Chayay Moharan — AI-reviewed, editorially qualified Simanim 14–58

Rabbi Nachman of Breslov

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חיי מוהר״ן

Chayay Moharan — AI-reviewed, editorially qualified Simanim 14–58

חיי מוהר"ן - Chayey Moharan

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AI-reviewed / editorially qualified — Simanim 14–58 only

45 Simanim · 142 source pairs. This additive edition preserves both supplied Hebrew fields and the complete accepted English, with its occurrence-specific qualifications and inline glosses. It is not human-approved, an authenticated complete original translation, or a whole-book review. No new translation was made for this edition.

The canonical chapter and its unreviewed English suffix are unchanged. Earlier imports below are conserved at their original chapter/index owners; they are not claimed to align with this Hebrew. Source-apparatus witnesses are separate from the 142 source pairs.

Canonical chapter 1 context · Complete edition and provenance JSON · 23 source-apparatus witnesses

Source-exact display retains the independently supplied unpointed and pointed witnesses, not a vowel-stripped approximation. Automatic reference decoration is disabled for these fields to avoid reparsing their source code points.

Siman 14 #

14.55

(יד) בעת שנתן לנו התורה תשעה תקונין הנ"ל בכתיבת ידו, היינו עומדים לפניו, והוא חתך הדפין של התורה הנ"ל מתוך ספרו כדי לתנם לנו להעתיקם. ותחלת התורה היתה מתחלת באמצע הדף שהיה כתוב עליו תורה אחרת שלא רצה לתן אותה לנו להעתיקה. והכרח לומר לי אלו הדברים בעל פה מלה במלה, ואני ישבתי אצלו והייתי כותב מפיו הקדוש.

14.55

(14.) At the time he gave us the Torah "nine tikunim" mentioned above in his handwriting, we were standing before him, and he cut the pages of the aforementioned Torah from his book in order to give them to us to copy. And the beginning of the Torah was situated in the middle of the page, upon which there was written another Torah which he did not wish to give us to copy. And he was compelled to tell me these words orally, word by word, and I sat by him and was writing from his holy mouth.

AI review qualifications / provenance — chapter 1, index 55

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

(14.) At the time he gave us the Torah "nine precious tikunim" mentioned above in his holy handwriting, we were standing before him, and he cut the pages of the aforementioned Torah from his book in order to give them to us to copy. And the beginning of the Torah was situated in the middle of the page, upon which there was written another Torah which he did not wish to give us to copy. And he was compelled to tell me these words orally, word by word, and I sat by him and was writing from his holy mouth.

Earlier unaligned import — original chapter 1, index 55

(14.) At the time he gave us the Torah "nine precious tikunim" mentioned above in his holy handwriting, we were standing before him, and he cut the pages of the aforementioned Torah from his book in order to give them to us to copy. And the beginning of the Torah was situated in the middle of the page, upon which there was written another Torah which he did not wish to give us to copy. And he was compelled to tell me these words orally, word by word, and I sat by him and was writing from his holy mouth. And in the meanwhile he became very inflamed, and his face was reddening and shining, and he paused in the middle for a bit, and it was a great wonder to us.

Original owner: c1-i55 · /segments/54/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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14.56

ובתוך כך נתלהב מאד ופניו היו מאדימות ומאירות, והפסיק באמצע קצת והיה אצלנו פליאה גדולה. ואחר כך ספר לנו שזאת הלילה הוא היארצייט של אמו, כי היה אז י"ט אדר והוא שכח ולא הדליק נר ולא אמר קדיש, ואז היתה שנה מעברת שהיארצייט הוא בשני חדשי אדר כידוע (עין שלחן ערוך סימן ת"ב יד) ובתוך כתיבת זאת התורה באה אמו אצלו והזכירה אותו היארצייט.

14.56

And in the meanwhile he became very inflamed, and his face was reddening and shining, and he paused in the middle for a bit, and it was a great wonder to us. And afterwards he told us that this night was the yartzait [death-anniversary] of his mother, for it was then the 19th of Adar, and he had forgotten and had not lit a candle and had not said Kaddish, and it was then a leap year, so the yartzait falls in both months of Adar, as is known [see Shulchan Aruch, siman 402:14]. And in the midst of writing this Torah his mother came to him and reminded him of the yartzait.

AI review qualifications / provenance — chapter 1, index 56

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

And in the meanwhile he became very inflamed, and his face was reddening and shining, and he paused in the middle for a bit, and it was a great wonder to us. And afterwards he told us that this night was the yartzait [death-anniversary] of his mother, for it was then the 19th of Adar, and he had forgotten and had not lit a candle and had not said Kaddish, and it was then a leap year, so the yartzait falls in both months of Adar, as is known [see Shulchan Aruch, siman 402:14]. And in the midst of writing this Torah his mother came to him and reminded him of the yartzait.

Earlier unaligned import — original chapter 1, index 56

And afterwards he told us that this night was the yartzait [death-anniversary] of his mother, for it was then the 19th of Adar, and he had forgotten and had not lit a candle and had not said Kaddish, and it was then a leap year, so the yartzait falls in both months of Adar, as is known [see Shulchan Aruch, siman 402:14]. And in the midst of writing this Torah his mother came to him and reminded him of the yartzait. And immediately he called a quorum and learned Mishnayos and said Kaddish and lit a candle for her sake. And in the morning he also called a quorum to his room where he sat, and he himself led the Borchu and said Borchu and Kedushah, and afterwards all the Kaddishim of Uva Letzion and Tefillah l'David and Pitum Haktores and Aleinu.

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14.57

ותכף קרא מנין ולמד משניות ואמר קדיש והדליק נר בשבילה. ובבקר קרא גם כן מנין לחדרו שישב שם ופרס על שמע בעצמו ואמר ברכו וקדשה ואחר כך כל הקדישים של ובא לציון ותפלה לדוד ופטום הקטרת ועלינו. ואמר כלם בעצמו לא נעדר אחד, ואחר כך למד משניות ואמר עוד קדיש דרבנן ואמר אחר כך שמימיו לא פרס על שמע וזה היה פעם ראשון אצלו שאמר ברכו וקדשה לפני התבה ועוד יש בזה דברים בגו:

14.57

And immediately he called a quorum and learned Mishnayos and said Kaddish and lit a candle for her sake. And in the morning he also called a quorum to his room where he sat, and he himself performed pores al Shema [the communal recitation associated with the Shema] and said Borchu and Kedushah, and afterwards all the Kaddishim of Uva Letzion and Tefillah l'David and Pitum Haktores and Aleinu. And he said them all himself, not one was omitted. And afterwards he learned Mishnayos and said another Kaddish d'Rabbanan. And he said afterwards that in all his days he had never performed pores al Shema [the communal recitation associated with the Shema], and this was the first time for him that he had said Borchu and Kedushah before the pulpit — and there are further matters within this.

AI review qualifications / provenance — chapter 1, index 57

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

And immediately he called a quorum and learned Mishnayos and said Kaddish and lit a candle for her sake. And in the morning he also called a quorum to his room where he sat, and he himself led the Borchu and said Borchu and Kedushah, and afterwards all the Kaddishim of Uva Letzion and Tefillah l'David and Pitum Haktores and Aleinu. And he said them all himself, not one was omitted. And afterwards he learned Mishnayos and said another Kaddish d'Rabbanan. And he said afterwards that in all his days he had never led the Borchu, and this was the first time for him that he had said Borchu and Kedushah before the pulpit — and there are further matters within this.

Earlier unaligned import — original chapter 1, index 57

And he said them all himself, not one was omitted. And afterwards he learned Mishnayos and said another Kaddish d'Rabbanan. And he said afterwards that in all his days he had never led the Borchu, and this was the first time for him that he had said Borchu and Kedushah before the pulpit — and there are further matters within this. And it appears to me, according to our grasp at the time, that the young daughter mentioned above was named Faiga after his mother, whose name was Faiga, of blessed memory — and the aforementioned Torah pertains to the matter of the departure of the soul, from which the explanations of the Torah were drawn, for there is a soul that suffers bitterness as is explained there, see there.

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14.58

ונראה לי לפי תפיסתנו אז, כי הקטנה הנ"ל היה שמה פיגא על שם אמו זכרונה לברכה שהיה שמה פיגא, והתורה הנ"ל שיכה לענין הסתלקות הנשמה שממנה נמשך באורי התורה, כי יש נשמה שסובלת מרירות כמו שמבאר שם עין שם. ומחמת זה נראה לפי עניות דעתי שהיתה שיכות שדיקא בעת שעסקנו בהתורה הנ"ל באה נשמת אמו הקדושה זכרונה לברכה כי אמו היתה צדקת גדולה, ופעם אחת שמעתי מפיו הקדוש בפרוש שאמו היתה בעלת רוח הקדש, והדברים עתיקים.

14.58

And it appears to me, according to our grasp at the time, that the young daughter mentioned above was named Faiga after his mother, whose name was Faiga, of blessed memory — and the aforementioned Torah pertains to the matter of the departure of the soul, from which the explanations of the Torah are drawn, for there is a soul that suffers bitterness as is explained there, see there. And because of this it seems, according to my humble understanding, that there was a particular connection: that specifically at the time that we occupied ourselves with the aforementioned Torah, the soul of his holy mother of blessed memory came — for his mother was a great righteous woman, and I heard once from his holy mouth explicitly that his mother had holy spirit. And the matters are ancient [secrets].

AI review qualifications / provenance — chapter 1, index 58

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

And it appears to me, according to our grasp at the time, that the young daughter mentioned above was named Faiga after his mother, whose name was Faiga, of blessed memory — and the aforementioned Torah pertains to the matter of the departure of the soul, from which the explanations of the Torah were drawn, for there is a soul that suffers bitterness as is explained there, see there. And because of this it seems, according to my humble understanding, that there was a particular connection: that specifically at the time that we occupied ourselves with the aforementioned Torah, the soul of his holy mother of blessed memory came — for his mother was a great righteous woman, and I heard once from his holy mouth explicitly that his mother had holy spirit. And the matters are deep.

Earlier unaligned import — original chapter 1, index 58

And because of this it seems, according to my humble understanding, that there was a particular connection: that specifically at the time that we occupied ourselves with the aforementioned Torah, the soul of his holy mother of blessed memory came — for his mother was a great righteous woman, and I heard once from his holy mouth explicitly that his mother had holy spirit. And the matters are deep. For all the words of Rabbainu o.b.m., and the stories that we tell of him, there is not in them a single thing that does not contain very high and awesome and exceedingly mighty secrets. "Deep, deep — who can find it" [Ecclesiastes 7:24]. Especially the stories that transpired with his holy offspring, for his children are on the level of above the six hundred thousand souls of Israel, as is understood from Likutay Moharan vol.

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14.59

כי כל דברי רבנו זכרונו לברכה, ומעשיות שאנו מספרים ממנו, אין בהם דבר שלא יהיה בהם סודות גבוהות ונוראות ועצומות מאד מאד. עמק עמק מי ימצאנו. בפרט המעשיות שעברו על זרעו הקדושים כי בניו הם בחינת למעלה מששים רבוא נשמות ישראל כמובן בלקוטי מוהר"ן חלק ראשון סימן רע"ג על פסוק (דברי הימים א כ"ג): ובני רחביה רבו למעלה עין שם. ובשביל זה עבר עליהם מה שעבר המקום ירחם עליהם להבא שימשך על פלטה הנשארת חיים ואריכות ימים ושנים עליהם ועל זרעם עד סוף כל הדורות אמן ואמן:

14.59

For all the words of Rabbainu o.b.m., and the stories that we tell of him, there is not in them a single thing that does not contain high and awesome and mighty secrets, very, very much so. "Deep, deep — who can find it" [Ecclesiastes 7:24]. Especially the stories that transpired with his holy offspring, for his children are on the level of above the six hundred thousand souls of Israel, as is understood from Likutay Moharan vol. 1, siman 273, on the verse [Chronicles I 23:17]: "And the sons of Rehabiah were many above" — see there. And because of this, what transpired upon them transpired. May the Omnipresent have mercy upon them henceforth, so that life and length of days and years may be drawn down upon the remnant that remains — upon them and upon their progeny until the end of all generations. Amen and Amen.

AI review qualifications / provenance — chapter 1, index 59

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

For all the words of Rabbainu o.b.m., and the stories that we tell of him, there is not in them a single thing that does not contain very high and awesome and exceedingly mighty secrets. "Deep, deep — who can find it" [Ecclesiastes 7:24]. Especially the stories that transpired with his holy offspring, for his children are on the level of above the six hundred thousand souls of Israel, as is understood from Likutay Moharan vol. 1, siman 273, on the verse [Chronicles I 23:17]: "And the sons of Rehabiah were very many" — see there. And therefore what transpired upon them was in every matter great battles, for it touches upon things from very far. May Hashem have mercy upon the remnant that remains, and draw down upon those who survive — life and length of days and years — upon them and upon their progeny until the end of all generations. Amen and Amen.

Earlier unaligned import — original chapter 1, index 59

1, siman 273, on the verse [Chronicles I 23:17]: "And the sons of Rehabiah were very many" — see there. And therefore what transpired upon them was in every matter great battles, for it touches upon things from very far. May Hashem have mercy upon the remnant that remains, and draw down upon those who survive — life and length of days and years — upon them and upon their progeny until the end of all generations. Amen and Amen. (15.) After he said the Torah "nine precious tikunim" mentioned above — and it speaks at length there about the greatness of the Land of Israel, that this is the very essence of the victory of the battle, when one merits to come to the Land of Israel etc. — and especially at the time of saying the Torah he elaborated on the matter more, for he began from the very beginning of the Torah to speak of the Land of Israel immediately. And he said in these words: Whoever wishes to be a Jew, that is, to go from level to level, it is impossible except through the Land of Israel.

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Siman 15 #

15.60

(טו) אחר שאמר התורה תשעה תקונין הנ"ל ושם מדבר הרבה ממעלת ארץ ישראל שזה עקר נצחון המלחמה כשזוכין לבוא לארץ ישראל וכו', ובפרט בעת שאמר התורה באר הדבר יותר, כי אז התחיל בהתחלת התורה תכף לדבר מארץ ישראל. ואמר בזו הלשון מי שרוצה להיות יהודי, דהינו לילך מדרגא לדרגא אי אפשר כי אם על ידי ארץ ישראל וכשמנצחין המלחמה אז נקראין איש מלחמה כי קדם שמנצחין המלחמה אז אל יתהלל חוגר כמפתח (מלכים א כ) רק כשמנצחין המלחמה אז הוא איש מלחמה.

15.60

(15.) After he said the Torah "nine tikunim" mentioned above — and it speaks at length there about the greatness of the Land of Israel, that this is the very essence of the victory of the battle, when one merits to come to the Land of Israel etc. — and especially at the time of saying the Torah he elaborated on the matter more, for he began from the very beginning of the Torah to speak of the Land of Israel immediately. And he said in these words: Whoever wishes to be a Jew, that is, to go from level to level, it is impossible except through the Land of Israel. And when one is victorious in the battle, then one is called a "man of war," because before one is victorious in the battle, "let not he who girds on [his armor] boast himself as he who takes it off" [Kings I 20:11] — only when one is victorious in the battle is one a man of war.

AI review qualifications / provenance — chapter 1, index 60

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

(15.) After he said the Torah "nine precious tikunim" mentioned above — and it speaks at length there about the greatness of the Land of Israel, that this is the very essence of the victory of the battle, when one merits to come to the Land of Israel etc. — and especially at the time of saying the Torah he elaborated on the matter more, for he began from the very beginning of the Torah to speak of the Land of Israel immediately. And he said in these words: Whoever wishes to be a Jew, that is, to go from level to level, it is impossible except through the Land of Israel. And when one is victorious in the battle, then one is called a "man of war," because before one is victorious in the battle, "let not he who girds on [his armor] boast himself as he who takes it off" [Kings I 20:11] — only when one is victorious in the battle is one a man of war.

Earlier unaligned import — original chapter 1, index 60

And when one is victorious in the battle, then one is called a "man of war," because before one is victorious in the battle, "let not he who girds on [his armor] boast himself as he who takes it off" [Kings I 20:11] — only when one is victorious in the battle is one a man of war. And afterwards he began to speak of the soul, and became very inflamed, and raised his voice and said: There is a soul etc., as is printed in the book in the aforementioned siman — except that in his writing he begins immediately from the soul, but in his saying it he began from the Land of Israel as mentioned above. And after he completed the Torah, afterwards at the time of conversation I asked him: What is your intention in what you said, that the Land of Israel is so great and that this is the very essence of the victory of the battle? And he rebuked me and answered and said: My intention is the Land of Israel in its plain sense — with those very houses and those very dwellings.

Original owner: c1-i60 · /segments/59/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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15.61

ואחר כך התחיל לדבר מהנשמה, ונתלהב מאד והרים קולו ואמר יש נשמה וכו' כנדפס בספר בסימן הנ"ל רק שבכתיבתו התחיל תכף מהנשמה אבל באמירתו התחיל מארץ ישראל כנ"ל. ואחר שגמר התורה אחר כך בעת השיחה שאלתי אותו מה כונתכם במה שאמרתם שארץ ישראל היא גדולה כל כך ושזה עקר נצחון המלחמה. וגער בי וענה ואמר כונתי ארץ ישראל הזאת בפשיטות עם אלו הבתים והדירות ואמר בלשון אשכנז בזו הלשון: "איך מיין טאקע דאס ארץ ישראל מיט דיא שטיבער מיט דיא הייזער". כלומר שכל כונתו במה שהאריך במעלת ארץ ישראל כונתו כפשוטו על ארץ ישראל הזאת שבני ישראל נוסעים לשם, שרצונו שכל איש ישראל כל מי שרוצה להיות איש ישראל באמת יסע לארץ ישראל, ואף על פי שיש לו מניעות רבות על זה, ישבר כל המניעות וילך לשם כי זה עקר נצחון המלחמה כשזוכין לבוא לארץ ישראל וכו'.

15.61

And afterwards he began to speak of the soul, and became very inflamed, and raised his voice and said: There is a soul etc., as is printed in the book in the aforementioned siman — except that in his writing he began immediately from the soul, but in his saying it he began from the Land of Israel as mentioned above. And after he completed the Torah, afterwards at the time of conversation I asked him: What is your intention in what you said, that the Land of Israel is so great and that this is the very essence of the victory of the battle? And he rebuked me and answered and said: My intention is the Land of Israel in its plain sense — with those very houses and those very dwellings. And he said in Yiddish in these words: "Ich mayn takeh dos Eretz Yisroel mit di shtiber mit di haizer" — meaning to say, that all his intention in what he elaborated on the greatness of the Land of Israel, his intention is simply for the literal Land of Israel to which the Children of Israel travel, that he desires that every single man of Israel — all who wish to be a true man of Israel — should travel to the Land of Israel, and even though he has many impediments to this, he should break all the impediments and go there, for this is the very essence of the victory of the battle when one merits to come to the Land of Israel etc.

AI review qualifications / provenance — chapter 1, index 61

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

And afterwards he began to speak of the soul, and became very inflamed, and raised his voice and said: There is a soul etc., as is printed in the book in the aforementioned siman — except that in his writing he begins immediately from the soul, but in his saying it he began from the Land of Israel as mentioned above. And after he completed the Torah, afterwards at the time of conversation I asked him: What is your intention in what you said, that the Land of Israel is so great and that this is the very essence of the victory of the battle? And he rebuked me and answered and said: My intention is the Land of Israel in its plain sense — with those very houses and those very dwellings. And he said in Yiddish in these words: "Ich mayn takeh dos Eretz Yisroel mit di shtiber mit di haizer" — meaning to say, that all his intention in what he elaborated on the greatness of the Land of Israel, his intention is simply for the literal Land of Israel to which the Children of Israel travel, that he desires that every single man of Israel — all who wish to be a true man of Israel — should travel to the Land of Israel, and even though he has many impediments to this, he should break all the impediments and go there, for this is the very essence of the victory of the battle when one merits to come to the Land of Israel etc.

Earlier unaligned import — original chapter 1, index 61

And he said in Yiddish in these words: "Ich mayn takeh dos Eretz Yisroel mit di shtiber mit di haizer" — meaning to say, that all his intention in what he elaborated on the greatness of the Land of Israel, his intention is simply for the literal Land of Israel to which the Children of Israel travel, that he desires that every single man of Israel — all who wish to be a true man of Israel — should travel to the Land of Israel, and even though he has many impediments to this, he should break all the impediments and go there, for this is the very essence of the victory of the battle when one merits to come to the Land of Israel etc. And this is what roused my heart most and strengthened me greatly — to overcome all the many impediments I had beyond measure, to break them all and come to the Land of Israel. Blessed be Hashem Yisburach who was with me to break such impediments and confusions and delays, and to come there in peace and to return in peace. When he began the Torah "nine precious tikunim" mentioned above, at Rosh Hashana at dusk as his constant custom — that is, close to the beginning of the night belonging to the second day of Rosh Hashana, and the day had already darkened — I sat very close to him and looked at him, and I saw that he said the words "tisha tikunin yakirin ismasrin l'dikna" ("nine precious tikunim are entrusted to the beard") with exceedingly great strength to the very exhaustion of his being, and with awe and fear and trembling and shaking which is impossible to gauge, and he grasped his beard a number of times with great strength.

Original owner: c1-i61 · /segments/60/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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15.62

וזה אשר העיר לבבי ביותר וחזק אותי ביותר, לעבר על כל המניעות הרבות שהיה לי בלי שעור לשבר כלם ולבוא לארץ ישראל. ברוך השם יתברך אשר היה בעזרי לשבר מניעות ובלבולים ועכובים כאלה, ולבוא לשם בשלום ולחזר בשלום.

15.62

And this is what roused my heart greatly and strengthened me greatly — to overcome all the many impediments I had beyond measure, to break them all and come to the Land of Israel. Blessed be Hashem Yisburach who helped me to break such impediments and confusions and delays, and to come there in peace and to return in peace.

AI review qualifications / provenance — chapter 1, index 62

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

And this is what roused my heart most and strengthened me greatly — to overcome all the many impediments I had beyond measure, to break them all and come to the Land of Israel. Blessed be Hashem Yisburach who was with me to break such impediments and confusions and delays, and to come there in peace and to return in peace.

Earlier unaligned import — original chapter 1, index 62

And it is impossible to depict this in writing. And it is already explained elsewhere (below #361) that he said, that before he utters from his mouth the first word of the Torah it seems to him that his soul will depart, and the same with the first word of the Kiddush. And concerning this Torah I saw with my own eyes the extremity of his messeeras nefesh which is impossible to gauge. (This pertains to the above matter explained there, that before one comes to the Land of Israel one should not boast as he who takes off [his armor] etc.

Original owner: c1-i62 · /segments/61/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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15.63

כשהתחיל התורה "תשעה תקונין" הנ"ל בראש השנה בין השמשות כדרכו תמיד, דהינו סמוך לתחלת הלילה השיכה ליום שני דראש השנה, וכבר חשך היום, ואני ישבתי סמוך מאד אליו והסתכלתי בו וראיתי שאמר התבות תשעה תקונין יקירין אתמסרין לדקנא בכחות גדולות מאד מאד עד מצוי הנפש, ובאימה ויראה ורתת וזיע אשר אי אפשר לשער, ותפס את זקנו כמה פעמים בכחות גדולות. ואי אפשר לציר זאת בכתב וכבר מבאר במקום אחר (לקמן שסא) שאמר שקדם שהוא מוציא מפיו התבה הראשונה של התורה נדמה לו שתצא נפשו, וכן בתבה הראשונה של הקדוש ואצל התורה הזאת ראיתי זאת בעיני עצם מסירת נפשו שאי אפשר לשער:

15.63

When he began the Torah "nine tikunim" mentioned above, at Rosh Hashana at dusk as his constant custom — that is, close to the beginning of the night belonging to the second day of Rosh Hashana, and the day had already darkened — I sat very close to him and looked at him, and I saw that he said the words "tisha tikunin yakirin ismasrin l'dikna" ("nine precious tikunim are entrusted to the beard") with very, very great strength to the very exhaustion of his being, and with awe and fear and trembling and shaking which is impossible to gauge, and he grasped his beard a number of times with great strength. And it is impossible to depict this in writing. And it is already explained elsewhere (below #361) that he said, that before he utters from his mouth the first word of the Torah it seems to him that his soul will depart, and the same with the first word of the Kiddush. And concerning this Torah I saw with my own eyes the extremity of his messeeras nefesh which is impossible to gauge.

AI review qualifications / provenance — chapter 1, index 63

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately. Witness-boundary qualification: the independently supplied pointed Hebrew field for c1-i63 ends with a literal CRLF followed by a lone opening parenthesis; its unpointed field has no such terminal marker. Both fields are retained unchanged. The placement and ownership of this unattached marker remain unresolved; no continuation is reconstructed or assigned to this unit. The English translates the complete wording of the supplied unit, not a conjectured missing teaching. This qualification records the supplied-field boundary only; it is not source authentication or source-owner approval.

Previous comparison English — not the selected translation

When he began the Torah "nine precious tikunim" mentioned above, at Rosh Hashana at dusk as his constant custom — that is, close to the beginning of the night belonging to the second day of Rosh Hashana, and the day had already darkened — I sat very close to him and looked at him, and I saw that he said the words "tisha tikunin yakirin ismasrin l'dikna" ("nine precious tikunim are entrusted to the beard") with exceedingly great strength to the very exhaustion of his being, and with awe and fear and trembling and shaking which is impossible to gauge, and he grasped his beard a number of times with great strength. And it is impossible to depict this in writing. And it is already explained elsewhere (below #361) that he said, that before he utters from his mouth the first word of the Torah it seems to him that his soul will depart, and the same with the first word of the Kiddush. And concerning this Torah I saw with my own eyes the extremity of his messeeras nefesh which is impossible to gauge.

Earlier unaligned import — original chapter 1, index 63

— meaning to say, that many sufferings and impediments etc. must be traversed before one comes there. One time when Rabbainu o.b.m. told of the enormity of the impediments and dangers that were upon him in Istanbul, and how he had been in great danger before he came to the Land of Israel etc., he then answered and said to us that we can come to the Land of Israel with ease — as if to say, that such impediments and dangers as befell him will not overcome us, and if we desire, we can come to the Land of Israel with ease. But even still, certainly we too need to be ready to endure suffering and to break impediments before we arrive there, for the Land of Israel is one of the three things that are given through suffering [Brachos 5a], as is also cited there in the aforementioned discourse.) And one time Rabbainu o.b.m. said: There are those who imagine that they wish and long greatly to come to the Land of Israel — if they could travel there in comfort. But not in suffering and hardship. And in truth, this is not a complete desire. For one who truly wishes to come to the Land of Israel must go even on foot, as it was said to Abraham, "Go for yourself" [Genesis 12:1] — "lech" — go, specifically on foot.

Original owner: c1-i63 · /segments/62/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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15.64

(שיך לעיל לענין המבאר שם שקדם שבאין לארץ ישראל אזי אל יתהלל חוגר כמפתח וכו' רצונו לומר כי הרבה יסורים ומניעות וכו' צריכין לעבר קדם שבאין לשם.

15.64

(This pertains to the above matter explained there, that before one comes to the Land of Israel "let not he who girds on [his armor] boast himself as he who takes it off" etc. — meaning to say, that many sufferings and impediments etc. must be traversed before one comes there.

AI review qualifications / provenance — chapter 1, index 64

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

(This pertains to the above matter explained there, that before one comes to the Land of Israel one should not boast as he who takes off [his armor] etc. — meaning to say, that many sufferings and impediments etc. must be traversed before one comes there.

Earlier unaligned import — original chapter 1, index 64

And see the Yimay Moharnat concerning his journey to the Land of Israel. After Rabbainu o.b.m. said the discourse "nine precious tikunim," he said with a clever quip: "Ich hub haynt gizugt far faiyehr un far vaser" ["I today said for fire and for water"], for there it speaks of the matter of words that are hot as coals of fire, and of the matter of "He split the rock and waters gushed forth" — as is cited there in the Yimay Moharnat mentioned above.

Original owner: c1-i64 · /segments/63/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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15.65

פעם אחת כשספר רבנו זכרונו לברכה מעצם המניעות והסכנות שהיה עליו בסטאמבול ואיך שהיה בסכנה גדולה קדם שבא לארץ ישראל וכו' אז ענה ואמר לנו שאנחנו יכולים לבוא לארץ ישראל בנקל. כאומר שעלינו לא יתגברו מניעות כאלה וסכנות כאלה כמו שהיו עליו, ואם נרצה נוכל לבוא לארץ ישראל בנקל. אך אף על פי כן בודאי גם אנחנו צריכים להיות מרצים לסבל יסורים ולשבר מניעות קדם שבאין לשם, כי ארץ ישראל היא אחת משלשה דברים שנתנו על ידי יסורים (ברכות ה.) וכמובא גם שם במאמר הנ"ל.

15.65

One time when Rabbainu o.b.m. told of the enormity of the impediments and dangers that were upon him in Istanbul, and how he had been in great danger before he came to the Land of Israel etc., he then answered and said to us that we can come to the Land of Israel with ease — as if to say, that such impediments and dangers as befell him will not overcome us, and if we desire, we can come to the Land of Israel with ease. But even still, certainly we too need to be ready to endure suffering and to break impediments before we arrive there, for the Land of Israel is one of the three things that are given through suffering [Brachos 5a], as is also cited there in the aforementioned discourse.

AI review qualifications / provenance — chapter 1, index 65

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

One time when Rabbainu o.b.m. told of the enormity of the impediments and dangers that were upon him in Istanbul, and how he had been in great danger before he came to the Land of Israel etc., he then answered and said to us that we can come to the Land of Israel with ease — as if to say, that such impediments and dangers as befell him will not overcome us, and if we desire, we can come to the Land of Israel with ease. But even still, certainly we too need to be ready to endure suffering and to break impediments before we arrive there, for the Land of Israel is one of the three things that are given through suffering [Brachos 5a], as is also cited there in the aforementioned discourse.)

Earlier unaligned import — original chapter 1, index 65

(16.) Regarding the matter of the makifim (encompassing lights) explained in the Torah "Atteeka" (Likutay Moharan, Torah 21) — that everyone will attain in the future according to his toil and exertion in the service of G‑d etc. — he said that there are occurrences in this world through which one merits that in the World to Come as well, one will rise from level to level each time and attain new makifim each time. (And what is written there regarding Miriam who blemished the honor of Moses, and Aaron requested [Numbers 12:12]: "Let her not be, I pray, as one dead, as one who comes out of his mother's womb" — which is the aspect of the punishment of levirate marriage, see there — there are great wonders in this, for he alluded there to his daughter Miriam of blessed memory, who was the daughter-in-law of the rav, the gaon, the tzaddik etc., the rav Leibush of Volitshisk zecher tzaddik livrachah — who traveled to the Land of Israel with all his children, and through this his daughter also traveled to the Land of Israel.

Original owner: c1-i65 · /segments/64/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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15.66

ופעם אחת אמר רבנו זכרונו לברכה יש שנדמה להם שרוצין ונכספין מאד לבוא לארץ ישראל אם היו יכולים לסע לשם בהרחבה אבל לא בצער ודחק ובאמת אין זה רצון שלם. כי מי שרוצה לבוא באמת לארץ ישראל צריך לילך גם רגלי וכמו שנאמר לאברהם לך לך וכו' לך דיקא. ועין ימי נתן [מוהרנ"ת] בנסיעתו לארץ ישראל. אחר שאמר רבנו זכרונו לברכה מאמר תשעה תקונין הנ"ל אמר בדרך צחות "איך האב היינט גיזאגט פאר פייער און פאר וואסער" [אני היום אמרתי על אש ועל מים], כי שם מדבר מענין דבורים חמים כגחלי אש ומענין פתח צור ויזובו מים. מובא שם בימי נתן הנ"ל:

15.66

And one time Rabbainu o.b.m. said: There are those who imagine that they wish and long greatly to come to the Land of Israel — if they could travel there in comfort. But not in suffering and hardship. And in truth, this is not a complete desire. For one who truly wishes to come to the Land of Israel must go even on foot, as it was said to Abraham, "Go for yourself" etc. [Genesis 12:1] — "lech" — go, specifically. And see the Yimay Nussun [Moharnat] concerning his journey to the Land of Israel. After Rabbainu o.b.m. said the discourse "nine tikunim" mentioned above, he said with a clever quip: "Ich hub haynt gizugt far faiyehr un far vaser" ["I today spoke about fire and about water"], for there it speaks of the matter of words that are hot as coals of fire, and of the matter of "He opened the rock and waters gushed forth" — as is cited there in the Yimay Nussun mentioned above.

AI review qualifications / provenance — chapter 1, index 66

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

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And one time Rabbainu o.b.m. said: There are those who imagine that they wish and long greatly to come to the Land of Israel — if they could travel there in comfort. But not in suffering and hardship. And in truth, this is not a complete desire. For one who truly wishes to come to the Land of Israel must go even on foot, as it was said to Abraham, "Go for yourself" [Genesis 12:1] — "lech" — go, specifically on foot. And see the Yimay Moharnat concerning his journey to the Land of Israel. After Rabbainu o.b.m. said the discourse "nine precious tikunim," he said with a clever quip: "Ich hub haynt gizugt far faiyehr un far vaser" ["I today said for fire and for water"], for there it speaks of the matter of words that are hot as coals of fire, and of the matter of "He split the rock and waters gushed forth" — as is cited there in the Yimay Moharnat mentioned above.

Earlier unaligned import — original chapter 1, index 66

And some years after the passing of our master, our teacher and our rabbi zecher tzaddik livrachah, she underwent yibum [levirate marriage] there.) (17.) When he said the matter [Rosh Hashana 27b]: "Regarding one who blows [the shofar] in a pit — those who are standing outside" — see there in Likutay Moharan, Torah 22, regarding the revelation of the secret of the voice of the echo — see there. And then he himself said that there is an apparent question here, because it is explained there that one who is not in the aspect of flesh cannot hear the voice itself, but only the echo, see there. And he elucidated this within the aforementioned Mishnah, which says: "If he heard the voice of a shofar" and "if he heard the echo" — and it is an apparent difficulty: the Mishnah mentions at the beginning those standing outside [who are not in the aspect of flesh], "if he heard the voice of a shofar" — while one who is not in the aspect of flesh cannot hear the voice

Original owner: c1-i66 · /segments/65/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 16 #

16.67

(טז) לענין המקיפים המבארים בהתורה עתיקא סימן כ"א שכל אחד ישיג לעתיד כפי טרחו ויגיעתו וכו' בעבודת ה', אמר שיש עבדות כאלו בזה העולם שזוכין על ידם שגם בעולם הבא יזכה בכל פעם לעלות מדרגא לדרגא ולהשיג בכל פעם מקיפין חדשים:

16.67

(16.) Regarding the matter of the makifim (encompassing lights) explained in the Torah "Atteeka" (Likutay Moharan, Torah 21) — that everyone will attain in the future according to his toil and exertion etc. in the service of G‑d — he said that there are such acts of service in this world through which one merits that in the World to Come as well, one will merit each time to rise from level to level and attain new makifim each time.

AI review qualifications / provenance — chapter 1, index 67

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

(16.) Regarding the matter of the makifim (encompassing lights) explained in the Torah "Atteeka" (Likutay Moharan, Torah 21) — that everyone will attain in the future according to his toil and exertion in the service of G‑d etc. — he said that there are occurrences in this world through which one merits that in the World to Come as well, one will rise from level to level each time and attain new makifim each time.

Earlier unaligned import — original chapter 1, index 67

itself! But he did not explain the matter to resolve this explicitly, only in his holy conversation he said: Is it not so that this matter too is not understood? But from his words it is understood that there is an inner matter here. And what appears from his words is that even one who has not yet merited to be close to the soul and to the true tzaddik in the aspect of flesh mentioned above — even still, if he forces himself greatly and inclines his ear very well, with great power, to hear the voice of the soul and the voice of the true tzaddikim, there is also hope for him to hear the voice of holiness itself.

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16.68

(ומה שכתב שם בענין מרים שפגמה בכבוד משה, ואהרן בקש (במדבר י"ב): "אל נא וכו' בצאתו מרחם אמו" שזה בחינת ענש היבום עין שם, יש בזה נפלאות גדולות, כי רמז בזה על בתו מרים זכרונה לברכה שהיתה כלתו של הרב הגאון הצדיק וכו' הרב ליבוש מוואלטשיסק זכר צדיק לברכה, שנסע לארץ ישראל עם כל בניו ועל ידי זה נסעה גם בתו לארץ ישראל. וכמה שנים אחר פטירת אדוננו מורנו ורבנו זכר צדיק לברכה נתיבמה שם):

16.68

(And what he wrote there regarding Miriam who blemished the honor of Moses, and Aaron requested [Numbers 12:12]: "Let not, please, etc., as he comes out of his mother's womb" — which is the aspect of the punishment of levirate marriage, see there — there are great wonders in this, for he alluded there to his daughter Miriam of blessed memory, who was the daughter-in-law of the rav, the gaon, the tzaddik etc., the rav Leibush of Volitshisk zecher tzaddik livrachah — who traveled to the Land of Israel with all his sons, and through this his [Rabbainu's] daughter also traveled to the Land of Israel. And some years after the passing of our master, our teacher and our rabbi zecher tzaddik livrachah, she underwent yibum [levirate marriage] there.)

AI review qualifications / provenance — chapter 1, index 68

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(And what is written there regarding Miriam who blemished the honor of Moses, and Aaron requested [Numbers 12:12]: "Let her not be, I pray, as one dead, as one who comes out of his mother's womb" — which is the aspect of the punishment of levirate marriage, see there — there are great wonders in this, for he alluded there to his daughter Miriam of blessed memory, who was the daughter-in-law of the rav, the gaon, the tzaddik etc., the rav Leibush of Volitshisk zecher tzaddik livrachah — who traveled to the Land of Israel with all his children, and through this his daughter also traveled to the Land of Israel. And some years after the passing of our master, our teacher and our rabbi zecher tzaddik livrachah, she underwent yibum [levirate marriage] there.)

Earlier unaligned import — original chapter 1, index 68

Only he needs to incline his ear very well. And it is exactly analogous to the law of the Mishnah mentioned above regarding the voice of the shofar in its plain sense, that one who blows [the shofar] in a pit — it is specifically those outside who are in the pit, who groan and cry out over their transgressions, who need the discernment: those standing outside who are not in the aspect of flesh — if they heard the voice of the shofar, they have fulfilled their obligation etc. For even though they are not in the aspect of flesh, if they force themselves and incline their ear very well, they can hear the voice itself as mentioned above. But one who merits to be in the aspect of flesh needs no discernment at all, for certainly he will hear the aspect of the shofar voice, which is the holy voice itself.

Original owner: c1-i68 · /segments/67/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 17 #

17.69

(יז) כשאמר הענין (ראש השנה כז:): על התוקע בבור אותם העומדים בחוץ עין שם בסימן כ"ב מענין התגלות סוד קול הברה עין שם. ואז אמר בעצמו שיש בזה קשיא לכאורה כי שם מבאר שמי שאינו בבחינת בשר אינו יכול לשמע הקול בעצמו כי אם קול הברה עין שם, ומבאר זה בתוך המשנה הנ"ל שאמרה אם קול שופר שמע וכו' ואם קול הברה שמע וכו', וקשה לכאורה הלא הזכירה המשנה בתחלה אותן העומדים בחוץ אם קול שופר שמע וכו' ופרש רבנו זכרונו לברכה שם בעצמו אותם העומדים בחוץ שאינם בבחינת בשר וכו' ואם כן קשה איך אותם שעומדים בחוץ שאינם בבחינת בשר יכולים לשמע הקול בעצמו שהוא בחינת קול שופר, ואיך אמר התנא על אותם העומדים בחוץ שאינם בבחינת בשר אם קול שופר שמע וכו', הלא אותם שאינם בבחינת בשר אינם יכולים לשמע הקול בעצמו וכו'. אבל לא באר הענין לתרץ זאת בפרוש רק אמר בשיחתו הקדושה הלא גם כן אין מבינים ענין הנ"ל.

17.69

(17.) When he said the matter [Rosh Hashana 27b]: "Regarding one who blows [the shofar] in a pit — those who are standing outside" — see there in Likutay Moharan, Torah 22, regarding the revelation of the secret of the voice of the echo — see there. And then he himself said that there is an apparent question here, because it is explained there that one who is not in the aspect of flesh cannot hear the voice itself, but only the echo, see there. And he elucidated this within the aforementioned Mishnah, which says: "If he heard the voice of a shofar" etc., and "if he heard the echo" etc. And it is an apparent difficulty: did not the Mishnah mention at the beginning those standing outside, "if he heard the voice of a shofar" etc.? And Rabbainu o.b.m. himself explained there that those standing outside are those who are not in the aspect of flesh etc. And if so, it is difficult: how can those standing outside, who are not in the aspect of flesh, hear the voice itself, which is the aspect of the voice of a shofar? And how did the Tanna say about those standing outside, who are not in the aspect of flesh, "if he heard the voice of a shofar" etc.? For those who are not in the aspect of flesh cannot hear the voice itself etc. But he did not explain the matter to resolve this explicitly, only in his holy conversation he said: Is it not so that this matter too is not understood?

AI review qualifications / provenance — chapter 1, index 69

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(17.) When he said the matter [Rosh Hashana 27b]: "Regarding one who blows [the shofar] in a pit — those who are standing outside" — see there in Likutay Moharan, Torah 22, regarding the revelation of the secret of the voice of the echo — see there. And then he himself said that there is an apparent question here, because it is explained there that one who is not in the aspect of flesh cannot hear the voice itself, but only the echo, see there. And he elucidated this within the aforementioned Mishnah, which says: "If he heard the voice of a shofar" and "if he heard the echo" — and it is an apparent difficulty: the Mishnah mentions at the beginning those standing outside [who are not in the aspect of flesh], "if he heard the voice of a shofar" — while one who is not in the aspect of flesh cannot hear the voice itself! But he did not explain the matter to resolve this explicitly, only in his holy conversation he said: Is it not so that this matter too is not understood?

Earlier unaligned import — original chapter 1, index 69

And thus it appears to my humble understanding. (Regarding the matter explained in the aforementioned discourse, that all voices are aspects of audacity etc. — he said then that even the sound of jingling coins of the giving of charity is also an aspect of holy audacity etc.) (20.) The Torah "He who goes to take a wife" (Likutay Moharan, Torah 29) was said on Shavuos 5566 [1806] in the minor era. (18.) The discourse "Emtzaussa d'alma" (The Middle of the World; Likutay Moharan, Torah 24) was said in the summer of 5563 at the Sabbath-night feast. And he said it with great fear and with extremely lofty and exalted fervor, to such an extent that those who heard were unable to understand at all what he was saying. Only afterwards it was written in his holy handwriting and in his holy language. (19.) Pertaining to the discourse "Achvay lan mana" (Show us the portion; Likutay Moharan, Torah 25): It was heard explicitly from his holy mouth in connection with the aforementioned discourse — which speaks there of the ascension from level to level, and that the impediments of the Sitra Achra (the Other Side) increase each time etc. — and he said then explicitly that even one who is literally in the bowels of the earth, when he is aroused to ascend from there, the necessity is that he go from level to level, and then they lay themselves against him each time etc., as is explained in the discourse mentioned above. [This is cited in Likutay Halachos, Laws of Fence-Walls and Protection of Life, halacha 4.] (20.) The Torah "He who goes to take a wife" (Likutay Moharan, Torah 29) was said on Shavuos 5566 [1806] in the minor era.

