Maftechos Hashmotos

General articles 60–73 | Section sub-numbers 1–14

(1.) The story of the Burgher he told after someone had told him beforehand about writing with golden letters — and this was after Purim 5569 [1809]. Before Purim he told the story of the Wise Man and the Simple Man.

(2.) On the night after the Sabbath of the Torah portion Noach, in the year 5570 [1809]: after he had said on the Sabbath night the Torah that begins [Likutay Moharan, vol. 2, Torah 67]: "And this is the aspect of a eulogy for the passing of the tzaddik" — and on the night after the Sabbath we entered to him as was our custom, and he motioned with his hand that we should leave from him, and we immediately left from him. And it was a wonder to us, for it was our constant custom to speak with him a great deal on the night after the Sabbath, and we had a bit of sorrow from this, and we entered the house of the local rav.

After some hours he sent his servant, who called us to come in to him, and I and my colleague Rabbi Naftoli entered to him. And he commanded us to tell him news — as was his constant custom, that he always asked specifically to be told news — and Rabbi Naftoli told him what he had heard then about the war of France, which was happening at that time. And then in that conversation we were marveling and astonished at the great rise of one who had arisen so suddenly, for he had at first been a simple slave and became emperor. And we spoke with him then about this. He answered and said: Who knows what soul he has — for it is possible that [the soul] was exchanged, for so it is that sometimes in the Heichalay HaTemuroas [the "Heavenly Chambers of Exchange"] souls are exchanged etc.

And afterwards he began to tell that there had already been such an incident — that once a queen gave birth, and at that same time etc. — and he told the entire story of the prince who was exchanged.

After he told the story of the king's son and the maidservant's son, I had an argument with my colleague Rabbi Naftoli regarding what is written there — that when he went to the fair, he took everything he had and left it at the inn. And one of us thought he left it there because of what he owed at the inn, while the other said no — he simply left it there. And we made a wager on this and went and asked his holy mouth. And he was then occupied with his service [of G-d] and was walking back and forth in his house as his holy custom, and he answered us according to the words of the second one — that he left it simply, not on account of a debt.

Afterwards there was with him one distinguished man of our men, and Rabbainu o.b.m. spoke with him and told him that in these stories, when a single word is changed from how he himself said it, a great deal is lacking from the story. And he told him: Consider these two who made the wager about the aforementioned matter — it seems at first glance that this is a small thing, and there is not so much to be particular about whether it is as this one says or as that one says. And in truth a great deal depends on this, and there is great particularity and precision in it.

And from this you can understand somewhat how far — how far — these stories reach, for his thoughts were extremely deep. Fortunate is he who merits to attain something of them according to his level. (3.) The story of the Baal Tefillah (Master of Prayer) began after he had a conversation with the cantor Rabbi Yosef of this [town], and we were standing before him, and the aforementioned cantor's garment was torn. He answered and said to the cantor: Are you not the baal tefillah through whom everything is drawn (that is, all the Divine bounties) — so why do you not have a garment (called a kaftan)? And in the meanwhile he began to tell it in these words: There was already such a case — that there was a baal tefillah — and he told the entire story. And at the beginning of his telling we did not know that he was telling a story from his stories, but rather we thought he was telling a story that had simply occurred. Only afterwards, when he entered into the words, we understood the awesome nature of what he was telling — that it is an awesome story from his stories, which are stories of primordial years. (4.) Pertaining to the beginning of the story of the Seven Beggars, which is printed in the conversations (Sichos HaRan §149) — see there. After the words "I will tell you how once upon a time people were rejoicing" — I heard that he said then in these words: "What do you know about how to be joyful from out of marah shechorah (melancholy — lit. 'black bile')? I will tell you how once upon a time people were rejoicing" etc. It was heard explicitly from his holy mouth that the stories he told are wondrous and awesome novelties of the very highest order, and they are fitting to be expounded publicly — to stand in the synagogue and tell a story from these stories that he told, for they are extremely high and awesome novelties. (The transcriber says: I heard from the mouth of Rav Naftoli of blessed memory that after Rabbainu o.b.m. told the story of the Seven Beggars, he praised its virtue exceedingly and said that one may travel to Brod and enter the synagogue and tell the attendant to gather the congregation for a sermon, and to strike on the table [as is the custom before a sermon to quiet the congregation], and to tell them this story.) (5.) Pertaining to the conversations (Sichos HaRan §151), after the words "how exalted is their stature": Afterwards, on the first day of the week [Sunday], after midday, we stood before him, and he spoke with us. And in the midst of the conversation he said a witty remark about the sect etc. Afterwards he spoke about broad shoulders. Afterwards, from that conversation, it developed that he asked where we were up to in the story — and we answered him: Thursday. And then he told the Thursday episode [of the Seven Beggars] joyfully. (6.) I heard from one man of our men who said that he heard from Rabbainu o.b.m. the story about the tzaddik who once fell into great sadness, and revived himself by recalling the greatness of