These two hashmatos appear in the niqqud (vocalized) edition of Chayay Moharan. The complete text will be added B"H. And this city had some people of ours. And I began to build the kloyz. And when I began to build it, they immediately began to help me greatly — and the building was built very quickly.

And there I found rest. And I thought to myself: If I had had a fault in one thing, I have merited to build this kloyz — and this is enough for my rectification. (This is a sealed and concealed vision. And now many years have passed since Rabbainu o.b.m. passed away, and we see with our eyes how the tumult and controversy against him continues in the world. And we hope to G-d that in the end the truth will be victorious and his greatness will be revealed in the world — amen, may it be G-d's will.) הַשְׁמָטָה — PARTIALLY FULFILLED · חֵטְא גָּדוֹל · חֲלוֹם מְשֻׁנֶּה (צא)

שֶׁאֶחָד עָשָׂה חֵטְא גָּדוֹל... / חֲלוֹם מְשֻׁנֶּה שֶׁלֹּא חָלַם מִימָיו... Hashmata: A Great Sin — [There came before him one who had committed a great sin, and he told him the tikkun for this. And the matter of the sin and its tikkun are among the omitted passages of this article.] (12.) He told that in his youth he was accustomed to eat a great deal, and he suffered from this. And he cast this [habit] aside.

And he then saw that he had a craving also for that little which he ate — and he reconsidered and began to eat again, for what difference does it make to him whether he eats a little with craving or a great deal? And why should he ruin his body for nothing? And he would place all the [other] cravings within this one craving of eating. One time he was sitting at the table by his father-in-law's home at the third Sabbath meal, sitting in a corner, and the house was dark.

And as was always his custom, he was doing what he was doing — and he began to beseech Hashem Yisburach that He show him the forefathers — Abraham, Isaac, and Jacob. And he made a promise to Hashem Yisburach: When You show me this, I will also cast aside even this craving [that is, of eating]. And he did whatever he did in this, and entered deeply into this — and he fell asleep. And his grandfather the Baal Shem Tov of blessed memory came to him in a dream and told him the verse [Deuteronomy 11:15]: "And I will give grass in your field for your cattle." And he awoke and it was a wonder to him — what connection does this verse have with what he had asked? And it occurred to his mind that in the Tikkunim [page 62b] it says: Eisev [grass] is the letters ayin-beis-shin — ayin-beis is the pupil of the eye, shin = three patriarchs.

And this means: if you wish to see the patriarchs — it is impossible for you [unless] "b'sadcha livhemtecha" — "in your field for your cattle" — you must subdue the animal craving of eating. And he also cast aside even this craving. And he said that this story is connected to [the story of] the receiving of Torah mentioned above. In the manuscript of Chayay Moharan it is written above [before] this letter: "A story about the receiving of Torah [which is the story of the bread]." And through this you will understand the word "mentioned above" [ha-na"l]. And he commanded that this story also be retold. [The transcriber says: I heard that Rav Nissen Kavlier told — one of the greatest of those close to the holy tzaddik Rav Baruch of blessed memory — before the maggid [preacher] of Tiraovitze of blessed memory, a story similar to this. And the maggid said: If I had heard in my youth that it was possible to serve G-d and to attain holy matters as Rabbainu did in his youth — I would have done as he did. And this is similar to what is known from the statement of the Baal Shem Tov of blessed memory — that it is said a great tzaddik does not descend from his level, and he told the story of the Baal Shem Tov regarding this, which is known.

And this story of Rabbainu's youth — how he served G-d in his youth — is very awesome and wondrous, and shows us something of his exalted greatness.] הַשְׁמָטָה — FULFILLED ✓ · לֶאֱכֹל הַרְבֵּה · מַעֲשֶׂה הַזֹּאת · אֶחָד מֵהַבַּרְחָנִים (צב) הָיִיתִי רָגִיל לֶאֱכֹל הַרְבֵּה... "I was accustomed to eating a great deal, and I used to eat for three full-grown adults — a coin's worth of [the breakfast meal called] bikeh [boiled dumplings] in the morning — they were called keytsa [the main breakfast food] — and besides that, the morning meal and the evening meal — and therefore in the evening of this.

Afterwards he saw that he had a craving even for the little that he ate — whether a little or a great deal — and he reconsidered and began to eat again, for what difference did it make to him — whether to eat a little with craving or a great deal. And he thought it was for nothing — and he would place all the desire within this very desire for eating." And once he was sitting at the table with his attendant at the Third Meal of the Sabbath — it was on a Sabbath evening — and he sat in the house. And it was his constant way to ask the Patriarchs Avraham, Yitzchak, and Yaakov to show him the way of G-d. And he trusted in G-d that he would show him. And he felt great in it — and fell inside it — and the Baal Shem Tov z"l also came.