Original owner: c1-i69 · /segments/68/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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17.70

אך מדבריו מובן שיש בזה ענין בגו. והנראה מדבריו הוא שגם מי שאינו זוכה עדין להיות קרוב להנשמה ולהצדיק האמת בבחינת בשר הנ"ל, אף על פי כן אם יכריח עצמו הרבה ויטה אזנו היטב היטב בכח גדול לשמע קול הנשמה וקול הצדיקים אמתיים, יש לו גם כן תקוה לשמע קול דקדשה בעצמו, רק שצריך להטות אזנו היטב. והוא ממש כמו בענין דין המשנה הנ"ל לענין קול שופר בפשיטות, שמי שאינו תוקע בבור בודאי אינו צריך הבחנה אם קול שופר שמע ואם קול הברה כי בודאי שמע קול שופר וכמבאר בשלחן ערוך (ארח חיים סימן תקפ"ז): שרק מי שתוקע בבור וכיוצא צריך הבחנה אם קול שופר שמע אם קול הברה שמע.

17.70

But from his words it is understood that there is an inner matter here. And what appears from his words is that even one who has not yet merited to be close to the soul and to the true tzaddik in the aspect of flesh mentioned above — even still, if he forces himself greatly and inclines his ear very, very well, with great power, to hear the voice of the soul and the voice of the true tzaddikim, there is also hope for him to hear the voice of holiness itself. Only he needs to incline his ear very well. And it is exactly analogous to the law of the Mishnah mentioned above regarding the voice of the shofar in its plain sense: one who does not blow [the shofar] in a pit certainly needs no discernment whether he heard the voice of the shofar or the echo, for he certainly heard the voice of the shofar. And as is explained in the Shulchan Aruch [Orach Chaim, siman 587], only one who blows in a pit or the like needs discernment whether he heard the voice of the shofar or heard the echo.

AI review qualifications / provenance — chapter 1, index 70

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But from his words it is understood that there is an inner matter here. And what appears from his words is that even one who has not yet merited to be close to the soul and to the true tzaddik in the aspect of flesh mentioned above — even still, if he forces himself greatly and inclines his ear very well, with great power, to hear the voice of the soul and the voice of the true tzaddikim, there is also hope for him to hear the voice of holiness itself. Only he needs to incline his ear very well. And it is exactly analogous to the law of the Mishnah mentioned above regarding the voice of the shofar in its plain sense, that one who blows [the shofar] in a pit —

Earlier unaligned import — original chapter 1, index 70

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

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17.71

כמו כן הוא ממש בענין זה שאמר רבנו ז"ל בהמשנה הנ"ל, שמי שהוא תוקע בבור, שמנח בבור תחתיות ושם תוקע ומתאנח וצועק על עוונותיו, שאז צריכים הבחנה אותם שעומדים בחוץ שאינם בבחינת בשר, אם קול שופר שמעו יצאו וכו' כי אף על פי שאינם בבחינת בשר אם יכריחו עצמם ויטו אזנם היטב יוכלו לשמע הקול בעצמו כנ"ל, אבל מי שזוכה שהוא בבחינת בשר אינו צריך הבחנה כלל כי בודאי ישמע בחינת הקול שופר שהוא הקול דקדשה בעצמו והבן. כן נראה לעניות דעתי, (לענין המבאר במאמר הנ"ל שכל הקולות הם בחינות עזות וכו' אמר אז שאפלו קול קשקוש המטבעות של נתינת הצדקה הם גם כן בחינת עזות דקדשה וכו'):

17.71

So it is precisely with this matter that Rabbainu o.b.m. said in the aforementioned Mishnah: one who blows in a pit, who lies in the bottommost pit and there blows and groans and cries out over his sins — then those who stand outside, who are not in the aspect of flesh, need discernment: if they heard the voice of the shofar, they have fulfilled their obligation etc. For even though they are not in the aspect of flesh, if they force themselves and incline their ear very well, they can hear the voice itself as mentioned above. But one who merits to be in the aspect of flesh needs no discernment at all, for certainly he will hear the aspect of the shofar voice, which is the holy voice itself. And understand. Thus it appears to my humble understanding. (Regarding the matter explained in the aforementioned discourse, that all voices are aspects of audacity etc. — he said then that even the sound of jingling coins of the giving of charity is also an aspect of holy audacity etc.)

AI review qualifications / provenance — chapter 1, index 71

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it is specifically those outside who are in the pit, who groan and cry out over their transgressions, who need the discernment: those standing outside who are not in the aspect of flesh — if they heard the voice of the shofar, they have fulfilled their obligation etc. For even though they are not in the aspect of flesh, if they force themselves and incline their ear very well, they can hear the voice itself as mentioned above. But one who merits to be in the aspect of flesh needs no discernment at all, for certainly he will hear the aspect of the shofar voice, which is the holy voice itself. And thus it appears to my humble understanding. (Regarding the matter explained in the aforementioned discourse, that all voices are aspects of audacity etc. — he said then that even the sound of jingling coins of the giving of charity is also an aspect of holy audacity etc.)

Earlier unaligned import — original chapter 1, index 71

had a certain business with officers in Venice of the troops of the C.eer.a. [Czar — may his splendor rise] — namely, that he had supplied them with flour and it was not to their satisfaction, and the aforementioned officers wished to endanger him, endangering his very life aside from the danger to his money. And at the hour when Rabbainu o.b.m. said the aforementioned discourse, there entered deeply into his heart what is explained there, that through the praise of the tzaddikim speech is heard and accepted — for this was his entire concern, that primarily his words and arguments should be heard and accepted before the officers. And immediately on the night after Shavuos he traveled to Venice, and all along the way he occupied himself only with telling of the praises of Rabbainu o.b.m. And so too when he came to Venice, he occupied himself telling his host a great deal of the praises of Rabbainu o.b.m. For in truth, all the men of Rabbainu o.b.m., even the simple householders, had stories and praises from Rabbainu o.b.m. beyond number.

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Siman 18 #

18.72

(יח) מאמר אמצעותא דעלמא סימן כ"ד נאמר בקיץ תקס"ג בסעדת ליל שבת. ואמר אותו ביראה גדולה ובהתלהבות עצום ונשגב כל כך עד שלא יכלו השומעים להבין כלל מה הוא אומר, רק נכתב אחר כך בכתיבת ידו ובלשונו הקדושה:

18.72

(18.) The discourse "Emtzaussa d'alma" (The Middle of the World; Likutay Moharan, Torah 24) was said in the summer of 5563 at the Sabbath-night feast. And he said it with great fear and with such tremendous and exalted fervor, to such an extent that those who heard were unable to understand at all what he was saying. Only afterwards it was written in his handwriting and in his holy language.

AI review qualifications / provenance — chapter 1, index 72

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(18.) The discourse "Emtzaussa d'alma" (The Middle of the World; Likutay Moharan, Torah 24) was said in the summer of 5563 at the Sabbath-night feast. And he said it with great fear and with extremely lofty and exalted fervor, to such an extent that those who heard were unable to understand at all what he was saying. Only afterwards it was written in his holy handwriting and in his holy language.

Earlier unaligned import — original chapter 1, index 72

And immediately afterwards he entered to the officers and spoke before them all his arguments and justifications, and his words were accepted in their ears, and they received him with great honor, and he was saved from all the aforementioned dangers and departed from the aforementioned business in peace as befitting.) (21.) At the time he said the Torah "The straightening of the knife" (Maishara d'sakkeena; Likutay Moharan, Torah 30) on the Sabbath of Chanuka 5567 [1806], at the third Sabbath meal.

Original owner: c1-i72 · /segments/71/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 19 #

19.73

(יט) שיך להמאמר אחוי לן מנא. סימן כ"ה נשמע מפיו הקדוש בפרוש אצל המאמר הנ"ל שמדבר שם מעליה מדרגא לדרגא שמתגברים המניעות דסטרא אחרא בכל פעם וכו', ואמר אז בפרוש שגם מי שהוא בתוך הארץ ממש כשנתעורר לעלות משם, ההכרח שילך מדרגא לדרגא ואזי משתטחין כנגדו בכל פעם וכו'. כמבאר שם במאמר הנ"ל. [מובא בלקוטי הלכות הלכות מעקה ושמירת נפש הלכה ד]:

19.73

(19.) Pertaining to the discourse "Achvay lan mana" (Show us a vessel; Likutay Moharan, Torah 25): It was heard explicitly from his holy mouth in connection with the aforementioned discourse — which speaks there of the ascension from level to level, and that the impediments of the Sitra Achra (the Other Side) increase each time etc. — and he said then explicitly that even one who is literally within the earth, when he is aroused to ascend from there, the necessity is that he go from level to level, and then they [the impediments] spread themselves out against him each time etc., as is explained in the discourse mentioned above. [This is cited in Likutay Halachos, Laws of Parapets and Protection of Life, halacha 4.]

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(19.) Pertaining to the discourse "Achvay lan mana" (Show us the portion; Likutay Moharan, Torah 25): It was heard explicitly from his holy mouth in connection with the aforementioned discourse — which speaks there of the ascension from level to level, and that the impediments of the Sitra Achra (the Other Side) increase each time etc. — and he said then explicitly that even one who is literally in the bowels of the earth, when he is aroused to ascend from there, the necessity is that he go from level to level, and then they lay themselves against him each time etc., as is explained in the discourse mentioned above. [This is cited in Likutay Halachos, Laws of Fence-Walls and Protection of Life, halacha 4.]

Earlier unaligned import — original chapter 1, index 73

And he began the Torah with the verse "And it came to pass at the end of two years" [Genesis 41:1], and he did not complete the revelation of the explanation of the verse, as to how this Torah applies to the aforementioned verse. And at the conclusion of Sabbath after havdala, he spoke with us and said that if he had wanted to conclude the Torah with the aforementioned verse, he would have needed to say again a Torah like the one he had said. And afterwards he said: I am now like one who is sentenced to be beaten at the four sides of the city — and they did not understand his words at all. Presently I recalled that it is alluded somewhat in the aforementioned Torah.

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Siman 20 #

20.74

(כ) התורה האי מאן דאזל למנסב אתתא בסימן כ"ט אמר בשבועות תקס"ו לפרט קטן.

20.74

(20.) The Torah "He who goes to take a wife" (Likutay Moharan, Torah 29) was said on Shavuos 566 [1806] in the minor era.

AI review qualifications / provenance — chapter 1, index 74

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(20.) The Torah "He who goes to take a wife" (Likutay Moharan, Torah 29) was said on Shavuos 5566 [1806] in the minor era.

Earlier unaligned import — original chapter 1, index 74

For it is explained there that one must cut the sovereignty that is the aspect of dalet [the letter, connoting the four aspects of kingdom] from the four kingdoms of the Sitra Achra, in the aspect of "he cut him into four." And perhaps he was alluding a little in his words o.b.m.

Original owner: c1-i74 · /segments/73/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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20.75

ובאותו העת לבש פעם ראשון בגדים לבנים ואז נכלל בתוך התורה בחינת בגדים לבנים עין שם. וגם איש אחד הביא בתו הבתולה שהיה לה חלי נופל רחמנא לצלן, וגם הביא יין וכו' וכל זה נכלל שם עין שם וכו' וכו'. ועוד כמה דברים נפלאים שראינו בעינינו שנכללו בתוך התורה הזאת מלבד הנסתרות, כי עצם כונתו בכלל ובפרט אי אפשר להשיג. גם אמר שהתורה הזאת עומדת על הצרפת, כי מדבר שם מכסף וממון הינו מענין תקון הכללי של המשא ומתן. וכן מדבר שם מתקון הדבור על ידי שבח הצדיקים ומבגדים לבנים וזה (משלי י): "כס'ף נבח'ר לשו'ן צדי'ק" סופי תבות פרנק.

20.75

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

AI review qualifications / provenance — chapter 1, index 75

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

Earlier unaligned import — original chapter 1, index 75

to the matter that he needed to endure suffering four times in order to cut the dalet from among the four kingdoms etc. (22.) One time I spoke with him about the Torah "And you shall be to Me a kingdom of priests" (Likutay Moharan, Torah 34) which speaks there about the point that is the aspect of tzaddik etc., and he said to me that in this Torah one can see all the tzaddikim of the generation: the essence and level and stature of each and every one. (23.) The discourse "He who awakens at night" (Likutay Moharan, Torah 52) was said in the year 5563, in the aspect of [Psalms 103:20]: "who do His word, to hearken to the voice of His word." For our teacher the rav Rabbi Nussun zecher tzaddik livrachah fulfilled this matter first from his own volition. And on that day he came to our master our teacher and our rabbi zecher tzaddik livrachah, and he, with his awesome and wondrous holy spirit, perceived and revealed to him this matter.

Original owner: c1-i75 · /segments/74/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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20.76

(באותה העת שאמר מאמר הנ"ל היה לאיש אחד עשיר מאנשי רבנו זכרונו לברכה איזה עסק עם אדונים בויניציא מאנשי חיל של הקיר"ה [הקיסר ירום הודו], הינו שהעמיד להם קמח ולא הוטב בעיניהם ורצו האדונים הנ"ל לסכן אותו בסכנות נפשות לבד מסכנת ממון. ובשעה שאמר רבנו זכרונו לברכה המאמר הנ"ל נכנס בלבו מאד מה שמבאר שם שעל ידי שבח הצדיקים הדבור נשמע ונתקבל, כי זה כל ענינו, כי הלא העקר שיהיו דבוריו וטענותיו נשמעים ונתקבלים לפני האדונים.

20.76

(At that time when he said the aforementioned discourse, a certain wealthy man from among the followers of Rabbainu o.b.m. had a certain business with officers in Vinitzia of the troops of the C.eer.a. [Emperor — may his splendor rise] — namely, that he had supplied them with flour and it was not to their satisfaction, and the aforementioned officers wished to endanger him, endangering his very life aside from the danger to his money. And at the hour when Rabbainu o.b.m. said the aforementioned discourse, there entered deeply into his heart what is explained there, that through the praise of the tzaddikim speech is heard and accepted — for this was his entire concern, for, after all, the main thing was that his words and arguments should be heard and accepted before the officers.

AI review qualifications / provenance — chapter 1, index 76

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

(At that time when he said the aforementioned discourse, a certain wealthy man from among the followers of Rabbainu o.b.m. had a certain business with officers in Venice of the troops of the C.eer.a. [Czar — may his splendor rise] — namely, that he had supplied them with flour and it was not to their satisfaction, and the aforementioned officers wished to endanger him, endangering his very life aside from the danger to his money. And at the hour when Rabbainu o.b.m. said the aforementioned discourse, there entered deeply into his heart what is explained there, that through the praise of the tzaddikim speech is heard and accepted — for this was his entire concern, that primarily his words and arguments should be heard and accepted before the officers.

Earlier unaligned import — original chapter 1, index 76

And our teacher the rav Rabbi Nussun zecher tzaddik livrachah, upon hearing how he was revealing before him this matter that he had done from his own volition, and from the greatness of his feeling of the pleasantness of these holy words — he became completely detached from his physicality and cried out and said: "Gevald! I will run in the streets and plazas and cry out: Ah! What are they thinking of themselves?" — and from the great conflagration of his heart, to the point that he literally departed from the bounds of the human, and he truly wanted to run and cry out as mentioned above. And immediately our master our teacher and our rabbi zecher tzaddik livrachah grabbed him by his garment and said to him: "Stand — you will not accomplish at all." "Shtey du vest nit poylin." (24.) One time, I and my colleague Rabbi Naftoli came to him close to Shavuos 5565 [1805].

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20.77

ותכף במוצאי שבועות נסע לוינציא וכל אותו הדרך עסק רק לספר בשבחי רבנו זכרונו לברכה. וכן בבואו לוינציא עסק לספר לפני בעל האכסניא שלו הרבה משבחי רבנו זכרונו לברכה. כי באמת היה לכל אנשי רבנו זכרונו לברכה אפלו להבעלי בתים הפשוטים ספורים ושבחים הרבה מרבנו זכרונו לברכה עד אין מספר. ותכף אחר כך נכנס אל האדונים ודבר לפניהם כל טענותיו ואמתלאותיו ונתקבלו דבריו באזניהם וקבלו אותו בכבוד גדול ונצול מכל הסכנות הנ"ל ויצא בשלום מן העסק הנ"ל כראוי:

20.77

And immediately on the night after Shavuos he traveled to Vintzia, and all along the way he occupied himself only with telling of the praises of Rabbainu o.b.m. And so too when he came to Vintzia, he occupied himself telling his host a great deal of the praises of Rabbainu o.b.m. For in truth, all the men of Rabbainu o.b.m., even the simple householders, had many stories and praises about Rabbainu o.b.m. beyond number. And immediately afterwards he entered to the officers and spoke before them all his arguments and justifications, and his words were accepted in their ears, and they received him with great honor, and he was saved from all the aforementioned dangers and departed from the aforementioned business in peace as befitting.

AI review qualifications / provenance — chapter 1, index 77

Recovered AI-edited Finished HTML, not authenticated as the original user translation. Independently reviewed against every Hebrew clause; exact editorial corrections and source wording are retained separately.

Previous comparison English — not the selected translation

And immediately on the night after Shavuos he traveled to Venice, and all along the way he occupied himself only with telling of the praises of Rabbainu o.b.m. And so too when he came to Venice, he occupied himself telling his host a great deal of the praises of Rabbainu o.b.m. For in truth, all the men of Rabbainu o.b.m., even the simple householders, had stories and praises from Rabbainu o.b.m. beyond number. And immediately afterwards he entered to the officers and spoke before them all his arguments and justifications, and his words were accepted in their ears, and they received him with great honor, and he was saved from all the aforementioned dangers and departed from the aforementioned business in peace as befitting.)

Earlier unaligned import — original chapter 1, index 77

And he said to us that now he knows nothing at all — only this has become known to me in these times: that through evil speech in the world, the tzaddikim cannot be humble etc., as is explained in Likutay Moharan, Torah 197. And more than this he does not know. And he said explicitly: Just as you do not know, so precisely do I know nothing now. And he said that now he is conducting himself in simplicity — he rises in the morning and prays his prayer, and afterwards he learns a little, and afterwards he says Psalms, and afterwards he eats his meal and lies down to sleep a little, and afterwards he stands and pours out his conversation before Hashem Yisburach in mercy and entreaties.

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Siman 21 #

21.78

(כא) בעת שאמר התורה מישרא דסכינא בסימן ל' בשבת חנכה תקס"ז בסעדה השלישית של שבת.

21.78

(21.) At the time he said the Torah "A bed of knives" (Maishara d'sakkeena; Likutay Moharan, Torah 30) on the Sabbath of Chanuka 5567 [1806], at the third Sabbath meal.

AI review qualifications / provenance — chapter 1, index 78

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] Maishara d'sakkeena is retained, not respelled to match the supplied vocalization. [1806] and the expanded bibliographic title are inherited English apparatus, not additional Hebrew wording. No claim of authorial priority for the supplied pointing.

Previous comparison English — not the selected translation

(21.) At the time he said the Torah "The straightening of the knife" (Maishara d'sakkeena; Likutay Moharan, Torah 30) on the Sabbath of Chanuka 5567 [1806], at the third Sabbath meal.

Earlier unaligned import — original chapter 1, index 78

And also the matter of the forms engraved on the chair with their mates — this is explained there as well. And through the explanation of this Torah, all the matters of the aforementioned vision become understood, for this Torah is the explanation of the vision, as is written there in its place. And this Torah was said on Rosh Hashana 5569 [1808].

Original owner: c1-i78 · /segments/77/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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21.79

והתחיל התורה על פסוק ויהי מקץ ולא גמר לגלות פרוש הפסוק איך שיכה תורה הזאת לפסוק הנ"ל. ובמוצאי שבת אחר הבדלה דבר עמנו ואמר שאם היה רוצה לסים התורה על פסוק הנ"ל היה צריך לומר עוד הפעם תורה כמו זו שאמר.

21.79

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

AI review qualifications / provenance — chapter 1, index 79

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] [of two years] and [Genesis 41:1] are visible English quotation/citation supplements; neither is printed in these Hebrew fields.

Previous comparison English — not the selected translation

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

Earlier unaligned import — original chapter 1, index 79

And I have compassion for myself — "un ich hub oyf mir rachmanus." And these words, that he has compassion for himself, he said with simplicity and with a broken heart, to the extent that all who heard these words saw and understood the great enormity of the compassion he had for himself, as if he were far to the very extreme of distance from Hashem Yisburach, G‑d forbid etc. And he told us then that he had dreamed that it was Shavuos and we were all gathered by him as was our custom each year for the holiday of Shavuos.

Original owner: c1-i79 · /segments/78/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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21.80

ואחר כך אמר אני דומה עכשו כמו מי שפוסקין עליו להכותו בארבע רוחות העיר ולא הבינו דבריו כלל. כעת נזכרתי שמרמז קצת בהתורה הנ"ל. כי מבאר שם שצריכין לחתך המלכות שהיא בחינת דל"ת מארבע מלכיות דסטרא אחרא, בחינת חתכו לארבעה. ואפשר רמז קצת בדבריו זכרונו לברכה לענין שצריך לסבל יסורים ארבע פעמים בשביל לחתך הדל"ת הנ"ל מבין הארבע מלכיות וכו':

21.80

And afterwards he said: I am now like one who is sentenced to be beaten at the four sides of the city — and they did not understand his words at all. Presently I recalled that it is alluded somewhat in the aforementioned Torah. For it is explained there that one must cut the sovereignty that is the aspect of dalet [the letter; the source’s explanatory gloss connects it with four] from the four kingdoms of the Sitra Achra, in the aspect of "he cut it into four." And perhaps he was alluding a little in his words o.b.m. to the matter that one needs to endure suffering four times in order to cut the aforementioned dalet from among the four kingdoms etc.

AI review qualifications / provenance — chapter 1, index 80

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. Exact addendum correction(s): df80-past. [Dual-field editorial apparatus] The supplied pointing selects a past-tense reading, without proving authorial priority. English it retains the existing nonpersonal rendering of the suffix; him is grammatically possible, and neither the actor nor the cited object's identity is established here. The older directive rationale is superseded, not silently endorsed. The bracket after dalet describes the secondary English witness's gloss, not an explanatory phrase printed in either Hebrew field.

Previous comparison English — not the selected translation

And afterwards he said: I am now like one who is sentenced to be beaten at the four sides of the city — and they did not understand his words at all. Presently I recalled that it is alluded somewhat in the aforementioned Torah. For it is explained there that one must cut the sovereignty that is the aspect of dalet [the letter, connoting the four aspects of kingdom] from the four kingdoms of the Sitra Achra, in the aspect of "he cut him into four." And perhaps he was alluding a little in his words o.b.m. to the matter that he needed to endure suffering four times in order to cut the dalet from among the four kingdoms etc.

Earlier unaligned import — original chapter 1, index 80

And he was unable to say Torah at all, and he humiliated and afflicted us greatly, and said that it was all because of us — that on account of our coarseness etc., he could not say Torah (as is explained with us [Likutay Moharan, Torah 20], that the Torah of the tzaddik is fashioned from the men who come and gather to him). And he admonished us greatly, and through this we were all aroused greatly to great repentance, and afterwards he said a wondrous and awesome Torah. And what was understood from his words was that the Torah which he said then was also revealed to him in the dream.

Original owner: c1-i80 · /segments/79/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 22 #

22.81

(כב) פעם אחת דברתי עמו מהתורה ואתם תהיו לי ממלכת כהנים בסימן ל"ד המדבר מהנקדה שהיא בחינת צדיק וכו', ואמר לי שבזאת התורה יכולין לראות כל הצדיקים שבדור מהות ומדרגת ומעלת כל אחד ואחד:

22.81

(22.) One time I spoke with him about the Torah "And you shall be to Me a kingdom of priests" (Likutay Moharan, Torah 34) which speaks about the point that is the aspect of tzaddik etc., and he said to me that in this Torah one can see all the tzaddikim of the generation: the essence and level and stature of each and every one.

AI review qualifications / provenance — chapter 1, index 81

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] Likutay Moharan is an inherited bibliographic expansion; the section-marker punctuation differs at the start of the two Hebrew fields.

Previous comparison English — not the selected translation

(22.) One time I spoke with him about the Torah "And you shall be to Me a kingdom of priests" (Likutay Moharan, Torah 34) which speaks there about the point that is the aspect of tzaddik etc., and he said to me that in this Torah one can see all the tzaddikim of the generation: the essence and level and stature of each and every one.

Earlier unaligned import — original chapter 1, index 81

Afterwards we were by him on the holiday of Shavuos, and he said then a wondrous Torah on the verse "And on the day of the first fruits" (Likutay Moharan, Torah 56), which begins: "For each one of Israel has the aspect of kingship." After he said the aforementioned Torah — and there it speaks of the aspect of kingship that each one of Israel has etc., and there is a kingship in the revealed and in the concealed etc., and there is one who even though in the revealed he has no sovereignty at all, even still in the concealed etc.

Original owner: c1-i81 · /segments/80/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 23 #

23.82

(כג) מאמר הנעור בלילה סימן נ"ב. נאמר בשנת תקס"ג בבחינת (תהלים קג) עושי דברו לשמע בקול דברו. כי מורנו הרב ר' נתן זכר צדיק לברכה קים ענין זה מתחלה מדעתא דנפשה. ובאותו היום בא אל אדוננו מורנו ורבנו זכר צדיק לברכה והוא כון ברוח קדשו הנורא והנפלא מאד וגלה לפניו הענין הזה.

23.82

(23.) The discourse "He who is awake at night" (Likutay Moharan, Torah 52) was said in the year 5563, in the aspect of [Psalms 103:20]: "who do His word, to hearken to the voice of His word." For our teacher the rav Rabbi Nussun zecher tzaddik livrachah fulfilled this matter first from his own volition. And on that day he came to our master our teacher and our rabbi zecher tzaddik livrachah, and he, with his awesome and exceedingly wondrous holy spirit, perceived and revealed to him this matter.

AI review qualifications / provenance — chapter 1, index 82

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] The two successive English he pronouns change referent in context: Nussun comes, Rabbainu reveals to him. This is contextual identification, not a name supplied by the vowels. Rabbi Nussun and zecher tzaddik livrachah are retained. Psalms chapter 103 is in the Hebrew; verse 20 is inherited editorial precision.

Previous comparison English — not the selected translation

(23.) The discourse "He who awakens at night" (Likutay Moharan, Torah 52) was said in the year 5563, in the aspect of [Psalms 103:20]: "who do His word, to hearken to the voice of His word." For our teacher the rav Rabbi Nussun zecher tzaddik livrachah fulfilled this matter first from his own volition. And on that day he came to our master our teacher and our rabbi zecher tzaddik livrachah, and he, with his awesome and wondrous holy spirit, perceived and revealed to him this matter.

Earlier unaligned import — original chapter 1, index 82

— afterwards he said explicitly about himself: "It seems to you that I have sovereignty only over you — in truth I rule even over all the tzaddikim of the generation, only it is in the concealed." After he said the matter explained at the end of the aforementioned Torah, which speaks of the ways of G‑d that cannot be understood — that they are the aspect of "these and these are the words of the living G‑d," that even though the halacha follows this tzaddik and not that tzaddik, even still "these and these are the words of the living G‑d." And this matter is completely impossible to understand, for they are the aspect of thunderings etc.

Original owner: c1-i82 · /segments/81/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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23.83

ומורנו הרב רבי נתן זכר צדיק לברכה בשמעו איך שמגלה לפניו ענין הזה שעשה מדעתה דנפשה, ומה שזוכין על ידי זה, וגם מעצם הרגשתו בנעימות הדברים הקדושים האלה, נתבטל מגשמיותו ויצעק בקול ואמר גיוואלד ארוצה נא בשוקים וברחובות ואצעק אהה מה הם חושבים לנפשם. ומגדל תבערת לבבו עד שממש יצא מגדר אנושי, רצה באמת לרוץ ולצעק כנ"ל. ומיד חטף אותו אדוננו מורנו ורבנו זכר צדיק לברכה בבגדו, ואמר לו עמד כי לא תפעל כלל "שטייא דוא וועסט ניט פועלין":

23.83

And our teacher the rav Rabbi Nussun zecher tzaddik livrachah, upon hearing how he was revealing before him this matter that he had done from his own volition, [Editorial supplement: and what one merits through this,] and also from the greatness of his feeling of the pleasantness of these holy words — he became detached from his physicality and cried out aloud and said: "Gevald! Let me run in the marketplaces and streets and cry out: Ah! What are they thinking of themselves?" — and from the great conflagration of his heart, to the point that he literally departed from the bounds of the human, he truly wanted to run and cry out as mentioned above. And immediately our master our teacher and our rabbi zecher tzaddik livrachah grabbed him by his garment and said to him: "Stand, for you will not accomplish at all." "Shtey du vest nit poylin."

AI review qualifications / provenance — chapter 1, index 83

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Bracketed editorial supplements translate clauses missing from that recovered English witness. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] Earlier rationale claiming מעצם cannot mean greatness is superseded; the final English already restores an intensity reading that the supplied pointing supports. The revelation's speaker is Rabbainu; the hearer, previous practitioner and would-be runner is Nussun. Gevald and Shtey du vest nit poylin remain inherited transliterations, not normalized replacements.

Previous comparison English — not the selected translation

And our teacher the rav Rabbi Nussun zecher tzaddik livrachah, upon hearing how he was revealing before him this matter that he had done from his own volition, and from the greatness of his feeling of the pleasantness of these holy words — he became completely detached from his physicality and cried out and said: "Gevald! I will run in the streets and plazas and cry out: Ah! What are they thinking of themselves?" — and from the great conflagration of his heart, to the point that he literally departed from the bounds of the human, and he truly wanted to run and cry out as mentioned above. And immediately our master our teacher and our rabbi zecher tzaddik livrachah grabbed him by his garment and said to him: "Stand — you will not accomplish at all." "Shtey du vest nit poylin."

Earlier unaligned import — original chapter 1, index 83

— afterwards at night he spoke a little of this in his holy conversation with the assembled, and he said that even though there are found in the books of the Kabbalists answers to this question and the like — for they wish to resolve [the question of why] this one is lenient and that one is strict, [saying] that this one is from Chesed and that one is from Gevurah etc., and therefore in truth "these and these are words of the living G‑d" — see their words. And Rabbainu o.b.m. said, even still in truth these answers amount to nothing for one who understands a little. And he said in these words: "Mir loz emitzer zugin a terutz" ["Let someone gird his loins and give me an answer to this question before me"] — for in truth it is no answer at all, for this one says the thing is permissible and allowed to eat, and that one says the opposite that it is forbidden to eat it — and how is it possible to understand logically that the words of both are true, since each one says the law opposite to his fellow etc.

Original owner: c1-i83 · /segments/82/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 24 #

24.84

(כד) פעם אחת באנו אליו אני וחברי רבי נפתלי סמוך לשבועות תקס"ה, ואמר לנו שעתה אינו יודע כלל, רק זאת נודע לי בעתים הללו שעל ידי לשון הרע שבעולם אין הצדיקים יכולין להיות ענוים וכו' כמבאר בסימן קצ"ז ויתר מזה אינו יודע ואמר בפרוש כמו שאתה אינך יודע, כך ממש אני איני יודע עכשו כלום.

24.84

(24.) One time, I and my colleague Rabbi Naftoli came to him close to Shavuos 5565 [1805]. And he said to us that now he knows nothing at all — only this has become known to me in these times: that through evil speech in the world, the tzaddikim cannot be humble etc., as is explained in [Likutay Moharan,] Torah 197. And more than this he does not know. And he said explicitly: Just as you do not know, so precisely do I know nothing now.

AI review qualifications / provenance — chapter 1, index 84

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] The speaker shift is source wording, not an alignment error. [1805] and [Likutay Moharan,] are English apparatus. Initial section-marker punctuation differs between the Hebrew fields.

Previous comparison English — not the selected translation

(24.) One time, I and my colleague Rabbi Naftoli came to him close to Shavuos 5565 [1805]. And he said to us that now he knows nothing at all — only this has become known to me in these times: that through evil speech in the world, the tzaddikim cannot be humble etc., as is explained in Likutay Moharan, Torah 197. And more than this he does not know. And he said explicitly: Just as you do not know, so precisely do I know nothing now.

Earlier unaligned import — original chapter 1, index 84

And his intention was that the answers to such questions have no substance. Not only the answers that appear in the books of the investigators [philosophers], which certainly have nothing in them — and as is explained in our words elsewhere (below #407, #411), that on account of this Rabbainu o.b.m. forbade looking even in the books of the upright investigators, because they bring powerful, great questions regarding the ways of G‑d and elaborate greatly in their questioning, and afterwards they wish to resolve it, and the answer is very weak and easily refuted.

Original owner: c1-i84 · /segments/83/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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24.85

ואמר שעכשו הוא מתנהג בפשיטות שעומד בבקר ומתפלל תפלתו, ואחר כך הוא לומד קצת, ואחר כך הוא אומר תהלים, ואחר כך אוכל אכילתו ומניח עצמו לישן קצת, ואחר כך הוא עומד ומפרש שיחתו קצת לפני השם יתברך ברחמים ותחנונים. ויש לי רחמנות עלי "און איך האב אויף מיר רחמנות". ואלו הדבורים שיש לו רחמנות על עצמו אמר בתמימות ובלב נשבר עד שכל מי ששמע אלו הדבורים ראה והבין גודל הרחמנות העצום שיש לו על עצמו, כאלו היה רחוק בתכלית הרחוק מהשם יתברך חס ושלום וכו'.

24.85

And he said that now he is conducting himself in simplicity — he rises in the morning and prays his prayer, and afterwards he learns a little, and afterwards he says Psalms, and afterwards he eats his meal and lies down to sleep a little, and afterwards he stands and pours out a little of his conversation before Hashem Yisburach in mercy and entreaties. And I have compassion for myself — "un ich hub oyf mir rachmanus." And these words, that he has compassion for himself, he said with simplicity and with a broken heart, to the extent that all who heard these words saw and understood the great enormity of the compassion he had for himself, as if he were far to the very extreme of distance from Hashem Yisburach, G‑d forbid etc.

AI review qualifications / provenance — chapter 1, index 85

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] un ich hub oyf mir rachmanus and Hashem Yisburach remain unnormalized source transliterations. English is reporting the source's self-description.

Previous comparison English — not the selected translation

And he said that now he is conducting himself in simplicity — he rises in the morning and prays his prayer, and afterwards he learns a little, and afterwards he says Psalms, and afterwards he eats his meal and lies down to sleep a little, and afterwards he stands and pours out his conversation before Hashem Yisburach in mercy and entreaties. And I have compassion for myself — "un ich hub oyf mir rachmanus." And these words, that he has compassion for himself, he said with simplicity and with a broken heart, to the extent that all who heard these words saw and understood the great enormity of the compassion he had for himself, as if he were far to the very extreme of distance from Hashem Yisburach, G‑d forbid etc.

Earlier unaligned import — original chapter 1, index 85

And therefore one who peruses them and wishes to resolve the questions with intellect can come to great heresy, for he understands afterwards that the answer amounts to nothing, and he remains in the question. Therefore it is forbidden to peruse them at all — only to lean upon faith alone. And when a question comes upon him, G‑d forbid, in these matters, he needs to know that it is impossible to resolve it — for it is impossible for us to know and to attain with our human intellect the ways of G‑d etc., only to lean upon faith alone. And when a question comes upon him, he should let it go, and it is impossible for our human intellect to resolve questions of this type. Rather, only faith alone — for as high as heaven is above earth, so are His ways above our ways and His thoughts above our thoughts.

Original owner: c1-i85 · /segments/84/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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24.86

וספר לנו אז שחלם לו שהיה שבועות והיינו כלנו כדרכנו בכל שנה להתקבץ אליו על חג השבועות. ולא היה יכול לומר תורה כלל והיה מבזה ומיסר אותנו מאד ואמר כי הכל בשבילנו שמחמת עביותנו וכו' אינו יכול לומר תורה (כמבאר אצלנו (לקוטי מוהר"ן סימן כ) שהתורה של הצדיק נעשית מהאנשים הבאים ומתקבצים אליו). והוכיח אותנו מאד ועל ידי זה נתעוררנו כלנו בתשובה גדולה ואחר כך אמר תורה נפלאה ונורא מאד. והמובן מדבריו היה שנתגלה לו בחלום גם התורה שאמר אז.

24.86

And he told us then that he had dreamed that it was Shavuos and we were all gathered by him as was our custom each year for the holiday of Shavuos. And he was unable to say Torah at all, and he humiliated and afflicted us greatly, and said that it was all because of us — that on account of our coarseness etc., he could not say Torah (as is explained with us [Likutay Moharan, Torah 20], that the Torah of the tzaddik is fashioned from the men who come and gather to him). And he admonished us greatly, and through this we were all aroused to great repentance, and afterwards he said a wondrous and exceedingly awesome Torah. And what was understood from his words was that the Torah which he said then was also revealed to him in the dream.

AI review qualifications / provenance — chapter 1, index 86

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] Both Hebrew fields contain nested parentheses around the explanatory citation; English uses an outer parenthesis and inner square-bracket citation. The citation and parenthetical content are retained, not dropped.

Previous comparison English — not the selected translation

And he told us then that he had dreamed that it was Shavuos and we were all gathered by him as was our custom each year for the holiday of Shavuos. And he was unable to say Torah at all, and he humiliated and afflicted us greatly, and said that it was all because of us — that on account of our coarseness etc., he could not say Torah (as is explained with us [Likutay Moharan, Torah 20], that the Torah of the tzaddik is fashioned from the men who come and gather to him). And he admonished us greatly, and through this we were all aroused greatly to great repentance, and afterwards he said a wondrous and awesome Torah. And what was understood from his words was that the Torah which he said then was also revealed to him in the dream.

Earlier unaligned import — original chapter 1, index 86

And it is better to remain immediately with faith alone — for inquiries such as knowledge and free choice and the like, and particularly the questions raised at the beginning of the Etz Chaim — it is impossible to resolve them with human intellect at all, and it is forbidden to enter into them at all. One only needs to know that it is impossible to resolve them by any human intellect in any manner, only to lean upon faith alone. And see wonders in the words of Rabbainu o.b.m. in Torah 21, on the statement of our Rabbis of blessed memory [Brachos 17a]: "In the future the tzaddikim sit" etc. — where he explained there that this derives from the encompassing light (makif) that cannot be attained now in any manner. And likewise what is written there in Likutay Moharan, vol. 2, Torah 52 — a pleasing and well-accepted formulation that Rabbainu o.b.m.

Original owner: c1-i86 · /segments/85/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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24.87

אחר כך היינו אצלו בחג השבועות ואמר אז תורה נפלאה על פסוק וביום הבכורים בסימן נ"ו המתחלת כי יש בכל אחד מישראל בחינת מלכות. אחר שאמר התורה הנ"ל ושם מדבר מענין בחינת מלכות שיש בכל אחד מישראל וכו' ויש מלכות באתגליא ובאתכסיא וכו' ויש אחד שאף על פי שבאתגליא אין לו שום ממשלה אף על פי כן באתכסיא וכו'. אחר כך אמר בפרוש על עצמו לכם נדמה שאין לי ממשלה כי אם עליכם, באמת אני מושל אפלו על כל צדיקי הדור רק שהוא באתכסיא:

24.87

Afterwards we were by him on the holiday of Shavuos, and he said then a wondrous Torah on the verse "And on the day of the first fruits" ([Likutay Moharan,] Torah 56), which begins: "For each one of Israel has the aspect of kingship." After he said the aforementioned Torah — and there it speaks of the aspect of kingship that each one of Israel has etc., and there is a kingship in the revealed and in the concealed etc., and there is one who even though in the revealed he has no sovereignty at all, even still in the concealed etc. — afterwards he said explicitly about himself: "It seems to you that I have sovereignty only over you — in truth I rule even over all the tzaddikim of the generation, only it is in the concealed."

AI review qualifications / provenance — chapter 1, index 87

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] The source's elliptical even still in the concealed etc. remains elliptical; no hidden predicate has been invented.

Previous comparison English — not the selected translation

Afterwards we were by him on the holiday of Shavuos, and he said then a wondrous Torah on the verse "And on the day of the first fruits" (Likutay Moharan, Torah 56), which begins: "For each one of Israel has the aspect of kingship." After he said the aforementioned Torah — and there it speaks of the aspect of kingship that each one of Israel has etc., and there is a kingship in the revealed and in the concealed etc., and there is one who even though in the revealed he has no sovereignty at all, even still in the concealed etc. — afterwards he said explicitly about himself: "It seems to you that I have sovereignty only over you — in truth I rule even over all the tzaddikim of the generation, only it is in the concealed."

Earlier unaligned import — original chapter 1, index 87

said: that the reason there are hard questions upon Hashem Yisburach is that this is necessarily so — for Hashem Yisburach must necessarily have upon Him great questions that are impossible for us to understand. For if He were to conduct [the world] in accordance with the compulsion of our understanding, without questions upon Him — then His understanding in His conduct would be as our understanding, G‑d forbid. Therefore it is necessarily so that there must be upon Him Blessed He great questions that we cannot understand in any manner, because His understanding in His conduct is exalted and elevated and lofty far above our understanding etc. — see there. And so too in many places. The general principle: in every place where Rabbainu o.b.m. speaks of inquiries and questions of this kind, he does not wish to resolve them anywhere.

Original owner: c1-i87 · /segments/86/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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24.88

אחר שאמר הענין המבאר בסוף התורה הנ"ל המדבר מדרכי ה' שאי אפשר להבינם שהם בחינת אלו ואלו דברי אלקים חיים, שאף על פי שזה הצדיק הלכה כמותו וזה אין הלכה כמותו, אף על פי כן אלו ואלו דברי אלקים חיים. וזה הדבר אי אפשר להבין כלל כי הם בחינת רעמים וכו'.

24.88

After he said the matter explained at the end of the aforementioned Torah, which speaks of the ways of G‑d that cannot be understood — that they are the aspect of "these and these are the words of the living G‑d," that even though the halacha follows this tzaddik and not that tzaddik, even still "these and these are the words of the living G‑d." And this matter is completely impossible to understand, for they are the aspect of thunderings etc. —

AI review qualifications / provenance — chapter 1, index 88

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] The trailing dash joins the English syntax to row89; it does not assert a source paragraph or sentence merger. The theological assertions remain attributed to the narrated discourse.

Previous comparison English — not the selected translation

After he said the matter explained at the end of the aforementioned Torah, which speaks of the ways of G‑d that cannot be understood — that they are the aspect of "these and these are the words of the living G‑d," that even though the halacha follows this tzaddik and not that tzaddik, even still "these and these are the words of the living G‑d." And this matter is completely impossible to understand, for they are the aspect of thunderings etc. —

Earlier unaligned import — original chapter 1, index 88

Rather, all his words are that he o.b.m. with his wondrous wisdom reveals wondrous Torah in a wondrous and awesome manner, and makes visible to the eyes and comprehensible to the mind — to show from where these questions derive, that on account of this it is impossible to resolve and settle them in any manner whatsoever. And his intention is to show for the generations that it is forbidden to enter into these inquiries, for it is impossible to settle them in any manner — and therefore all who go to them shall not return, and shall not attain the paths of life.

Original owner: c1-i88 · /segments/87/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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24.89

אחר כך בלילה דבר מזה קצת בשיחתו הקדושה עם העולם ואמר שאף על פי שנמצא בספרי מקבלים תרוץ על קשיא הזאת וכיוצא בזה כי הם רוצים לתרץ מה שזה מקל וזה מחמיר שזה מחסד וזה מגבורה וכו', על כן באמת אלו ואלו דברי אלקים חיים, עין בדבריהם, ואמר רבנו זכרונו לברכה אף על פי כן באמת אלו התרוצים אינם כלום למבין קצת. ואמר בזו הלשון "מיר לאז עמיצער זאגין אתרוץ" יחגר אחד מתניו לומר תרוץ על קשיא זאת בפני. כי באמת אינו תרוץ כלל כי זה אומר שהדבר כשר ומתר לאכל, וזה אומר להפך שאסור לאכלו ואיך אפשר להבין בשכל שדברי שניהם אמת מאחר שכל אחד אומר הדין בהפך מחברו וכו'.

