נסיעתו לארץ ישראל

(1.) At first, before he traveled to the Land of Israel, he traveled to Kamenitz, as is already explained in the printed book (Shivchai HaRan). And on his journey to Kamenitz he said to Rabbi Shimon: "There is a journey before me and I do not know where to." And Rabbi Shimon laughed: "How does one travel if one does not know where one is going?" He replied to him: "Truly, I do not know." And Rabbi Shimon went and prepared a wagon and horses and all the travel needs and traveled with him. And on his journey with him, Rabbi Shimon asked Rabbainu o.b.m. to travel by way of the village of Volchaivetz. And there he took along yet another man, and one man also traveled with them from there — until they came to Mezhbizh. And they still did not know where they were going. And when he came to Mezhbizh to the house of his holy father and mother of blessed memory, they rejoiced greatly at his coming. His mother of blessed memory answered and said to him: "My son, when will you go to your grandfather the Baal Shem Tov of blessed memory" — meaning to his holy grave. He replied to Rabbainu o.b.m.: "If my grandfather wishes to be seen with me, let him come here." Afterwards that night he lay down to sleep, and in the morning his mother arose and came to him and said: "Has your grandfather not already been with you? And when will you go to him" — meaning to his grave. He replied to Rabbainu o.b.m.: "Now I will not be at his grave — on my return, if G-d wills, I will be at his grave." And so it was. And before he came to Mezhbizh, Rabbi Shimon fell ill and came to Mezhbizh with a very severe illness, and Rabbainu o.b.m. was compelled to leave him there in Mezhbizh — and he did not travel with him to Kamenitz. And when Rabbainu o.b.m. went to Rabbi Shimon to take leave of him before traveling to Kamenitz, Rabbi Shimon did not want to let him go until he promised him on his holy word that on his return he would certainly find him alive and in peace. And so it was. And also before he left his home he said to Rabbi Shimon: "Can you travel with me?" — and said to him that on this journey he might be delayed a week, or two, or a month, or a quarter of a year, or half a year, or a full year. And at first Rabbi Shimon of blessed memory was silent — but when he saw he truly wanted to travel, Rabbi Shimon said he would cast everything aside and travel with him — even if he would be delayed for some time. And he traveled with him as mentioned above. And in Mezhbizh when Rabbainu o.b.m.

took his leave of him before the journey — at the time Rabbi Shimon was lying bedridden — Rabbi Shimon answered and said to Rabbainu o.b.m.: "When shall I see your face again, for you may be delayed on the road for some time as you said at home that you did not know how long you

would be delayed?" He said to him: "I will not be delayed very long — only eight or ten days at most." He asked him: "Did you not say at home that you do not know how long you will be delayed on the road?" He

replied: "Truly, at home I did not know — but now I know that I need to travel to Kamenitz, and I will not be delayed very much — only as mentioned — for that night the Baal Shem Tov of blessed memory was with me, and then he informed me where to travel — namely to Kamenitz." And he traveled immediately to Kamenitz. And what he did there is hidden from the eye of every living being — and no person in the world has yet come to know it, until the coming of the Redeemer, speedily in our days, Amen. (2.) When he came from Kamenitz he said a Torah on the Sabbath on the verse [Psalms 63]: "My soul cleaves after You" — a very wondrous Torah. And he boasted of himself greatly and said: "And what — when I came only from Kamenitz I say such a Torah! When I come from the Land of Israel, all the more so I will merit to reveal Torah that is more and more awesome" etc. (3.) When he came from Kamenitz, a young child passed away before him, may she be in peace. He answered and said: "So many and so many, G-d forbid, will die before me because of one movement that makes a distinction between me before my being in Kamenitz and after my having been there.

May G-d save us!" (4.) On his journey to the Land of Israel he traveled by way of Nikolayev and Kherson to Odessa, and he spent the Sabbath of Shavuos in Kherson, and said there wondrous Torahs on the verse [Psalms 107]: "He raises the storm to stillness," and several more Torahs. And people of the Rabbi of Ladi were there. And they brought before him the Torahs of the Rabbi and he refuted his words before his people, and showed them that it was not as he had said. And on the night of Shavuos, after being awake as is customary, he went to the mikveh with one of his people. And this man who went with him to the mikveh on Shavuos told me that Rabbainu o.b.m. asked him every so often along the way whether he hears voices. And he replied that he hears nothing at all. And Rabbainu was greatly astonished that he heard nothing — and said: "How is it possible not to hear voices now?" Afterwards he said: "Perhaps it is the sound of the orchestra [kapelye] that I am hearing." And the aforementioned man replied that he hears no sound of an orchestra nor any sound at all, and he was very astonished. And the aforementioned man understood that he was hearing the voices and thunders of the receiving of the Torah. Afterwards, when he came out of the mikveh, he said: "I have now come to know — at the time of the receiving of the Torah — regarding what is said in the holy Zohar [Tikkunei Zohar 73b]: 'There is awe and there is awe' etc.

— and now it has become known to me that there is yet another awe that is still further and further, even beyond the Ira Ila'ah [supernal awe] mentioned there. For it has become known to me now an awe of Divinity that is a very, very exalted and elevated fear and awe." הַשְׁמָטָה — OMISSION הָרַב (קלב) B "H — The hashmata הָרַב belonging to this article will be added here.

(5.) It was heard from his holy mouth before his departure from Medvedivkeh for the Land of Israel, during the days of Pesach, that he said he wants to travel to the Land of Israel in order to fulfill there all the six hundred and thirteen commandments — to combine together all the commandments dependent on the Land, with all the commandments of the Diaspora, to combine them together and fulfill them spiritually. And afterwards he would be able to fulfill them properly physically as well. And in all these matters there are many conversations and stories, as understood from the people who told this before me. But I myself was not present in all this — therefore most of it has been omitted and I was unable to gather sayings except a very few.

And he said that for this reason too he was traveling to the Land of Israel — for previously, when he needed something from his grandfather Rabbi Nachman of blessed memory, who rests in the Land of Israel, he would send the tzaddik Rabbi Yeshayah z"l [of Yaniv] who rests in Smila — and now he cannot send him. Therefore he is traveling to the Land of Israel in order to speak with his grandfather of blessed memory and to establish with him a way by which he could always know from him what he needs to know through him. And it is heard that he had many many reasons for his journey to the Land of Israel — beyond the hidden ones that he revealed not at all. For everything he ever did — he never did any one thing for one reason alone; rather, in everything he did there were countless thousands and tens of thousands of very exalted, profound, and lofty reasons. And particularly the journey to the Land of Israel, for which he sacrificed his very soul immeasurably and beyond all measure, as is already explained [in Shivchai HaRan].

(6.) I heard in his name that he said before he traveled to the Land of Israel that he wants to travel in order to attain the supernal wisdom — for there is a higher and a lower wisdom, and he already possesses the lower wisdom, but he still needed to attain the supernal wisdom, and for this he was traveling to the Land of Israel. And it was heard from his holy mouth that he said: as soon as he walked four cubits in the Land of Israel, he immediately merited to attain all he sought and desired when he traveled there to the Land of Israel.

And I also heard from his holy mouth something of this nature — about the great joy and satisfaction he had immediately upon coming to the Land of Israel, that his desire and longing was fulfilled etc. (7.) He said then to Rabbi Yudl that he wants to travel to the Land of Israel, and Rabbi Yudl blessed him. And he said to him: "Rabbainu, certainly you want to accomplish something great there — may it be G-d's will that He help you to merit to accomplish there what you want." And he nodded to him at his blessing. Afterwards he said: "I could accomplish what I seek and desire — what I want to accomplish in the Land of Israel — I could accomplish it even here through prayers and supplications and entreaties alone, and I would not need to travel to the Land of Israel.

Only the distinction is that when I merit to be in the Land of Israel I will merit to receive my attainment through garments — but here in the Diaspora I cannot receive my attainment through garments, only without garments. And this is the distinction between the holiness of the Sabbath and the holiness of the Festival." And he opened the Siddur of the holy Ari of blessed memory for Rabbi Yudl and showed him in the intentions that this is the distinction between Sabbath and Festival — that on Sabbath the light is clothed in garments, and on Festival the light is without garments, as is known. (8.) At the time he traveled to the Land of Israel, at the beginning of his journey from his home, he spent the Sabbath in the village of Skalyeh. And there he saw the famous tzaddik, our teacher the Rav Menachem Mendl of Vitebsk. And he revealed to him that the Name "Atah" [You] is an effective segulah on the sea, as it is brought in his book [Torah 256] — for it is written [Psalms 89]: "When its waves rise, You still them." And there is more to tell about this that I heard in his name, but I do not now remember it, and one needs to inquire of our people who heard from Rabbi Shimon about this. (Said the transcriber: I heard from one man who heard from Rabbi Shimon that the explanation is thus — that Atah [You] stands for the letters Alef, Tav, Heh. Therefore one must write five notes, called kvitlach [slips], and on each note write the two words v'rav chesed — whose numerical value is two hundred and eighty, and five times two hundred and eighty equals one thousand four hundred, which equals Alef-Tav — for v'rav chesed equals two hundred and eighty, and five times two hundred and eighty equals one thousand four hundred.

And the five notes are the Heh. And this is the name Atah. And at the time of a storm at sea, G-d forbid, one should throw the five notes with v'rav chesed written on them into the sea, and it will certainly help. And Rabbi Shimon said that he himself made use of this and it helped him greatly. And before he traveled the second time to the Land of Israel he was here in Breslov and went to the scribe and had him write several such notes on parchment in Ashuri script.) (9.) On his journey there — immediately when he sailed from Odessa on the Black Sea — there was a great commotion and storm wind. Then a dead person came to him who had recently passed away. And Rabbainu o.b.m. asked the man who was with him: "Did you see the young man of Volchaivetz etc. who was here?" But now this event is no longer novel at all — for afterwards he occupied himself very much with this matter of rectifying the souls of the dead, thousands and tens of thousands. And this was the main purpose of his passing — as is explained in its place [below #191]. See there. (10.) Previously, people did not travel to the Land of Israel by way of Odessa, for they feared to travel that way. And he was the first to travel via Odessa when he traveled to the Land of Israel. And from then onward it became a well-trodden path and everyone travels that way. And similarly with several other things — he began them first and afterwards the world became accustomed to follow after him.

Also, when he was in the Land of Israel and was at the graves, there was a grave of a tinok [young child] — and people had always been afraid to enter that cave, saying there was a snake there. There was also something wondrous there — a tree grew on the cave. And he was the first who paid no attention to this and entered there, holding the root of the tree in his hand — for the root was in the ground and passed through the hollow of the cave. And there was no snake there at all. And from then onward everyone goes to that grave. And I myself merited to be there at the aforementioned grave of the tinok and I saw all this with my own eyes.

Praise to the living G-d. (11.) Before he came to the Land of Israel he had great sufferings and very great obstacles — which it is impossible to explain or recount. And in Istanbul he threw himself into very extreme smallness — beyond all estimation. And he clothed himself in torn garments and walked barefoot and without an outer hat, and walked outside and conducted himself like one of the very lowest of the lowly, and similar such things — many matters of smallness and lowliness that he practiced there for some time.

And he engaged in mock fighting with other men in the manner of youths who play with each other etc., and similar other matters of jest and smallness which it is impossible to explain or recount. Also it happened that two men from our surroundings were there in Istanbul — men who had previously been in the Land of Israel and were returning at the time when Rabbainu o.b.m.

was there in Istanbul on his way to the Land of Israel. And they encountered him and did not recognize him. And he used his wisdom and appeared to them as if he were, G-d forbid, a man of deceit. And they heaped upon him all manner of humiliations for several consecutive days — and he accepted all the humiliations upon himself, and on the contrary devised means so that they would humiliate him.

And Rabbainu o.b.m. said that had he not had this upon him — meaning the self-abasement he threw himself into of that great smallness, and those aforementioned humiliations — it would not have been possible for him to come to the Land of Israel because of the obstacles he had. For in every place he came to there was ipush [pestilence], G-d save us, and great wars in the world, and the French army was then in the surroundings of the Land of Israel. And the majority of the obstacles he had — it is impossible to recount. And he said that the Baal Shem Tov of blessed memory and the Gaon Rabbi Naftali of blessed memory could not come to the Land of Israel because of the obstacles they had. And he o.b.m. — upon him were all the obstacles that were upon them — and he passed beyond them all by virtue of... (12.) And I heard in the name of Rabbainu o.b.m. that he said — for before one comes to greatness one must first fall into smallness.

And the Land of Israel is greatness of greatness — therefore one must first fall into the smallness of smallness. And he merited to come to the Land of Israel through the great smallness he descended into with his wisdom — smallness of smallness — until he merited to come to the Land of Israel which is greatness of greatness. And the immensity of the attainment he merited in the Land of Israel — were all the seas ink etc., there is not enough to explain — the like of which was never heard of nor seen, of one who would merit through entering the Land of Israel such a wondrous, immense, and supreme attainment. Until he ascended to a level and degree immeasurably high. And it would be profane to speak of this — lest we diminish and belittle his honor, G-d forbid — for we have no vessels and words to name with them the magnitude of his attainment and his level. For Rabbainu o.b.m. was a wondrous novelty, exceeding all bounds — the like of which never existed even in previous generations. And he said explicitly about himself that if it were not for such a generation as this — as every individual knows from himself the lowliness of this generation — were it not for this, he o.b.m. would have been a great novelty in the world. But in our many sins, because the generation was not worthy, the light was greatly concealed and not even a drop from the sea was revealed from him. הַשְׁמָטָה — OMISSION חִדּוּשׁ כָּזֶה (קמ) B "H — The hashmata חִדּוּשׁ כָּזֶה belonging to this article will be added here. Omission: חִדּוּשׁ כָּזֶה exceedingly extraordinary — the like of which never existed even in the previous generations ...Rabbainu o.b.m. was a wondrous novelty exceedingly extraordinary...previous generations (13.) On his return from the Land of Israel on the Great White Sea [the Mediterranean], they had the six orders of the Mishnah, and he looked into them. And when he came to Mishnah 2, chapter 5 of tractate Sotah — "Rabbi Yehoshua said: who will remove the dust from your eyes, Rabban Yochanan ben Zakkai — for you used to say: one future generation will..." — he became greatly inflamed and struck palm against palm and said: "Who sees as I do? For something has been revealed to me from this Mishnah" — and he did not wish to reveal it.

And one thing he revealed to the man of his household — <it seems that he said then that he merited what the Tanna'im and Amora'im did not merit, and one thing he revealed to the man of his household, and they need to ask him yet several more matters that he heard from his holy mouth.> הַשְׁמָטָה — FULFILLED ✓ תַּנָּאִים וַאֲמוֹרָאִים (קמא) Incorporated inline above. Omission: תַּנָּאִים וַאֲמוֹרָאִים it seems that he said then that he merited what the Tanna'im and Amora'im did not merit, and one thing he revealed to the man of his household, and they need to ask him yet several more matters that he heard from his holy mouth. ...he did not wish to reveal it. And one thing he revealed to the man of his household — it seems...holy mouth.

(14.) When he came from the Land of Israel he said along the way: "On this journey I fulfilled the entire Torah in all its aspects — for I attained the fulfillment of the entire Torah, so that even if I were sold to an Ishmaelite in distant lands where there is no Jew, and he sent me to tend animals, and even if I did not know when Sabbath or Festival is, and I had no tallis or tefillin and no sukkah and no other commandment etc.

— even so I would be able to fulfill the entire Torah in its entirety." And this is already explained elsewhere [Shivchai HaRan, 22]. (15.) When he came from the Land of Israel he said a Torah on the verse [Numbers 25]: "Make yourself a fiery serpent and place it on a pole" on Friday night. And afterwards at the Third Meal he said a Torah on the verse [Isaiah 43]: "When you pass through the waters, I am with you" — and this Torah has already been printed in Likutay vol. 1 [Torah 73]. And this Torah was very dear and great in his eyes. (16.) Once after he came from the Land of Israel, the Maggid of Tiraovitze of blessed memory was with him for the Sabbath in Medvedivkeh. And Rabbainu o.b.m. then said a Torah on the verse [Psalms 24]: "This is the generation of those who seek Him" — that according to the generation so are its seekers. And the Torah he said we did not merit to have written down. And he said then to the Maggid of blessed memory in these words: "By way of analogy — you are the generation and I am the seeker for you." (17.) On their return from the Land of Israel, during their journey from the Dniester River, they were compelled to change their garments and appeared in the fashion of the young merchants of today etc.

And because of this several people mistook them and thought they were among the frivolous etc. And when he came to Uman there was a test for them etc. And then on his journey from there in great haste, he immediately defended the world and said: "Know that all our path is to know that there are trials in the world, and one can easily stumble, G-d forbid." And he said "woe is me" etc. and sighed greatly over this. For in that house where the wagon driver stopped they understood and saw that there was great licentiousness and immorality, G-d save us, etc. — but he said that with G-d's help it will be for good what was there — that from now on licentiousness shall no longer be found in that house. And then his mind was set at ease. Also in Teplik they did not know who he was, and he entered the home of a teacher, and earnestly besought him to take him in for the Sabbath. And the teacher did not wish to — because it seemed to him as if he were, G-d forbid, one of the thieves. And he came to the man who was with him and told him etc. (18.) And when he came to Shpolye they dressed themselves again in their [proper] garments. And the elder of that place was there — who afterwards became a great opponent of his. And at that time the aforementioned elder had not yet opposed him at all — on the contrary, there was great affection between them, and the aforementioned elder received him with very great honor and very great love and fondness. And he made a great celebration and banquet for him, and they sat at the table together the entire night. And all the other important men who were with the elder — they all were reclined at the table in honor of Rabbainu o.b.m. And there was great rejoicing. And whoever came to his house — the aforementioned elder would call him as a witness and say to him: "Testify for me that it is not at all my custom to eat a night meal, and now because of the immense love for this dear and precious guest, who is very dear and precious to me, and I have great delight and pleasure from his coming to me — because of this I am eating with him." And he said: "I did not know what to do because of the joy." And also in the morning they spoke together in great affection and fondness. For throughout their days there was great affection between them — until the time when Rabbainu o.b.m. left Medvedivkeh for Zlatipoleye, which was approximately one and a half years after Rabbainu o.b.m.

returned from the Land of Israel to his home. Then the slanderers and tale-bearers went and spoke many slanders before him — until he became a great enemy, and there was clothed in him whoever was clothed in him — until he caused what he caused through his controversy. And the famous Gaon of Shpitivkeh z"l cursed those slanderers with very sharp curses, and said in these words that their tongues should stretch down to their navels etc. And when Rabbainu z"l heard the controversy — that he was opposing him and saying invented falsehoods about him that had never entered his mind — Rabbainu z"l said: "I am very pained that they handed this over to him." And afterwards he said that this is the explanation of what David said [Psalms 118]: <And afterwards he said: this is the explanation of "And I shall see my enemies" [v'ani er'eh v'son'ai]. For at first glance it is puzzling — did not King David, upon him be peace, know that Saul was his enemy? And how could he want to see his punishment? For did not Hashem Yisburach say to him [Mo'ed Katan 16b]: "Were you Saul and he David, I would have destroyed many Davids before him etc."? But this is what David said: "Master of the World — give me eyes so that I can see my enemy — how he stands now, at what level he stands now — and through this I will know clearly my own level."> הַשְׁמָטָה — OMISSION אֶרְאֶה מִשּׁוֹנְאַי (קמו) B "H — The hashmata אֶרְאֶה מִשּׁוֹנְאַי belonging to this article will be added here. Omission: אֶרְאֶה בְשׂוֹנְאַי And afterwards he said: this is the explanation of "And I shall see my enemies"... "give me eyes so that I can see my enemy — how he stands now... and through this I will know clearly my own level." Added as entire final paragraph of art 146. נְסִיעָתוֹ וְיִשִׁיבָתוֹ בְּאוּמָן — Arts 151, 162, 189 (19.) Close to the time before he traveled to the Land of Israel, one person asked him why he does not draw them close and does not speak with them. He said to him that he has no words now. And he said that it had become known to him now regarding the verse [Isaiah 43]: "When you pass through the waters, I am with you" — how one can see when one desires the Patriarchs Abraham, Isaac, and Jacob. And it was also a wonder to me why specifically on this verse. But I think it is because I need to cross the sea — but what is that to you? What need do you have of it? And even if I could clothe this in a moral teaching that would be needed for all — but I have no words now. Afterwards he was walking back and forth in the house, and answered and said: "I am poorer and more destitute than all the great ones — this one has money, that one has silver, this one has towns — and I have nothing. But this is all my consolation: when I recall that in the World of Truth all will need me and all will long to hear the novelties I constantly innovate at every time and every moment. What am I? Only what my soul innovates." (20.) (This too [was said] before the Land of Israel journey.) "The entire world needs me — not to mention you and your like, as you yourselves know. But even those tzaddikim who can already pray — I can show them that they do not know at all what prayer is, and show them a path in prayer. And also even very great tzaddikim who already walk only in yichudim [unifications] — I can show them that they do not know at all the path in yichudim, and show them a path in yichudim." And it seems he enumerated yet several more such matters. (21.) The Maggid of Tiraovitze walked half a parsah on foot with great speed to receive him when he came from the Land of Israel. And it was close to Kaniblad — for Rabbainu o.b.m. was traveling that way home. And one of the Maggid's people saw him there near the bridge close to the city, and was greatly startled. And Rabbainu o.b.m. said to him that he should go and inform the Maggid quietly that he should travel to him at the close-by village — half a parsah away. For Rabbainu o.b.m. did not want to stop and enter the city. And the aforementioned man ran and came in great haste and informed the Maggid. And the Maggid was then outside, speaking with people without a hat and without a belt. And immediately and at once when the Maggid heard that Rabbainu o.b.m. was there, he cried out with agitation from the greatness of the joy and said to the aforementioned man: "Quickly! Hasten! Harness my carriage and run after me to the village, and I will go on foot until you overtake me." And the Maggid ran immediately in agitation without a hat and without a belt until he left the city. And thus he ran further until he came to the village on foot — for he preceded his carriage, which came behind him. Even though the aforementioned man harnessed the horses with great haste and ran immediately after the Maggid — the Maggid walked so quickly that he came to the village on foot, and the man with the carriage did not overtake him until he had already entered to Rabbainu z"l. I have recorded this to make known the great enthusiasm and longing of those who tremble at the word of G-d, to see the face of the great true tzaddikim. (22.) A word-for-word copy of the letter from the holy lofty and renowned Gaon, our teacher the Rav Rabbi Avraham, may the memory of the holy and righteous be for a blessing, known to all as Rabbi Avraham Kalisker — which he sent from the Holy Land to Rabbainu z"l. And this is it: Peace and great salvation to the most-spoken-of of my heart — The renowned Rav, holy shall he be called, with him are wisdom and knowledge of G-d, understanding well — the honor of his holiness our teacher the Rav Rabbi Nachman may his light shine, of the holy lineage, grandson of the Baal Shem Tov of blessed memory, may his merit shield us forever, may light shine, may G-d's light rest upon him — and to all the members of his household and those who associate with him, abundant peace, Amen, so may it be His will. News from the Land — to inform of the coming of our messenger of this year, in the month of Shevat past, and we greatly rejoiced when we heard of the abundance of his well-being.

For he came home in peace, and we saw that the bond of the cords of love did not cease — with his whole heart he seeks our good and sets his footsteps on the way, and he guided his journey himself to the land of Russia. May G-d be with him. And of what occurred in the Holy of Holies in all of the past episode that befell us after the departure of his Torah's honor from us — he has certainly already come to know through our beloved messenger of last year, the wondrous one, our teacher the Rav Rabbi Eliezer.

And regarding the settlement we settled with the men of the land of Volhynia — we have not yet collected from them even once, and we do not know what the end of this matter will be. And behold, we are bewildered in the land from much anguish and worry, awaiting G-d's salvation at every moment, for we have not yet been saved from any direction — and also from the land of Russia we have no information of what transpired there after the departure of his Torah's honor to there. And we should meet face to face and tell all the trouble that has found us. We await that the height of his Torah's honor will inform us in detail of all that was done there. And let it be known what we still owe the Minister — all are compelled to... [The letter continues further — and here are brought only some matters.] Fortunate is the one who merits to have such a letter arrive from the holy ones of the Land of Israel, and to receive such love and longing from there. נְסִיעָתוֹ לְנָאוְורִיטְשׁ. לְזַאסְלַאב. לְדוּבְנָא וְלִבְּרָאד

His Journey to Navoritch, Zaslav, Dubna, and Brod (1.) In the year 5566 [1805/6] — the fourth year of his residence here in Breslov, which was the fourth year of my drawing close to him — for upon his entering here I drew close to him immediately, as mentioned above [#115] — then in that summer of 5566, in the month of Sivan, his holy infant son Shlomo Ephraim of blessed memory passed away.

And it is already explained elsewhere [above #28] regarding this dear holy child — what Rabbainu o.b.m. said, that he was already prepared etc. And then, after the passing of the aforementioned child, when we came to him, he began to speak with us about the rectification of souls — about the matter of the Master of the Field: that there is a field in which souls grow, and the Master of the Field is needed to rectify them.

And one who girds his loins to be Master of the Field has immeasurable sufferings upon him, as is explained in the Torah "And Boaz said to Ruth" in Likutay vol.

1, Torah 65 — see there. And from then on he spoke much about the rectification of souls. And particularly after he came from Lemberg — particularly upon his entry to Uman — for his entire entry there, and his choosing to pass on there and to be buried there, was all because of this: for the rectification of the souls in need of rectification from several hundred years. For there in Uman many, many souls were killed beyond measure — and many thousands of children who were killed before their time etc. — as is understood from his conversations in Uman, some of which are recorded elsewhere [below #190, 191]. And then, in that year [5566], he began to tell the legendary tales that are now printed. And he said: "Now I will begin to tell legendary tales" [in Yiddish: "ich vel shoin on heiben mayses derzeilin"]. And then on the following Rosh Hashana — which was Rosh Hashana 5567 — he said the Torah "Rabbi Shimon opened" [Torah 60] which speaks about legendary tales etc.

And then on that same Yom Kippur there was a great fire here in Breslov, G-d save us, at the time of the Kol Nidre prayer — at the hour the cantor began the piyyutim after Maariv, namely Ya'aleh etc. — and we all scattered to save his house and possessions, and the prayer was disrupted. Only after the fire was completed at night, a minyan gathered — and Rabbainu z"l was also with us — and we completed the piyyutim. And then on Motzai Yom Kippur Rabbainu z"l said that on that Yom Kippur he had desired to accomplish a matter before Hashem Yisburach — <that is, he desired that Hashem Yisburach return and say to him the Torah as He did before Moshe Rabbainu upon him be peace> — and he had many arguments for this. The matters he claimed to Hashem Yisburach, if they were to be written down, would fill many pages [bogin / gilyonos]. And I made for myself a great order regarding the aforementioned. But through the fire the matter was disrupted. And also after he came from Lemberg he spoke about this matter — and it was understood from his words that from the time he had desired on Yom Kippur to accomplish this, because of this there was a great accusation against him Above, and the illness and sufferings he had and still had was because of this.

And he said: even though my intention was certainly for the sake of Heaven — even so etc. And he told then the incident of the son of the Rabbi of Shpitivkeh, who was ill and knew that it was because of a sin he had committed in failing to honor his father — and yet he understood in his heart that he did not truly repent etc. And he told this against himself — that even though he knows that his sufferings and illness are because of the aforementioned matter — even so he does not repent in his heart.

And he said that Rabbi Shmuel Yitzchak — who is now the Rabbi in Tcherin — had informed him beforehand of the fire that would occur. And also in Medvedivkeh there had been a fire, and Rabbi Shmuel Yitzchak was there at that time and informed me in advance — and the name Shmuel Yitzchak in gematria equals "fire" [sereyfah] as written in the Torah deficiently [Genesis 29].

And in that same year I was compelled to move from my place from Nemrov to Mohlev. And in that year many of our people became confused — Rabbi Avrahamtzi was in Petersburg and many were greatly confused. And Rabbainu z"l himself was wandering in that year on the great journey that he traveled to Navoritch and Brod etc. and he was delayed on that journey approximately half a year. And in that winter when he was in Tcherin for Shabbos Shira and afterwards in Kremenchtchak as was his custom every year — there was born his grandson Rabbi Yisrael of blessed memory, son of his righteous daughter Moras Sarah.