He sent his head backwards greatly, with great bitterness, and came to the verse [Deuteronomy 11:15]: "And I will give grass in your field for your animal" — and the question regarding this verse is that there is within it the aspect of the eye of the letter ayin, the aspect of shin ayin [two letters]. And the matter: whether you want to see your forebears — whether you want to see Avraham, Yitzchak, and Yaakov — you need to care for your animal [body] to feed the desire of eating. And he also spoke much more there. And he said that this incident led him to receive the Torah of Rabbainu o.b.m. (for it is written in Chayay Moharan, vol. 2). And he commanded to return also this incident — "and this very incident is the incident". And he said: that this incident needs to be told — the incident that is related there, which we saw here today and which we did not see in the matter of the incident.

And he warned that the incident should not be told to others — for the love would be a joy truly in its completeness (for all the listeners are afraid of the telling). Also he said that there are many evenings in this who do not want to tell it. And then the man who squabbles in the words rose up, and he said: In my opinion, I will be the one to tell it. Answered Rabbainu z"l: In my opinion I will be the one — and then after this, Rabbainu z"l began to investigate the man if he knows the incident at all, and told him: Be'adi [on my account] I will be the one — and Rabbainu told him that he should know the incident, so that he would know it well from all of the incident.

And what the Baal Shem Tov said to Admor z"l — that he could not eat the desire of the Patriarchs because it was impossible for him to see the Patriarchs without food — and see in Likutay Moharan in the discourse "R' Yosei ben Kisma" (Torah 73 [of Likutay Tinyana]) — where it explains there that by means of eating in holiness one draws out the light of the Patriarchs. (13.) Monday, the 24th of Iyar, 5570 [1810], in Uman: He told me a dream he had dreamed that night. And he saw in the dream that there was a wedding, and he too went to the wedding. And he knew the name of the groom. And he looked and saw there a person from the World to Come — that is, a dead person. And he was very astonished and said to himself: If the world should see him, there will be a very great uproar! And he also knew the name of this dead person.

And he said that these names — of the groom and of the dead man — are not actual names but true names that hint at what they hint at, like all the holy names. Afterwards the world also saw the aforementioned dead man, and I spoke with them: Is he not a dead man? And they said: Even still — and it was no novelty for them at all.

Afterwards it seemed good in my eyes to go to some synagogue from where it would be easier to look at the wedding. And I circled there [he indicated with his finger how he circled] and came to the synagogue. And they were singing there [at the wedding canopy location] for the groom in these words: "Ayn bochor iz der — ayn chosson iz der" — "One youth is here, one groom is here." And I also knew the melody, and it was a pleasant, joyful melody.

And I was looking from the aforementioned synagogue. Afterwards there too it did not seem good in my eyes, and I went home. And I came home and found that the groom was lying on the ground, and I shook him: Are they not singing for you so much etc., as stated — and you are lying here! (And the matters are very concealed. And afterwards Rabbainu o.b.m. said himself that it is a wonder that they were singing for him so much there, and here he is lying. And the matter is concealed and hidden very much.) And he said that in the dream it appeared to him that he had six synagogues — and there were names in each of those places — and those very names he had known and forgotten.

And I am uncertain whether it was about the melody that he said he had known and forgotten, or about those places and their names. (14.) One time he said: Every Torah has a story, and he began to tell the story of the Torah "And Boaz said to Ruth" [Likutay Moharan, vol. 1, Torah 65] which he had said at that time. And he told: There was an audacious one who had a daughter, and he sent her to the waters to draw into the jug etc. — and he did not wish to tell more, because he had already stated the Torah. And in particular, from the story of the one who was lying on the ground [above, article 83], there is something within every Torah and Torah. And in particular the Torah "Nine Precious Tikunim" in Likutay Moharan, vol. 1, Torah 20 — it is in its entirety an explanation of that story. The story of the king's daughter that ends with "a golden mountain and a pearl tower" — printed in the Legendary Tales, story 1 — in our understanding pertains to the Torah that begins "Rabbi Shimon opened" in Likutay Moharan, vol. 1, Torah 60. The story of the chair [above, article 84] pertains to the Torah "Blow [the shofar] in the month [of Tishrei]" in Likutay Moharan, vol. 2, Torah 1 — which is the explanation of that story. (15.) I heard from one man of our men who told: Rabbainu o.b.m. told him on the eve of Yom Kippur, after the kapparos [the pre-fast atonement ritual], a story.

He saw that he was walking in a certain forest, and the forest was endless and boundless. And he wanted to return in his tracks. And someone came to him and told him that in this forest it is impossible to reach its end and boundary — for this forest is without end and boundary, and all the vessels in the world were made from this forest. And he showed him a path how to exit the forest.

Afterwards he came to a river, and he wanted to reach the end of the river. And someone came to him again and told him as well that in this river it is impossible to reach its end, for this river has no edge or end, and all the people of the world drink from these waters of this river. And he showed him a path as well etc. Afterwards he came to a certain mill standing on that river. And someone came to him as well and told him that this mill grinds for the entire world. And afterwards he returned and came to the aforementioned forest, and he saw there a blacksmith — called a kavil — who was sitting there in the forest and doing his craft. And they told him that this blacksmith makes vessels for the entire world. And the matters are very concealed. (And it was not recorded completely as it should have been, for much was forgotten since it was not written at the time.) And he said then: "The world tells stories, and I saw a story." May Hashem Yisburach cause us to understand his holy and awesome words.