24.89

afterwards at night he spoke a little of this in his holy conversation with the assembled, and he said that even though there is found in the books of the Kabbalists an answer to this question and the like — for they wish to resolve [the question of why] this one is lenient and that one is strict, [saying] that this one is from Chesed and that one is from Gevurah etc., and therefore in truth "these and these are words of the living G‑d" — see their words. And Rabbainu o.b.m. said, even still in truth these answers amount to nothing for one who understands a little. And he said in these words: "Mir loz emitzer zugin a terutz" — let someone gird his loins to give an answer to this question before me. for in truth it is no answer at all, for this one says the thing is kosher and permitted to eat, and that one says the opposite that it is forbidden to eat it — and how is it possible to understand logically that the words of both are true, since each one says the law opposite to his fellow etc.

AI review qualifications / provenance — chapter 1, index 89

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] Mir loz emitzer zugin a terutz is retained. The following gird-his-loins clause translates the separately supplied Hebrew explanation, rather than pretending to be a literal word-by-word Yiddish gloss. Polemical force is not softened.

Previous comparison English — not the selected translation

afterwards at night he spoke a little of this in his holy conversation with the assembled, and he said that even though there are found in the books of the Kabbalists answers to this question and the like — for they wish to resolve [the question of why] this one is lenient and that one is strict, [saying] that this one is from Chesed and that one is from Gevurah etc., and therefore in truth "these and these are words of the living G‑d" — see their words. And Rabbainu o.b.m. said, even still in truth these answers amount to nothing for one who understands a little. And he said in these words: "Mir loz emitzer zugin a terutz" ["Let someone gird his loins and give me an answer to this question before me"] — for in truth it is no answer at all, for this one says the thing is permissible and allowed to eat, and that one says the opposite that it is forbidden to eat it — and how is it possible to understand logically that the words of both are true, since each one says the law opposite to his fellow etc.

Earlier unaligned import — original chapter 1, index 89

See His ways and be wise, and you will understand the wonders of G‑d — how one who wishes to look at truth will understand of himself that it is impossible to settle such questions by any intellect whatsoever, not even by the ways of the true Kabbalists — only to lean upon faith. Fortunate is he who merits to this. And see what I wrote about this in the Laws of Morning Blessings, halacha 3. b) The world says that from talking about things nothing can be born. And I said that the tzaddik's talking about things arouses people from their sleep, which causes barren women to conceive. c) The world says that the true Tzaddik of towering stature doesn't need a lot of money, because why does he need money? And I said that a true Tzaddik needs all the fortune of the world. (25.) Pertaining to the discourse "Rabbi Shimon opened" (Likutay Moharan, Torah 60): After Rabbainu o.b.m. said this aforementioned discourse, he said with a clever quip: Today I said three things contrary to what the world says: a) The world says that telling over stories is propitious to induce sleep.

Original owner: c1-i89 · /segments/88/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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24.90

וכונתו היתה שהתרוצים על קשיות כאלו אין בהם ממש. לא מבעיא התרוצים שבספרי המחקרים שבודאי אין בהם כלום, וכמבאר בדברינו במקום אחר (לקמן תז, תיא) שבשביל זה אסר רבנו זכרונו לברכה לעין אפלו בספרים של המחקרים הכשרים מחמת שמביאין קשיות חזקות גדולות על דרכי השם ומאריכין בקשיתם, ואחר כך רוצין לתרצה והתרוץ חלוש מאד ובנקל לסתרו. ועל כן מי שמעין בהם ורוצה לתרץ הקשיות על ידי שכל יוכל לבוא לאפיקורסות גדול, כי מבין אחר כך שהתרוץ אינו כלום ונשאר בקשיא, על כן אסור לעין בהם כלל רק לסמך על אמונה לבד. וכשבא חס ושלום בדעתו איזה קשיא בענינים אלו צריך לידע שאי אפשר לתרצה כי אי אפשר לנו לדעת ולהשיג בשכלנו האנושי דרכי ה' וכו', רק לסמך על אמונה לבד, להאמין שבודאי באמת הכל נכון וישר, רק שבשכלנו אי אפשר להבין דרכי השם, וכמבאר זה בדברי רבנו זכרונו לברכה הרבה. אלא אפלו קצת התרוצים המובאים בספרי המקבלים אמתיים, שהיו צדיקים קדושים בעלי השגה ורוח הקדש, אף על פי כן אי אפשר לתרץ הקשיא על ידי תרוצים, כנראה בחוש שהתשובה נשאר מעל, וצריכין רק לסמך על אמונה. וכן על שאר קשיות כיוצא באלו כגון הידיעה והבחירה שמובא גם כן שרוצים לתרצה, ומי שיש לו עינים יראה שאין יכולין להבין התרוץ כלל בשכלנו. על כן אין לנו לכנס בזה כלל לתרץ קשיות כאלו. וכן הקשיא המובאה בעץ החיים בתחלתו שרוצה בעל ה"שערי גן עדן" לתרצה, ומי שיש לו שכל כל שהוא יראה שהתרוץ הוא ולא כלום, כי סוף כל סוף מסים שם שלמעלה משם אסור להרהר. אם כן טוב אשר יפה לתרץ הקשיא בתחלה עם זה התרוץ, שאסור לנו להרהר כלל מה לפנים ומה לאחור, ולמה לנו לכנס בחקירות של עולם התהו כאלו, ולבסוף לא יתרצו כלום, ומי יודע אם ישוב בשלום.

24.90

And his intention was that the answers to such questions have no substance. Not only the answers that appear in the books of the investigators [philosophers], which certainly have nothing in them — and as is explained in our words elsewhere (below #407, #411), that on account of this Rabbainu o.b.m. forbade looking even in the books of the upright investigators, because they bring powerful, great questions regarding the ways of G‑d and elaborate greatly in their questioning, and afterwards they wish to resolve it, and the answer is very weak and easily refuted. And therefore one who peruses them and wishes to resolve the questions with intellect can come to great heresy, for he understands afterwards that the answer amounts to nothing, and he remains in the question. Therefore it is forbidden to peruse them at all — only to lean upon faith alone. And when a question comes to his mind, G‑d forbid, in these matters, he needs to know that it is impossible to resolve it — for it is impossible for us to know and to attain with our human intellect the ways of G‑d etc., only to lean upon faith alone. [Editorial supplement: to believe that certainly, in truth, everything is correct and upright, only that with our intellect it is impossible to understand the ways of Hashem, and as this is explained extensively in the words of Rabbainu o.b.m. Rather, even some of the answers brought in the books of the true Kabbalists, who were holy tzaddikim, possessors of attainment and holy spirit — even so, it is impossible to resolve the question through answers, as is tangibly apparent, that the answer remains ma'al [מעל; supplied pointed field מֵעָל, me'al, ‘above/from above’; the syntax remains uncertain], and one needs only to lean upon faith. And likewise regarding other questions like these, such as knowledge and free choice, concerning which it is also brought that they wish to resolve it, and whoever has eyes will see that we cannot understand the answer at all with our intellect. Therefore we must not enter into this at all, to resolve such questions. And likewise the question brought at the beginning of the Etz Chaim, which the author of the "Shaaray Gan Eden" wishes to resolve, and whoever has any intellect at all will see that the answer is nothing whatsoever, for in the end he concludes there that above that point it is forbidden to speculate. If so, it is better and fitting to answer the question at the outset with this answer: that it is forbidden for us to speculate at all about what is before and what is behind, and why should we enter into such inquiries of the world of chaos, when in the end they will resolve nothing, and who knows whether he will return in peace.]

AI review qualifications / provenance — chapter 1, index 90

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Bracketed editorial supplements translate clauses missing from that recovered English witness. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. Exact addendum correction(s): df90-pointed-apparatus. [Dual-field editorial apparatus] The inherited editorial-supplement spelling ma'al is retained as a historical transliteration, not endorsed as the supplied vowels; the inline note now explicitly gives מֵעָל / me'al and its lexical range. No repair to unanswered, deceit, or another conjectural reading is adopted. Both witnesses remain verbatim. This qualifies the prior blanket opaque verdict. The bracketed supplement is newly supplied English, not authenticated recovered original.

Previous comparison English — not the selected translation

And his intention was that the answers to such questions have no substance. Not only the answers that appear in the books of the investigators [philosophers], which certainly have nothing in them — and as is explained in our words elsewhere (below #407, #411), that on account of this Rabbainu o.b.m. forbade looking even in the books of the upright investigators, because they bring powerful, great questions regarding the ways of G‑d and elaborate greatly in their questioning, and afterwards they wish to resolve it, and the answer is very weak and easily refuted. And therefore one who peruses them and wishes to resolve the questions with intellect can come to great heresy, for he understands afterwards that the answer amounts to nothing, and he remains in the question. Therefore it is forbidden to peruse them at all — only to lean upon faith alone. And when a question comes upon him, G‑d forbid, in these matters, he needs to know that it is impossible to resolve it — for it is impossible for us to know and to attain with our human intellect the ways of G‑d etc., only to lean upon faith alone.

Earlier unaligned import — original chapter 1, index 90

And I said that telling over stories is propitious to arouse people from their slumber. b) The world says that from talking about things nothing can be born. And I said that the tzaddik's talking about things arouses people from their sleep, which causes barren women to conceive. c) The world says that the true Tzaddik of towering stature doesn't need a lot of money, because why does he need money? And I said that a true Tzaddik needs all the fortune of the world. (The transcriber says: I heard in the name of a person of the followers of Rabbainu o.b.m. who heard from his holy mouth regarding what his desire was that they should publish the stories also in the Yiddish ("translation") language which we spoke, and he said then, that it is possible for it to be very easy for a barren woman to read from them any story and through this she would be favorably remembered (conceive) and would merit to have children, end of quote. And there is support for this from what is explained in the aforementioned teaching (maamar) that through these stories there are made conceptions of barren women.) (26.) In the winter of the year 5565 [1805], Rabbainu o.b.m. traveled to Medvedivkeh for Shabbat Shira, to say Torah there as was his custom. At that time his daughter Chaya, who was then in that holy community, was ill with her eyes — she had grown on her eyes what is called in Yiddish a bilmeh [wart], and she had nearly gone blind in her eyes. And when Rabbainu o.b.m. came to Medvedivkeh this became known to him, and he then said the Torah "And G‑d led" (Likutay Moharan, Torah 62, vol. 1), where there is cited the statement of the Holy Zohar: "Ulaimta shafirta d'layt lah aynih" ("A beautiful maiden who has no eyes") — and she was healed through this. And when he came home, he told me this incident himself. And I understood from his holy movements that this was a great and wondrous thing for him, that he had drawn healing for her through a word from his holy Torah. For everything that transpired over his holy offspring touches upon things from very far. For everything that passes over every person contains many hidden things, for there is nothing in vain, G‑d forbid — and the greater in stature one is, the more what passes over him touches things from farther away. But his holy offspring — the greatness and elevation of their stature is in the very heights of the heights, as is explained elsewhere (below #583), and everything that transpired over them was in every matter great battles, for it touches very far. (27.) The Torah in Likutay Moharan, Torah 63 which begins "The secret of the intention of the bris (circumcision)" was said in the morning before the Sabbath morning meal, on the Sabbath preceding the bris milah of his holy son Shlomo Ephraim of blessed memory, in the year 5565 close to Rosh Chodesh Nisan.

Original owner: c1-i90 · /segments/89/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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24.91

טוב לשאר תכף באמונה לבד כי חקירות כאלו כמו הידיעה והבחירה וכיוצא בהן, ובפרט הקשיות שבתחלת עץ החיים אי אפשר לתרצם בשכל אנושי כלל ואסור לכנס בהם כלל, רק צריכין לידע שאי אפשר לתרצם בשכל אנושי בשום אפן, רק לסמך על אמונה לבד כי גבהו שמים מארץ כן גבהו דרכיו מדרכינו ומחשבותיו ממחשבותינו.

24.91

It is better to remain immediately with faith alone — for inquiries such as knowledge and free choice and the like, and particularly the questions raised at the beginning of the Etz Chaim — it is impossible to resolve them with human intellect at all, and it is forbidden to enter into them at all. One only needs to know that it is impossible to resolve them by any human intellect in any manner, only to lean upon faith alone. for as high as heaven is above earth, so are His ways above our ways and His thoughts above our thoughts.

AI review qualifications / provenance — chapter 1, index 91

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] Unlike row95, the immediate comparison here is of divine and human understanding; keeping His is contextually supported. No style-only capitalization edit is made to the inherited sentence opening for.

Previous comparison English — not the selected translation

And it is better to remain immediately with faith alone — for inquiries such as knowledge and free choice and the like, and particularly the questions raised at the beginning of the Etz Chaim — it is impossible to resolve them with human intellect at all, and it is forbidden to enter into them at all. One only needs to know that it is impossible to resolve them by any human intellect in any manner, only to lean upon faith alone. for as high as heaven is above earth, so are His ways above our ways and His thoughts above our thoughts.

Earlier unaligned import — original chapter 1, index 91

And after the majority of the assembled who had come to welcome him, as is customary — which is called shalom zachar — departed. And the incident that happened was as follows: After the common people departed, we remained standing before him. In the meanwhile he looked at my shoe, which had become very crooked — that is, the heel (called in Yiddish pideshoey) had become very tilted forward over the face of the shoe. He answered and said: Your shoe is like one who is slapped in the face. And he said it in Yiddish in these words: "Dayn shich hot a punim viya a patsh in punim." And afterwards he was silent for a bit.

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24.92

ועין נפלאות בדברי רבנו זכרונו לברכה בסימן כ"א על מאמר רבותינו זכרונם לברכה (ברכות יז.) לעתיד לבוא צדיקים יושבים וכו' שבאר שם איך אלו המבוכות הנ"ל נמשכין משכל המקיף שאי אפשר להשיגו עכשו בשום אפן. וכן בהתורה "בא אל פרעה" בסימן ס"ד, שמבאר שם שיש קשיות שנמשכין מסוד חלל הפנוי שאי אפשר למצא בהם שכל לישבן בשום אפן. וכן בהתורה ויהי מקץ כי מרחמם ינהגם בלקוטי תנינא סימן ז' שמבאר שם שיש קשיות שהם למעלה מהזמן שאי אפשר לתרצם, כי אם ירצה לתרץ אותם יקשה אחר כך עוד קשיא שיהיה חזקה יותר מבתחלה עד שיכול לכנס בקשיות ותרוצים שלמעלה מהזמן שאין הזמן מספיק לבאר הקשיות והתרוצים שיש שם וכו' עין שם היטב. וכן בכמה מקומות בספרים שלו הקדושים.

24.92

And see wonders in the words of Rabbainu o.b.m. in Torah 21, on the statement of our Rabbis of blessed memory [Brachos 17a]: "In the future the tzaddikim sit" etc. — where he explained how these aforementioned perplexities derive from the encompassing intellect (makif), which cannot be attained now in any manner. [Editorial supplement: And likewise in the Torah "Come to Pharaoh," in Torah 64, where it is explained that there are questions that derive from the mystery of the vacant space, in which it is impossible to find intellect to settle them in any manner. And likewise in the Torah "And it came to pass at the end — for He who has mercy on them shall lead them," in Likutay Moharan, vol. 2, Torah 7, where it is explained that there are questions that are above time, which it is impossible to resolve, for if one wishes to resolve them, afterwards yet another question will arise that will be stronger than at first, until one can enter into questions and answers that are above time, for which time does not suffice to explain the questions and answers that are there etc. — see there well. And likewise in several places in his holy books.]

AI review qualifications / provenance — chapter 1, index 92

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Bracketed editorial supplements translate clauses missing from that recovered English witness. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] makif is retained. The pronoun in He who has mercy belongs to the quoted title; it does not authorize resolving unrelated דרכיו in row95. The supplement's title punctuation is editorial framing, not replacement Hebrew.

Previous comparison English — not the selected translation

And see wonders in the words of Rabbainu o.b.m. in Torah 21, on the statement of our Rabbis of blessed memory [Brachos 17a]: "In the future the tzaddikim sit" etc. — where he explained there that this derives from the encompassing light (makif) that cannot be attained now in any manner.

Earlier unaligned import — original chapter 1, index 92

And behold, we certainly believed that all his words are not simple, and certainly there are great secrets in them, as is explained in Torah 42, see there. Afterwards he answered and said: "The casual conversations of ours" — "unzer sihot holin" — and he stressed the word "unzer" [ours]. Let a Kabbalist tell me how in this word are included all the intentions of circumcision and what is higher than the intentions. And he began to cast forth from his holy mouth with holy and awesome grace, and he said: There is one who slaps him on the face, and there is one who slaps him with his sandal. And he mentioned the statement of our Rabbis [Yevamos 42]: regarding the sandal, that they said there regarding the case of a pregnant woman of one's fellow — a decree lest it become a sandal-shaped [fetus], as an analogy of one who comes and slaps him in the face etc. — and he also mentioned what our Rabbis of blessed memory said [Niddah 25]: "the impress of a man" etc. — "what did the modest one do — the heel for slippers." And in all these matters it is alluded that there are secrets of the Torah in the matter of the heel and the sandal, and in the matter of slapping on the face that he mentioned — and all of this pertains to the

Original owner: c1-i92 · /segments/91/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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24.93

וכן מה שכתוב שם בלקוטי תנינא סימן נ"ב דבר נאה ומתקבל שאמר רבנו זכרונו לברכה שמה שקשה קשיא על השם יתברך זה מכרח להיות כך, כי על השם יתברך בהכרח שיהיה קשה קשיות שאי אפשר להבינם. כי אם לאו, רק יתנהג כפי חיוב דעתנו בלי קשיות עליו, אם כן יהיה דעתו כדעתנו חס ושלום. על כן בהכרח שיהיה עליו יתברך קשיות גדולות שאי אפשר לנו להבינם בשום אפן כי דעתו בהנהגותיו מרומם ונתעלה ונשגב מאד מדעתנו וכו' עין שם, וכן בכמה מקומות.

24.93

And likewise what is written there in Likutay Moharan, vol. 2, Torah 52 — a pleasing and acceptable formulation that Rabbainu o.b.m. said: that the fact that a question arises about Hashem Yisburach is necessarily so — for Hashem Yisburach must necessarily have upon Him questions that are impossible to understand. For if not — if He were only to conduct Himself in accordance with the compulsion of our understanding, without questions upon Him — then His understanding would be as our understanding, G‑d forbid. Therefore it is necessarily so that there must be upon Him Blessed He great questions that we cannot understand in any manner, because His understanding in His conduct is exalted and elevated and lofty far above our understanding etc. — see there. And so too in many places.

AI review qualifications / provenance — chapter 1, index 93

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] The argument is a source-attributed teaching, not an independent editorial theological assertion. Hashem Yisburach remains unnormalized.

Previous comparison English — not the selected translation

And likewise what is written there in Likutay Moharan, vol. 2, Torah 52 — a pleasing and well-accepted formulation that Rabbainu o.b.m. said: that the reason there are hard questions upon Hashem Yisburach is that this is necessarily so — for Hashem Yisburach must necessarily have upon Him great questions that are impossible for us to understand. For if He were to conduct [the world] in accordance with the compulsion of our understanding, without questions upon Him — then His understanding in His conduct would be as our understanding, G‑d forbid. Therefore it is necessarily so that there must be upon Him Blessed He great questions that we cannot understand in any manner, because His understanding in His conduct is exalted and elevated and lofty far above our understanding etc. — see there. And so too in many places.

Earlier unaligned import — original chapter 1, index 93

matter of the blemish of the bris and its rectification, which is the entire matter of milah (circumcision) which is the rectification of the bris, as is understood from all the above to the discerning one. And afterwards he answered and said the entire Torah explained in the aforementioned siman. And still there is none among us who knows to what extent. And the aforementioned Torah also was not said in explicit connection of the matters — only everything in a manner of allusion and sparkling. And in all this we saw with our own eyes the powers of the Creator Blessed He, how in the conversational words of the true tzaddikim there are invested such secrets. And may Hashem Yisburach show us wonders, that we should merit to understand all this completely. (The transcriber says: I heard that after Rabbainu o.b.m.

Original owner: c1-i93 · /segments/92/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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24.94

הכלל שבכל מקום שמדבר רבנו זכרונו לברכה מחקירות וקשיות כאלו אינו רוצה לתרצם בשום מקום, רק כל דבריו הם שהוא זכרונו לברכה בחכמתו הנפלאה מגלה תורה נפלאה בדרך נפלא ונורא מאד, ומראה לעינים ומבאר לדעת להראות מהיכן אלו הקשיות נמשכין, שמחמת זה אי אפשר לתרצם ולישבם בשום אפן. וכונתו להראות לדורות שאסור לכנס בחקירות אלו, כי אי אפשר לישבם בשום אפן ועל כן כל באיה לא ישבון ולא ישיגו ארחות חיים.

24.94

The general principle: in every place where Rabbainu o.b.m. speaks of inquiries and questions of this kind, he does not wish to resolve them anywhere. Rather, all his words are that he o.b.m. with his wondrous wisdom reveals wondrous Torah in a wondrous and exceedingly awesome manner, and makes visible to the eyes and comprehensible to the mind — to show from where these questions derive, that on account of this it is impossible to resolve and settle them in any manner whatsoever. And his intention is to show for the generations that it is forbidden to enter into these inquiries, for it is impossible to settle them in any manner — and therefore all who go to them shall not return, and shall not attain the paths of life.

AI review qualifications / provenance — chapter 1, index 94

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] His intention here is Rabbainu's intention. This proximate context is why row95 cannot silently force its initial possessive to refer to God.

Previous comparison English — not the selected translation

The general principle: in every place where Rabbainu o.b.m. speaks of inquiries and questions of this kind, he does not wish to resolve them anywhere. Rather, all his words are that he o.b.m. with his wondrous wisdom reveals wondrous Torah in a wondrous and awesome manner, and makes visible to the eyes and comprehensible to the mind — to show from where these questions derive, that on account of this it is impossible to resolve and settle them in any manner whatsoever. And his intention is to show for the generations that it is forbidden to enter into these inquiries, for it is impossible to settle them in any manner — and therefore all who go to them shall not return, and shall not attain the paths of life.

Earlier unaligned import — original chapter 1, index 94

said the discourse "The secret of the intention of the milah," certain men of ours asked him afterwards several questions on this discourse, because certain things there are not so well-understood, and also the connection of the discourse is not so well-understood. Rabbainu o.b.m. answered them: Who is obligated to you [to make sure] that you have no comprehension or knowledge in fine and spiritual matters. And in Yiddish: "ver iz aykh shuldik az ihr hot nit kayn yediyah in aydlkayt.") (28.) [The discourse "And Boaz said to Ruth" (Likutay Moharan, Torah 65) was said in the summer of 5566 [1806], close to the passing of his child, the holy and awesome boy, our teacher the rav Rabbi Shlomo Ephraim of blessed memory. And then our teacher the rav Rabbi Nussun zecher tzaddik livrachah stood before him, together with another person, on the upper story which our master our teacher and our rabbi o.b.m.

Original owner: c1-i94 · /segments/93/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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24.95

ראה דרכיו וחכם ותבין נפלאות ה', איך מי שרוצה להסתכל על האמת יבין מדעתו שאי אפשר לישב קשיות כאלו בשום שכל, ואפלו בדרכי המקבלים האמתיים, רק לסמך על האמונה, אשרי הזוכה לזה. ועין מה שכתבתי מזה, בהלכות ברכות השחר הלכה ג:

24.95

See his ways [Editorial note: the antecedent may be Rabbainu or G‑d] and be wise, and you will understand the wonders of G‑d — how one who wishes to look at truth will understand of himself that it is impossible to settle such questions by any intellect whatsoever, not even by the ways of the true Kabbalists — only to lean upon faith. Fortunate is he who merits to this. And see what I wrote about this in the Laws of Morning Blessings, halacha 3.

AI review qualifications / provenance — chapter 1, index 95

Recovered AI-edited Finished HTML, not authenticated original English. Independently reviewed against every Hebrew clause; exact source wording and corrections retained separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. Exact addendum correction(s): df95-antecedent. [Dual-field editorial apparatus] Lower-case his is a noncommittal editorial convention, not a ruling that the referent must be human. Rabbainu is a strong contextual possibility after row94; G‑d remains possible. The prior claim that the antecedent was not silently normalized is superseded because capital His had imposed a divine reading without a visible note.

Previous comparison English — not the selected translation

See His ways and be wise, and you will understand the wonders of G‑d — how one who wishes to look at truth will understand of himself that it is impossible to settle such questions by any intellect whatsoever, not even by the ways of the true Kabbalists — only to lean upon faith. Fortunate is he who merits to this. And see what I wrote about this in the Laws of Morning Blessings, halacha 3.

Earlier unaligned import — original chapter 1, index 95

had over his house. And our master our teacher and our rabbi zecher tzaddik livrachah told them of the great extent of his pain and suffering which he had greatly, from every side and from all sides, and he elaborated on this a little — for he was filled with much suffering from inside and from outside at all times constantly. And in the midst of his words he answered and said: What do you know, how great and mighty is this break that was in the world — the matter of the passing of the aforementioned child — all my heart broke and was torn from its place.

Original owner: c1-i95 · /segments/94/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 25 #

25.96

(כה) שיך למאמר פתח רבי שמעון (סימן ס') אחר שאמר רבנו זכרונו לברכה מאמר זה הנ"ל אמר בדרך צחות. היום אמרתי שלשה דברים שלא כדברי העולם. א) העולם אומרים שספורי מעשיות מסגל לשנה. ואני אמרתי שעל ידי ספורי מעשיות מעוררין בני אדם משנתם. ב) העולם אומרים שמספורי דברים אינם באים לידי הריון "פון זאגין ווערט מען ניט טראגין" ואני אמרתי שמספורי דברים של הצדיק שמעורר על ידי זה בני אדם משנתם על ידי זה בא פקידת עקרות. ג) העולם אומרים כי הצדיק האמת המפלג במעלה אין צריך למעות הרבה כי למה לו מעות, ואני אמרתי שיש התבוננות כזה שצריך לזה כל הון דעלמא:

25.96

(25.) Regarding the discourse "Rabbi Shimon opened" (Likutay Moharan, Torah 60): After Rabbainu o.b.m. said over this teaching mentioned above, he said a clever quip: Today I said three things contrary to what the world says: a) The world says that telling over stories is propitious to induce sleep. And I said that telling over stories is propitious to arouse people from their slumber. b) The world says that from talking about things one does not become pregnant. [Editorial supplement: "פון זאגין ווערט מען ניט טראגין" [the Yiddish says: from saying one does not become pregnant].] And I said that from the tzadik’s talking about things, through which he arouses people from their sleep, through this comes the visitation of barren women [conception]. c) The world says that the true Tzadik of towering stature doesn’t need a lot of money, because why does he need money? And I said that there is such a contemplation that requires all the fortune of the world.

AI review qualifications / provenance — chapter 1, index 96

Original supplied DOCX English, with explicitly documented precision corrections; original transliterations retained and unedited wording recorded separately. Its missing title is supplied from recovered AI-edited Finished HTML; the missing Yiddish quotation/translation is visibly marked as an editorial supplement. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] The unpointed transcriber's-note opening parenthesis is at row97; the pointed opening is instead at row96's end, after literal CRLF. English follows unpointed note placement. Neither source is resegmented, and the orphan pointed parenthesis is not deleted. The second English propitious is inherited causal phrasing for arousing by stories, not a second occurrence of מסגל in Hebrew.

Previous comparison English — not the selected translation

25 Regarding the discourse "Rabbi Shimon opened" (Likutay Moharan, Torah 60): After Rabbainu o.b.m. said over this teaching mentioned above, he said a clever quip: Today I said three things contrary to what the world says: The world says that telling over stories is propitious to induce sleep. And I said that telling over stories is propitious to arouse people from their slumber. The world says that from talking about things nothing can be born. And I said that the tzadik’s talking about things arouses people from their sleep, which causes barren women to conceive. The world says that the true Tzadik of towering stature doesn’t need a lot of money, because why does he need money? And I said that a true Tzadik needs all the fortune of the world.

Earlier unaligned import — original chapter 1, index 96

And the holy tears began to descend upon his cheeks, and immediately they slipped away from before him from the greatness of the shame that fell upon them — that they saw his weeping before them — to the extent that it seemed to them as if the entire world had turned over and was destroyed. And it is already explained elsewhere (below #583) in allusion somewhat of the great hope that had been fitting to come for the totality of Israel had the holy child not passed away. And afterwards, on the day that followed — which was a Friday, eve of the holy Sabbath — he said to them: If you had not descended immediately I would have told you a very beautiful thing. And on this day he said to them the discourse "And Boaz said to Ruth," mentioned above, which speaks of the rectification of souls and how much they are in need of the master of the field who will look after them and rectify them, and one who girds his loins to be the master of the field — suffering passes over him greatly beyond measure, may the Merciful One save us.

Original owner: c1-i96 · /segments/95/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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25.97

(אמר המעתיק שמעתי בשם איש אחד מאנשי רבנו זכרונו לברכה ששמע מפיו הקדוש לענין מה שרצונו היה שידפסו הספורי מעשיות גם בלשון טייטש שאנו מדברים בו ואמר אז שיכול להיות בנקל שאשה שהיא עקרה תקרא בהם איזה מעשה ועל ידי זה תפקד לטובה ותזכה לבנים, עד כאן שמעתי. ויש סמיכות לזה ממה שמבאר במאמר הנ"ל שעל ידי ספורי מעשיות אלו נעשה פקידת עקרות):

25.97

(The transcriber says: I heard in the name of a person of the followers of Rabbainu o.b.m. who heard from his holy mouth regarding what his desire was that they should publish the stories also in the Yiddish (“translation”) language which we speak, and he said then that it can easily happen that a woman who is barren will read some story in them and through this she would be favorably remembered (-conceive) and would merit to have children, thus far I heard. And there is support for this from what is explained in the aforementioned teaching (maamar) that through these stories there are made conceptions of barren women).

AI review qualifications / provenance — chapter 1, index 97

Original supplied DOCX English, with explicitly documented precision corrections; original transliterations retained and unedited wording recorded separately. Dual-field addendum: both complete Hebrew fields reread; prior judgments are qualified by the attached editorial apparatus. This is not global manuscript approval. [Dual-field editorial apparatus] Pointed row96's trailing ( pairs across the row boundary with this row's closing ). English keeps the full note in row97 as in he. The speech is attributed via the transcriber and an unnamed follower, not a medical efficacy assertion by the editor. taytsh is the source's Yiddish-language designation; the inherited Yiddish (“translation”) rendering and maamar are retained.

Previous comparison English — not the selected translation

(The transcriber says: I heard in the name of a person of the followers of Rabbainu o.b.m. who heard from his holy mouth regarding what his desire was that they should publish the stories also in the Yiddish (“translation”) language which we spoke, and he said then, that it is possible for it to be very easy for a barren woman to read from them any story and through this she would be favorably remembered (-conceive) and would merit to have children, end of quote. And there is support for this from what is explained in the aforementioned teaching (maamar) that through these stories there are made conceptions of barren women).

Earlier unaligned import — original chapter 1, index 97

And he with the greatness of his power passes over all of them and performs the acts of the field as is necessary — see there in the discourse, and this was related to the matter of the account of the suffering that passed over him which he told to them the day before, as mentioned above.] (29.) This pertains to the discourse "The severity of the prohibition of robbery" (Likutay Moharan, Torah 69). At the time when Rabbainu o.b.m. said the aforementioned discourse, there stood before him then a certain wealthy man who had no children. And after some days, the aforementioned wealthy man pressed Rabbainu o.b.m. to pray for him that he should have children.

Original owner: c1-i97 · /segments/96/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 26 #

26.98

(כו) בחרף בשנת תקס"ה נסע רבנו זכרונו לברכה למעדוועדיווקע על שבת שירה לומר שם תורה כמנהגו. באותה העת היתה בתו חיה שהיתה אז בקהלה קדושה הנ"ל, והיתה חולה על העינים שגדל לה על העינים מה שקורין בילמא [יבלת], וכמעט שנסמית בעיניה. וכשבא רבנו זכרונו לברכה למעדוועדיווקע נודע לו, ואמר אז התורה ויסב אלקים הנדפסת בלקוטי א' בסימן ס"ב, שמובא שם מאמר הזהר הקדוש עלמתא שפירתא דלית לה עינין, ונתרפאה על ידי זה.

26.98

(26.) In the winter of the year 5565 [1805], Rabbainu o.b.m. traveled to Medvedivkeh for Shabbat Shira, to say Torah there as was his custom. At that time his daughter Chaya, who was then in the aforementioned holy community, was ill with her eyes — there had grown on her eyes what is called in Yiddish a bilmeh [wart], and she had nearly gone blind in her eyes. And when Rabbainu o.b.m. came to Medvedivkeh this became known to him, and he then said the Torah "And G‑d led around," printed in Likutay Moharan, vol. 1, siman 62, where there is cited the statement of the Holy Zohar: "Ulaimta shafirta d'layt lah aynih" ("A beautiful maiden who has no eyes") — and she was healed through this.

AI review qualifications / provenance — chapter 1, index 98

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields. Exact source wording, corrections and editorial choices are preserved in the audit. Editorial apparatus: The bracketed Gregorian year is inherited editorial apparatus, not an additional printed Hebrew date. Expanded work identification is editorial.

Previous comparison English — not the selected translation

(26.) In the winter of the year 5565 [1805], Rabbainu o.b.m. traveled to Medvedivkeh for Shabbat Shira, to say Torah there as was his custom. At that time his daughter Chaya, who was then in that holy community, was ill with her eyes — she had grown on her eyes what is called in Yiddish a bilmeh [wart], and she had nearly gone blind in her eyes. And when Rabbainu o.b.m. came to Medvedivkeh this became known to him, and he then said the Torah "And G‑d led" (Likutay Moharan, Torah 62, vol. 1), where there is cited the statement of the Holy Zohar: "Ulaimta shafirta d'layt lah aynih" ("A beautiful maiden who has no eyes") — and she was healed through this.

Earlier unaligned import — original chapter 1, index 98

He replied to him: Did I not say Torah to you on Rosh Hashana, and [yet you] did not understand his intention? And afterwards it became known to him that his intention was: because in Breslov there was a certain man who had fallen from his assets, and the aforementioned wealthy man had great jealousy over this person who had risen above and become so wealthy — while not so long ago he had been in partnership with him and had much more money than the aforementioned wealthy man — and in the end he fell so much from his level. And therefore he had great jealousy over him. He also had taken from him cash money and did not return it to him. And Rabbainu o.b.m. hinted to him that on account of this the aforementioned wealthy man has no children, as is explained well in the aforementioned discourse.

Original owner: c1-i98 · /segments/97/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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26.99

וכשבא לביתו ספר לפני זאת המעשה בעצמו, והבנתי מתנועותיו הקדושות שהיה אצלו דבר גדול ונפלא ענין זה שהמשיך לה רפואה על ידי דבור מתורתו הקדושה, כי כל מה שעבר על זרעו הקדושים נוגע עד למרחוק. כי כל מה שעובר על כל אדם יש בו נסתרות הרבה כי אין דבר לריק חס ושלום וכל הגדול במעלה יותר כל מה שעובר עליו נוגע למרחוק יותר, אבל זרעו הקדושים עצמה וגדלה מעלתם ברום גבהי מרומים כמבאר במקום אחר (לקמן תקפג), וכל מה שעבר עליהם היה בכל דבר מלחמות גדולות כי נוגע למרחוק מאד:

26.99

And when he came home, he told me this incident himself. And I understood from his holy movements that this was a great and wondrous thing for him, that he had drawn healing for her through a word from his holy Torah. For everything that transpired over his holy offspring has far-reaching repercussions. For everything that passes over every person contains many hidden things, for there is nothing in vain, G‑d forbid — and the greater in stature one is, the farther-reaching are the repercussions of everything that passes over him. But his holy offspring — the greatness and elevation of their stature is in the very heights of the heights, as is explained elsewhere (below #583), and everything that transpired over them was in every matter great battles, for it has very far-reaching repercussions:

AI review qualifications / provenance — chapter 1, index 99

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields. Exact source wording, corrections and editorial choices are preserved in the audit.

Previous comparison English — not the selected translation

And when he came home, he told me this incident himself. And I understood from his holy movements that this was a great and wondrous thing for him, that he had drawn healing for her through a word from his holy Torah. For everything that transpired over his holy offspring touches upon things from very far. For everything that passes over every person contains many hidden things, for there is nothing in vain, G‑d forbid — and the greater in stature one is, the more what passes over him touches things from farther away. But his holy offspring — the greatness and elevation of their stature is in the very heights of the heights, as is explained elsewhere (below #583), and everything that transpired over them was in every matter great battles, for it touches very far.

Earlier unaligned import — original chapter 1, index 99

But in the aforementioned discourse it is explained that sometimes one overpowers himself with such jealousy and covetousness over his fellow's money — to the extent that through this he takes from him even his wife. And so it was: close to the passing of Rabbainu o.b.m., he commanded his men to tell the aforementioned wealthy man to divorce his wife and take another wife and have children. And so he did, and divorced his wife some years after the passing of Rabbainu o.b.m. And in the meanwhile the wife of the aforementioned man who had jealousy over the wealthy man passed away, and then this man took the wife of the aforementioned wealthy man, and all the words of Rabbainu o.b.m. alluded in the aforementioned discourse were fulfilled. And the aforementioned wealthy man took another wife and had children from her. And regarding the story of the aforementioned wealthy man there is much to tell, but here is not its place.

Original owner: c1-i99 · /segments/98/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 27 #

27.100

(כז) התורה שבסימן ס"ג המתחלת סוד כונת המילה. נאמרה בבקר קדם סעדת שחרית בשבת שקדם הברית מילה של בנו הקדוש שלמה אפרים זכרונו לברכה שנת תקס"ה סמוך לראש חדש ניסן.

27.100

(27.) The Torah in Likutay Moharan, Torah 63 which begins "The secret of the intention of the bris (circumcision)" was said in the morning before the Sabbath morning meal, on the Sabbath preceding the bris milah of his holy son Shlomo Ephraim of blessed memory, in the year 5565 close to Rosh Chodesh Nisan.

AI review qualifications / provenance — chapter 1, index 100

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields. Exact source wording, corrections and editorial choices are preserved in the audit. Editorial apparatus: Likutay Moharan is an expanded work identification. Existing bris and milah spellings are retained rather than homogenized.

Previous comparison English — not the selected translation

(27.) The Torah in Likutay Moharan, Torah 63 which begins "The secret of the intention of the bris (circumcision)" was said in the morning before the Sabbath morning meal, on the Sabbath preceding the bris milah of his holy son Shlomo Ephraim of blessed memory, in the year 5565 close to Rosh Chodesh Nisan.

Earlier unaligned import — original chapter 1, index 100

(30.) At the time of his journey to the Land of Israel, at the beginning of his departure from his home, he spent the Sabbath in the community of Skoleye, and there he saw the renowned tzaddik, our teacher the rav Menachem Mendel za"l of Vitepsk, who passed away in the Land of Israel, as is well-known. And he revealed to him that the name "Atah" (You) is propitious on the sea, as is cited in Likutay Moharan, vol.

Original owner: c1-i100 · /segments/99/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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27.101

ואחר שיצאו רב העולם שבאו לקבל פנים כנהוג שנקרא שלום זכר. ומעשה שהיה כך היה. אחר שיצאו ההמון עם נשארנו אנחנו עומדים לפניו בתוך כך הסתכל על המנעל שלי שנתעקם מאד הינו שהעקב (שקורין פידעשווי) נתעקמה הרבה לפניו על פני המנעל. ענה ואמר המנעל שלך הוא דומה כמי שטופחין בפנים ואמר בזו הלשון בלשון אשכנז: "דיין שיך האט אפנים וויא א פאטש אין פנים". ואחר כך שתק מעט והנה אנחנו בודאי היינו מאמינים שכל דבריו אינם פשוטים ובודאי יש בהם רזין גדולים וכמבאר בסימן מ"ב עין שם.

27.101

And after the majority of the assembled who had come to welcome him, as is customary — which is called shalom zachar — departed. And the incident that happened was as follows: After the common people departed, we remained standing before him. In the meanwhile he looked at my shoe, which had become very crooked — that is, the heel (called in Yiddish pideshoey) had become very tilted forward over the face of the shoe. He answered and said: Your shoe is like one who is slapped in the face. And he said it in Yiddish in these words: "Dayn shich hot a punim viya a patsh in punim." And afterwards he was silent for a bit. And behold, we certainly believed that all his words are not simple, and certainly there are great secrets in them, as is explained in siman 42, see there.

AI review qualifications / provenance — chapter 1, index 101

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields. Exact source wording, corrections and editorial choices are preserved in the audit. Editorial apparatus: The source calls the shoe part a heel; the inherited Yiddish pideshoey may designate a sole. The precise bent-shoe geometry and the direction of before/forward are uncertain; no source wording is repaired. The Yiddish face/appearance wordplay is retained. The source says siman 42 without naming the work; the referent is not certified.

Previous comparison English — not the selected translation

And after the majority of the assembled who had come to welcome him, as is customary — which is called shalom zachar — departed. And the incident that happened was as follows: After the common people departed, we remained standing before him. In the meanwhile he looked at my shoe, which had become very crooked — that is, the heel (called in Yiddish pideshoey) had become very tilted forward over the face of the shoe. He answered and said: Your shoe is like one who is slapped in the face. And he said it in Yiddish in these words: "Dayn shich hot a punim viya a patsh in punim." And afterwards he was silent for a bit. And behold, we certainly believed that all his words are not simple, and certainly there are great secrets in them, as is explained in Torah 42, see there.

Earlier unaligned import — original chapter 1, index 101

1, Torah 256, as it is written [Psalms 89:10]: "When the waves thereof arise, You subdue them." (31.) When he said the Torah printed in Likutay Moharan, vol. 1, Torah 262, on the verse [Psalms 102:10]: "And my drink I have mingled with weeping" — which [teaches] that before new Torah insights, one must weep — he said then about himself, that every time he creates new Torah insights he weeps beforehand. And also then at that time we saw this with our own eyes, for at that time he said the Torah "And Boaz said to Ruth" (Torah 65), on a Friday, eve of the holy Sabbath, summer of 5566. And also before that he said the Torah "Know that there is an Orech Anpin of the Klipa" (Torah 242), and on the Thursday before that he wept before us, and afterwards on the Sabbath that followed he said the aforementioned matter on the verse "And my drink I have mingled with weeping." And there is much to tell about this, for all this was close after the passing of his son Shlomo Ephraim o.b.m.

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27.102

אחר כך ענה ואמר שיחות חלין שלנו ואמר בלשון אשכנז בזו הלשון: "אונזער שיחות חלין" ודחק תבת "אונזער" [שלנו], יאמר לי איזה מקבל איך בהווערטיל הזה כלולים כל הכונות של מילה ומה שהוא גבוה מכונות. והתחיל לזרק מפיו הקדוש בחן קדוש ונורא, ואמר יש וטפח לו על פניו, ויש וטפח לו בסנדלו, והזכיר מאמר רבותינו זכרונם לברכה (יבמות מב.): לענין סנדל שאמרו שם לענין מעברת חברו גזרה שמא יעשה סנדל למשל וכו' כמי שבא וטפח לו על פניו וכו' וגם הזכיר מה שאמרו רבותינו זכרונם לברכה (נדה כה:): דרוסת איש וכו' מה שעשתה ענוה עקב לסלותא. ובכל אלו הענינים מרמז שיש סודות התורה בענין העקב והסנדל ובענין טפחו בפניו שהזכיר, וכל זה נוגע לענין פגם הברית ותקונו שכל זה ענין מילה שהוא תקון הברית כמובן מכל הנ"ל למשכיל.