And his birth was before Rabbainu z"l traveled the aforementioned journey, and immediately after he came from Kremenchtchak he traveled on the aforementioned journey. And before the birth he sat for several weeks in Kremenchtchak and waited until she would give birth. And throughout that entire period before she gave birth he did not show a cheerful face at all, and was strict when they served him two dishes at a meal — for his eyes longed all day that his daughter should give birth safely. And he was in great distress all that time until the birth. And then after the birth he immediately became filled with joy and commanded to light candles and to make a drink called "punch" [mixed with wine, honey and water] and was in great joy. And afterwards on the eighth day he circumcised his infant grandson as was proper. And after the bris milah he was joyful that day and said he had satisfaction from what he heard from people etc. who mentioned that his name was Yisrael ben Sarah — like the name of the Baal Shem Tov z"l. But afterwards on the third day after the circumcision his daughter who had given birth became weakened, and he had great distress and fled in great haste from Kremenchtchak. And he said that his life force was cut off from the greatness of the distress. And the man who was with him — Rabbi Shmuel of Teplik — lingered a bit, and he left him there and did not wait for him and traveled without him. And Rabbi Shmuel was compelled to hire a wagon and run after him. And afterwards when he came from Kremenchtchak he traveled to Navoritch and the entire great journey mentioned above. And in that winter I was ill three times in Mohlev — and so were my wife and children — and Rabbainu z"l had great distress over this. And through G-d's kindness and through the power of his holy prayer I remained alive, praise G-d. And in all this matter there is much to tell — for there are very hidden matters in all this, hidden treasures of the King, which he merited to attain in all these matters, for which he was compelled to wander so much and to bear so many sufferings — all for the rectification of the worlds, the rectification of the souls and spirits of the living, and especially the souls of the dead — which he occupied himself with more at the end of his days, as he said explicitly: what he does for us is a small thing for him and that we need to do ourselves — but he must occupy himself with the rectification of the souls of the dead, for there are naked souls etc. as explained elsewhere [Sichos HaRan §23, 195]. And even if we have not heard and do not know of all this even as a drop from the sea — and even the little of the little with which he took mercy on us and informed us, it is impossible to explain except a little of a little

by allusion — even so I did not refrain from noting what was possible, for it is a great good for those who truly desire it, who are diligent at his gates — when they know what they know of what passed over him and what came forth from his holy mouth in these matters. And the enlightened ones who study our words with a true eye will understand a little of the greatness of the Creator Yisburach through all this, and the greatness of the tzaddikim, and how many sufferings and troubles they bear for the rectification of our souls — perhaps through all this one will be awakened to go in his holy ways which he taught us in his holy books, and we will return to Hashem in truth, speedily in our days, Amen. הַשְׁמָטָה — OMISSION הַתּוֹרָה (קנא) B "H — The hashmata הַתּוֹרָה belonging to this article will be added here. Omission: הַתּוֹרָה that is, he desired that Hashem Yisburach return and say to him the Torah as He did before Moshe Rabbainu upon him be peace ...he had desired to accomplish a matter before Hashem Yisburach — that is, he desired...

— and he had many arguments for this. (2.) In the aforementioned year 5566, when he began to speak with me about the rectification of the souls he is occupied with — which is the matter of the Master of the Field etc. as mentioned above — he then said to me: "In Zlatipoleye, a little of this became known to me" — that there he began to know something of this matter of the Master of the Field. And it is understood from his words that there he began to know something, and the main knowing is now. And he said that Rabbi Shimon bar Yochai alluded to a little of this in the holy Zohar [Shemos 166b]. And what was understood from his words was: that in the matter of this Master of the Field, as he now knows it, no tzaddik in the world yet knew it. הַשְׁמָטָה — OMISSION שׁוּם צַדִּיק בָּעוֹלָם (קנב) B "H — The hashmata שׁוּם צַדִּיק בָּעוֹלָם belonging to this article will be added here. (3.) In the aforementioned year 5567 before Purim he traveled from here Breslov, and no explanation whatsoever was known to anyone regarding that journey at its plain meaning. And he traveled then to Navoritch and wanted to travel further beyond, but was delayed there during the days of Purim in the house of the Rabbi there — who was a somewhat distant relation by marriage. And from there he turned and traveled to Ostrog, and from there he sent people to bring his wife to the doctor there — to Osherdin — to attend to her healing, for she had a life-threatening illness — the illness of the cough.

And he himself remained there alone — only they hired him one man to attend to him. And his wife came there for the Great Sabbath, and she did not want to accept medicines from the Osherdin doctor — only to travel to Zaslav to the doctors there. And he traveled with her on Sunday — which was four days before Pesach. And also Rabbi Shmuel of Teplik was with him there. And they all traveled and came to Zaslav close to Pesach. And the immensity of the displacement they had there cannot be estimated, and there is much to tell about this. And he was delayed there until after Shavuos. And on the eve of Shavuos his wife passed away there. And we gathered together to him and came to him for the Festival of Shavuos in Zaslav. And Hashem Yisburach took pity on us, and we merited even then to hear wondrous Torah from his holy mouth — and it is already printed in the book, Torah 67. (4.) I heard in his name that he said at the time he traveled to Navoritch and the other communities, and he spoke then about his journey — that no person knew any explanation or hint about it, for he traveled in concealment from the world and accepted no money on the journey. And he said then [Brachos 4]: "My hands are soiled with blood and with the afterbirth and the placenta in order to purify a woman for her husband." And something of the hint of his journey was alluded to in this. (5.) Before the aforementioned journey he said: "I am like a small child who does not want to go to cheder — but when he enters the cheder he will be able to learn." "Had the world known what I am traveling for, they would kiss the footprints of my feet — for in every single step of my journey I tip the entire world to the scale of merit." (6.) He said: "My place is only the Land of Israel — wherever I travel I travel only to the Land of Israel.

And for now I am shepherding in Breslov and the like." (7.) Before he left on the aforementioned journey he clapped his hands together in joy and said: "Today a new thing begins." And then he said: "We are like one who plays music, and the world dances — and one who does not understand and hear the melody, it is a wonder in his eyes why they run after him and why they dance. Thus it is a wonder in the eyes of the world why you run after me." "When I return from my path I will be able to play music and you will be able to dance." And afterwards he traveled to Navoritch, and was in Zaslav, and in Ostrog, and in Dubna, and in Brod and yet other places. And he disguised himself and they did not know who he was. And he was in the house of every one of the great merchants of Brod, and he had dealings with each and every one. When he entered Brod all the city came out toward him. [Explanation: they did not at all intend to honor him — for they did not know him at all — rather it happened thus coincidentally from Hashem Yisburach.] "And I heard the sound of the clamor of their desires — that they desire and cry out for money etc." — that there was a great cry from their desires. At that same time, on the eve of Shavuos, his wife passed away. And we gathered to him for the Festival of Shavuos and he said us the Torah as mentioned above. (8.) On that Festival of Shavuos he studied much during the morning feast meal, between one dish and the next — before the dish was brought to the table he would study in the meantime [and he studied then the Idra — Zohar Naso 127b]. And afterwards they brought the dish and he stopped and ate a little and returned to his study — and so it was every time between each and every dish. And he kept thinking each time that they would not bring another dish — but they brought more dishes each time, and he studied between each and every dish as mentioned. After the meal he answered and said: "They are arguing with me — for I kept thinking each time they would not bring another dish, and they brought more each time. And behold, they are arguing with me. For I wanted that the end of the meal should be with study — which is the simple level of service where one eats in order to have strength to study. But they are elevating me to greatness and want the end of the meal to be with eating — which is the elevated level of service where one studies in order to know how to eat. And I wanted literally that the end of the meal should be with study after eating — that is the simple level of service: one eats in order to have strength to study.

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.

But they are holding me to greatness and bring dishes each time, wanting the end to be with eating — that is the elevated level of service: one studies in order to have intelligence and mind and understanding of how to eat. And understand." (9.) While he was in Zaslav he felt ill and had a severe illness, and he wrote a letter to all the generality of our people, urgently requesting that we pray for him. And afterwards he returned to his strength. And afterwards he wrote another letter to all the generality of our people — not to let his labor have been in vain, the labor he exerted with every single one of them to save them from the teeth of the evil inclination, as the letter copy is brought elsewhere [below #166].

And when he came home he said that through our prayers we accomplished that he recovered from the aforementioned illness in Zaslav. (10.) After his wife's passing in Zaslav, he afterwards arranged a match from Brod. And when he came home to Breslov he told on the Sabbath the tale [Sipuray Masiyos, Tale 7] of the King who was saved by the page of the book etc. And he said before he told that tale: "I will tell you my journey" — and upon this he told the aforementioned tale. And there the ending is missing — regarding the beautiful woman from whom children went forth. (11.) On his return from the great journey to Navoritch in the aforementioned summer, the severe cough illness came upon him. And then Rabbainu o.b.m.

greatly warned us to pray much for him. But in our many sins the angels prevailed, and he passed on three years after the cough illness came upon him — and he said that even those three years he lived by miracle etc. And in all this there are several events to tell, beyond what is hidden from us without measure. (Section sub-number 12) (12.) He said that immediately when the cough came upon him — immediately upon his first cough — he knew right away that he would pass on. And immediately he began to speak of his passing — even though Hashem Yisburach in His great kindness performed wondrous great miracles for us, that he lived afterwards for three years and somewhat more. But even so, immediately in the summer of 5567 [1806/7] when the cough came upon him — while he was on the road during his return from the great journey he traveled to Navoritch and Zaslav etc. as mentioned above — and immediately upon his coming home from the aforementioned journey he began to speak of his passing. And he said then that great fears were upon him, and he said that he would have needed sixty warriors, as the Baal Shem Tov z"l had. And he spoke much about this matter. (But I myself did not merit to hear these matters from his holy mouth, for I was not with him — and much of this has been forgotten.) And once he wept on the Sabbath and Rabbi Naftali was with him then. And at that same time he told the tale of the King who had great wars against him — about the matter of the fly and the spider. And he traveled then through the Ukraine as was his custom — always traveling to Tcherin for Shabbat Nachamu. And on the way in the holy congregation of Ladizhin he spoke with our people there, that he is compelled to pass on — and he also spoke with them about the sixty warriors he needs, and that the Baal Shem Tov z"l had sixty warriors. And certainly they will grow and become of his sixty warriors — but they are still youths and tender in years, and the battle is very heavy and strong upon them, and he has no one to lean upon etc. And he spoke of this several more times, and from some of them I heard: that even if he had sixty warriors it would not help him to be healed from his illness. And he said that he wanted to travel to the Land of Israel — meaning, to travel once more to the Land of Israel and to pass on there — but he feared that perhaps he would not be able to get there. And also if he passed on there, no one would come to his grave and they would have no dealings with his grave. And he said in these words [in Yiddish]: "Men vet keiner nit kumen oyf dem kever, men vet nit hoben tzi ton mit dem kever." But if he lay in our land — certainly we would come to his grave to learn and pray there, and it would be for him great delight and pleasure from this. And from that time onwards he spoke greatly about the matter of his passing, and spoke greatly about his grave. And he revealed his view many times in many kinds of language — that people should come to his grave always to say Psalms over his grave and to learn there and to increase prayer and supplications there. And he spoke with many people about this. Also when he came from Lemberg he said that it was good before him to pass on and lie there because of the many righteous great men who lie there. But because of this it was not agreeable to him to pass on there — because there no one of his people would come to his grave. And he said: when one comes to his grave and says a chapter of Psalms with awakening of the heart — it will be great pleasure for him.

And he made movements with his body and bones then, hinting that it would be for him a releasing of his bones then in his grave when they say Psalms over his grave. And he spoke further about this matter many times.

And afterwards he revealed the Ten Chapters of Psalms [the Tikun HaKlali], and said that whoever comes to his grave and gives a coin to charity and says these Ten Chapters of Psalms — he will stretch himself out lengthwise and breadthwise to help that person, even if he has done what he has done etc. — and he will designate two witnesses over this, as is explained elsewhere [below (13.) I heard that he said to Rabbi Shmuel of Teplik in Zaslav: "I am telling you so that you will know that I know what will happen afterwards — there are three things: two of them are one, and one is one. And when the two things will be, the one thing will not be — and when the one thing is, the two will not be." And he said: "I want more..." — and it was forgotten how he said what he wants — whether he wants more that the two should be or the reverse.

[Regarding the ritual slaughterer of the community of Arinsk:] "On this night I occupied myself in a book of remedies — even though remedies are nothing — but a wife of one's youth is not to be found.

From Mezer [a remedy] one will go to Mezhiritch, and from there one will travel to Ostrog and from there one will travel to Breslov — to bring my wife there to be occupied with remedies." And so it was done. And he said then that he thought he would have there the matter that was for him in Istanbul when he traveled to the Land of Israel. All this I heard from Rabbi Shmuel of Teplik who told of the journey to Navoritch — but most of it is missing, and there is much more to tell of the matter of this journey, which was a very wondrous and lofty wonder.

And still no person knows what his intention was in this. (14.) On Sukkos 5568 [1807/8] — at the time the cough illness was beginning for him, before he traveled to Lemberg — it was heard from his holy mouth on the first night of Sukkos that he asked what the word "hust" is in a foreign language. And at first they did not understand his intent. And afterwards he spoke of this — that in their language a guest [ushpiza] is called hust.

And he did not speak further on this matter — but he then mentioned the saying of our Rabbis of blessed memory that they were accustomed to speak in the language of wisdom, as our Rabbis of blessed memory said [Eruvin 54a]: "Rabbi Avahu when he would speak in the language of wisdom..." and the like. And it appeared that he was hinting in his holy conversation to the matter of the holy ushpizin [supernal guests] who enter the sukkah. And none of us knew to what extent. For this is already known to us and is a great principle: that in all things of the world and in all the languages of the nations one can find G-dliness, as is explained from his words in his books several times. And it is as he brings the teaching of our Rabbis of blessed memory [Jerusalem Talmud, Ta'anis]: "Tat in Kaspai [means] two, pat in Africa [means] two" etc. And the immensity of the greatness of Rabbainu z"l's attainment in this matter — it is impossible to estimate or tell — even of what we merited to see and understand with our own minds. For we saw with literal physical experience that before him the entire world was open and revealed, and he would see in everything the clothing of the vitality of G-d, to the point that he could make wondrous and awesome Torahs from all things in the world. And it is impossible to elaborate or tell of this to one who did not merit to see it with his own eyes. And if you merit to walk on the straight and true path, and merit to delve deeply into the books of Rabbainu z"l, you will merit to understand something of this.

(15.) A word-for-word copy of a letter in Rabbainu z"l's own handwriting that he wrote to his brother, our teacher the Rav Yechiel z"l of Kremintchak — where there was controversy against him from wicked opponents who greatly pained him, as is understood from Rabbainu z"l's own words in this letter:

With G-d's help, Monday, Parashas Bechukosai. To my beloved brother, my precious friend and beloved, the rabbinical, wonderfully distinguished, perfect sage — our teacher the Rav Rabbi Yechiel Tzvi, may his light shine and radiate: Your letter has reached me here in Zaslav and I had great anguish from it — how the hearts of these wicked men could be so filled, and how they brazen-faced themselves so greatly against you. And I wonder how there was found no good counter to evil — to stand against them and root out the evil. My beloved brother, the soul of my heart — do not fear and do not be dismayed before them.

Only strengthen yourself and be courageous in Torah and in awe of G-d all day, as was spoken between us two. And the merit of your fathers supports you — for all of this is to elevate you and increase your honor and enlarge your understanding.

For just as all kinds of seeds cannot come to the full extent of their growth until the grain is first put into the earth and afterwards the grain decays — and after its decay it flowers and sprouts and becomes a great tree — so too this matter: that through their humiliating you down to the dust, you will thereby grow and flower and blossom in the world.

Were these wicked ones to know of this, they certainly would not humiliate you — for their entire intent is for evil. And let it be known to your honor that it is my intention to remain here in the holy congregation of Zaslav for approximately three months, and afterwards I shall know how to proceed. And let it be known that my wife initially had some improvement — and now the reverse has occurred and her strength goes and diminishes each day. And the expenses here are considerable — for I have had expenses here of fifty-four red coins [adumim].

And nothing more — only: may you live. From me, your brother who loves your soul, who seeks your Torah's wellbeing and awaits to hear from you. Nachman son of our teacher the Rav Simcha, may his Rock guard him and grant him life. Let it be known that, blessed be G-d, I am in the line of health — without involving myself in physical remedies. The above-mentioned Nachman. [Up to here, word for word.] One also needs to search for another letter that he wrote to the generality [of our people] from Zaslav. (16.) A word-for-word copy of a letter in Rabbainu o.b.m.'s own handwriting that he wrote to all the generality of our people, at the time he dwelt in Zaslav in the year 5567 [1806/7]: Let it be known to all of our people that I have grown weary of dwelling in Breslov because of the immense troubles and hardships that have come upon me.

And now I will be wandering from tent to tent — not to settle, but only to sojourn. Therefore, my request and plea of you: that my labor should not have been in vain — the labor I exerted with each and every one of you to save you from the teeth of the evil one.

G-d is righteous and I have acted wickedly — and my actions caused me the sufferings and the death of dear children, and the controversy and the prosecutions. Even so, I knew fully well that also the dealings I had with you — to save you from the teeth of the evil inclination — for all of these it sharpened its eyes and gnashed its teeth at me. Therefore, my beloveds, my brothers and friends — strengthen yourselves and be courageous in the awe of G-d, each one according to his strength and his level, and do not let my labor have been in vain. And observe the Torah of Moses servant of G-d as I taught you. And know that even though I am now far from you, this is nothing but a physical distance — and this distance G-d forbid is not in our souls — for we are close. My beloveds, my brothers and friends, please and please: let these words of mine which I have poured out be close to you day and night.

And let it be known that now I am dwelling in the holy congregation of Zaslav, and here I shall remain if G-d wills for approximately three months. These are the words of your beloved who writes in tears — from the greatness of the joy in my heart, that the Holy One Blessed be He has given me strength of iron to bear the yoke of such sufferings and displacements. Nachman son of our teacher the Rav Simcha, may his Rock guard him and grant him life. Let it be known that, blessed be G-d, I am in the line of health — without involving myself in physical remedies. The above-mentioned Nachman. [Up to here, word for word.] One also needs to search for another letter that he wrote to the generality [of our people] from Zaslav, as it has not yet been found. נְסִיעָתוֹ לְלֶמְבֶּרְגְּ His Journey to Lemberg (1.) In the year 5568 [1807/8], after Sukkos, he traveled to Lemberg in great haste. And I pursued and ran after him as far as Krasneh. Then he answered and said to me: "We shall see and see and see" [in Yiddish: "mir velin zich zehn un zehn un zehn"] — and he repeated the matter several times. And he said: "If you want to be a proper man, what are you worried about? The entire world is toiling and exerting itself for you — this one travels to Breslau, and this one to here and that one to there — all for you." And the next morning he suddenly departed from Krasneh, and I pursued him until we merited to reach him by the bridge etc. And he was somewhat pleased, and he then said regarding his journey — about the matter of the Mishkan — that each one of the tzaddikim builds etc., as is brought in Likutay vol. 1 in Torah 282, "Azamra Leilokai b'Odi." (2.) When he was in Lemberg he was in great danger, for he was occupying himself there with medical treatments. And there was a long period when he was lying on one side and could not lie on his other side. Afterwards Hashem Yisburach performed wondrous and awesome miracles with him, and he began to recover somewhat. And suddenly in the night he turned onto his other side and lay on it, and said that his healing was not through the doctor — but that at night someone came and said to him: "The government has decreed upon you to lie on your right side." And he lay as was his custom on his right side [which for a long time he had been unable to lie on]. And that one who came to him in the night was the famous pious Rabbi, our teacher the Rav Rabbi Aharon of blessed memory of Titayev — a grandson of the Baal Shem Tov of blessed memory. And Rabbainu o.b.m. said that now the aforementioned Rabbi is a faithful friend to him with very great love.

(3.) In Lemberg, between Purim and Pesach in the year 5568, he went to a special room and wept very greatly there, and called for Rabbi Shimon — and his tears were on his cheeks. And he groaned and said: "There is no one to consult with." And he told him then about the matter: that he has a book at home which cost him the loss of his wife and his children — for they passed on because of it. And he sacrificed his soul for it. And now he does not know what to do. And the matter was this: that he saw he was compelled to pass away there in Lemberg. But if this book were to be burned, he could live. And therefore Rabbainu o.b.m. was in doubt and did not know how to counsel himself — for it was very painful for him to burn this holy and awesome book, for he had sacrificed his soul for it and had lost his first wife and his children because of it etc. And the holiness and awesomeness of this book — it is impossible to speak of it at all. And had this book remained in the world, people would have seen the greatness of Rabbainu o.b.m. with their own eyes etc. Rabbi Shimon replied: "Certainly, if there is any consideration that your life depends on this — certainly it is much better to burn the book so that you remain alive." Rabbainu o.b.m. replied: "In any case the time will be extended — meaning: if this book is burned, in any case he will have an extension to live in this world for some time. But even so it pains me greatly to burn it — for you do not know the immensity of the preciousness of the holiness of this book.

And I lost my first wife and my children and many great sufferings that I had because of it etc." And he wept very much. And afterwards the doctor came to his house, and Rabbi Shimon and Rabbainu o.b.m. were engaged in the aforementioned conversation. And Rabbi Shimon told the doctor by way of complaint against Rabbainu o.b.m. — that he is weeping now at this time when his illness is so heavy upon him. And the doctor was then greatly alarmed before Rabbainu o.b.m. And afterwards he recovered immediately upon arriving in Breslov and was healed as at the beginning. And he took the two books and burned them both. Woe to us that we did not merit that the great light of this book should remain — and because of our many sins it was decreed from Heaven to burn it. And Rabbainu z"l said: "This book will no longer exist in the world — alas for what is lost through our many sins — a loss that does not return." And he said that this book had to be burned — and that the book Likutay Moharan will be printed and spread throughout the world.

(וְעַיֵּן הוֹסָפוֹת סִי' קלט) (4.) When I copied before him that holy book that was burned on his command as mentioned above, he answered and said at the time when I was copying before him: "If you knew what you are writing..." I answered him with humble heart: "Certainly I do not know at all." He replied: "You do not know what you do not know" [in Yiddish: "dia veist gor nit vos dia veist nit"].

(5.) There was yet another book of his — even higher and higher than the burned book — and that is the Hidden Book. And he said that even his own body withdrew when he wrote it, and that book has never been seen by any eye. And he said it is of the aspect of razin d'razin [secrets of secrets] — meaning, as it appears to him, compared to the other matters he reveals. And he said that Messiah will explain it. And this Hidden Book was already completed by him at the beginning of the year 5566 (5567) — five years before his passing.

And now stand and contemplate — to what level he reached afterwards. For he never stood on one level his entire life — and literally at every hour and hour he attained new things according to his awesome level. And understand this very, very well — for the level of the greatness of the Hidden Book is beyond any thought whatsoever — and Messiah will explain it. And from now contemplate and estimate in your mind his greatness, for he lived afterwards five full years — with difficult and severe sufferings — and was in all the towns and the displacements of the journeys to Navoritch and afterwards was also in Brod and Lemberg — through all of which he acted and accomplished very much. And now stand and contemplate — to what level he attained afterwards! For he never stood still at one level until the day he passed on — and literally every single hour he attained new things according to his very awesome level. And understand very very well — for the greatness of the Hidden Book cannot be grasped by any thought whatsoever, and Mashiach will tell its interpretation.

And from now you shall contemplate and estimate in your mind its greatness etc. (6.) Regarding the aforementioned book that was burned, he said that no one knows anything in it except a great tzaddik — one unique in the generation — and also one who is wise in all seven wisdoms. (7.) And I myself already heard from his holy mouth that he said regarding the aforementioned book — that a tzaddik alone will not understand anything in it, and similarly a sage alone will not understand it either — only a tzaddik who is also a sage: namely, one who is a very great tzaddik and also wise in all seven wisdoms. But even so, in any case someone will be found who understands it. But the Hidden Book — which is of the aspect of razin d'razin compared to him — this book has never been seen by any eye in the world. And he said that in this book no person in the world will understand anything at all — only I heard in his name that he said Messiah will explain it as mentioned above. (8.) The second burned book had four sections. That aforementioned book he first handed to two of our people [Rabbi Yudl and Rabbi Shmuel Aizik], and he commanded them to travel to the towns and to say in each and every city a little from this book.

And he also commanded them to take some booklets in manuscript of the Torah discourses he had revealed — which were afterwards printed in the book Likutay Moharan — and to leave in each city some pages from them. For at that time none of his holy books had yet been printed. And there are also several stories about those two aforementioned men in this matter. (And this was in the summer of the year 5566.) (9.) The book that the two aforementioned men carried was my copy — what I had copied of that holy book as mentioned above. The book that was burned — we call it the Second Book — for all the books that were printed are of the aspect of the First Book, since they are all his revealed matters (even though in the eyes of the entire world it is loftier than secrets of secrets — for every single word of his printed books is filled with secrets upon secrets and razin d'razin without end, as a discerning person understands — but in his own eyes it was all in the aspect of the revealed). And the book he commanded to be burned when he was in Lemberg — this is the Second Book, and it is of the aspect of his razin [secrets]. And this Second Book I copied before him in the year 5566, and my copy was the one handed to the two men to carry to the towns as mentioned above. And he swore them at that time not to reveal the matter to any person.

And there was yet a Third Book — and that is the Hidden Book that no human hand ever touched and no eye ever saw. And it is of the aspect of his razin d'razin. And also this book was already completed in the year 5566 at its beginning — for it was then that he told me all this. And now come and see and understand what he attained afterwards — for he already boasted many many times that he never stands on one level forever. And he said: "If I knew that today I stand on yesterday's level, I have no need for myself at all." And each time he said he does not know at all — because he wanted to attain more and more. And now understand to what extent his attainments were immense — for he lived afterwards five consecutive years... (10.) When he handed the aforementioned book to the two aforementioned men, I did not know of this at all — for he did the matter in great concealment and no one knew of this. Afterwards at the beginning of the summer 5566 I came before him, and he said to me: "I have given you merit in a commandment — in that I had you write that aforementioned book." And he said: "The book of yours has already begun to do deeds in the world." (11.) And he then also warned me greatly to pray for his dear precious child Shlomo Ephraim of blessed memory — for he had the cough illness at that time.

And he greatly urged me to multiply prayer for him. And he said: "I know that when I handed the book to the aforementioned men, they would take hold of themselves and overpower those against the child" [meaning the prosecuting forces]. And he also greatly warned the one to whom he handed the book — one of the two aforementioned men — at the time he handed it to him: for G-d's sake that he be careful to pray and beseech much for the aforementioned child. But in our many sins, the prosecution intensified until the aforementioned child passed on in that summer. (12.) In that summer he sent me to Rabbi Yehoshua of blessed memory of the holy congregation of Dzerin — close to his passing — with a note [kvitl], that he should take in mind the names recorded there so that it would be good for him in the World to Come. And he said that through this Rabbi Yehoshua would be able to come to him immediately after his passing.

And so it was — Rabbi Yehoshua came to him immediately upon his passing. (13.) When he came from Lemberg he said: "I am like Choni HaMe'agel who slept seventy years" [Ta'anis 23a]. And I thought that they had already forgotten me — but when I came to Vorneyuvitze one of our people jumped to me immediately when he saw me, and he literally revived me. (14.) The matter was like one who has a great need for the world etc. and they grabbed him and put him in a room: "Sit here." That they took me and seated me on a third or fourth floor, very high up etc. Was I not like a merchant who goes out to the market and has several things to do — to grab this transaction and that transaction etc. Even when they told me I need to rest and refresh myself — it did not enter my ears what rest and refreshment is — for one must always, always be doing. And now I must observe the time of eating and sleep and the like, because of the illness. (15.) "I had a fine body that was not demanding and did not press itself at all. Now I must observe the time of eating etc. And the sufferings I had there are beyond explanation — needless to say the suffering of the mind.