(16.) He told during the days of Elul that he had dreamed that he was walking into a house to hear the voice of the shofar, and he passed before a certain house and heard that they were singing and clapping hand upon hand and dancing greatly, and rejoicing with leaps and great dances in the manner of those who rejoice and laugh greatly.

I answered and said: Certainly it is good to enter here to hear the voice of the shofar! [And the rest I do not remember.] And one answered that it is also hinted at in his book that the commandment of the shofar is the aspect of clapping of hands and dancing — as is cited in the Torah "These are the judgments" in Likutay Moharan, vol. 1, Torah 10, which speaks of clapping of hands and dancing, and which cites there the holy Zohar's statement [Tikkunei Zohar 48a]: "bitru'ah d'ihi rucha isa'var el acher — kefiras" etc. — that through this one merits to clapping of hands and dancing. Which is the aspect of: "and that spirit blows in the six joints of the arms and in the six joints of the legs" — see there the entire Torah. It emerges that it is explained there that teru'ah — the shofar-blast — is the aspect of clapping of hands and dancing. And Rabbainu o.b.m. nodded his head in agreement.

Afterwards Hashem put it into my heart that it is hinted at in the verse that the shofar is the aspect of song and joy — for [Psalms 126:2]: "Az yimaleh se'chok piynu — ul'shoneinu rinah" ["Then our mouth was filled with laughter and our tongue with song"] — the initial letters spell shofar. And therefore after the verse [Psalms 89:16]: "Fortunate is the people that knows the teru'ah" etc., it is written: "In Your name they rejoice all day" — and see elsewhere (Likutay Moharan, Torah 175) that the essential weeping must come from within joy, for weeping (bechiyah) is the initial letters of "beshimcha yageeloo kul hayom" — "In Your name they will rejoice all day" — see there. (17.) Once there was a man who was a great wealthy man, and was sitting in a shop with many kinds of merchandise, as the way of shopkeepers. And robbers came and stole from him his wealth and property, and he became very impoverished. And he went and gathered what remained of the remnant and established himself [a business] and returned and bought merchandise and became a shopkeeper again.

And they returned and robbers came and stole even the remaining remnant and his wealth that was left. And he returned and gathered again from the small remnant that remained for him and from the jewelry of his wife, and returned and established himself some business in the shop to sustain his household. And they returned and robbers came and stole even the remaining remnant — until he became very impoverished and his house remained empty of everything. And he went and gathered a very small sum and bought small merchandise, and went to the villages in the manner of paupers who carry bundles with needles and pipes and similar small things. And he was going to the villages in order to give bread to his household. And he was exchanging with the gentiles — needles for fowl and eggs and the like, in the manner of such paupers.

Once he was going from the villages, carrying with him a small amount of his merchandise and some kinds of food, and a robber encountered him, riding a horse and carrying two large bundles. And he wanted to rob him and [the man] began to weep and plead with him. And he paid no attention to this and robbed even this small amount he had, and he was left completely empty of everything. And he went weeping greatly, and his soul was very bitter — for it was not enough that he had become so impoverished from such great wealth, but now even his small livelihood was torn from him.

Meanwhile he looked and saw that the aforementioned robber had fallen from the horse, and he wanted to get up — and the horse stood upon him and trampled him with his hooves on his head, and the robber fell and was killed. And the robbed man went there and saw that his robber was lying dead on the ground, and he opened the bundles and found much money there.

And he took from the money. And then he gave much charity and became again a great wealthy man. And the man told this before several people and he was very joyful while telling it. And he said the story a few times with great joy. And he made a great impression of joy on the listeners, to the extent that everyone was aroused to joy as well.

(18.) There was once a king who built himself a palace, and he called two men and commanded them to paint [and decorate] his palace. And he divided the palace between them into two portions — namely, that half the palace was assigned to the one to paint it, and the other half was assigned to the second to paint it.

And he set a time by which they were obligated to complete it. And these two men went their way. And one of them went and exerted and labored very greatly, and he taught himself the craft of painting and decoration exceedingly well, until he painted his assigned portion with a beautiful and wondrous painting.

And he painted there animals and birds and similar things in wondrous and beautiful paintings. And the second did not take to heart the king's decree and did not occupy himself with this at all. And when it came close to the fixed time when they were supposed to complete their work — behold, the first had already finished his work and his craft in his portion with a beautiful and wondrous painting. And this second began to see what he had done — that he had spent the time in vanity and emptiness and had not heeded the king's decree.

And he began to think thoughts of what to do — for certainly in these few days remaining close to the fixed deadline, it was impossible to correct matters, to learn for himself the craft of painting and to paint his portion in that short remaining time, for the appointed time was very close. And he resolved and went and coated his entire portion with a black coating substance [called a pakist — a kind of paint], and the pakist was like a mirror, so that one could see one's reflection in it just as in an actual mirror.

And he went and hung a curtain before his portion to separate between his portion and his colleague's portion. And when the appointed time the king had fixed for them arrived, the king went to see the product of their work — what they had done in those days.