27.102

Afterwards he answered and said: "The casual conversations of ours" — and he said in Yiddish in these words: "unzer sihot holin" — and he stressed the word "unzer" [ours]. Let a Kabbalist tell me how in this quip are included all the intentions of circumcision and what is higher than the intentions. And he began to cast forth from his holy mouth with holy and awesome grace, and he said: There is one who slaps him on the face, and there is one who slaps him with his sandal. And he mentioned the statement of our Rabbis of blessed memory [Yevamos 42a]: regarding the sandal, that they said there regarding the case of a pregnant woman of one's fellow — a decree lest it become a sandal-shaped [fetus], as an analogy etc., of one who comes and slaps him in the face etc. — and he also mentioned what our Rabbis of blessed memory said [Niddah 25b]: "[a woman] trodden by a man" etc. — "what humility made a heel for its sandal." And in all these matters it is alluded that there are secrets of the Torah in the matter of the heel and the sandal, and in the matter of slapping him in the face that he mentioned — and all of this pertains to the matter of the blemish of the bris and its rectification, for all this is the matter of milah (circumcision), which is the rectification of the bris, as is understood from all the above to the discerning one.

AI review qualifications / provenance — chapter 1, index 102

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields. Exact source wording, corrections and editorial choices are preserved in the audit. Editorial apparatus: Editorial literal rendering: [a woman] supplies the feminine referent of the passive expression translated as trodden by a man. In the Talmudic parallel this concerns intercourse-related sexual status; this explanatory meaning is not silently inserted into the quoted wording. The supplied Niddah 25b citation is retained; a parallel in Ketubot 13a does not authorize changing it. The heel/humility/sandal fragment is retained as supplied. Yerushalmi Shabbat 1:3 has a related wisdom/crown and humility/heel comparison, but not identical spelling; the missing wisdom half is not added and the exact quotation provenance remains qualified. Sandal-shaped [fetus] explains the technical fetal sense; it is English apparatus rather than extra Hebrew words. Yevamos 42a and Niddah 25b parallels clarify context without replacing the supplied quotations. Intentions here denotes technical contemplative intentions, not ordinary motives.

Previous comparison English — not the selected translation

Afterwards he answered and said: "The casual conversations of ours" — "unzer sihot holin" — and he stressed the word "unzer" [ours]. Let a Kabbalist tell me how in this word are included all the intentions of circumcision and what is higher than the intentions. And he began to cast forth from his holy mouth with holy and awesome grace, and he said: There is one who slaps him on the face, and there is one who slaps him with his sandal. And he mentioned the statement of our Rabbis [Yevamos 42]: regarding the sandal, that they said there regarding the case of a pregnant woman of one's fellow — a decree lest it become a sandal-shaped [fetus], as an analogy of one who comes and slaps him in the face etc. — and he also mentioned what our Rabbis of blessed memory said [Niddah 25]: "the impress of a man" etc. — "what did the modest one do — the heel for slippers." And in all these matters it is alluded that there are secrets of the Torah in the matter of the heel and the sandal, and in the matter of slapping on the face that he mentioned — and all of this pertains to the matter of the blemish of the bris and its rectification, which is the entire matter of milah (circumcision) which is the rectification of the bris, as is understood from all the above to the discerning one.

Earlier unaligned import — original chapter 1, index 102

— and it will be explained elsewhere with G‑d's help (Yimay Moharnat, chapter 11). (32.) Regarding the matter printed in his holy books in Torah 57 and Torah 277 — regarding the virtue of the eating of the Sabbath, that it is entirely holy and ascends to a completely different place — he spoke with us much about this and cautioned us to eat on the Sabbath and to rejoice etc., as the Torah commanded [Exodus 16:25]: "Eat it today, for today is a Sabbath to G‑d." "Eat, children" — "az men zugt shoyn est kinder" [when they already say "eat, children"]. Afterwards he said: Even this cannot be fulfilled. (33.) At the time that Rabbainu o.b.m. traveled to Lemberg after Sukkos of 5568 [1807], he traveled by way of Krasne and lodged there, and afterwards in the morning he departed suddenly. And we chased after him until we merited to catch up with him near the bridge. And one person got ahead of him there and detained him, and I and my colleague Rabbi Naftoli came, and he was pleased a little, and he said: What do you want — shall I bless you, or shall I say Torah to you? And he gave us a choice to choose. I answered and said: The blessing — bless us when you return from Lemberg in peace, and now say Torah to us. He answered and said: I will say [from] the beginning from my journey, and then he said to us about the matter of the Tabernacle — that each of the tzaddikim builds etc.

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27.103

ואחר כך ענה ואמר כל התורה המבארת בסימן הנ"ל ועדין אין אתנו יודע עד מה. וגם התורה הנ"ל לא אמר בבאור קשר הענינים רק הכל בדרך רמז והתנוצצות, ובכל זה ראינו בעינינו גבורות הבורא יתברך איך בדברי שיחה של הצדיקים האמתיים מלבשים סודות כאלה. והשם יתברך יראנו נפלאות שנזכה להבין כל זה בשלמות:

27.103

And afterwards he answered and said the entire Torah explained in the aforementioned siman. And still there is none among us who knows to what extent. And he also did not say the aforementioned Torah with an explanation of the connections between the matters — only everything in a manner of allusion and sparkling. And in all this we saw with our own eyes the powers of the Creator Blessed He, how in the conversational words of the true tzaddikim there are invested such secrets. And may Hashem Yisburach show us wonders, that we should merit to understand all this completely:

AI review qualifications / provenance — chapter 1, index 103

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields. Exact source wording, corrections and editorial choices are preserved in the audit. Editorial apparatus: The supplied pointed field places an opening parenthesis after this paragraph; the unpointed field opens the transcriber note at the next paragraph. Both fields are preserved exactly.

Previous comparison English — not the selected translation

And afterwards he answered and said the entire Torah explained in the aforementioned siman. And still there is none among us who knows to what extent. And the aforementioned Torah also was not said in explicit connection of the matters — only everything in a manner of allusion and sparkling. And in all this we saw with our own eyes the powers of the Creator Blessed He, how in the conversational words of the true tzaddikim there are invested such secrets. And may Hashem Yisburach show us wonders, that we should merit to understand all this completely.

Earlier unaligned import — original chapter 1, index 103

— as is written in Torah 282 in the Torah "Azamra l'Elokai b'odi" (I will sing to my G‑d while I yet live). For the Torah "Azamra" he said on Shemini Atzeret [Eighth Day of Assembly] that preceded this. And then on the wagon he began from the matter connected to the aforementioned Torah "Azamra" which begins "And know that one who can make these melodies etc." until "truly said, the cantor sees where the children read." And afterwards we kissed his hand, and immediately he commanded the wagon-driver to travel, and he departed from there in peace. And still we do not know how his journey to Lemberg is alluded in this Torah.

Original owner: c1-i103 · /segments/102/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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27.104

(אמר המעתיק שמעתי שאחר שאמר רבנו זכרונו לברכה, מאמר סוד כונת המילה הנ"ל, שאלו אותו אחר כך קצת מאנשי שלומנו איזה שאלות במאמר זה, כי קצת דברים אינם מובנים שם כל כך וגם קשר המאמר אינו מובן כל כך. השיב להם רבנו זכרונו לברכה מי חיב לכם שאין לכם השגה וידיעה בענינים דקים ורוחניים. ובלשון אשכנז: "ווער איז אייך שולדיג אז איהר האט ניט קיין ידיעה אין איידלקייט":

27.104

(The transcriber says: I heard that after Rabbainu o.b.m. said the aforementioned discourse "The secret of the intention of the milah," certain men of ours asked him afterwards several questions on this discourse, because certain things there are not so well-understood, and also the connection of the discourse is not so well-understood. Rabbainu o.b.m. answered them: Who is to blame for your having no comprehension or knowledge in subtle and spiritual matters? And in Yiddish: "ver iz aykh shuldik az ihr hot nit kayn yediyah in aydlkayt.")

AI review qualifications / provenance — chapter 1, index 104

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields. Exact source wording, corrections and editorial choices are preserved in the audit. Editorial apparatus: The English closing parenthesis is editorial: neither supplied Hebrew field closes the transcriber note. The inherited Yiddish transcription is retained; the Hebrew terminal colon and parenthesis position are not silently normalized.

Previous comparison English — not the selected translation

(The transcriber says: I heard that after Rabbainu o.b.m. said the discourse "The secret of the intention of the milah," certain men of ours asked him afterwards several questions on this discourse, because certain things there are not so well-understood, and also the connection of the discourse is not so well-understood. Rabbainu o.b.m. answered them: Who is obligated to you [to make sure] that you have no comprehension or knowledge in fine and spiritual matters. And in Yiddish: "ver iz aykh shuldik az ihr hot nit kayn yediyah in aydlkayt.")

Earlier unaligned import — original chapter 1, index 104

And in that year Likutay Moharan was printed, and there is much more to tell — wonders of the Perfect Knower and the kindnesses of G‑d which He wondrously performed with me then, and how He arranged through His mercy to return from Tulchin between Yom Kippur and Sukkos — through which I merited to complete the writing of the book that was burned, and to deliver to him the written Likutay Moharan, through which it was printed in that year, and to speak with him greatly and to hear wondrous Torahs from him, which are a merit for the multitudes for generations. "What shall I return to G‑d for all His bounties toward me" — and it will be explained elsewhere, G‑d willing (Yimay Moharnat, chapters 27 and 29).

Original owner: c1-i104 · /segments/103/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 28 #

28.105

(כח) [מאמר ויאמר בעז אל רות סימן ס"ה נאמר בקיץ תקס"ו סמוך לפטירת בנו הילד הקדוש והנורא מורנו הרב רבי שלמה אפרים זכרונו לברכה.

28.105

(28.) [The discourse "And Boaz said to Ruth" (Likutay Moharan, Torah 65) was said in the summer of 5566 [1806], close to the passing of his son, the holy and awesome child, our teacher the rav Rabbi Shlomo Ephraim of blessed memory.

AI review qualifications / provenance — chapter 1, index 105

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit. Editorial apparatus: The outer square bracket begins here and closes in 108; do not close it per row. Likutay Moharan is supplied work identification. The thousands in 5566 and bracketed Gregorian 1806 are editorial expansion/conversion of תקס"ו, not additional printed Hebrew.

Previous comparison English — not the selected translation

(28.) [The discourse "And Boaz said to Ruth" (Likutay Moharan, Torah 65) was said in the summer of 5566 [1806], close to the passing of his child, the holy and awesome boy, our teacher the rav Rabbi Shlomo Ephraim of blessed memory.

Earlier unaligned import — original chapter 1, index 105

Addendum — Translator's Note Articles 33 and 162 — In Rabbi Nussun's autobiography, Yimay Moharnat — The Days of Our Teacher Rabbi Nussun, he describes at length the events surrounding the revelation of Torah-lesson "Azamra" (see also The Life of Our Leader Rabbi Nachman, article 33).

Original owner: c1-i105 · /segments/104/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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28.106

ואז עמד לפניו מורנו הרב רבי נתן זכר צדיק לברכה עם עוד אחד על העליה שהיה לאדוננו מורנו ורבנו זכרונו לברכה על ביתו. ואדוננו מורנו ורבנו זכר צדיק לברכה ספר עמם מגדל צערו ויסורים שלו הגדולים שיש לו מכל צד ומצדי צדדים והאריך בזה קצת כי היה מלא יסורים רבים ועצומים מאד מבית ומחוץ בכל עת תמיד.

28.106

And then our teacher the rav Rabbi Nussun zecher tzaddik livrachah stood before him, together with another person, on the upper story which our master our teacher and our rabbi o.b.m. had over his house. And our master our teacher and our rabbi zecher tzaddik livrachah told them of the great extent of his pain and his great sufferings, which he has from every side and from all sides, and he elaborated on this a little — for he was filled with much and exceedingly immense suffering from inside and from outside at all times constantly.

AI review qualifications / provenance — chapter 1, index 106

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit.

Previous comparison English — not the selected translation

And then our teacher the rav Rabbi Nussun zecher tzaddik livrachah stood before him, together with another person, on the upper story which our master our teacher and our rabbi o.b.m. had over his house. And our master our teacher and our rabbi zecher tzaddik livrachah told them of the great extent of his pain and suffering which he had greatly, from every side and from all sides, and he elaborated on this a little — for he was filled with much suffering from inside and from outside at all times constantly.

Earlier unaligned import — original chapter 1, index 106

This is all included in chapter 26, which begins with a declaration that he will relate how the holy book Likutay Moharan came to be published. Rabbi Nussun then proceeds to relate how in the summer of 567 (1807) Rabbi Nachman's wife passed away, and Rabbi Nachman contracted a lung disease and immediately began to talk of his own demise; he said his health was in grave danger and exhorted everyone to pray for him. Amongst other things, he spoke of the need of having 60 warriors surrounding him and of his desire to be buried in Israel if it would have been feasible (as is also documented in The Life of Our Master Leader Rabbi Nachman, article 162).

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28.107

ובתוך דבריו ענה ואמר מה אתם יודעים מה גדול ועצום השבר הזה שהיה בעולם ענין הסתלקות הילד הנ"ל, כל לבבי נשבר ונתק ממקומו. והתחילו הדמעות הקדושות לירד על לחייו ותכף ומיד נשמטו מלפניו מעצם הבושה שנפל עליהם על שראו בכיתו בפניהם עד שנדמה להם כאלו נהפך כל העולם ונחרב. וכבר מבאר במקום אחר (לקמן תקפג) ברמז קצת מענין התקוה הגדולה שהיה ראוי לבוא לכלל ישראל אם לא היה נפטר הילד הקדוש הנ"ל.

28.107

And in the midst of his words he answered and said: What do you know, how great and mighty is this break that was in the world — the matter of the passing of the aforementioned child — all my heart broke and was torn from its place. And the holy tears began to descend upon his cheeks, and at once and immediately they slipped away from before him from the greatness of the shame that fell upon them — that they saw his weeping before them — to the extent that it seemed to them as if the entire world had turned over and was destroyed. And it is already explained elsewhere (below #583) in allusion somewhat of the great hope that had been fitting to come for the totality of Israel had the aforementioned holy child not passed away.

AI review qualifications / provenance — chapter 1, index 107

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit.

Previous comparison English — not the selected translation

And in the midst of his words he answered and said: What do you know, how great and mighty is this break that was in the world — the matter of the passing of the aforementioned child — all my heart broke and was torn from its place. And the holy tears began to descend upon his cheeks, and immediately they slipped away from before him from the greatness of the shame that fell upon them — that they saw his weeping before them — to the extent that it seemed to them as if the entire world had turned over and was destroyed. And it is already explained elsewhere (below #583) in allusion somewhat of the great hope that had been fitting to come for the totality of Israel had the holy child not passed away.

Earlier unaligned import — original chapter 1, index 107

Two days after Yom Kippur 568 (which was a Wednesday), Rabbi Nachman initiated the [continuation below article 162]. (34.) One person asked him on the eve of Rosh Hashana, the last one, in Uman, close to his passing, for advice on how to merit diligence in Torah study. He replied to him that he should not speak [ill] of any person of Israel — for each person of Israel has a letter in the Torah etc. And when one speaks [ill] of someone, he draws himself away from the Torah, because he finds a blemish, G‑d forbid, in the letter of the Torah that is the root-soul of the one he is speaking about, as is explained elsewhere (Sichos HaRan, 91). And he asked him: What if one sees that he is a completely wicked person? Rabbainu strongly admonished him — how can you say of one from (the Nation of) Israel that he is completely wicked? For certainly there is still found in him a bit of good or some good point where he is not wicked.

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28.108

ואחר כך ביום שאחר זה שהיה ביום ששי ערב שבת קדש אמר להם אם לא היו יורדים תכף היה מספר להם דבר יפה מאד. וביום זה אמר להם המאמר ויאמר בעז אל רות הנ"ל המדבר מענין תקון הנשמות ומה שצריכין מאד לבעל השדה שישגיח עליהם ויתקנם, וזה שחוגר מתניו להיות בעל השדה עוברין עליו יסורים הרבה בלי שעור רחמנא לצלן. והוא בגדל כחו עובר על כלם ועושה פעלות השדה כמו שצריך, עין שם במאמר הזה וזה היה שיך לענין הספור מהיסורים העוברים עליו שספר לפניהם ביום שלפניו כנ"ל]:

28.108

And afterwards, on the day that followed — which was a Friday, eve of the holy Sabbath — he told them that if they had not descended immediately he would have told them a very beautiful thing. And on this day he said to them the discourse "And Boaz said to Ruth," mentioned above, which speaks of the rectification of souls and how much they are in need of the master of the field who will look after them and rectify them, and one who girds his loins to be the master of the field — much suffering passes over him beyond measure, may the Merciful One save us. And he with the greatness of his power passes over all of them and performs the acts of the field as is necessary — see there in this discourse, and this was related to the matter of the account of the suffering that was passing over him which he told to them the day before, as mentioned above.]

AI review qualifications / provenance — chapter 1, index 108

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit.

Previous comparison English — not the selected translation

And afterwards, on the day that followed — which was a Friday, eve of the holy Sabbath — he said to them: If you had not descended immediately I would have told you a very beautiful thing. And on this day he said to them the discourse "And Boaz said to Ruth," mentioned above, which speaks of the rectification of souls and how much they are in need of the master of the field who will look after them and rectify them, and one who girds his loins to be the master of the field — suffering passes over him greatly beyond measure, may the Merciful One save us. And he with the greatness of his power passes over all of them and performs the acts of the field as is necessary — see there in the discourse, and this was related to the matter of the account of the suffering that passed over him which he told to them the day before, as mentioned above.]

Earlier unaligned import — original chapter 1, index 108

And he recalled the matter of "a bit more and there is no wicked," which is explained in the Torah-lesson "Azamra" — see there. Addendum — Translator's Note Based on this, Saba [Yisroel Dov Odesser] wrote in Blossoms of the Spring (volume 3, letter 268; in the early printings see volume 2, letter 119): "Also he should be careful not to speak [ill] of any one of (the nation of) Israel, just on the contrary, he should strive with all his strength to find merit and good in each one of Israel; and even if he seems, Heaven forbid, to be completely wicked, he should strive to find in him good points where he is not wicked, until every one of Israel is beautiful and pleasant in his eyes." (35.) One man was with him in his youth — that man was here in Breslov — and then he became very bound to Rabbainu o.b.m. with great longing, and he heard then from Rabbainu o.b.m. wondrous words of Torah — namely the Torah "Tehilla l'David etc." (Likutay Moharan, Torah 12) — and additional wondrous words.

Original owner: c1-i108 · /segments/107/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 29 #

29.109

(כט) זה שיך למאמר חמר אסור גזלה סימן ס"ט. בשעה שאמר רבנו זכרונו לברכה המאמר הנ"ל, עמד אז לפניו איש עשיר אחד שלא היו לו בנים, ואחר איזה ימים הפציר העשיר הנ"ל את רבנו זכרונו לברכה להתפלל עליו שיהיו לו בנים, השיב לו רבנו זכרונו לברכה הלא אמרתי לך תורה על ראש השנה ולא הבין כונתו.

29.109

(29.) This pertains to the discourse "The severity of the prohibition of robbery" (Likutay Moharan, Torah 69). At the time when Rabbainu o.b.m. said the aforementioned discourse, there stood before him then a certain wealthy man who had no children. And after some days, the aforementioned wealthy man pressed Rabbainu o.b.m. to pray for him that he should have children. Rabbainu o.b.m. replied to him: Did I not say Torah to you on Rosh Hashana? And he did not understand his intention.

AI review qualifications / provenance — chapter 1, index 109

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit. Editorial apparatus: Likutay Moharan is editorial work identification; 69 renders the supplied ס"ט. Pointed initial כט) and unpointed (כט) are preserved as supplied.

Previous comparison English — not the selected translation

(29.) This pertains to the discourse "The severity of the prohibition of robbery" (Likutay Moharan, Torah 69). At the time when Rabbainu o.b.m. said the aforementioned discourse, there stood before him then a certain wealthy man who had no children. And after some days, the aforementioned wealthy man pressed Rabbainu o.b.m. to pray for him that he should have children. He replied to him: Did I not say Torah to you on Rosh Hashana, and [yet you] did not understand his intention?

Earlier unaligned import — original chapter 1, index 109

And Rabbainu o.b.m. said to him: I know that in the coming days you will not travel to me and will not be close to me (and so it was, that afterwards he was no longer by Rabbainu o.b.m.). But even still, that which you now tasted a little of my words will benefit you. And he said to him then the verse [Proverbs 31:18]: "She perceives that her merchandise is good" — immediately when one tastes the Torah of the tzaddik, again "her lamp goes not out by night." This is printed in Likutay Moharan, vol. 1, Torah 285. (36.) A certain man of our men told me that when Rabbainu o.b.m.

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29.110

ואחר כך נודע לו שכונתו היא כי בברסלב היה איש אחד שירד מנכסיו, והיה להאיש הנ"ל קנאה גדולה על העשיר הנ"ל שעלה למעלה ונתעשר כל כך, וזה זמן לא כביר אשר היה בשתפות עמו והיו לו מעות הרבה יותר מהעשיר הנ"ל ולבסוף ירד ממדרגתו כל כך ועל כן היתה לו עליו קנאה גדולה. גם לקח אצלו מעות מזמן ולא החזיר לו. ורמז לו רבנו זכרונו לברכה שבשביל זה אין לו להעשיר הנ"ל בנים כמבאר היטב במאמר הנ"ל.

29.110

And afterwards it became known to him that his intention was: because in Breslov there was a certain man who had fallen from his assets, and the aforementioned man had great jealousy over the aforementioned wealthy man who had risen above and become so wealthy — while not so long ago he had been in partnership with him and had much more money than the aforementioned wealthy man — and in the end he fell so much from his level. And therefore he had great jealousy over him. He also had taken from him cash money and did not return it to him. And Rabbainu o.b.m. hinted to him that on account of this the aforementioned wealthy man has no children, as is explained well in the aforementioned discourse.

AI review qualifications / provenance — chapter 1, index 110

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit. Editorial apparatus: Editorial reading note: the unpointed field has מעות מזמן; those consonants permit a temporal reading of מזמן ('some time ago'). The supplied pointed field explicitly reads מָעוֹת מְזֻמָּן, cash/ready money. This candidate follows that supplied pointing and restores 'cash money'; it does not combine both alternatives or claim that the pointing is an authenticated authorial reading. The previous rejection of cash and acceptance of C29-S2 are superseded. In 'He also had taken money from him', the Hebrew leaves the subject unnamed. The contextual reading is apparently that the wealthy man had taken money from the man who lost his wealth; the pronouns alone do not establish this. This note is editorial, not a translation of additional Hebrew.

Previous comparison English — not the selected translation

And afterwards it became known to him that his intention was: because in Breslov there was a certain man who had fallen from his assets, and the aforementioned wealthy man had great jealousy over this person who had risen above and become so wealthy — while not so long ago he had been in partnership with him and had much more money than the aforementioned wealthy man — and in the end he fell so much from his level. And therefore he had great jealousy over him. He also had taken from him cash money and did not return it to him. And Rabbainu o.b.m. hinted to him that on account of this the aforementioned wealthy man has no children, as is explained well in the aforementioned discourse.

Earlier unaligned import — original chapter 1, index 110

said the Torah "Trust in G‑d" (Likutay Moharan, Torah 79), at that time he was walking about in his house here and there as his custom, and he grasped a staff in his hand, and he said: "U'mateh Elohim b'yadi" — "And the staff of G‑d is in my hand" [Exodus 17:9] — and he stressed and drew out the words "in my hand," meaning to say: in his hand is the staff of G‑d, to incline it as he wills. For it is alluded there in the aforementioned Torah that the staff of G‑d alludes to free choice, which is the aspect of "metatron" — from the side of life and from the side of death etc., as is explained in the discourse on the matter of the tikunim explained there in the aforementioned Torah. And a little of this is alluded and understood from his holy words mentioned above — that he boasted that he had merited to subdue free choice in his hand, and the staff is in his hand to incline it as he wills.

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29.111

אך במאמר הנ"ל מבאר שלפעמים מתגבר את עצמו בקנאה וחמדה גדולה כל כך על מעות חברו, עד שעל ידי זה לוקח ממנו אף את אשתו. וכן היה, שאחר כך סמוך לפטירת רבנו זכרונו לברכה צוה לאנשיו שיאמרו להעשיר הנ"ל שיגרש את אשתו ויקח אשה אחרת ויוליד בנים. וכן עשה וגרש את אשתו אחר פטירת רבנו זכרונו לברכה כמה שנים.

29.111

But in the aforementioned discourse it is explained that sometimes one works himself up into such great jealousy and covetousness for his fellow's money — to the extent that through this he takes from him even his wife. And so it was: afterwards, close to the passing of Rabbainu o.b.m., he commanded his men to tell the aforementioned wealthy man to divorce his wife and take another wife and have children. And so he did, and divorced his wife some years after the passing of Rabbainu o.b.m.

AI review qualifications / provenance — chapter 1, index 111

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit.

Previous comparison English — not the selected translation

But in the aforementioned discourse it is explained that sometimes one overpowers himself with such jealousy and covetousness over his fellow's money — to the extent that through this he takes from him even his wife. And so it was: close to the passing of Rabbainu o.b.m., he commanded his men to tell the aforementioned wealthy man to divorce his wife and take another wife and have children. And so he did, and divorced his wife some years after the passing of Rabbainu o.b.m.

Earlier unaligned import — original chapter 1, index 111

Fortunate is he who merits to this, fortunate is he. See in the aforementioned Torah what is explained there on the verse "and the staff of G‑d in my hand," that this is the aspect of one who has already merited to subdue free choice, and has ease — the aspect of Sabbath — and in his hand it is possible to turn from evil to good, for he already has ease and rest from the evil which is completely nullified for this tzaddik who merits to this level.

Original owner: c1-i111 · /segments/110/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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29.112

ובתוך זה הזמן נפטרה אשתו של האיש הנ"ל שהיה לו קנאה על העשיר הנ"ל, ואז לקח האיש הזה את אשת העשיר הנ"ל ונתקימו כל דברי רבנו זכרונו לברכה המרמזים במאמר הנ"ל. והעשיר הנ"ל לקח לו אשה אחרת והיו לו ממנה בנים ובענין העשיר הנ"ל יש הרבה לספר ואין כאן מקומו:

29.112

And in the meanwhile the wife of the aforementioned man who had jealousy over the aforementioned wealthy man passed away, and then this man took the wife of the aforementioned wealthy man, and all the words of Rabbainu o.b.m. alluded in the aforementioned discourse were fulfilled. And the aforementioned wealthy man took for himself another wife and had children from her. And regarding the story of the aforementioned wealthy man there is much to tell, but here is not its place.

AI review qualifications / provenance — chapter 1, index 112

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit.

Previous comparison English — not the selected translation

And in the meanwhile the wife of the aforementioned man who had jealousy over the wealthy man passed away, and then this man took the wife of the aforementioned wealthy man, and all the words of Rabbainu o.b.m. alluded in the aforementioned discourse were fulfilled. And the aforementioned wealthy man took another wife and had children from her. And regarding the story of the aforementioned wealthy man there is much to tell, but here is not its place.

Earlier unaligned import — original chapter 1, index 112

See in the aforementioned Torah what is explained there on the verse "and the staff of G‑d in my hand," that this is the aspect of one who has already merited to subdue free choice, and has ease — the aspect of Sabbath — and in his hand it is possible to turn from evil to good, for he already has ease and rest from the evil which is completely nullified for this tzaddik who merits to this level. [In the handwriting of Rabbainu o.b.m. himself] (37.) One who wishes to return to Hashem Yisburach — certainly he needs to make himself a new creature.

Original owner: c1-i112 · /segments/111/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 30 #

30.113

(ל) בעת שנסע לארץ ישראל בתחלת נסיעתו מביתו שבת בקהלה סקאליע ושם ראה את הצדיק המפרסם מורנו הרב מנחם מענדיל ז"ל מויטעפסק שנפטר בארץ ישראל כמפרסם. וגלה לו ששם "אתה" מסגל על הים כמובא בלקוטי א' בסימן רנ"ו כמו שכתוב (תהלים פ"ט): "בשוא גליו אתה תשבחם":

30.113

(30.) At the time of his journey to the Land of Israel, at the beginning of his departure from his home, he spent the Sabbath in the community of Skoleye, and there he saw the renowned tzaddik, our teacher the rav Menachem Mendel za"l of Vitepsk, who passed away in the Land of Israel, as is well-known. And he revealed to him that the name "Atah" (You) is propitious on the sea, as is cited in Likutay Moharan, vol. 1, Torah 256, as it is written [Psalms 89:10]: "When the waves thereof arise, You subdue them."

AI review qualifications / provenance — chapter 1, index 113

Recovered previously AI-edited Finished HTML, not authenticated original English. Independently reviewed against both supplied Hebrew fields; exact source spans and reversible corrections are retained in the audit. Editorial apparatus: The supplied source cites Psalms chapter 89 only. Verse 10 in [Psalms 89:10] is an editorial locator, and (You) an English gloss of Atah. Likutay Moharan expands the abbreviated work reference; vol. 1 and 256 correspond to א' and רנ"ו. No material from original DOCX note 136 is introduced. Pointed initial ל) and unpointed (ל) remain unchanged.

Previous comparison English — not the selected translation

(30.) At the time of his journey to the Land of Israel, at the beginning of his departure from his home, he spent the Sabbath in the community of Skoleye, and there he saw the renowned tzaddik, our teacher the rav Menachem Mendel za"l of Vitepsk, who passed away in the Land of Israel, as is well-known. And he revealed to him that the name "Atah" (You) is propitious on the sea, as is cited in Likutay Moharan, vol. 1, Torah 256, as it is written [Psalms 89:10]: "When the waves thereof arise, You subdue them."

Earlier unaligned import — original chapter 1, index 113

And you should know that through a sigh that one sighs, one makes himself a new creature. For a person does not rest from breathing, for at all times he is breathing — that is, he exhales vapor and inhales vapor, and this is the essence of his vitality. And this vapor has a root above. There is good vapor of the tzaddik and there is evil vapor of the wicked person — and the tzaddik draws at all times vapor from holiness, and the wicked person draws vapor from impurity. It emerges that when a person wishes to repent, he needs to see to it that he interrupt the evil vapor from coming into him.

Original owner: c1-i113 · /segments/112/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 31 #

31.114

(לא) כשאמר התורה הנדפסת בסימן רס"ב בלקוטי א' על פסוק (שם ק"ב): "ושקוי בבכי מסכתי" שקדם חדושי תורה צריכין לבכות. אמר אז על עצמו שבכל עת שהוא מחדש חדושי תורה הוא בוכה מקדם. גם אז בעת ההיא ראינו בעינינו ענין זה, כי באותה העת אמר התורה "ויאמר בעז אל רות" (שם ס"ה), ביום וא"ו ערב שבת קדש, קיץ תקס"ו. גם קדם לזה אמר התורה "דע שיש אריך אנפין דקלפה וכו'" בסימן רמ"ב, וביום חמישי שלפניו בכה לפנינו, ואחר כך ביום שבת שלאחריו אמר הענין הנ"ל על פסוק: ושקוי בבכי מסכתי. ויש בענין זה הרבה לספר כי כל זה היה בסמוך אחר פטירת בנו שלמה אפרים זכרונו לברכה ומעט יתבאר במקום אחר בעזרתו יתברך (ימי מוהרנ"ת יא):

31.114

(31.) When he said the Torah printed in Likutay Moharan, vol. 1, Torah 262, on the verse (ibid., 102): “And my drink I have mingled with weeping” — that before new Torah insights one must weep — he said then about himself that every time he creates new Torah insights he weeps beforehand. And also then, at that time, we saw this matter with our own eyes, for at that time he said the Torah “And Boaz said to Ruth” (ibid., 65), on Friday, eve of the holy Sabbath, in the summer of 5566. And also before that he said the Torah “Know that there is an Orech Anpin of the Klipa, etc.” in Torah 242, and on the Thursday before it he wept before us, and afterwards, on the Sabbath that followed, he said the aforementioned matter on the verse: “And my drink I have mingled with weeping.” And there is much to tell about this matter, for all this was shortly after the passing of his son Shlomo Ephraim o.b.m.; and a little will be explained elsewhere with His help, blessed be He (Yimay Moharnat, 11).

AI review qualifications / provenance — chapter 1, index 114

PRIVATE EDITORIAL TRANSLATION, independently reviewed against both supplied Hebrew fields. English comparison source is previously AI-edited, NOT an authenticated original. Original DOCX is partial: no complete original English main-text witness located for this range. Approved only as a private main-text candidate WITH linked apparatus; no publication approval. Required editorial apparatus: Ibid., 102 refers to Psalms: the preceding frozen segment 113 explicitly names תהלים. Secondary Psalms 102:10 adds a verse number absent here. Preserve supplied וְשִׁקֻּוַי and the pointed heading לא) without silently repairing them. Ibid., 65 refers to Likutay Moharan, not Psalms. The context identifies a Torah discourse. No extra civil-date conversion is part of the translation. Orech Anpin of the Klipa is preserved exactly from the previously AI-edited English. Hebrew אריך / אָרִיךְ supports Arikh Anpin, Long Countenance, a technical kabbalistic designation, here of the Klipa (shell/impure side). Retention does not authenticate Orech or override supplied nikud. Before it and following it are not assigned a more precise discourse/date antecedent than the source supplies. The repeated verse remains repeated. מעט restricts the promised explanation to a little. יתברך blesses the divine referent; final wording is with His help, blessed be He. Shlomo Ephraim, o.b.m. (of blessed memory), and Yimay Moharnat remain as witnessed.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 114

He should therefore do the following: he should sigh — and a sigh is when he extends the vapor upon its entrance and its exit, and he draws the vapor with an addition. And this addition is like "if You take away their breath, they perish" [Psalms 104:29] — that is, like death. As before death there is added in the person the spirit, and afterwards he dies and the spirit departs from him — so too when one sighs, there is added in him the vapor, and afterwards it is cut off from the vapor. That is, he releases himself from the line of the vapor of impurity, and he binds himself to the line of the pure vapor. And he receives vapor and vitality from the pure vapor. It emerges that through a sigh that one sighs over his transgressions, he releases himself from the root of impurity and binds himself to the root of holiness. And this is the aspect of repentance — that he returns from impurity to holiness. It emerges that he receives new vitality, and also the body becomes new, for our Rabbis of blessed memory said [Brachos 58b]: A sigh breaks the entire body of a person — it emerges that a new body is made.

Original owner: c1-i114 · /segments/113/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 32 #

32.115

(לב) בענין הנדפס בספריו הקדושים בסימן נ"ז ובסימן רע"ז לענין מעלת אכילת שבת שהיא כלה קדש ועולה למקום אחר לגמרי, דבר עמנו מזה הרבה והזהיר אותנו לאכל בשבת ולשמח וכו' כמו שהזהירה תורה (שמות ט"ז): "אכלוהו היום כי שבת היום", אכלו בנים "אז מען זאגט שוין עסט קינדער" [כשכבר אומרים אכלו בנים], אחר כך אמר גם את זה אין יכולין לקים:

32.115

(32.) Regarding the matter printed in his holy books in Torah 57 and Torah 277, concerning the virtue of eating on the Sabbath, which is entirely holy and ascends to a completely different place, he spoke with us much about this and cautioned us to eat on the Sabbath and to rejoice, etc., as the Torah cautioned (Exodus 16): “Eat it today, for today is a Sabbath”; “Eat, children” — “az men zugt shoyn est kinder” [when they already say, “Eat, children”]. Afterwards he said: Even this they cannot fulfill.

AI review qualifications / provenance — chapter 1, index 115

PRIVATE EDITORIAL TRANSLATION, independently reviewed against both supplied Hebrew fields. English comparison source is previously AI-edited, NOT an authenticated original. Original DOCX is partial: no complete original English main-text witness located for this range. Approved only as a private main-text candidate WITH linked apparatus; no publication approval. Required editorial apparatus: Neither Hebrew field includes to G-d in this quotation; do not complete it from a familiar Biblical verse. The secondary Exodus 16:25 is an expanded citation, whereas Hebrew names chapter 16 only. az men zugt shoyn est kinder is preserved verbatim despite supplied זָאגְט. Initial Eat, children and the bracketed Hebrew gloss are both source content; the bracket is not a new translator note. They renders the unexpressed plural subject of אין יכולין. No named group or intrinsic impossibility is asserted.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 115

And this is the meaning of [Ecclesiastes 8:14]: "There is a vanity (hevel) that is done upon the earth" etc. — that is: there are tzaddikim who do great transgressions — and this is on account of the vapor (hevel) — that is, they regret their former good deeds and sigh over their good deeds, and through their sighs they were cut off from the root of pure vapor and were bound to the impure vapor, and this vapor caused them to sin. And the same is true to the contrary: wicked people who do great mitzvos like the deeds of tzaddikim — this too is vapor, that is, also this is on account of the vapor — that is, on account of a sigh that they sighed over their evil deeds, and through the sigh they bound themselves to the good vapor as we wrote above.

Original owner: c1-i115 · /segments/114/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 33 #

33.116

(לג) בעת שנסע רבנו זכרונו לברכה ללבוב אחר סכות תקס"ח נסע דרך קראסנע ולן שם, ואחר כך בבקר נסע פתאום. ורדפנו אחריו עד שזכינו להשיגו אצל הגשר, ואחד קדמו שם ועכבו ובאתי אני וחברי רבי נפתלי ונהנה קצת ואמר מה אתם רוצים אם לברך אתכם או שאמר לכם תורה. ונתן לנו בררה לברר. עניתי ואמרתי הברכה תברכו אותנו כשתבואו לשלום מלמברג ועתה אמרו לנו תורה.

33.116

(33.) At the time that Rabbainu o.b.m. traveled to Lemberg after Sukkos of 5568, he traveled by way of Krasne and lodged there, and afterwards, in the morning, he departed suddenly. And we chased after him until we merited to catch up with him near the bridge, and one person met him there and detained him, and I and my colleague Rabbi Naftoli came, and he was somewhat pleased and said: What do you want — shall I bless you, or shall I say Torah to you? And he gave us a choice to choose. I answered and said: As for the blessing, bless us when you come back in peace from Lemberg; and now say Torah to us.

AI review qualifications / provenance — chapter 1, index 116

PRIVATE EDITORIAL TRANSLATION, independently reviewed against both supplied Hebrew fields. English comparison source is previously AI-edited, NOT an authenticated original. Original DOCX is partial: no complete original English main-text witness located for this range. Approved only as a private main-text candidate WITH linked apparatus; no publication approval. Required editorial apparatus: Retain secondary Lemberg in all three occurrences. The Hebrew witnesses distinguish first לבוב / לְלֶבוּב from later למברג / ללעמברג and pointed Lemberg forms; these name the city conventionally called Lvov/Lviv as well. Lvov was a checkpoint editorial rendering, not a witnessed English spelling, and is superseded in the final private translation. Neither Hebrew form is harmonized. Select met him there for קִדְּמוֹ, with the alternatives anticipated him / went ahead to meet him. The source does not explicitly say ahead of us; that tentative checkpoint supply is removed. The unnamed person detained him, then the narrator and Rabbi Naftoli arrived; subsequent pleasure and speech are contextually the Rebbe’s. Plural address to the Rebbe remains ordinary English you. אֹמַר is explicitly first-person in supplied nikud. A beginning of my journey remains opaque; from/about my journey are alternative construals of מן. No claimed solution to the allusion the narrator says he does not understand. Original paragraphs 147–148 are commentary headed 33 and 162, not a complete main-text English witness. Paragraph 148 ends initiated the. Secondary addendum block 3 preserves a continuation-below-162 notice, not an authenticated completed original. Both are retained verbatim separately; no continuation is invented and no document-completeness or publication approval follows from this main-text review.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 116

[Thus far the language of Rabbainu, word for word, as he wrote in his youth.] And this is the meaning of [Ecclesiastes 8:14]: "There is a vanity (hevel) that is done upon the earth" etc. — that is: there are tzaddikim who do great transgressions — and this is on account of the vapor (hevel) — that is, they regret their former good deeds and sigh over their good deeds, and through their sighs they were cut off from the root of pure vapor and were bound to the impure vapor, and this vapor caused them to sin. And the same is true to the contrary: wicked people who do great mitzvos like the deeds of tzaddikim — this too is vapor, that is, also this is on account of the vapor — that is, on account of a sigh that they sighed over their evil deeds, and through the sigh they bound themselves to the good vapor as we wrote above.

Original owner: c1-i116 · /segments/115/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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33.117

ענה ואמר אמר התחלה מן הנסיעה שלי ואמר אז לנו מענין המשכן שכל אחד מן הצדיקים בונים וכו' כמו שכתוב בסימן רפ"ב בהתורה אזמרה לאלקי בעודי. כי התורה אזמרה אמר בשמיני עצרת שקדם לזה. ואזי על העגלה התחיל מענין המחבר להתורה אזמרה הנ"ל המתחיל ודע שמי שיכול לעשות אלו הנגונים וכו' עד באמת אמרו החזן רואה היכן התינוקות קורין. ואחר כך נשקנו אותו בידו ותכף צוה להבעל עגלה לסע ונסע משם בשלום ועדין אין אנו יודעים איך מרמז בהתורה הזאת ענין הנסיעה שלו ללעמברג שנסע אז.

33.117

He answered and said: I will say a beginning of my journey. And then he said to us about the matter of the Tabernacle that each of the tzaddikim builds, etc., as is written in Torah 282 in the Torah “Azamra l'Elokai b'odi” (I will sing to my G‑d while I yet live). For he said the Torah “Azamra” on the Shemini Atzeret that preceded this. And then, on the wagon, he began with the matter connected to the aforementioned Torah “Azamra,” beginning “And know that one who can make these melodies, etc.” through “In truth they said: the cantor sees where the children are reading.” And afterwards we kissed him on his hand, and immediately he commanded the wagon-driver to travel, and he departed from there in peace. And still we do not know how the matter of his journey to Lemberg, on which he traveled then, is alluded to in this Torah.

AI review qualifications / provenance — chapter 1, index 117

PRIVATE EDITORIAL TRANSLATION, independently reviewed against both supplied Hebrew fields. English comparison source is previously AI-edited, NOT an authenticated original. Original DOCX is partial: no complete original English main-text witness located for this range. Approved only as a private main-text candidate WITH linked apparatus; no publication approval. Required editorial apparatus: Retain secondary Lemberg in all three occurrences. The Hebrew witnesses distinguish first לבוב / לְלֶבוּב from later למברג / ללעמברג and pointed Lemberg forms; these name the city conventionally called Lvov/Lviv as well. Lvov was a checkpoint editorial rendering, not a witnessed English spelling, and is superseded in the final private translation. Neither Hebrew form is harmonized. Plural address to the Rebbe remains ordinary English you. אֹמַר is explicitly first-person in supplied nikud. A beginning of my journey remains opaque; from/about my journey are alternative construals of מן. No claimed solution to the allusion the narrator says he does not understand. Preserve Azamra l'Elokai b'odi and Shemini Atzeret as witnessed. Parenthetical I will sing to my G-d while I yet live is an English title gloss, not a parenthesis in the Hebrew. Each builds accommodates plural בּוֹנִים after distributive כל אחד. The secondary festival gloss and civil-date bracket remain available verbatim in source spans. Keep cantor from the secondary in the musical context. הַחַזָּן in the embedded children-reading scene also admits attendant or overseer; the English label should not erase that role. Supplied רוֹאֶה supports sees, not an alternative vocalization. The abbreviated opening and closing quotes are intentionally excerpts, not missing middle material to reconstruct. Original paragraphs 147–148 are commentary headed 33 and 162, not a complete main-text English witness. Paragraph 148 ends initiated the. Secondary addendum block 3 preserves a continuation-below-162 notice, not an authenticated completed original. Both are retained verbatim separately; no continuation is invented and no document-completeness or publication approval follows from this main-text review.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 117

(38.) He said that the matter is not as some people say — that when a tzaddik humbles himself before his fellow, presumably his fellow is greater than him, for why would it not be the reverse? Surely his fellow is certainly greater than him — thus do some say. But in truth it is not so, for it is possible that he is more humble, and the second tzaddik has more audacity; therefore it is possible that this one who is humbled before his fellow is much greater than this one before whom he is humbled. And he said that in truth, if the world would conduct itself in truth as is proper, certainly it would be fitting that the lesser one would always nullify himself before the greater than him, for so it is proper — for smallness nullifies itself before greatness. But the world does not conduct itself in truth, for truth is absent due to our many sins.