the lovingkindness of Hashem Yisburach "who has not made me a gentile" — which is already printed in the Legendary Tales, see there — which was written as I myself heard it from his own holy mouth o.b.m. And the aforementioned man said that he heard this story from Rabbainu o.b.m. in a slightly different version. And he said that Rabbainu o.b.m. told: There was one great tzaddik who was a master of self-accounting (m'marei d'chushbena), who reckoned with himself each day whether he had performed the service of G-d completely on that day as was always his custom, and he reckoned the things he needed to do on that day, and found that he had not fully discharged his obligation on that day. For example: he needed to walk back and forth within the house such and such a number of times, as was fitting according to his lofty attainment — and on that day he had not walked so much in the house as was proper for him. And through this he fell very low in his mind, to the extent that it was impossible for him to revive himself, until he revived himself by recalling that he had merited "who has not made me a gentile." And also in the telling of the story there was a slight variation, and I no longer remember it more than this. And from this matter you will understand the extraordinary exaltedness of that tzaddik — how great he was in his level, that he had so elevated a service in the mere act of walking back and forth within the house — to the extent that through his having, as he reckoned, diminished somewhat in this service, he suffered so greatly that he was nearly unable to revive himself — had he not recalled "who has not made me a gentile." See and understand and behold the service of the tzaddikim and their anguish over their diminution in their service — how far, how far it reaches. Fortunate are they. (7.) Pertaining to the matter printed at the end of the Legendary Tales [Sichos HaRan], which begins: "Know that there are two kinds of palaces — in one dwells a king and in one dwells a slave etc." — when one serves G-d and is still in the aspect of slave, he is still in the aspect of cursed, G-d forbid. And there is the aspect of slave in holiness, the aspect of Moses, servant of G-d. And know that there is a commandment through which one exits from the aspect of slave — and it is the commandment of redeeming captives. (8.) Pertaining to the conversation printed at the end of the Legendary Tales (Sichos HaRan §3), which begins with an elaboration on the great magnitude of Hashem Yisburach. And there, a bit is missing and it was not written as it should be — and so it must be. While he was sitting on the wagon at the time that I traveled with him from here in Breslov to Uman to pass away there, he answered and said: Hashem Yisburach is very great, and no one knows at all etc. And he said [in Yiddish in these words: "Gott iz grois" — and he drew out the word "grois" [great] with a wondrous melody upward, and it is impossible to depict this in writing at all]: "Men veyst gar nit — se tu'en zich oyf der velt azélecheh zachen — men veyst gar nit" [Hashem Yisburach is great — one knows nothing at all — such things transpire in the world — one knows nothing at all]. And I asked him: Have you not already said that now has become known to you the matter of "the ultimate of knowing is not-knowing" etc.? He answered: "Zint ich bin aroys fun Breslov biz aher veyz ich shoyn oych nit" [Since I departed from Breslov until here, I too no longer know.] (All this he said at the time of the aforementioned conversation — and then only a short while had elapsed since he had departed from Breslov. And if you are somewhat familiar with the depth of his holy conversations, you will understand from this a little of the enormity of his greatness — for he had already said that his "not-knowing" is the greater [attainment] etc., and now he boasted that in so short a time he already no longer knows at all.) (9.) Pertaining to the conversation regarding doctors, that one must distance oneself from them very greatly and to the utmost — see there in Sichos HaRan §50. And he said: one who has a sick person in his house, G-d forbid — if someone came to him and told him to give the sick person a great blow with a thick piece of wood called a druk, certainly he would be alarmed by this. Yet when he hands the sick person over to the doctor, he is as one who hands him over to an actual murderer! For the doctor's medicines will certainly harm him more than a blow from the murderer — and how can he then consent to kill the sick person with his own hands? And because he is compelled to do something for the sick person and strive for his salvation — is it for this reason that he hands him over to the doctor? If so, let him call someone to immediately strike the sick person with a lethal blow! — and understand this well. (And regarding the fact that Rabbainu o.b.m. himself traveled to Lemberg and was occupied there with medical treatments — there are in this very deep secrets and very hidden matters, for his intention in traveling there was not at all for the medical treatments, but for other matters known to him. Just as all his journeys were wondrous, hidden, and exalted matters — like the journey to Kaminitz, to Navoritch, to Sharihrad, and the like mentioned a little in our words [below #118–251] — for he had in these very awesome secrets hidden from the eye of all living. Just as once, when he returned from the aforementioned journeys, he told a certain awesome story [of the fly and the spider] which is explained in the Legendary Tales, and he said that this story elucidates the matter of his journey. And in truth the matter is very sealed and concealed — for who can fathom the secret of the stories he told, or the secret of his wondrous hidden journeys and conduct? And so too was his journey to Lemberg. And since he had gone forth and arrived there, he was compelled from Heaven to occupy himself there with medical treatments, for reasons and secrets known to him. But when he returned from there, precisely then he multiplied his telling regarding the distancing