Hashmatos Table of Contents (Omissions Index)
טַבְלַת הַשְׁמָטוֹת שֶׁנִּכְלְלוּ
Source: https://ajew.org/reader/chayey-moharan/1/hashmatos-toc

Segment 1
HE:
הַקְדָּמָה — אות א — חַיִּים שֶׁזָּכָה
<אֲבָל הַחַיִּים שֶׁזָּכָה הוּא זִכְרוֹנוֹ לִבְרָכָה, עֲדַיִן לֹא טָעַם שׁוּם אָדָם בָּעוֹלָם>

EN:
Context: "But the life that he — of blessed memory — merited, no person in the world has ever yet tasted."

Segment 2
HE:
סימן לח (38) — עַזּוּת
<the second tzaddik has more brazenness/forwardness>

EN:
Art 38: inline in article about the two tzaddikim.

Segment 3
HE:
סימן נא (51) — עֲשָׂרָה מַאֲמָרוֹת
<Asarah Maamaros>

EN:
Art 51: book name inserted inline.

Segment 4
HE:
סימן סט (69) — אַל דָּמִי לָךְ
Already translated in article body (witticism about Elokim al domi lach)

EN:
Afterwards, when they were about to sacrifice [me], I changed my mind and I wanted to hide — but I saw that the entire multitude was surrounding me and it was impossible to hide. And I wanted to go out of the city, and I was going out and leaving the city — but in the midst of going out I turned back and came into the city again. And I looked and saw that I had turned back and come into the city. And I wanted to hide among the Moscow people [Palk Maskviter — Muscovites], but I thought to myself: if the whole world were to come and demand from them that they hand me over, they would certainly hand me over to them.

Segment 5
HE:
סימן פ (80) — פְּרִי
Full story: woman in Medvedivkeh, unripe plums, occasioned LM I:257 and LM II:88

EN:
And there was found one who consented to be the sacrifice in my place. But even so, I fear for what is yet to come. And it was not written in order, and the ending is also missing.

Segment 6
HE:
סימן פד (84) — חֲלוֹם
Dream of Yom Kippur sacrifice — "I fear for what is yet to come"

EN:
And according to what we heard — the one who consented to be the sacrifice in his place was the Rabbi of Berdichev, may his memory be for a blessing, for he passed away then. And that which he said, "I fear for what is yet to come" — for he too passed away the following year, after the passing of the Rabbi of Berdichev, may his memory be for a blessing.

Segment 7
HE:
סימן פו (86) — הַמְפֻרְסָם שֶׁל עַכְשָׁו
Full Shabbos 5564 story — strange dream, garment, old man rebukes, BST "chose to be close"

EN:
(Said the transcriber: See Tosefos, end of Tractate Menachos, s.v. u'Micha'el; and in the writings of the Ari z"l — that one should not recite mahayrah after v'ashray Yisra'el u'sfilasam etc. See there.)

Segment 8
HE:
סימן צב (92) — לֶאֱכֹל הַרְבֵּה / מַעֲשֶׂה הַזֹּאת / אֶחָד מֵהַבַּרְחָנִים
Three hashmatos: eating for three men; Third Meal BST appeared; verse about feeding the animal-body

EN:
(5.) 5569 [1808/9], the first night of Chanuka, after the lighting of the Chanuka lamp: a guest entered to the master of the house. And he asked the master of the house: What is your livelihood? And he answered him: I have no fixed livelihood at home — I sustain myself from the world [that is, from people]. And he asked him: What do you study? And he answered him.

Segment 9
HE:
סימן צג (93) — שֵׁשׁ בָּתֵּי כְנֶסִיּוֹת
Six synagogues he knew and forgot — names specified inline

EN:
And they were conversing together, until they entered into words that come from the heart. And the master of the house began to yearn and long greatly — how does one attain and reach some spiritual matter of holiness? The guest said to him: I will teach you. And the master of the house was astonished and began to think: perhaps he is not a human being at all. But he reconsidered and saw that he was speaking with him in the way of human beings.