Original owner: c1-i117 · /segments/116/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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33.118

ואז באותה השנה נדפס הספר לקוטי מוהר"ן ועוד יש בזה הרבה לספר נפלאות תמים דעים וחסדי ה' אשר הפליא אז עמי, וסבב סבות ברחמיו לחזר מטולטשין בין יום כפור לסכות, אשר על ידי זה זכיתי לגמר כתיבת הספר שנשרף ולמסר לו ספר לקוטי מוהר"ן הנכתב שעל ידי זה נדפס באותה השנה, ולדבר עמו הרבה ולשמע תורות נפלאות ממנו, אשר הם זכות הרבים לדורות. מה אשיב לה' כל תגמולוהי עלי, ויתבאר במקום אחר אם ירצה ה' (ימי מוהרנ"ת כז, כט):

33.118

And then, in that year, the book Likutay Moharan was printed, and there is much more to tell about this: the wonders of the Perfect Knower and the kindnesses of G‑d, which He wondrously performed with me then, and in His mercy He arranged circumstances for [me] to return from Tulchin between Yom Kippur and Sukkos, through which I merited to finish writing the book that was burned and to deliver to him the written book Likutay Moharan, through which it was printed in that year, and to speak with him much and to hear wondrous Torahs from him, which are a merit for the multitudes for generations. “What shall I return to G‑d for all His bounties toward me?” And it will be explained elsewhere, G‑d willing (Yimay Moharnat, 27, 29).

AI review qualifications / provenance — chapter 1, index 118

PRIVATE EDITORIAL TRANSLATION, independently reviewed against both supplied Hebrew fields. English comparison source is previously AI-edited, NOT an authenticated original. Original DOCX is partial: no complete original English main-text witness located for this range. Approved only as a private main-text candidate WITH linked apparatus; no publication approval. Required editorial apparatus: Perfect Knower renders תְּמִים דֵּעִים. [me] is an explicit contextual supply for the returning traveler: with me before it and I merited after it support the narrator. It is not God returning from Tulchin. Merit for the multitudes retains the secondary construal of זכות הרבים; merit of the multitudes remains a grammatical alternative. Original paragraphs 147–148 are commentary headed 33 and 162, not a complete main-text English witness. Paragraph 148 ends initiated the. Secondary addendum block 3 preserves a continuation-below-162 notice, not an authenticated completed original. Both are retained verbatim separately; no continuation is invented and no document-completeness or publication approval follows from this main-text review.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 118

And on account of the absence of truth in the world, it is therefore possible even among complete tzaddikim, that one should nullify himself before the second, while in truth this one who is nullified and humbled is greater than the second. And then I heard from his holy mouth the Torah on the verse [Psalms 75:3]: "I will appoint a time — I will judge with uprightness" (Likutay Moharan, Torah 135), which speaks there of the matter of smallness that nullifies itself before greatness. הַשְׁמָטָה — FULFILLED ✓ Omission: the second tzaddik has more brazenness/forwardness עַזּוּת (לח) (לח) This hashmata is incorporated inline: the phrase "and the second tzaddik has more brazenness/forwardness [azus]" was among the omitted text and is present in the translation above.

Original owner: c1-i118 · /segments/117/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 34 #

34.119

(לד) אחד שאל אותו בערב ראש השנה האחרון באומין סמוך להסתלקותו עצה להתמדה השיב לו שלא ידבר על שום אחד מישראל. כי כל אחד מישראל יש לו אות בהתורה וכו' וכשמדבר על אחד מושך את עצמו מהתורה מחמת שמוצא פגם חס ושלום באות מהתורה שהוא שרש נפשו של זה המדבר עליו כמבאר במקום אחר (שיחות הר"ן צא). ושאל אותו ואם רואין שהוא רשע גמור גער בו רבנו זכרונו לברכה איך אתה אומר על אחד מישראל שהוא רשע גמור הלא נמצא בו בודאי עוד מעט טוב או איזה נקדה טובה ששם אינו רשע. והזכיר אז ענין ועוד מעט ואין רשע המבאר בהתורה אזמרה לאלקי בעודי עין שם:

34.119

(34.) On the eve of the last Rosh Hashana in Uman, close to his passing, someone asked him for advice for diligence [in Torah study]. He replied to him that he should not speak (bad) of any one of Israel. For each one of Israel has a letter in the Torah, etc. And when one speaks [ill] of someone, he draws himself away from the Torah, because he finds a blemish, G‑d forbid, in a letter of the Torah that is the root of the soul of the one he speaks about, as is explained elsewhere (Sichos Huran, 91). And he asked him: What if one sees that he is a completely wicked person? Rabbainu o.b.m. strongly admonished him: How can you say of one of Israel that he is completely wicked? Surely there is certainly still a little good in him, or some good point where he is not wicked. And then he recalled the matter of “And a bit more and there is no wicked,” explained in the Torah “Azamru” [“I will sing to my G‑d while I yet live”]; see there.

AI review qualifications / provenance — chapter 1, index 119

PRIVATE EDITORIAL TRANSLATION, independently reviewed against both supplied Hebrew fields. English comparison source is previously AI-edited, NOT an authenticated original. Original DOCX is partial: no complete original English main-text witness located for this range. Approved only as a private main-text candidate WITH linked apparatus; no publication approval. Required editorial apparatus: Original paragraph 151 is a partial retelling plus Saba commentary, not full main text. Its exact five mapped spans and every remaining character are preserved. [in Torah study], original (bad), and editorial [ill] explicitly mark contextual supplies. The supplied pointed text reads שֶׁהוּא שֹׁרֶשׁ נַפְשׁוֹ שֶׁל זֶה הַמְדַבֵּר עָלָיו. הַמְדַבֵּר is active. Selected contextual rendering: the root of the soul of the one he speaks about. This construes an elliptical relative relation with the speaking subject understood; it is NOT a passive vocalization. Competing direct attributive rendering: the root of the soul of this one who speaks about him, associating the letter with the speaker rather than the target. Both remain possible enough to disclose; no external witness or authorial priority is claimed for the supplied pointing. The private approval is of the contextual rendering WITH this note, not an unqualified agency resolution. Sichos Huran occurs in the original paragraph 151 connector (see the explanation there, and Sichos Huran 91), not in a full original witness of the Torah-letter clause. Azamru occurs in its mapped ending. Preserve both spellings instead of secondary Sichos HaRan/Azamra. Supplied אֲזַמְּרָה supports Azamra as vocalization; original Azamru is a witness spelling, not a new reading instruction. Bracketed full title I will sing to my G-d while I yet live translates words absent from the shortened original title. Completely wicked and the strong rebuke are preserved as reported dialogue. And a bit more and there is no wicked preserves the homiletic phrase and now its initial ו; the exact shorter English quotations remain in source records. Do not replace it with a standardized temporal Psalm translation. Secondary Saba addendum and the original paragraph’s whole remaining text remain verbatim apparatus, not inserted as main-text Hebrew translation. A complete candidate does not convert this partial original witness into a full original edition.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 119

(39.) What is printed in the first book in Torah 141: "es levavcha v'es levav" — the initial letters [spell] Elul — this I heard from his holy mouth on Rosh Chodesh Elul. And the incident that happened was as follows: Rabbainu za"l was walking outside with me near the synagogue, here and there as was his custom, and he spoke with me and asked me if fear had fallen upon me this Rosh Chodesh Elul. And he told me that great and awesome fear had fallen upon him when he heard the voice of the shofar on this day when they began to blow — for trembling and great shaking overtook him. And afterwards he said to me the aforementioned matter printed [there]: "es levavcha v'es levav" — the initial letters [spell] Elul. And the matter is: when a person merits to truly feel in his heart the pain of his transgressions, then the hearts of all the drops that issued from him are obligated to feel their pain and anguish etc., and to all the places where the drops went or where children were actually born from them, G‑d forbid etc.

Original owner: c1-i119 · /segments/118/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 35 #

35.120

(לה) איש אחד היה אצלו בימי נעוריו של אותו האיש פה ברסלב, ואז נתקשר מאד לרבנו זכרונו לברכה בתשוקה גדולה, ושמע אז מרבנו זכרונו לברכה דברי תורה נפלאים הינו התורה "תהלה לדוד" וכו' (לקוטי מוהר"ן י"ב) ועוד דבורים נפלאים. ואמר לו רבנו זכרונו לברכה אני יודע שבימים הבאים לא תסע אצלי ולא תהיה מקרב שלי (וכן היה שאחר כך לא היה עוד אצל רבנו זכרונו לברכה) אך אף על פי כן יועיל לך מה שטעמת עתה מעט מדברי. ואמר לו אז הפסוק (משלי ל"א): "טעמה כי טוב סחרה" תכף כשטועמין התורה של הצדיק, שוב "לא יכבה בלילה נרה". הנדפס בלקוטי א' סימן רפ"ה:

35.120

(35.) One man was with him here in Breslov in the days of that man’s youth, and then he became very bound to Rabbainu o.b.m. with great longing, and he heard then from Rabbainu o.b.m. wondrous words of Torah, namely the Torah “Tehilla l'David,” etc. (Likutay Moharan, 12), and additional wondrous words. And Rabbainu o.b.m. said to him: I know that in the coming days you will not travel to me and will not be one of those close to me (and so it was, that afterwards he was no longer with Rabbainu o.b.m.); but nevertheless, the little that you have now tasted of my words will benefit you. And he said to him then the verse (Proverbs 31): “She has tasted that her merchandise is good” — immediately when one tastes the Torah of the tzaddik, thereafter “her lamp will not go out at night.” This is printed in Likutay Moharan, vol. 1, Torah 285.

AI review qualifications / provenance — chapter 1, index 120

PRIVATE EDITORIAL TRANSLATION, independently reviewed against both supplied Hebrew fields. English comparison source is previously AI-edited, NOT an authenticated original. Original DOCX is partial: no complete original English main-text witness located for this range. Approved only as a private main-text candidate WITH linked apparatus; no publication approval. Required editorial apparatus: The youth is explicitly the visitor’s. מקורב / מְקֹרָב means an adherent or one close, not physical proximity alone. Full parenthetical fulfillment and repeated honorifics are retained. Tehilla l'David is retained exactly; supplied תְּהִלָּה לְדָוִד means Praise of/for David. Etc. is outside the supplied quoted incipit, not a word in its title. Tasted links שֶּׁטָּעַמְתָּ, טָעֲמָה and טּוֹעֲמִין across both clauses. Secondary perceives erases the homily’s verbal linkage. שוב is selected as thereafter in context, not again; the continuing lamp image is a result, not a repeated act of tasting. Preserve feminine her suffixes and future negation. Proverbs 31:18 in secondary adds a verse number absent from supplied chapter-only reference.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 120

— as is explained there — in all those places the hearts of the drops are obligated to feel their pain and anguish when the heart of their father is aroused and truly feels well the pain of his transgressions etc., as is explained there, see there. And he said then: I felt this today. For today trembling and great shaking overtook me when I heard the voice of the shofar etc., and afterwards my daughter Adel came to me and said: Father my flesh trembled and my heart feared upon me from the voice of the shofar that I heard now. And I saw this — that through the heart of the father being aroused, the heart of the drops that issued from him was aroused as well — his children literally, or G‑d forbid etc., may the Merciful One save us. In every place where they are, the hearts are obligated to feel and be roused etc., because the heart of their father was aroused and felt well his pain in truth.

Original owner: c1-i120 · /segments/119/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 36 #

36.121

(לו) ספר לי איש אחד מאנשי שלומנו כשאמר רבנו זכרונו לברכה התורה בטח בה' בסימן ע"ט באותה העת היה הולך בביתו אנה ואנה כדרכו ואחז מטה בידו, ואמר ומטה אלקים בידי. ודחק ומשך תבת בידי, כלומר שבידו המטה אלקים להטות כרצונו. כי מרמז שם בהתורה הנ"ל שמטה אלקים מרמז על הבחירה שהוא בחינת מט"ט מסטרה חיים ומסטרה מות וכו' כמבאר במאמר התקונים המבאר שם בהתורה הנ"ל וקצת מרמז ומובן מדבריו הקדושים הנ"ל שהתפאר שזכה לכבש הבחירה בידו והמטה בידו להטותו כרצונו אשרי הזוכה לזה אשרי לו.

36.121

(36.) A certain man of our men told me that when Rabbainu o.b.m. said the Torah ‘Trust in G‑d’ in section 79, at that time he was walking about in his house here and there as was his custom, and he grasped a staff in his hand, and he said: ‘U'mateh Elohim b'yadi’ — ‘And the staff of G‑d is in my hand.’ And he stressed and drew out the word ‘b'yadi’ — ‘in my hand,’ meaning that in his hand is the staff of G‑d, to incline it as he wills. For it is alluded there in the aforementioned Torah that the staff of G‑d alludes to free choice, which is the aspect of מט״ט — from its side, life, and from its side, death, etc., as is explained in the passage of the Tikunim explained there in the aforementioned Torah. And it is somewhat alluded to and understood from his holy words mentioned above that he boasted that he had merited to subdue free choice in his hand, and the staff is in his hand to incline it as he wills. Fortunate is he who merits to this, fortunate is he.

AI review qualifications / provenance — chapter 1, index 121

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Abbreviation note: both supplied Hebrew fields print מט"ט. English retains unexpanded מט״ט instead of the secondary expansion metatron. The repeated from its side, life / from its side, death is not expanded into an unprinted one-side/other-side formula. Divine-name and quotation note: the witnesses use אלקים / אֱלֹקִים; the inherited English U'mateh Elohim b'yadi is not an exact transliteration of the substituted ק and is retained without respelling. Secondary Exodus 17:9 is an expanded locator absent from these Hebrew fields. Wordplay and terminology note: staff/incline retains the actions but not the full Hebrew sound relation מטה / להטות. Our men is inherited shorthand for our fellowship, not a biological relationship.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 121

(40.) One person asked him: Is it possible for a tzaddik to be great in stature, even though one does not see from him exertions and deeds in the revealed, as one sees from another tzaddik who openly performs holy deeds — who prays with great exertion etc.? He replied to him: Certainly it is possible — and it can be that this tzaddik who hides himself and from whom one does not see in the revealed great deeds, is greater in stature than this tzaddik who is in the revealed. For there are two Names: the Name Havayah and the Name Adnut. And the Name Havayah is in concealment and hiddenness, for it is forbidden to pronounce it, while the Name Adnut is in the revealed. And certainly the Name Havayah is much greater than the Name Adnut. And then he said the matter "All the Songs are Holy" (Likutay Moharan, vol. 1, Torah 243). (41.) Before he said the great Torah "Blow [the Shofar of] Faith" (Likutay Moharan, vol.

Original owner: c1-i121 · /segments/120/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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36.122

עין בהתורה הנ"ל מה שמבאר שם על פסוק זה ומטה אלקים בידי, שזה בחינת שכבר זכה לכבש הבחירה, ויש לו ניחא בחינת שבת, ובידו להפך מרע לטוב כי כבר יש לו ניחא ושביתה מן הרע שנתבטל לגמרי אצל הצדיק הזה הזוכה למדרגה הזאת:

36.122

See in the aforementioned Torah what is explained there on this verse, ‘And the staff of G‑d is in my hand,’ that this is the aspect of having already merited to subdue free choice, and having repose, the aspect of Sabbath, and it is in his hand to transform evil into good, for he already has repose and cessation from evil, which has been completely nullified with this tzaddik who merits to this level.

AI review qualifications / provenance — chapter 1, index 122

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Agency note: transform evil into good is the selected contextual transitive rendering of להפך מרע לטוב / לַהֲפֹךְ מֵרַע לְטוֹב, after choice is subdued and evil nullified. The source gives no explicit direct object, so the broader turn from evil to good reading remains possible. Pointing alone does not settle this decision. With this tzaddik represents אצל in the sense in his case, not nullification of the tzaddik.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 122

2, Torah 5) on Rosh Hashana 5570 [1809], he spoke with us before that Rosh Hashana, and told that many people had complained before him with great complaint regarding lack of faith, and several who were sick among them had also complained before him about lack of faith. Afterwards he said the aforementioned Torah which speaks of all this. Also before the aforementioned Rosh Hashana, at the time of returning from the walk, he was conversing with us about the matter of the Maginei Eretz [Shields of the Land] — that the well-known elder had called us etc.

Original owner: c1-i122 · /segments/121/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 37 #

37.123

(כתב יד רבנו זכרונו לברכה בעצמו)

37.123

(In the handwriting of Rabbainu o.b.m. himself)

AI review qualifications / provenance — chapter 1, index 123

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Boundary note: this is a separately translated manuscript-heading attribution, editorially associated with Siman37. The numbered marker37 remains physically at index124, and the closing colophon remains separate at127. No source string is moved or omitted, and the attribution is not independent handwriting authentication. Punctuation note: this pointed field ends with a literal CRLF followed by a lone opening parenthesis. The unpointed heading has surrounding parentheses. Both exact fields remain untouched; English follows the unpointed parenthetic function.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 123

— and this too is mentioned in the aforementioned Torah in section 7.

Original owner: c1-i123 · /segments/122/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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37.124

(לז) מי שרוצה לשוב להשם יתברך בודאי צריך לעשות עצמו בריה חדשה. ותדע שבאנחה שנאנח עושה את עצמו בריה חדשה. כי האדם אינו נח מהנשימה כי בכל עת הוא מנשים הינו שמוציא הבל ומכניס הבל וזה עקר חיותו, והבל הזה יש לו שרש למעלה. יש הבל טוב של הצדיק ויש הבל רע של הרשע, והצדיק ממשיך בכל עת הבל מהקדשה והרשע ממשיך הבל מהטמאה.

37.124

(37.) One who wishes to return to Hashem Yisburach certainly needs to make himself a new creature. And you should know that through a sigh that one sighs, one makes himself a new creature. For a person does not rest from breathing, for at all times he is breathing — that is, he exhales vapor and inhales vapor, and this is the essence of his vitality. And this vapor has a root above. There is good vapor of the tzaddik and there is evil vapor of the wicked person, and the tzaddik draws at all times vapor from holiness, and the wicked person draws vapor from impurity.

AI review qualifications / provenance — chapter 1, index 124

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Terminology note: hevel is rendered consistently as vapor/breath in this account. Supplied מַנְשִׁים is understood from the following exhaling-and-inhaling definition as the person breathing, not performing resuscitation on another. The account is translated as source teaching, not verified medical guidance.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 124

And then I saw from afar the wonders of G‑d, which still I am far from attaining even a fringe of them. Also on Rosh Hashana before he said the aforementioned Torah, he went to say Tashlikh and fell on the mud, and afterwards this was included in the Torah in a wondrous manner, the likes of which were never heard — see there in section 15 — and what is cited there, that one needs to roll himself in all kinds of mud and mire in order to bring pleasure to his Father in heaven, and what one merits through this — see there. And after Rosh Hashana he told of a man who had passed away and came to him and raised himself up to the sun.

Original owner: c1-i124 · /segments/123/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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37.125

נמצא כשאדם רוצה לעשות תשובה צריך לראות שיפסיק הבל הרע מלבוא בו. בכן יעשה כך יאנח, ואנחה הוא שמאריך הבל בביאתו וביציאתו וממשיך ההבל בהוספה. והוי ההוספה כמו תוסף רוחם יגועון, הינו כמו מיתה. כמו שקדם מיתה נתוסף באדם הרוח, ואחר כך מת והולך ממנו הרוח, כן כשנאנח נתוסף בו ההבל ואחר כך נפסק מן ההבל, הינו שמתיר את עצמו מקו ההבל הטמאה ומקשר את עצמו לקו ההבל הטהור. ומקבל הבל וחיות מהבל הטהור. נמצא שעל ידי אנחה שנאנח על עוונותיו מתיר את עצמו משרש הטמאה ומקשר את עצמו לשרש הקדשה. וזה בחינת תשובה ששב מהטמאה להקדשה. נמצא שמקבל חיות חדש וגם הגוף נעשה חדש, כי אמרו רבותינו זכרונם לברכה (ברכות נח): אנחה שוברת כל גופו של אדם נמצא שנעשה גוף חדש.

37.125

It emerges that when a person wishes to repent, he needs to see to it that he interrupt the evil vapor from coming into him. He should therefore do the following: he should sigh, and a sigh is when he extends the vapor upon its entrance and its exit, and he draws the vapor with an addition. And the addition is like ‘You add their spirit; they expire,’ that is, like death. As before death the spirit is added in a person, and afterwards he dies and the spirit departs from him, so too when one sighs, the vapor is added in him, and afterwards [he] is cut off from the vapor, that is, he releases himself from the line of the vapor of impurity, and he binds himself to the line of the pure vapor. And he receives vapor and vitality from the pure vapor. It emerges that through a sigh that one sighs over his transgressions, he releases himself from the root of impurity and binds himself to the root of holiness. And this is the aspect of repentance — that he returns from impurity to holiness. It emerges that he receives new vitality, and also the body becomes new, for our Rabbis of blessed memory said (Brachos 58): A sigh breaks the entire body of a person — it emerges that a new body is made.

AI review qualifications / provenance — chapter 1, index 125

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Quotation note: supplied תוסף רוחם יגועון / תּוֹסֵף רוּחָם יִגְוָעוּן is translated You add their spirit; they expire in the local addition/increase argument. Its exact syntax remains qualified; no normalized external Bible text or secondary take-away rendering replaces it. Secondary Psalms104:29 is retained as an expanded cross-reference, not a reference printed here in Hebrew. Agency note: after the vapor increases, נפסק / נִפְסָק has no explicit subject. The following self-release clause supports the person, so the actual English exposes the supplied subject as [he]; pointing does not uniquely decide person versus vapor. Source-language note: the unusual הבל הטמאה / הַהֶבֶל הַטֻּמְאָה is retained as vapor of impurity, not silently repointed or respelled. Repentance/returns conveys תשובה/שב semantically without fully reproducing its Hebrew sound relation. Brachos58 is the printed locator; secondary58b remains a secondary expansion.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 125

As is explained elsewhere (below #101). (42.) The words written after the Torah "And it came to pass, because He had mercy on them, He led them" (Likutay Moharan, vol. 2, Torah 7), which begin "And this is the aspect of the burial of Moses etc." — these words are from the words which Rabbainu za"l said before other men of three meals [i.e., upper beings], for there are other men of three meals [shalosh seudos] before whom he also says Torah. And it is understood from his words that when he says Torah before us, those who stand there — stand, and he says before them also from the matter of the Torah he said before us. But certainly the Torah that he says before them is much higher — and a very little of those words he said before us allusively only, and did not explain them at all. And they are the words written there after the aforementioned Torah. (43.) In the Torah "Blow [the Shofar of] Rebuke" (Tik'u Tocha'ah; Likutay Moharan, vol. 2, Torah 8), there is brought, regarding the great and awesome virtue when one soul is added to the holy gathering of Israel — that through this, the houses of prayer multiply by thousands of thousands and myriads of myriads, what mouth cannot speak and heart cannot reckon. For it is stated in the Book of Yetzirah (chapter 4): Two stones build two houses.

Original owner: c1-i125 · /segments/124/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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37.126

וזה פרוש (קהלת ח): "יש הבל אשר נעשה על הארץ" וכו'. הינו יש צדיקים שעושים עברות גדולות וזה מחמת ההבל, הינו שתוהים על מעשיהם הראשונים ונאנחו על מעשיהם הטובים ועל ידי אנחותיהם נפסקו משרש הבל הטהור ונתקשרו להבל הטמא והבל הזה החטיאם. והוא הדין להפך מה שרשעים עושים מצוות גדולות כמעשה הצדיקים גם זה הבל הינו גם זה מחמת ההבל. הינו מחמת אנחה שנאנחו על מעשיהם הרעים, ועל ידי אנחה קשרו עצמן להבל הטוב כמו שכתבנו לעיל.

37.126

And this is the meaning of (Ecclesiastes 8): ‘There is a vanity (hevel) that is done upon the earth,’ etc. That is, there are tzaddikim who do great transgressions, and this is on account of the vapor (hevel), that is, they regret their former deeds and sighed over their good deeds, and through their sighs they were cut off from the root of pure vapor and were bound to the impure vapor, and this vapor caused them to sin. And the same is true to the contrary: that wicked people do great mitzvos like the deeds of tzaddikim — this too is vanity (hevel), that is, this too is on account of the vapor — that is, on account of a sigh that they sighed over their evil deeds, and through the sigh they bound themselves to the good vapor as we wrote above.

AI review qualifications / provenance — chapter 1, index 126

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Wordplay and agency note: vanity (hevel) and vapor preserve access to the source הבל wordplay, including pointed הֶבֶל / הָבֶל. Present regret and past sighed are kept. Were bound represents a middle/reflexive reading as well as a passive and does not prove an external coercing agent. The source assertions about righteous transgressions and wicked mitzvos remain unsoftened. Citation note: the supplied Ecclesiastes reference is chapter8. The secondary reference8:14 is preserved as expanded apparatus, not attributed to the supplied Hebrew.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 126

Three stones build six houses. Four [build] twenty-four. Five [build] one hundred and twenty. Six [build] seven hundred and twenty, etc. — see there. And I hereby explain to you the general principle, so that you will know the calculation of the enormity of the multitude of houses clearly, and you will understand the greatness of the Creator Blessed He and the virtue of the gathering of Israel — how many and many houses beyond measure and reckoning are added and multiplied when one soul is added to the holy gathering of Israel. And it is as follows: for every stone that is added, the houses multiply according to the number of multiples of all the present stones now, calculated against all the number of all the combinations which are the houses previously. For example: at first there were two stones, and they built two houses — that is, because from a word of two letters there are made only two combinations; e.g.

Original owner: c1-i126 · /segments/125/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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37.127

(עד כאן לשון רבנו אות באות ממה שכתב בעת ילדותו)

37.127

(Thus far the language of Rabbainu, letter for letter, from what he wrote in his childhood)

AI review qualifications / provenance — chapter 1, index 127

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Colophon note: this separate closing attribution says letter for letter from childhood, not word for word, and is not independent autograph authentication. English parentheses follow the unpointed text; the pointed source has neither surrounding parenthesis.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 127

from aleph-beis one can only combine them in two combinations: namely aleph-beis and beis-aleph.

Original owner: c1-i127 · /segments/126/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 38 #

38.128

(לח) אמר שאין הדבר כמו שאומרים קצת בני אדם, שהצדיק שמכניע את עצמו בפני חברו מן הסתם חברו גדול ממנו, כי מפני מה אינו בהפוך אלא חברו בודאי גדול ממנו, כך אומרים קצת. אבל באמת אינו כן כי יכול להיות שהוא ענו יותר והצדיק השני יש לו עזות יותר, על כן יכול להיות שזה שנכנע לפני חברו גדול הרבה יותר מזה שהוא נכנע כנגדו.

38.128

(38.) He said that the matter is not as some people say: that when a tzaddik humbles himself before his fellow, presumably his fellow is greater than him, for why is it not the reverse? Rather, his fellow is certainly greater than him — thus do some say. But in truth it is not so, for it is possible that he is more humble, and the second tzaddik has more audacity; therefore it is possible that this one who submits before his fellow is much greater than the one before whom he submits.

AI review qualifications / provenance — chapter 1, index 128

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Terminology note: audacity renders supplied עַזּוּת. Neither holy nor wicked is added as a moral qualifier. The text repeatedly says possible and rejects a popular presumption; neither humility nor audacity is presented here as a mechanically proven ranking.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 128

And when there is added yet another stone — that is, a third letter — and there becomes a word of three letters, e.g. aleph-beis-gimel — then the houses multiply in the multiple of the number of those stones, which is three, against all the number of the former houses, which is two — namely three times two, which is six. And therefore three stones build six houses. And so afterwards: when yet another letter is added and there becomes a word of four letters such as aleph-beis-gimel-dalet, then the houses multiply according to four times six, which is twenty-four. And when yet another letter is added and there becomes a word of five letters, then the houses multiply according to five times twenty-four, which is one hundred and twenty.

Original owner: c1-i128 · /segments/127/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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38.129

ואמר שבאמת אם היה העולם מתנהג באמת כסדר כראוי, בודאי היה ראוי להיות כך שהקטן יתבטל תמיד לפני הגדול ממנו, כי כך ראוי להיות כי הקטנות מתבטל לפני הגדלות. אבל אין העולם מתנהג באמת כי האמת נעדרת בעוונותינו הרבים, ומחמת שאין אמת בעולם מחמת זה יכול להיות אפלו בין הצדיקים השלמים שאחד יתבטל לפני השני ובאמת זה שמתבטל ונכנע גדול יותר מן השני. ואז שמעתי מפיו הקדוש התורה על פסוק (תהלים ע"ה) כי אקח מועד אני מישרים אשפט בסימן קל"ה ששם מדבר מענין הקטנות שנתבטל לפני הגדלות:

38.129

And he said that in truth, if the world conducted itself in truth, in order, as is proper, certainly it would be fitting that the lesser one would always nullify himself before the one greater than him, for so it is proper, for smallness nullifies itself before greatness. But the world does not conduct itself in truth, for truth is absent due to our many sins. And on account of there being no truth in the world, on account of this it is possible even among complete tzaddikim that one should nullify himself before the second, while in truth this one who nullifies himself and submits is greater than the second. And then I heard from his holy mouth the Torah on the verse (Psalms 75), ‘When I take an appointed time, I will judge with uprightness,’ in section 135, which speaks there of the matter of smallness that is nullified before greatness.

AI review qualifications / provenance — chapter 1, index 129

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent dual-field model review and parent acceptance for a working manuscript, not human sign-off. Quotation note: When provisionally renders כי / כִּי in the supplied first-person appointed-time quotation; For is another possible connective reading. Pointing alone does not exclude that alternative. The source gives Psalms75 and section135; secondary Psalms75:3 and expanded work identification are apparatus rather than added Hebrew references. Terminology note: smallness/greatness retain the source abstractions without automatically expanding them into a Kabbalistic system. Distinct humbling, submitting, self-nullification and being nullified forms are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 129

And so when yet another letter is added and there becomes a word of six letters, then the houses multiply according to six times one hundred and twenty, which is seven hundred and twenty. And so it is always: whatever the number of letters that increases by one — the houses multiply according to the multiples of all those present stones now, against the number of all the houses built from the stones that were previously. Understand this well. And see in the Pardess, where this matter is explained. And the intelligent one will easily understand the rationale when he understands well the nature of the combinations — and there is no need to elaborate on this. And from this you will understand the matter of the souls mentioned above. And here is the calculation of how many letters — called stones — and likewise regarding the souls mentioned above etc. (And it was not copied [in full].) It emerges that from thirteen stones there are made six thousand two hundred and twenty-seven million, twenty thousand, eight hundred [combinations] (6,227,020,800).

Original owner: c1-i129 · /segments/128/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 39 #

39.130

(לט) מה שנדפס בספר הראשון בסימן קמ"א א'ת ל'בבך ו'את ל'בב ראשי תבות אלול זה שמעתי מפיו הקדוש בראש חדש אלול.

39.130

(39.) What is printed in the first book in section 141: ‘א'ת ל'בבך ו'את ל'בב’ — ‘es levavcha v'es levav’ (‘your heart and the heart of’): the initial letters [spell] Elul — this I heard from his holy mouth on Rosh Chodesh Elul.

AI review qualifications / provenance — chapter 1, index 130

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent review and parent reread qualified by the following source notes. Siman 39 begins at source index 130 and ends before index 134. This is the first of four complete pairs. The he heading has (לט), while he_nikud begins לט); that punctuation difference is preserved, not repaired. קמ"א is section 141; the source says first book and gives no biblical chapter/verse citation here. The exact acrostic is א'ת ל'בבך ו'את ל'בב / אֶ'ת לְ'בָבְךָ וְ'אֶת לְ'בַב; its initials spell אלול. The quotation stops at construct לבב / לְבַב, hence the English fragment your heart and the heart of. No unprinted complement is supplied; this short citation is not evidence that source text has been lost. es levavcha v'es levav is inherited secondary transliteration, not a phonetic rendering proved by supplied pointing. No gematria is asserted.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 130

And according to this method reckon always. And understand well how far the multitude reaches when one stone — that is, one soul — is added to the holy gathering of souls that were already [there].

Original owner: c1-i130 · /segments/129/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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39.131

ומעשה שהיה כך היה. שהיה רבנו ז"ל הולך עמי בחוץ אצל בית הכנסת אנה ואנה כדרכו, ודבר עמי ושאל אותי אם נפל עלי פחד בזה הראש חדש אלול. וספר לי שעליו נפל פחד גדול ונורא מאד כששמע קול השופר בזה היום שהתחילו לתקוע כי אחזתו פחד ורעדה גדולה. ואחר כך אמר לי ענין הנ"ל הנדפס את לבבך ואת לבב ראשי תבות אלול.

39.131

And the incident that happened was as follows. Rabbainu o.b.m. was walking with me outside near the synagogue, here and there as was his custom, and he spoke with me and asked me whether fear had fallen upon me on this Rosh Chodesh Elul. And he told me that great and exceedingly awesome fear had fallen upon him when he heard the sound of the shofar on this day when they began to blow, for fear and great trembling seized him. And afterwards he said to me the aforementioned matter that is printed: ‘את לבבך ואת לבב’ — ‘es levavcha v'es levav’ (‘your heart and the heart of’): the initial letters [spell] Elul.

AI review qualifications / provenance — chapter 1, index 131

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent review and parent reread qualified by the following source notes. This repetition has את לבבך ואת לבב / אֶת לְבָבְךָ וְאֶת לְבַב without the apostrophe markers of index 130. Its initial letters again spell Elul. The ending heart of remains a cited fragment, not a missing-complement fabrication; no offspring or outside verse is added. The secondary es transliteration is retained as an inherited convention. Both speech verbs, this Rosh Chodesh Elul, this day, the unspecified plural shofar blowers and repeated printed teaching remain. מאד / מְאֹד requires exceedingly; פחד / פַּחַד is fear, distinct from trembling. Rabbainu means our master; ז"ל is represented by o.b.m., of blessed memory. The reported fear belongs to the named speakers in turn.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 131

May Hashem Yisburach cause us to rejoice in these houses, of which it is said [Isaiah 56:7]: "And I will bring them joyful in My house of prayer," as is understood from the aforementioned Torah. Fortunate is he who merits to this. And see in the book Likutay Halachos, in Even HaEzer, Laws of Procreation, halacha 5, letter 12, and in Laws of Tzitzis, halacha 7, letter 4 — what I wrote regarding this matter on the teaching in Sotah page 37: "There is not a single commandment upon which there were not sealed forty-eight covenants of six hundred thousand, three thousand, five hundred and fifty etc.

Original owner: c1-i131 · /segments/130/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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39.132

והענין שכשאדם זוכה להרגיש בלבו באמת כאב עוונותיו, אזי מחיבים הלבבות של כל הטפות שנמשכו ממנו להרגיש כאבם ומכאובם וכו', ולכל מקום שנמשכו הטפות או שנעשו מהם בנים ממש או חס ושלום וכו' כמבאר שם, בכל מקום שהם מחיבים הלבבות של הטפות להרגיש כאבם ומכאובם הגדול כשנתעורר לב אביהם והרגיש היטב כאב עוונותיו וכו' כמבאר שם עין שם.

39.132

And the matter is that when a person merits to feel truly in his heart the pain of his transgressions, then the hearts of all the drops that were drawn from him are obligated to feel their pain and anguish, etc., and to every place to which the drops were drawn — whether actual children were made from them or, G‑d forbid, etc., as is explained there — wherever they are, the hearts of the drops are obligated to feel their pain and their great anguish when their father's heart was aroused and fully felt the pain of his transgressions, etc., as is explained there; see there.

AI review qualifications / provenance — chapter 1, index 132

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent review and parent reread qualified by the following source notes. בנים / בָנִים can mean sons or, generically, children. This candidate chooses actual children because the teaching is applied to a daughter in the following unit and there says ילדיו / יְלָדָיו. This supersedes the initial sons preference: pointing does not prove an exclusively male referent. Sons remains a defensible narrower lexical alternative, not a source error. Both או alternatives are retained; G-d forbid qualifies the unexpressed alternative, not the existence of children. כשנתעורר ... והרגיש / כְּשֶׁנִּתְעוֹרֵר ... וְהִרְגִּישׁ contains finite perfect forms. Was aroused and fully felt is selected; in this general condition an English present or perfect construction is also possible, so supplied pointing does not force English past time. The father's heart is the continuous grammatical subject; feeling can also be understood metonymically of the father. His transgressions are the father's; the offspring do not cause his arousal. Fully renders היטב, while the separate באמת belongs to the unit opening. Drops and their hearts, the deliberately unexpressed or, G-d forbid, etc., repetitions of obligation and pain, wherever they are, great anguish, both as-is-explained references and see there are retained. מְחֻיָּבִים means bound/obligated, not actively obliging; the teaching asserts necessary sympathetic feeling rather than an externally certified biological mechanism. No euphemism is expanded.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 132

— up to 'surety' and 'surety of the surety'" — and see there in the commentary of Rashi and Tosfos, and in the glosses of the Maharal. And here is the brief calculation of the number of the covenants mentioned above. Forty-eight times six hundred thousand, three thousand, five hundred and fifty (603,550 × 48) equals twenty-eight million, nine hundred and seventy thousand, four hundred; [times] six hundred and thirteen — for upon each of the 613 commandments all the aforementioned covenants were sealed. This yields 17,758,855,200. And according to the one who says "surety of the surety," one must multiply again by six hundred thousand, three thousand, five hundred and fifty, as above (17,758,855,200 × 603,550) — as is understood there in Rashi and Tosfos, see there well — which yields 10,718,357,055,360,000.

Original owner: c1-i132 · /segments/131/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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39.133

ואמר אז אני הרגשתי זאת היום הזה. כי היום הזה אחזני סמר ורעדה גדולה כששמעתי קול השופר וכו' ואחר כך באה אלי בתי אדל ואמרה אבי בשרי סמר ופחד לבי עלי מקול השופר ששמעתי עתה. וראיתי זאת שעל ידי שלב האב נתעורר, נתעורר גם לבב הטפות שנמשכו ממנו ילדיו ממש או חס ושלום וכו' רחמנא לצלן. בכל מקום שהם מחיבים הלבבות להרגיש ולהתעורר וכו' על ידי שנתעורר לב אביהם והרגיש היטב כאבו באמת:

39.133

And he said then: ‘I felt this on this day. For on this day shuddering and great trembling seized me when I heard the sound of the shofar, etc., and afterwards my daughter Adel came to me and said: “Father, my flesh bristled and my heart feared within me from the sound of the shofar that I heard now.” And I saw this: that through the fact that the father's heart was aroused, the heart of the drops that were drawn from him was aroused also — his actual children, or, G‑d forbid, etc.; may the Merciful One deliver us. Wherever they are, the hearts are obligated to feel and to be aroused, etc., through the fact that their father's heart was aroused and felt his pain fully, in truth.’

AI review qualifications / provenance — chapter 1, index 133

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent review and parent reread qualified by the following source notes. The first סמר is supplied as סֵמָר and contextually glossed shuddering; the daughter's בשרי סמר is בְּשָׂרִי סָמַר, a finite verb rendered my flesh bristled. The unusual noun pointing is preserved without emendation, and shuddering remains a contextual, qualified reading distinct from great trembling. The daughter's exact name is אדל / אָדְל. Adel is the preserved secondary English spelling, not an authenticated historical spelling or a pronunciation established by the supplied vowels. No harmonization or insertion of Hebrew letters/vowels is made. פחד לבי עלי / פָּחַד לִבִּי עָלַי literally includes upon me. Within me is retained as an idiomatic English rendering of inward fear; the literal upon me remains an alternative. The daughter's heart fears and her flesh bristles; the father does not perform these actions for her. The observation and closing cause use finite נִתְעוֹרֵר, and the close adds finite הִרְגִּישׁ. The revised English makes this overt with through the fact that ... was aroused and ... felt. This is a formal-equivalence refinement, not a claim the initial gerunds reversed agency. Father-heart arousal causes offspring-heart arousal in the reported teaching; heart remains grammatical subject with father as metonymic experiencer possible. Fully and in truth preserve היטב and באמת separately. יְלָדָיו is his children, including the narrated daughter; the collective heart of the drops remains singular where the source is singular. The alternative or, G-d forbid, etc. and separate may the Merciful One deliver us remain. Repeated this day, arousal, wherever they are, obligation and both infinitives are not omitted. Quotation marks are editorial speech punctuation; no source continuation or biological endorsement is added.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 133

And remember well that this is a number of seventeen digits, which is an exceedingly great and remarkable number impossible to gauge — for it is more than ten thousand times a mili-million [a trillion]. And if you know the number of a mili-million — which is a million times a million — which is known to arithmeticians: that if a person were to live fifteen thousand years and more, he would not have sufficient time to count this number one by one, even at the rate of counting one hundred per minute. And this is clear to anyone who wishes to work out the calculation. And it is known that to express a single mili-million one needs to write only thirteen digits — whereas here, in the number of multiples of the aforementioned covenants, the calculation reaches a number of seventeen digits — which is a very great, enormous, and vast number.

Original owner: c1-i133 · /segments/132/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 40 #

40.134

(מ) אחד שאל אותו אם אפשר שיהיה הצדיק גדול במעלה, אף על פי שאין רואין ממנו יגיעות ועבדות באתגליא כמו שרואין מצדיק אחר שעושה באתגליא עבדות קדושות, שמתפלל ביגיעות גדולות וכו'. השיב לו בודאי אפשר ויכול להיות שזה הצדיק שמסתיר עצמו ואין רואין ממנו באתגליא עבדות גדולות, הוא גדול במעלה יותר מזה הצדיק שהוא באתגליא. כי יש שני שמות שם הוי"ה ושם אדנ"י, ושם הוי"ה בהעלם ובהסתר כי אסור לקרות בו, אבל שם אדנ"י באתגליא ובודאי שם הוי"ה גדול יותר הרבה משם אדנ"י. ואז אמר ענין כל השירים קדש הנדפס בלקוטי א' בסימן רמג:

40.134

(40.) One person asked him whether it is possible for the tzaddik to be great in stature, even though one does not see from him exertions and deeds in the revealed (b'itgalya), as one sees from another tzaddik who performs in the revealed holy deeds, who prays with great exertions, etc. He replied to him: Certainly it is possible, and it can be that this tzaddik who hides himself and from whom one does not see in the revealed great deeds is greater in stature than this tzaddik who is in the revealed. For there are two Names: the Name הוי"ה and the Name אדנ"י, and the Name הוי"ה is in concealment and hiddenness, for it is forbidden to pronounce it, but the Name אדנ"י is in the revealed, and certainly the Name הוי"ה is much greater than the Name אדנ"י. And then he said the matter ‘All the Songs are Holy,’ printed in Likutay I, in section 243.