from doctors — and he then said several teachings from Sichos HaRan about this [§50]. And even before he traveled to Lemberg he had spoken of this matter, but afterwards he spoke a great deal more about it — to distance oneself from them to the utmost.) (10.) The conversation printed at the end of the Legendary Tales (Sichos HaRan §58) which begins "There is a thing that flies in thought" — this conversation I heard from him on the wagon, before he said the Torah "It is sufficient for a servant to be as his master," in the aspect of dyo [ink] on the book — see there in Likutay Moharan, vol. 1, Torah 192. And the incident that happened was as follows: I traveled with him on the wagon to escort him when he traveled to Tcherin for Shabbat Shira [the Sabbath on which Shirat HaYam is read]. And then on the road he said that something had flown before him at that moment, and he said then the aforementioned matter. And then he spoke with me at length and strengthened me and comforted me greatly at that time with sweet and pleasant words, and he greatly restored my soul. And he said to me: Is it not so that everything will be nullified before the nachat ruach [satisfaction] that will be yours? And is it work to do good to a person only in the World to Come? — rather, in this world too it will be good for him. To the extent that from the abundance of the closeness with which he drew me close at that time, and the revelation of love in the sweet words he spoke with me — tears arose in me to weep from joy. (Omission) After he said the conversation that begins "Is it conceivable that we should let Hashem Yisburach decree" [cited in Sichos HaRan §70], he then said a clever quip: "Elokim al domi lach" [Psalms 83:2] — so as not to let Hashem Yisburach damen — which word in their [Yiddish] language means "to think." (11.) Pertaining to the conversations after the Legendary Tales (Sichos HaRan §74) — what is written there that one must make for oneself rogez (agitation, trembling) in prayer etc. — he said that this is the aspect of [Kiddushin 30b]: "A person should always agitate (yargiz) the good inclination against the evil inclination" — the word yargiz specifically, the language of rogez — that one must make for oneself rogez in holiness as mentioned above, regarding the matter of prayer. (12.) Pertaining to the section of Likutay Moharan that is alongside the Legendary Tales (Sichos HaRan §89), on the discourse that begins "Know that there are bundles" etc. — and there a bit is missing from line 9 to line 5 of the adjacent page 14 — and this is how it should read: "[G-d] passes over the first sin of each and every bundle" — that is, the first sin of each bundle. (And in this the expression "first, first" is very precisely worded. For according to its plain meaning it is puzzling — how can the word "first" be used twice, for there is only one "first"? But according to the above it is very precise — meaning the first sin of each and every bundle, as stated.) And when the Holy One Blessed He passes over the first sin — the first sin of each and every bundle — all the remaining sins of each and every bundle had been hanging and trailing after the first sin of each and every bundle, as stated. And now that Hashem Yisburach in His mercy has passed over and nullified the first sin — the first sin of each and every bundle — from where will the remaining sins of each and every bundle receive vitality? Since their root, which is the first sin of each and every bundle, has been nullified and cut off by the Holy One Blessed He. And then the remaining sins of each and every bundle return to Hashem Yisburach and come to Hashem Yisburach to receive vitality from Him. And then Hashem Yisburach Himself gives them vitality. And the person is thereby absolved of them, for it is no longer necessary for them to receive vitality from him now, after he has merited to arouse G-d's mercies to pass over the first — the first sin of each and every bundle, as stated. For now the remaining sins of each and every bundle have returned to Hashem Yisburach and receive from Him Blessed He Himself their vitality." And this is the aspect of [Psalms 51:15]: "I will teach transgressors Your ways, and sinners will return to You." "Your ways" — this is the aspect of the Thirteen Attributes of Mercy, as it is written [Exodus 33:13]: "Make known to me Your ways." And He showed him, the Holy One Blessed He, the Thirteen Attributes of Mercy — namely, through learning to perform and fulfill the Thirteen Attributes mentioned above. Then the Holy One Blessed He passes over the first — the first sin of each and every bundle, as stated. Then: "and sinners will return to You" — that is, the sins remaining in each and every bundle return to You, for they return and come to Hashem Yisburach to receive vitality from Hashem Yisburach Himself — since their root, the first sin of each and every bundle, has been cut off — the sin that the Holy One Blessed He passed over through the Thirteen Attributes of Mercy. But from where does the Holy One Blessed He give them vitality? etc. (13.) Pertaining to what is explained in the conversations (Sichos HaRan §98): that winter is the aspect of pregnancy and summer is the aspect of birth. And then he spoke with us a wondrous conversation, and most of it was forgotten. What I still remember is what he then spoke about summer, which was approaching — for this conversation was in the days of Nisan before Pesach, at the time of the circumcision of his holy son Shlomo Ephraim of blessed memory, on the third day from the milah. And he then spoke that in the winter all the grasses and all the plants are all dead, for their strength is nullified in the winter and they are then in the aspect of death. And when summer comes they all awaken and come alive. And then it is good and beautiful to go out to converse in the field — this conversation being prayer and supplication and longing for Hashem Yisburach. And then all the siach hasadeh [field plants; also "speech of the field"] that are then beginning to live and to grow — they all long and are included