Segment 10
HE:
סימן קא (101) — אַחַר הִסְתַּלְּקוּתוֹ
Full story of Rabbi Hirsh of Medvedivkeh — only son dying, "I will be your Kaddish", oath b'nekitas chefetz, came immediately after sealing of grave

EN:
However, immediately the faith was strengthened within him to believe in him. And he immediately began to call him "rabbi," and said to him: Before anything, I request to learn from you how to conduct myself toward you with honor — and it is needless to say that I would not actually besmirch your honor, G-d forbid — but even still, a person finds it difficult to be wholly careful as is proper. Therefore I want you to teach me how to conduct myself toward your honor. And he answered him: At this time I have no leisure — at another time I will come to you and teach you this. And at this time I need to leave from here.

Segment 11
HE:
סימן קיג (113) — רַבִּי יוֹסֵף
<Rabbi Yoske the son of> the Gaon Rabbi Avraham Dov of Chmelnik

EN:
Correction: Adil married Rabbi Yoske the SON OF the Gaon, not the Gaon himself.

Segment 12
HE:
סימן קיז (117) — פַּאנְצֶ'ערְלֶע — מִרְיָם
End of article: "How great she is... who knows what will become of Miriam." See Hosafos §12.

EN:
And then immediately [the guest] grabbed him and began to fly with him. And it was cold for him, and [the guest] took a garment and gave it to him, and said to him: Take this garment — and it will be good for you, and you will have food and drink and all good, and you will sit in your house. And he flew with him.

Segment 13
HE:
סימן קכא (121) — הַבַּעַל שֵׁם טוֹב
<for if the Baal Shem Tov of blessed memory was, it would also search more.>

EN:
...the world longs for when there will be like the Baal Shem Tov of blessed memory — <for if the Baal Shem Tov of blessed memory was, it would also search more.>

Segment 14
HE:
סימן קכג (123) — הַזָּקֵן / חִדּוּשׁ כָּזֶה / תַּנָּאִים
Major hashmata block: letter identifying Zeide of Shpole; famous meeting; fly/spider; "I have such an enemy..."; <and his forces>; <And afterwards he said this is the explanation of "And I shall see my enemies"...>

EN:
And this man was a talmid chacham [Torah scholar] and was very joyful that he had merited this. And he began to investigate and search: who could this guest have been? And it appeared to him that it had been Elijah the Prophet. And he was very joyful.

Segment 15
HE:
סימן קמ (140) — חִדּוּשׁ כָּזֶה
<exceedingly extraordinary — the like of which never existed even in the previous generations>

EN:
...Rabbainu o.b.m. was a wondrous novelty <exceedingly extraordinary...previous generations>

Segment 16
HE:
סימן קמא (141) — 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.>

EN:
...he did not wish to reveal it. And one thing he revealed to the man of his household — <it seems...holy mouth.>

Segment 17
HE:
סימן קמו (146) — 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.">

EN:
Added as entire final paragraph of art 146.

Segment 18
HE:
סימן קנא (151) — 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>

EN:
...he had desired to accomplish a matter before Hashem Yisburach — <that is, he desired...> — and he had many arguments for this.

Segment 19
HE:
סימן קסב (162) — פַּאנְצֶ'עַר-א
<And this will be very difficult to fulfill (see Likutay Halchos, Yoreh Deah, Laws of the Worm, §4)>

EN:
Art 162 hashmata closes with this reference at the end of the article.

Segment 20
HE:
סימן קפט (189) — 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>

EN:
...such that even the holy watcher <that even the Watcher and Holy One...flowing spring>

Segment 21
HE:
סימן רנד (254) — 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]>

EN:
And in being there I said to myself that since so much time had passed and I was sitting there — we were sending for the person to complete the learning of the Talmud, in order that he send us some book to bring here for us, and he went to the city and did not bring a book. And he replied that it is impossible to bring — for I know for certain that it is forbidden to reveal who needs the book, and it is impossible to find a book — and there are great sufferings for me constantly and moving from place to place, and I have no book of any sort to complete the learning.

Segment 22
HE:
סימן רסג (263) — שָׂרָה וּמִרְיָם
<his daughter the bride Moras Sarah and his young daughter Moras Miriam>

EN:
...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.