AI review qualifications / provenance — chapter 1, index 134

Editorial supplement/candidate, based on both supplied Hebrew witnesses and the previously AI-edited secondary English. No authentic corresponding original English span located in the partial frozen original; do not attribute this English to that original. Independent review and parent reread qualified by the following source notes. Siman 40 is the complete pair at source index 134, ending before (מא) at index 135. Its he heading has (מ), whereas he_nikud begins מ); both remain exact. The displaced baseline English belongs elsewhere and is preserved separately, not authenticated as this unit's original translation. Both fields contain exact unpointed הוי"ה and אדנ"י even inside he_nikud. This candidate retains each occurrence in Hebrew without expansion or vocalization. Havayah and Adnut are inherited secondary conventions preserved in the initial mappings/patches, not pronunciations established by supplied pointing; no normalization to Adonai or another written form is authorized. Independent review accepts this source-faithful policy, not a resolved historical pronunciation. עבדות is supplied as עֻבְדּוֹת throughout, not עֲבוֹדוֹת. Deeds/works fits the context of holy actions, but is not proof that the anomalous-looking pointing is authorial; the witnesses are not repointed to services/worship. בְּאִתְגַּלְיָא is retained as b'itgalya with in the revealed as its technical gloss, contrasting manifest with concealed. Great in stature means rank, not physical height. כי אסור לקרות בו / כִּי אָסוּר לִקְרוֹת בּוֹ is rendered for it is forbidden to pronounce it in the Name-reading context. Read it or call by it remain closer literal alternatives; the supplied infinitive and בו do not independently settle that choice. No as-written qualification, actual pronunciation, or expanded divine spelling is inserted. The question, certainly possible response, and can be comparison remain distinct: no claim that every concealed tzaddik exceeds every manifest one. Self-concealment and observers not seeing deeds are separate; lack of visible works does not assert lack of works. The later certainly much greater assertion about the Names is the source's theological claim, neither softened nor independently endorsed. כל השירים קדש / כָּל הַשִּׁירִים קֹדֶשׁ remains All the Songs are Holy without completing an external saying. הנדפס / הַנִּדְפָּס is explicitly printed. בלקוטי א' בסימן רמג is Likutay I, section 243; the secondary expanded Likutay Moharan title is not silently attributed to the supplied Hebrew. No gematria or external citation is added.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 134

For it is ten thousand times a mili-million, and yet another seven hundred and eighteen times a mili-million, besides many thousands of millions in the remainder of the calculation. And now come and see and understand: that after all the enormity of the multitude of covenants that every single person of Israel is obligated [to fulfill] for each and every commandment — even according to the one who says "surety of the surety" — even still, when one soul is drawn close to the holy gathering of twenty souls of Israel, the houses rise in multiples upon multiples, many times more than the entire enormous number of the multitude of covenants mentioned above! Look carefully and ponder, according to what we wrote above — the number that emerges from the combinations made from thirteen souls — and then reckon fourteen times, then fifteen times, until the calculation reaches the number of combinations from twenty souls of Israel, which is a number of nineteen digits, for the total is 2,432,902,005,471,040,000.

Original owner: c1-i134 · /segments/133/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 41 #

41.135

(מא) קדם שאמר התורה הגדולה תקעו אמונה בלקוטי תנינא בסימן ה' בראש השנה תק"ע, דבר עמנו קדם אותו ראש השנה, וספר שהרבה אנשים קבלו לפניו בקובלנא רבה על חסרון אמונה וכמה סובלי חלאים היו מהם שקבלו גם כן לפניו על חסרון אמונה, אחר כך אמר התורה הנ"ל שמדבר מכל זה.

41.135

(41.) Before he said the great Torah "Blow [the Shofar of] Faith" (Likutay Moharan, vol. 2, Torah 5) on Rosh Hashana 5570 [1809], he spoke with us before that Rosh Hashana, and told that many people had complained before him with great complaint regarding lack of faith, and several who were sick among them had also complained before him about lack of faith. Afterwards he said the aforementioned Torah which speaks of all this.

AI review qualifications / provenance — chapter 1, index 135

Secondary-derived English, independently reread by parent AI against both complete Hebrew fields; not authenticated original English or human approval. Source note: the bracketed title expansion the Shofar of and civil year 1809 are inherited secondary English apparatus, not wording present in either Hebrew witness or an authenticated original English span.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 135

Have you seen, my brother, how great and many the number of combinations from twenty souls is — multiples upon multiples of the number of the covenants mentioned above! And when one more soul is added to them — which then multiplies twenty-one times all the above — all the more so and further and still further! Stand trembling and astonished at how many thousands of thousands and myriads of myriads of houses are made from the combinations — what mouth cannot speak and heart cannot reckon — as is understood from the Book of Yetzirah regarding the combinations of letters.

Original owner: c1-i135 · /segments/134/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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41.136

גם קדם ראש השנה הנ"ל בעת החזרה מהטיול היה משיח עמנו מענין המגני ארץ שקרא אותנו הזקן הידוע וכו' וגם זה נזכר בהתורה ההיא עין שם באות ז'. ואז ראיתי מרחוק נפלאות ה' אשר עדין אני רחוק מלהשיגם אפס קצתם.

41.136

Also before the aforementioned Rosh Hashana, at the time of returning from the walk, he was conversing with us about the matter of the Maginei Eretz [Shields of the Land] — that the well-known elder had called us etc. — and this too is mentioned in the aforementioned Torah [Editorial supplement: see there] in section 7. And then I saw from afar the wonders of G‑d, which still I am far from attaining even a fringe of them.

AI review qualifications / provenance — chapter 1, index 136

Secondary-derived English, independently reread by parent AI against both complete Hebrew fields; not authenticated original English or human approval. Reading note: the well-known elder is not identified by name in these supplied fields. Qara otanu is preserved as called us; this English does not decide between summoning and designation as the Shields of the Land. No extra event or identity is inferred.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 136

And through this, one can discharge the aravut (mutual surety among all of Israel) and all the enormity of the number of the multitude of the covenants mentioned above. And all this is through the power of the true tzaddikim of exalted stature who occupy themselves with the matter of the holy houses of the souls of Israel — who are the aspect of "neighbors" that are added to the gathering — as is explained on the verse [Isaiah 33:24]: "And no dweller shall say, 'I am sick,'" in Likutay Moharan, vol.

Original owner: c1-i136 · /segments/135/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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41.137

גם בראש השנה קדם שאמר התורה הנ"ל הלך לומר תשליך ונפל על הרפש ואחר כך נכלל זאת בהתורה בדרך נפלא שלא נשמע מעולם, עין שם באות ט"ו, ומה שמובא שם שצריך לגלגל עצמו בכל מיני רפש וטיט כדי לעשות נחת רוח לאביו שבשמים, ומה שזוכין על ידי זה עין שם. ואחר ראש השנה ספר מאיש שנפטר ובא אליו והגביה עצמו עד החמה. כמבאר במקום אחר (לקמן קא) :

41.137

Also on Rosh Hashana before he said the aforementioned Torah, he went to say Tashlikh and fell on the mud, and afterwards this was included in the Torah in a wondrous manner, the likes of which were never heard — see there in section 15 — and what is cited there, that one needs to roll himself in all kinds of mud and mire in order to bring pleasure to his Father in heaven, and what one merits through this — see there. And after Rosh Hashana he told of a man who had passed away and came to him and raised himself up to the sun. As is explained elsewhere (below #101).

AI review qualifications / provenance — chapter 1, index 137

Secondary-derived English, independently reread by parent AI against both complete Hebrew fields; not authenticated original English or human approval. Agency note: both Hebrew fields say that a deceased man came to him and raised himself as far as the sun, without independently resolving who performed the reflexive ascent. The English he/him wording is retained without an invented name or explicit subject.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 137

2, Torah 8 — see there well. Set your heart well to this, and you will turn and be astounded — the hair of your head will stand on end and your knees will knock together in awe of the greatness of the Creator of the World, and in awe of the greatness of the holy true tzaddikim. And how great is the merit of one who merits to shelter in the shade of their wings and to be numbered among the noble ones of the people of G‑d in their gathering. And all the more so — how great the merit of one who merits to speak with his fellow in fear of Heaven, to the point of bringing him to action — to engage in Torah and prayer in truth and simplicity — to the extent that he too is added to the holy gathering.

Original owner: c1-i137 · /segments/136/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 42 #

42.138

(מב) הדברים הנכתבים אחר התורה ויהי מקץ כי מרחמם ינהגם בלקוטי תנינא בסימן ז' המתחילין וזה בחינת קבורת משה וכו', אלו הדברים הם מהדברים שאמר רבנו ז"ל לפני אנשי שלש סעדות אחרים, הינו לפני עליונים כי יש אנשי שלש סעדות אחרים שאומר לפניהם גם כן תורה. ומובן מדבריו שבשעה שאומר לפנינו תורה עומדים שם מי שעומדים, ואומר לפניהם גם כן מענין התורה שאמר לפנינו. אבל בודאי אותה התורה שאומר לפניהם הוא גבוה יותר הרבה ומעט דמעט מאותן הדברים אמר לפנינו ברמז בעלמא ולא באר אותם כלל, והן הדברים הנכתבים שם אחר התורה הנ"ל:

42.138

(42.) The words written after the Torah "And it came to pass [Editorial supplement: at the end], for He Who has mercy on them will lead them" (Likutay Moharan, vol. 2, Torah 7), which begin "And this is the aspect of the burial of Moses etc." — these words are from the words which Rabbainu za"l said before other men of three meals [i.e., upper beings], for there are other men of three meals [shalosh seudos] before whom he also says Torah. And it is understood from his words that when he says Torah before us, those who stand there — stand, and he says before them also from the matter of the Torah he said before us. But certainly the Torah that he says before them is much higher — and a very little of those words he said before us allusively only, and did not explain them at all. And they are the words written there after the aforementioned Torah.

AI review qualifications / provenance — chapter 1, index 138

Secondary-derived English, independently reread by parent AI against both complete Hebrew fields; not authenticated original English or human approval. Title note: Vayehi Mikets and Ki merachamam yenahagem are preserved as Torah incipits. The at the end supplement restores Mikets; the supplied pointed participle and prospective verb support He Who has mercy on them will lead them, rather than the secondary past-tense sequence. Bracketed upper beings corresponds to explicit Hebrew explanation; shalosh seudos is inherited transliteration.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 138

Fortunate are they, fortunate is their portion. "No eye has seen, O G‑d, except You — what He will do for those who wait for Him" [Isaiah 64:3]. And from this you can understand what our Rabbis of blessed memory said in the Mishnah [Uktsin, chapter 3]: "In the future, the Holy One Blessed He will grant each and every tzaddik three hundred and ten [Shin-Yud] worlds." And the matter is wondrous and beyond the comprehension of man — how will thousands of thousands and myriads of myriads of worlds multiply to such an extent that each and every tzaddik receives 310 worlds? For certainly from time immemorial until the end, there will be exceedingly many tzaddikim, as it is written [Psalms 139:18]: "Were I to count them, they would outnumber the sand," and it is also written [Isaiah 60:21]: "And your people are all righteous" — for certainly all Israel will be purified and will be included in the category of tzaddikim. But according to the aforementioned calculation of the enormity of the number of the houses that are made through the gathering of Israel each time a neighbor is added — through this they will ascend to worlds many beyond number.

Original owner: c1-i138 · /segments/137/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 43 #

43.139

(מג) בהתורה "תקעו תוכחה", בלקוטי תנינא בסימן ח', מובא לענין גדל עצם המעלה כשזוכין שנתוסף נפש אחד להקבוץ הקדוש של ישראל שעל ידי זה נתרבין הבתים של התפלה אלפי אלפים ורבי רבבות מה שאין הפה יכול לדבר והלב לחשב כי איתא בספר יצירה (פרק ד'): שתי אבנים בונות שני בתים. שלש אבנים בונות ששה בתים. ארבע, עשרים וארבעה בתים. חמש, מאה ועשרים. שש, שבע מאות ועשרים וכו' עין שם.

43.139

(43.) In the Torah "Blow [the Shofar of] Rebuke" (Tik'u Tocha'ah; Likutay Moharan, vol. 2, Torah 8), there is brought, regarding the great magnitude of the virtue when [Editorial supplement: one merits that] one soul is added to the holy gathering of Israel — that through this, the houses of prayer multiply by thousands of thousands and myriads of myriads, what mouth cannot speak and heart cannot reckon. For it is stated in the Book of Yetzirah (chapter 4): Two stones build two houses. Three stones build six houses. Four [build] twenty-four [Editorial supplement: houses]. Five [build] one hundred and twenty. Six [build] seven hundred and twenty, etc. — see there.

AI review qualifications / provenance — chapter 1, index 139

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 139

Even though certainly in each and every world there are certainly thousands of thousands and myriads of myriads of houses — even still, the enormity of the number of the aforementioned houses through the aforementioned combinations, from one hundred souls, from a thousand, from more etc. etc., rises to without end or number or counting, what mouth cannot speak and heart cannot reckon — until there will be made from them 310 worlds for each and every one, and in each and every world there will be thousands of thousands and myriads upon myriads of houses. Set your heart well to all this and understand well, for the intelligent one can easily grasp it. And the essential thing is that you be in truth and temimus (sincere simplicity).

Original owner: c1-i139 · /segments/138/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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43.140

והנני מבאר לך הכלל בזה כדי שתדע חשבון עצם רבוי הבתים בברור, ותבין גדלות הבורא יתברך ומעלת הקבוץ של ישראל, כמה וכמה בתים בלי שעור וערך נתוספין ונתרבין כשנתוסף נפש אחד להקבוץ הקדוש של ישראל. והוא שכל מה שנתוסף אבן אחת, אזי נתרבין הבתים כמספר כפולות של כל מספר האבנים האלו בכל המספר של כל הצרופים שהם הבתים הקודמים.

43.140

And I hereby explain to you the general principle, so that you will know the calculation of the enormity of the multitude of houses clearly, and you will understand the greatness of the Creator Blessed He and the virtue of the gathering of Israel — how many and many houses beyond measure and reckoning are added and multiplied when one soul is added to the holy gathering of Israel. And it is as follows: for every stone that is added, the houses multiply according to the number of multiples of all the present stones now, calculated against all the number of all the combinations which are the houses previously.

AI review qualifications / provenance — chapter 1, index 140

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Reading note: unpointed גדלות permits a greatness reading; supplied pointed גְּדֻלּוֹת is plural (greatnesses). The inherited collective English greatness is retained without assigning authorial priority to either supplied field.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 140

(The aforementioned Torah was said by Rabbainu o.b.m. on the last Rosh Hashana that was close to his passing — for he passed away on Chol HaMoed [the intermediate days] of Sukkos that followed. And this Torah is the last Torah of the holy days of his life. And there it speaks of the matter of rebuke, for the essential rebuke of the great tzaddikim is close to their passing, as Rashi explained on the verse [Deuteronomy 1:1]: "These are the words" etc. And there it also speaks of the battle with Og etc. — this being the aspect of "These are the words that Moses spoke etc.

Original owner: c1-i140 · /segments/139/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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43.141

למשל בתחלה היו שתי אבנים והיו בונים שני בתים. הינו כי מן תבה של שתי אותיות אין נעשין ממנו כי אם שני צרופים, למשל א"ב אין יכולין לצרפן כי אם בשני צרופים הינו א"ב ב"א. וכשנתוסף עוד אבן הינו אות שלישית, ונעשה תבה של שלש אותיות, כגון אב"ג אזי נתרבין הבתים כפי כפולות מספר אלו האבנים שהם שלש בכל המספר של הבתים הראשונים, דהינו כפי כפולות מספר שלש שהוא מספר האבנים של עכשו במספר הבתים הקודמים שהם שנים, הינו שלש פעמים שנים שהיא ששה. ועל כן שלש אבנים בונות ששה בתים.

43.141

For example: at first there were two stones, and they built two houses — that is, because from a word of two letters there are made only two combinations; e.g. from aleph-beis one can only combine them in two combinations: namely aleph-beis and beis-aleph. And when there is added yet another stone — that is, a third letter — and there becomes a word of three letters, e.g. aleph-beis-gimel — then the houses multiply in the multiple of the number of those stones, which is three, against all the number of the former houses [Editorial supplement: that is, according to the multiplication of the number three, which is the number of the stones now, by the number of the previous houses], which is two — namely three times two, which is six. And therefore three stones build six houses.

AI review qualifications / provenance — chapter 1, index 141

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 141

after his smiting of Sichon and of Og etc.") [And know, my brother the reader: regarding the matter of the new song that will arise in the future — explained in this discourse — which is the aspect of the voice that waters the garden where all the fragrances and awe [of G‑d] grow; which is the aspect of the voice of the fitting rebuker that adds and gives good fragrance to the souls of Israel who hear his rebuke; which is the aspect of Messiah, the aspect of "and he became a tributary worker" — see there — there are in all of these very deep and lofty secrets, hidden mysteries, most awesome secrets within secrets, as is understood from his holy allusions when he cited the verse [Ruth 4:14]: "Blessed is G‑d Who has not withheld from you a redeemer" etc. And I heard that from his holy movements o.b.m.

Original owner: c1-i141 · /segments/140/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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43.142

וכן אחר כך כשנתוסף עוד אות אחת ונעשה תבה של ארבע אותיות כגון אבג"ד אזי נתרבין הבתים כמספר ארבע פעמים ששה שהוא עשרים וארבעה. וכשנתוסף עוד אות אחת ונעשה תבה של חמש אותיות, אזי נתרבה הבתים כמספר חמש פעמים עשרים וארבעה שהוא מאה ועשרים. וכן כשנתוסף עוד אות אחת ונעשה תבה של שש אותיות אזי נתרבין הבתים כמספר שש פעמים מאה ועשרים שהוא שבע מאות ועשרים.

43.142

And so afterwards: when yet another letter is added and there becomes a word of four letters such as aleph-beis-gimel-dalet, then the houses multiply according to four times six, which is twenty-four. And when yet another letter is added and there becomes a word of five letters, then the houses multiply according to five times twenty-four, which is one hundred and twenty. And so when yet another letter is added and there becomes a word of six letters, then the houses multiply according to six times one hundred and twenty, which is seven hundred and twenty.

AI review qualifications / provenance — chapter 1, index 142

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 142

then, and from the pleasantness of the voice and the melody with which he said this verse, it appeared as if he himself was also giving praise and thanks to Hashem Yisburach that He had given them such a redeemer — to engage in the rectification and redemption of their souls, and in drawing down the spirit of Messiah through the drawing down of such wondrous and awesome tikunim. And then on that Rosh Hashana he told of the melody and song that will be in the World to Come of all the tzaddikim and the pious, as is explained elsewhere (below #267). And what was understood was that this pertains to the aspect of the new song explained in this discourse. And see further regarding this in the book Parpiru'os LeChuchma on this discourse.] (44.) Regarding the matter explained in Likutay Moharan, vol.

Original owner: c1-i142 · /segments/141/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.143

וכן לעולם שכל מה שנתרבה אות אחת נתרבו הבתים כפי כפולות כל מספר האבנים האלו הנמצאים עתה במספר כל הבתים שנבנו מהאבנים שהיו מקדם, והבן היטב. ועין בפרדס שם מבאר ענין זה. ודעת לנבון נקל להבין הטעם מי שיבין היטב מהות הצרופים, ואין להאריך בזה. ומזה תבין לענין הנפשות הנ"ל והא לך החשבון ממספר כמה אותיות שנקראים אבנים וכן לענין הנפשות הנ"ל וכו'. (ולא העתק).

43.143

And so it is always: whenever one letter is added — the houses multiply according to the multiples of all those present stones now, against the number of all the houses built from the stones that were previously. And understand this well. And see in the Pardess, where this matter is explained. And the intelligent one will easily understand the rationale when he understands well the nature of the combinations — and there is no need to elaborate on this. And from this you will understand the matter of the souls mentioned above. And here is the calculation of how many letters — called stones — and likewise regarding the souls mentioned above etc. (And it was not copied [in full — inherited secondary gloss; the Hebrew does not qualify the non-copying].)

AI review qualifications / provenance — chapter 1, index 143

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Source disposition: both Hebrew witnesses state that the introduced calculation was not copied. The secondary addition in full is explicitly labeled as an inherited unsupported qualification in the English; no missing table has been reconstructed.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 143

2, Torah 50 — that thought is in the hand of a person to grasp it, and to incline it as one wishes — even when one's thought strays to other things, or to alien thoughts G‑d forbid, one can grasp it to return it to another good thought as one wishes — like a horse that strays from the road, that one can grasp it by its bridle to incline it as one wishes to the good road. A certain man of our men told me that one time Rabbainu o.b.m. spoke with him about this matter, and he then explained it a little more. And he said that thought was created so that it should never rest, and it is like the non-resting of the pendulum of a clock, which never rests. And even during sleep the thought thinks always — only when sleep is heavy upon the person he then forgets what he thought, but in truth thought never rests.

Original owner: c1-i143 · /segments/142/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.144

נמצא שמשלש עשרה אבנים נעשים ששה אלפים ושתי מאות ושבעה ועשרים מיליון ועשרים אלף ושמונה מאות (6,227,020,800). ועל פי דרך זה תחשב לעולם. והבן היטב עד היכן הרבוי מגיע כשנתוסף אבן אחד על האבנים הינו נפש אחד על הקבוץ הקדוש של הנפשות שהיו כבר. השם יתברך יזכנו לשמח באלו הבתים אשר עליהם נאמר (ישעיה נ"ו): "ושמחתים בבית תפלתי" כמובן בהתורה הנ"ל אשרי הזוכה לזה.

43.144

It emerges that from thirteen stones there are made six thousand two hundred and twenty-seven million, twenty thousand, eight hundred [combinations] (6,227,020,800). And according to this method reckon always. And understand well how far the multitude reaches when one stone [Editorial supplement: is added to the stones] — that is, one soul — is added to the holy gathering of souls that were already [there]. May Hashem Yisburach grant us the merit to rejoice in these houses, of which it is said [Isaiah 56:7]: "And I will bring them joyful in My house of prayer," as is understood from the aforementioned Torah. Fortunate is he who merits to this.

AI review qualifications / provenance — chapter 1, index 144

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 144

And therefore through inclining the thought from one thought to another thought as one wishes, one can thereby nullify and overpower all alien thoughts and confusions and disturbances. And the general principle: this which seems to a person that it is difficult to break thoughts and confusions and disturbances — is a great falsehood, for in truth thought is in the hand of a person to incline it as he wishes as mentioned above. Only on account of the fact that thought sways and thinks always and never rests, it seems to him that it is not in his hand to nullify the evil thoughts. But in truth it is in his hand to incline the thought from one thought to another, as he wishes — to grasp it and bring it out of evil thoughts to good thoughts as mentioned above.

Original owner: c1-i144 · /segments/143/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.145

ועין בספר לקוטי הלכות באבן העזר פריה ורביה הלכה ה' אות יב ובהלכות ציצית הלכה ז' אות ד מה שכתבתי בענין זה על מאמר בסוטה דף ל"ז. אין לך כל מצוה ומצוה שלא נכרתו עליה ארבעים ושמונה בריתות של שש מאות אלף ושלשת אלפים וחמש מאות וחמשים וכו' עד ערבא וערבא דערבא ועין שם בפרוש רש"י ותוספות שם ובהגהות מהרש"ל והא לך החשבון בקצור במספר הבריתות הנ"ל.

43.145

And see in the book Likutay Halachos, in Even HaEzer, Laws of Procreation, halacha 5, letter 12, and in Laws of Tzitzis, halacha 7, letter 4 — what I wrote regarding this matter on the teaching in Sotah page 37: "There is not a single commandment [Editorial supplement: each and every commandment] upon which there were not sealed forty-eight covenants of six hundred thousand, three thousand, five hundred and fifty etc. — up to 'surety' and 'surety of the surety'" — and see there in the commentary of Rashi and Tosfos [Editorial supplement: there], and in the glosses of the Maharshal. And here is the brief calculation of the number of the covenants mentioned above.

AI review qualifications / provenance — chapter 1, index 145

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 145

(45.) Regarding the matter of the discourse "In the beginning, before the eyes of all Israel" (Likutay Moharan, vol. 2, Torah 67): It is already explained a little elsewhere (Sichos HaRan) the explanation of this matter — how it is apparent in a sensory way that this Torah was said entirely with holy spirit. For he said it on the holy Sabbath-night of Bereishis, and at that time nothing was yet known about the passing of the rav of Berdichev, until some days after the Sabbath the news arrived here. And then they saw and understood retrospectively how the entire matter is alluded clearly and well in the midst of the words of the aforementioned discourse.

Original owner: c1-i145 · /segments/144/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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43.146

ארבעים ושמונה פעמים שש מאות אלף ושלשת אלפים וחמש מאות וחמשים (48603550) עולה עשרים ושמונה מיליון ותשע מאות ושבעים אלפים ארבע מאות; שש מאות ושלש עשרה פעמים כל הנ"ל. כי על כל מצוה מתרי"ג [שש מאות ושלש עשרה] מצוות נכרתו כל הבריתות הנ"ל. עולה 17.758.855.200. ולמאן דאמר ערבא וערבא דערבא צריכין לכפל עוד שש מאות אלף ושלשת אלפים וחמש מאות וחמשים ככל הנ"ל (60355017.758.855.200) כמובן שם בפרוש רש"י ותוספות עין שם היטב עולה 718,357,055,360,000.10. וזכר היטב שהם שבע עשרה אותיות ציפער (ספרות) שהוא מספר גדול ומפלג מאד אשר אין לשער כי הם יותר מעשרת אלפים פעמים מילי מיליון ואם ידעת מספר המילי מיליון שהוא מיליון פעמים מיליון אשר נודע לבעלי חשבון אשר אם יחיה האדם חמשה עשר אלף שנים ויותר אינו מספיק לספר מספר הזה אחד לאחד אפלו לחשבון שיכולים לספר מספר מאה במינוט [בדקה] אחת. ודבר זה מבאר לכל הרוצה לבוא לחשבון הזה.

43.146

Forty-eight times six hundred thousand, three thousand, five hundred and fifty (603,550 × 48) equals twenty-eight million, nine hundred and seventy thousand, four hundred; [times] six hundred and thirteen [Editorial supplement: times all the aforementioned] — for upon each of the 613 [Editorial supplement: six hundred and thirteen] commandments all the aforementioned covenants were sealed. This yields 17,758,855,200. And according to the one who says "[Editorial supplement: surety and] surety of the surety," one must multiply again by six hundred thousand, three thousand, five hundred and fifty, as above (17,758,855,200 × 603,550) — as is understood there in Rashi and Tosfos, see there well — which yields 10,718,357,055,360,000. And remember well that this is a number of seventeen digits [Editorial supplement: tsifer (numerals)], which is an exceedingly great and remarkable number impossible to gauge — for it is more than ten thousand times a mili-million [a trillion]. And if you know the number of a mili-million — which is a million times a million — which is known to arithmeticians: that if a person were to live fifteen thousand years and more, he would not have sufficient time to count this number one by one, even at the rate of counting one hundred per minute [Editorial supplement: in one minute]. And this is clear to anyone who wishes to work out the calculation.

AI review qualifications / provenance — chapter 1, index 146

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Numerical source note: Hebrew he displays 718,357,055,360,000.10, while he_nikud displays 10.718,357,055,360,000. English retains the secondary 10,718,357,055,360,000. Separately, 48 × 603550 × 613 × 603550 calculates to 10,718,357,055,960,000. These are not equal; neither witness is silently emended. Other formula typography likewise differs: (48603550)/(603550x48) and (60355017.758.855.200)/(17.758.855.200x603550). See numerical-audit.json for exact offsets.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 146

And behold, in this discourse it is explained that when the leading tzaddik of the household passes away, through this those who use divine names for sorcery (kedairim) and others like them become greater and more famous etc., and similarly there come great fires, may the Merciful One save us. And all this we saw with our own eyes — that close after the passing of the aforementioned holy rav, one kedari became famous close to our places in the village of Khvastivets with great fame, and people traveled to him from all the surroundings, and he performed many acts through impure names. And similarly many other kedairim became famous in other places. Also in that year there were great fires throughout the world, to the extent that there was almost not a single city that was not burned several times. And also in Breslov there were great fires several times in this year. And so too in the nearby and distant towns. And from this we saw with our own eyes how all his Torah is entirely holy spirit — and one can know from it future events, as he himself o.b.m. said about the aforementioned discourse. Also what he said before Sukkos — that he was certain in the power of the aforementioned holy rav that there would be esrogim in our country etc. — is also explained in this discourse at its end, regarding the splendor of the esrogim that also flows from the master of the house in the aspect of "He calls the generations from the beginning" etc. — see there. (46.) Before he revealed the matter printed in Likutay Moharan, vol.

Original owner: c1-i146 · /segments/145/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.147

וזה ידוע שעל מילי מיליון אחד אין צריכין לסדר ולצרף רק מספר שלש עשרה אותיות ציפער [ספרות] וכאן במספר כפולות הבריתות הנ"ל עולה החשבון עד במספר שבע עשרה אותיות שזה המספר גדול ועצום ורב מאד. כי הוא עשרת אלפים פעמים מילי מיליון ועוד שבע מאות ושמונה עשרה פעמים מילי מיליון מלבד כמה וכמה אלפים פעמים מיליון שבשאר החשבון.

43.147

And it is known that to express a single mili-million one needs to arrange and combine only thirteen digits [Editorial supplement: tsifer (numerals)] — whereas here, in the number of multiples of the aforementioned covenants, the calculation reaches a number of seventeen digits — which is a very great, enormous, and vast number. For it is ten thousand times a mili-million, and yet another seven hundred and eighteen times a mili-million, besides many thousands of millions in the remainder of the calculation.

AI review qualifications / provenance — chapter 1, index 147

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 147

2, Torah 68 — regarding the matter that the tzaddik needs to leave behind sons and disciples, and this is related to the Torah "Because He had mercy on them, He led them" (Torah 7) — he then spoke that there had been several great ones, each of whom accomplished and rectified what he rectified, and afterwards [the light] ceased. And his intention was regarding the illumination that they had illuminated their knowledge into their disciples and drew close many people to Hashem Yisburach, but afterwards their illumination ceased. But we need to do a thing that will never cease — that these people should make other people, and they should make yet others, and so on forever.

Original owner: c1-i147 · /segments/146/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.148

ועתה בוא וראה והבן שאחר כל עצם רבוי הבריתות שהתחיב כל אחד מישראל על כל מצוה ומצוה אפלו למאן דאמר ערבא דערבא אף על פי כן כשמקרבין נפש אחת לקבוץ הקדוש של עשרים מישראל עולים הבתים בכפלי כפלים כמה פעמים יותר מכל עצם מספר רבוי הבריתות הנ"ל דק עין ותשכח על פי מה שכתבנו לעיל במספר העולה מהצרופים הנעשים משלש עשרה נפשות. ואחר כך תחשב ארבע עשרה פעמים ואחר כך חמש עשרה פעמים עד שבאין לחשבון שממספר עשרים נפש מישראל נצטרפין צרופים תשע עשרה אותיות ציפער כי עולה לסך 902,005,471,040,000,2.432. הראית אחי כמה וכמה עולה מספר הצרופים מעשרים נפשות שהם כפלי כפלים ממספר הבריתות הנ"ל. וכשמוסיפין עליהם עוד נפש אחד, שאז נכפל עשרים ואחת פעמים בכל הנ"ל מכל שכן וכל שכן עוד אחד ועוד אחד עמד מרעיד ומשתומם כמה וכמה אלפי אלפים ורבי רבבות בתים נעשים מהצרופים מה שאין הפה יכול לדבר והלב לחשב כמובן בספר יצירה לענין צרופי אותיות.

43.148

And now come and see and understand: that after all the enormity of the multitude of covenants that every single person of Israel is obligated [to fulfill] for each and every commandment — even according to the one who says "surety of the surety" — even still, when one soul is drawn close to the holy gathering of twenty souls of Israel, the houses rise in multiples upon multiples, many times more than the entire enormous number of the multitude of covenants mentioned above! Look carefully and ponder [Editorial supplement: and you will find], according to what we wrote above — the number that emerges from the combinations made from thirteen souls — and then reckon fourteen times, and then fifteen times, until the calculation reaches the number of combinations from twenty souls of Israel, which is a number of nineteen digits [Editorial supplement: tsifer], for the total is 2,432,902,005,471,040,000. Have you seen, my brother, how great and many the number of combinations from twenty souls is — multiples upon multiples of the number of the covenants mentioned above! And when one more soul is added to them — which then multiplies twenty-one times all the above — all the more so [Editorial supplement: and all the more so] — [Editorial supplement: one more and one more]! Stand trembling and astonished at how many thousands of thousands and myriads of myriads of houses are made from the combinations — what mouth cannot speak and heart cannot reckon — as is understood from the Book of Yetzirah regarding the combinations of letters.

AI review qualifications / provenance — chapter 1, index 148

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Numerical source note: Hebrew he displays 902,005,471,040,000,2.432; he_nikud displays 2.432,902,005,471,040,000. English retains the secondary 2,432,902,005,471,040,000. Independently calculated 20! is 2,432,902,008,176,640,000. The discrepancy remains unresolved; this note is not a source correction.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 148

And so I have already heard, that those close to us must necessarily illuminate among their colleagues and disciples. And each one is compelled to perform some act and to illuminate in his fellow, and his fellow in his fellow. For there are branches to the tree, and from those branches there go out yet more branches, and so on further etc. And it is already recorded elsewhere (below #229, #306) what he said: that his fire will burn forever and will not be extinguished. And he said in Yiddish in these words: "Mayn fayerl vet shoyn tluen biz Mashiach vet kumen" [My fire will burn until the coming of the Messiah]. And the beginning of the aforementioned conversation — about the matter of son and disciple — began through his entering from his room to the second room adjacent to his large house, and he stood by the doorway from where he exited from his room, and found us standing before him — namely myself and my colleague and his son-in-law Rabbi Yoska, peace be upon him. And he began to speak with his son-in-law and said to him: I heard that you studied today. And he began to admonish him lovingly that he should hold fast to his study, and he said to him: Is it not good and pleasant when one first studies and afterwards goes to the marketplace to trade etc. And afterwards he answered and said: I as well study — and my study is novel. And he began to boast of himself, and answered and said: I can study — I can show the greatest scholar among the great that he still cannot study at all, and does not know at all. And likewise on the contrary, I can show those small ones who are close to Hashem Yisburach and to the Torah etc.

Original owner: c1-i148 · /segments/147/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.149

ועל ידי זה יכול לצאת ידי הערבות וכל עצם מספר רבוי הבריתות הנ"ל. והכל בכח הצדיקים האמתיים המפלגים במעלה העוסקים בענין הבתים הקדושים של נפשות ישראל שהם בחינת שכנים שנתוספין על הקבוץ, כמו שמבאר על פסוק (ישעיה ל"ג): "ובל יאמר שכן חליתי" בלקוטי תנינא סימן ח' עין שם היטב. שים לבך היטב ותשוב ותתפלא תסמר שערת ראשך וארכבותיך דא לדא יהיו נקשן מאימת גדלתו של יוצר בראשית, ומאימת גדלת הצדיקים הקדושים האמתיים וכמה גדל הזכות של הזוכה לחסות בצל כנפיהם ולהיות נמנה עם נדיבי עם ה' של הקבוץ שלהם.

43.149

And through this, one can discharge the aravut (mutual surety among all of Israel) and all the enormity of the number of the multitude of the covenants mentioned above. And all this is through the power of the true tzaddikim of exalted stature who occupy themselves with the matter of the holy houses of the souls of Israel — who are the aspect of "neighbors" that are added to the gathering — as is explained on the verse [Isaiah 33:24]: "And no dweller shall say, 'I am sick,'" in Likutay Moharan, vol. 2, Torah 8 — see there well. Set your heart well to this, and you will turn and be astounded — the hair of your head will stand on end and your knees will knock together in awe of the greatness of the Creator of the World, and in awe of the greatness of the holy true tzaddikim. And how great is the merit of one who merits to shelter in the shade of their wings and to be numbered among the noble ones of the people of G‑d in their gathering.

AI review qualifications / provenance — chapter 1, index 149

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 149

And from this conversation he entered into the aforementioned conversation, and revealed the entire matter cited there regarding son and disciple — that the heavenly ones ask specifically "Where is the place of His glory?" and on the contrary, the earthly ones say "The whole earth is full of His glory" — see there, and understand it well. Fortunate is the hour and the moment that we merited to hear this from his holy mouth itself. Were I to have come into the world for nothing else but to hear this — it would have been enough for me. And so with each and every word that I heard from his holy mouth. "With what shall I come before G‑d" — for all that He has bestowed upon us. "What shall I return to G‑d for all His bounties toward me." Addendum — Translator's Note Article 46 — Saba Yisroel Dov Odesser o.b.m., whom Rabbainu was referring to when he said, "My fire will burn until the coming of the Messiah." Fortunate is the hour and the moment that we merited to hear this from his holy mouth itself.

Original owner: c1-i149 · /segments/148/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.150

מכל שכן וכל שכן מי שזוכה לדבר עם חברו ביראת שמים עד שמביאו לידי מעשה שיעסק בתורה ובתפלה באמת ובתמימות עד שיתוסף גם כן על הקבוץ הקדוש, אשריהם אשרי חלקם. עין לא ראתה אלקים זולתך יעשה למחכה לו.

43.150

And all the more so [Editorial supplement: and all the more so] — how great the merit of one who merits to speak with his fellow in fear of Heaven, to the point of bringing him to action — to engage in Torah and prayer in truth and simplicity — to the extent that he too is added to the holy gathering. Fortunate are they, fortunate is their portion. "No eye has seen, O G‑d, except You — what He will do for those who wait for Him" [Isaiah 64:3].

AI review qualifications / provenance — chapter 1, index 150

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Translation note: the inherited how great the merit is a contextual completion of the comparison with the preceding paragraph, not a separate phrase in the Hebrew. The doubled all-the-more formula is retained explicitly.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 150

Were I to have come into the world for nothing else but to hear this — it would have been enough for me. And so with each and every word that I heard from his holy mouth. "With what shall I come before G‑d" — for all that He has bestowed upon us. "What shall I return to G‑d for all His bounties toward me." (47.) The Torah printed in Likutay Moharan, vol. 2, Torah 71 — which begins "Know that there are intellects of the Land of Israel" — was said on the Sabbath-night of Shabbat Shira, regarding the conversation that transpired at the time of the meal.

Original owner: c1-i150 · /segments/149/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.151

ובזה תוכל להבין מה שאמרו רבותינו זכרונם לברכה במשנה (עקצין פרק ג): "עתיד הקדוש ברוך הוא להנחיל לכל צדיק וצדיק ש"י [שלש מאות ועשרה] עולמות" והדבר נפלא ונשגב מדעת האדם איך יתרבו אלפי אלפים ורבי רבבות עולמות כל כך עד שיגיע לכל צדיק וצדיק ש"י עולמות. כי מימות עולם עד הסוף בודאי נמצאים צדיקים רבים מאד וכמו שכתוב (תהלים קל"ט): "אספרם מחול ירבון" וגם כתיב (ישעיה ס): "ועמך כלם צדיקים" כי בודאי כל ישראל יזדככו ויהיו בכלל צדיקים.

43.151

And from this you can understand what our Rabbis of blessed memory said in the Mishnah [Uktsin, chapter 3]: "In the future, the Holy One Blessed He will grant each and every tzaddik three hundred and ten [Shin-Yud] worlds." And the matter is wondrous and beyond the comprehension of man — how will thousands of thousands and myriads of myriads of worlds multiply to such an extent that each and every tzaddik receives 310 worlds? For certainly from time immemorial until the end, there will be exceedingly many tzaddikim, as it is written [Psalms 139:18]: "Were I to count them, they would outnumber the sand," and it is also written [Isaiah 60:21]: "And your people are all righteous" — for certainly all Israel will be purified and will be included in the category of tzaddikim.

AI review qualifications / provenance — chapter 1, index 151

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 151

Regarding the great dispute that was then between the famous ones about the money of the Land of Israel — this one said to conduct the charity of the Land of Israel in such a manner, and that one said otherwise. And some of them had motivations of honor — this one wanted that the emissary should be by him, and that one wanted that it should be by him. And also in the Land of Israel there is great dispute in this matter, as is known to those familiar with it. And particularly he o.b.m. who was there himself. And regarding this matter they were conversing and speaking with him nearly throughout the entire Sabbath-night feast. Afterwards he opened his mouth and said the entire awesome Torah mentioned above — that there are intellects of the Land of Israel, and there are intellects of outside the Land, and that the very essence of dispute belongs only to outside the Land etc.

Original owner: c1-i151 · /segments/150/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.152

אך על פי חשבון הנ"ל של עצם מספר הבתים שנעשים על ידי הקבוץ של ישראל בכל פעם שנתוסף עליהם שכן אחד, על ידי זה יעלו לעולמות רבים עד אין מספר. אף על פי שבודאי בכל עולם ועולם בודאי יש בו אלפי אלפים ורבי רבבות בתים, אף על פי כן עצם מספר הבתים הנ"ל על ידי הצרופים הנ"ל ממאה נפשות ומאלף ומיותר וכו' וכו' עולה עד אין חקר ואין מספר מה שאין הפה יכול לדבר והלב לחשב. עד שיהיה נעשה מהם ש"י עולמות לכל אחד ואחד, ובכל עולם ועולם יהיו אלפי אלפים ורבי רבי רבבות בתים. שים לבך היטב לכל זה והבן היטב כי דעת לנבון נקל, והעקר שתהיה באמת ובתמימות.

43.152

But according to the aforementioned calculation of the enormity of the number of the houses that are made through the gathering of Israel each time a neighbor is added to them — through this they will ascend to worlds many beyond number. Even though certainly in each and every world there are certainly thousands of thousands and myriads of myriads of houses — even still, the enormity of the number of the aforementioned houses through the aforementioned combinations, from one hundred souls, from a thousand, from more etc. etc., rises beyond fathoming and number, what mouth cannot speak and heart cannot reckon — until there will be made from them 310 worlds for each and every one, and in each and every world there will be thousands of thousands and myriads of myriads of myriads of houses. Set your heart well to all this and understand well, for the intelligent one can easily grasp it. And the essential thing is that you be in truth and temimus (sincere simplicity).

AI review qualifications / provenance — chapter 1, index 152

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Witness-boundary note: the pointed field ends with a CRLF and an opening parenthesis belonging semantically to the next note; the unpointed opening is at row153. Exact fields and source order are preserved without inventing a second note.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 152

Go out and see in the aforementioned Torah — all the matter of the conversation cited above is there: the matter of honor, to elevate all the honor to Hashem Yisburach, and the matter of the charity of the Land of Israel, and the matter of the dispute of the Land of Israel — see there and you will see wonders. (48.) The Torah "Eternal Life" (Likutay Moharan, vol. 2, Torah 72) was said at the time when a certain great renowned tzaddik came to him for the holy Shabbat of the Torah portion Yisro. And he o.b.m. said no Torah on the Sabbath night, nor on the Sabbath day. And when we had finished the morning Sabbath feast and had already blessed Grace after Meals, and we were thinking of getting up from the table as is customary after Grace, but he o.b.m. remained sitting in his place, and we all remained sitting before him, and the aforementioned tzaddik also remained still sitting before him. In the meanwhile he answered and said: When one sees himself with the tzaddik — even when not hearing Torah — this too is very good, for through this one receives greatness.

Original owner: c1-i152 · /segments/151/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.153

(התורה הנ"ל אמר רבנו זכרונו לברכה בראש השנה האחרון שהיה סמוך להסתלקותו כי נסתלק בחל המועד של סכות שאחריו. וזאת התורה היא התורה האחרונה של ימי חייו הקדושים. ושם מדבר מענין תוכחה, כי עקר התוכחה של גדולי הצדיקים היא סמוך למיתתן כמו שפרש רש"י על פסוק (דברים א): "אלה הדברים" וכו'. גם שם מדבר מענין מלחמת עוג וכו' שזה בחינת אלה הדברים אשר דבר משה וכו' אחרי הכתו את סיחון ואת עוג וכו'):

43.153

(The aforementioned Torah was said by Rabbainu o.b.m. on the last Rosh Hashana that was close to his passing — for he passed away on Chol HaMoed [the intermediate days] of Sukkos that followed. And this Torah is the last Torah of the holy days of his life. And there it speaks of the matter of rebuke, for the essential rebuke of the great tzaddikim is close to their passing, as Rashi explained on the verse [Deuteronomy 1:1]: "These are the words" etc. And there it also speaks of the battle with Og etc. — this being the aspect of "These are the words that Moses spoke etc. after his smiting of Sichon and of Og etc.")