I also received remedies and was drinking quinine [china — remedy for fever/malaria] — and there in the land of China they are complete heretics who say there is no judgment and no judge. And similarly other remedies from other places that have other heresies there. And when all of this came inside my innards, what was made was made. For it was necessary that the medicine coming from there should enter his innards in order to subdue those heresies mentioned — and similarly with other medicines." (From this the discerning one will be able to understand something of his dealings with remedies — beyond the other lofty secrets that were in all his ways and conducts. But for the rest of the world he warned very much by way of good counsel to stay far from medicines and doctors.) (16.) Once after he came from Lemberg he said: "I am now like a weaned child upon his mother" [Psalms 131]. (17.) In the summer 5568 [1808] he came from Lemberg to his home in Breslov on Sunday Parashat Balak — and he spent the Sabbath on the road in the holy congregation of Yanov. Also on his journey from Lemberg he traveled via Brod and was delayed there for some time — approximately two weeks. And the doctors said it was very difficult for him to travel because of the severity of his illness — and that he could travel no more than one parsah per day. But he paid no attention to this and traveled with great speed — several parsaos per day in the manner of swift merchants. And on Sunday when he came home he departed early in the morning from the holy congregation of Yanov where he had spent the Sabbath — and on Saturday night he did not sleep as was his custom. And in the morning when dawn broke, he traveled from there with speed until he came home that same day while the day was still long. And also afterwards at home he conducted himself regarding his eating in a manner contrary to the doctors' advice — for he saw there was nothing to them at all, as they themselves admitted explicitly with a full mouth. And he elaborated on telling this, and greatly warned not to involve oneself with doctors and medicines at all, as is explained elsewhere [Sichos HaRan]. (18.) While he was in Lemberg he handed over the book Likutay Moharan to one man who had come to him from Medvedivkeh, and he commanded this man to travel to our land to print the book. And so he did. And in the beginning he pondered and deliberated much in his mind about this — for in previous years we were careful to conceal and hide the writings of his Torah teachings from the world. But afterwards he commanded me to copy them in order — for at first the Torah discourses were written by me in scattered booklets out of order. And afterwards in the year 5565 [1804/5] he commanded me to copy them in order and to make a volume from them. And he warned me to hasten in this. And Hashem Yisburach was my help, and I copied them nicely in order.

And I brought the booklets before him and they were very pleasing in his eyes. And afterwards I gave them to the bookbinder here in Breslov to bind them nicely — and this was on Friday, the eve of the holy Sabbath. And I was compelled to stand over the craftsman to guard during the binding that no foreign hands should handle it. And afterwards Rabbainu o.b.m. sent one of his people to stand over the craftsman to guard — so that I could come before him to speak with him. And at once I came before him, and he spoke with me greatly and truly revived me. And on that day I heard the beginning of the revelation of the matter of the ten Psalms of Tehillim that are the Tikun for a nocturnal emission, G-d forbid.

And because of this matter he was prevented from sleeping that same Friday eve — only he spoke with me greatly first while lying on his bed, and afterwards he rose from his bed and sat at the table in his large room and spoke with me greatly and with everyone until close to evening. Although his custom was always to go to the bathhouse just after midnight — now he sat and spoke with us until close to evening. And he said then: "How difficult it is to be a leader" [in Yiddish: "vi shver es iz tzu zain a giter Yid"] — for is not this binding of the book that they are now binding... and the meaning of his words is that everything that is done in the physical world — even this binding of pages into a book — has its deep spiritual significance. And he elaborated on this. נְסִיעָתוֹ וִישִׁיבָתוֹ בְּאוּמֶין His Journey and Residence in Uman (1.) In the year 5570 [1809/10], on Friday night Rosh Chodesh Iyar, there was a great fire in Breslov and his house also burned. Afterwards on Tuesday after the Sabbath he traveled to Uman — for in the previous week he had sent one man to arrange a dwelling for him there in the house of Rabbi Nussun-Nussun [R"N"N]. And we saw G-d's salvation — that exactly in the previous week he had sent the aforementioned messenger. And on Sunday, immediately after the fire, a messenger came that he should travel there — for they are pleased to receive him. And I also traveled with him. On the road we met Rabbi Meir of Teplik — who was the aforementioned first messenger — and Rabbi Meir descended from his wagon and stood on our wagon and spoke with Rabbainu o.b.m. And Rabbi Meir told Rabbainu o.b.m. how they are pleased to receive him and that there is a very fine and good dwelling there. He answered and said: "Is not everything ours? For a person is obligated to say: the world was created for my sake [Sanhedrin 37a] — for Nachman and Nussun are traveling here, and if so everything is ours." And he commanded that this not be spoken of, and he said: "Does not Rabbi Meir discern in a name?" [Yoma 83b — meaning: the name reveals the essence]. And he said that immediately upon traveling from Breslov this thought came upon him and entered his heart deeply — but he did not want to speak of it. Only through Rabbi Meir who met us — through this he revealed it. For this is of the nature of hidden conduct — for these are the secrets of his ways. And he said it in these words: "Thus does Hashem Yisburach conduct the world." And he then said wittily: if one were to call someone "Rabbi Nachman-Nussun." And he spoke then of Kiddush and stretched out his hand as at the time of Kiddush when one holds the cup, and said: "This Kiddush and this wine was made in a house where the Name of G-d was never mentioned at any time." And he then said the matter printed in the Legendary Tales [Sichos HaRan 3] that begins with: "He greatly extolled the greatness of Hashem Yisburach." (2.) When he left Breslov he answered and said: "Also because of this it is very fitting that I traveled from them — for it is not fitting that they should be in anguish and I in joy. For if only I had not been burned and they had — then I would be compelled to grieve together with them, for when Israel has such anguish I too am compelled to suffer with them in their troubles. But now, since my house too was burned, I am certainly required to accept it with love and with joy — and specifically great joy is needed — namely to strengthen oneself with great joy. And therefore it is not fitting that I be among them — for they are in anguish and I am in joy." Afterwards he said: "Not to speak of money — namely financial loss — certainly I accept with joy, for [Job 2]: 'Skin for skin, and all that a man has he will give for his life.' But even when a soul, G-d forbid — and may G-d guard him from this day forth — is also missing before me, even this he accepts with great joy — to the point that all the mourning practices one is obligated to observe, such as weeping and the like, he must force himself to do. For he has great joy then, and everything is equal before him as if it had never existed in the world at all. May G-d guard him always from now and forever." (3.) Before he left Breslov for Uman to pass on there — at the time he left the doorway of the house and outside to ascend upon the wagon — he stood by the mezuzah and placed his hand upon the mezuzah. He answered and said to the world: "See to it that you all gather together and pray together — for if you pray with intention, perhaps you will be able to draw me back here once more." (4.) When I traveled with him to Uman at the end of his days — and he spoke with me on the wagon with words of comfort — several beautiful and holy life-giving conversations. And I understood from his holy words the immensity of the compassion of Hashem Yisburach — and that in the end G-d will reveal the truth and make our latter end good etc. Then I answered and said before him with heartfelt arousal: "Even so, G-d will complete according to His will" [in Yiddish: "Got vet fort ois firn"]. He replied to me with a tone of wonder: "What is it that you say that G-d will complete? — G-d always completes!" [in Yiddish: "vaz iz er vet ois firn. Got firt tamid ois"]. (5.) On the road during his journey to Uman he answered and said: "Even so, Hashem Yisburach always helps Israel, and there is no orphaned generation." And as Rabbi Shimon bar Yochai said [Shabbat 138b] — when a certain Tanna said: "The Torah is destined to be forgotten from Israel" — Rabbi Shimon answered and said "no" — for [Devarim 31]: "From this Zohar they will go out from exile." For it will not be forgotten from the mouth of his offspring. And therefore he stood himself upon this verse and revealed then the secret printed in Likutay vol. 1 at its beginning — see there — about the greatness of Rabbi Shimon bar Yochai. I answered and said to him: "Rabbi Shimon also certainly has benefit from this — namely from this wondrous novelty." He replied: "Yes." Afterwards he answered and said: "Rabbi Shimon himself is another matter — for Rabbi Shimon is [Daniel 4]: 'a watcher and holy one descends from heaven,' as printed there." "And now there is a flowing spring,

a source of wisdom [Proverbs 18] — such that even the holy watcher <that even the Watcher and Holy One [ir v'kaddish] also needs to receive from there, like a bird that drinks from the flowing spring>" It was also already heard that he said about himself that he is the river that purifies from all stains. הַשְׁמָטָה — FULFILLED ✓ הָעִיר וְקַדִּישׁ (קפט) Incorporated inline: <that even the Watcher and Holy One [ir v'kaddish] also needs to receive from there, like a bird that drinks from the flowing spring> — the full phrase הָעִיר וְקַדִּישׁ צָרִיךְ גַּם-כֵּן לְקַבֵּל מִשָּׁם was omitted from some printings. Omission: הָעִיר וְקַדִּישׁ that even the Watcher and Holy One [ir v'kaddish] also needs to receive from there, like a bird that drinks from the flowing spring ...such that even the holy watcher that even the Watcher and Holy One...flowing spring

גְּדֻלַּת נוֹרָאוֹת הַשָּׂגָתוֹ — Arts 254, 263, 265, 272 (6.) On the road of his journey — before he entered Uman — close to the city, he told a tale about the Baal Shem Tov of blessed memory: that once the Baal Shem Tov of blessed memory came to some place, and there he was in great depression and sadness. And they recognized that he had this depression. But who would open his mouth to ask him about this. And it was so for a day and a half. Afterwards on Friday afternoon after midday, the Baal Shem Tov of blessed memory commanded that all the guests found in the city be sought out and brought to him — that they should eat with him for the Sabbath.

And there were not many guests there — only two foot-travelers were found, and they brought them to him. Afterwards they heard that the Baal Shem Tov of blessed memory argued with them, and Rabbainu o.b.m. said he does not remember the tale well enough to tell it properly. But the essence of the matter was: that in that place there were souls from three hundred years who had no elevation. And when the Baal Shem Tov of blessed memory came there, they all gathered to him — for they are always waiting for such a person who can rectify them. And because of this he was in depression — for this matter weighed very heavily upon him. And the matter was that it was impossible to rectify them except through his passing — and this was very difficult for him. Therefore he was in sadness. And G-d sent him those two people and through this the Baal Shem Tov of blessed memory was saved. And it seems to me that those two aforementioned people suffered harm through this. (7.) Tuesday the 18th of Tishrei — the second day of Chol HaMoed Sukkos — towards evening, of the year 5571 [1810], the ark of G-d was taken, and the light of Israel was removed — the glory of our master, teacher, and Rabbi — the supernal lamp, the holy precious lamp — the hidden and stored light — our teacher Rabbi Nachman, may the memory of the holy and righteous be for a blessing. And he was buried the next day — Wednesday — in Uman, in the place he chose for himself during his lifetime, as is explained in this book in the Conversations — where it is stated explicitly that it was good in his eyes to be buried in Uman, because a very great kiddush Hashem [sanctification of G-d's name] occurred there, as is well known.

Also the main purpose of his passing was because of the holy ones who were killed there, as we understood from his words — for he told that there are tens of thousands of souls there that he needed to elevate. Also on the second day of Chol HaMoed mentioned above — one day before his passing — he answered and said to me: "Do you remember the tale I told you?" I said to him: "Which tale?" He replied: "The tale of the Baal Shem Tov of blessed memory that I told you at the time I entered Uman." I replied: "Yes." He answered and said: "This has been a long time that they have been watching for me to seize me here." Then he answered and said again: "Not thousands of souls here — but tens of thousands upon tens of thousands." Also on the following night he told about this matter too and said: "How many trials and how many holy ones etc.

were here." And he said: "Why should you worry — since I am going before you. Those of our people who died earlier had reason to worry — but you, since I am going before you, you have nothing to worry about at all." "And if the souls who did not know me at all are waiting for my rectifications — how much more so you!" (8.) While he was sitting in Uman he was sitting and conversing with us, and he said: "Do you remember when I began to speak about Uman?" And I said to him: "I remember — when he called Rabbi Yudl and asked him about the matter of the Sophia garden [Safiye] in Uman." Rabbainu o.b.m. answered and said: "You also do not know and do not remember — for certainly even before that I had already been speaking of this.

And when I spoke with Rabbi Yudl — at that time I was grasping this matter from afar.

And I had already entered into the study of this very deeply — for at that time I already had the ability to bring this into the conversation so that it would have some significance and relevance." And he said: "You are also not wise — you think the matter is about Rabbi Nussun-Nussun [the acronym in the house name]. In truth, that is not even one out of millions and tens of millions of the matter he came for." And he said that also in the previous winter when he spoke of wanting to travel through the country — his essential intention then was to remain here for some time. And he further spoke with us of this. From all of this it is heard that he had a very great and awesome intention in this — in his coming to Uman — and that it had been a long time since he began to attain this matter, and that he had a complete and very profound study of it. And also while he was still in Breslov for a long time before he traveled to Uman, he had already spoken of this — and even then he was grasping this study from afar. How much more so now that he had already entered there — and it is impossible to depict even what flickered in our minds about this. For very deeply did his thoughts go in all that he did — and particularly in the matter of his journey to Uman to pass on there: "Deep, deep — who can find it?" (9.) He said: "Those great wicked ones — when they enter before the true tzaddik, the mere self-abasement alone that they humble themselves a little before him — just by going to him and honoring him — from this itself a very great rectification is made in the place where it is made. For according to the immensity of their great wickedness — when they humble themselves even the slightest bit before the true tzaddik, a very great rectification is made thereby. For Israel says every day many times: 'For G-d is great above all gods' — and no great commotion is made from this. But when Yisro came and said [Exodus 18]: 'Now I know that G-d is greater than all gods' — then [Zohar Yisro 69a] 'G-d's Name was exalted and elevated above and below.' For specifically when one comes from so far away — from the depths of the klippos — and humbles himself under the holiness — from this G-d's Name is elevated and magnified. And understand." He also said — I heard in his name that he said to someone: "Don't you know that when one of them bows himself" [meaning: enters to him and bows himself toward the holiness] "then all the heavens bow themselves" [in Yiddish: "az einer fun zei tit zich ab beign beign zich di himlen"]. (10.) He said: "One who reveals a new wisdom in the world — namely some secular wisdom from the secular wisdoms of this world — in the end his latter end is not good, and he has a downfall through that very wisdom he revealed.

As we find with several sages of the nations who invented novelties — for example Columbus who discovered America and in the end died in chains because of it — for he was handed over before the King because of it, as is explained in their books. And similarly several of their sages — for example one who invented a technique to be saved from lightning bolts — in the end died by lightning. And another invented some wondrous mirror — in the end they burned him because of it. And similarly many incidents. And so too Asikratos, head of the ancient philosophers — in the end they killed him with poison because of his wisdom. And so too many many philosophers who invented novelties had a downfall through this." "Also in matters of the holy Torah I heard from his holy mouth that he does not agree with those students and great ones who specifically want to invent novelties — for example some new law or some new conduct. And their intention is not truly for truth's own sake — only to invent novelties. And he said this is a desire among the great ones to invent novelties specifically. And he did not agree with this at all. For we do not need to invent novelties — the main principle is that one's intention should be toward the absolute truth." (11.) Here in Uman, Friday eve of the holy Sabbath, Parashat Bechukosai — two weeks since he had arrived here — he was still staying in the house of R"N"N. He was conversing and talking with me about awe of G-d and whether I weep from time to time etc. He answered and said: "Behold, we are now at the edge and end of Israel — at the place where the boundary of Israel concludes, for everything has an end and conclusion." (Explanation: And if so, even for us — the holy nation of Israel — there is some end and conclusion too. Meaning, there is a place where the holiness of Israel concludes — where from that place onward the holiness of Israel does not spread further. And in this place they were very far from Hashem Yisburach. And therefore he said: we are now in the place where the holiness of Israel concludes.) "And therefore great vigilance is needed not to stumble, G-d forbid." Afterwards he said to me: "But even so, certainly they will not be able to dislodge us, G-d forbid, from our holiness — for we are firm in our understanding. And in understanding, certainly they will not at all be able to dislodge us to confuse our mind with their foolish views. For certainly they will not harm us at all, G-d forbid. For from the aspect of the soul — namely from the aspect of understanding — we are certainly firm, and they will not harm us at all, G-d forbid. Only in outward matters — namely in matters of food — in that we need to be vigilant not to stumble, G-d forbid. And we need G-d to guard us in this, and we must ask Hashem Yisburach to guard us from this." He answered and said: "Certainly everything that occurs in the world — even what occurs among the nations — all their conduct and their manner of dress — all of it without exception: certainly nothing occurs in the world in vain, G-d forbid." (Rather, each thing has some root.) "And even one who does not know what occurs in the world — even so, when he merits to do the will of the Creator, certainly he is very good.

Fortunate is such a person." Before this, when he was speaking about awe of Heaven and weeping — to weep before Hashem Yisburach like a child who weeps before his father, that we have become so distant from our Father in Heaven — he answered and said: "When I do repentance, it is a greater goodness than your matters of repentance — for I do repentance in simplicity: I greatly regret and am greatly ashamed, and I accept upon myself that I will never again do it in any way." And he said that he did repentance for that word that had gone out from his mouth on the wagon when he traveled with me — regarding the matter of Rabbi Nachman-Nussun as mentioned above. And he said that this was the act of the Adversary — in order to make it harder and heavier afterwards. And I asked him: "But did he not say that because Rabbi Meir met us he said it?" He answered: "Even so — they should not have said it then.

And if he had waited, he would not have said it at all." (12.) Monday, the 24th of Iyar, in Uman — he was speaking with me and said that at these times he greatly desires to cast off and throw away from himself the world — meaning, he wants to choose a place to sit alone by himself, without the burden of the world being upon him. And he said that he thinks: if he had not begun at first with the matter of the leadership of famous people, perhaps he would have reached what he would have reached.

And I said to him: "But did not Moses our master, upon him be peace, also occupy himself with this — with the leadership of the world — to draw people close to G-d?" He replied: "Did not Moses our master, upon him be peace, also err in this — for Moses too was punished for having drawn close the mixed multitude [Erev Rav]." And he said that the essential service which exists in every matter — what is left to a person's own choice — namely, the matter remaining upon his own mind. And there is no commandment in this — meaning, no commandment is given to him about that matter, and they do not tell him at all to do so. Only the matter remains upon his own mind, that he should do as he chooses. And this is the aspect of [Shabbat 87b]: "He added one day from his own understanding" — said about Moses — for this aspect exists in every service and every service. For in every service of G-d there is a matter that is left and given over to a person without a commandment and without a warning — and they do not command him to do so. Only the matter depends on his own mind and choice — like Moses our master who added one day from his own understanding without a commandment [see Likutay vol. 1, Torah 190 on this]. And in this aspect is the essential service and choice — for one always remains uncertain how G-d's will is, since He did not command him how to act. And he said that in truth he finds no heaviness or effort in any service or any matter in the world compared to the will of Hashem Yisburach. And even all the sufferings in the world, G-d save us — according to what he knows of sufferings — he does not want to bring them out in speech, G-d save us.

(וְעַיֵּן הוֹסָפוֹת סִי' ד) (14.) He said a parable about the matter of the known types of people who enter his presence — those who are wise in their own eyes.

And they told before him several tales of foolishness that are found in their books. He said: "Soon all of it will be exhausted for them — for quickly they will have nothing more to tell." And he said a fine parable: They tell about one man whom a robber accosted and wanted to rob him. The robber asked him: "Do you have money?" He replied: "Certainly I have money — I will give you all my money for my life." And the robber robbed him. Afterwards this robbed man said to the robber: "How will I come home without money?" He told him: "I will give you money for the road." And the robbed man received money for the road. When the robbed man arrived home, his household members asked him: "Where is all your money?" He said: "A robber took everything from me." They said to him: "If so, how do you have money for the road?" He replied: "The robber himself gave it to me." His household laughed at him very much. Afterwards the robbed man went and gathered his people and went back to the forest and lay in wait for the robber, and seized him by his neck and called his gang and overpowered the robber and defeated him. The moral is understood to those who were present at the gathering when he told this. (15.) On Sunday, Rosh Chodesh Sivan, in Uman, he answered and said to me: "At the time you went out with me on the road to travel" — meaning at the beginning of this summer when I traveled with him here — "you told me something; afterwards Rabbi Naftali told me that same thing; afterwards Rabbi Yudl told me that same thing. And you told me in allusion. And I was very, very astonished." But [he indicated that] they had told it to him explicitly — and also according to what the world was saying, the same could be heard from their mouths as well. He answered and said: "Now we shall see." I asked him whether the matter was like a matter of future-knowing, according to the implication of his words. He replied [that the matter was beyond ordinary knowledge] and said: "When this matter comes about, the eyes of the philosophers will be able to be put out." [The matter is sealed, and none of us knows what this matter is that we told him — until we merit to see it, if G‑d wills.) (Section sub-number 16) (16.) Regarding the matter of the things he does at times — things which are very great wonders in the eyes of people — and the world misleads itself about his matters, in things he does. For each one misleads himself and thinks in his mind that such-and-such is the reason he did this.

And this one misleads himself in one error and that one misleads himself in another error. For example, regarding the matter of his journey to Uman — each one found a foolishness and error as to what his intent was in this. [And in truth his intent was very elevated matters, as is understood a little above. And certainly his intent had nothing at all to do with any personal benefit — only for the sake of His Name Blessed He.]

And one man, thinking he was praising him, said that [the reason] was because of such and such. He answered and said in a joking tone: "It seems from this that my wisdom is very easy to attain." [Meaning: if so, everyone can easily know immediately what my intent was in this? Astonishing!] (17.) Regarding the matter of honorable garments — that a pious man is obligated to take care to be dressed

properly if at all possible, and should not be degraded — for even regarding the tzaddik, people draw close to him only through his garments, for they see that he is dressed with honor, and through this he is considered in their eyes [worthy] to draw close to him.

And if he were not dressed [properly], he would not be considered at all in their eyes. He answered and said: "But did not Hashem Yisburach Himself dress Himself in Egypt? For the whole episode of Egypt is entirely the aspect of garments — for it was necessary that Hashem Yisburach dress Himself [in such a manner] so that they could draw close to Him.

For initially, they were unable to draw close to Him except through the aspect of garments — that is, the whole episode of Egypt which is the aspect of garments as mentioned above. And afterwards, the more they drew close, He could reveal Himself to them more and more. But initially it was impossible for them to draw close to Him except through the aspect of garments, namely the entire episode of Egypt as mentioned above." (18.) On Shavuos 5570, he was in Uman at the beginning of his entry there — and he did not say a Torah on that holiday. Afterwards he said to us in a joking manner: "You are not sinful enough for me to say you Torah." And he concluded himself afterwards: there are certain Torahs that come about specifically through sins — such as the portion of the golden calf and the like — where the Torahs in those portions came about through sins. And likewise our Rabbis of blessed memory said [Nedarim 22b]: "Had Israel not sinned, they would have had only the Book of Torah and the Book of Joshua — for the rest of the books of the prophets and the rest of the other writings came about because Israel sinned and they had to be rebuked." Thus the entire books of the Prophets and Writings were brought into being through the sins of Israel.

(19.) The 10th of Iyar — he told [something] here in the home of Rabbi Nachman-Nussun: that while reciting [the morning prayer beginning] "Restore our judges as of old" (Hashiva shoftaynu), the thought of Rabbi Nachman-Nussun came to his mind — meaning that he thought to do something for him to rectify him. (20.) On the night of the Sabbath portion Chukat and Balak, the 12th of Tammuz 5570, he told at the table about his own matters, and he was astonished at himself — that he always does strange and wondrous things that are beyond ordinary human understanding. He wondered at himself about his always wandering from place to place — and what had been lacking for him in Medvedivkeh, where he had been sitting in peace and tranquility? He should have sat there always.

But he did not want to sit in peace, and he traveled from there and established his residence in Zlatipoleye, and there he had great opposition and very great sufferings. And he traveled from there and established his residence in Breslov. And afterwards he traveled to Uman etc. And he was astonished: "Who compelled him to do all this? And if indeed he wanted to, he had no lack: here in Uman he also has everything he needs. For the house is fine and the garden is fine and the surroundings and the people here are fine — and everything is fine." And he analyzed this great difficulty at length — that all his wanderings and travels from place to place are a very great wonder that no human mind can comprehend. And he said: "All these travels are from Heaven. For I know that a little earlier, before I left each place, I was in great happiness and contentment there, and I had not wished to leave. But nevertheless I was compelled from Heaven to leave, and I left. And this too is from Heaven — that now I am here in Uman." And he said: "And nevertheless, all this is for the benefit of Israel — and everything is from Heaven and everything is for the good." And he spoke much more about this at the table on Friday night and on the Sabbath day, greatly elaborating on the aforementioned difficulty. And the matters are sealed and hidden. (21.) I heard from one man of our fellowship: when he traveled with him from Uman to Tiraovitze in that summer of 5570, he was speaking with him about himself, and said: "I am astonished — as one who has no portion in this world at all. And yet wherever we come, we have a place, and everything is ours." And he asked him: "But surely the world has a portion in you?" He replied to him and spoke with him several words — and among his words he answered and said: "The current-day small leaders, of low degree, do not understand and know at all what I am doing in Uman." And he elaborated at length on this — how greatly he was laboring in Uman — for the rectification of souls that he was rectifying there was immeasurably great and awesome. And he said: "Even with me myself — this is a great matter for me." And he said many more things about his great work in Uman at great length. And he said: "This that I did not flee from Uman when the fire broke out there [in Breslov] — this itself was a great thing." And he said: "When I set out to travel to Uman — know that I set out with great messeeras nefesh [self-sacrifice], an unfathomable messeeras nefesh. And I know that I will not return from Uman." And he also said: "I know that in Uman there are very great rectifications that I need to do there." And he said: "Do you know why I come to Uman? Because of the great massacre of Jews there, whose souls have not yet been rectified and they are waiting for me. And also in Uman there are great sinners — the greatest of sinners — whose souls need very great rectifications." [Said the transcriber: all of the above, and a great deal more about the same matter, was heard from that man, and the words were awesome and holy. But the majority is missing, and I write only what I recall. And it is all for the sake of His great and holy Name Blessed He.] And he then said: "Fortunate are you that you have such a Rabbi — I envy you." "Now it is already very difficult for another one to draw close." (22.) Regarding the matter of the melitz [advocate/intercessor] — meaning those who have mastery of language and eloquence — he said: when a person passes away he immediately becomes a melitz, as it is written [Job 33]: "If there be for him an angelic melitz, one among a thousand." For indeed a melitz is also the aspect of language and eloquence itself — for the melitz too, when he wants to advocate and defend someone, must express his advocacy in the manner of eloquent speech.

For this one who wants to advocate — if he says those very matters in another language or in another style, he will not succeed in finding merit through his words — only when he says them in the manner of eloquent speech, in a manner that will be accepted. And he who has great mastery of language has great power [to advocate]. But there are sinful melitzim — the aspect of [Isaiah 43]: "And your advocates have transgressed against Me." [As is the case now generally, where most of those who compose in elevated language are great heretics.] (23.) He said in the house of Rabbi Nussun-Nussun, where he resided as a neighbor: "I have never in my life lived as a neighbor — and now I am a neighbor. It is fitting that my illness should thereby be canceled." And then he said this verse [Isaiah 33:24]: "And no dweller shall say: I am sick." And he said it as an elegant witticism (vertil) — meaning: since he is a neighbor (shakhen), it is fitting that he should not be ill.