Segment 23
HE:
סימן רסה (265) — אוֹרִי
<אוֹרִי [my light]>

EN:
...How does one take money for revealing <אוֹרִי [my light]> — that in the revealed it is easier to innovate than in the hidden.

Segment 24
HE:
סימן ערב (272) — אֲנָא הוּא
TWO PARAGRAPHS: <Perhaps this is the explanation: "The son of David comes only through inattention [heisach ha-da'as]"... "Ana hu" [I am he]... "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 §28... from the immensity of his feeling... they burned within him like an actual flame... "Perhaps this is indeed the explanation" etc.)

EN:
[Said the transcriber: I heard that the Rabbi Rabbi Nissan Kauler told — one of the great close followers of the holy tzaddik Rabbi Baruch etc. z"l — before the Maggid of Tiraovitze etc. z"l: that once he came to the holy Rabbi Baruch z"l and saw him very distressed. And he asked him what it was. And he replied that for some time he had not been able to see the Baal Shem Tov z"l, and every time he came to his grave he could not find him. And he found him and said to him: I found him at Rabbi Nachman's — and he said in these words: "Er hot zich paar kligen tzu R' Nachman" — "He chose to be close to Rabbi Nachman."]

Segment 25
HE:
סימן רפא (281) — 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!">

EN:
...And this precious stone was one of charm [chen]. <And immediately when it fell...Long live the King!>

Segment 26
HE:
סימן רפה (285) — 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"]>

EN:
(8.) On a weekday — I saw in a dream — and there was a wedding, and there were many brides there. And one bride among them was more distinguished than all of them, and she appeared to the world as more distinguished than they. And there were kapelyes [musical ensembles] there — that is, musical instruments that were playing.

Segment 27
HE:
סימן רפז (287) — 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].>

EN:
And I saw that a doorway opened and people entered to a yeshivah [Torah academy], and a great multitude was assembling into the yeshivah. And when I saw that they were multiplying and coming more and more, I calculated how I would be able to enter among such a great multitude.

Segment 28
HE:
סימן רפט (289) — אַף אֶחָד
<that afterwards not one person said a Torah discourse from there>

EN:
And I hastened myself there and was standing on top of them. And there was a rosh yeshivah [head of the academy] there who was learning with them, and there was a very, very great honor of Torah there. And the brides were dancing. And the principal one was the distinguished bride mentioned above, who was dancing there. And whatever melody the ensemble played, she would sing that very melody afterwards herself. And there was a very great honor of Torah there, and I marveled greatly at the great honor of Torah that was there.

Segment 29
HE:
סימן רצ (290) — 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)

EN:
And I spoke with the people I recognized there: Have you seen such honor of Torah? And it appeared that they were occupied with the straightforward study of the revealed Torah, for apparently there were rabbinical scholars there — and the books too indicated this, for the books were very large, in the manner of the aforementioned type of study.

Segment 30
HE:
סימן רצג (293) — 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].>

EN:
(9.) His holy conversation of Rabbainu o.b.m. on the night after the Sabbath of the Torah portion Toldos [Genesis 25:19–28:9], 5570 [1809], here in Breslov:

Segment 31
HE:
סימן שב (302) — 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.">

EN:
The entire order of times of the year — that is, Rosh Hashana, Yom Kippur, Sukkos, Hoshana Rabba, Shemini Atzeret, Chanuka, Purim, and before [these] the fifteenth of [Shevat], Pesach, Shavuos etc. — in each and every one of these times, I am not as I was before. And he said in these words: "Az se kumt di tzeit bin ich nit dos vos frieyer" ["When the time comes, I am not what I was before."]

Segment 32
HE:
סימן שט (309) — 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.>

EN:
(What was understood from his words was that in each of these times he arrives at a completely new attainment and knowledge, and does not serve Hashem Yisburach in these times with the service he had already served in those times in the years that had passed — rather, in each and every year he arrives at a completely new attainment, and he has new service in these times.) In last year's Chanuka I was lighting the candles and [performing] the other Chanuka customs with the kavanos [intentions] of the Torah that was said then. And so on Rosh Hashana and Yom Kippur etc. — his service in them was according to the kavanos of the Torah said on that Rosh Hashana — only it was more refined [that is, his service was more refined than what was stated in the aforementioned Torah].