AI review qualifications / provenance — chapter 1, index 153

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Witness-boundary note: the pointed opening parenthesis is at the end of row152, and its opening square bracket for row154 is at the end of this row. The secondary labels the block as a transcriber note; rows153–155 are nevertheless explicitly present in the Hebrew and are fully aligned, not discarded as HTML apparatus.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 153

And he began to say the aforementioned Torah in the midst of his words, when he entered into the recitation of the Torah as mentioned above — he answered and said: Behold, meanwhile I am saying Torah, and even still he completed the entire aforementioned Torah. The general principle is, that many and many Torahs were said, almost all of them, as a great wonder — that the world almost almost would have been deprived of this hidden good, and before each Torah the world teetered whether they would merit this hidden good. And Hashem Yisburach with His wondrous ways and enormous kindnesses arranged each time [reasons] for good, until we merited each time to draw from the gushing brook etc. All these things which we have inscribed in the books.

Original owner: c1-i153 · /segments/152/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.154

[ודע אחי המעין שבענין השיר חדש שיתער לעתיד המבאר במאמר זה שהוא בחינת הקול המשקה את הגן ששם גדלים כל הריחות והיראות שזה בחינת קול המוכיח הראוי שמוסיף ונותן ריח טוב בנשמות ישראל השומעין תוכחתו, שזה בחינת משיח בחינת ויהי למס עובד עין שם, יש בכל אלה סודות עמקים וגבוהים מאד, סתרי נסתרות רזין דרזין נוראים מאד כמובן מרמזיו הקדושים בשעה שהזכיר הפסוק (רות ד): "ברוך ה' אשר לא השבית לך גואל" וכו'.

43.154

[And know, my brother the reader: regarding the matter of the new song that will arise in the future — explained in this discourse — which is the aspect of the voice that waters the garden where all the fragrances and forms of awe [of G‑d] grow; which is the aspect of the voice of the fitting rebuker that adds and gives good fragrance to the souls of Israel who hear his rebuke; which is the aspect of Messiah, the aspect of "and he became a tributary worker" — see there — there are in all of these very deep and lofty secrets, hidden mysteries, most awesome secrets within secrets, as is understood from his holy allusions when he cited the verse [Ruth 4:14]: "Blessed is G‑d Who has not withheld from you a redeemer" etc.

AI review qualifications / provenance — chapter 1, index 154

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Translation note: forms of awe renders the supplied plural yirot. The bracket of G-d is inherited secondary explanation, not an additional phrase in either Hebrew witness.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 154

And it is already explained (below #374) that he said: that with each and every word that he says before the assembled, all the supernal and lower worlds are contingent upon it. Addendum — Translator's Note Article 48 — Also when Rabbainu went to the Baal Hatanya immediately upon his return from Israel, he turned down his host's request for him to deliver Torah, and the Baal Hatanya proceeded to deliver Torah for 8 (or 6) hours, and Rabbainu hinted afterwards to his followers that this was improper (Avunehu Barzel, Words and Stories of Rabbainu o.b.m. 46, and transcriptions of Saba Yisroel Dov Odesser o.b.m.). Also see The Life of Our Leader Rabbi Nachman 48, about when a very famous rabbi visited Rabbainu a year before his passing — Rabbainu didn't want to deliver Torah, see there.

Original owner: c1-i154 · /segments/153/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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43.155

ושמעתי שמתנועותיו הקדושות זכרונו לברכה אז ומנעימות הקול והנגון שאמר פסוק זה היה נראה כנותן בעצמו גם כן שבח והודאה להשם יתברך שנתן להם גואל כזה לעסק בתקון וגאלת נפשותם ובהמשכת רוחו של משיח על ידי המשכת תקונים נפלאים ונוראים כאלה. ואז בראש השנה הזה ספר מענין הנגון והשיר שיהיה העולם הבא של כל הצדיקים והחסידים, כמבאר במקום אחר (לקמן רסז). והמובן היה שזה שיך לבחינת השיר חדש המבאר במאמר זה. ועין עוד מזה בספר פרפראות לחכמה על מאמר זה:

43.155

And I heard that from his holy movements o.b.m. then, and from the pleasantness of the voice and the melody with which he said this verse, it appeared as if he himself was also giving praise and thanks to Hashem Yisburach that He had given them such a redeemer — to engage in the rectification and redemption of their souls, and in drawing down the spirit of Messiah through the drawing down of such wondrous and awesome tikunim. And then on that Rosh Hashana he told of the melody and song that will be the World to Come of all the tzaddikim and the pious, as is explained elsewhere (below #267). And what was understood was that this pertains to the aspect of the new song explained in this discourse. And see further regarding this in the book Parpiru'os LeChuchma on this discourse.]

AI review qualifications / provenance — chapter 1, index 155

Secondary-derived editorial candidate, independently reread by the parent AI against both supplied Hebrew fields. Not authenticated original English; not human approval. Exact prior sources and corrections are retained. Source note: Both Hebrew fields describe the melody and song 'that will be the World to Come of all the tzaddikim and the pious', without a preposition. The selected English follows this predicative reading rather than supplying the secondary location 'in'. The earlier missing-preposition rationale is superseded; both Hebrew witnesses remain unchanged, and the displaced secondary reading is preserved as history. The secondary closing square bracket is retained in English but absent from the supplied Hebrew fields. Reported appearance of praise remains an appearance, not independent factual certification.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 155

(49.) At the time he said the Torah "And I entreated" (Likutay Moharan, vol. 2, Torah 78) — and there it speaks of the matter that it is forbidden to ever despair of oneself, however one may be, G‑d forbid — he said then in these words: "Men tor zich nit meyaesh zayn. Givald zayt aykh nit meyaesh" [It is forbidden to despair! — Ah! do not despair!], and he drew out greatly the word givald [Ah!] in the manner of one who warns and cries out from the depths of the heart. (50.) When we heard from his holy mouth the discourse which begins "The reason the world is far from Hashem Yisburach is because they do not settle themselves" — see there in Likutay Moharan, vol. 2, Torah 10, which speaks there of joy — he o.b.m. was sitting then outside near the wall of the synagogue on the south side, near a piece of a beam from the thick [timber] placed there as a foundation.

Original owner: c1-i155 · /segments/154/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 44 #

44.156

(מד) לענין מה שמבאר בלקוטי תנינא סימן נ' שהמחשבה ביד האדם לתפסה בידו, ולהטותה כרצונו. ואפלו כשנוטה מחשבתו לדברים אחרים, או להרהורים חס ושלום, יכול לתפסה להחזירה למחשבה אחרת טובה כרצונו, כמו סוס שיוצא מן הדרך שיכולין לתפסו באפסר להטותו כרצונו לדרך הטוב.

44.156

(44.) Regarding the matter explained in Likutay Moharan, vol. 2, Torah 50 — that thought is in the hand of a person to grasp it [Editorial supplement: in his hand], and to incline it as one wishes — and even when one's thought strays to other things, or to musings G‑d forbid, one can grasp it to return it to another good thought as one wishes — like a horse that strays from the road, that one can grasp it by its bridle to incline it as one wishes to the good road.

AI review qualifications / provenance — chapter 1, index 156

Secondary-derived private candidate; independently reread against both full supplied Hebrew fields and the complete mapped English by a separate AI reviewer. Not authenticated original English, human sign-off, global manuscript approval, or permission to publish. Initial corrections remain preserved; new corrections are reversible. Hirhurim note: הרהורים / הִרְהוּרִים is rendered musings without specifying an unstated object. The adjoining God-forbid formula remains; alien explicitly qualifies thoughts later, not this word here. The repeated hand and as-one-wishes wording is intentional.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 156

For there he was accustomed to sit several times — sometimes on the south side, sometimes on the north side, sometimes on the east, and sometimes on the west, and sometimes within the courtyard of the synagogue, and sometimes he would walk with us to stroll on the hill surrounding the city, and sometimes he would walk with us here and there before the synagogue. And in all those places we always heard wondrous and awesome novelties and holy conversations, the likes of which had not been heard for many days.

Original owner: c1-i156 · /segments/155/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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44.157

ספר לי איש אחד מאנשי שלומנו שפעם אחת דבר רבנו זכרונו לברכה עמו מענין זה ואז באר קצת יותר. ואמר שהמחשבה נבראת שלא תהיה נחה לעולם, והוא כמו האינו נח שבאבן השעות (שקורין אום רוה) [שעון] שאינו נח לעולם. ואפלו בשעת שנה המחשבה חושבת לעולם, רק שכשהשנה חזקה על האדם אז הוא שוכח מה שחשב, אבל באמת אין המחשבה שובתת לעולם. ועל כן על ידי שמטין המחשבה למחשבה אחרת כרצונו, על ידי זה יכולין לבטל ולהתגבר על כל המחשבות זרות והרהורים ובלבולים.

44.157

A certain man of our men told me that one time Rabbainu o.b.m. spoke with him about this matter, and he then explained it a little more. And he said that thought was created so that it should never rest, and it is like the non-resting [part] of the timepiece [Editorial supplement: (which they call um ruh) [clock]], which never rests. And even during sleep the thought thinks always — only when sleep is heavy upon the person he then forgets what he thought, but in truth thought never rests. And therefore through inclining the thought to another thought as one wishes, one can thereby nullify and overpower all alien thoughts and musings and confusions.

AI review qualifications / provenance — chapter 1, index 157

Secondary-derived private candidate; independently reread against both full supplied Hebrew fields and the complete mapped English by a separate AI reviewer. Not authenticated original English, human sign-off, global manuscript approval, or permission to publish. Initial corrections remain preserved; new corrections are reversible. Clock note: האינו נח שבאבן השעות / הָאֵינוֹ נָח שֶׁבְּאֶבֶן הַשָּׁעוֹת is rendered the non-resting [part] of the timepiece; [part] is editorially supplied. Neither witness names a pendulum or balance wheel. אום רוה / אוּם רוּה is retained as um ruh, without emending it to Unruh. The precise component and the antecedent of which they call remain unresolved; the parenthesis and [clock] reflect wording present in the supplied Hebrew fields. Tense and reporting note: נִבְרֵאת supplies a passive participial reading, compatible with a general created state. Was created is retained as reported English, not a dated event or proof that this pointing has authorial priority. An unnamed man reports Rabbainu's explanation to the narrator; the informant is not identified. The no-rest and thought-during-sleep claims belong to the source, not independent psychological findings.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 157

And also after he had the illness of the cough, he would travel on walks on most occasions, and we would travel with him, and we would hear from him a great deal of Torah on the road. And let us return to above: at the time he said the aforementioned matter, he then spoke a great deal about joy, and strengthened us and exhorted us greatly to be always in joy. For in those times — when he had returned from Lemberg — he spoke with us a great deal about the matter of strengthening oneself to always be in joy. And he then said to us, that we have reason to greatly rejoice that we were saved through his mercies from being opponents of him.

Original owner: c1-i157 · /segments/156/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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44.158

והכלל שזה שנדמה להאדם שקשה לשבר מחשבות והרהורים ובלבולים הוא שקר גדול, כי באמת המחשבה ביד האדם להטותה כרצונו כנ"ל. רק מחמת שהמחשבה מתנענעת וחושבת תמיד ואינה נחה לעולם, נדמה לו שאין בידו לבטל המחשבות רעות. אבל באמת בידו להטות המחשבה ממחשבה למחשבה אחרת, כרצונו לתפסה ולהוציאה ממחשבות רעות למחשבות טובות כנ"ל:

44.158

And the general principle: this which seems to a person that it is difficult to break thoughts and musings and confusions — is a great falsehood, for in truth thought is in the hand of a person to incline it as he wishes as mentioned above. Only on account of the fact that thought sways and thinks always and never rests, it seems to him that it is not in his hand to nullify the evil thoughts. But in truth it is in his hand to incline the thought from one thought to another, as he wishes — to grasp it and bring it out of evil thoughts to good thoughts as mentioned above.

AI review qualifications / provenance — chapter 1, index 158

Secondary-derived private candidate; independently reread against both full supplied Hebrew fields and the complete mapped English by a separate AI reviewer. Not authenticated original English, human sign-off, global manuscript approval, or permission to publish. Initial corrections remain preserved; new corrections are reversible. Assertion note: great falsehood and the claims of voluntary control are deliberately not softened. This edition reports the source's argument, not an independent clinical or psychological judgment. The two as-mentioned-above expressions refer to two distinct source occurrences.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 158

And he then said in these words: "Baruch Elokainu she'buraanu lichvodo v'hivdilanu min hato'im mishney to'im" — "Blessed is our G‑d who created us for His glory and separated us from the erring ones — from two types of erring ones, that is, from those who err completely from the Torah, who are the idolaters and the heretics, and we were also saved from the erring opponents who dispute him, who lost what they lost without measure and reckoning and number." And he said: Were it not for [G‑d's] mercies, you would certainly have been strong opponents. "Ihr volt doch given meshune'neh misnagdim" [You would have been terrible opponents] — from the mouth of R.L.Y.

Original owner: c1-i158 · /segments/157/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 45 #

45.159

(מה) מענין מאמר בראשית לעיני כל ישראל (לקוטי מוהר"ן ח"ב ס"ז). כבר מבאר קצת במקום אחר (שיחות הר"ן) באור ענין זה איך שנראה בחוש שהתורה הזאת נאמרה כלה ברוח הקדש. כי אמרה בליל שבת קדש בראשית, ואז לא נודע עדין שום דבר מפטירת הרב מברדיטשוב עד איזה ימים אחר שבת באה הידיעה לכאן. ואז ראו והבינו למפרע איך שכל ענין זה הוא מרמז בבאור היטב בתוך דברי המאמר הנ"ל.

45.159

(45.) Regarding the matter of the discourse "In the beginning, before the eyes of all Israel" (Likutay Moharan, vol. 2, Torah 67): It is already explained a little elsewhere (Sichos HaRan) the explanation of this matter — how it is apparent in a sensory way that this Torah was said entirely with holy spirit. For he said it on the holy Sabbath-night of Bereishis, and at that time nothing was yet known about the passing of the rav of Berdichev, until some days after the Sabbath the news arrived here. And then they saw and understood retrospectively how this entire matter is alluded clearly and well in the midst of the words of the aforementioned discourse.

AI review qualifications / provenance — chapter 1, index 159

Secondary-derived private candidate; independently reread against both full supplied Hebrew fields and the complete mapped English by a separate AI reviewer. Not authenticated original English, human sign-off, global manuscript approval, or permission to publish. Initial corrections remain preserved; new corrections are reversible. Narrative note: the supplied אֲמָרָהּ supports he said it. The report claims holy spirit and retrospective recognition; these are not independently authenticated by this review. The rav of Berdichev is not given an extra personal name, and here retains the narrator's location without an inferred town. The secondary title romanizations are inherited, not a uniform phonetic transcription.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 159

[abbreviation]. Since it was His mercies and great compassions that saved us from the net of the opponents — if we had listened to them, G‑d forbid, our hope would have been lost entirely, G‑d forbid etc. He answered and said with astonishment: You would have opposed me. And he said in Yiddish: "Oyf mir volt ihr gikrigt." Addendum — Translator's Note Article 55 — "This I know already, that when a person wants to do some matter of holiness and he has impediments on this etc.," as all this explained further on. (51.) The Torah "Where is the Place of His Glory?" (Likutay Moharan, vol.

Original owner: c1-i159 · /segments/158/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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45.160

והנה במאמר זה מבאר שכשנסתלק הצדיק הראש בית. על ידי זה נתגדלין ונתפרסמין בעלי שמות הטמאה וקדריים וכו', וכן על ידי זה באים שרפות רחמנא לצלן. וכל זה ראינו בעינינו שבסמוך אחר פטירת הרב הקדוש הנ"ל נתפרסם סמוך למקומותינו קדרי אחד בכפר חוסטיבץ בפרסום גדול, והיו נוסעים אליו מכל הסביבות, ועשה פעלות רבות בשמות הטמאה. וכן נתפרסמו כמה וכמה קדריים במקומות אחרים.

45.160

And behold, in this discourse it is explained that when the tzaddik, the head of the house, passes away, through this masters of impure names and kedairim become greater and more famous etc., and similarly [Editorial supplement: through this] there come fires, may the Merciful One save us. And all this we saw with our own eyes — that close after the passing of the aforementioned holy rav, one kedari became famous close to our places in the village of Khvastivets with great fame, and people traveled to him from all the surroundings, and he performed many acts through impure names. And similarly many [Editorial supplement: and many] kedairim became famous in other places.

AI review qualifications / provenance — chapter 1, index 160

Secondary-derived private candidate; independently reread against both full supplied Hebrew fields and the complete mapped English by a separate AI reviewer. Not authenticated original English, human sign-off, global manuscript approval, or permission to publish. Initial corrections remain preserved; new corrections are reversible. Designation note: קדריים / קֵדָרִיִּים and קדרי / קֵדָרִי are retained through the inherited kedairim/kedari, opaque plural/singular designations. The spelling kedairim is not a literal transcription of all supplied vowels. The coordinated masters of impure names is not equated with this designation; neither a particular ethnicity nor a specified magical practice is established by these fields. Place note: unpointed חוסטיבץ and pointed חַוַסְטִיבֶץ are preserved exactly. Khvastivets is the inherited English romanization, not a verified modern-place identification and not a reproduction of every pointed vowel; neither Hebrew field has been normalized to fit it. Agency and claim note: the nearby kedari is the narrative subject who performed many acts through impure names, not the departed rav. The source's causal through-this language, names-of-impurity characterization, and own-eye testimony remain explicit; the review does not independently authenticate the reported events or their efficacy.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 160

2, Torah 12) — which begins: "When a person follows his own intellect and wisdom, he can fall into many errors and stumbling blocks" — this Torah was said in connection with a conversation he was having with me regarding many errors and confusions and great corruptions that come about when people follow their own intellect and wisdom. And he mentioned then the author of the Asarah Maamaros [Ten Discourses] etc., who erred and perverted greatly through his wisdom — that he said that the beard is so elevated that outside the Land of Israel it cannot bear the light of the holiness of the beard.

Original owner: c1-i160 · /segments/159/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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45.161

גם באותה השנה היו שרפות גדולות בעולם עד שכמעט שלא היתה עיר אחת שלא נשרפה כמה פעמים, וגם בברסלב היו שרפות גדולות כמה פעמים בשנה זו, וכן בעירות הסמוכות והרחוקות. ובזה ראינו בעינינו איך שכל תורתו היא כלה רוח הקדש, ויכולין לידע ממנה עתידות, כאשר אמר הוא זכרונו לברכה בעצמו על מאמר הנ"ל.

45.161

Also in that year there were great fires throughout the world, to the extent that there was almost not a single city that was not burned several times. And also in Breslov there were great fires several times in this year. And so too in the nearby and distant towns. And from this we saw with our own eyes how all his Torah is entirely holy spirit — and one can know from it future events, as he himself o.b.m. said about the aforementioned discourse.

AI review qualifications / provenance — chapter 1, index 161

Secondary-derived private candidate; independently reread against both full supplied Hebrew fields and the complete mapped English by a separate AI reviewer. Not authenticated original English, human sign-off, global manuscript approval, or permission to publish. Initial corrections remain preserved; new corrections are reversible. Scope note: the broad world/cities fire claim, almost qualifier, repeated great fires and several times, and all his Torah is entirely holy spirit remain as stated. Future knowledge is a source assertion, not an independently verified prediction. The inherited o.b.m. represents the blessed-memory honorific.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 161

(And even though his intention was also to permit outside the Land of Israel through a cream or scissors-like razor — nevertheless, by this he strengthened the hand of transgressors who shave their beards in the Ashkenazic countries.) And afterwards he began to say the aforementioned Torah until he completed it. And then it was a wonder to me, for I had not yet heard ever that the aforementioned author had said such an error — may G‑d forgive him. But afterwards I spoke with people knowledgeable in books and such matters, and they told me that it is a well-known matter that the aforementioned author said so.

Original owner: c1-i161 · /segments/160/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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45.162

גם מה שאמר קדם סכות שהוא בטוח בכחו של הרב הקדוש הזה שיהיו אתרוגים במדינתנו וכו' מבאר גם כן בזה המאמר בסופו. מענין הדור האתרוגים שנמשך גם כן מהראש בית בבחינת קורא הדורות מראש וכו' עין שם:

45.162

Also what he said before Sukkos — that he was confident in the power of this holy rav that there would be esrogim in our country etc. — is also explained in this discourse at its end, regarding the splendor of the esrogim that also flows from the head of the house in the aspect of "He calls the generations from the beginning" etc. — see there.

AI review qualifications / provenance — chapter 1, index 162

Secondary-derived private candidate; independently reread against both full supplied Hebrew fields and the complete mapped English by a separate AI reviewer. Not authenticated original English, human sign-off, global manuscript approval, or permission to publish. Initial corrections remain preserved; new corrections are reversible. Wordplay note: supplied הִדּוּר supports splendor/beautification for unpointed הדור, not generation. The verbal linkage is hiddur (splendor) with dorot (generations), and rosh (head) in head of the house with me-rosh (from the beginning). English cannot reproduce these echoes directly; the supplied quotation is retained without adding an unprinted scriptural citation. Supplied pointing is evidence for this reading, not proof of authorial priority. Agency note: the speaker expresses confidence in the power of this holy rav concerning esrogim (citrons) in our country; the English does not make the rav express confidence in himself or identify an unstated mechanism. The pronoun in He calls the generations is the inherited quotation's subject, not an editorial identification of the rav with that caller. Both etc. markers and the final see there are retained.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 162

And I also heard that in the responsa book Be'er Esek there is cited this foolish and false reasoning mentioned above, and all the true tzaddikim and sages had already rebuked him for it with a hundred blows. And from this one can see how human intellect misleads, and how it is forbidden to rely on one's own intellect against the Written and Oral Torah even by a hair's breadth.

Original owner: c1-i162 · /segments/161/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 46 #

46.163

(מו) קדם שגלה ענין הנדפס בלקוטי תנינא סימן ס"ח. מענין הצדיק שצריך שישאיר בנים ותלמידים והוא שיך להתורה כי מרחמם ינהגם בסימן ז' אז דבר שהיו כמה גדולים שכל אחד עשה ותקן מה שתקן ואחר כך נפסק. וכונתו לענין ההארה שהאירו דעתם בתלמידיהם וקרבו כמה אנשים להשם יתברך אבל אחר כך נפסק הארתם, אבל אנו צריכים לעשות דבר שלא יפסק לעולם, שאלו אנשים יעשו אנשים אחרים, והם יעשו עוד אנשים וכן לעולם.

46.163

(46.) Before he revealed the matter printed in Likutay Moharan, vol. 2, Torah 68 — regarding the matter that the tzaddik needs to leave behind sons and disciples, and this is related to the Torah "For He who has mercy on them will lead them" (Torah 7) — he then spoke that there had been several great ones, each of whom accomplished and rectified what he rectified, and afterwards [the light] ceased. And his intention was regarding the illumination that they had illuminated their knowledge into their disciples and drew close many people to Hashem Yisburach, but afterwards their illumination ceased. But we need to do a thing that will never cease — that these people should make other people, and they should make yet more people, and so on forever.

AI review qualifications / provenance — chapter 1, index 163

Secondary-derived supplemental English, independently compared in full with both supplied Hebrew fields. No corresponding original main-text translation authenticated; original/secondary addenda remain separate. Qualified AI review, not human sign-off or permission to publish. Citation note: the expanded English Likutay Moharan title is inherited from the secondary; the supplied Hebrew says Likutay Tinyana. The second collection and sections68/7 are retained without adding an external verse citation. 46.163.3: The secondary quotation used past tenses; the candidate follows the supplied מְרַחֲמָם יְנַהֲגֵם, retaining the participial/future wording rather than substituting a normalized biblical quotation. [the light] supplies the implicit subject of cessation from the following illumination clause; neither Hebrew field contains that noun here. The repeated make people is retained literally, including the second people noun restored in this review; the surrounding account concerns ongoing formation/transmission through disciples, not an explicit statement of biological generation.

Previous comparison English — not the selected translation

(46.) Before he revealed the matter printed in Likutay Moharan, vol. 2, Torah 68 — regarding the matter that the tzaddik needs to leave behind sons and disciples, and this is related to the Torah "Because He had mercy on them, He led them" (Torah 7) — he then spoke that there had been several great ones, each of whom accomplished and rectified what he rectified, and afterwards [the light] ceased. And his intention was regarding the illumination that they had illuminated their knowledge into their disciples and drew close many people to Hashem Yisburach, but afterwards their illumination ceased. But we need to do a thing that will never cease — that these people should make other people, and they should make yet others, and so on forever.

Earlier unaligned import — original chapter 1, index 163

All the more so in a matter such as this, which is explicitly stated in the Torah — the prohibition of shaving the beard — and our Rabbis of blessed memory said [Makkos 20] that one transgresses five prohibitions. And it is already a definitive ruling that any matter that is an obligation of the body, there is no distinction between the Land of Israel and outside the Land at all. Omission: Asarah Maamaros And one can find someone who, through his wisdom and knowledge, will say an untrue reasoning — from which it will result that one will come to permit, G‑d forbid, such a prohibition — five prohibitions in the Torah, and to strengthen through this the hand of transgressors. How one ought to cry out about this with all manner of voices, and a cry of pain should arouse [reaction to] this breach that was made in Israel — that close to our country transgressors also appeared who cast off the yoke and shaved their beards.

Original owner: c1-i163 · /segments/162/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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46.164

וכן שמעתי כבר שהמקרבים שלנו בהכרח שיאירו בחבריהם ותלמידיהם. וכל אחד מכרח שיעשה איזה פעלה ויאיר בחברו, וחברו בחברו. כי יש ענפים להאילן ומאלו הענפים יוצאין עוד ענפים וכן להלן יותר וכו'. וכבר נרשם במקום אחר (לקמן רכט, שו) מה שאמר שהאש שלי תוקד לעולם לא תכבה. ואמר בלשון אשכנז בזו הלשון: "מיין פייערל וועט שוין טלוען ביז משיח וועט קומען" [האש שלי תוקד עד ביאת המשיח].

46.164

And so I have already heard, that those close to us must necessarily illuminate among their colleagues and disciples. And each one is compelled to perform some act and to illuminate in his fellow, and his fellow in his fellow. For there are branches to the tree, and from those branches there go out yet more branches, and so on further etc. And it is already recorded elsewhere (below #229, #306) what he said: that my fire will burn forever and will not be extinguished. And he said in Yiddish in these words: "Mayn fayerl vet shoyn tluen biz Mashiach vet kumen" [My fire will burn until the coming of the Messiah].

AI review qualifications / provenance — chapter 1, index 164

Secondary-derived supplemental English, independently compared in full with both supplied Hebrew fields. No corresponding original main-text translation authenticated; original/secondary addenda remain separate. Qualified AI review, not human sign-off or permission to publish. 46.164.4: The source says "my fire" inside the reported saying; first-person agency is restored from the secondary "his fire". The source reference forms רכט, שו remain unchanged in both Hebrew witnesses. The Yiddish is retained in transliteration and the brackets translate the supplied Hebrew gloss, not every Yiddish nuance. Fayerl is diminutive (little fire); tluen suggests glowing/smouldering; shoyn can carry already/now-onward force here. The pointed Yiddish is preserved, not authenticated as an authorial pronunciation. The Saba identification belongs only to the separate translator addendum.

Previous comparison English — not the selected translation

And so I have already heard, that those close to us must necessarily illuminate among their colleagues and disciples. And each one is compelled to perform some act and to illuminate in his fellow, and his fellow in his fellow. For there are branches to the tree, and from those branches there go out yet more branches, and so on further etc. And it is already recorded elsewhere (below #229, #306) what he said: that his fire will burn forever and will not be extinguished. And he said in Yiddish in these words: "Mayn fayerl vet shoyn tluen biz Mashiach vet kumen" [My fire will burn until the coming of the Messiah].

Earlier unaligned import — original chapter 1, index 164

May Hashem Yisburach have mercy on the remnant of His people and save those who remain through His great and awesome power, and bring us our righteous Messiah and reveal the truth in the world speedily in our days, Amen. הַשְׁמָטָה — FULFILLED ✓ עֲשָׂרָה מַאֲמָרוֹת (נא) (נא) This hashmata reveals the book title: the author mentioned is the author of Asarah Maamaros [Ten Discourses]. This name was omitted in some printings. It is present in the translation above. (50.) When we heard from his holy mouth the discourse which begins "The reason the world is far from Hashem Yisburach is because they do not settle themselves" — see there in Likutay Moharan, vol. 2, Torah 10, which speaks there of joy — he o.b.m.

Original owner: c1-i164 · /segments/163/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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46.165

והתחלת השיחה הנ"ל מענין בן ותלמיד, התחיל על ידי שנכנס מחדרו לחדר השני שסמוך לביתו הגדול, ועמד אצל הפתח שיצא משם מחדרו, ומצא אותנו עומדים לפניו הינו אותי וחברי וחתנו רבי יוסקא עליו השלום, והתחיל לדבר עם חתנו ואמר לו שמעתי שלמדת היום והתחיל להוכיחו באהבה שיחזיק בלמודו, ואמר לו הלא טוב ויפה כשלומדים תחלה ואחר כך הולכים לשוק לסחר וכו'.

46.165

And the beginning of the aforementioned conversation — about the matter of son and disciple — began through his entering from his room to the second room adjacent to his large house, and he stood by the doorway from where he exited from his room, and found us standing before him — namely myself and my colleague and his son-in-law Rabbi Yoska, peace be upon him. And he began to speak with his son-in-law and said to him: I heard that you studied today. And he began to admonish him lovingly that he should hold fast to his study, and he said to him: Is it not good and pleasant when one first studies and afterwards goes to the marketplace to trade etc.

AI review qualifications / provenance — chapter 1, index 165

Secondary-derived supplemental English, independently compared in full with both supplied Hebrew fields. No corresponding original main-text translation authenticated; original/secondary addenda remain separate. Qualified AI review, not human sign-off or permission to publish. 46.165.6: Initial comparison retains both repeated beginnings, the room/doorway sequence, Yoska, and the order of study followed by trade; the secondary transliteration is not authenticated original English.

Previous comparison English — not the selected translation

And the beginning of the aforementioned conversation — about the matter of son and disciple — began through his entering from his room to the second room adjacent to his large house, and he stood by the doorway from where he exited from his room, and found us standing before him — namely myself and my colleague and his son-in-law Rabbi Yoska, peace be upon him. And he began to speak with his son-in-law and said to him: I heard that you studied today. And he began to admonish him lovingly that he should hold fast to his study, and he said to him: Is it not good and pleasant when one first studies and afterwards goes to the marketplace to trade etc.

Earlier unaligned import — original chapter 1, index 165

was sitting then outside near the wall of the synagogue on the south side, near a piece of a beam from the thick [timber] placed there as a foundation. For there he was accustomed to sit several times — sometimes on the south side, sometimes on the north side, sometimes on the east, and sometimes on the west, and sometimes within the courtyard of the synagogue, and sometimes he would walk with us to stroll on the hill surrounding the city, and sometimes he would walk with us here and there before the synagogue. And in all those places we always heard wondrous and awesome novelties and holy conversations, the likes of which had not been heard for many days.

Original owner: c1-i165 · /segments/164/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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46.166

ואחר כך ענה ואמר הלא גם אנכי לומד גם כן, והלמוד שלי הוא חדוש והתחיל להתפאר את עצמו וענה ואמר אני יכול ללמד אני יכול להראות ללמדן הגדול שבגדולים שעדין אינו יכול ללמד כלל ואינו יודע כלל. וכן להפך אני יכול להראות להקטנים שקרובים להשם יתברך ולהתורה וכו' ונכנס משיחה זו לתוך שיחה הנ"ל וגלה כל הענין הנאמר שם מענין בן ותלמיד מה שדרי מעלה שואלים דיקא איה מקום כבודו, ולהפך דרי מטה אומרים מלא כל הארץ כבודו, עין שם והבן היטב.

46.166

And afterwards he answered and said: Do I not also study, I too — and my study is a novelty. And he began to boast of himself, and answered and said: I can study — I can show the greatest scholar among the great that he still cannot study at all, and does not know at all. And likewise on the contrary, I can show the small ones that they are close to Hashem Yisburach and to the Torah etc. And from this conversation he entered into the aforementioned conversation, and revealed the entire matter cited there regarding son and disciple — that the dwellers above ask specifically "Where is the place of His glory?" and on the contrary, the dwellers below say "The whole earth is full of His glory" — see there, and understand it well.

AI review qualifications / provenance — chapter 1, index 166

Secondary-derived supplemental English, independently compared in full with both supplied Hebrew fields. No corresponding original main-text translation authenticated; original/secondary addenda remain separate. Qualified AI review, not human sign-off or permission to publish. 46.166.1: The candidate restores the question/emphasis הלא and the repetition גם אנכי ... גם כן. לִלְמֹד below is pointed as study/learn, not teach; the boast remains attributed speech. Selected syntax: show the small ones that they are close. The contrast with showing the great scholar his deficiency favors a content clause; שקרובים / שֶׁקְּרוֹבִים also permits a relative who are close. Pointing does not decide the syntax. The secondary restrictive wording is an unselected, mutually exclusive alternative. 46.166.6: "Dwellers above/below" retains דרי מעלה/דרי מטה without deciding that these expressions denote only angels or only earthly people.

Previous comparison English — not the selected translation

And afterwards he answered and said: I as well study — and my study is novel. And he began to boast of himself, and answered and said: I can study — I can show the greatest scholar among the great that he still cannot study at all, and does not know at all. And likewise on the contrary, I can show those small ones who are close to Hashem Yisburach and to the Torah etc. And from this conversation he entered into the aforementioned conversation, and revealed the entire matter cited there regarding son and disciple — that the heavenly ones ask specifically "Where is the place of His glory?" and on the contrary, the earthly ones say "The whole earth is full of His glory" — see there, and understand it well.

Earlier unaligned import — original chapter 1, index 166

And also after he had the illness of the cough, he would travel on walks on most occasions, and we would travel with him, and we would hear from him a great deal of Torah on the road. (52.) Before Rabbainu o.b.m. said the Torah printed in Likutay Moharan, vol. 2, Torah 32 — which begins "There are hidden tzaddikim," and was said on the Sabbath of the Torah portion Yisro, 5569 [1809] in the minor era — he told the following story: The Baal Shem Tov o.b.m. was once in the holy community of Brod, and was lodging by a certain wealthy man, and many distinguished people were reclining there at the table in his honor as is customary. And sitting there at the bottom of the table was a certain preacher [darshan]. And he was eating a great deal, and they looked at him and saw that he was eating very much, and began to give him and extend to him food amply, as a joke.

Original owner: c1-i166 · /segments/165/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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46.167

אשרי השעה והרגע שזכינו לשמע זאת מפיו הקדוש בעצמו. אלמלא לא אתינא לעלמא אלא לשמע דא דינו. וכן על כל דבור ודבור ששמעתי מפיו הקדוש, במה אקדם ה', כעל כל אשר גמלנו, מה אשיב לה' כל תגמולוהי עלי:

46.167

Fortunate is the hour and the moment that we merited to hear this from his holy mouth itself. Had I not come into the world except to hear this — it would suffice for us. And so with each and every word that I heard from his holy mouth. "With what shall I come before G‑d" — keʿal [apparently: for] all that He has bestowed upon us. "What shall I return to G‑d for all His bounties toward me."

AI review qualifications / provenance — chapter 1, index 167

Secondary-derived supplemental English, independently compared in full with both supplied Hebrew fields. No corresponding original main-text translation authenticated; original/secondary addenda remain separate. Qualified AI review, not human sign-off or permission to publish. Aramaic-person note: the person of אתינא / אֲתֵינָא is not resolved from the supplied pointing alone. The candidate retains the inherited singular I, but a collective we reading remains possible; דַּיֵּנוּ explicitly means enough for us. The I/us selection is therefore qualified, not a demonstrated source mismatch or proof of authorial pointing. The restrictive nothing-except-hearing sense is retained; the secondary enough for me is not silently substituted. כעל / כְּעַל is retained as keʿal with the tentative gloss apparently: for. The kaf is anomalous in this context; the review neither deletes it nor claims a secure emendation. The plural bestowed upon us remains distinct from the final toward me. Closing-quotation note: the preceding bestowed upon us and the final toward me are distinct and retained. The unusual supplied תַּגְמוּלוֹהִי is not normalized to another Psalms edition. The source quotation and all His bounties remain complete within this supplied unit.

Previous comparison English — not the selected translation

Fortunate is the hour and the moment that we merited to hear this from his holy mouth itself. Were I to have come into the world for nothing else but to hear this — it would have been enough for me. And so with each and every word that I heard from his holy mouth. "With what shall I come before G‑d" — for all that He has bestowed upon us. "What shall I return to G‑d for all His bounties toward me."

Earlier unaligned import — original chapter 1, index 167

And the preacher did what he did, and ate a great deal of everything that was extended to him — such as fish, where two people would eat one portion, the preacher ate two portions himself; and similarly soup — he himself ate a full bowl; and so too with the other foods. And they extended to him each time as a joke, because they saw that he ate a great deal. Afterwards they pressed him to say Torah before them.

Original owner: c1-i167 · /segments/166/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 47 #

47.168

(מז) התורה הנדפסת בלקוטי תנינא בסימן ע"א המתחלת דע שיש מחין של ארץ ישראל, נאמרה בליל שבת שירה לענין השיחה שהיתה בשעת הסעדה, לענין המחלקת הגדולה שהיה אז בין המפרסמים אודות המעות של ארץ ישראל שזה אמר להתנהג כך בהצדקה של ארץ ישראל, וזה אמר כך. וקצתם היו בהם פניות של כבוד, שזה רצה שיהיה המשלח אצלו, וזה רצה שיהיה אצלו. וגם בארץ ישראל יש מחלקת גדול בענין זה, כידוע לבקיאים בזה, ובפרט הוא זכרונו לברכה שהיה שם בעצמו. ובענין זה היו משיחים ומדברים עמו הרבה כמעט בכל הסעדה של ליל שבת קדש הנ"ל. אחר כך פתח פיו ואמר כל התורה הנוראה הנ"ל, שיש מחין של ארץ ישראל, ויש מחין של חוץ לארץ, ושעקר המחלקת אין שיך רק בחוץ לארץ וכו'. פוק עין ותשכח שם בהתורה הנ"ל כל ענין השיחה הנ"ל שמדבר שם מענין כבוד הנ"ל להעלות כל הכבוד להשם יתברך ומענין צדקה של ארץ ישראל ומענין מחלקת של ארץ ישראל עין שם ותראה נפלאות:

47.168

(47.) The Torah printed in Likutay Moharan, vol. 2, Torah 71 — which begins "Know that there are intellects of the Land of Israel" — was said on the Sabbath-night of Shabbat Shira, regarding the conversation that transpired at the time of the meal. Regarding the great dispute that was then between the famous ones about the money of the Land of Israel — this one said to conduct the charity of the Land of Israel thus, and that one said thus. And some of them had motives of honor — this one wanted that the emissary should be with him, and that one wanted that he should be with him. And also in the Land of Israel there is great dispute in this matter, as is known to those familiar with it. And particularly he o.b.m. who was there himself. And regarding this matter they were conversing and speaking with him a great deal, nearly throughout the entire aforementioned holy Sabbath-night meal. Afterwards he opened his mouth and said the entire awesome Torah mentioned above — that there are intellects of the Land of Israel, and there are intellects of outside the Land, and that dispute principally pertains only to outside the Land etc. Go out, examine, and you will find there in the aforementioned Torah the whole matter of the aforementioned conversation, for it speaks there of the aforementioned matter of honor — to elevate all the honor to Hashem Yisburach — and of the charity of the Land of Israel, and of the dispute of the Land of Israel — see there and you will see wonders.

AI review qualifications / provenance — chapter 1, index 168

Secondary-derived supplemental English, independently compared in full with both supplied Hebrew fields. No corresponding original main-text translation authenticated; original/secondary addenda remain separate. Qualified AI review, not human sign-off or permission to publish. 47.168.1: The secondary "intellects" renders the technical מחין / מֹחִין (mochin); this is not a claim that the term has no further technical sense. The exact abbreviation ע"א and distinct Hebrew marker forms are retained. Book-title note: Likutay Moharan is the expanded inherited English title; the supplied Hebrew citation is Likutay Tinyana, section71. Mochin remains a technical term, contextually rendered intellects; no further technical meaning is excluded. 47.168.4: The candidate restores the repeated כך ... כך rather than the secondary inference "otherwise"; the particular rival prescriptions are not supplied by either Hebrew witness. 47.168.5: The second "he" is supplied by continuity with הַמְשֻׁלָּח (the emissary), not an independently identified person. The self-interested honor motive is retained rather than softened. 47.168.8: Private supplemental English restores הרבה ("a great deal"), קדש ("holy"), and הנ"ל ("aforementioned") omitted by the secondary; it is not authenticated original wording. Both conversation verbs are retained. 47.168.9: Both Hebrew witnesses remain unchanged, including unusual הַנּוֹרָאָה pointing alongside unpointed הנוראה. The candidate retains secondary "awesome" without silently repairing the supplied pointing. Ikkar note: עקר / עִקַּר is rendered by the contextual principally in the clause about dispute; chief aspect or essence remains a possible nominal rendering. This is a qualified selection, not proof that the secondary very essence is impossible. The exclusive only and the earlier assertion of dispute within the Land both remain; their relationship is not harmonized by deleting either. Verb-form note: פוק עין ותשכח / פּוּק עַיֵּן וְתִשְׁכַּח is rendered Go out, examine, and you will find. The first two are directives; finding is prospective. The Aramaic find sense is selected contextually, not the ordinary modern-Hebrew forget sense; supplied spelling and pointing remain untouched. Completeness note: the initial restorations of speaking there, the repeated aforementioned reference and the matter-of structure are retained. Honor, charity of the Land, and dispute of the Land remain separate topics; all honor is to be elevated to Hashem Yisburach. These are the reported teaching and narrative, not new editorial assertions.

Previous comparison English — not the selected translation

(47.) The Torah printed in Likutay Moharan, vol. 2, Torah 71 — which begins "Know that there are intellects of the Land of Israel" — was said on the Sabbath-night of Shabbat Shira, regarding the conversation that transpired at the time of the meal. Regarding the great dispute that was then between the famous ones about the money of the Land of Israel — this one said to conduct the charity of the Land of Israel in such a manner, and that one said otherwise. And some of them had motivations of honor — this one wanted that the emissary should be by him, and that one wanted that it should be by him. And also in the Land of Israel there is great dispute in this matter, as is known to those familiar with it. And particularly he o.b.m. who was there himself. And regarding this matter they were conversing and speaking with him nearly throughout the entire Sabbath-night feast. Afterwards he opened his mouth and said the entire awesome Torah mentioned above — that there are intellects of the Land of Israel, and there are intellects of outside the Land, and that the very essence of dispute belongs only to outside the Land etc. Go out and see in the aforementioned Torah — all the matter of the conversation cited above is there: the matter of honor, to elevate all the honor to Hashem Yisburach, and the matter of the charity of the Land of Israel, and the matter of the dispute of the Land of Israel — see there and you will see wonders.

Earlier unaligned import — original chapter 1, index 168

And their intention was also as a joke — that he should say Torah at the table where the Baal Shem Tov o.b.m. was reclining at the head. And he, in his simplicity, conducted himself as was befitting him, and he began to say Torah before them, and they began to laugh at him within their fists, and it was in their eyes as mockery and ridicule. And the preacher understood that they were mocking him on account of his eating a great deal, and he answered and said: "Is it because one cannot say Torah, is it then forbidden to eat a piece of fish?" Afterwards the Baal Shem Tov looked and saw the entire matter, and was piqued and angry at them, and heard the preacher's Torah, and it was very good in his eyes. And the Baal Shem Tov said that this preacher says Torah from the mouth of Elijah, of blessed memory — all this Rabbainu o.b.m. told. And afterwards Rabbainu o.b.m. said that this thing was very good in his eyes — what the preacher said: "Is it because one cannot say Torah, is it forbidden to eat a piece of fish?" Afterwards Rabbainu o.b.m. said the aforementioned Torah regarding the hidden tzaddikim who know wondrous Torah but are hidden from the world — like the preacher, who knew wondrous Torah but was a hidden tzaddik, and the world mocked him. (53.) In 5568 [1807], close to Rosh Hashana, we traveled with him outside the city — myself and my colleague Rabbi Naftoli. And he told that he had dreamed: they were conversing that healing is from Hashem Yisburach alone — for "I am G‑d your healer" [Exodus 15:26]. And only Hashem Yisburach can heal.