And those who heard it were astonished, and it was a great wonder in their eyes. For when that holy word came out of his mouth — it came out with all manner of grace, truth and holiness. Afterwards we merited to hear a very awesome Torah on Rosh Hashana about this, and it is connected to Likutay Moharan vol. 2, Torah 8, paragraph 7. And if you have an eye of intelligence, you will understand a little of how far his conversations and his holy words reached — especially his witticisms. (24.) He said: "At first the world was chaos — and afterwards [G‑d] created the world. And one needs to explain this matter regarding what was said [here]." (Said the transcriber: I heard from the Rabbi Rabbi Naftali of blessed memory that once, before Rabbainu of blessed memory, he said that the preacher of Tiraovitze had raised two difficulties against him: First — why did he settle first in the house of Rabbi Nachman-Nussun and only afterwards in the house of Rabbi Yosef Shmuel? For seemingly he should have entered the house of Rabbi Yosef Shmuel immediately, as he is a pious man etc. Second — he raised [the question of] why he draws close and speaks to such-and-such people who are not truly worthy. Rabbainu of blessed memory replied regarding the first difficulty: "At first the world was chaos — and afterwards G‑d created the world." Meaning: just as initially the world was in a state of void and chaos and afterwards it was properly formed — so too in this matter. And regarding the second difficulty — about those he draws close to him who are not so worthy — he replied: "What do you hold onto? You are nothing but like feathers on a coat (kaptan) — when one blows them, they fly away." Meaning: you do not hold on to [any steadfastness] — just as feathers on a coat, one merely blows and they fly off.) (25.) He said: "These frivolous ones who enter my presence — they are already full of regrets, and they do not know at all what repentance [charata] is etc." — as is printed in the Conversations [Sichos HaRan, #6]. (26.) In Uman he spoke with me about his journey and said to me: "There is a path that goes from the house to the outside, and from there to the hill, and from there one circles around by the small river and the bridge, and from there to the house of Rabbi Shimon, and from there to the house of Rabbi Zelig, and from there to Uman." For that was the path on which he had gone out to Uman — for at the time of the fire on the night of the holy Sabbath, he fled suddenly at the moment of the tumult of the fire, while he was sitting at his Sabbath meal. And he said then that he did not know at all etc. And in the midst of saying those words, the tumult of the fire began. And he said [in Yiddish]: "I do not know at all" etc. And at the time of the fire the house was already burning, and he fled through that path mentioned above. And he said: "When I went out that night by that path, I said [in Yiddish]: 'So I go out to Uman.'" And he began to speak about the wonders that occurred in this — about the escape and the miracle — that he had been sitting at the Sabbath meal and suddenly rose and fled and was saved. For the house burned entirely and everything was lost in the fire. And none of the household members were harmed at all — and the rescue and the miracle were very great. And I — R. Nussun — say: may we who have already merited to understand from those several words which he spoke with me about this, understand somewhat the wondrous depth of secrets in the path and the fire and the escape.

For there are immeasurably great and concealed secrets and wonders hidden in every step and every aspect of his passing. (27.) At the beginning of his entry into Uman, a man came to him who was somewhat close to Rabbainu o.b.m. and said to him that the people of the study house there apologized for not all having come out to greet him, and gave several excuses for this. He answered and said: "New chassidim I no longer seek. If the old people of our fellowship — those who have long been close — will be truly pious men, then good. And if not — for the world I alone am sufficient." [In Yiddish:] far noyt bin ich alayn genyug. (28.) After Shavuos in Uman, when he entered the house of Rabbi Yosef Shmuel, he began to say a Torah and did not finish it. And I was not present then, and I heard that he mentioned there that regarding the false famous leaders who have a name and renown in the world, it is said: "And you shall not mention the names of other gods." He also mentioned that there are true tzaddikim whose name has been concealed — that is, who do not have the name and renown that is due to them — and this is the aspect of [Exodus 3:15]: "This is My name forever" — [the word l'olam "forever" being read as l'alem, "to conceal"].

And I did not merit to hear this matter at all from his holy mouth. ADDENDUM TO ARTICLES 181 AND 212 Also note that the Arizal revealed that in the future the halacha will be like the House of Shamai. And Rabbainu revealed that in the future — or at least with regard to the halachos of the future — the halacha will be like the Rambam. (See Siach Sarfay Kodesh 2:56.) And Rabbainu also said that the halacha is like Rav Nachman — alluding to himself. (See this book, article 212, and transcripts of Saba Yisroel.) 215 — This seems to be alluding to more than just the aforementioned concept of descent for the sake of ascent. See this book, article 215 (and Yimay Moharnat, vol. 1, article 51) and Likutay Moharan, volume 2, Torah-teaching 78 — where Rabbainu revealed that sometimes even the greatest tzaddik is forced to detach from Torah study. And in those times he draws life to himself and to the world through his complete simplicity. And this places him in the paradigm of the unconditional love of Hashem — the aspect of derech eretz which precedes the Torah.

Which is derech — the way to — eretz — the Holy Land. And this is why Moshe was praying to enter the Land of Israel not on account of his merits but simply... id="article-213"> 213. (Section sub-number 29) (29.) During the time he resided in Uman, he said to Rabbi Naftali: "Who knows what this is that we have done here in Uman — for we are compelled now to remain here so long. For it seems that we cannot leave here, as if we have been seized here and they do not want to release us from this place." (Section sub-number 29) (29.) During the time he resided in Uman, he said to Rabbi Naftali: "Who knows what this is that we have done here in Uman — for we are compelled now to remain here so long. For it seems that we cannot leave here, as if we have been seized here and they do not want to release us from this place." (30.) At the time when the illness of the cough — through which he passed away — was upon him, he said once to the famous righteous preacher of Tiraovitze: "If the world knew how much they need me — they would all fall on their faces and beseech Hashem Yisburach that I return to health. For the whole world needs me very, very greatly — to the point that they absolutely cannot exist without me." (31.) On Friday night of Shabbat Nachamu 5570, in Uman, after Kiddush he said a Torah about the matter of his simplicity — namely, what he is at times, a simple man they call prastik [in Russian/Yiddish: simple, plain]. And he said that he then enlivens himself in those times of his simplicity from the path of his journey to the Land of Israel. And he explained the matter as is printed in our books in Likutay Moharan vol. 2, Torah 78 — see there. And he swore [then] that he knows nothing at all. And he said [his oath] in this language: "I swear by the holy Sabbath" — namely, concerning the matter above, that he knows nothing at all now. And afterwards he said he was now afraid [of the implications of this oath]. And then he said: "Every person in the world is obligated to say: the world was created for my sake." And on the Sabbath of Shabbat Nachamu the following day, he said several things. And among other things he then said to Rabbi Naftali [in Yiddish]: "Naftali, why should we be ashamed? The entire world was created only for our sake." And he was then in very great joy. הַשְׁמָטָה — OMISSION (×2) אֵינִי יוֹדֵעַ כְּלָל (רטו) · מִשְּׁמִירַת הַבְּרִית (רטו) B "H — The hashmatos אֵינִי יוֹדֵעַ כְּלָל, מִשְּׁמִירַת הַבְּרִית belonging to this article will be added here. (32.) Regarding the wisdom of poetry and eloquent language called in their language poezia — he said: "One who cannot fa-zia [meaning: to disdain properly the desire for sexual transgression, as is fitting], cannot poezia" — for [Proverbs 29:3]: "He who tends harlots destroys wealth" — and do not read "from his wealth" (mehono) but "from his throat" (migarono).

It turns out that he who tends harlots destroys his voice and his song. And therefore, one who cannot fa-zia — meaning, to have with him whichever woman [zia] there may be as repulsive and disgusting — cannot poezia. And understand. This too was said on the aforementioned Shabbat Nachamu night. And these are witticisms from the matter of the greatness of the sanctity of the covenant. And we also saw several wondrous and awesome matters then — apart from all the hidden things that are concealed from us, as "the hidden things belong to G‑d our L-rd." (33.) In Uman he stayed first, upon his arrival there, in the house of Rabbi Nussun-Nussun, and sat there from the 5th of Iyar until the close of Isru Chag of Shavuos.

And I was with him there throughout all those days. And he was seeking a dwelling where he could live with his household members.

And we searched throughout the city for him for some dwelling that would be good before him. And no dwelling presented itself according to his will, as was fitting for him. And suddenly one man came etc. and said that he would give him his dwelling free of charge — a fine and good dwelling that suited him greatly, since there were several rooms there. And also there was a garden there and the area was pleasant and fine. And from Isru Chag Shavuos he moved to the house of Rabbi Yosef Shmuel, and sat there until his passing. And the dwelling was very fine and satisfying before him — and he was very pleased with it, and said: "This is truly a fine dwelling." And also the city of Uman itself was very pleasing before him, and he praised it very much. And he said: "The people of Uman are very fine people — they are quiet people." For the nature of the people of Uman was to be quiet and unassuming, not quarrelsome or disruptive — and he was very pleased with this. And he greatly praised the city of Uman in general and the people of Uman. And he also said several things about the matter of why he chose Uman — because there the great massacre [of Jews by the Haidamak uprising] had taken place, and there were many thousands of holy martyrs buried there, whose souls needed great rectifications. And because of this he chose to rest there — to be near them and to rectify them. For as the [master of the field] who tends his field, the essential field is the place where he rests. And thus he needed to rest near that holy field of the massacred ones of Uman, in order to be the master of that field and to rectify those souls.

And he said many great and awesome things in this matter, and I heard much from him about this — but the majority I have forgotten and cannot recall.

And I write only what comes to my mind. And there is a great deal in my heart, but it is impossible to explain because of the darkness of the world. And all of it is truly awesome and wonderful and mighty and concealed beyond all estimation.

But we hold onto hope to merit all the good that he wishes to do for us forever — and the word of our G‑d shall stand forever. And in all of this there is a great deal in my heart — but it is impossible to explain because of the darkness of the world.

(34.) In Uman, before the final Rosh Hashana, he was speaking with his people about his passing — for already three years had passed since his passing began, in his eyes. For from the time the illness came upon him, he considered himself in his own eyes as having already passed from the world. And he said he did not know by what merit he was living these three years by miracle etc. Then his people conversed with him, and they were sighing greatly — "what will be, and to whom will he leave us?" And he replied: "Only hold together — then you will be pious men. Not only pious men, but even absolute tzaddikim, as I wish — as long as you hold together." And he said: "Hold together — and you will be pious men." [And he said this a number of times with great emphasis.] And afterwards he added: "And not only pious men but even absolute tzaddikim, as I wish." And see below regarding the virtue of those who drew close to him [Proverbs 18]. (35.) Throughout that summer he greatly anticipated that we would be there for Rosh Hashana — for the essential matter for him is Rosh Hashana. And he said that all his dealings are Rosh Hashana. And on the days of the Shavuos holiday many of our people also gathered there, and they expected that he would say Torah as was his custom on every Shavuos.

But he did not say any Torah on that Shavuos, and said then that you are not sinful enough — as mentioned above (#202). But on Rosh Hashana he said a wondrous Torah there in Uman, and it is the Torah beginning Tiku [blow the shofar] in Likutay Moharan vol.

2 [Torah 1]. It is impossible to explain and tell what happened there. The praying was very awesome — and also the saying of the Torah was most awesome. He said the Torah while sitting on his bed — because he was very ill and weak from the illness, and could not stand on his feet. And there gathered in that room many hundreds of people — and the room was extremely small. And when he reached the section of the Torah that speaks about blowing the shofar — he raised his voice and was very greatly inflamed, and called out the words with great burning: "Blow, blow!" And [he did this] several times with great enthusiasm. And the people were in danger then, and nearly fainted. And even so, we merited that he finished the entire Torah at great length. Fortunate is the eye that saw this. (36.) On the eve of Rosh Hashana, he spoke with us about the Rabbi of Breslov who was not present for Rosh Hashana in Uman that year.

And he said to us: "What shall I say to you — there is nothing greater than this, namely to be with me on Rosh Hashana." Even though other tzaddikim do not say it so — for among them there is not such a great obligation to be with them specifically on Rosh Hashana — "there is yet another difficulty" [in Yiddish: iz noch a kushya]. [Meaning: without this there are already many difficulties raised against him, and this difficulty too will now be added — what he insists on so much to be with him on Rosh Hashana more than all other tzaddikim.] And he greatly urged them to listen to him and be with him on Rosh Hashana. And he said then that they should make a proclamation etc., as is explained elsewhere (#403). And he spoke about this many times. (37.) On the final Rosh Hashana in Uman, close to his passing — and they were in the house of Rabbi Nussun-Nussun — they prayed within the ambar [barn/large storage hall], and he said that at that time they needed to strengthen themselves more in prayer.

And he said: "Now it is fitting for you to look more carefully — puk chazi from the ambar." (It seems to my humble understanding: in the manner that our Rabbis of blessed memory said [Brachot 45]: puk chazi mai amma davar — "go out and see what the people are doing.") And in our many sins we did not take to heart his holy words, and did not merit to understand them.

And close afterward the light of our eyes was extinguished, the glory of our master, teacher and Rabbi, his holiness our Rabbi Nachman of blessed memory — and he was buried in Uman as has been explained. And I — R. Nussun — say: may Hashem Yisburach in his abundant mercies have mercy and send us the righteous redeemer speedily, to say to us: "This will console us" — in days like [those] of our affliction He will make us joyful. Amen, so may it be His will, speedily in our days, Amen. (38.) On the final Rosh Hashana, the illness grew very strongly upon him, as mentioned above (#219). And on the second night of Rosh Hashana, after the saying of the Torah, his illness then grew even stronger. And some people stood with him and were running back and forth in great haste to bring the doctor — but they could not bring him, because it was in the middle of the night.

He answered and said: "It is good to thank G‑d that the doctor did not come." And he said: "Whoever wants to have pity on his life — let him try hard not to let any doctor come to him — even though afterwards he may receive a doctor." [Meaning: even though he himself received a doctor afterwards, even so his general advice was to avoid doctors and medicines as much as possible.] And afterwards he became somewhat better, and those who stood before him then heard that he was speaking with someone — and it seemed as if he was speaking with a deceased person who had come to him. And one of those present asked him: "Who is this?" And he replied: "He is one of the important people here [in Uman]." And he spoke with him [that soul] for a while, and spoke several words of comfort to those standing before him about his passing. And afterwards Rabbi Aharon [one of his close disciples] came to him, and Rabbainu o.b.m. spoke with him and said several important things to him — things that have not been written down and are still not recorded, and I do not know them.

And among those things, one matter stands out very much: that he spoke with him and said a parable about a king who had a servant who faithfully served him for many years, and at the time of the servant's death the king stood weeping at his bedside, and comforted the servant with great words etc. And among the words he spoke then — at the very end, just before his holy soul departed — was [in Yiddish]: "Abraham, we have nonetheless done something in this world!" [A man named Abraham was present, and he said to him:] [In Yiddish:] "Avraham, mir hobn zich fort epes gitohn oyf der velt" — "Abraham, we have after all accomplished something in this world." And understand. הַשְׁמָטָה — OMISSION

בִּגְדּוֹ שֶׁל צֶמֶר (רכב) B "H — The hashmata בִּגְדּוֹ שֶׁל צֶמֶר belonging to this article will be added here. (39.) Close to his passing, at the time of the strengthening of the illness — and he was very weak, nearly expiring at every moment. And we were standing before him, and he o.b.m. was sitting on the chair — very weak, and suffering very greatly. And he was speaking with us by way of complaint about the greatness of his sufferings. In the midst of this, he clenched his hands closed tightly and made a fist, and shook his fists with force — as if to say: even so, my inner strength is very great.

And it is impossible to depict this in writing. And what was understood from his words: that even in the extreme weakness of the body, the soul's inner power was still very mighty and strong, ready and capable to overcome everything and to complete everything as he wished, with G‑d's help. Close to his passing, Rabbi Meir came to him and seized him by his woolen garment and said [hinting]: "Ah, how strong!" etc. (40.) When he was lying and groaning with many great groans — afterwards he answered and said: "This has nothing to do with me at all — only one stands and strikes, and he is in his place." (41.) Rabbainu o.b.m.

had already promised in his lifetime — and appointed two kosher witnesses upon it — that when [people] would come to his grave and give a coin to charity, he would do what he promised: (Said the transcriber: I heard from the Rabbi Rabbi Naftali of blessed memory that he was one of the two witnesses whom Rabbainu o.b.m. appointed on this matter — namely, the Rabbi our teacher Rabbi Aharon of blessed memory and the Rabbi Rabbi Naftali as mentioned above. And Rabbainu o.b.m. then said in this language: "When they come to my grave and give a coin to charity for my sake" — [his intent was:] let them give in whatever manner they wish, but their intent should be for the sake of his holy soul — "and say those ten chapters of Psalms" — which

are [the ten chapters of the Tikun Klali]: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150 — "I will extend myself the length and breadth to help him, even if he has done what he has done." [He meant: even if he transgressed greatly, even so I will help him.] "And from this you should understand and know that it is a very great thing to be there [at my grave].") And it is known that since the time of the early masters of prayer until the most recent [generation], one has never heard of nor seen such a promise as this — a promise with witnesses — that a tzaddik made regarding himself during his lifetime, that he would help whoever would come to his grave and say those ten Psalms. And this is hinted in a concealed manner in the verse [Ruth 4:14]: "Blessed is G‑d Who has not withheld a redeemer from you today" — the first letters of asher lo hivit lach hayom go'el [spelling] Aleph-lamed-heh-yod-gimel — [read as:] alai — "upon me [I take it upon myself]" — meaning: "upon me [I take it] to be a redeemer to you" — go'el.

And the ten Psalms are [alluded to by the numerical value:] "his name shall be famous in Israel" [Ruth 4:14] — yikra shemo b'Yisrael — where the numeric value [of the initials] equals 365 — and the chapters [of Psalms] together with the number 10 also equal 365. And he said: "And from this you should understand that all that I do with you is not only for you — for it encompasses both those who are present here and those who are not here." And this was said in allusion both explicitly and in hint — that all his work with us is not for us alone — for [Deuteronomy 29:14]: "both those who are here with us today and those who are not here with us today" — and as is further explained elsewhere [Sichos HaRan, 209]. (עַיֵּן שִׂיחוֹת הָרַ"ן רט) (וְעַיֵּן הוֹסָפוֹת סִי' יז) הַשְׁמָטָה — OMISSION פַּאנְצֶ'ער – ב (רכה) B "H — The hashmata פַּאנְצֶ'ער – ב belonging to this article will be added here. (42.) I heard from Rabbi Naftali that he said in Uman: "As I leave the city, I will spread out my hands" [Exodus 9:29]. (43.) I heard from Rabbi Naftali that he said to him before Rosh Hashana in Uman: "Behold, a great and awesome mountain approaches — but I do not know whether we are going toward the mountain or the mountain is coming toward us." (44.) He once said: "Have they not broken us like a broken vessel! — Did I not think that you would all be tzaddikim? Great tzaddikim with such intellect — such intellect as has not existed in many generations — and now they have broken us like a broken vessel." (45.) Once I asked him: "What will be of the words that were spoken?" — meaning: at first we heard from his holy mouth several words which seemed to indicate that he would live for many years and complete everything according to his will etc. He answered and said: "Did you hear what he is asking? It is also difficult for me myself" [in Yiddish: es iz mir oych kasheh]. And even so he said: "I have not finished." [With a tone of wonder:] "I have already finished and will finish!" [In Yiddish:] "Ich hob nit oys gfirt [with astonishment] Ich hob oys gfirt un vel oys firn!" — as is mentioned elsewhere (#322). Also, when he traveled to Uman, his people traveled with him, and there they inquired about the meaning of his journey, and what would happen next. And he said: "It does not matter — in any case the outcome will be good." And one person was asking him in a worried manner about many things.

And he answered him and said: "In truth it is difficult — but what can be done? One must believe that ultimately the outcome will be good — and this is the main principle that one must hold onto." And he said: "And I know that you will hold together after my passing — and through this everything will be good."

Many more matters about this are already printed in the Conversations after the Legendary Tales — see there. And here are brought only some matters not yet printed. ✦ ✦ ✦ End of the first part of Chayay Moharan. Articles 104–229 — His Birthplace, Journeys, and Residence in Uman. Continued in File 5: Part II — Shivchai Moharan. (1.) Rabbi Naftali told that Rabbainu o.b.m. said it would be very good if a proper man had horses and would travel every so often with young men into some forest or the like, and there they would speak of awe of Heaven and engage in hisbodidus etc. For in the field and the forest it is very good for hisbodidus. And he told then of his conduct in the days of his youth — that he was accustomed to take a horse from his father-in-law's house and ride on the horse to some forest.

And there he would dismount from the horse and tie it to some tree, and he would go inside the forest to do what he needed and engage in hisbodidus as was his custom. And many times the horse would untie itself and run away home to his father-in-law's house.

And when they saw there that the horse had come back alone they were very worried and frightened — for they said he had certainly fallen from the horse, G-d forbid. And many times great rains fell upon him while he was in the forest, and afterwards he came home late at night or later. And I heard from his holy mouth many times that the main thing depends only on effort and exertion etc., and through this every person can come to great levels etc. And he said: "I can make a proper man — what they call a giter Yid — exactly like me." (2.) I heard from one person who heard from Rabbainu o.b.m. who told him about the immensity of his holiness in childhood — that when he was a small child he wanted to be G-d-fearing and he desired to receive the Sabbath with great holiness as was fitting. And he went to the bathhouse and immersed immediately with alacrity just after midday. And he came out of the immersion and came home and dressed in Sabbath garments and entered the house of study and walked about here and there, wanting to draw upon himself the sanctity of the Sabbath and the additional Sabbath soul. And he desired greatly to see something but saw nothing at all. And he was very longing to see. And in the midst of this, people began to enter the house of study and some important man came and stood at his lectern and began to recite the Song of Songs. And he o.b.m. went and placed his head underneath the lectern. And since he was still a small child no one took issue with him. And he lay there and began to weep — and wept very greatly with abundant tears for several hours until the evening — until his eyes swelled up. And afterwards he opened his eyes and it seemed to him as if he saw some light because the candles had already been lit, and his eyes were so sealed from weeping. And then his mind was somewhat at ease. And it seems he said he was then about six years old. (3.) He said: "I would seek and pray very greatly that Hashem Yisburach bring me a trial — for I was firm in my conviction that unless He make me insane, if it is within his understanding [one with understanding] has no fear of any trial etc." (4.) He said: "Had it not been stated explicitly in the words of our Rabbis of blessed memory [Kiddushin 30]: 'It is forbidden to say: a shaft in the eye of the Adversary [Satan]' — I would say: a shaft in the eye of the Adversary. And I do not understand at all the incidents found in the words of our Rabbis of blessed memory — from the Tannaim and Amoraim — in which this desire was very hard and burdensome for them, as is brought in several incidents in the Gemara. For by me it is nothing at all — not at all, in the least — and it is not considered a trial by me at all. And certainly there is a secret in the fact that it is found in the Torah that this desire is a trial — for in truth it is not a trial at all. And whoever knows even a little of the greatness of the Creator, may He be blessed, as it is written [Psalms 135]: 'For I know that G-d is great'..." (5.) Regarding the complete breaking of desires and evil character traits in total nullification — he boasted about himself that he merited to this. Rabbainu o.b.m. said: there are tzaddikim who have broken the desires — but it is like hide that has been tanned — and even though the hide has been tanned, there still remains in it a somewhat unpleasant odor.

Likewise the analogy: there are those who have broken their desires but there still remains in them a slight trace of them, and the desires still cleave to them to some extent. And he said previously that one must cleanse the body from desires just as one tans the hide and turns it over.

Just so the body must be completely clean and tanned from all desires and evil character traits — to the point that they could literally turn it over and see that it is completely clean from all desires and evil traits.

And all this he achieved in his youth before he began to walk in exalted attainments — and long before he traveled to the Land of Israel. (6.) He said: "From my revealed matters you do not need to learn — meaning, even though as you observe me it seems to you that I am mostly in sadness, you do not need to learn from this — only to always be in joy. For do you compare yourselves to me in all things to act as I do? In truth I too am in joy — only because I must always clear the path in a place that was chaos and wilderness, to make a road there — to cut away from there all the obstacles impeding the road — and one must cut down trees that have grown there for thousands of years, and go back and forth here and there cutting and returning to cut — in order that the road be well-trodden for the multitudes who will be able to walk on that road.

And from this great exertion..." (7.) We already heard — since his family descends from the royal house of David as is known to the world — that therefore for the most part they walk with a broken heart and are not accustomed to cheerful countenances. For King David, upon him be peace, founded the Book of Psalms — the majority of which is words of suppression coming from a broken heart. For all his words are only cries and supplications with a very broken heart. Therefore his offspring too have a broken heart for the most part.

For also the Rabbi Rabbi Baruch is not accustomed to a cheerful countenance and a rejoicing heart — only with a broken heart. But we are admonished to always be in joy.

(8.) He told that in the days of his childhood when he ate his meal, he would afterwards give praise and thanksgiving to Hashem Yisburach in Yiddish for each item of the entire order of his eating — and he was not satisfied with reciting the blessing after meals. Rather of his own accord he gave praise and thanksgiving to Hashem Yisburach in Yiddish for the entire order of the meal that had been given him that day.

For example — if they had first given him a bit of whiskey and a piece of cake, and afterwards a radish before the meal etc., and so on throughout the order of the meal — he would organize praise and thanksgiving to Hashem Yisburach for each and every item individually.

(9.) Said the transcriber: I heard that once his righteous mother of blessed memory pressed him — since the world praises him and says such great things about him — that he should tell her also what his level is in the service of G-d. He replied to her: "What shall I tell you — I am truly one who turns away from evil" [in Yiddish: "ich bin ain emeter sar merah"].

I also heard from the Rabbi Rabbi Naftali of blessed memory that once his mother asked him why he does not press himself to eat a little, for what will he live on? And he replied to her: "I am now living only with 'wisdom revives its possessors' [Ecclesiastes 7]." And he further said to her: "I have people like this who know such things that they can live on them without eating and drinking." (10.) I heard from the mouth of the Rabbi Rabbi Nussun of blessed memory that after Rabbainu o.b.m. said the discourse "I have strayed like a lost sheep" etc. [Likutay Moharan, Torah 206] he said to him that this matter is his hisbodidus in these times. Stand and contemplate the immensity of his humility, simplicity, and the wholeheartedness of his holy service all the days of his life. For even though he merited to what he merited — even so, his prayer and hisbodidus before his Creator was with such lowly spirit and broken heart.

I also heard from him of blessed memory that once one of the younger, smaller members asked him how to engage in hisbodidus — and he taught him to say before Hashem Yisburach: "Master of the Universe, have mercy on me etc. — for is it possible that..." (11.) I heard that once one of our people came before him complaining greatly about the deficiency of his livelihood. Rabbainu o.b.m.

said to him: "I do not know how you have the heart to confuse me with the vanities of this world! Am I not like one who walks day and night in the wilderness, tunneling and seeking to make settlement from a wilderness — for in the heart of each of you there is a desolate wilderness with no inhabitant, and there is no dwelling-place there for the Divine Presence. And I am tunneling and seeking at every time to make some rectification and place in your hearts to be a dwelling-place for the Divine Presence! Have you any idea how much exertion is needed to make beautiful and fitting utensils from a thick coarse-grained oak tree, called an oak? How much exertion is needed for this — until one hews it..." גְּדֻלַּת נוֹרְאוֹת הַשָּׂגָתוֹ My beloveds, my brothers and friends, please and please: let these words of mine which I have poured out be close to you day and night.

And let it be known that now I am dwelling in the holy congregation of Zaslav, and here I shall remain if G-d wills for approximately three months. (1.) I heard in his name that he said: "When do I have hisbodidus?" And he said: "At the hour when the entire world is standing around me and I am sitting among them — that is when I have hisbodidus.

And we went on further — and then the sun again paused briefly, and again I arrived there. And this was three times.

For I can cry out with a still small voice and my voice is heard from one end of the world to the other." And I also heard from his holy mouth himself that he has a still small voice — that he can stand among the populace and the crowd of people and cry out with a still small voice from one end of the world to the other, and all the people around him will not hear at all. And similarly regarding dancing — he said that when he sits among the people he can perform a wondrous dance, and once I heard from him himself that he said: "When I sit among people I am like one before whom the entire world stands..." (2.) Regarding the matter of his ability to make an appeal [andasenye] and send the matter to the Emperor himself etc. [Likutay Moharan, Torah 175]. And he said then: "What you see — that sometimes I write something and burn it — I send the matter through the smoke.

And Rabbi Shimon bar Yochai alluded a little of this in the holy Zohar etc." (3.) Regarding worldly matters and even frivolous matters — that great tzaddikim can elevate those words and make from stories of mundane matters a great service of G-d — as is somewhat understood from the ways and conduct told of the Baal Shem Tov of blessed memory and the other awesome tzaddikim of the near generations.

And also in the holy Zohar there is some allusion to this matter, as is brought there regarding Rav Hamnuna Sava who would arrange three sections of frivolous talk. But the immensity of the greatness of Rabbainu's wisdom and the power of his holiness and attainment in this matter — in the matter of the stories of everyday conversations etc.