Segment 33
HE:
סימן שיב (312) — הַגָּדוֹל שֶׁבַּמְפֻרְסָמִים
<what has not been done with the greatest of today's famous ones.>

EN:
(10.) On Purim, wonders became known to me. Rabbainu o.b.m. answered and said: The Torah [is called] the Name of the Holy One Blessed He — hidden and revealed. At first the Torah reveals its face to the man, and afterwards it hides itself. And one who has a true soul pursues and circles after it and sacrifices himself for it, and he has great longing and intense yearning with self-sacrifice, until he merits for the Torah to be revealed to him.

Segment 34
HE:
סימן שיד (314) — 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!">

EN:
For at first the matter of Purim was revealed to me in smallness and hiddenness [that is, the matter was not revealed to him in complete revelation, only in allusion and mere sparkling], and afterwards Hashem Yisburach helped me — for He Blessed He always helps me — and the matter was revealed to me. And the matter of Purim that was then revealed was concealed and hidden from all the worlds — only in the upper worlds that are very, very far away is this known.

Segment 35
HE:
סימן שכד (324) — 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.>

EN:
For my service on that aforementioned Purim was to rectify the blemish of Korach. And when this was revealed to me, it seemed very strange to me — what connection does Purim have with Korach? — until Hashem Yisburach helped me etc. For there are matters very concealed in the holy Torah, and it was revealed to me that the letters of Purim [pei-vav-resh-yud-mem] are the initial letters of [Leviticus 13:41]: "v'im mip'at panav yimaret rosho — kareach hu" — "and if from the front of his face his head is shaved bald — he is bald (kareach)" — the aspect of Korach (kareach). [And the rest he did not explain.]

Segment 36
HE:
סימן של (330) — כִּמְדֻמֶּה ר' שִׁמְעוֹן
TWO HASHMATOS:
[it seems this was Rabbi Shimon his servant]
<but I without you also cannot do anything at all>

EN:
Art 330 also completed from truncation — full story of R' Shimon requesting great awe.

Segment 37
HE:
סימן שלב (332) — 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.">

EN:
(11.) Kislev 5570 [1809], here in Breslov. In a dream I was sitting in my house [that is, in the small house where he was residing], and no one at all was entering to me — and it was a wonder to my eyes. And I went out to the second room, and there too no one was there. And I went out to the large house and to the beis midrash [house of study], and there too there was no one. And I resolved in my mind to go outside.

Segment 38
HE:
סימן שלד (334) — מָרָה שְׁחוֹרָה
<that is, this one who fell into black melancholy — it seemed to him that he was going to die>

EN:
...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.

Segment 39
HE:
סימן שמ (340) — 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.

EN:
And I called one of my men and asked him: What is this? And he answered: How could you have done such a thing — is it conceivable that you would commit such a great sin? And I did not know at all what they were mocking me for. And I asked the aforementioned man to go and gather some of our men — and he went from me and I did not see him again.

Segment 40
HE:
סימן שמב (342) — מִכָּל מָקוֹם שֶׁאֲנִי רוֹצֶה
<I can begin from any place I wish — and understand the matter.>

EN:
...But <I can begin from any place I wish — and understand the matter.>

Segment 41
HE:
סימן שמו (346) — 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."]

EN:
While we were sitting there, an old man came and called me — and said that he had something to speak with me about. And I walked with him and he began to speak with me. He answered and said: You have done such a thing — how are you not ashamed before your forefathers? And he began to rebuke me regarding this. And I answered him: If I am ashamed before my forefathers, all the more so before my Master, Hashem Yisburach. And this answer came from my heart.

Segment 42
HE:
סימן שמט (349) — 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.>

EN:
And I entered to a city and went to the rabbi of the city. And the rabbi was a very old man. And I asked him what this was about. And he showed me in a book. And I looked in the book and saw that it was indeed written there that this was a sin. And I said: But I did not know! And he answered: Nonetheless, it is a sin. And I thought to myself: Is it conceivable that I should fall because of this?