And he saw the first portion with its beautiful painted forms. And then the curtain was removed from before the second portion — and behold, the second portion was a mirror, and all the paintings and forms of the first portion were reflected and mirrored there. And all the living beings there [the painted animals and birds] were mirrored there, and were moving in the mirror, and everything was mirrored there with its like.

And the king was very pleased by this. And it was more beautiful in his eyes than the actual paintings. And the second one also had his share of reward — for what does the king care, whether the beautiful forms are real or reflected? The purpose of the palace is fulfilled either way. And one who does not know how to paint, and even still conducts himself cleverly — he too merits his share of reward.

And the king was very pleased by this. And when the appointed time the king had fixed for them arrived, the king went to see the product of their work — what they had done in those days. And he saw the first portion with its beautiful painted forms. And then the curtain was removed from before the second portion — and behold, the second portion was a mirror, and all the paintings and forms of the first portion were reflected and mirrored there. And all the living beings there [the painted animals and birds] were mirrored there, and were moving in the mirror, and everything was mirrored there with its like.

And the king was very pleased by this. And it was more beautiful in his eyes than the actual paintings. (19.) There was once a small king, and a great king conquered him and he became subservient to him. And the great king conquered yet more kings and countries. After some time the small king strengthened himself and roused himself with other kings against the great king who had conquered them, and they returned and conquered their land from his hand, and also conquered provinces from him. And the aforementioned small king settled the matter in his mind: seeing that the wheel turns — sometimes this one conquers, and sometimes his colleague turns around and conquers from him — and who knows what the day may bring? Perhaps the matter will reverse itself again. So he went and built a wall beside the sea, and stored within that fortress all the wealth and money he had gathered from all his province.

And he made rooms upon rooms, and in each and every room he stored a particular currency. And he hung a placard [tablicheh — a sign] on the entrance, and written on it was the name of the currency stored within that room. And the entrance to the overall fortress was made with craftsmanship — called a mashin [machine] — such that it was impossible to enter there. For whoever did not know the path and the route and the direction to turn in every direction upon entry — the machine would cut off his head. And there was hung there a placard written in several languages, [explaining] the path and the wisdom of how to enter there and how to turn in every direction, so that one could enter and the aforementioned machine would not harm him.

After some time the sea flooded the island with the aforementioned fortress, and the matter was forgotten. After several hundreds of years, another king came and conquered that region, and the aforementioned island was revealed. And this king was small [in stature] and wanted to establish a settlement there. And he went and settled there from the Jews and from the other nations. And as is natural, paupers and impoverished people settled there, as is the way with new places. And there was there a poor man who built himself a small house beside the sea. And it happened on a Friday that he went to dig clay and found the aforementioned placard. And he examined it and saw that it was written on it in many languages. And since he was a learned man, he understood one of the languages, and he understood from the placard how to enter the fortress. And he concealed this for himself, and after the Sabbath he went and entered there.

And he found there all the rooms and all the currencies stored there. And he took from there and became very wealthy. And he gave much charity and became a very great and prominent man. (20.) I heard in his name regarding the famous wonder-workers: he told a story that a certain king had two sons — one was wise and one was a fool. And he appointed the fool as treasurer over the storehouses, while the wise one had no appointment whatsoever — he just sat beside the king always.

And it was very difficult for the world — that this one who is not wise has all the appointments, and everyone comes and enters to him to deposit into or withdraw from the storehouses. While this wise one has no appointment at all. And the king answered them: Is it a virtue that he takes ready-made treasuries and distributes them to the world? For this wise one sits beside me and thinks thoughts and arrives at new strategies that I would not have been able to arrive at [myself].

And through these strategies I conquer provinces that I knew nothing at all of — from which provinces all my treasuries flow and come. But this appointee takes ready-made treasuries and distributes them to the world. Therefore certainly the greatness and elevation of the wise one is far above the appointee — even though it appears that he has no appointment at all. For from him flow all the aforementioned treasuries. (21.) Thursday, Vayeylech [between Rosh Hashana and Yom Kippur], 5570 [1809], here in Breslov. He told us that he had dreamed and he does not know the interpretation. That one man who was of our men had passed away to his world, and he was truly dead — but he [Rabbainu o.b.m.] had not known [of this] until that day. And it seemed to him in the dream that the entire world was standing around him [Rabbainu] and taking leave of him to travel on their way, as is customary after Rosh Hashana.

And the aforementioned departed man was also standing there. And he asked him: Why were you not at Rosh Hashana? He answered him: Have I not already passed away to my world? I said to him: For this reason — and is it because a man has passed away that he is not permitted to come for Rosh Hashana? And he was silent. And since several people had spoken with me about faith, I spoke with him about this as well. [And it appears that Rabbainu o.b.m. understood that he had fallen away from faith.] And I said to him: Is there no one in the world but me? If you do not believe in me — draw close to other tzaddikim. Since you still have faith remaining in others — draw close to them. And he said: To whom shall I draw close? And it seemed to me that I showed him: draw close to this one — as if pointing to some well-known person. He answered me: I am far from him. I said to him: Draw close to another one. And I was recounting in his mind all the famous ones — and for all of them he said that he was far from them. I said to him: Since you are far from all of them and have no one to draw close to — it is best for you to remain as you were at the beginning, and return and draw close to me. He answered me: To you? [in a tone of astonishment] — I am very far. And it seemed to me that it was the middle of the day and the sun was standing opposite the head.