— was exceedingly wondrous and sublime. And something of it was understood and alluded to for one who merited to stand before him... (4.) Once Rabbainu o.b.m. told me by way of complaint about the immensity of the sufferings he has — saying he is compelled to think of Balaam in his mind every day within his prayer. And he told no more. And what is understood from his words plainly: that every day during prayer he must subdue the wicked Balaam — to nullify his impurity from the world. (5.) I heard from his holy mouth during the days of Chanuka 5563 — he answered and said: "I am a very beautiful and wondrous tree with very wondrous branches — and below I am lying literally in the earth." (6.) Once his son-in-law Rabbi Leib of Dobrovne was with him and took his leave as is customary. He answered and said: "I have a daughter in Kremintchak — send her my regards. Tell her that she has a father such that this novelty has never been and will never be" [in Yiddish: "lozt zi grisn zogt ir az zi hot ain tatn vos azoi a chidush iz nit givven un vet nit zain"].

"If I wanted to reveal from myself, the entire world would run after me — but I do not want to." And so too once I myself heard from him o.b.m. that he said with trembling and shaking: "Do you not know the nature of the world now? Do you not know — if it were not for a world like this, I would be a great novelty in the world — meaning that if it were not for the grossness and coarseness of the deeds of the world of now..." (7.)

Once he sat together with the holy Rabbi the Maggid of Tiraovitze — it seems it was at the Third Meal of the Sabbath — and he took hold of the Maggid's beard in a way of affection and said to him: "A novelty like me has never yet been in the world." (Said the transcriber: Do not wonder — for were there not the Patriarchs and Moses our master etc.? For who can understand his holy intention in this? And in simple terms one may say that his intention is to say that such an awesome and sublime novelty, and in such a manner, and with such a revelation within such a concealment, and similarly all the like — certainly has never yet been in the world.) (8.) Once he said: "The world should be interceding much for me — for the world

needs me very, very greatly, for the world cannot exist without me at all." (9.) He said in Kremintchak: "In times to come they will say: 'Ai, was there a Rabbi Nachman like that!'" [in Yiddish: "men vet amohl zogn: ai, iz dos given a R' Nachman"] — "for they will long greatly after me." He also said that in times to come it will be a great wonder that people had opposed him, and they will say with astonishment: "They opposed this one?" He also said that when there is controversy about someone they will say: "But even about him there was controversy" — meaning therefore opposition is no proof. (10.) He said: "The entire world needs me — not to mention you, for you yourselves know how much you need me. But even all the tzaddikim need me — for they too need to be returned to the right path. And even the nations of the world need me. But 'it is enough for a servant to be as his master'" [Brachos 58b]. (11.) When he traveled to Navoritch — while sitting on the wagon — he said: "It is in my power to return the entire world to the right path — not only simple people but even tzaddikim and great people I can bring back to the right path. For the tzaddikim too need to be returned to the right path. Not to mention the holy people of Israel — but even all the nations of the world entirely I can return to Hashem Yisburach — and I could bring them close to the religion of Israel. But 'it is enough for a servant to be as his master.'" (12.) He said that as for him, the ratzo [running, the surge of enthusiasm] is no service at all — the main service and exertion for him is the aspect of shov [the return]. That is, in the service of G-d there is the aspect of [Ezekiel 1]: "running and returning" — and this aspect exists by every person, even the lowest of the low. For every person is sometimes awakened to the service of G-d — particularly during prayer, when his heart is sometimes very inflamed and he says certain words with great enthusiasm, and this is the aspect of ratzo. And afterwards the awakening and enthusiasm ceases and only a residual impression remains — and this is the aspect of shov. And for most people the main service and exertion is to merit the aspect of ratzo — that his heart should run and be awakened to His service etc. But the... (13.) He said: "Whatever one wants to do for my sake — there are many many obstacles for it. For many many lie in wait to disrupt whatever one wants to do for my sake. For in the opposite direction — when that thing is done — countless worlds receive and draw nourishment from it, and they stand and wait for the matter to be completed and done.

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 corresponding to this the sitra achra [Other Side] stands to prevent and obstruct so that it should not go from potential to actual etc." And this is said even for small things — whatever it may be — since it is for his sake there are many obstacles." (14.) I heard in his name that he said: "There will yet come a time when men will wonder to each other and one will say to his fellow: 'Did you know Rabbi Nachman? Were you in his house? Did you know one of his people — this one or that one?' And it will be a great wonder in the world that a person merited to know him. And even one who will know his people — that too will be a great wonder." (For so greatly will his true name and importance be recognized, and all will know the truth of the immensity of his great and boundless greatness — until it will be a wonder in their eyes for one who merited to know him.) <I heard in his name that he said that he will learn Torah together with [all] the Seven Shepherds> (Said the transcriber: see the letter of the Baal Shem Tov printed at the end of the book Porat Yosef, where it is brought that Mashiach will learn Torah with the Seven Shepherds [and it is already cited in the words of Rabbainu z"l several times that he is in the aspect of Mashiach — but that the generation is not worthy of this].)

Omission: שִׁבְעָה רוֹעִים I heard in his name that he said that he will learn Torah together with [all] the Seven Shepherds [and it is already cited in the words of Rabbainu z"l several times that he is in the aspect of Mashiach — but that the generation is not worthy

of this] (15.) After he said the Torah "Trust in G-d and do good" [Likutay Moharan, Torah 79] he was walking in his house here and there as was his custom — and he took a staff in his hand and said: "And the staff of G-d is in my hand" [Exodus 17] — meaning that he had merited to conquer his free will completely, as is explained in the Conversations above [#36]. (16.) I heard in Lipovitz that he said: "I am a wondrous person and my soul is a great wonder." (17.) I heard that he said: "I have such an attainment of Hashem Yisburach that through it I could have brought Messiah — but I set all of this aside and took myself to be with you to return you to the right path, for this is greater than all. For [Zohar Terumah 128b]: 'Praiseworthy is one who takes by the hand of a wicked person.'" And then he rebuked our people very strongly and said: "How much exertion did I invest for you! How many times was my throat hoarse and the moisture dried in my mouth from the multitude

of words I multiplied speaking with each and every one of you individually! And now what have I accomplished? Even though you are proper men — but not as I wanted it." (For it was already explained [above #228] that he wanted to make us complete tzaddikim, exceedingly elevated in level.) "And how will I face the..." (18.) Once he said: "I thought it was my evil inclination telling me that no one can lead young people like me — now I know clearly that I am the leader of

the generation, singular in the world" [in Yiddish: "az ich bin ain manhig"] — "and there is no leader like me." (19.) He said to one person that it comes into his mind that he would take his wife and travel to distant places and be there in great concealment from the world — and he would go out sometimes into the marketplace outside and look upon the world and laugh at the entire world. And he also said to me: "There will yet come a time when you will greatly miss the fact that there was in your hands such a wondrous novelty and you abandoned it and did not fulfill his words etc." (20.) He said a parable: Once a great merchant was traveling with fine Hungarian wine. Once the servant and the wagon driver said to the master of the house: "We are traveling on this road with this wine and bearing all this discomfort — let us taste a little." And he gave them a little of that fine wine to taste. Some days later it came about that this servant was gathered together with some wine drinkers in a small city and they were drinking wine and praising it greatly, saying it was Hungarian wine. The aforementioned servant said: "Let me taste it" — and they gave him some. And he said: "I know this is not good Hungarian wine at all" — and they scolded him and pushed him away. And he said: "I truly know this is not Hungarian wine at all — for I was with a great merchant..." (21.) On the night before his son Shlomo Ephraim's holy circumcision he sat with us much and spoke with us much about his greatness and the truth of the immensity of his level — and we heard several things then. And he said then that it is difficult to enter into the heart the matter of his greatness, and it is impossible to speak of this — for others also say such kinds of words. And whatever the mouth can say — another also says the same way. But only each one according to what he estimates in his own heart can understand something of where the true points of absolute truth lie. And understand. (22.) Many times he himself repeated the words of the world that they say about him: that there is no middle ground here — either he is, G-d forbid, as the opponents fabricate about him — those who speak arrogantly against the righteous, G-d save us — or, if it is the opposite, that he is a true tzaddik: then he is a wondrous, awesome, and sublime novelty beyond what any human mind can estimate at all. For so the majority of the world was accustomed to speak about him o.b.m. And he o.b.m. himself repeated these words many times and hinted to us that the truth is indeed so — that there is no middle ground here — and understand.

(23.) In the year 5563 — which was the first Rosh Hashana he was here in Breslov — I was with him for Rosh Hashana and all the Ten Days of Repentance until after Yom Kippur. And after Yom Kippur I traveled home and Rabbi Yudl and Rabbi Shmuel Aizik remained here for the Festival of Sukkos. And I heard several precious words from Rabbi Yudl about what he heard then — and I do not remember them well. Once on Hoshana Rabba he said before the world: "What shall I do — two murderers stand over me and say even so that I am a leader" (meaning those called a 'good Jew' [guter yid]) — and he indicated with his hand toward Rabbi Yudl and Rabbi Shmuel Aizik at the time he said "two murderers" — meaning that he was referring to them, since they were very closely attached to him. And who will merit to understand the interpretation of these words, for the aforementioned men were very precious in his eyes, among the greatest of his close ones. And on Shemini Atzeret he spoke with them about the matter of dancing and clapping of hands, and turning oneself — which is the aspect of [Exodus 19]: "And Moshe went up to G-d, and Hashem descended upon Mount Sinai" (as explained elsewhere — Sichos HaRan §86) — and the matter of the pristakait [prostrating/leaping] that one does etc., and he spoke with them wondrous words. Afterwards a great multitude of townspeople began to enter who came to him with song and joy as is customary on Shemini Atzeret. And then he said to Rabbi Yudl and Rabbi Shmuel Aizik: "Go from here, for I need to engage with them — and this does not pertain to you" — and they left him.

And afterwards there was made there a very great joy with a great sound of song and joy. And Rabbainu of blessed memory himself danced very much from some time before nightfall until some hours into the night of Simchas Torah. And he commanded that they bring him <his daughter the bride Moras Sarah and his young daughter Moras Miriam> and he danced with them greatly. And the greatness of the wondrous pleasantness of the holiness of his dancing is already known — for whoever did not see this has never seen goodness in his days. And it is already explained elsewhere (above §116) that in that year Rabbainu of blessed memory danced greatly — namely on the aforementioned Shemini Atzeret, and on Shabbos Chanuka at the Third Meal after he said the awesome Torah "I saw a golden Menorah" [Likutay Moharan vol. 1, Torah 8], and on Purim. And afterwards on Rosh Chodesh Nissan was the wedding of his daughter Sarah, and he danced greatly with his daughter the bride at the Third Meal of the Shabbos of the wedding, after he said the awesome Torah "And he is like a groom going forth from his canopy" [Likutay Moharan vol. 1, Torah 49]. For at the time of saying the Torah he began with a wondrous voice from the words "And he is like a groom going forth from his canopy" — only when he transmitted this Torah to us in his own holy handwriting he began from the verse "For the sun He has set a tent among them" as it is printed there. And after he said the aforementioned Torah he danced greatly with his daughter. Praiseworthy is the eye that saw this.

And I heard from his holy mouth that he said himself: "This year I danced greatly because it was then heard that decrees are being issued (called punktn) against Israel — for through dancing and clapping of hands the judgments are sweetened and the decrees are annulled, as is explained in the Torah 'And these are the ordinances' [Likutay Moharan vol. 1, Torah 10], which was said regarding this matter, as is noted elsewhere (Sichos HaRan §131). Omission: שָׂרָה וּמִרְיָם his daughter the bride Moras Sarah and his young daughter Moras Miriam ...And he commanded that they bring him his daughter the bride Moras Sarah and his young daughter Moras Miriam and he danced with them greatly.

(24.) He said: "Pray for me that I recover my health, and I will lead you on a new path that has never been in the world. Even though it is a very old path — even so, it is completely new." (25.) Once he told that recently he had begun to study Choshen Mishpat with the Shach and the Sma — and in a short time studied up to paragraph 91 — approximately two hundred pages.

And he said he knows and remembers from which small sub-paragraph each paragraph begins. And a rabbi was then before him and he began discussing with him questions and laws — and that rabbi did not know how to answer him.

And afterwards there was a doctor before him and he spoke with him and he did not know either. And he said: "How does one take money for revealing <אוֹרִי [my light]>" — that in the revealed [exoteric knowledge] it is easier to innovate than in the hidden. And I do not remember all this. Omission: אוֹרִי אוֹרִי [my light] ...How does one take money for revealing אוֹרִי [my light] — that in the revealed it is easier to innovate than in the hidden. (26.) He said: "All the goodnesses that Messiah will do for Israel — I can do.

Only the distinction is that Messiah will decree a matter and it will arise — but I..." (and he stopped and spoke no more). Another version: "But I am unable yet to complete." There is also this version: "By me there is still free will — but by Messiah there will no longer be free will at all." (27.) I heard in his name that he said he had attained the yechidah [the highest level of the soul] at the utmost supreme degree. For it is known that the nefesh of the neshamah is higher than the yechidah of the ruach, and so on similarly with all of them. And he attained the yechidah at the utmost supreme degree. And he said: "Thus — I know 'a little,' and I stand at a very high level — even so I still want more, for who knows — perhaps there is still higher above higher without end etc."

He said: "I will sing a song in the Future — and that will be the World to Come of all the tzaddikim and pious ones." (Said the transcriber: do not wonder for yourself at these words, for all of this is far beyond what can be explained...) (28.) He said: "I am able to receive very much money without measure, and there will be no change in me at all.

For it is the way of people that when money comes to hand — particularly much money — his face changes and changes come about in him. But by me, even if I receive an immense sum at once, there is no change in me at all." And I heard in his name that he said that his receiving of money is a novelty before Hashem Yisburach among the novelties that He has — for there are several novelties before Hashem Yisburach, and his receiving of money is a novelty before Hashem Yisburach. (29.) Wednesday the 4th of Elul 5569 in Breslov. He said: "I am the most humble of all the famous ones — for each of them has his service and I am humble — meaning they are not considered anything by me at all. For the attribute of humility is to not regard oneself as anything — to be as nothing and nothingness in one's own eyes. And since they are not considered anything by me at all — it turns out I am humble toward them.

Explanation: of all the famous ones I am the humble one — this one does this and that one does that — and I do not regard any of them. Thus in combination with all of them I have the attribute of humility in relation to them." "But whom do I regard as the greater nothing — the..." (31.) The immensity of the level of those who drew close to him — it is impossible to estimate. For such words have already spread in the world — that others boast in similar kinds of words. But in truth those who are closely attached to me — the very drawing-close itself is a very great thing. For even though he himself — meaning the one who drew close — is nothing, and he does not conduct himself in the paths of righteousness as is fitting — even so, since he is among such people who are drawn close to a tzaddik — to such a holiness — this itself helps him very greatly. And in the course of time he will also be awakened and return in repentance... (Sub-section 32) הַשְׁמָטָה — FULFILLED ✓ · אֲנָא הוּא (ערב) Perhaps this is the explanation: "The son of David comes only through inattention [heisach ha-da'as]" — meaning, it will not occur to them that he is already present. [Meaning, that he will already be in the world.] And in truth he comes etc. And he agreed, and said that this is indeed written [Jeremiah 30]: "And his mighty one shall be from him." Afterwards he was aroused and said: "This is Rav Nachman in tractate Sanhedrin — 'if from the living ones he is' — for it says 'Ana hu' [I am he], meaning that his mighty one shall be from him." And may he come speedily in our days, Amen. (Said the transcriber: From the aforementioned discourse our teacher Moharana"t z"l said to Admoo"r z"l — after he said the discourse cited in Likutay Moharan Tinyana (33.) Rabbainu o.b.m. boasted that he never began to do any single thing in the world before he knew the secret that is in it. And even the matter of smoking tobacco through a pipe — he did not begin this until he knew the secret of this practice. And similarly with other practices — he did not begin any single thing until he knew the secret of the matter. And even though he o.b.m. knew the secret in the matter of smoking tobacco — even so, he greatly warned us to stay far from this, and once... (34.) He said: "Whatever will happen to me I do not know — but this I accomplished before Hashem Yisburach: that the righteous redeemer will come from my descendants." And he said this publicly, and greatly warned to honor and hold in high esteem his children — for they are very precious trees, and from them will grow very good and wondrous fruits.

He also said that from his descendants he took from the world of Atzilus [Emanation]. (35.) "The world think that when Messiah comes they will not die — this is not so. Even Messiah himself will also die." And he said this publicly. (36.) I heard in his name that he said he feels the troubles of Israel, G-d save us, before all the other tzaddikim — for he knows of the decree and the trouble, G-d forbid, when it is still in its root. And afterwards the matter reaches the other tzaddikim. And he said this is because he knows his lowliness in truth, and because of this he knows the immensity of the level of the holiness of Israel — how precious and very exalted they are, for they are drawn and taken from a very exalted, awesome, and sublime place. Therefore I know everything first as mentioned. May Hashem Yisburach have mercy on us through the merit of... (37.) And it is already explained [above #6] that he was particular about the great ones who were unwilling to take to heart the decrees that were heard against Israel, G-d forbid, and who said that certainly G-d would not do this. And he o.b.m. said they err greatly in this — for have we not already seen that there were many troubles and decrees against Israel? May Hashem Yisburach guard us from now on.

And he o.b.m. was very afraid of them, and spoke much about them and engaged very much with all his strength and with messeeras nefesh [self-sacrifice] to sweeten and nullify them. And his strong desire was that every... (38.) He said that he accomplished before Hashem Yisburach that when they come before him to pray on behalf of a woman having difficulty in labor — that she should not have the difficulty of labor except until that very hour when they come before him. And immediately when they come before him she should give birth at once. (39.) I heard in his name that he said: "From Rabbi Shimon bar Yochai — who was a well-known novelty — the world was quiet until the holy Ari of blessed memory — meaning from Rabbi Shimon bar Yochai until the Ari of blessed memory no new things were revealed as were revealed through Rabbi Shimon bar Yochai. Until the Ari of blessed memory came — who was a novelty as is well known — and he revealed completely new things the like of which had never been revealed until the Ari of blessed memory. And from the Ari of blessed memory until the Baal Shem Tov of blessed memory... (40.) Sunday the 25th of Nisan 5570 — he was speaking with me about the novelties of the Baal Shem Tov of blessed memory who revealed new things in the world. For the narration of the Baal Shem Tov of blessed memory is a new thing — something that had never previously been revealed as such a narration.

Only in the writings of the Ari of blessed memory is there also in some places something of this nature. And afterwards he praised very greatly the writings of the Ari z"l that revealed wondrous novelties as is known to the entire world — for he was then studying the book Likutay Torah of the Ari of blessed memory, and there... (41.) In the year 5569 at the close of the Sabbath he answered and said: "If a great soul were to come to us — even so, we would appear distinguished." And truly they only oppose him because they imagined for themselves some person, as is brought elsewhere [Sichos HaRan 182] etc., and he sits in his house. And there had already been a case where they were in controversy against one — and he built himself a high tower and sat inside it. And they were fighting against him and shooting arrows and fire at him. But they could accomplish nothing. But there are precious stones that grow from vapors and mists. And there was a precious stone that was growing in the air — but it still did not yet have all its perfection completely. And through their shooting arrows at him as mentioned — through this they threw the precious stone and it fell on the tower. And this precious stone was one of charm [chen]. <And immediately when it fell on the tower, immediately they all fell before him and said: "Long live the King! Long live the King!"> But the small souls like you — who fall through the battles — they are in the aspect of [Lamentations 4]: "The holy stones are poured out." And it is called a pouring-out because they still do not have all their perfection and they fall before they are completed.

But the aforementioned great soul — the aforementioned precious stone — the aspect of charm was completely perfected in him. But the other perfections he still did not have — and through the sage they were completed. (וְעַיֵּן הוֹסָפוֹת סִי' רפו) Omission: מֶלֶךְ וְכֶבֶשׂ And immediately when it fell on the tower, immediately they all fell before him and said: "Long live the King! Long live the King!" ...And this precious stone was one of charm [chen]. And immediately when it fell...Long live the King! (42.) After Pesach 5565 he conversed with us and said that it had just become known to him two things — but I cannot say them, for they appear to be simple.

For even their simple meaning appears to be so, on the surface — but even so, these things became known to him just now. Namely, what our Rabbis of blessed memory said [Brachos 28b]: "A person who commits a sin says: let no human see me." And he said nothing more — only he stressed those words "let no human see me" — and did not explain what became known to him in this, for he had already prefaced that he cannot explain in words as they appear simple.

(43.) After much time — in the summer of 5570 — at the time he traveled to Uman, he returned and told a little of the aforementioned matter and said: "Nothing is known at all" — meaning they know absolutely nothing whatsoever.

And he greatly elaborated on the greatness of the Creator, may He be blessed — which it is impossible to explain. And he said they know nothing as mentioned. And I asked him: "But have you not already said this — and told of it — about the matter of 'the ultimate of knowledge is that we do not know,' and you have already explained all this — that even though one merits to this 'knowing that we do not know,' even so one still knows nothing at all?" He answered: "Yes — but now it seems to me that you..." (44.) Once I heard from his holy mouth that he said through him one can understand something of the greatness of the Creator. That is — by seeing the immensity of his attainment — to what extent, to what extent he merited to attain wonders of wonders that no creature has attained etc.

— and even so: "What am I?" — for even so I am only a piece of a human being. From this one can understand and learn countless kal vachomers [all the more so arguments] about the greatness of the Creator. And truly, whoever merited to recognize the greatness of our holy and awesome Rabbi, may the memory of the holy and righteous be for a blessing — would be astonished and... (45.) Once he spoke with me and said as if with longing: "How does one acquire a chevra [fellowship] as there was by Rabbi Shimon bar Yochai and the like? And I would also have inserted my head among them etc." He answered and said: "Wherever there would be a chevra — I would certainly be their Rebbe!" [in Yiddish: "vi sigivalт givven a chevra volt ich givven zeyer Rebbe"].

הַשְׁמָטָה — FULFILLED ✓ · הָרַב שָׁלוֹם (שפה) (שפה) <In any case [min ha-stam], wherever there would be a chevra — he would certainly be their Rebbe! [in Yiddish: "min ha-stam vey, sigivalт givven a chevra volt ich givven zeyer Rebbe"]>

Omission: הָרַב שָׁלוֹם In any case [min ha-stam], wherever there would be a chevra — he would certainly be their Rebbe! [Yiddish: "min ha-stam vey, sigivalт givven a chevra volt ich givven zeyer Rebbe"] (46.) He said: "I have already wondered at the world — wherever there is found some genuine goodness, it is fitting that it draw close to us" [in Yiddish: "vi se gefint zich eppes rechts iz mechuyev tsu mir mekurev tsu vern"]. (47.) I heard from him in the winter 5563 at the beginning of my drawing close — that he said he knows the roots of the Torah from the place where the holy Torah comes from. For there are roots of the Torah which are higher than the Torah — from which the entire Torah is drawn — and they cannot be clothed at all within the Torah. And there are things that are in the aspect of an asmachta [a textual support] — meaning the matter is only connected to the verse as an asmachta, because it is very exalted and elevated. And I also heard that asmachta means leaning — that the matter leans on the verse, as one leans on something.

And when... הַשְׁמָטָה — FULFILLED ✓ · מֶלֶךְ וְכֶבֶשׂ (שפז) (שפז) <He said: "[There is no need to say] which king will conquer — this I know for certain. And moreover I know what another tzaddik does not know [that all the heavenly beings do not know].> Omission: מֶלֶךְ יִכְבַּשׁ He said: "[There is no need to say] which king will conquer — this I know for certain. And moreover I know what another tzaddik does not know [that all the heavenly beings do not know]. (48.) He said: "Come, let us be grateful to the deceivers — for through the controversy they make against us we have come to great things, and they are doing us a great favor. For so it is that through controversy one comes and attains great things.

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.

As we find that our Rabbis of blessed memory said [Temurah 16a]: In the days of the mourning for Moses, three hundred laws were forgotten etc., and Joshua asked the Holy One Blessed be He, and He said: 'It is impossible to tell them to you — go and keep them busy with war.' And Osniel ben Kenaz restored them through his discernment. And Osniel... (49.) I heard from his holy mouth that he said: "I am a new vessel full of old." And it is also found in his holy handwriting: "I am the elder of holiness etc. who reveals things that the Ancient of Days concealed etc." הַשְׁמָטָה — FULFILLED ✓ · אַף אֶחָד (רפט) (רפט) <that afterwards not one person said a Torah discourse from there> etc. Omission: אַף אֶחָד

that afterwards not one person said a Torah discourse from there (50.) I heard from his holy mouth that he said: "I can now say: 'All the sages of Israel are as nothing before me as the peel of garlic'" [Brachos 58]. "Only I do not have the 'except' [chuts]" — and half a statement I do not want to say. Explanation: Ben Azzai said: "All the sages of Israel are as nothing before me as the peel of garlic — except for that bald one." And he o.b.m. said he has the power to say this — that they are as mentioned before him. Only he does not have the 'except' — meaning there is no one to say 'except for this one.' And understand.

And it also appears from his intention that he has something in this — only he cannot complete the aforementioned saying entirely. הַשְׁמָטָה — FULFILLED ✓ · אָמַר לִי לֵיפָא · כְּשֶׁבָּא אֶחָד · בַּעַל אַכְסַנְיָא · מֵעֵין הַדַּעַת (רצ) (רצ) <He said to Rabbi Leipa: (Look at me!) "Observe me." And what he does not say to them [and he indicated with his hand toward Rabbi Naftali and Rabbi Nussun] [in Yiddish: "dos zestu mich itster, zalst mich Rosh Hashana"] — "This you see of me now — you should also see at Rosh Hashana!">

<He said: "When someone comes before me — right away when I see him I recognize him from the back of his neck... and down to his feet."> Omission: אָמַר לִי לֵיפָא · כְּשֶׁבָּא אֶחָד · בַּעַל אַכְסַנְיָא · מֵעֵין הַדַּעַת

FOUR HASHMATOS: He said to Rabbi Leipa: (Look at me!)... "This you see of me now — you should also see at Rosh Hashana!"

When someone comes before me — right away when I see him I recognize him from the back of his neck... down to his feet. [baal aksentya passage] I heard what is cited in Sichos HaRan §166... "with one matter I arrived... that I ate from the Tree of Knowledge [me'ein ha-da'as]," that his holy soul had never at all tasted from the Tree of Knowledge.

(וְעַיֵּן הוֹסָפוֹת סִי' יט) <I also heard what is cited in Sichos HaRan (§166), that he said: "With one matter I arrived, and through it I merited" — there it does not specify what the matter is — "that I ate from the Tree of Knowledge [me'ein ha-da'as]", that his holy soul had never at all tasted from the Tree of Knowledge.> (וְעַיֵּן הוֹסָפוֹת סִי' יט) מַעֲלַת הַמִּתְקָרְבִים אֵלָיו The Virtue of Those Who Drew Close to Him (1.) He said to Rabbi Yudl and Rabbi Shmuel Aizik of blessed memory when they were traveling to him from Dashiv to Medvedivkeh — and once they wanted to move to the surroundings of Medvedivkeh in order to always be close to him — and so they did.

Then he said that he is very longing after the roads they traveled to him. And he said that with every step they took when they traveled to him, an angel was created from each and every step. And they said to him: "But we also have much exertion and many steps we walk before we hire the wagon to travel." He replied: "Certainly that too is included — for from those steps too an angel is created from every single step." (2.) He answered and said: "The world should wonder at the love between us." (3.) I heard that once he said to his people: "Why do you need to think thoughts? You only need to give stones and mortar — and I build from them wondrous and awesome structures" [in Yiddish: "ir darft nor tsu trogn shteiner un vafne un ich baue der fun binyanim"].

(Meaning, we need only to engage in the service of G-d simply — in Torah and prayer and commandments — and he does with this what he does. And he drew out the word binyanim at great length, as if extolling the wonders of the splendor of the awesome structures he builds from this.) He said: "About every single one of our people Hashem Yisburach says: 'Israel in whom I am glorified'" [Isaiah 49].

הַשְׁמָטָה — FULFILLED ✓ · יִשְׂרָאֵל (רצג) (רצג) <About every single one of our people [and about every single one of my people He will say] — Hashem Yisburach says: "Israel in whom I am glorified" [Isaiah 49].> Omission: יִשְׂרָאֵל About every single one of our people [and about every single one of my people He will say] — Hashem Yisburach says: "Israel in whom I am glorified" [Isaiah 49]. מֵאַנְשֵׁי שְׁלוֹמֵנוּ — Arts 302, 309, 312, 314 (4.) I heard in his name that he said: "If I wanted to reveal and show my awe of G-d — no one would be able to stand within four cubits of my house.