within his prayer and his conversation. And he elaborated then in a wondrous conversation on this matter and also on other topics. (14.) Pertaining to the conversation printed in Sichos HaRan §30 — what is written there that one must "bang one's head against the wall" — meaning: to bring the head, which is the intellect/mind, to the walls of the heart — see there. Afterwards I heard in his name that he said this is the aspect of [Isaiah 38:2]: "And Hezekiah turned his face to the wall" — that he turned and drew the panim [face], which is the intellect and knowledge, to the walls of the heart. That is, as stated above — for the essential panim [face] is wisdom and knowledge, which is the light of the face, as is explained elsewhere (Likutay Moharan, vol. 1, Torah 57). General articles 74–80 | Section sub-numbers 15–21 (15.) Pertaining to the Aleph-Beis [Sefer HaMidos — the Book of Attributes], regarding the matter of healing inscribed elsewhere: he said that he had in the Aleph-Beis under the letter Resh [for refu'ah — healing] all the remedies — there was written there the healing for every illness in the world, and not a single illness existed for which its healing was not written there. But he did not wish to copy it, and he burned it. (16.) Pertaining to the New Aleph-Beis [the New Book of Attributes], under the letter Dalet, Da'as [Knowledge], Torah §1 — which begins: "Know that in all the worlds and in every creature there is a unique form/stature" — for example, the species of the lion etc., and all the distinctions are hinted at in the forms of the letters in their combinations, and one who merits to understand the Torah etc. — it appears to me that this is the matter of the conversation I heard from his holy mouth before the Sabbath of Chanuka 5565 [1804], about the creatures of the world: that all the forms and shapes of all human beings are included in the word Adam [man] that G-d said [Genesis 1:26] "na'aseh Adam" — "let us make man." For in this word Adam that Hashem Yisburach said "let us make man" — in this word are included all types of forms of all human beings in the world. And likewise in the word behemah [animal] and chayah [living creature] mentioned in the account of Creation — in this word too there are included all the forms of every animal and living creature. And so for the other creatures. And he elaborated at length in this conversation, and he said then that there exist wisdoms even in this world through which one can live on them alone, without any eating and drinking. And he elaborated a great deal in this conversation, and we did not merit to write it. (17.) Pertaining to the New Aleph-Beis, under the letter Da'as, Torah §1, at the end: "And he also knows their unity — namely their beginning and their end [tachlis] — for in the beginning and the end they are in unity without distinction." Perhaps this was the intention of Rabbainu o.b.m. in the Torah that begins "Lechu chazu mif'alos Hashem" [Come, see the works of G-d] (Likutay Moharan, vol. 2, Torah 39) — for everything has a beginning and an end etc., see there well. And perhaps his intention was the aforementioned matter: that one must merit to know and to attain the aforementioned matter — that in the beginning and the end they are in unity without distinction. For I did not merit to understand this Torah well at the time I heard it from his holy mouth. And also when he saw the Torah in writing, he said that I had not captured his intent — and he said in these words: "I did not say it that way," and even "that was not even my intention." And perhaps his intention was the aforementioned matter, which I did not explain there in writing — and therefore he said that I did not capture his intent. And G-d knows secrets. (18.) Pertaining to the New Aleph-Beis that he composed in his youth: through diligence one can easily become the leader of the generation in material or spiritual [matters]. And the sign of the matter [is the verse Proverbs 6:6]: "Go to the ant, O sluggard" — about this it is written [Genesis 49:24]: "Mi'sham ro'eh even Yisrael" — "from there the shepherd, the stone of Israel" — namely, a leader [parnas] — that is, to merit to be appointed as the leader of the generation — this depends on diligence, which is learned from the ant. For "from there the shepherd, the stone of Israel." And this matter is already printed in the New Aleph-Beis in different language, but in this particular formulation I heard this matter from his holy mouth. (19.) The Torah "You are standing" (Likutay Moharan, vol. 1, Torah 44) was said on the Sabbath before Rosh Hashana of the year 5563 [1802], the first Sabbath on which I was drawn close to him. And it speaks there about the matter of clapping hands in prayer. And know that at the time he said this Torah, it was close to his entering here in Breslov, and he then spoke a great deal about the matter of clapping hands in prayer. And he told me that at the very beginning of his entering here, he once stood at the entrance of the beis midrash [house of study] that is in his house, and he rebuked the congregation regarding prayer — that they were not praying properly. And he answered and said that one does not hear from any of the worshippers any clapping of hands at all. And from this we immediately understood that he wished to restore the crown to its former glory — that they should return to awakening themselves to pray with intention and fervor and great strength, as the early Chassidim who were in the days of the Baal Shem Tov o.b.m. and his holy disciples in the generations before us. For in the early days of Rabbainu o.b.m., the Chassidim had already begun to cool etc., and he o.b.m. toiled and labored greatly to rectify all this and to restore the crown to its former glory. Also at that time — before the Sabbath preceding the aforementioned Rosh Hashana — there were with him two Chassidim of some distinction, and they dined with him o.b.m. And in the course of their conversation with him, they were mocking one man from Nemerov whose custom was to multiply the clapping of hands during