And he raised himself upward in the air until he rose to the sun. And he went with the sun as it descended downward, lower and lower to the earth, according to the sun's movement — until he descended literally to the ground at the setting of the sun. And he continued further with the sun, until at midnight he came with the sun directly opposite me, from below — for at midnight the sun is opposite the feet of a person, and that which is in the west at daytime is in the east at midnight. And I ran after him and arrived at his level. And since he was going with the sun, and the sun naturally journeys very quickly, he was also running with it very quickly.

And I was running after him until I arrived at his level. And I walked with him a bit. And he said: What do you want from me? I said: I want to be with you. He said: You cannot keep up with me. And truly I could not keep up with him and I stopped. And he went further. And then I saw, as it were, that the sun paused and stood still briefly. And then he was standing there beside the sun which had paused.

And I said: Since you are standing — wait for me! And I ran after him and arrived where he was.

And I said: Since I have reached you — let us go together. But he was not willing, and went on further with the sun, and I could not keep up with him and I stopped again. And we went on further — and then the sun again paused briefly, and again I arrived there. And this was three times. And at the third time, the sun stood still for somewhat longer. And I arrived there and said to him: Let me hold onto you — and I grabbed him. And he shook me off forcefully from him. And I was very pained by this. And I said to him: How can you treat me so badly? It is known what I am, and even still you are shaking me off? He was silent. And from the grief it seemed to me that I fell into the ground until the ground up to my neck. And I began to cry out in the dream in a loud voice. And I awoke from this.

And I thought that this was a dream. And I looked and saw that it was still night. And I reasoned: Since I know that I said something in my sleep — perhaps others heard. And I called to my servant and asked him. And he said he had not heard anything. And I returned and lay down, and I dreamed again. And I was in a certain place and there were several of our men there. And I began to speak with them about faith [emunah]. And I elaborated greatly in that conversation, and it entered very deeply into their hearts — for they were in great repentance because of it.

And I also wept there from the matter of faith. And the content of this speech on faith that I said there I have forgotten. This is the dream that he told us. And after this he stayed here [in Breslov] with us more than two weeks — for this was close to Rosh Hashana 5570, and he traveled to Uman only after Sukkos. הַשְׁמָטָה — FULFILLED ✓ · אַחַר הִסְתַּלְּקוּתוֹ (קא) שַׁיָּךְ לְמַה שֶׁמּוּבָא בְּחַיֵּי מוֹהֲרַנַּ"ת, שֶׁאָמַר עֵצָה שֶׁהָאָדָם יָבֹא אֵלָיו אַחַר הִסְתַּלְּקוּתוֹ לְהִשָּׁבַע עַל זֶה בִּנְקִיטַת חֵפֶץ...

This pertains to what is cited in Chayay Moharan of Rabbi Nussun — that he gave the counsel that a person should come to him after his passing, by taking an oath on this while holding an object. I heard this (from the Rabbi Alter Bentsionski) from our distinguished friend, Rabbi Dovid Hirsh of Dmitrivkeh — who heard it directly from Rabbi Shlomo of Agarinitzer, the grandson of the holy tzaddik Rabbi Shlomo of Lutsk, a disciple of the holy Maggid of Mezeritch z"l — who served Rabbainu z"l, since his mother had left him by Rabbainu z"l to serve him, and Rabbainu z"l was to marry him off to a wife. And the aforementioned Rabbi Shlomo heard the following matter from Rabbainu z"l himself.

And the incident that occurred was as follows: In Medvedivkeh there was a very distinguished man among Admor's people, his name was Rabbi Hirsh. And he had one only son and one daughter. And there came upon his only son the illness of the hoost [cough/consumption]. But Rabbi Hirsh did not understand so much about his illness — and his illness seemed minor in his eyes. And at that time Rabbainu z"l came to Medvedivkeh. And Rabbi Hirsh, since his son's illness seemed minor to him, it did not at all occur to him to tell Rabbainu about his son's illness. But the son-in-law of Rabbi Hirsh did understand about the illness.

And he entered to Rabbainu and beseeched Rabbainu z"l to pray for him that he should be healed. And Rabbainu z"l replied to him in these words: "In this world I cannot do anything good for him — but in the higher world I will be able to do good for him after his passing." And he told him to say to his brother-in-law that he should come to him himself to speak with him about what was necessary.

But upon hearing this he was greatly alarmed and aroused compassion before Rabbainu z"l — that he should strive greatly to sweeten the judgment so that he might live longer — for the compassion upon his father-in-law was very great, since his only son would be departing, G-d forbid, in his old age. And Rabbainu z"l was as if silent. And he multiplied words before Rabbainu z"l that he should intercede for him that he be healed. And after all his words Rabbainu z"l said to him: "Why are you pressing upon me? Do you not know that if I strive for him for his good — that he be healed — Hashem Yisburach is compelled to take from this world in his place thirteen other people?" (Said the transcriber: See the Zohar, parshas Balak, page 195, in the story of the youth — where he accomplished that his father Rabbi Yosei of Pekiin should have his soul returned to him, and it is cited there that the Holy One Blessed Be He gave the angel of death twelve souls in his stead.) "And before our Father in Heaven all His children are equal — and as people say about this: even if a person knocks his own finger, the pain too is very great. And perhaps you yourself are one of those thirteen." When he heard this he stopped speaking with Rabbainu z"l — and went to his brother-in-law and advised him to go to Rabbainu z"l himself. And so the sick man did — he came to Rabbainu z"l and spoke with him about what was necessary.