But he conceals his awe of G-d intentionally." And I also heard from his holy mouth himself that he said: "I am a treasure of awe of Heaven — whoever wants can receive from me." And truly it was seen with physical experience that whoever drew close to him was immediately filled with great and powerful awe, and was greatly inflamed for the service of Hashem Yisburach — the like of which was never seen. And even now his great awe is still stored within his holy books — and whoever engages in them truly and wholeheartedly, great awe comes upon him. (5.) I heard in his name that he said: "If we saw a treasure we would certainly run to it and dig and dirty ourselves in mud and mire in order to dig after it and find it.

And am I not a treasure of awe of Heaven — and why are they not eager and running after me to receive it?" And they asked him how it is possible to receive it — and he replied: "With the mouth and the heart one must dig and seek" [in

Yiddish: "mitn pisk un mitn hartz"] — "with your mouth and with your heart to do it." (6.) I heard in his name that he said: "It is written in the Zohar [page 11b in the Introduction]: 'There is awe and there is awe' etc.

I want to reveal and instill in my people an awe — a wondrous awe the like of which has never yet been in the world." (7.) He said to someone: "The Sabbaths that one spends in my presence are greater and better than seven times fasting from Sabbath to Sabbath." (8.) He said to someone:

"The power that King David, upon him be peace, had to say 'Absalom my son, my son' eight times — and through this he elevated him from the seven chambers of gehinom and brought him into Gan Eden, as our Rabbis of blessed memory said — this power he also has. That through his words alone he can also elevate a person from all the seven chambers of gehinom and bring him into Gan Eden." (9.) Once he spoke with me about the matter that it is impossible to be a truly proper person except when one draws close to the true tzaddik of the generation.

He answered and said: "Before the true tzaddik exists in the world — one can draw close to Hashem Yisburach on one's own. But after the true tzaddik already exists in the world — it is impossible to draw close to Hashem Yisburach in truth in any way whatsoever except when one merits to draw close to him." And he said in these words: "When there exists something like this — one can etc. When there is already something like this in existence — one cannot be a Jew otherwise unless he draws close to him" [in Yiddish: "az se iz shoyin for hanen ken men andersh nit zain ain yehud saydn men iz zich tsu im mekurev"]. And I have, with G-d's help, a full conversation about this... (Sub-section 10) (10.) At the time he traveled from a certain city — when someone had passed away there who had been somewhat close to him, for he had not traveled to him in Breslov at all, only in Zlatipoleye he had drawn a little close to him — and this man who passed away there in the aforementioned city had left behind a very fine reputation.

Rabbainu z"l then said: "Is it not so that even one who touches him with even a small finger — his level cannot be estimated? For this man was not so very close to me — only the slightest bit — as you know and understand, for he did not travel to me at all. Even so, have you seen the immensity of the fine reputation he left behind — and all praise and glorify him that he remembered Hashem Yisburach always..." (11.) I heard from one of our people who told that once Rabbainu z"l said to him about the immense power of the evil inclination, G-d save us.

He answered and said: "I knew your evil inclination — if they were to take your evil inclination from you, pipes full of blood would flow and the entire world would be filled with blood.

Even when you become proper men, you will need a great merit to know the immensity of the evil inclination that you had. But I knew it." (12.) I heard in his name that he said that every single one of his people will certainly merit in the end to come in this world to what he needs to reach.

And he said: "The Holy One Blessed be He never does this to me, G-d forbid — at any time take from me any of my people in the middle." Meaning: each one will live long years and live certainly and exert himself and dig one digging after another — until he merits to come to his matter and to his holy level, that he needs to come to in this world — for which he was created. הַשְׁמָטָה — FULFILLED ✓ · הַחִלּוּק בֵּינוֹ וּבֵינֵיהֶם (שב) (שב) <That once one of our people spoke of the greatness of the famous Rabbi Shalom of Porobisht with Rabbainu z"l, and said: "In the Future to Come they will see the difference between his greatness and the greatness of Rabbi Shmuel Aizik z"l." I heard this in connection with Rabbi Yudl and Rabbi Shmuel Aizik — that they spoke of the aforementioned — and afterwards he said: "In the Future to Come they will see the difference between him and them.">

Omission: הַחִלּוּק בֵּינוֹ וּבֵינֵיהֶם That once one of our people spoke of the greatness of the famous Rabbi Shalom of Porobisht with Rabbainu z"l... "In the Future to Come they will see the difference between him and them." (13.) He said regarding one who merited to be with him — that every single time a person merited to be in his house, and every single glance they merited to look upon him — none of it is ever lost forever. (15.) I heard that once he stood on Rosh Hashana eve after the Selichot prayers and said: "Other people would be satisfied if they had a Rosh Hashana like your Rosh Hashana eve was." And he said in these words: "Others would wish for themselves such a Rosh Hashana etc." (16.) I heard from one person who heard from Rabbainu o.b.m.

that he said in these words: "My little fire will burn until Messiah comes" [in Yiddish: "main faierl vet shoin tluen biz Mashiach vet kumen"]. (17.) I heard in his name that he said: "I have nothing whatsoever to do in this world — for for my own sake I need to do nothing at all. Only I came into the world to draw the souls of Israel close to Hashem Yisburach. But I can only draw close those who come to me and tell me their deficiency — those I can rectify with a rectification that no one else can make etc." (18.) He spoke with someone who was a completely simple man, and Rabbainu o.b.m. said to him: "You have the power to awaken even a great person to the service of G-d — for a small piece of wood can kindle and ignite a very large piece of wood." And he said it in these words: [in Yiddish: "a shpendele ken a klots unter tzindn"]. And so our Rabbis of blessed memory said [Ta'anis 7a]: "Why are Torah words compared to a tree? To tell you — just as a small piece of wood can kindle the large one, so too Torah words etc." (19.) He said: "The true tzaddik can do a great favor for a person even after his passing in the World to Come — for one who merits to come to him for rectification.

And know that the main obstacle that prevents one who does not merit — in that he is not allowed to go to the true tzaddik to receive rectification — is only the fact that he is lured and incited away from this, and confused with heretical ideas and insinuations that there is nothing real in the tzaddik. For also there among the destructive angels and the klippos there are great opponents just like in this world. Therefore the main thing is to take this into one's mind — not to allow oneself to be enticed and incited there. Only one should stand firm on his mind there with streng..."

הַשְׁמָטָה — FULFILLED ✓ · לְאַחַר פְּטִירָתוֹ (שט) (שט) <that one can come after his passing and swear on this while holding an object. And I did not hear this from him directly — only from the mouth of our people I heard it in his holy name.> Omission: לְאַחַר פְּטִירָתוֹ that one can come after his passing and swear on this while holding an object. And I did not hear this from him directly — only from the mouth of our people I heard it in his holy name. (20.) He said: "How many images of G-d lay in the mire — and I extracted them from the mud and mire in which they were lying. And through me they drew close to Him, may He be blessed, with such drawing-close that they have no reason to be ashamed before great tzaddikim etc." For it was seen with physical experience that those who drew close to him had their faces changed — and the face of a Jew came upon them — the aspect of the image of G-d.

"Have I not people with me of whom I do not know whether the deepest depths of gehinom would have been enough for them — for even the deepest depths of gehinom would have been too small for them — for if it were possible for them to tunnel beneath the deepest depths they would have tunneled.

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.

And through me they drew close etc." (21.) He said: "I can make very wondrous vessels — only the deficiency is that I myself am compelled to make myself the craftsman's tools that are called gitsaig." (22.) "With the smallest of our people — something will be done with him in the world that has not been done with [anyone] of today's..."

<what has not been done with the greatest of today's famous ones.> הַשְׁמָטָה — FULFILLED ✓ הַגָּדוֹל שֶׁבַּמְפֻרְסָמִים (שיב) Incorporated inline above at end of article.

Omission: הַגָּדוֹל שֶׁבַּמְפֻרְסָמִים what has not been done with the greatest of today's famous ones. (23.) The incident of the tzaddik our teacher the Rabbi Yitzchok Aizik, may the memory of the righteous be for a blessing: that Rabbainu o.b.m. saw — in the place where he saw — that there were groups upon groups pressing together to hear Torah. And they said to one person: "Say a Torah for us" — and he said it to them. And he o.b.m. heard and it was very good in his eyes — and he understood the Torah — and it seems he said he had never heard the like. And he asked whether that soul was in this world and they showed him. And he sent for him — and what happened, happened. And before Pesach the aforementioned Rabbi Yitzchok Aizik dreamed the entire Torah that Rabbainu had heard, and he came and told it to him with great awe and trembling and great shaking.

And he went from there... (24.) I heard in his name that he said: "The lowest of my people — I am leading him on a path of a very great tzaddik as of today." <He said: "The famous ones will also draw close to him — and will be accepted by him — and they will need much money for it. And they are in the aspect of gerim gerurim [dragged converts] who were dragged over because of a decree of persecution."> And how much more so should one who is close to him be envied — and certainly one who merits to [have Rabbainu] extend a hand to him and draw him close.

<He said: "Imagine for yourself a great one of the generation of today — in the end he will certainly stand at the doorway and greatly envy those who are close to him. All the more so one who merits to extend to him a flame for the pipe — meaning for a lulke [pipe]. When I will be old like Rabbi Baruch, I will sit in a house [my house] of gold, of silver — certainly!"> הַשְׁמָטָה — FULFILLED ✓ לוּלְקֶע (שיד)

Two hashmatos incorporated inline above. Omission: לוּלְקֶע א + ב TWO HASHMATOS: א: He said: "The famous ones will also draw close to him — and will be accepted by him — and they will need much money for it. And they are in the aspect of gerim gerurim [dragged converts] who were dragged over because of a decree of persecution." ב: He said: "Imagine for yourself a great one of the generation of today — in the end he will certainly stand at the doorway and greatly envy those who are close to him.

All the more so one who merits to extend to him a flame for the pipe — meaning for a lulke [pipe]. When I will be old like Rabbi Baruch, I will sit in a house [my house] of gold, of silver — certainly!" מֵאַנְשֵׁי שְׁלוֹמֵנוּ (continued) — Arts 324, 330, 332, 334 (25.) He rebuked one person (Rabbi Lipa) who had drawn close and then drifted away — and afterwards returned and came back to him on Chol HaMoed Pesach 5569.

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.

He answered and said: "Even if several years pass and one has not moved and ascended from his level to a higher level of awe of Heaven — only he stands at his original first level as at the beginning — and even if he is worse than at the beginning: if he is close to the true tzaddik, the drawing-close itself is very good beyond all measure and worth." (And had he not been close to the tzaddik he would have been worse and worse still.) The roads seek their function — as is stated in the Midrash [Lamentations] on the verse "the roads of Zion are in mourning" — for they... (26.) He rebuked someone who had not been with him for several years, and answered and said to him: "Is it not so that the entire world was created only to accompany this" [Shabbos 30]. And therefore every single person must give some strength and assistance to this tzaddik — to be tzavta [companionship] for him etc. And there are those who become tzavta for him through their prayer, or through their awe of Heaven — through which they give strength and assistance to this tzaddik. And there are those who give him money or the like. Whatever each person does — some holy thing through which he becomes tzavta for this one.

"But from what I see, you are not needed by the world at all — for there is no..." (27.) I heard in his name that he said that messengers go from one to the next — from the second to further beyond — until the matter reaches the tzaddik. That is: from all the trees and plants and all things in the world — from all of them messengers go from one to the other, from one companion to the other — until the matter reaches the ear of the true tzaddik. And he receives from them and understands from them counsels for his service of G-d. And this is the aspect of "the entire world was created only to accompany this" — meaning the aspect of counsels — to give him counsels as mentioned. For the 613 commandments are called "613 advices of Torah" — and "accompany" is an expression of counsel as mentioned. And he said that all of this... (28.) He said: "To enter to me and draw close to me is very difficult — even my own children.

And is there anyone closer than children? Even they — whenever they want to enter to me, there are many confusions and disturbing thoughts and the like. And the main thing is at the time of the beginning. And as long as it is called a beginning — then it is very difficult to draw close. And afterwards too, what happens happens. But at the beginning — as long as it is called a beginning — it is an impossible, very hard and very heavy matter to enter and draw close." (29.) He said to someone: "I will make of you groups upon groups." (30.) He said: "Whoever obeys me and fulfills everything I command — will certainly be a great tzaddik, whatever the situation. And the main thing is to completely abandon one's own mind — only whatever he says, one should fulfill entirely according to his word." And he then said the matter of "a foolish and unwise people" — as is explained in the book Likutay vol. 1, Torah 123. Presumably — whoever is more able to learn is more suited for this. (31.) He said: "I am fortunate that they obey me in what I command to do. And several of our people asked me to give them individual guidelines etc." (32.) He said to one of his people who was talking with him about the service of G-d: "Have my eyes not already been spent all day — and I stand and await and hope and long and wait at every time that Hashem Yisburach grant me that I merit to see in you what I desire — that you be truly G-d-fearing servants as I wish. And I hope with G-d's help that it will certainly be so. And not only my people who are closely attached to me — but even one who draws close to my people, and even one who merely touches them — will certainly be a truly proper man. And not only a proper man — but even a very great tzaddik will be, whoever merits to..." (33.) Once he spoke with us and was himself astonished — how do we merit and deserve to hear from his holy mouth such lofty, awesome, and holy Torah discourses? But he said: "For in every gathering of ten the Divine Presence dwells." I heard that when he drew me close — he said: "It is very hard etc." — because of the one who thinks evil thoughts, who is one of the twenty-four things that hinder repentance [see Rambam, Laws of Repentance, ch.

4]. But even so: "I will try." (34.) He said before the Rabbi Yitzchok of Tiraovitze about himself — that regarding the saying of Torah he is the unique one of the generation. And he asked him: "But is there not such and such..." And Rabbainu z"l replied: "But where does he have our introductory foundations?" הַשְׁמָטָה — FULFILLED ✓ · אַנְסֶה אֶת עַצְמִי (שכד) <I heard when he drew me close [when I drew close to him], that it is very difficult etc. because of the master of thought [the evil inclination in thought], which is one of the twenty-four things that impede repentance (see Rambam, Laws of Repentance, chapter 4) — but even so, I will try myself.>

Omission: אַנְסֶה אֶת עַצְמִי I heard when he drew me close [when I drew close to him], that it is very difficult etc. because of the master of thought [the evil inclination in thought], which is one of the twenty-four things that impede repentance (see Rambam, Laws of Repentance, chapter 4) — but even so, I will try myself.

(35.) He said to me when I asked him whether I should talk with people: He answered me "Yes, talk. I asked him: But I do not know what goes on with the other person. He replied: You do not need to know. I asked him: What do I help him? He replied: What does that have to do with you?" [in Yiddish: "shmus ya. ich vais ober nit vos yenem geit op. du darfst nit visn. vos helf ich im. vos hot dos tsu dir"]. And I understood his intention — that he meant to say: "You certainly do accomplish." (36.) He said to me [in Yiddish]: "A piece of the yoke of government and the yoke of proper conduct I have already taken from you." And he also said to me: "You I have already taken out of this world." (37.) He said that they should tell several stories from our people — and from each and every one there will be several stories. (38.) When I was in Nemrov and it was my custom to travel to him z"l in Breslov — once they told me in his name that he said and was particular about the fact that people travel to him in wagons and do not go to him on foot. And this entered my heart greatly — for I knew that certainly it is proper and fitting for us to go to him on foot specifically. And I longed for this. And Hashem Yisburach arranged it and I merited to go to him on foot three times. And those three times I profited from walking on foot — as I know from my own experience. For in those three times, had I not exerted myself to go on foot, I would not have been at his side at...

(39.) I heard in his name that he said regarding one who came to him on foot: "And how much more so — if the wicked Nebuchadnezzar, because he walked three steps on his feet, merited such exceedingly great kingship and dominion: when one of Israel walks to the tzaddik a parsah and more — how very much will he merit through this — 'an eye has not seen it.'" It seems he said this about one man from Tiraovitze whose custom was at every time to come to him on foot from Tiraovitze to Breslov — which is fourteen of our large parsaos. And once I stood before him o.b.m. at the time when the aforementioned man from Tiraovitze came to him on foot. And he told me then... (40.) He said: "I can make all of you complete, awesome tzaddikim. But what will be — then Hashem Yisburach will serve Himself." (Meaning: his desire is that we ourselves exert ourselves through his strength and his holy counsels to attain the service of G-d. But not that he give everything completely.) And I also heard this in several other formulations when he said: "I can give a person so much awe of G-d that he would depart from his life and be completely nullified in his existence."

And once one of our people beseeched him greatly in this matter — that he give him awe [it seems this was Rabbi Shimon his servant] — and Rabbainu z"l spoke with him — [it seems this was Rabbi Shimon his servant] — and Rabbainu z"l spoke with him words of this nature, that certainly he could give him very great awe — only that this is not the purpose, for then he would be nullified in his existence. And the aforementioned man was longing nonetheless that great awe should shine upon him. And afterwards the man went out from before him, and very great and extraordinary awe fell upon him, and he began to cry out to Hashem Yisburach in strange voices in a manner to which he had not been accustomed — until he almost departed from his life force.

And this continued until the next day. And the next day he came back to him, and Rabbainu z"l asked him if the awe had come to him. The aforementioned man replied: "I no longer want this" — and he beseeched him to take it back from him. And he took it back from him and he returned to his original state. And likewise he said to one: "If I were to pass my hand over your eyes you would see great and wondrous things — but I do not want this. Only you yourself should labor in the service of G-d until you merit what you merit." And likewise he said to me once in this matter: "If Hashem Yisburach Himself desired that He Himself serve Himself — then He would not need you." (Meaning: that the tzaddik can draw forth the will of Hashem Yisburach to help him in his service even though he has done what he has done and deserves to be distanced — even so the tzaddik can arouse the mercy of Hashem Yisburach upon him to draw him close to His service. But not that Hashem Yisburach should do everything Himself.)

And he also said to me: "You without me cannot do [anything]" (meaning: I cannot do and occupy myself in the service of G-d without his strength and counsels) — <but I without you also cannot do anything at all> (meaning: to do good for me as long as I do not myself strive to receive it — for what I need to do is something he himself cannot do entirely without me — even though in truth everything is from him). הַשְׁמָטָה — FULFILLED ✓ · כִּמְדֻמֶּה ר' שִׁמְעוֹן (של) (של) Hashmatos incorporated inline above: [it seems this was Rabbi Shimon his servant] and <but I without you also cannot do anything at all>. Omission: כִּמְדֻמֶּה ר' שִׁמְעוֹן TWO HASHMATOS: [it seems this was Rabbi Shimon his servant] but I without you also cannot do anything at all

Art 330 also completed from truncation — full story of R' Shimon requesting great awe. (41.) Words of the transcriber: He said about the special quorum that our people in Nemrov had established to pray together — which afterwards was disbanded. He said: "Who knows what would have been had your quorum remained. Your quorum would have pierced through the heavens." And once Rabbi Naftali z"l was singing some psalm in the house of study at night with other people of our fellowship. And Rabbainu z"l was already lying in his bed — and he arose from his bed and entered to hear their melody. And afterwards he said to them: "Know that your melody was piercing through the heavens etc. — you can estimate for yourselves, since already..." (42.) He said: "I am a river that purifies from all stains." הַשְׁמָטָה — FULFILLED ✓ · נְהַר הַמִּטַּהֵר (שלב) (שלב)

<Said the transcriber: Once he praised himself and said it in a manner of pleasantry in these words: [in Yiddish: "Vert zich on ein mir mit a finger, vet zich shoin mit zibn vassern"] — "Touch yourself with one finger from me and you will already [be purified] with seven rivers."> Omission: נְהַר הַמִּטַּהֵר Said the transcriber: Once he praised himself and said it in a manner of pleasantry: [Yiddish: "Vert zich on ein mir mit a finger, vet zich shoin mit zibn vassern"] — "Touch yourself with one finger from me and you will already be purified with seven rivers." (43.) He said about Rabbi Nussun and Rabbi Naftali: "They are truly diamonds" [in Yiddish: "zei zenen zich gor dimiten"].

And once he said to someone who was saying before him o.b.m. about the Rabbi Rabbi Nussun of blessed memory — that he knows clearly that he will certainly be a complete tzaddik [guter Yid]. And Rabbainu o.b.m. took issue with him and said to him: "I am telling you that he is already a tzaddik" [in Yiddish: "er iz shoin a guter Yid"]. He also said to the Rabbi Rabbi Nussun and the Rabbi Rabbi Naftali of blessed memory when they drew close to him: "I have already had an acquaintance with you from long ago — only for a long time we have not seen each other face to face. And now we see each other again..." (44.) I heard that once Rabbainu z"l told of the virtue of those who draw close to him o.b.m. — that even when someone's mind becomes somewhat confused and distorted, G-d save us — even so, they are firm in complete faith in him o.b.m. And he told of one of his people who was a great tzaddik — and Rabbainu o.b.m. said about him that this man had the repentance of the Book of the Kaneh. And it is explained in the books [Teshuvas HaKaneh, 12b] that whoever does this repentance is assured he will not sin again. "And on his behalf — meaning on behalf of this man — I am a guarantor that he certainly will not sin." And it came to pass that this man's mind became somewhat confused <that is, this one who fell into black melancholy — it seemed to him that he was going to die>. And he will bring him to merit. Omission: מָרָה שְׁחוֹרָה that is, this one who fell into black melancholy — it seemed to him that he was going to die ...this man's mind became somewhat confused that is, this one who fell into black melancholy...going to die. And he will bring him to merit. מַעֲלַת תּוֹרָתוֹ וּסְפָרָיו הַקְּדוֹשִׁים — Arts 340, 342, 346, 349, 363 (45.) Once Rabbainu o.b.m. was speaking with our people and said to them: "Is not all my satisfaction and pleasure only when I see some Jewish matter and service of G-d in one of my people? Have I not abandoned myself and my wife and my dear children — and only for this! Could I not have been a famous leader, what they call a giter Yid, like all the leaders to whom Chassidim travel and do not know why they travel — and come back and return and come again and do not know what they came for? But I did not want all that — only I took myself to engage in this — to return you to the right path. When I see some..." (46.) He was talking with our people and said that for three days he had been working on one matter — meaning some attainment — and could not attain it until he made use of some deed from one of our people. And through this he arrived at the matter and attained the attainment. "And is it a wonder again about the Baal Shem Tov of blessed memory that he attained such attainments — since he had great and righteous disciples like these who did such great deeds?" Once, before Shavuos 5567, when it became known to him of the passing of one person who was somewhat among his close ones — he answered and said: "Who knows what was made..." (47.) Before the aforementioned Shavuos, people of Zaslav stood before him and told him of a wealthy man who had given much money to the holy Rabbi Rabbi Baruch of blessed memory. And there also stood before him one person from Nemrov who was very poor. Rabbainu o.b.m. answered and said to them: "This poor man gave me more than that — according to his level and his standing. For he supported himself from teaching — and when he heard during the holy days of Pesach [which is the time for hiring teachers] that Rabbainu o.b.m. is in Zaslav, and who knows — perhaps he will remain there until after Shavuos — and if he hired himself out as a teacher he could not be with him...

(48.) When the Rabbi Rabbi Nussun of blessed memory drew close to him, Rabbainu o.b.m. conversed with his daughter Adl about the matter and greatly extolled his praise. And he said to her: "What shall I tell you about his wisdom? If he were to look at this synagogue with just a glance he would tell you how many cubits it holds in its height." And at that time he also conversed with the Rabbi Rabbi Yitzchok of blessed memory — son-in-law of the Rabbi the Maggid of blessed memory from Tiraovitze — and greatly extolled the virtue of the Rabbi Rabbi Nussun of blessed memory.

(And the aforementioned Rabbi Yitzchok had not yet seen him and did not yet know him.) And then he said to him: "If you look at him you will see in him that he is so very humble..." (49.) (Omitted.) He said that in the Future all the world will be Breslov Chassidim. And in Yiddish he said in these words: "In the Future to come the entire world will be Breslov Chassidim." For it is stated in the Midrash on the verse "I will give you a heart of flesh" — do not read basar [flesh] but boeser [one who is filled with longing for the other]. Lev boeser — the letters of Breslov. And also when he left Zlatipoleye to go to Breslov — the Maggid of Tiraovitze had a dream in the sukkah about the matter of Rabbainu's departure from Zlatipoleye to Breslov — alluded to in the verse "And I will remove the heart of stone from your flesh" — the heart of stone being the aspect of "And Solomon gave..."

מַעֲלַת תּוֹרָתוֹ וּסְפָרָיו הַקְּדוֹשִׁים The Virtue of His Torah and His Holy Books (1.) He said: "The world has not yet tasted me at all. If they were to hear even one Torah discourse that I say — with its melody and its dance — all would be completely nullified in total nullification. Meaning — all the world entirely, even animals and plants and all that exists in the world — all would be annulled with the expiration of the soul from the immensity of the extraordinary and exceedingly wondrous pleasure."

And this can be understood — for one who knows melody and dance: from the nature of a melody, the soul of the listener is drawn after the melody and is nullified with the expiration of the soul according to each and every movement of the melody, according to the power of each and every movement of the melody in terms of what power that movement has to break and arouse the soul to draw it after it. All the more so one who can dance — that the dance be exactly aligned with the movement of the melody. For there are movements in each and every limb that pertain to the movements of the melody — that for this movement one needs to nod one's head or to bend oneself, and likewise with other limbs and legs — that one needs to make a movement with one's body and feet exactly aligned with the movements of the melody.

And in particular one who plays a melody with words and song — who arranges song and words with the movement of the melody — so that the song and words are aligned with great precision to the melody, and the meter of the song is exactly aligned with the pleasantness of the melody, and also the dance is exactly aligned with the pleasantness of the melody and the meter of the song — for it is all one — when one merits to hear such a melody with song and words and with such a dance, all of which pertain to one another with great precision, for the words — meaning the song, and the melody, and the dance — are literally all one: when one merits to hear this, then one becomes literally annulled in the expiration of the soul from the immensity of the extraordinary pleasure.

And this is the greatest pleasure of all pleasures, and there is no greater pleasure than this. And one who has not tasted this does not know pleasure at all. Praiseworthy is the eye that saw this — for even in the World to Come not all merit to hear and see this, only one who labored on the eve of Shabbat etc. And those standing around him cannot and do not know what to do — only they have an expiration of the soul and wondrous longing from the immensity of the pleasure, and he stands in the middle and does as mentioned. (And understand this matter well, for it is impossible to explain it in writing. And one who knows melody and dance can hear a little in his heart of the immense pleasantness of the pleasure and longing mentioned above, literally the expiration of the soul until one becomes completely nullified — and understand.) And also everyone who is closer and more attached to him — all the movements happen to him automatically, as is seen tangibly in the aforementioned parable: whoever is closer to the melody and dance and understands more — all the movements of the melody and dance happen to him automatically because of the greatness of the pleasure.

As is seen tangibly — that when a person hears a melody and dance, because of the pleasure that is drawn after the melody, he also makes those movements after it and he also plays and dances a little — for the movements of the melody and dance happen to him automatically. So too when one is more attached to holiness — the more one is close to the Torah and melody and dance, the movements of all the aforementioned holiness also happen to him automatically.

All this I heard myself. And in Yiddish I heard that he said in these words: "Zei zoln mich hern ain Torah mit dem nigun in mit ain tants volt di gantze velt ois gegangen" [If they were to hear just one Torah that I say with its melody and dance, all the world entirely would go out in the expiration of the soul]. And he asked again: "Vos hob ich gezagt?" [What did I say?] And the Rabbi Rabbi Nussun of blessed memory answered him as all the aforementioned. And Rabbainu o.b.m.

said to him: [Vos maynstu] [What do you think?] — even animals and plants etc., as all mentioned above. <Afterwards I heard in his name that he said on Rosh Hashana: "I have a melody to sing in the Future to Come — this will be the World to Come of all the tzaddikim and the chassidim." And this has a connection to the aforementioned conversation I heard myself. And see the Torah "Tiku Tochecha" [Likutay Tinyana, Torah 8] which he said near his passing — there it speaks of the melody of seventy-two strings etc. And see the Tale of the Seven Beggars in the Legendary Tales.> הַשְׁמָטָה — FULFILLED ✓ נִגּוּן (שמ) Incorporated at end of article: <Afterwards I heard in his name that he said on Rosh Hashana: "I have a melody to sing in the Future to Come..."> Omission: אֲנִי אָשִׁיר שִׁיר Afterwards I heard in his name that he said on Rosh Hashana: "I have a melody to sing in the Future to Come — this will be the World to Come of all the tzaddikim and the chassidim." See Torah "Tiku Tochecha" [LM Tinyana 8] and the Tale of the Seven Beggars. (2.) He said: "The fact that I cannot say Torah discourses at every time — that itself is a greater novelty.