prayer. And Rabbainu za"l was very displeased by this and spoke harshly with them, and said to them: Do you know what the clapping of hands in prayer is, and all the matters contained in it — that you mock this man who did not find favor in your eyes for his clapping of hands? And afterwards, on the Sabbath that followed — which was the Sabbath before Rosh Hashana — I myself came for the Sabbath. And then he said the Torah "You are standing" on the matter of clapping of hands. And it was the first Torah I merited to hear from his holy mouth, and immediately I wrote it, with G-d's great help — praise to G-d my life's vitality. Also afterwards, close after Sukkos, one man came to him from Nemerov — and he was the man who had been with him before Rosh Hashana and had been mocking the clapping of hands of the aforementioned man. And this man came on account of his son who had fallen ill with him, may the Merciful One save us. And Rabbainu o.b.m. showed him a passage in the Pri Etz Chaim regarding the matter of "v'yasem l'cha shalom" ["and He will set peace for you"] — which is an acrostic for shalev [tranquil] — which is the aspect of [Job 16:12]: "shalev hayiti vay'farpar'eni" ["I was at peace and He shattered me"]. And he commanded him to read this matter aloud before him, and he was compelled to read it before him. And afterwards Rabbainu o.b.m. said to him the Torah about the clapping of the hand in Torah 46 — about the three hands etc. — see there. But this man refused to bow his shoulder to bear the yoke of Torah and to draw close to him o.b.m. And he returned home, and the child became more ill. And the man told me all the aforementioned matter — all that Rabbainu o.b.m. had engaged with him, and all this Torah he had said to him then. And he also told me that Rabbainu o.b.m. had told him a certain story about a certain officer who was extremely brazen and harsh, called a banit — and he does not remember the story well. And the man asked me that when I next travel to him, I should mention the child before him and ask him to save him. And I traveled to him shortly thereafter and spoke with him about this. He answered and said with astonishment: Is the child still alive? And I stood trembling and astonished, for I understood from his words that the decree had already been sealed upon the child for death. Rabbainu o.b.m. answered and said: If the aforementioned man had accepted my words, the child would already have returned to his health. [As if to say: but now that he did not accept my words, it is impossible for the child to live.] And so it was — shortly afterwards the child passed away. And when Rabbainu o.b.m. spoke with me about the aforementioned man who had not accepted his words, I began to intercede on his behalf and said: How is it possible for him to draw close — is he not already affiliated [with one of the opposing groups]? He replied o.b.m.: If so, he has a great trial. As if to say: And so what if he is affiliated? Is it on account of this that he cannot draw close? Only his trial is great. And certainly he needs to withstand the trial and break all the impediments and draw close. (20.) The Torah "The days of Chanuka are days of thanksgiving — the aspect of the thanksgiving offering" etc. (Likutay Moharan, vol. 2, Torah 2) was said on the Sabbath of Chanuka, and that same year he came from Lemberg. And it is my humble understanding that through this he drew down the aspect of the rectification of the thanksgiving offering [korban todah] — which he needed to bring for having returned safely to his home from there. For this was a great and wondrous salvation for us and for all Israel — for if he had remained there in Lemberg, it is possible that the light would have entirely departed, G-d forbid, and we would not have heard all the awesome things he later revealed to us in his Torahs and conversations that he said afterwards. Particularly the Legendary Tales — for the main great Tales he revealed to us afterwards, particularly the story of the Seven Beggars. And certainly it was fitting to bring a thanksgiving offering for such a salvation. Also several times after he came from Lemberg, we heard from him o.b.m. that he gave great praise and thanksgiving to Hashem Yisburach for having returned from there. And during the walk, each time he came to some place he had been before his journey there, he would say that it was fitting to praise Hashem Yisburach: "He has returned and brought me here again to these places — for I had thought, G-d forbid, that I would never see them again." (21.) What was said there at the end, on the verse "And it came to pass at the end" [Genesis 41:1] — according to the statement of our Rabbis of blessed memory [Chagiga 5b] regarding bar bei rav d'chad yoma [a student who came for only one day]: this came about through a certain young man who traveled to him for the Sabbath of Chanuka in Breslov, and was delayed in Nemerov and did not arrive for that Sabbath. And after the Sabbath he came here. And Rabbainu o.b.m. — at the time he said the Torah "The Days of Chanuka" mentioned above — had not completed explaining the verse "And it came to pass at the end" according to the aforementioned Torah, until this man arrived after the Sabbath. Then he began to explain the aforementioned verse according to the statement of our Rabbis regarding bar bei rav d'chad yoma. And it was pertinent to him — for this man was literally a bar bei rav d'chad yoma [a student who came to the rabbi for only one day] — for on the Sabbath he had not been with him, but only afterwards on a weekday, one day alone. And we saw the wonders of G-d that through him specifically were said these words — which have a connection to him. And they are hinted at in the aforementioned verse — and it is impossible to express in writing what is in my heart about this, for all his words were of great and wondrous weight, as is explained elsewhere (below #340, #361, #389). And also then I saw this: that beforehand, on the Sabbath, he had not revealed anything at all regarding the verse "And it came to pass at the end" — for the