And afterwards Rabbainu z"l traveled home. And after two months the sick man died. And his father Rabbi Hirsh grieved deeply over his only son.

And during the seven days of mourning, the son-in-law of Rabbi Hirsh told his father-in-law everything he had heard from Rabbainu z"l at the time he was in Medvedivkeh. And Rabbi Hirsh was very embittered over this and wept a great deal. And immediately after the seven days of mourning, Rabbi Hirsh traveled to Breslov to Rabbainu z"l. And he arrived there at night and went immediately to Rabbainu z"l — and it was already some hours into the night, and Rabbainu z"l had already begun to undress to go to sleep in bed.

And when he came he knocked on the door to have it opened for him — and he said to Rabbainu's attendant, who was the aforementioned Rabbi Shlomo of Garnister, to open the door. And he told Rabbainu z"l that Rabbi Hirsh of Medvedivkeh had come to him. And Rabbainu z"l commanded, and he entered his house. And immediately upon seeing Rabbainu z"l, he began to weep greatly before him — with very great and powerful weeping — to the point that he could not speak with him. And Rabbainu z"l comforted him with consolations and said to him: "Is it not so that the main legacy of the righteous are good deeds?" — and similar words. But he refused to be consoled. And he said to Rabbainu z"l: "What does one do about Kaddish after my death? Was he not my only Kaddish?" Rabbainu said to him: "I will be your Kaddish — and I will teach you how to die." And he hinted to the attendant to leave the room. And the aforementioned attendant, though his longing to hear what Rabbainu z"l would speak with him was very strong, was nevertheless compelled to leave the house.

And he closed the doors — but he did not do it fully, only left a crack [shparineh — a crevice] so that he could hear some words through the gap. And of all the words he [Rabbainu] spoke with him, he heard only this: that Rabbainu z"l told the aforementioned Rabbi Hirsh that he should take an oath while holding an object — that he would come to him after his [Rabbainu's] passing, immediately after the sealing of the grave.

And this incident occurred in winter. And Rabbi Hirsh traveled home. And afterwards the aforementioned attendant traveled to Medvedivkeh. And at that time there was an epidemic of children there, G-d save us. And the townspeople wanted to send a man with a pidyon to Rabbainu z"l — but they could not collect enough money to cover the travel expenses from Medvedivkeh to Breslov, which is a long distance, nor for the pidyon itself.

In the meanwhile Rabbi Hirsh died there. And then after the passing of the aforementioned Rabbi Hirsh, the attendant who was then in Medvedivkeh told what he had heard behind the door at the time Rabbi Hirsh was by Rabbainu z"l — how Rabbainu z"l told him the counsel of the oath while holding an object. But Admor's people did not know whether the aforementioned Rabbi Hirsh had actually fulfilled this counsel.

And it was agreed among Admor's people — and among them was the Rabbi Rabbi Yudil z"l — that when they made the circuits around him as is customary, they would take a Sefer Torah and adjure the departed that he go immediately at the time they made the circuits around him as is customary. And they would also tell him of the epidemic of children that was in the city.

And by force of the oath he would be compelled to go immediately to Rabbainu z"l — even if perhaps he had not himself fulfilled the counsel Rabbainu z"l had told him. And so they did. And afterwards, within three months, the aforementioned attendant returned to Breslov to Rabbainu z"l. And when he came to Rabbainu z"l, Rabbainu z"l asked him whether he remembered when Rabbi Hirsh had died. And he replied to Rabbainu z"l with the month in which he had died — but the exact day he did not remember.

And Rabbainu z"l said: "Was his death not on such and such a day — on so and so many days of the month?" And the aforementioned attendant immediately recalled that indeed the aforementioned Rabbi Hirsh had died on the day Rabbainu z"l named. And he replied to Rabbainu z"l: "Yes, yes." Rabbainu z"l said to him: "You see — immediately after the sealing of the grave he came to me!" (Meaning: I had expected that he would delay some time — but he came immediately.) And this entire incident the aforementioned Rabbi Dovid Hirsh heard from the mouth of the aforementioned attendant himself.

This pertains to what is cited in Chayay Moharan of Rabbi Nussun — that he gave the counsel that a person should come to him after his passing, by taking an oath on this while holding an object. I heard this (from the Rabbi Alter Bentsionski) from our distinguished friend, Rabbi Dovid Hirsh of Dmitrivkeh — who heard it directly from Rabbi Shlomo of Agarinitzer, the grandson of the holy tzaddik Rabbi Shlomo of Lutsk, a disciple of the holy Maggid of Mezeritch z"l — who served Rabbainu z"l, since his mother had left him by Rabbainu z"l to serve him, and Rabbainu z"l was to marry him off to a wife. And the aforementioned Rabbi Shlomo heard the following matter from Rabbainu z"l himself. And the incident that occurred was as follows: In Medvedivkeh there was a very distinguished man among Admor's people, his name was Rabbi Hirsh.