For already there are several great novelties prepared and ready by me — and in the midst of things, all of it is forgotten from me and I remember nothing.

And I know nothing whatsoever from any book in the world — and even a melody I do not know — only everything, as if for everyone, is forgotten and concealed from me. And this is truly a great wonder." And many times I heard this matter from his holy mouth — for it was his regular experience that many times he would say: "Now I know absolutely nothing at all" — even though in the prior hour he had revealed wondrous novelties...

(3.) He said: "In the words of our Rabbis of blessed memory we find that each one begins from his own verse — as we find that one sage derives it from this verse and another from a different verse. For each one has a place from which his learning and Torah begins.

And according to that beginning from that verse — so goes the entire Torah in his ordering. And the second one who begins from a different verse has a different ordering according to his beginning. For each one according to his starting point — from whichever place it is — so changes and goes the entire ordering of all his Torah. But <I can begin from any place I wish — and understand the matter.> הַשְׁמָטָה — FULFILLED ✓ מִכָּל מָקוֹם (שמב) Incorporated inline above at end of article. Omission: מִכָּל מָקוֹם שֶׁאֲנִי רוֹצֶה I can begin from any place I wish — and understand the matter. ...But I can begin from any place I wish — and understand the matter. (4.) He said: "If this book had not come out into the world — meaning the book Likutay Moharan — something else would have happened. For he had desired several times to compose rulings on the Shulchan Aruch — to explain every single law in a definitive ruling, or to state the ruling according to which of the decisors for each law.

But now that this book has come out into the world — the aforementioned matter will not be. And truly the novelties of Gemara — meaning the commentary of the Tosefos — they are easier by far. And not one of them knows at all the way of those novelties. And whoever knows them — they are easy..." (5.) Wednesday, parshas Terumah 5570 — I entered to him and he told me this account: "These days I had absolutely no peace of mind — how to be. For these several months — I do not know how many — I have been awaiting and longing to know a certain thing. For one matter became known to me, but I did not know this matter within the Torah. And I was longing to know this for several months as mentioned. For truly, certainly — how is it possible that there should be something that is not alluded to in the Torah? And now I found it explained in the Torah, and at first it had been very sealed from me." And truly... (6.) He answered and said: "We are not at all from this world of today.

And because of this the world cannot tolerate us — and leadership [meaning a head and guide] is not relevant to me at all — for no leadership is due to me in today's world. And even the little leadership I truly have — that is not leadership at all. On the contrary, it is literally a mockery and jest [chuka v'itlula]. And even that little bit that I have is only against nature — because I compelled my nature to this. And because of that it is possible for some word to come from me into the world. And all the conversations and narration... (7.) It was heard from his holy mouth that he said: "His holy book Likutay Moharan that came out into the world is the beginning of the Redemption." And he said: "Since it has come out into the world I very much desire that they study it — for one must study it much until it is fluent by heart.

For it is full of moral instruction and very great awakening toward Hashem Yisburach <which has no equal. And whoever engages in this book does not need another book of ethical instruction [other]. Afterwards he said explicitly: and he said that the study of his holy compositions is the beginning of the Redemption, speedily in our days, Amen.> And he said that... [I heard from the mouth of our holy Rabbainu who said and praised himself a little: "If I were to begin to speak wisdoms — all the listeners would depart from their souls from the hearing.

But because of this I am unable — for when I begin to speak, I would be nullified, because I want someone else to speak. Even though he does not know what he is speaking — even so, I am able to extract from his words great wisdoms. Therefore I am unable to speak."] הַשְׁמָטָה — FULFILLED ✓ מִכָּל מָקוֹם שֶׁאֲנִי רוֹצֶה (שמב) (שמב) Incorporated inline above: <I can begin from any place I wish — and understand the matter.> Omission: אִתְחַלְתָּא דִּגְאֻלָּה which has no equal. And whoever engages in this book does not need another book of ethical instruction [other]. Afterwards he said explicitly: and he said that the study of his holy compositions is the beginning of the Redemption, speedily in our days, Amen.

[I heard from the mouth of our holy Rabbainu who said and praised himself a little: "If I were to begin to speak wisdoms — all the listeners would depart from their souls from the hearing... I am able to extract from his words great wisdoms. Therefore I am unable to speak."] (8.) Once he was urging someone to study his book. And he said it is a great mitzvah to study his book much. And he told him that one can become a great intellect through his book — for there is in it great intellect and wondrous depth according to the plain meaning of the words. And also if one is diligent in his books one can merit to become a truly proper man. And then one will merit to see the inner dimension that is in his holy books — for there is in them much inner dimension that is not visible at all according to the plain meaning. Praiseworthy is one who merits to study and be diligent in them! (9.) He said: "In my Torah there is depth." And see what is recorded elsewhere [below, #362] — that what is written in his language one must be meticulous about as in Scripture. For he repeatedly returns to his words that on the surface appear to be superfluous language — but it is with great intention.

And one must be very meticulous about it etc. And whoever has eyes and applies his mind and heart well to Rabbainu's words o.b.m. will understand something, however small, of the immense wondrous depth in his books — the like of which is not to be found in any book... (10.) Once he was praising his book greatly, and said one can become a complete master of repentance through the study of his book.

And he very much desired and longed that his book be printed several more times and spread throughout the world. And he said there will be people who will learn and pray through this book.

And he said that whoever sits and engages in his books — only without contention and desire to win arguments — and looks into it in truth: certainly all the sinews of the hardness of his heart will be split open. And he said in these words: "It will burn away all his [evil inclination] etc. And it is very good for the Tikun HaKlali to be recited at night, for the Tikun HaKlali is a rectification for the covenant — and one needs to be careful to buy his book. <And whoever does not have the means to buy — let him sell all the books he has and buy this book of his. And whoever has no books to sell — let him sell the pillow from under his head and buy his book.>" הַשְׁמָטָה — FULFILLED ✓ · לִקְנוֹת הַסֵּפֶר (שמט) (שמט) Hashmata incorporated inline above. Omission: לִקְנוֹת הַסֵּפֶר And whoever does not have the means to buy — let him sell all the books he has and buy this book of his. And whoever has no books to sell — let him sell the pillow from under his head and buy his book. (11.) I heard from his holy mouth that he said: "My Torah is entirely in the aspect of levels." (12.) At the hour when the first Likutay Moharan was bound — at the time when the booklets were still in manuscript — he said: "It seems to you that this is a simple thing. But how many worlds are dependent upon this! And one must elaborate the matter at length — everything that transpired at that hour.

And if G-d wills, it will be explained elsewhere with G-d's help [above, #184]." (13.) He said: "The Baal Davar [the Evil One] can greatly cover and blind eyes — but were it not for this, the book would have caused very great awakening in the world." And he said in these words: "The Baal Davar can very much obstruct it — but otherwise, this book would have been obligated to accomplish a great thing in the world." הַשְׁמָטָה — FULFILLED ✓ לִקְנוֹת הַסֵּפֶר (שמט) (שמט) Incorporated inline above: <whoever has no means to buy — let him sell all his books... whoever has no books — let him sell the pillow from under his head and buy his book.> (14.) He said that he knows all the tzaddikim who existed from Adam the First until now — from which place they were, and from which place they say Torah, and in which place they remained at the time of their passing. And he began to enumerate: the Baal Shem Tov of blessed memory from Binah; the Maggid of blessed memory from Chochmah — though Binah is below Chochmah, even so he said Torah from that Binah that is above Chochmah. Rabbi Baruch of blessed memory from the Binah that is below that Chochmah. But I say Torah from a place that is above all of these... (15.) He said: "My 'turning away from evil' is a wondrous novelty, and also my 'doing good' is very wondrous — for I truly do much good. And my Torah accomplishes very much in the world. For through my Torah all the outpourings of blessing in the world are drawn down." And he said to someone: "What is your trade?" — "You deal in wheat?" — "That too is drawn through my Torah." He answered and said: "There are two kinds of people about whom I have great compassion — those who could draw close to me and do not draw close, and those who draw close to me but..." (16.) Someone told me that he was greatly praising his Torah before him — and greatly extolling the immensity of the wonders of his Torah. And he said that one must make great efforts to acquire his books. For even when they stand in a cabinet or closet, they are a great benefit — for his books are a great protection in the house to protect even the wealth and money of a person from all damage.

And he mentioned at that time a wealthy man who knew him and was his acquaintance. And he said that it is also a great benefit for him that my book should be in his house — for it will be a great protection for everything — and his wealth will be maintained... (17.) After he delivered the Torah discourse Rabbi Shimon in Likutay vol. 1, Torah 60 — he said it was a beautiful wedding [in Yiddish: "se given a shain chasunkele"]. And it was fitting to invite Hashem Yisburach together with the Heavenly retinue to the wedding. I said to him: "Certainly He was here." He replied: "Presumably so."

(Said the transcriber: I heard that he then said to our people that he could have held them with the delivery of the aforementioned Torah discourse for three days and three nights — and they would not have known the difference between day and night — as is brought in the holy Zohar etc. [Shemos 15].) (18.) He said that all the Torah discourses he revealed before he was in the Land of Israel — he does not want them written in his books at all. Only what he innovated after being in the Land of Israel — everything must be written, even every single conversation — everything must be written. And many times he admonished to write every single conversation heard from his holy mouth. And he said: "Granted — things written in a book: if one does not remember them now, one can look at them and study them another time. But all the words you hear from my mouth — you will not hear them again another time..." (19.) And Rabbainu o.b.m. said explicitly: "In each and every conversation he held and spoke with us — one can through it become a proper man, and even a complete tzaddik all the days of one's life as I want" [in Yiddish: "azoi viya ich main ain guter Yehud"] — if one is willing to go with it, to fulfill according to his holy conversation. And whoever merited to hear his holy conversation from his holy mouth knows this in truth and clarity.

And even now when one studies his holy words, they also have great power to awaken toward Hashem Yisburach — to merit to... (20.) Once he said as if in astonishment: "For the world — the book of the Zohar and the Tikkunim are equal." And what was understood from his words: that in truth there is a very great and vast distinction between the holy book of the Zohar and the book of the Tikkunim — even though the book of the Zohar is very holy and awesome, it has no comparison at all to the holiness and secrets of the book of the Tikkunim. (21.) He said: "I only tell you the refuse of my Torah — and it is lower by thousands of thousands and tens of millions of levels than what I actually attain of it. And I cannot say it any lower. And this has already been recorded elsewhere." (22.) I heard in his name that he said he already has Torah discourses without garments — meaning he cannot clothe them in any garment.

And he said: "The verse is merely an asmachta [textual support] — he leans the Torah discourse on the verse as one leans on something. Certainly the one leaning is greater than the one leaned upon. So too his Torah is very exalted — to the point where it cannot be clothed except by way of mere asmachta." And he said that the reason he labors so greatly before the Torah discourse is because it is very difficult for him to bring down the attainments of his Torah into garments...

(23.) "The Torah discourses and teachings in his holy books are general principles — and whatever you probe in them, you find in them a wonderful, novel, and sweet taste that is pleasant to the palate and very illuminating to the eyes. And there is in them great depth in the way of plain meaning and in the way of mystery and hidden.

For every Torah discourse has within it hidden, wondrous, and very awesome secrets. And it is impossible to explain this." "Also in every teaching there are kavannos [mystical intentions] of commandments — each teaching pertaining to certain kavannos explained in the writings in Etz Chaim and Pri Etz Chaim. For example the Torah 'Who is the man who desires life'..." <הַתּוֹרוֹת שֶׁנִּכְתְּבוּ בִּלְשׁוֹנוֹ הַקָּדוֹשָׁה בְּעַצְמוֹ אָסוּר שֶׁיְּכוֹלִים לְדַקְדֵּק בָּהֶם כְּמוֹ בַּמִּקְרָא, כִּי יֵשׁ שָׁם כַּוָּנוֹת הַרְבֵּה כִּי לִפְעָמִים הוּא חוֹזֵר וְכוֹפֵל הַדְּבָרִים שֶׁנִּדְמֶה שֶׁהוּא לְלֹא צֹרֶךְ, וּבֶאֱמֶת יֵשׁ שָׁם לְדַקְדֵּק בָּזֶה כִּי יֵשׁ שָׁם כַּוָּנָה גְּדוֹלָה. גַּם אָמַר שֶׁהַתּוֹרוֹת שֶׁנִּכְתְּבוּ בִּלְשׁוֹנוֹ הַקָּדוֹשׁ בְּעַצְמוֹ מְסֻגָּל כִּי הוּא כְּלָלִיּוּת> הַשְׁמָטָה — FULFILLED ✓ כְּלָלִיּוּת (שסב) (שסב) Incorporated inline above. Omission: כְּלָלִיּוּת

הַתּוֹרוֹת שֶׁנִּכְתְּבוּ בִּלְשׁוֹנוֹ הַקָּדוֹשָׁה בְּעַצְמוֹ אָסוּר שֶׁיְּכוֹלִים לְדַקְדֵּק בָּהֶם כְּמוֹ בַּמִּקְרָא... גַּם אָמַר שֶׁהַתּוֹרוֹת שֶׁנִּכְתְּבוּ בִּלְשׁוֹנוֹ הַקָּדוֹשׁ בְּעַצְמוֹ מְסֻגָּל כִּי הוּא כְּלָלִיּוּת ...and they are all the secret of the intention of Tefillin. And in particular the Torahs written in his own holy language — one must not scrutinize them as with Scripture, for there are many intentions there... and he also said that the Torahs written in his own holy language are propitious for they are comprehensive. And the essence is the moral instruction... (24.) I heard in his name that he said — in the earlier days before I drew close to him — that he was longing for a learned man and master of wondrous language to draw close to him. Then he could have explained the writings of the Ari of blessed memory to the point where even young scholars would be able to study and understand all the writings of the Ari of blessed memory.

Omission: מְקוֹם שֶׁלֹּא קִבֵּל And he said that he receives Torah from a place from which no person in the world has yet received Torah. עַד כֹּה — compiled through session ending 22 Adar 5786 Remaining hashmatos still to be inserted: approx.

40+ remaining simanim pending next session. מַעֲלַת תּוֹרָתוֹ וּסְפָרָיו הַקְּדוֹשִׁים (continued) — Arts 362, 365, 372, 381, 384, 391, 392 (25.) Once I spoke with him about the Kabbalah of the Ari z"l, and he said that the Kabbalah of the Ari z"l is completely one with the Kabbalah composed by our teacher the Rabbi Moshe Cordovero of blessed memory. Some years later it came about again that I spoke with him about the Kabbalah that the Ari z"l revealed. And he said that his Kabbalah is far and very sublime beyond the Kabbalah of the author of the Pardes z"l.

And I stood trembling and asked him in awe: "But I heard from your mouth once that truly all is one." He replied: "Presumably, if I said so..." (27.) He said: "Those who study his books who have some intellect think that the ways of the Kabbalah of the Ari of blessed memory and the like are also alluded to in his books.

And they consider this a virtue of his books — that they touch up to there. And they do not know that it is the opposite. On the contrary — even the ways of the Kabbalah of the early masters of blessed memory is included also in his words." And he did not finish explicitly — but his intention was clear on its own. Meaning: but his intention in the very substance of his Torah is exalted higher and higher — only their holy words are also included within it, like one who leans on something — <for certainly the one who leans is greater than that which is leaned upon>:

הַשְׁמָטָה — FULFILLED ✓ · מְקוֹם שֶׁלֹּא קִבֵּל (שסג) (שסג) <And he said that he receives Torah from a place from which no person in the world has yet received Torah.> Omission: הַסּוֹמֵךְ כְּמוֹ שֶׁסּוֹמְכִין עַל אֵיזֶה דָּבָר, שֶׁבְּוַדַּאי הַסּוֹמֵךְ גָּדוֹל יוֹתֵר מִן הַנִּסְמָךְ

...their holy words are also included within it, like one who leans on something — for certainly the one who leans is greater than that which is leaned upon: (28.) He asked and said on Chol HaMoed Sukkos 5569: "And where do we stand in the prayer?" And he explained afterwards that the entire ordering of the Torah discourses is according to the ordering of the prayer. And this Torah discourse pertains to this place in the prayer — and so with all the Torah discourses. "And we are still standing before Boruch She'amar and after Hodu which is before Boruch She'amar as in the Sefardic rite." And he said there would presumably be one person who would be able to pray in such a way that his prayer encompasses all the Torah discourses as mentioned. And he would need to live many long years to be able to complete the entire prayer — meaning to say a Torah discourse according to the ordering... (29.) They told me that when I drew close to him, he said in the presence of other people — not in my presence: "Blessed is G-d who has sent me a young man such that not even one word of my words will be lost anymore." And his intention was about me — that I should merit to write all his words that go forth from his holy mouth: whether Torah discourses, whether conversations — for they too are Torah. And even a single word should no longer be lost. (30.) Once he entered his house and asked about me — and it grieved him that I was not there then.

And he said: "There is no one before whom to say what he needs to reveal." And he said: "I can hold back from myself very much — and I only say it when the waters already rise above all their banks until they go out of their own accord." And he said in Yiddish: "Only when it overflows the floodgates." "And now I have no one before whom to say even this." And he had already told me — at the time I drew close to him:

"If you will be a proper man you will be able to hear much from me, for..." (31.) He answered and said to me [in astonishment]: "And with this you are not permitted to sustain yourself — that you have a great portion in the book!" Meaning — in his book Likutay Moharan that was printed at that time. And he extended this conversation somewhat. And he said that the entire book is mine — for if not for me the book would not have been in the world. And he explained to me the matter — that the entire book was made through me etc. And he said to me: "Little do you know of the immensity of the virtue, greatness, and holiness of this book! And more than this you should believe in the immense greatness of this book etc." (32.) He said: "Every one of you has a portion in my Torah.

But Nussun has a greater portion than all of you." He answered and said: "You know this — that if not for him, you would not have even one page of the book." And he said in Yiddish: "Were it not for him, you would not have had even a leaf of names." (33.) He said to me: "You will be in melancholy! You are obligated to always be in joy!" [He said this to me explicitly in Yiddish: "du zolst noch zain in der marah shchorah, du bist mechuyav meshune frailich tzu zain"]. He also said to me: "Will you allow yourself to be cast down?" [in astonishment]. He also said to me: "It will yet pass — brother, hold on!" [in Yiddish: "se vet zich noch ton bruder halt zich"]. He also said to me: "G-d is with you etc." [in Yiddish: "shreck zich nit" — "do not be afraid"].

(What he said to Rabbi Nussun: "already it is so good for him that he is permitted to be in melancholy..."). (34.) He said: "There is no single limb of a person about which I have not said a Torah discourse." For he had already said a Torah discourse about every single limb a person has — for it is known that the human form alludes to what it alludes etc. <לְפַרְצוּף כָּל הָעוֹלָמוֹת> הַשְׁמָטָה — FULFILLED ✓ לְפַרְצוּף (שעב) (שעב) Incorporated inline at very end. Omission: לְפַרְצוּף

לְפַרְצוּף כָּל הָעוֹלָמוֹת Very end of article: ...the human form alludes to what it alludes to the partzuf of all the worlds: (35.) He said: "The Baal Shem Tov of blessed memory and several tzaddikim did and repaired in the world what they repaired — and afterwards when they passed away and departed — the matter was cut off.

That is: the illumination they shone into their disciples and returned them to Hashem Yisburach — did not continue from generation to generation but was cut off. Therefore one must do something that will have permanence forever." And so he also said once more — that one must leave disciples — and those disciples will make other disciples — and so the disciples of disciples will shine further and further on, generation after generation. (36.) I heard in his name that he said: "All the lofty attainments that he attains are not so highly regarded by him.

Rather the main thing is when he merits to insert some word into the world. For in each and every word that he speaks before the world — all the upper and lower worlds are dependent upon it." (37.) Once we stood before him at night and spoke with him much about the many Torah discourses he had revealed to us [which now have all been printed — but then his books had not yet been printed]. And I was mentioning before him some Torah discourses and greatly extolling the immensity of the praise of the vastness of his novelties.

And likewise many Torah discourses — for every single Torah discourse is an exceedingly wondrous and vast novelty — with which the soul is consumed from the immensity of the sweetness and vastness of the novelty, for one who truly gazes into them. And we were speaking much about this. Afterwards the next morning... (38.) He told me and said: "He has very lofty and very concealed matters in the topic of his conversations that he holds with people — but it is impossible for him to reveal this.

For he needs to talk with me too — and if he reveals the ways of his holy conversation — he will no longer be able to speak and accomplish what he wants." He also said to the local Rabbi of Breslov, our teacher Rabbi Aharon: "I love you very, very much — and I bless you — may you merit in the World to Come to understand my everyday conversations. For this was before he was in the Land of Israel." (39.) I heard in the name of our teacher the Rabbi Yechiel of blessed memory — the brother of our holy Rabbi o.b.m. — who told in the name of our holy Rabbi: that once he asked him about the matter — in that he o.b.m.

had admonished his brother our teacher the Rabbi Yechiel o.b.m. to be accustomed to speaking with people in order to draw them thereby close to Hashem Yisburach. And he asked: "Since many times one is compelled to talk with people about idle matters and everyday conversation." Rabbainu z"l replied to him: "Since at all events one enters into conversation..." (40.) Regarding the writing of his holy books — many Torah discourses he himself wrote o.b.m., and some the friends wrote, and the rest I wrote. He said: "My language is close to the intended meaning." And my language was pleasing in his eyes.

And he said I am next after him — meaning regarding the elegance of language of the Torah discourses: my language is much superior to all the others. Except that his own language is certainly better and superior beyond all — but after his language it is my language that is immediately of the next rank compared to the language of the other friends... (41.) Once the Aleph-Beis book [Sefer HaMidos] was in manuscript with our friend Rabbi Naftali. And Rabbi Naftali sat with him on the wagon — for he was accompanying him when he traveled to Navoritch.

He answered and said about the Aleph-Beis book that he saw in the hand of the aforementioned Rabbi Naftali: "My dear, heartfelt friend — my dear, faithful friend. This — this made me into a Jew!" [in Yiddish: "hot dos hot mich gimacht far ain Yehud"].

Meaning: through those matters stated in the Aleph-Beis book about every single character trait — through this he was strengthened... (42.) He said that in his Aleph-Beis book, under the letter reish for refu'ah [healing], all the cures were written there — and there was no illness in the world whose cure was not written there. But he did not want to copy it out, and he burned it. (43.) He said: "If the Baal Shem Tov were to hear my Torah — it would also be a novelty to him. If Rabbi Shimon bar Yochai were to hear my Torah — it would also be a novelty even then." הַשְׁמָטָה — FULFILLED ✓ זְקֵנִי ר' נַחְמָן (שפא) (שפא) Entire sub-section 43 is a hashmata: if my grandfather Rabbi Nachman / BST / Rabbi Shimon bar Yochai were to hear my Torah — it would also be a novelty. Omission: זְקֵנִי ר' נַחְמָן שַׁיָּךְ לְהַסִּפּוּר הַמּוּבָא בְּשִׂיחוֹת הָרַ"ן, אוֹת ריא...

אִם הָיָה זְקֵנִי ר' נַחְמָן שׁוֹמֵעַ תּוֹרָתִי, הָיָה אֶצְלוֹ גַּם-כֵּן חִדּוּשׁ. וְאַחַר-כָּךְ סִיֵּם אִם הָיָה הַבַּעַל-שֵׁם-טוֹב שׁוֹמֵעַ תּוֹרָתִי הָיָה אֶצְלוֹ גַּם-כֵּן חִדּוּשׁ, אִם הָיָה רַבִּי שִׁמְעוֹן בַּר יוֹחַאי שׁוֹמֵעַ תּוֹרָתִי הָיָה גַּם-כֵּן חִדּוּשׁ גַּם אָז Entire sub-section 43 is the hashmata — if my grandfather Rabbi Nachman / BST / Rabbi Shimon bar Yochai were to hear my Torah — it would also be a novelty for them even then. (44.) "When I desired to be in the Land of Israel — I said one kind of Torah. Afterwards, when I began to travel, the Torah also changed above. When I was in the Land of Israel — I also said a different Torah. When I returned — I also said a different Torah. And the main source of his attainment — the very wonderful and very awesome Torah — began after he was in the Land of Israel. To the point that he is now ashamed of the Torah he said before the Land of Israel. And almost the entire book — the vast majority — is from Torah said after the Land of Israel, with only very little from before..." (45.) I heard from his holy mouth that once he was speaking about his book that had been printed. He answered and said — and he was laughing a little then — and said they should print his books and write on each and every one of his books "author of such and such book" etc. — in the manner that they write about authors who have composed many books. And he hinted to us that many books would remain from him — and so it came to pass somewhat, with G-d's help. (46.) <הָיִיתִי סְבוּר שֶׁתָּבִיא לִי סוּס בְּעַד הַתּוֹרָה שֶׁלִּי. וְסִפֵּר מִזֶּה בְּלֵיל שַׁבָּת, שֶׁחָפֵץ בְּסוּס מִבְחָר עִם זִינְטִיל (אֻכָּף) טוֹב וּמִבְחָר, אַף-עַל-פִּי שֶׁכָּתוּב "שֶׁקֶר הַסוּס לִתְשׁוּעָה", אַף-עַל-פִּי-כֵן "מוּכָן לְמִלְחָמָה, וְלַה' הַתְּשׁוּעָה"> He said: "Not to mention a word — not a single word goes out from my mouth without a novelty. But even a breath does not go out from my mouth without a novelty." Omission: סוּס הָיִיתִי סְבוּר שֶׁתָּבִיא לִי סוּס בְּעַד הַתּוֹרָה שֶׁלִּי. וְסִפֵּר מִזֶּה בְּלֵיל שַׁבָּת, שֶׁחָפֵץ בְּסוּס מִבְחָר עִם זִינְטִיל (אֻכָּף) טוֹב וּמִבְחָר, אַף-עַל-פִּי שֶׁכָּתוּב "שֶׁקֶר הַסוּס לִתְשׁוּעָה", אַף-עַל-פִּי-כֵן "מוּכָן לְמִלְחָמָה, וְלַה' הַתְּשׁוּעָה"

Goes before "Not to mention a word" in sub-section 46: I thought you would bring me a horse in exchange for my Torah. And he told of this on Shabbos night — that he desired a choice horse with a good and choice saddle, even though it says "The horse is a vain hope for salvation" — even so "Ready for battle, and salvation is G-d's." (47.) Once I spoke with him o.b.m. and said before him that his conversation is literally Torah. And he agreed with my words. And he said: "Just as a Torah scholar cannot speak without Torah words coming into his speech — some Gemara expression and the like, as is the way of scholars — so too in all his words it is compelled that Torah matters come into them as his way. As we have seen with our eyes many times that several Torah discourses were made from his conversation — from that very conversation itself a wondrous Torah discourse was afterwards made. And this is what we saw with our own eyes..." (48.) He told that his practice was to speak very many supplications and entreaties before Hashem Yisburach while sitting at the table at the Third Meal of the Sabbath, alone in his room. And he would speak much before Hashem Yisburach — to the point where Torah began to speak forth from him on its own, without any intention at all.