revelation of Torah is according to the souls present before him at the time [as is explained in the Torah "Fortunate is the Providence" in Likutay Moharan, vol. 1, Torah 13; and similarly in the Torah "Nine Precious Tikunim," Torah 20, vol. 1]. And afterwards, when the aforementioned man arrived, he then revealed the explanation of the beginning of the verse according to the aforementioned Torah — namely "and it came to pass at the end" etc. — as is explained in its place, see there. But the remainder of the verse he did not complete explaining. And I pressed him greatly to explain the rest for us, and he was unwilling in any manner. And then I saw how each and every word goes forth weighed according to the souls present and their longings etc. Also what is explained there regarding the four things that Rabbi Eliezer showed — the carob tree that proved [his opinion] etc. — the revelation of these things too he did not reveal at the time of saying the Torah except in a general way, without explicating them clearly as they are now set forth in print — until his brother Rabbi Yechiel of blessed memory came together with other men who had also traveled for that Sabbath and had been delayed. And afterwards, when they arrived, then specifically he revealed the aforementioned matter, and he explained the four aforementioned things according to the aforementioned Torah explicitly, as stated. This hashmata pertains to the discourse "When you enter your fellow's vineyard" (Likutay Moharan I:257). This discourse was said at the same time as the discourse (Likutay Tinyana §88) "One must be very careful not to eat fruit that has not finished ripening." The revelation of these discourses came about through an incident, and through the provision of food (tzaydah) that his holy mother commanded him. And this is the incident: After Rabbainu's marriage, when he was still at his father-in-law's table, it was his custom to travel each year with his wife, the Rabbanit, to Medvedivkeh — to the home of his righteous father and mother — to fulfill the mitzvah of honoring one's parents. And it is known that his holy way was to conceal and hide his great service of G-d, especially in his youth, as is cited in his holy conversations. And even though his wife knew something of his holy service, he would make her swear not to reveal it to anyone. Therefore no one knew then of his service and holiness. Once he came to Medvedivkeh to his father and mother's home, and all his family and relatives came to greet him as was customary. Among them there also came a certain woman [his father's co-wife, as it were] to greet his radiant face. And because he concealed and hid himself greatly so that no one would know of his toil in the service of G-d and his holiness — it seemed to his family that he was like other young men. Therefore this woman, when she saw his beauty, had the evil inclination kindle a desire within her — to the point that she was brazen enough to say to him: "Come, let us take our pleasure in love!" But immediately she understood that she would accomplish nothing with him, and she walked away. And the holy Rabbainu, hearing her words, was greatly alarmed that such a trial had come to his hand. And though he withstood the trial, he immediately went outside and commanded one of the men to hire him a wagon to travel back home at once. And so it was. And he told his righteous father and mother that he was compelled to travel home immediately — and he departed from there in haste. And the woman, from the greatness of her desire, wished at least to feast her eyes upon his face one more time. Therefore when she saw that he was traveling away, she ran after the wagon and cried out to him — look how weak you have become! — and she beseeched him to stay the night and return home the next day. But he did not listen to her, and commanded that the horses be urged and they travel on. And he traveled from there and came home. And it came to pass after these things, that Rabbainu traveled once more to Medvedivkeh to his father and mother's home. And at that time his holy mother commanded him, as a testament, saying: the person whom he cannot tolerate, he must not allow to remain with him. And if not, he will need to rely on people far from him against those who are close to him — meaning that people distant from him will help him, preventing the person he cannot tolerate from being with him, even if that person should be among his relatives. Now this woman had a younger brother who had been three or four years old at the time of the incident. And Rabbainu saw him then. After several years had passed — when Rabbainu had established his residence in Breslov, and his holy name, righteousness, and holiness had already become famous in the world — the aforementioned woman repented of her evil deeds. Remembering her words and what she had said to such a holy and awesome tzaddik, she was greatly ashamed of herself. She desired to appease Rabbainu and to receive from him repentance and rectification for this. Her brother was now twenty-five years old. She told him the whole ugly incident she had perpetrated, and beseeched her brother to travel to Breslov — to the holy Rabbainu — to appease him on her behalf and receive repentance. And so he did. He traveled to Breslov, and when he came to Rabbainu's house, Rabbainu recognized him immediately — even though by now he was a full-grown young man. Before the man even began to speak to Rabbainu to tell him the reason for his coming, Rabbainu said: "Oy! I cannot tolerate him in my house!" And his holy daughter Adl heard these words from the holy mouth, and she knew the background of his holy mother's instruction mentioned above — and she very much wanted to remove him from his father's house, but could not. Hashem Yisburach arranged that at that very moment there came to Rabbainu's house a man from Nemrov (he was the brother of Rabbi Lipa of Nemrov). This man from Nemrov was distant from Rabbainu — for he was not among his close ones. When he came to Rabbainu's house and saw the man from Mezhbuzh who was then in