And he had one only son and one daughter. And there came upon his only son the illness of the hoost [cough/consumption]. But Rabbi Hirsh did not understand so much about his illness — and his illness seemed minor in his eyes. And at that time Rabbainu z"l came to Medvedivkeh. And Rabbi Hirsh, since his son's illness seemed minor to him, it did not at all occur to him to tell Rabbainu about his son's illness. But the son-in-law of Rabbi Hirsh did understand about the illness. And he entered to Rabbainu and beseeched Rabbainu z"l to pray for him that he should be healed. And Rabbainu z"l replied to him in these words: "In this world I cannot do anything good for him — but in the higher world I will be able to do good for him after his passing." And he told him to say to his brother-in-law that he should come to him himself to speak with him about what was necessary.

But upon hearing this he was greatly alarmed and aroused compassion before Rabbainu z"l — that he should strive greatly to sweeten the judgment so that he might live longer — for the compassion upon his father-in-law was very great, since his only son would be departing, G-d forbid, in his old age. And Rabbainu z"l was as if silent. And he multiplied words before Rabbainu z"l that he should intercede for him that he be healed. And after all his words Rabbainu z"l said to him: "Why are you pressing upon me? Do you not know that if I strive for him for his good — that he be healed — Hashem Yisburach is compelled to take from this world in his place thirteen other people?" (Said the transcriber: See the Zohar, parshas Balak, page 195, in the story of the youth — where he accomplished that his father Rabbi Yosei of Pekiin should have his soul returned to him, and it is cited there that the Holy One Blessed Be He gave the angel of death twelve souls in his stead.) "And before our Father in Heaven all His children are equal — and as people say about this: even if a person knocks his own finger, the pain too is very great.

And perhaps you yourself are one of those thirteen." When he heard this he stopped speaking with Rabbainu z"l — and went to his brother-in-law and advised him to go to Rabbainu z"l himself. And so the sick man did — he came to Rabbainu z"l and spoke with him about what was necessary. And afterwards Rabbainu z"l traveled home. And after two months the sick man died. And his father Rabbi Hirsh grieved deeply over his only son.

And during the seven days of mourning, the son-in-law of Rabbi Hirsh told his father-in-law everything he had heard from Rabbainu z"l at the time he was in Medvedivkeh. And Rabbi Hirsh was very embittered over this and wept a great deal. And immediately after the seven days of mourning, Rabbi Hirsh traveled to Breslov to Rabbainu z"l. And he arrived there at night and went immediately to Rabbainu z"l — and it was already some hours into the night, and Rabbainu z"l had already begun to undress to go to sleep in bed. And when he came he knocked on the door to have it opened for him — and he said to Rabbainu's attendant, who was the aforementioned Rabbi Shlomo of Garnister, to open the door. And he told Rabbainu z"l that Rabbi Hirsh of Medvedivkeh had come to him. And Rabbainu z"l commanded, and he entered his house. And immediately upon seeing Rabbainu z"l, he began to weep greatly before him — with very great and powerful weeping — to the point that he could not speak with him. And Rabbainu z"l comforted him with consolations and said to him: "Is it not so that the main legacy of the righteous are good deeds?" — and similar words. But he refused to be consoled. And he said to Rabbainu z"l: "What does one do about Kaddish after my death? Was he not my only Kaddish?" Rabbainu said to him: "I will be your Kaddish — and I will teach you how to die." And he hinted to the attendant to leave the room. And the aforementioned attendant, though his longing to hear what Rabbainu z"l would speak with him was very strong, was nevertheless compelled to leave the house. And he closed the doors — but he did not do it fully, only left a crack [shparineh — a crevice] so that he could hear some words through the gap.

And of all the words he [Rabbainu] spoke with him, he heard only this: that Rabbainu z"l told the aforementioned Rabbi Hirsh that he should take an oath while holding an object — that he would come to him after his [Rabbainu's] passing, immediately after the sealing of the grave.

(22.) I heard in his name that he told: In Jerusalem there is a synagogue to which all the dead of the world are brought — and as soon as someone dies anywhere in the world, that dead person is immediately brought there. And there they adjudicate him — where his place will be — for there are dead people in the Land of Israel who are carried outside the Land, and vice versa, as is cited [Zohar, Terumah 141a]. And there in that synagogue the court sits that adjudicates each and every one, and assigns him his appropriate place. And there is one who is adjudicated to have no place at all — who will be lost and cast into the hollow of the sling [kaf hakela]. And when they bring the dead person there, they bring him clothed. And there is one who is missing something from his garments — some deficiency. For instance, one is missing one sleeve from his garment [called an arbil], and there is one missing one portion of a wing of his garment [called a paleh], and the like — all according to the deeds of the person [for so one merits to garments after death], as is known.