Segment 43
HE:
סימן שסג (363) — מְקוֹם שֶׁלֹּא קִבֵּל
<And he said that he receives Torah from a place from which no person in the world has yet received Torah.>

EN:
And there I encountered several men, and among them was one who was very brazen, and who began to slap me. And I was greatly pained by this. And I began to weep bitterly, and said: Master of the Universe! And suddenly it seemed to me as if I received new power, and I answered back and pushed away those who were causing me trouble.

Segment 44
HE:
סימן שסב (362) — כְּלָלִיּוּת
<הַתּוֹרוֹת שֶׁנִּכְתְּבוּ בִּלְשׁוֹנוֹ הַקָּדוֹשָׁה בְּעַצְמוֹ אָסוּר שֶׁיְּכוֹלִים לְדַקְדֵּק בָּהֶם כְּמוֹ בַּמִּקְרָא... גַּם אָמַר שֶׁהַתּוֹרוֹת שֶׁנִּכְתְּבוּ בִּלְשׁוֹנוֹ הַקָּדוֹשׁ בְּעַצְמוֹ מְסֻגָּל כִּי הוּא כְּלָלִיּוּת>

EN:
...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...

Segment 45
HE:
סימן שסה (365) — הַסּוֹמֵךְ
<כְּמוֹ שֶׁסּוֹמְכִין עַל אֵיזֶה דָּבָר, שֶׁבְּוַדַּאי הַסּוֹמֵךְ גָּדוֹל יוֹתֵר מִן הַנִּסְמָךְ>

EN:
...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>:

Segment 46
HE:
סימן שעב (372) — לְפַרְצוּף
<לְפַרְצוּף כָּל הָעוֹלָמוֹת>

EN:
Very end of article: ...the human form alludes to what it alludes <to the partzuf of all the worlds>:

Segment 47
HE:
סימן שפא (381) — 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>

EN:
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.

Segment 48
HE:
סימן שפד (384) — 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">

EN:
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.">

Segment 49
HE:
סימן שצא (391) — 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!">

EN:
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!

Segment 50
HE:
סימן שצב (392) — דֶּרֶךְ חָדָשׁ
<שֶׁעֲדַיִן לֹא הָלַךְ בּוֹ אָדָם מֵעוֹלָם, וְגַם הַבַּעַל-שֵׁם-טוֹב לֹא, וְשׁוּם בְּרִיָּה לֹא מִזְּמַן קַבָּלַת הַתּוֹרָה>

EN:
...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>

Segment 51
HE:
סימן שצט (399) — 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>

EN:
One time he was sitting at the table by his father-in-law's home at the third Sabbath meal, sitting in a corner, and the house was dark. And as was always his custom, he was doing what he was doing — and he began to beseech Hashem Yisburach that He show him the forefathers — Abraham, Isaac, and Jacob. And he made a promise to Hashem Yisburach: When You show me this, I will also cast aside even this craving [that is, of eating]. And he did whatever he did in this, and entered deeply into this — and he fell asleep. And his grandfather the Baal Shem Tov of blessed memory came to him in a dream and told him the verse [Deuteronomy 11:15]: "And I will give grass in your field for your cattle." And he awoke and it was a wonder to him — what connection does this verse have with what he had asked? And it occurred to his mind that in the Tikkunim [page 62b] it says: Eisev [grass] is the letters ayin-beis-shin — ayin-beis is the pupil of the eye, shin = three patriarchs. And this means: if you wish to see the patriarchs — it is impossible for you [unless] "b'sadcha livhemtecha" — "in your field for your cattle" — you must subdue the animal craving of eating. And he also cast aside even this craving.

Segment 52
HE:
סימן תב (402) — 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>

EN:
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.

Segment 53
HE:
סימן תז (407) — 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>

EN:
[The transcriber says: I heard that Rav Nissen Kavlier told — one of the greatest of those close to the holy tzaddik Rav Baruch of blessed memory — before the maggid [preacher] of Tiraovitze of blessed memory, a story similar to this. And the maggid said: If I had heard in my youth that it was possible to serve G-d and to attain holy matters as Rabbainu did in his youth — I would have done as he did. And this is similar to what is known from the statement of the Baal Shem Tov of blessed memory — that it is said a great tzaddik does not descend from his level, and he told the story of the Baal Shem Tov regarding this, which is known. And this story of Rabbainu's youth — how he served G-d in his youth — is very awesome and wondrous, and shows us something of his exalted greatness.]