Rabbainu's house, Rabbainu's holy daughter Adl hinted to the man from Nemrov that Rabbainu could not tolerate this person remaining with him — and therefore he should take him out of Rabbainu's house. And the man from Nemrov took the man from Mezhbuzh by the hand and led him outside. Now the man from Mezhbuzh was very hungry at that moment. He saw in the marketplace a man standing and selling the fruit called plomen [plums] — and he bought a very large quantity. But the fruit had not yet finished ripening. The man took the fruit and entered with them into Rabbainu's outer chamber — where Rabbainu was not present — and ate the fruit far beyond what he needed. Immediately after eating, he became very weak and began to cry out that all his limbs were hurting him greatly and his life force was leaving him. People from the marketplace heard and entered the chamber where he was — and they carried him out to bring him to his lodging. But they did not succeed in bringing him there before he died in the street. After this incident, Rabbainu said the discourse "When you enter your fellow's vineyard" (Likutay Moharan I:257) — which speaks of how when a person eats more than he needs, he can thereby expel his own life force. And he also said then the discourse "One must be careful not to eat fruit that has not finished ripening" (Likutay Tinyana §88) — where it is explained that through this too a person's life force departs. Afterwards, Rabbainu said that the death of the man in Breslov had also been a rectification for his sister. General articles 81–103 | Section sub-numbers 1–23 (1.) In the year 5565 [1804/5]: I was standing near the table and swimming in the sea — and all the nations and all the kings stood and watched and marveled — [meaning] the table of kings, the sea of wisdom, that I would reveal wisdom such as even etc. (2.) In the year 5567 [1806/7] in Breslov, the Torah portion Vayechi [Genesis 47:28–50:26] — after I had sanctified the new moon myself, he said to me: If you had been joyful, there would have been a great good for the world. Afterwards he told this: He saw in a dream that there were going very many armies, and flying after them were very many birds — a great exaggeration — and I asked the one beside me why the birds were flying after them. And he told me that they were going to help those armies. And I asked: How would they help them? And he answered me: These birds deposit from themselves a fluid — and through that fluid those opposing them are destroyed — and in this way they help those armies. And it was difficult for me: was not the place where they deposited the fluid also where those armies were, and would it not also harm them? Meanwhile I saw — and the birds began to lower themselves to the ground until they all stood on the earth, and they walked after the armies and were picking up from the ground with their mouths. And the thing they picked up was round and was not a foodstuff. And it was difficult for me — how would these birds come and go after the armies, for in walking, a person walks faster than birds? And what was it they were picking up? And they told me that what they were picking up — from this is made the aforementioned fluid that kills those opposing them, as stated. And in every place they deposit the fluid, through this those opposing them in that place are destroyed and die. And I entered a hidden place, and I saw that there was an extremely low entrance, and I entered there and lay myself down, and there were no windows in that room, and it was dark there. And I entered there because I wanted to hide, and I hid there. Meanwhile all the birds began to enter there, and I wanted to chase them away, and I was waving them away with my hand — and a cat stood before them, and it is the way of birds to flee from a cat. But these birds did not at all flee from the cat and paid it no attention. And they told me that these birds are not afraid of anything whatsoever — only of one thing. And they told me what that one thing is — and I have forgotten it. And among those birds there was one that was extremely old, and he said: The world imagines that this place [where we are hiding] is hidden, but I remember when this place was open. And these words are very deep. (The transcriber says: I heard that before the night on which he began to say the aforementioned discourse at the evening meal — he told before the meal the story of the birds and the Mazal Tov, which is explained elsewhere [above, in the Chronological Index at article 59, under Torah 66].) (3.) What he told at the beginning of the summer of 5564 [1804]: He answered and said: I will tell you what I saw — and you should tell it to your children. There was one person lying on the ground, and around him were sitting [people in] a circle, and around the circle another circle, and around that circle yet another circle, and so on for several circles. And around them were sitting yet more people without order. And the one sitting in the middle — that is, reclining on his side — was moving his lips, and all those sitting around him were moving their lips after him. And afterwards I saw — and behold he was gone [the one in the middle], and all those sitting around him stopped moving their lips. And I asked what this was. They answered me: He has grown cold and died and has ceased speaking, and [so] they stopped speaking. And afterwards they all began to run, and I ran after them. And I saw two palatzin [palaces] — that is, beautiful, very fine buildings — and there were sitting there two officers, and they [the people] ran there to the officers and began to argue with them: Why have you misled us? And they wanted to kill them. And the officers fled outside. And I saw them and they appeared very good to me in their essence. And I ran after them. And I saw from a distance a beautiful tent. And they cried out from there to the officers: Turn back! And collect all the merits you have and take them in your hands. And go to the candle that is hanging there — and there you will accomplish everything you desire. And they turned back and collected their