And he inclined his ear to the words of Torah that had gone forth from his mouth then — and saw they were beautiful words fitting to say. And those are the very words that I said periodically at the close of the Sabbath after Havdalah — meaning those words come from the Torah he said at the Third Meal of the Sabbath... (49.) This pertains to the matter where he said that in the discourse Bikrov Sham [Likutay Moharan, Torah 362] there is the intention of Kiddush. Afterwards I heard that the intentions of Kiddush are truly in the discourse Bikrov Alai HaSheni [Likutay Moharan Tinyana, Torah 101]. (50.) He said: "Even people who hear the Torah of the true tzaddik and do not understand it — in the Future World to Come they will understand. For the main point of his Torah is for our souls. When we come to the World to Come our souls will be expert in those very exalted Torah discourses. And also in this world one must observe them in simplicity — at all events go with them. As we heard from his holy mouth many times that one must go with those Torah discourses — meaning go for some time with that Torah discourse. And all his service from morning until..." (51.) "The connection and linkage of his Torah discourses is like a structure and weaving literally — first connecting and joining these two things together. And then connecting and joining a third thing to the second with several strong connections. And so from the third to the fourth and so forth. But mostly he returns each time to reconnect and link those four things all together." "For at first the connection among them is not all together — only from one to the next — from the first to the second and from the second to the third and from the third to the fourth. But still there is no connection to the fourth all at once..." (52.) In Likutay Tinyana, Torah 4 — regarding what is explained there about the cure for the wound — which on the surface has no explanation for those words and what their relevance is in that teaching. Said the transcriber: I heard from our people that before this Shavuos on which the aforementioned teaching was said — an important person of our people in Ladizhin took ill — meaning he had a very severe wound, G-d save us, and was very ill.

And the doctors had given up on him — saying he could not survive.

For even if the wound were to open and burst — one would still need... I heard in his name o.b.m. that he told a beautiful parable regarding the matter of why he reveals so many wondrous Torah discourses, stories, and wondrous and awesome conversations — even though it is not yet apparent that they accomplish their effect completely in our people as would have been fitting for them. And he told, regarding this matter, of a king whose only son became very ill — to the point that all the doctors had given up on him and despaired of his recovery.

In the midst of this came a very wise physician — and the king beseeched him with great entreaties to engage with his son's...

אוֹיף דֶער וֶועלְט — כְּלוֹמַר, הַסְפָהָ"ק לִקּוּטֵי מוֹהַרַ"ן — מַיין מֶעט נָאר לֶערְנִין מַיין סֵפֶר]: כַּיּוֹם, כַּאֲשֶׁר הַסֵּפֶר שֶׁלִּי כְּבָר יָדוּעַ וְנָפוֹץ בָּעוֹלָם, מְחֻיָּבִים לִלְמֹד אַךְ וְרַק בַּסֵּפֶר שֶׁלִּי!"> הַשְׁמָטָה — FULFILLED ✓ Omission: בֵּאוּר הַלִּקּוּטִים הוֹסָפָה מִסֵּפֶר 'בֵּאוּר הַלִּקּוּטִים', מִמּוֹרֵנוּ הָרַב אַבְרָהָם בֶּן רַבִּי נַחְמָן זצ"ל (סוֹף סִימָן רפ"ב): "כַּיּוֹם, כַּאֲשֶׁר הַסֵּפֶר שֶׁלִּי כְּבָר יָדוּעַ וְנָפוֹץ בָּעוֹלָם, מְחֻיָּבִים לִלְמֹד אַךְ וְרַק בַּסֵּפֶר שֶׁלִּי!" Last paragraph of art 391 — addition from Be'ur HaLikutim by our teacher Rabbi Avraham ben Rabbi Nachman z"l: today, when my book is already known and spread in the world, one is obligated to learn exclusively in my book! בֵּאוּר הַלִּקּוּטִים (שצא) (שצא) Incorporated inline at end. עִנְיַן הַמַּחֲלֹקֶת שֶׁעָלָיו The Matter of the Opposition Against Him (1.) He said: "How is it possible that they should not oppose me — since I am going on a new path that no person has ever walked since the giving of the Torah etc. Even though it is a very ancient path — even so it is completely new." (<that no person has ever yet walked this path, and also not the Baal Shem Tov, and no creature from the time of the giving of the Torah>) Omission: דֶּרֶךְ חָדָשׁ שֶׁעֲדַיִן לֹא הָלַךְ בּוֹ אָדָם מֵעוֹלָם, וְגַם הַבַּעַל-שֵׁם-טוֹב לֹא, וְשׁוּם בְּרִיָּה לֹא מִזְּמַן קַבָּלַת הַתּוֹרָה ...I am walking on a completely new path that no person has ever yet walked, and also not the Baal Shem Tov, and no creature since the time of the giving of the Torah מִשְׁנָאִים וּשְׁאָר עִנְיָנִים — Arts 399, 402, 407, 409, 419, 424, 425, 429 (2.) He said: "Even if the Baal Shem Tov and the Ari z"l etc. were in the world — they would not have been able to compare themselves to me" [in Yiddish: "volt er zich oych nit gikant oys gleichen mit mir. Mit mir gleich oys kumen"]. (3.) He said: "There are people who do not know me at all and yet oppose me." And he said it is written in the holy Zohar [Shemos 17] on the verse "Come, let us deal cleverly with them" — do you think Pharaoh went to each and every one and said "come, let us deal cleverly"? Rather he placed it within their hearts etc. — see there. (4.) I heard from Rabbi Yudl a report of matters he heard from Rabbainu o.b.m. He answered and said: "Our father Abraham also had great sufferings from incidents like these" — meaning like the incidents and sufferings that pass upon him. For our father Abraham also drew close young people to Hashem Yisburach — for he was converting converts as is known [Bereishis Rabbah 39]. And his practice was to enter into the city and run through... (5.) In Uman he was speaking about the opposition against him — that people speak falsehoods about him. He answered and said by way of complaint: "And I — I will redeem them" — meaning the verse stated in Hoshea 7, where the prophet complains about Israel — that he wants to do good things for them and yet they speak falsehoods about him — as it says "And I will redeem them, and they spoke falsehoods against me." But he o.b.m.

mentioned at that time only those two words: "And I will redeem them." And he said them with a sweet melody of song... (6.) Once he told of the truth of his exceedingly vast and awesome greatness. In the midst of his words he answered and said: "After these things and this truth — Sancheriv came." It is a verse in Chronicles II:32 that tells there about the immensity of the righteousness of King Chizkiyahu — and afterwards the

verse begins: "After these things and this truth — Sancheriv came." And understand the matter — how it is well explained in this verse that specifically after the immensity of the true righteousness of King Chizkiyahu, came upon him Sancheriv, and he had great anguish from him. And from now one need not wonder at the greatness of the controversy that falls upon true tzaddikim. (7.) Regarding the decrees that were heard in his time — that they wanted to issue decrees against Israel [which, because of our many sins, have already come to pass in our times — may G-d have mercy].

I heard that once he spoke about this and said that it would have been possible to give himself some counsel to engage in this to nullify them — but what can one do when they do not agree with him and oppose him? And he brought proof from the words of our Rabbis of blessed memory in Ta'anis [14b] — that because there was no agreement etc. (8.) Once we spoke with him about rhymes — called gram — and he said there is something in this — for the entire world <is conducted according to this> etc.

And I do not remember well the exact language — whether he said the entire world conducts itself with this, or some other expression on this matter. And he brought proof from the verse as it is written in Isaiah 5: "He hoped for justice but behold there was injustice; for righteousness but behold a cry" — a play of words upon words. <אָמַר הַמַּעְתִּיק: מַה שֶּׁכָּתוּב בְּסוֹף סִימָן רכא (לִקּוּטֵי מוֹהַרַ"ן ח"א): "שִׁוִּיתִי ה' לְנֶגְדִי תָמִיד" בְּחִינַת מִתְנַגֵּד — שָׁמַעְתִּי שֶׁכָּךְ אָמַר רַבֵּנוּ זַ"ל אָז: אֲבָל לְמִתְנַגְדִי שֶׁלִּי אֵין שׁוּם עֵצָה רַק הַשֵּׁם יִתְבָּרַךְ יִהְיֶה בְּעֶזְרִי לְהִנָּצֵל מִמֶּנּוּ, "שִׁוִּיתִי ה' לְנֶגְדִי תָמִיד", בְּחִינַת מִתְנַגֵּד>

הַשְׁמָטָה — FULFILLED ✓ Omission: גְּרַאם / שִׁוִּיתִי TWO HASHMATOS: מִתְנַהֵג עַל פִּי זֶה — inline: "for the entire world is conducted according to this" אָמַר הַמַּעְתִּיק: "שִׁוִּיתִי ה' לְנֶגְדִי תָמִיד" בְּחִינַת מִתְנַגֵּד — אֲבָל לְמִתְנַגְדִי שֶׁלִּי אֵין שׁוּם עֵצָה רַק הַשֵּׁם יִתְבָּרַךְ יִהְיֶה בְּעֶזְרִי לְהִנָּצֵל מִמֶּנּוּ גְּרַאם / שִׁוִּיתִי (שצט) (שצט) Two hashmatos: inline above + transcriber note. (10.) He said: "All the great tzaddikim reached the level and standing they reached — but stopped there. And I, thank G-d, every single moment become a different person." And he gave the reason why they oppose him: for the tzaddik is called a tree — and has roots and branches etc. And every tzaddik before he reaches his level — there is opposition against him. For our Rabbis of blessed memory said [Sanhedrin 7a]: "This quarrel is like a breach in a dam" — so it turns out that the opposition... I heard from our people too — something similar, with somewhat different wording. Once our people were complaining before him that it was difficult for them to endure the matter of the opposition and the persecutions etc.

He answered and said to them: "Believe me — I have the power to make peace with the entire world such that there would be no one opposing me. But what can I do? There are levels and heavenly chambers that it is impossible to reach except through opposition. And the proof — for Moshe Rabbainu, upon him be peace... <אָמַר הַמַּעְתִּיק: לְעִנְיַן הַעֲלָמַת הָאוֹר הַגָּדוֹל וְהַנִּפְלָא שֶׁל אַדְמוֹ"ר זַ"ל, אֲשֶׁר חִדּוּשׁ כָּמוֹהוּ עֲדַיִן לֹא הָיָה אֲפִלּוּ בַּדּוֹרוֹת הַקּוֹדְמִים... יְהִי רָצוֹן שֶׁיִּתְגַּלֶּה הָאֱמֶת בָּעוֹלָם וְיִתְפַּרְסֵם קְדֻשָּׁתוֹ, וְאָז תָּבוֹא הַגְּאֻלָּה בִּמְהֵרָה בְּיָמֵינוּ אָמֵן> הַשְׁמָטָה — FULFILLED ✓ הַעֲלָמַת הָאוֹר (תב) (תב) Omission: הַעֲלָמַת הָאוֹר אָמַר הַמַּעְתִּיק: לְעִנְיַן הַעֲלָמַת הָאוֹר הַגָּדוֹל וְהַנִּפְלָא שֶׁל אַדְמוֹ"ר זַ"ל... יְהִי רָצוֹן שֶׁיִּתְגַּלֶּה הָאֱמֶת בָּעוֹלָם וְיִתְפַּרְסֵם קְדֻשָּׁתוֹ, וְאָז תָּבוֹא הַגְּאֻלָּה בִּמְהֵרָה בְּיָמֵינוּ אָמֵן Transcriber's note at end: on the concealment of his great and wondrous light — the grave hidden through controversy like Moshe's grave — may the truth be revealed and his holiness be known to the world, and then redemption will come speedily in our days, Amen. Transcriber note at end of article. גֹּדֶל יִקְרַת רֹאשׁ־הַשָּׁנָה שֶׁלּוֹ The Immense Preciousness of His Rosh Hashana (1.) He said: "My Rosh Hashana surpasses everything." And he marveled: "Since those close to me believe me — why do all the people close to me not take care to all be at Rosh Hashana — not one missing? For my entire matter is only Rosh Hashana." And he admonished to make a proclamation that all who follow him and are close to him be at Rosh Hashana with him — not one absent. And whoever merits to be at Rosh Hashana should be careful to pray to G-d that he merit to come to Rosh Hashana again the following year — and so from year to year. And whoever merits to be at all Rosh Hashanas with him — it is certain that he will... (2.) One said before him that he would prefer to be with him on Shabbos Teshuva and not on Rosh Hashana — for he has no place to stand there in the house of study, and also has no good lodging to eat and sleep.

And because of this his mind is very confused and he cannot pray with concentration.

Therefore it would be better for him to be with him at another time, not on Rosh Hashana. Rabbainu o.b.m. replied to him in these words: "Whether to eat or not to eat..." (3.) He answered and said: "My Rosh Hashana is a great novelty — and Hashem Yisburach knows this matter is not an inheritance from my forebears. Rather Hashem Yisburach gave this to me as a gift — that I know what Rosh Hashana is. Not to mention all of you — you are certainly dependent on my Rosh Hashana.

But even the entire world entirely is dependent on my Rosh Hashana." (4.) On the eve of the last Rosh Hashana in Uman — we stood before him at the time when we gave him our kvitlech [notes] and money for redemption. Then he asked about one person from Nemrov who had not come for Rosh Hashana. And Rabbi Naftali began to justify him — and he did not accept the words. And he was very particular about him. And afterwards he spoke also about another person who had not come to Rosh Hashana due to many obstacles. And because of this the person traveled to Rabbainu o.b.m. before Rosh Hashana and told... לְהִתְרַחֵק מֵחֲקִירוֹת וּלְהִתְחַזֵּק בֶּאֱמוּנָה Fleeing from Philosophical Inquiry and Strengthening in Faith (1.) About books of philosophical inquiry <such as the book Moreh Nevuchim> etc. — he told much about this many times and forbade us very, very strictly from looking into them and paying attention to them at all, G-d forbid.

And he greatly exaggerated the severity of the prohibition — for they confuse a person's mind greatly with alien ideas that do not agree at all with the view of our holy Torah. They also do not believe in demons — whereas in all the words of our Rabbis of blessed memory the opposite is clearly stated. Particularly given what we have merited — the books of the holy Zohar... <וְאָמַר רַבֵּנוּ זַ"ל שֶׁמַּה שֶּׁמּוּבָא בְּסֵפֶר הַגִּלְגּוּלִים שֶׁהָרַמְבַּ"ם הָיָה פְּאַת שְׂמֹאל שֶׁל מֹשֶׁה רַבֵּנוּ, אֵינוֹ יוֹדֵעַ אִם יָצְאוּ דְּבָרִים אֵלּוּ מִפִּי הָאֲרִ"י זַ"ל, וּלְדַעְתּוֹ אֵינוֹ מִפִּי הָאֲרִ"י זַ"ל. וּפַעַם אַחַת סִפֵּר שֶׁחָלַם לוֹ שֶׁהָיָה מִתְקוֹטֵט עִם הָרַמְבַּ"ם עַל שֶׁכָּתַב דְּבָרִים כָּאֵלּוּ. וְאָמַר שֶׁלְּפִי דִּבְרֵיהֶם הַמֻּטְעִים אֵין הַקָּדוֹשׁ-בָּרוּךְ-הוּא יָכוֹל לְשַׁנּוֹת בְּרִיָּה קַלָּה... וְאָסוּר לְהִכָּנֵס בַּחֲקִירוֹת כְּלָל, רַק לְהַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה> הַשְׁמָטָה — FULFILLED ✓ מוֹרֶה נְבוּכִים / רַמְבַּ"ם (תז) (תז) Two hashmatos incorporated. Omission: מוֹרֶה נְבוּכִים / רַמְבַּ"ם TWO HASHMATOS: מִסֵּפֶר מוֹרֶה נְבוּכִים — inline after "philosophical books" וְאָמַר רַבֵּנוּ זַ"ל שֶׁמַּה שֶּׁמּוּבָא בְּסֵפֶר הַגִּלְגּוּלִים שֶׁהָרַמְבַּ"ם הָיָה פְּאַת שְׂמֹאל שֶׁל מֹשֶׁה רַבֵּנוּ... הָיָה מִתְקוֹטֵט עִם הָרַמְבַּ"ם... "הַשֵּׁם יִתְבָּרַךְ יָכוֹל לַעֲשׂוֹת מֵהַמְשֻׁלָּשׁ מְרֻבָּע"... וְאָסוּר לְהִכָּנֵס בַּחֲקִירוֹת כְּלָל (2.) And he greatly mocked what is written there about those who say — regarding the giving of the Torah — that G-d forbid Moses our teacher, upon him be peace, used his wisdom to devise schemes etc. And it is forbidden to repeat such words even in jest, G-d save us. May G-d save us from such corrupt alien ideas! Woe to whoever has even one such thought enter him. And one need not refute such foolishness. And it is already explained in several books... (3.) And he said one can recognize in a person's face whether he has studied the Moreh Nevuchim — meaning the face of this one who studies this book has changed for the worse. For he certainly loses the divine image — the holy countenance — through this. As one sees in physical experience that the vast majority of those who engaged in these books in these generations became complete heretics — and they are suspect regarding all transgressions in the Torah. For this book and similarly the other books of the philosophers uproot... <לִגְדוֹלִים מְפֻרְסָמִים, וּבִפְרָט סֵפֶר מוֹרֶה נְבוּכִים> הַשְׁמָטָה — FULFILLED ✓ מְפֻרְסָמִים / מוֹרֶה נְבוּכִים (תט) (תט) Hashmata: famous great ones — in particular the book Moreh Nevuchim. Omission: מְפֻרְסָמִים לִגְדוֹלִים מְפֻרְסָמִים, וּבִפְרָט סֵפֶר מוֹרֶה נְבוּכִים ...works authored by certain great ones that the world considers famous great ones — and in particular the book Moreh Nevuchim, and he warned greatly not to look into them at all. (4.) And once on Rosh Hashana Rabbainu o.b.m. also spoke about this — about the immensity of the prohibition to study these books that explain the Torah according to the ways of the philosophers — such as the books of Ibn Ezra, and particularly the bad commentary on him called Margalis Ra'ah; and the books of the Ralbag, which are well known to all for what is written there against the holy Torah — for which a person is obligated to tear his garments when hearing G-d forbid even one such word. And so on and so forth... (5.) And he greatly mocked the reasons for the commandments given in the Moreh Nevuchim. And he said: "How could one think of saying such empty reasons for sacrifices and incense? Are there not awesome, immense rectifications accomplished in all the worlds above above without end through the mere recitation of the incense liturgy alone? [Meaning: if, G-d forbid, their erroneous words were correct — what would be the use of reciting the incense and sacrifices?] And how could one come to say such foolishness about the reason for incense, which..." (6.) "And the fact that he o.b.m. himself would sometimes look into these books — that is the aspect of the secret of Israel's going through the wilderness — which is the place of the sitra achra. And it is written in the holy Zohar [Shemos 157a] that for this reason Israel went through the wilderness — for they were treading upon the sitra achra through their walking there. And with this intention he looks into these books — which are the aspect of the wilderness. And understand.

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.

But for us there is a very great prohibition to look into these books..." (7.) Once he told of a jester who was in Lemberg — who in the midst of his jesting with rhymes and melodies as is the way of jesters, answered and said: "The old, old, old G-d" [in Yiddish, meaning: Hashem Yisburach — the Ancient of Ancients]. And Rabbainu o.b.m. repeated the word "old" many times — like the jester who was accustomed to mention the word "old" many many times. And Rabbainu o.b.m. told this in his name and also mentioned the word... (8.) One asked him about the matter stated in the Shulchan Aruch [Orach Chaim 5] — to have intention when saying the Name of G-d etc. He replied: "And what is lacking to you as it is plain — 'Adonai, G-d'? For through saying this with simple, plain intention — one is compelled to have one's hands and feet and all 248 limbs and 365 sinews trembling." I also heard this from him myself — in the house of Rabbi N.N. in Uman, after the evening meal. And I remained alone with him after Birchas Hamazon. And he was sitting in... (9.) Regarding the classic difficulty of divine foreknowledge and free will: it is already explained [in Likutay Moharan, in the Torah Beha'aloscho, Torah 21] that this is the aspect of the encompassing intellect that does not enter within this mind until the Future. See there. And Rabbainu o.b.m. told that he already had a proper answer to this difficulty. And the answer was in complete clarity — as was his way always, not to say something that would leave any doubt in it — only clear and definite matters... (10.) Once we spoke with him and he revealed to us that there is a proof for the creation of the world. For if not so, G-d forbid — where would there be room to contain all those who come into the world? For this one sees in physical experience: people keep increasing in number. For from one person generations upon generations of thousands and myriads of souls emerge. And so from each and every one. And if so — meaning: if the world were ancient and without limit and time, G-d forbid, as the position of the heretics, may their names be blotted out — it would already have been fitting that the world be... (11.) Once it was heard that our Tsar wanted to issue, G-d forbid, several decrees against Israel — called punktn. And it was heard then that one of them was that Israel, G-d forbid, would be compelled to teach their children secular sciences and languages. And Rabbainu o.b.m. said that for this decree one must declare a fast and cry and scream to Hashem Yisburach more than over any of the other decrees. For this decree is a greater trouble than all troubles and evils... (12.) I heard that Rabbainu o.b.m. said in these words: "I am the 'Know what to answer the heretic'" [Avos 2:14 — in Yiddish: "ain 'da mah shetoschiv l'apikores' bin ich'"]. And I also heard that he said on this matter: "I and my people." (13.) He said to me: "There are several matters that are at first secret — and afterwards are no longer secret.

For example: some secrets of Kabbalah that before Rabbi Shimon bar Yochai and the Ari z"l — these matters were in great secret, and they would not speak of this except in very great secrecy. And afterwards, in the days of Rabbi Shimon bar Yochai and the Ari z"l, it was no longer secret — and they permitted revealing the secret somewhat. And similarly there are many matters that are now secret — and in the future in the days of..." (14.) I heard in his name that he said: "It is very good for one who merits to enter and stroll within faith. And there are palaces and chambers there — and one enters and strolls from chamber to chamber and from palace to palace. And there are wondrously beautiful trodden paths there — and from there one enters and strolls with confidence etc. And afterwards one enters more and more. Praiseworthy is one who enters and strolls there!" (15.) He said: "Tzaddikim — even these tzaddikim of today — are also very precious in the eyes of Hashem Yisburach. And even if there were nothing more to say of them than that they distance themselves from the ways of the frivolous ones who conduct themselves precisely in the ways of the nations — and walk in the ways of philosophical inquiry and secular wisdom — whose intention is specifically to make themselves resemble in their manner, clothing, and customs the customs of the nations — as has spread now, due to our many sins..." (16.) He answered and said: "Do you not know that in Germany the books of the holy Zohar are not to be found? And even though the holy Zohar books were printed there — even so they are not available there. They were sold to our land. And because the books of the holy Zohar are not there — they therefore go dressed in German garments. For garments are the aspect of the encompassing lights. And because of this one must be very careful to maintain the garments in cleanliness and to press them..." (17.) Regarding the philosophical inquiry against which he greatly warned to distance oneself in every possible way — he said that the philosophers investigated the greatness of Hashem Yisburach and His loftiness as He truly is. For they investigated and found that He is exceedingly elevated and exalted beyond all manner of thought — as He truly is.

But they are unable to understand and attain in their philosophical investigation any single commandment from the commandments of the Torah — for the commandments they cannot attain and understand through their investigation in any manner... (18.) Regarding the matter of the Shemittos [cosmic cycles] — that there are Kabbalistic books that hold this opinion as is explained in the books — Rabbainu o.b.m. said that this is not so etc. And also the view of the Ari of blessed memory does not agree at all with the matter of the Shemittos etc. <וְכָל פַּעַם שֶׁסִּפֵּר מֵעִנְיָן זֶה, לֹא הָיָה מַסְכִּים כְּלָל. וְהַסֵּפֶר שַׁעֲרֵי גַן עֵדֶן שֶׁיָּצָא מֵחָדָשׁ בְּיָמֵינוּ, הָיָה לְמַרְאֵה עֵינֵי רַבֵּנוּ זַ"ל וְלֹא הוּטַב בְּעֵינָיו מֵחֲמַת זֶה... עַל כֵּן טוֹב אִם אֵינָם מַתְחִילִים לְהִכָּנֵס כְּלָל בַּחֲקִירָה... וְגַם דַּעַת הָאֲרִ"י זַ"ל אֵינוֹ מַסְכִּים כְּלָל לְעִנְיַן הַשְּׁמִטּוֹת> הַשְׁמָטָה — FULFILLED ✓ שַׁעֲרֵי גַן עֵדֶן (תכד) (תכד) Long hashmata about Shemittos — incorporated inline. Omission: שַׁעֲרֵי גַן עֵדֶן / שְׁמִטּוֹת וְכָל פַּעַם שֶׁסִּפֵּר מֵעִנְיָן זֶה, לֹא הָיָה מַסְכִּים כְּלָל.

וְהַסֵּפֶר שַׁעֲרֵי גַן עֵדֶן שֶׁיָּצָא מֵחָדָשׁ בְּיָמֵינוּ, הָיָה לְמַרְאֵה עֵינֵי רַבֵּנוּ זַ"ל וְלֹא הוּטַב בְּעֵינָיו... וְגַם דַּעַת הָאֲרִ"י זַ"ל אֵינוֹ מַסְכִּים כְּלָל לְעִנְיַן הַשְּׁמִטּוֹת (19.) Once Rabbainu o.b.m. said in these words: "Through faith one can come to such a will — that one does not know what one wants — that one cries: 'Help! Bind me! I will be torn to pieces! I want to be included in You!'" [in Yiddish: "durch Emunah ken men kumen tsu azoi a ratzon az men zol nit visn vos me vil, me zol shrayen: Givald! Bint mich! Vorn ich ver tsu risen oyf shtiker! Ich vil niklol vern in dir!"]. <פַּעַם אַחַת סִפֵּר רַבֵּנוּ זַ"ל שֶׁהַמְחַקְרִים חוֹלְקִים זֶה עִם זֶה: כַּת אַחַת אוֹמֶרֶת שֶׁהַגַּלְגַּלִּים חוֹזְרִים וְסוֹבְבִים... וְאָמַר רַבֵּנוּ זַ"ל שֶׁאֵינוֹ כֵּן בֶּאֱמֶת, רַק הָאֱמֶת הוּא כַּדֵּעָה הָרִאשׁוֹנָה — "וְהָאָרֶץ לְעוֹלָם עֹמָדֶת"> <יֵשׁ עוֹף אֶחָד בָּעוֹלָם שֶׁאֵינוֹ נִבְרָא בָּעוֹלָם אֶלָּא אֶחָד. וּכְשֶׁהוּא מַזְקִין אֲזַי הוּא נֶחֱלָשׁ מִכֹּחוֹ, וּכְשֶׁרוֹאֶה שֶׁהוּא חָלוּשׁ אֲזַי הוּא פּוֹרֵחַ עַל הַר אֶחָד וְלוֹקֵט לוֹ עֲשָׂבִים שֶׁל כָּל מִינֵי בְּשָׂמִים... וְנִבְרָא מִיָּד אַחֵר תַּחְתָּיו> <יֵשׁ תּוֹלַעַת אַחַת שֶׁנִּבְרָא עַל אִילָן וְיוֹשֵׁב תָּמִיד עַל הָאִילָן. וְיֵשׁ לָזֶה הַתּוֹלַעַת כְּמוֹ בַּיִת שֶׁל רֶפֶשׁ וְטִיט... וְאָמַר רַבֵּנוּ זַ"ל שֶׁאֵינוֹ כֵּן, אֶלָּא שֶׁהַתּוֹלַעַת יֵשׁ לוֹ בְּטֶבַע קְרִירוּת... נַעֲשֶׂה עָלָיו כְּמוֹ בַּיִת> הַשְׁמָטָה — FULFILLED ✓ גַּלְגַּלִּים / עוֹף / תּוֹלַעַת (תכה) (תכה) Three hashmatos incorporated. דִּבְרֵי צַחוּת שֶׁלּוֹ His Witticisms Omission: גַּלְגַּלִּים / עוֹף / תּוֹלַעַת THREE HASHMATOS: שֶׁהַגַּלְגַּלִּים חוֹזְרִים... וְאָמַר שֶׁאֵינוֹ כֵּן — "וְהָאָרֶץ לְעוֹלָם עֹמָדֶת" יֵשׁ עוֹף אֶחָד בָּעוֹלָם שֶׁאֵינוֹ נִבְרָא אֶלָּא אֶחָד... שׂוֹרֵף אוֹתוֹ הַשֶּׁמֶשׁ... וְנִבְרָא מִיָּד אַחֵר תַּחְתָּיו יֵשׁ תּוֹלַעַת אַחַת שֶׁנִּבְרָא עַל אִילָן... הַתּוֹלַעַת יֵשׁ לוֹ בְּטֶבַע קְרִירוּת...

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.

(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.