Segment 54
HE:
סימן תט (409) — מְפֻרְסָמִים
<לִגְדוֹלִים מְפֻרְסָמִים, וּבִפְרָט סֵפֶר מוֹרֶה נְבוּכִים>

EN:
...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.

Segment 55
HE:
סימן תכד (424) — 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>

EN:
And once he was sitting at the table with his attendant at the Third Meal of the Sabbath — it was on a Sabbath evening — and he sat in the house. And it was his constant way to ask the Patriarchs Avraham, Yitzchak, and Yaakov to show him the way of G-d. And he trusted in G-d that he would show him. And he felt great in it — and fell inside it — and the Baal Shem Tov z"l also came. He sent his head backwards greatly, with great bitterness, and came to the verse [Deuteronomy 11:15]: "And I will give grass in your field for your animal" — and the question regarding this verse is that there is within it the aspect of the eye of the letter ayin, the aspect of shin ayin [two letters]. And the matter: whether you want to see your forebears — whether you want to see Avraham, Yitzchak, and Yaakov — you need to care for your animal [body] to feed the desire of eating. And he also spoke much more there.

Segment 56
HE:
סימן תכה (425) — 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... נַעֲשֶׂה עָלָיו כְּמוֹ בַּיִת>

EN:
And he said that this incident led him to receive the Torah of Rabbainu o.b.m. (for it is written in Chayay Moharan, vol. 2). And he commanded to return also this incident — "and this very incident is the incident". And he said: that this incident needs to be told — the incident that is related there, which we saw here today and which we did not see in the matter of the incident. And he warned that the incident should not be told to others — for the love would be a joy truly in its completeness (for all the listeners are afraid of the telling). Also he said that there are many evenings in this who do not want to tell it. And then the man who squabbles in the words rose up, and he said: In my opinion, I will be the one to tell it. Answered Rabbainu z"l: In my opinion I will be the one — and then after this, Rabbainu z"l began to investigate the man if he knows the incident at all, and told him: Be'adi [on my account] I will be the one — and Rabbainu told him that he should know the incident, so that he would know it well from all of the incident.

Segment 57
HE:
סימן תכט (429) — שִׁדּוּךְ / אַל תִּהְיֶה רָשָׁע
TWO HASHMATOS:
<עַל שִׁדּוּךְ יָדוּעַ אָמַר: קָשֶׁה לְזַוֵּוג כִּקְרִיעַת יַם-סוּף, כִּי שָׁם הָיָה קָשֶׁה לְפָנָיו, כִּי הָיָה הַלָּלוּ עוֹבְדֵי עֲבוֹדָה זָרָה וְהַלָּלוּ עוֹבְדֵי עֲבוֹדָה זָרָה>
<עַל אֶחָד שֶׁחָלָה וְהָיָה נֶעְצָר, אָמַר: "אַל תִּהְיֶה רָשָׁע בִּפְנֵי עַצְמָךְ">

EN:
And what the Baal Shem Tov said to Admor z"l — that he could not eat the desire of the Patriarchs because it was impossible for him to see the Patriarchs without food — and see in Likutay Moharan in the discourse "R' Yosei ben Kisma" (Torah 73 [of Likutay Tinyana]) — where it explains there that by means of eating in holiness one draws out the light of the Patriarchs.

Segment 58
HE:
סימן תנג (453) — גִימָאלְט זַיין
<אָמַר: (הָאט וִויא אִיר זֶעהט מִיךְ, קֶען גִימָאלְט זַיין) כְּמוֹ שֶׁאַתֶּם רוֹאִים אוֹתִי, יִתְכֵּן... אָמַר הַמַּעְתִּיק: רָצָה לוֹמַר שֶׁהָיָה מִתְיָרֵא וְחוֹשֵׁשׁ שֶׁלֹּא יָבוֹא לְמִכְשׁוֹל כָּזֶה שֶׁאֵין בּוֹ שׁוּם צַד תַּאֲוָה וַהֲנָאָה, אֲבָל לֹא חַ"ו שֶׁבָּא לִידֵי כָּךְ>

EN:
(13.) Monday, the 24th of Iyar, 5570 [1810], in Uman: He told me a dream he had dreamed that night. And he saw in the dream that there was a wedding, and he too went to the wedding. And he knew the name of the groom. And he looked and saw there a person from the World to Come — that is, a dead person. And he was very astonished and said to himself: If the world should see him, there will be a very great uproar! And he also knew the name of this dead person. And he said that these names — of the groom and of the dead man — are not actual names but true names that hint at what they hint at, like all the holy names. Afterwards the world also saw the aforementioned dead man, and I spoke with them: Is he not a dead man? And they said: Even still — and it was no novelty for them at all.