merits, and there were bundles of merits there. And they ran toward the candle and I ran after them. And I saw a candle hanging in the air [lit], and the officers came and threw the merits toward the candle, and sparks fell from the candle into their mouths. And the candle turned itself and a river was made from the candle, and all of them drank from the river. And creatures were formed within them. And when they opened their mouths to speak, the creatures came out of them. And I saw them running and returning — and they were neither of the species of man nor of the species of animal, but creatures. And afterwards they took counsel to return to their place. And they said: How can we return to our place, for we no longer have a path? [For on the way they had passed through several boundaries/borders, and now they no longer had passage.] And they said: When he was still alive — that is, the one who was lying in the middle — when he was alive and speaking, we had passage and could pass through everywhere. Now that he is gone, how shall we return? And they said: Let us go to the one who was in the middle [who had died]. And they went and found him, and the one in the middle was in a certain place, and he asked: What do you need? And they said: We need you to help us pass through the borders. And he answered: There was with me a certain person [whose name I have forgotten] and through him I had passage — go to him. And they went to that person, and he said: There was such-and-such a person and through him I had passage — go to him. And so on — one sending them to another. Until they came to a mountain on which there sat a man. And he asked: Who are you? And they told him. And he answered: I know you — go inside [the mountain]. And they went inside the mountain and found there people sitting and learning [Torah]. And they gave them scrolls [gittin] — that is, letters of passage — and through these letters they had passage and could return through all the borders. And I too returned with them, and I also had letters of passage as they did. And in passing through the borders I came to a certain hall. And in that hall there was sitting a ruler [officer] and before him many kinds of foods. And I too ate from the foods there. And there was there among those foods a very good food, and I said: This food is very good. And they said: Yes — but there is another food better than it. And they showed me the other food. And I said: This food is even better. And they said: Yes — but there is another food better than this too. And so on — until they said: The best of all foods is the bread. And I too ate bread there and it was extremely good. And afterwards I came through [the borders] with the letters of passage. Until I came to the last border, and there they did not want to let me through. And I showed the letters of passage — and still they refused to let me pass. Until I said to them: Know that I am from there [that is, I am from this world, from where you also are], and I showed them a sign. And they immediately let me pass. And I returned here, and I found myself lying in my bed, and I did not know at all how I had returned here. And this is what I saw. Rabbainu o.b.m. said that this Torah — Nine Precious Tikunim (Likutay Moharan, vol. 1, Torah 20) — is the explanation of the aforementioned vision. And he said that in all the Torahs he says there are allusions from this vision, but this Torah is entirely an explanation of the aforementioned vision — see article 9 above. (4.) What he told before Rosh Hashana 5569 [1808], at the end of the summer of 5568 — and at that time the slaughterer from Teplyk brought him a wondrous chair. And close to this, he told what he saw in a vision or dream: that they brought him a chair, and fire was around it. And all the world — men, women, and children — went to see it. And when they returned from there, immediately they became bound to one another and matches were made between them. And all the leaders of the generation also went to see it. And I asked how far away it was, and why immediately upon [seeing it] matches were made. And I walked around them in order to go there. And I heard that Rosh Hashana was coming. And I was uncertain whether to return or to stay, and I was confused in my mind. And I said to myself: How shall I remain here for Rosh Hashana? And I said in my mind: given the weak body I have, why should I return? And I stayed there. And I came to the chair and I saw there Rosh Hashana literally. And likewise Yom Kippur — Yom Kippur literally. And likewise Sukkos — Sukkos literally. And I also heard them crying out [Isaiah 1:14]: "Your new moons and your festivals My soul hates" — why do you judge the world? Rosh Hashana itself will judge! And they all fled — together with all the leaders of the generation — they all fled. And I saw there that engraved on the chair were all the forms of all the creatures of the world, and each one was engraved together with his mate beside him — and therefore matches were immediately made, for everyone there found and saw his mate. And since in earlier days I had learned, it occurred to my mind that the verse [Daniel 7:9]: "Kors'yeh shvivim di nur" — "His throne was flames of fire" — its initial letters [spell] shadkhan [matchmaker], for through the chair matches are made, as stated. Also kors'yeh [throne] are the initial letters of Rosh Hashana, Yom Kippur, Sukkos. And therefore on Shemini Atzeret — the union of the Matron [Zohar, Vayikra 96b]. And I asked: What will my livelihood be? And they told me that I would be a matchmaker — and the fire surrounded it. For in truth Rosh Hashana is the aspect of matchmaking, for Rosh Hashana is the aspect of the throne of the Holy One Blessed He, as is written [Psalms 47:9]: "G-d sits on His holy throne." And on this throne all the forms of the creatures are engraved with their mates, as I saw in the vision mentioned above. And therefore through Rosh Hashana — which is the aspect of the holy throne — matches are made. For at the beginning of each year it is decreed who will be paired with whom, as is known.