And according to the garments with which they bring him there, so they adjudicate him and assign him his place as stated. Once they brought there a dead man completely naked — without any garment at all — may the Merciful One save us! And they adjudicated him that he would be cast and lost in the hollow of the sling, may the Merciful One save us — for he was completely naked. And a certain tzaddik came and took one of his own garments and threw it over him.

And the court there asked him: Why are you giving him your garment? And they were displeased by this — for why should this dead man be clothed and be saved through a garment not his own? The aforementioned tzaddik answered them: I need to send this man to my desired destination — and for this I have the right to clothe him in my garment. And have you not seen that sometimes a great officer sends his servant to some other officer, and the servant was delayed a bit in going on his mission? And the officer asked him: Why have you not yet gone on my mission? He answered him that he had no clothing suitable for traveling in. The officer immediately gave him some of his own garments so that he could go on the mission.

So too in our case — I am sending this dead man on a mission for me, and therefore I have the right to give him garments. 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. (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. 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. 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. 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. 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.

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. And the king greatly praised the Jew and honored him greatly. And this story — those who understand will understand. ✦ ✦ ✦ Continued in the next file — Section V: His Birthplace, Residence, and Journeys (Articles 104 onward) 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.

And the second one also had his share of reward — for what does the king care, whether the beautiful forms are real or reflected? The purpose of the palace is fulfilled either way. And one who does not know how to paint, and even still conducts himself cleverly — he too merits his share of reward. And the king was very pleased by this.

(19.) There was once a small king, and a great king conquered him and he became subservient to him. And the great king conquered yet more kings and countries. After some time the small king strengthened himself and roused himself with other kings against the great king who had conquered them, and they returned and conquered their land from his hand, and also conquered provinces from him.

And the aforementioned small king settled the matter in his mind: seeing that the wheel turns — sometimes this one conquers, and sometimes his colleague turns around and conquers from him — and who knows what the day may bring? Perhaps the matter will reverse itself again. So he went and built a wall beside the sea, and stored within that fortress all the wealth and money he had gathered from all his province. And he made rooms upon rooms, and in each and every room he stored a particular currency. And he hung a placard [tablicheh — a sign] on the entrance, and written on it was the name of the currency stored within that room. And the entrance to the overall fortress was made with craftsmanship — called a mashin [machine] — such that it was impossible to enter there. For whoever did not know the path and the route and the direction to turn in every direction upon entry — the machine would cut off his head. And there was hung there a placard written in several languages, [explaining] the path and the wisdom of how to enter there and how to turn in every direction, so that one could enter and the aforementioned machine would not harm him.

After some time the sea flooded the island with the aforementioned fortress, and the matter was forgotten.

After several hundreds of years, another king came and conquered that region, and the aforementioned island was revealed. And this king was small [in stature] and wanted to establish a settlement there. And he went and settled there from the Jews and from the other nations. And as is natural, paupers and impoverished people settled there, as is the way with new places.

And there was there a poor man who built himself a small house beside the sea. And it happened on a Friday that he went to dig clay and found the aforementioned placard. And he examined it and saw that it was written on it in many languages. And since he was a learned man, he understood one of the languages, and he understood from the placard how to enter the fortress. And he concealed this for himself, and after the Sabbath he went and entered there. And he found there all the rooms and all the currencies stored there. And he took from there and became very wealthy. And he gave much charity and became a very great and prominent man.

(20.) I heard in his name regarding the famous wonder-workers: he told a story that a certain king had two sons — one was wise and one was a fool. And he appointed the fool as treasurer over the storehouses, while the wise one had no appointment whatsoever — he just sat beside the king always.

And it was very difficult for the world — that this one who is not wise has all the appointments, and everyone comes and enters to him to deposit into or withdraw from the storehouses. While this wise one has no appointment at all.

And the king answered them: Is it a virtue that he takes ready-made treasuries and distributes them to the world? For this wise one sits beside me and thinks thoughts and arrives at new strategies that I would not have been able to arrive at [myself]. And through these strategies I conquer provinces that I knew nothing at all of — from which provinces all my treasuries flow and come.

But this appointee takes ready-made treasuries and distributes them to the world. Therefore certainly the greatness and elevation of the wise one is far above the appointee — even though it appears that he has no appointment at all. For from him flow all the aforementioned treasuries.

(21.) Thursday, Vayeylech [between Rosh Hashana and Yom Kippur], 5570 [1809], here in Breslov. He told us that he had dreamed and he does not know the interpretation. That one man who was of our men had passed away to his world, and he was truly dead — but he [Rabbainu o.b.m.] had not known [of this] until that day. And it seemed to him in the dream that the entire world was standing around him [Rabbainu] and taking leave of him to travel on their way, as is customary after Rosh Hashana.

And the aforementioned departed man was also standing there. And he asked him: Why were you not at Rosh Hashana? He answered him: Have I not already passed away to my world? I said to him: For this reason — and is it because a man has passed away that he is not permitted to come for Rosh Hashana? And he was silent. And since several people had spoken with me about faith, I spoke with him about this as well. [And it appears that Rabbainu o.b.m. understood that he had fallen away from faith.]