Segment 59
HE:
סימן תצא (491) — הַיָּמִים שֶׁהָיוּ לִי
<אַלּוּ הֵן הַיָּמִים שֶׁהָיוּ לִי: אֲדָר כ"ב, אִייָר ב' ט"ז, סִיוָן י"א י"ט, טֵבֵת ג' י"ט>

EN:
At end of article — the list of special days that were his.

Segment 60
HE:
סימן תיד (514) — נֵרוֹת / שְׂחוֹק / קוֹף
THREE HASHMATOS:
<כְּשֶׁנִּכְבֶּה נֵר בָּא חֹשֶׁךְ... כְּשֶׁנִּפְטַר הָרַב הַקָּדוֹשׁ הָר' שָׁלוֹם זֵ"ל, כַּמָּה גָּדוֹל הַחֹשֶׁךְ... וְלֹא עַל חִנָּם הָיָה כּוֹאֵב לִי בִּטְנִי ג' יָמִים>
<הוּא כְּמוֹ שְׂחוֹק שֶׁל אֲחַשְׁוֵרוֹשׁ, שֶׁאֶחָד מֵהֶם מָרְדְּכַי... אַךְ שֶׁמֻּכְרָח לִהְיוֹת כָּךְ הַשְּׂחוֹק — כְּמוֹ כֵּן הוּא מַמָּשׁ, וְהָבֵן>
<הוּא כְּמוֹ קוֹף שֶׁלּוֹבְשִׁין אוֹתוֹ בְּמַלְבּוּשִׁים שֶׁל אָדָם... אָמַר: אִי אֶפְשָׁר לְהַמְשִׁיךְ הַשְׁפָּעָה אֶלָּא עַל-יְדֵי שְׂרָרָה>

EN:
(And the matters are very concealed. And afterwards Rabbainu o.b.m. said himself that it is a wonder that they were singing for him so much there, and here he is lying. And the matter is concealed and hidden very much.) And he said that in the dream it appeared to him that he had six synagogues — and there were names in each of those places — and those very names he had known and forgotten. And I am uncertain whether it was about the melody that he said he had known and forgotten, or about those places and their names.

Segment 61
HE:
סימן תנב (552) — לּוּלְקֶע בְּנֵר / בָּנִים / חָסִיד שֶׁנָּפַל
THREE HASHMATOS:
<כִּי אֵין בָּזֶה שׁוּם אִסּוּר כְּלָל, רַק שֶׁרָצוּ לְבַלְבֵּל אוֹתוֹ בְּמָרָה שְׁחוֹרָה, עַל-כֵּן קָפַץ וְנִשְׁבַּע שֶׁדַּוְקָא יְעַשֵּׁן הַלּוּלְקֶע בְּנֵר שֶׁל חֵלֶב>
<אָמַר לְעִנְיַן צַדִּיק מְפֻרְסָם שֶׁלֹּא הָיוּ לוֹ בָּנִים הֲגוּנִים... אֵרַע לְבָנָיו, רַחֲמָנָא לִצְלֵן>
<שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר: חָסִיד שֶׁנָּפַל גָּרוּעַ מִמּוּמָר... (וְעַיֵּן הוֹסָפוֹת סִ' עג)>

EN:
(14.) One time he said: Every Torah has a story, and he began to tell the story of the Torah "And Boaz said to Ruth" [Likutay Moharan, vol. 1, Torah 65] which he had said at that time. And he told: There was an audacious one who had a daughter, and he sent her to the waters to draw into the jug etc. — and he did not wish to tell more, because he had already stated the Torah.