Original owner: c1-i168 · /segments/167/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 48 #

48.169

(מח) התורה חיים נצחיים שבסימן ע"ב בלקוטי תנינא נאמרה בעת שבא אצלו על שבת קדש פרשת יתרו צדיק אחד מפרסם גדול, והוא זכרונו לברכה לא אמר שום תורה בליל שבת קדש ולא ביום שבת קדש. וכשגמרנו סעדת שחרית של שבת וכבר ברכנו ברכת המזון, והיינו סבורים להסתלק מהשלחן כנהוג אחר ברכת המזון, אבל הוא זכרונו לברכה נשאר אז יושב על מקומו וגם אנחנו כלנו נשארנו אז יושבים לפניו, וגם הצדיק הנ"ל נשאר עדין יושב לפניו. בתוך כך ענה ואמר כשרואין את עצמו עם הצדיק אפלו כשאין שומעין תורה גם זה טוב מאד כי על ידי זה מקבלין גדלה. והתחיל לומר תורה הנ"ל בתוך דבריו כשנכנס באמירת התורה כנ"ל ענה ואמר הלא בתוך כך אני אומר תורה ואף על פי כן גמר כל התורה הנ"ל.

48.169

(48.) The Torah ‘Eternal Life,’ in section 72 of Likutey Tinyana, was said when a certain great, renowned tzaddik came to him for the holy Shabbat of the portion Yitro. And he, of blessed memory, said no Torah on the night of the holy Shabbat, nor on the day of the holy Shabbat. And when we finished the Shabbat morning meal and had already recited Grace after Meals, we thought we would leave the table, as is customary after Grace after Meals. But he, of blessed memory, then remained sitting in his place, and all of us also then remained sitting before him, and the aforementioned tzaddik also still remained sitting before him. Meanwhile he spoke up and said: ‘When one sees oneself with the tzaddik, even when one hears no Torah, this too is very good, for through this one receives greatness.’ And he began to say the aforementioned Torah. In the midst of his words, when he entered into saying the Torah as mentioned above, he spoke up and said: ‘Behold, meanwhile I am saying Torah!’ And nevertheless he finished the entire aforementioned Torah.

AI review qualifications / provenance — chapter 1, index 169

Editorial candidate compared against both supplied Hebrew fields and the previously AI-edited secondary English; no corresponding original main-text translation authenticated. Original translator addenda are separate apparatus, not main-text witnesses. 48.169.1: Torah is retained as the term for a teaching; Likutey Tinyana is the supplied title of the second collection. The visiting tzaddik is unnamed; no identity supplied. 48.169.2: The repeated holy-Shabbat wording and both negated occasions are retained; he refers contextually to the teacher, not the visitor. 48.169.3: First-person plural and the prior completion of Grace are retained, including the repeated mention of Grace. 48.169.4: Three separately stated acts of remaining seated, then/still, and both before-him repetitions are retained. 48.169.5: Answered and said is rendered spoke up and said without inventing a prior question. Greatness follows supplied גְּדֻלָּה; its precise spiritual sense remains unexpanded. 48.169.6: Supersedes the initial Behold/but equivalence: הלא / הֲלֹא is rendered Behold, avoiding an added adversative. The run-on permits attaching בתוך דבריו to the preceding beginning or following observation; selected punctuation is editorial. Beginning, observation, nevertheless and completion remain in source order.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 169

And they said: Who knows that Hashem Yisburach desires [to heal]. And one of us two answered — and he did not want to say who the one was — "ki ani Hashem rofecha" — [the initials of these words indicate] Amen ken yihi ratzon ["Amen, may it be so"] — as is printed in Likutay Moharan, vol. 2, Torah 42. (54.) He spoke with us about the matter of the Torah printed in Likutay Moharan, vol. 2, Torah 40 — which begins: "One who knows about the Land of Israel, who has truly tasted the taste of the Land of Israel" — and he said that he had known this from before, for had he not traveled to the Land of Israel? And presumably he had had longing and yearning before that to travel to the Land of Israel, and he had also dreamed of the Land of Israel. And one time there was a certain man with him, and he spoke with him, and there arose in him a great longing and desire for the Land of Israel. And afterwards he asked him if he had been by tzaddikim for Rosh Hashana, and he told him that he had been by several great true tzaddikim for Rosh Hashana — and on account of this he had great yearning when he spoke with him, as is explained in the aforementioned Torah. And he said to me: even though he knew this matter before, he did not know it at all as he knows it now.

Original owner: c1-i169 · /segments/168/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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48.170

הכלל שכמה וכמה תורות כמעט כלם נאמרו בנס גדול שכמעט כמעט היה העולם חסר מהטוב הגנוז הזה, וקדם כל התורה היה העולם מתמוטט אם יזכו להטוב הגנוז הזה. והשם יתברך בדרכיו הנפלאים וחסדיו העצומים סבב בכל פעם סבות לטובה עד שזכינו בכל פעם לשאב מהנחל הנובע וכו' כל הדברים האלה אשר העלינו על הספרים. וכבר מבאר (לקמן שעד) שאמר שבכל דבור ודבור שאומר בפני העולם תלויים בו כל העולמות עליונים ותחתונים:

48.170

The general point is that many and many Torah teachings—almost all of them—were said through a great miracle; the world had almost, almost been deprived of this hidden good; and before each Torah teaching the world was tottering [over] whether they would merit this hidden good. And Hashem, blessed be He, through His wondrous ways and His mighty kindnesses, arranged circumstances for good each time, until each time we merited to draw from the flowing brook, etc., all these words which we set down in the books. And it is already explained (below, 374) that he said that upon each and every utterance he says before the people depend all the worlds, upper and lower.

AI review qualifications / provenance — chapter 1, index 170

Editorial candidate compared against both supplied Hebrew fields and the previously AI-edited secondary English; no corresponding original main-text translation authenticated. Original translator addenda are separate apparatus, not main-text witnesses. 48.170.1: Repeated many and almost are deliberate. נס is miracle, not merely wonder. וקדם כל התורה is awkward literally before all the Torah; each teaching is the contextual reading, while the supplied plural they in יזכו and unresolved tottering/whether syntax are retained with [over] marked as supplied. 48.170.2: Both each-time repetitions and the syntactic object all these words are retained; secondary detached All these things as a separate fragment. נחל הנובע is rendered flowing brook without silently expanding its allusion. 48.170.3: The printed reference שעד is represented as 374, and every-utterance repetition and the reported speaker are retained. העולם here means the assembled people, unlike all the worlds in the following clause. 48.170.3 independent qualification: בו / בּוֹ grammatically permits a masculine referent; utterance is the contextual antecedent selected here, not a referent proved by pointing.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 170

For then he knew only this alone — that because one speaks with a person who was by a true tzaddik for Rosh Hashana, one who longs for the Land of Israel should feel [the taste of] the Land of Israel. But the inner matter of the thing — from where this derives — he did not know at all as he now knows it. For now he merited that it was revealed to him in its completeness. And he said to me: Even though he had known this matter before, he did not know it at all in comparison to what he knows now — for now he knows the matter completely in its revelation. And in all this matter writing instruments are insufficient to explain the matter well, and the discerning ones will understand a little of themselves. (55.) And likewise the matter of the twenty-four types of pidyonos (redemptions) that one needs to sweeten the twenty-four courts of law (Likutay Moharan, vol.

Original owner: c1-i170 · /segments/169/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 49 #

49.171

(מט) בעת שאמר התורה ואתחנן הנדפס בלקוטי תנינא סימן ע"ח. ושם מדבר מענין שאסור ליאש עצמו לעולם איך שיהיה חס ושלום. ואמר אז בזו הלשון: "מען טאר זיך נישט מיאש זיין. גיואלד זייט אייך נישט מיאש" [אסור להתיאש, אהה אל תתיאשו] ומשך מאד תבת גיוואלד [אהה] כדרך המזהיר וצועק מעמק הלב:

49.171

(49.) At the time he said the Torah ‘Vaetchannan’ (‘And I entreated’), printed in Likutey Tinyana, section 78: and there he speaks of the matter that one must never despair of oneself, however one may be, God forbid. And he then said in these words: “מען טאר זיך נישט מיאש זיין. גיואלד זייט אייך נישט מיאש” [‘It is forbidden to despair; ah, do not despair’]. And he greatly prolonged the word “גיוואלד” [‘ah’], in the manner of one who warns and cries out from the depth of the heart.

AI review qualifications / provenance — chapter 1, index 171

Editorial candidate compared against both supplied Hebrew fields and the previously AI-edited secondary English; no corresponding original main-text translation authenticated. Original translator addenda are separate apparatus, not main-text witnesses. 49.171.1: The initial Hebrew temporal fragment ends with a full stop before resuming; the English colon preserves its dependence on what follows rather than inventing a missing main action. 49.171.2: Forbidden to despair is retained as a prohibition, with never and however one may be and the source's God forbid. There he speaks is a contextual agent reading; the Hebrew also allows there it speaks (the teaching). 49.171.3: Exact unpointed Yiddish is retained rather than silently replacing source נישט with secondary nit; the supplied Hebrew bracketed gloss is translated separately. The pointed Yiddish remains verbatim in he_nikud. The cry givald/gevalt has no exact single English equivalent; ah follows the source's own gloss. 49.171.3 independent qualification: The exact unpointed Yiddish quotation is followed by the translation of the supplied Hebrew gloss, not a fabricated second source translation. Its sense is one must not despair; gevalt, do not despair. Gevalt is a forceful cry whose pragmatic intensity is not exhausted by ah. Both supplied pointed and unpointed Yiddish variants remain unchanged. 49.171.4: The second spelling גיוואלד has an extra vav compared with גיואלד in the preceding quotation; this occurrence-specific distinction is preserved, as are the repeated ah gloss and the act of prolonging the cry.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 171

1, Torah 215) — he had already known this before he was in the Land of Israel. As I heard from our men, and particularly from one distinguished man of our men who told: that one time his wife became ill and was literally close to death — her soul had almost departed. And he came to him o.b.m., and he said to him: Run quickly and bring twenty-four pidyonos before the verdict is decreed and sealed. And he ran and brought him a sack full of money. And afterwards a miracle occurred and she returned to her health. And afterwards Rabbainu o.b.m.

Original owner: c1-i171 · /segments/170/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 50 #

50.172

(נ) כששמענו מפיו הקדוש מאמר המתחיל מה שהעולם רחוקים מהשם יתברך הוא מחמת שאינם מישבים עצמם, עין שם בלקוטי תנינא סימן י, ושם מדבר משמחה, והיה הוא זכרונו לברכה יושב אז בחוץ אצל כתל בית הכנסת בדרום אצל חתיכת בדל עץ מן העב המנח ליסוד. כי שם היה רגיל לישב כמה פעמים לפעמים בצד דרום ולפעמים בצד צפון ולפעמים במזרח ולפעמים במערב, ולפעמים בתוך העזרה של בית הכנסת, ולפעמים הלך עמנו לטיל על ההר שסביב העיר, ולפעמים הלך עמנו אנה ואנה לפני בית הכנסת. ובכל אלו המקומות שמענו תמיד חדושים נפלאים ונוראים ושיחות קדושות אשר לא נשמעו כזאת מימים רבים. גם אחר שהיתה לו החולאת של ההוסט [שעול] היה נוסע לטיל על פי הרב, והיינו נוסעים עמו והיינו שומעים ממנו בדרך תורה הרבה.

50.172

(50.) When we heard from his holy mouth the discourse beginning, ‘The reason people are far from Hashem, blessed be He, is that they do not settle themselves’—see there in Likutey Tinyana, section 10, where he speaks of joy— he, of blessed memory, was then sitting outside by the synagogue wall on the south, near a piece of a timber remnant from the thick [beam] laid as a foundation. For there he was accustomed to sit many times: sometimes on the south side and sometimes on the north side, and sometimes on the east and sometimes on the west, and sometimes within the synagogue courtyard; and sometimes he walked with us to stroll on the hill surrounding the town, and sometimes he walked with us here and there in front of the synagogue. And in all these places we always heard wondrous and awesome new insights and holy conversations, the like of which had not been heard for many days. Also, after he had the illness of the ‘הוסט’ [cough], he usually traveled out for a stroll; and we would travel with him, and we would hear much Torah from him on the way.

AI review qualifications / provenance — chapter 1, index 172

Editorial candidate compared against both supplied Hebrew fields and the previously AI-edited secondary English; no corresponding original main-text translation authenticated. Original translator addenda are separate apparatus, not main-text witnesses. 50.172.1: The temporal opening continues into the next row. מישבים עצמם / מְיַשְּׁבִים עַצְמָם means settling oneself, contextually reflective composure, not geographical settlement; this contextual sense is not a new quoted clause. 50.172.1 independent qualification: In ושם מדבר / וְשָׁם מְדַבֵּר, the subject may be the speaker or the teaching. The selected where he speaks is contextual; pointing alone does not establish the antecedent. 50.172.2: Supersedes the initial claim that supplied הָעָב excludes cloud by pointing alone: it does not. The timber/foundation context supports the tentative thick [beam] reading, but חתיכת בדל עץ מן העב remains lexically and syntactically uncertain; [beam] is editorial supply, not a securely identified architectural object. Both Hebrew fields are unchanged. 50.172.3: All four directions, the courtyard, and every sometimes are retained in order. עזרה is rendered courtyard; its precise architectural extent is not determined here. 50.172.4: Both walking occasions and both with-us phrases remain; the hill is described as surrounding the town exactly as supplied, without geographical correction. 50.172.5: חידושים is rendered new insights, not novel events. The exceptional claim is the narrator's, and ימים רבים remains many days, without imposing a historical interval. 50.172.6: Yiddish הוסט and the Hebrew bracketed cough gloss are both retained. Pointed עַל־פִּי הָרֹב supports usually, not on a rabbi's instructions. Traveling is not reduced to walking, and the repeated we would remains.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 172

commanded that all the money be returned to him, only to receive twenty-four large [coins — gedolim] and distribute them to the poor. And then he also spoke that it is impossible to make a pidyon except when one knows all twenty-four types of pidyonos, to sweeten all twenty-four courts of law. And he said a parable: it is like one who is being prosecuted in the governorship [guberniye] of Kiev, and he appoints an advocate — called a filiphtent — in Kaminitz. So too, how is it possible to make a pidyon if one does not know in which courts of law he is being judged? And he also said then that there is a pidyon so elevated that it can sweeten all twenty-four courts of law. And there are in this matter many additional conversations from before — but he did not then know the entire matter in its completeness as he knew it afterwards. For then he knew only this: that sometimes even this pidyon that encompasses all twenty-four courts of law is nevertheless insufficient, because through it a different matter arises — namely, converts — and this is the aspect of Moses who stands between apostasy and [Divine] favor. All this he did not know then — only afterwards, through his service [of G‑d] in which he toiled and labored at all times, until he arrived each time at ever higher and more exalted levels — he then attained and understood in a wondrous revelation what he had previously known vaguely, in a hidden way, only by allusion.

Original owner: c1-i172 · /segments/171/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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50.173

ונחזר למעלה בעת שאמר ענין הנ"ל אז דבר הרבה משמחה, וחזק אותנו וזרז אותנו מאד להיות בשמחה תמיד. כי באותן העתים שהיה בעת שבא מלמברג אז דבר עמנו הרבה מאד מענין התחזקות להיות בשמחה תמיד. ואמר אז לנו שראוי לנו לשמח מאד מה שנצלנו ברחמיו מלהיות מתנגדים עליו. ואמר אז בזו הלשון ברוך אלקינו שבראנו לכבודו והבדילנו מן התועים משני תועים הינו מהתועים לגמרי מהתורה שהם העכו"ם והאפיקורסים וגם נצלנו מהתועים המתנגדים החולקים עליו שאבדו מה שאבדו בלי שעור וערך ומספר.

50.173

And let us return to the above: when he said the aforementioned matter, he then spoke much of joy, and strengthened us and urged us very much to be joyful always. For in those times, which were at the time when he came from Lemberg, he then spoke with us very much about strengthening oneself to be joyful always. And he then said to us that it was fitting for us to rejoice very much that through his mercies we had been saved from being opponents of him. And he then said in these words: ‘Blessed is our God, who created us for His glory and separated us from those who err—from two [kinds of] those who err: namely, from those who err entirely from the Torah, who are the idolaters and the heretics; and we were also saved from the erring opponents who dispute him, who lost what they lost without measure, valuation, or number.’

AI review qualifications / provenance — chapter 1, index 173

Editorial candidate compared against both supplied Hebrew fields and the previously AI-edited secondary English; no corresponding original main-text translation authenticated. Original translator addenda are separate apparatus, not main-text witnesses. 50.173.1: The resumption of the earlier occasion, then, and both strengthened and urged are retained. The exhortation is to joy always, not merely an occasional practice. 50.173.2: Awkward repeated time wording and then are preserved. בא is came, not an explicit returned; the secondary's returned was more specific than either supplied Hebrew field. 50.173.3: ברחמיו has a masculine singular possessor but does not itself identify God or the teacher. Lowercase his preserves the uncertainty; no divine referent is inserted into the translation. 50.173.3 independent qualification: Lowercase his does not itself communicate unresolved reference. The possessor of ברחמיו / בְּרַחֲמָיו remains uncertain (God or the teacher); עליו / עָלָיו contextually means the teacher. These distinct judgments are not certified by vowel marks. 50.173.4: Both categories and the severe loss assertion are retained as the source's reported speech, not endorsed editorial claims. עכו״ם is securely the abbreviation for worshippers of stars and constellations, rendered idolaters; אפיקורסים is heretics. Third-person עליו is kept as him even inside reported wording. [Kinds of] supplies the ellipsis in משני תועים; ערך is valuation, not mere count.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 173

And from this you can understand a little of a fraction of his greatness. For even before [his journey to the Land of Israel] he was already an unprecedented wondrous novelty — for he said that of these twenty-four types of pidyonos, he knew only that which is known once in a generation (chad b'dara). And all this was before the Land of Israel. And afterwards when he returned from the Land of Israel, he said that he was ashamed of all the Torahs and attainments he had attained before being in the Land of Israel, and they were as nothing in his eyes. See and understand how high he rose afterwards — and there is much to say about this matter: how even before the Land of Israel he was an unprecedented wondrous novelty when he knew the twenty-four types of pidyonos, or the matter of the Land of Israel as he knew it then. Yet even still, against the knowledge with which he afterwards knew those very same matters — as he knew them afterwards — the earlier knowledge was as nothing, as I have understood from his holy mind.

Original owner: c1-i173 · /segments/172/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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50.174

ואמר הלא אתם בודאי הייתם מתנגדים גדולים ("איהר וואלט דאך גיווען משונה'נע מתנגדים" מפי רלו"י) לולא חסדיו ורחמיו המרבים אשר נצלנו מפח יוקשים מכת המתנגדים אשר אם היינו שומעין להם חס ושלום היה נאבד תקותנו חלילה וכו'. ענה ואמר כמתמיה ואמר, עלי הייתם חולקים, ואמר בלשון אשכנז בזו הלשון: "אוף מיר וואלט איהר גיקריגט":

50.174

And he said: ‘Surely you certainly would have been great opponents’ (‘איהר וואלט דאך גיווען משונה'נע מתנגדים’—from the mouth of רלו"י), were it not for his abundant kindnesses and mercies, through which we were saved from the snare of fowlers, from the faction of opponents; for if we had listened to them, God forbid, our hope would have been lost, far be it, etc. He spoke up and said as if expressing astonishment, and said: ‘You would have disputed me!’ And he said in the Ashkenazic language, in these words: ‘אוף מיר וואלט איהר גיקריגט’. [‘You would have disputed me!’]

AI review qualifications / provenance — chapter 1, index 174

Editorial candidate compared against both supplied Hebrew fields and the previously AI-edited secondary English; no corresponding original main-text translation authenticated. Original translator addenda are separate apparatus, not main-text witnesses. 50.174.1: Secondary reordered and duplicated the mercies qualification and added entirely; the candidate restores Hebrew order and snare of fowlers, faction, kindnesses, and both safeguards. Yiddish is preserved verbatim, meaning roughly you would indeed have been extraordinary opponents; its stronger משונה'נע is not flattened into the Hebrew great. רלו״י remains unexpanded, with source ASCII-quote spelling retained in both Hebrew fields. The possessive his and the reported-speech boundary remain contextually ambiguous; no [God's] is inserted. 50.174.1 independent qualification: אשר נצלנו / אֲשֶׁר נִצַּלְנוּ links the rescue to the preceding kindnesses and mercies contextually; through which is interpretive, not an explicit instrumental preposition. The change from you to we and the uncertain speech boundary remain visible. The exact unresolved acronym is רלו"י; no expansion is authenticated. 50.174.2: כמתמיה is as if astonished/expressing astonishment, not unqualified with astonishment; the repeated and said and counterfactual would-have agency are retained. 50.174.2 independent qualification: Pointed כְמַתְמִיהַּ permits expressing or eliciting astonishment; the selected as if expressing astonishment is qualified rather than a claim about inner emotion. Fronted עלי / עָלַי stresses me; the agent remains you, not the speaker. 50.174.3: לשון אשכנז designates Yiddish here; the exact unpointed utterance is retained and its English gloss is editorial, visibly bracketed. The repeat of the preceding Hebrew utterance is preserved, not treated as redundant.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 174

But in all this matter, writing instruments are insufficient to explain the matter well, and the discerning ones will understand a little of themselves. (56.) See this — I found in the handwriting of Rabbainu o.b.m. himself, regarding the Torah "And he built him a house" (Likutay Moharan, Torah 266): Know — when the world blemishes the mitzvah of Sukkah, when they do not fulfill it as is proper, they cause death or illness to the animals and other living creatures — everything according to the blemish.

Original owner: c1-i174 · /segments/173/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 51 #

51.175

(נא) התורה "איה מקום כבודו" בלקוטי תנינא סימן י"ב המתחלת כשאדם הולך אחר שכלו וחכמתו יוכל לפול בטעותים ומכשולים רבים. זאת התורה נאמרה לענין שיחה שהיה מדבר עמי מענין טעותים ומבוכות הרבה וקלקולים גדולים שבאים על ידי שהולכים אחר שכלו וחכמתו. והזכיר אז את בעל המחבר עשרה מאמרות וכו' שטעה ועות מאד על ידי חכמתו שאמר שהזקן גבוה כל כך עד שחוץ לארץ אינה יכולה לסבל אור קדשת הזקן. (והגם כי כונתו גם כן להתיר בחוץ לארץ על ידי סם או במספרים כעין תער אבל מכל מקום בזה חזק את ידי עוברי עברה המגלחים זקנם במדינות אשכנז). ואחר כך התחיל לומר את התורה הנ"ל עד שגמר אותה.

51.175

(51) The Torah ‘Where is the place of His glory?’ in Likutey Tinyana, section 12, which begins, ‘When a person follows his intellect and wisdom, he can fall into many errors and stumbling blocks.’ This Torah was said in connection with a conversation that he was having with me about many errors and perplexities and great corruptions that come through following one's intellect and wisdom. And he then mentioned the author of Asarah Maamarot, etc., who erred and distorted greatly through his wisdom, who said that the beard is so exalted that the land outside the Land [of Israel] cannot bear the light of the beard's holiness. (And although his intention was also to permit [shaving] outside the Land by means of a depilatory substance or with scissors in the manner of a razor, nevertheless, by this he strengthened the hands of transgressors who shave their beards in the countries of Ashkenaz.) And afterward he began to say the aforementioned Torah until he finished it.

AI review qualifications / provenance — chapter 1, index 175

Independent AI completeness and philological comparison against both complete supplied Hebrew fields. New editorial English; the AI-edited secondary is not original translator English. No corresponding original main translation authenticated in the supplied 570-paragraph witness; this does not prove that no original exists. Historical, polemical and legal assertions remain assertions of the source, not independent findings or legal advice. Private qualified candidate only; publication HOLD. 51.175.1: The supplied title and section 12 are retained. English quotation marks around the incipit are editorial punctuation, not a claim that the Hebrew printed those marks. The pointed source begins נא) without the opening parenthesis; both source fields remain exact. 51.175.2: The first-person recipient, repeated intellect and wisdom, many errors and perplexities, and great corruptions remain. The speaker is understood contextually as the teacher conversing with the narrator, not identified by pointing alone; no name is inserted. 51.175.3: Asarah Maamarot remains the supplied title, with etc.; no author's personal name or external bibliographic identification is supplied. The accusation of severe error and distortion is the source's reported polemic, not this review's historical finding. 51.175.4: The quoted author's assertion makes the land outside the Land unable to bear the beard's holy light. Supplied הַזָּקָן supports beard, and the feminine inability predicate supports the territory subject. Israel is a bracketed contextual expansion; pointing is not proof of authorial priority or external attribution. 51.175.5: The source attributes an intention to permit depilatory use or scissors in the manner of a razor outside the Land. Shaving is supplied in brackets; depilatory is contextual. His intention refers contextually to the cited author, not something established by pointing. This is translation of a legal claim, not independent legal advice. 51.175.6: Nevertheless, by this, strengthened hands, transgressors, their beards, and the countries of Ashkenaz remain explicit. The source blames the cited author's allowance for supporting transgression; this contextual attribution is not proved by a pointed masculine verb. Parenthesis closes here. 51.175.7: The final he contextually resumes the teacher speaking to the narrator, rather than the author whose view was discussed. Both began and until he finished remain. הנ"ל is translated aforementioned; no independent speaker-name authentication is implied.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 175

For this is the difference between human beings and other living creatures: the bounty of human beings is drawn from the place of [the Sefirah of] Binah, as our Sages of blessed memory said [Brachos 10]: that He made breasts for her in the place of Binah — which is not the case with other living creatures, whose bounty is drawn from the place of the private parts. And the aspect of Sukkah is the aspect of mother (Binah) who covers (d'mesakekhah) her children, and we draw from her — and through this mitzvah we are distinguished from the bounty of other living creatures. And when one blemishes the mitzvah of Sukkah, one then descends through this from the level of humans, and there is no bounty for them from the place of Binah, and they descend to the levels of other living creatures. And the other living creatures are displaced from their bounty, since the humans take their bounty — and then the living creatures die or fall ill — everything according to how much bounty was taken from them, whether much or little. And this is [Genesis 33:17]: "And for his cattle he built booths (sukkos)" — that is, for Sukkos is life and sustenance for the living creatures, that they remain on their level as mentioned above.

Original owner: c1-i175 · /segments/174/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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51.176

ואז היה זה אצלי לדבר פלא כי אז לא שמעתי עדין מעולם שהמחבר הנ"ל אמר טעות כזה, ה' יסלח לו. אך אחר כך דברתי עם אנשים הבקיאים בספרים ובספורים כאלה ואמרו לי שהוא דבר מפרסם שאמר כך בעל המחבר הנ"ל. גם שמעתי שבספר שאלות ותשובות באר עסק מביא שטות סברא רעה וכוזבת הנ"ל, וכבר מחו לו במאה עוכלי כל צדיקי וחכמי אמת. ובזה יכולים לראות איך דעת האדם כוזבת ואיך שאסור לסמוך על שכלו כנגד תורת משה שבכתב ובעל פה אפלו כחוט השערה. מכל שכן בדבר כזה שמפרש בתורה אסור גלוח הזקן. ורבותינו זכרונם לברכה אמרו (מכות כ): שעוברין על חמשה לאוין וכבר הלכה פסוקה שכל דבר שהוא חובת הגוף אין חלוק בין ארץ ישראל לחוץ לארץ כלל.

51.176

And then this was a matter of wonder to me, for at that time I had never yet heard that the aforementioned author had stated such an error—may Hashem forgive him. But afterward I spoke with people versed in books and in accounts of this kind, and they told me that it is a well-known matter that the aforementioned author said this. I also heard that the responsa book Be'er Esek brings the aforementioned folly, an evil and false line of reasoning, and all the true righteous ones and sages had already struck at him with a hundred ukhlei [figuratively, forceful rebuttal]. And through this one can see how human understanding is false, and how it is forbidden to rely on one's intellect against the Torah of Moses, written and oral, even by a hair's breadth. All the more so in such a matter, where the prohibition of shaving the beard is explicit in the Torah. And our Rabbis, of blessed memory, said (Makkot 20): that one transgresses five prohibitions; and it is already settled law that, for anything that is an obligation of the person, there is no distinction at all between the Land of Israel and outside the Land.

AI review qualifications / provenance — chapter 1, index 176

Independent AI completeness and philological comparison against both complete supplied Hebrew fields. New editorial English; the AI-edited secondary is not original translator English. No corresponding original main translation authenticated in the supplied 570-paragraph witness; this does not prove that no original exists. Historical, polemical and legal assertions remain assertions of the source, not independent findings or legal advice. Private qualified candidate only; publication HOLD. 51.176.1: Both then references, the narrator's wonder and never yet, the reported author's error, and the prayer may Hashem forgive him are retained. This is the narrator's report and evaluative wording, not independent verification of the author. 51.176.2: Books and accounts of this kind are distinct in the supplied pointed field and are both translated. The author attribution is what knowledgeable people told the narrator, not an independently checked citation. The earlier note-only quotation correction remains in the preserved upstream history. 51.176.3: Be'er Esek is retained as supplied without silent title correction or author identification. Responsa renders questions and answers. The narrator only says he heard that this book cites the view; folly, evil and false reproduce his polemic, not this review's judgment. 51.176.4: This selected reading replaces the initial [blows] gloss. A hundred ukhlei is retained; here the striking expression is understood contextually as forceful rebuttal, not evidence of an actual beating or a certified literal unit. The precise literal referent of ukhlei is unresolved without outside philological evidence. True is read with both the righteous ones and sages in the coordinated construct phrase. 51.176.5: Both how clauses, human understanding's alleged falsity, the prohibition on relying on intellect against the Torah of Moses, written and oral, and even a hair's breadth remain. This is the author's doctrinal argument; the adjacent beard context and hair image are not replaced by a generic very little. 51.176.6: All the more so and the assertion of an explicit Torah prohibition are translated as the source speaks. This must not be detached from the express depilatory versus razor distinction in unit178 or presented as this review's independent legal ruling. 51.176.7: The source's parenthesized Makkot 20, honorific and attribution, and five prohibitions remain. No page-side a/b or external verse is invented. This records what the source attributes to the Rabbis rather than independently certifying a legal application. 51.176.8: Obligation of the person renders חובת הגוף, literally obligation of the body. Already, settled law and no distinction at all between Israel and outside the Land remain source assertions; no claim of an independently surveyed halakhic consensus is added.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 176

And when humans sit in the Sukkos properly, through this they are on their level, and in the aspect of Torah. For the Torah is the aspect of [Proverbs 1:8]: "Do not forsake the Torah of your mother (imekha)," [Proverbs 2:3]: "If you call to Binah." Because of this, adjacent to Sukkos we celebrate Simchat Torah [the rejoicing with the Torah]. And this [is the acronym]: vayaakov nasa Sukkosah vaYiven — the initial letters: Sivan — for in Sivan the Torah was given, and we are on the level of the Torah through the mitzvah of Sukkah as mentioned above. (57.) Know — through the mitzvah of Sukkah as is proper, it is permitted for him to engage in construction and it does not harm his money, for our Rabbis of blessed memory said [Yevamos 63]: "One who engages in building becomes impoverished." And the rationale of the matter: what does poverty have to do with building? But the rationale of the matter is: one who builds a structure needs to build with wisdom, as it is written [Proverbs 24:3]: "With wisdom a house is built" — and certainly one who builds with wisdom will not become impoverished, and on the contrary, will become wealthy, and the verse [ibid.] will be fulfilled in him: "With wisdom a house is built ...

Original owner: c1-i176 · /segments/175/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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51.177

ויוכל למצא אחד שעל ידי חכמתו ודעתו יאמר סברא שאינה אמתית, שיתגלגל על ידי זה שיבואו להתיר חס ושלום אסור כזה חמשה לאוין בתורה, ולחזק על ידי זה עוברי עברה. אשר ראוי לכל מחבר ספר לצעק על זה בכל מיני קולות, וצעקת שבר יעורר על פרצה הזאת שנעשה בישראל זה קרוב במדינות אשכנז לעבר בכל יום חמשה לאוין. כי גם במדינות אשכנז אין המנהג הרע הזה מימות עולם חס ושלום, רק הרבה יותר מאלף שנים אחר חרבן בית שני התחילה הרעה הגדולה הזאת לצמח בהם. כי שמעתי מרבנו זכרונו לברכה שגם אמות העולם לא היו מגלחים זקנם בימי קדם וזה סמוך איזה מאות שנים שהתחילו אמות העולם לגלח זקנם, ואחר כך בזמן רב בתקף מרירות הגלות התפשטה הסטרא אחרא והתגרה היצר הרע גם בבני ישראל ונתערבו בגויים ולמדו ממעשיהם והתחילו איזה רשעים גדולים מפרסמים לגלח זקנם, וכן למדו אחד מחברו עד שנתרבה הפרצה בעוונותינו הרבים ונעשה להם כהתר, כאשר רואים גם עכשו שהכשרים באמת אינם מגלחים זקנם גם באשכנז.

51.177

And one may find someone who, through his wisdom and knowledge, will state a line of reasoning that is not true, so that through this it will come about that they will come to permit, Heaven forbid, such a prohibition—five prohibitions in the Torah—and thereby strengthen transgressors. Every author of a book ought to cry out about this with all kinds of voices, and raise a cry of anguish over this breach that has recently been made in Israel in the countries of Ashkenaz, to transgress five prohibitions every day. For even in the countries of Ashkenaz this evil custom has not existed from time immemorial, Heaven forbid; rather, it was much more than a thousand years after the destruction of the Second Temple that this great evil began to spring up among them. For I heard from our Rabbi, of blessed memory, that even the nations of the world did not shave their beards in ancient days, and it is only some hundreds of years since the nations of the world began to shave their beards; and afterward, a long time later, amid the intense bitterness of exile, the sitra achra [other side] spread and the evil inclination incited even the children of Israel, and they mingled among the nations and learned from their deeds, and some notorious, very wicked men began to shave their beards; and thus one learned from another, until the breach increased, through our many sins, and it became as though permitted to them, as one sees even now, that those who are truly upright do not shave their beards, even in Ashkenaz.

AI review qualifications / provenance — chapter 1, index 177

Independent AI completeness and philological comparison against both complete supplied Hebrew fields. New editorial English; the AI-edited secondary is not original translator English. No corresponding original main translation authenticated in the supplied 570-paragraph witness; this does not prove that no original exists. Historical, polemical and legal assertions remain assertions of the source, not independent findings or legal advice. Private qualified candidate only; publication HOLD. 51.177.1: The hypothetical someone, wisdom and knowledge, future statement and explicitly not true are retained. This clause corresponds to the secondary opening, but acceptance is based on both Hebrew fields, not secondary authority. 51.177.2: The repeated causal links, plural they, Heaven forbid, such a prohibition, five prohibitions in the Torah and strengthening transgressors are explicit. Unlike the preceding paragraph, this clause does not say hand(s); the secondary's added hand is not adopted. 51.177.3: Every book author, recently, Ashkenaz, every day and five prohibitions are restored in this unit. Raise a cry reads the author as the acting subject from syntax and context, not from pointing alone. Secondary block2 breaks off this clause and jumps to178.9; it cannot validate this clause's missing tail. 51.177.4: The entire clause is absent from secondary English. Both fields deny that the evil custom existed from time immemorial even in Ashkenaz, with Heaven forbid retained. This is the source's historical/polemical assertion, not independently established history. 51.177.5: Much more than a thousand years after the Second Temple's destruction and the began-to-spring-up image are retained exactly in sense. The secondary omits this entire clause. No date calculation, external dating correction or historical validation is inserted. 51.177.6: The narrator says he heard this from our Rabbi, of blessed memory. Even the nations, did not shave their beards and ancient days remain; the universal-sounding historical statement is preserved as attributed testimony, not endorsed historical fact. No corresponding secondary span exists. 51.177.7: Only some hundreds of years renders the approximate relative recency of זה סמוך איזה מאות שנים. The repeated nations of the world and beard shaving are not compressed. This entire clause lacks secondary evidence; no exact date is supplied. 51.177.8: A long time later is retained as an elapsed-interval reading supported by afterward and the narrative sequence. A durative over a long time reading of בזמן רב remains possible; the supplied pointing does not settle it. Sitra achra means other side in this religious context. The evil inclination's inciting/provoking Israel is separate from its spread. The entire clause is absent from secondary. 51.177.9: Some, very wicked, notorious, and began shaving their beards preserve the source's polemic. Very wicked replaces great wicked men to avoid admiration or social-rank implications; notorious is contextual, literally well-known. The mingled/learned clauses are retained without invented printed scriptural citation. No secondary span supports this entire clause. 51.177.10: One learned from another, the growing breach and our many sins remain. As though permitted translates the comparative כ in כהתר and the affected them; it is not a legal permission. The entire clause is absent from the secondary witness. 51.177.11: Even now, truly upright, do not shave their beards, and even in Ashkenaz preserve both emphases and negation. This is unit177's actual ending, absent from secondary block2. The source's categorical evaluation is not converted into a verified demographic statement.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 177

and with knowledge the chambers are filled." But one who builds without wisdom is punished with poverty, and through this his wisdom is despised, in the aspect of [Ecclesiastes 9:16]: "the wisdom of the poor man is despised" — measure for measure. And through the mitzvah of Sukkah he is on the level of Torah as mentioned above, and the Torah is the source of all wisdoms — therefore it is permitted for him to build, for certainly he has wisdom. And the sign of the matter: "And Jacob traveled to Sukkos and built" — the initial letters of lo vaYiven ["lev" = heart] — heart [is] Torah. The letter lamed [comes] from "before the eyes of all Israel" [the end of the Torah]; the mem from "in the beginning" [the beginning of the Torah] — that is, the entirety of the Torah etc. (58.) Before he said the Torah "Anochi" (Likutay Moharan, vol. 1, Torah 4), he told the following story: It happened with one of the men of the Baal Shem Tov o.b.m. who was sick and weakened greatly. And he sent a certain man to the Baal Shem Tov o.b.m. to request that the Baal Shem Tov o.b.m. travel to him — that is, that the Baal Shem Tov o.b.m. should travel to the sick man. And so it was. And the man who was the messenger came to the Baal Shem Tov o.b.m. and told him all the above — that this man is sick, and that he requested of him that he travel to him. And the Baal Shem Tov o.b.m. traveled to him. On the road, the messenger asked the Baal Shem Tov o.b.m.: I heard from you that when a person does complete repentance, certainly he will not die before his time. And this sick man — it seems that he has done complete repentance in truth, and he is a truly upright man, and he has not yet reached old age — so why does he not recover from his illness? The Baal Shem Tov o.b.m.

Original owner: c1-i177 · /segments/176/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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51.178

וגם במדינות הסמוכים לאשכנז עדין לא נתפשטה הרעה הזאת כמו באשכנז, רק כי הרשעים הגדולים מתחילים בזה, ואחר כך טועים בזה גם הכשרים קצת. וגם עתה כשמוכיחים אותם שעוברים על חמשה לאוין בתורה, הם עונין שמגלחין על ידי סם שמתר באמת, ומי שנוהג כן יש לו התר על פי הדין ולא על פי כתבי האר"י זכרונו לברכה וזהר הקדוש. אבל בוחן לבות יודע שרבם עוברים במזיד ומגלחים בשאט נפש בידים בתער, ומאחר שהם בעצמם מודים שבתער אסור, כי אינם יכולים להכחיש המפרש בתורה ובגמרא והם בעצמם בנפשם יודעים האמת אם מגלחים בתער או בסם, כמה יש לבכות ולצעק במר נפש ולבכות כנחל שוטף מאין הפוגות על הפרצה הזאת אשר נעשה בישראל. עד שהתחילה לצמח הרעה הזאת סמוך למדינתנו שנמצאים גם שם רשעים כאלו הפורקים על ומגלחים זקנם. השם יתברך ירחם על פלטת עמו ויציל הפלטה הנשארת בכחו הגדול והנורא ויביא לנו משיח צדקנו ויגלה האמת בעולם במהרה בימינו אמן:

51.178

And even in the countries adjoining Ashkenaz this evil has not yet spread as it has in Ashkenaz; it is only that the greatly wicked begin this, and afterward even the somewhat upright err in this. And even now, when they are reproved for transgressing five prohibitions in the Torah, they answer that they shave by means of a depilatory substance, which is indeed permitted; and one who acts thus has permission according to the law, but not according to the writings of the Ari, of blessed memory, and the holy Zohar. But the One who examines hearts knows that most of them transgress deliberately and shave defiantly, by direct action, with a razor; and since they themselves admit that [shaving] with a razor is forbidden, for they cannot deny what is explicit in the Torah and the Gemara, and they themselves know in their own souls the truth, whether they shave with a razor or with a depilatory substance, how much one must weep and cry out in bitterness of soul, and weep like a rushing stream without respite, over this breach that has been made in Israel! To the point that this evil has begun to spring up near our country, where such wicked men are also found, casting off the yoke and shaving their beards. May Hashem, blessed be He, have mercy upon the remnant of His people and save the remnant that remains, by His great and awesome power, and bring us our righteous Messiah and reveal the truth in the world speedily in our days, amen.

AI review qualifications / provenance — chapter 1, index 178

Independent AI completeness and philological comparison against both complete supplied Hebrew fields. New editorial English; the AI-edited secondary is not original translator English. No corresponding original main translation authenticated in the supplied 570-paragraph witness; this does not prove that no original exists. Historical, polemical and legal assertions remain assertions of the source, not independent findings or legal advice. Private qualified candidate only; publication HOLD. 51.178.1: Even, adjoining countries, not yet and as in Ashkenaz are preserved: this negates equivalent spread, not all nearby occurrence. The entire opening is absent from secondary. Both Hebrew witnesses, including their agreement forms, remain exact. 51.178.2: Somewhat upright takes קצת with הכשרים, contextually contrasting the truly upright of177.11. The pointed field does not settle scope: even upright people err somewhat in this is a possible alternative, and some upright people is not adopted. Both in-this references and the wicked-first/others-later sequence remain. This entire clause lacks secondary evidence. 51.178.3: They answer that they use a depilatory; the text also says that this is indeed permitted, a concession reinforced by the next clause. It is not permission for razor shaving, not proof of actual depilatory use by these people, and not this review's legal advice. The entire clause is absent from secondary. 51.178.4: The source expressly permits that depilatory practice according to law while denying permission according to the Ari's writings and the holy Zohar. The distinction, not, honorific and holy designation are mandatory; Ari is retained without an invented expansion. No external ruling or universal claim is supplied. The whole clause lacks secondary evidence. 51.178.5: The One who examines hearts, most rather than all, deliberately, defiantly and with a razor remain the source's accusation. By direct action renders בידים, literally with hands, as emphatic active commission; a literal hands rendering remains possible, but the initial own-hands phrasing could over-specify who physically shaves. No legal conclusion about another person's assistance is inferred. This entire clause is absent from secondary. 51.178.6: They themselves admit the razor prohibition and cannot deny what the source calls explicit in Torah and Gemara. Shaving is minimally supplied in brackets. The review does not verify these alleged admissions or determine the independent legal application. No secondary span covers this clause. 51.178.7: They themselves and in their own souls are both retained, with the truth and whether razor or depilatory. The alternative belongs to what they are said to know, not this review's independent knowledge of their conduct. This entire clause is absent from secondary. 51.178.8: Both weep occurrences, cry out, bitterness of soul, rushing stream, without respite and the breach in Israel remain. The English exclamation is editorial punctuation conveying rhetoric, not a claim of identical punctuation. No source citation is invented. The entire clause is absent from secondary. 51.178.9: This is the actual near-our-country passage. Secondary block2 imports its compressed wording immediately after177.3 and loses the intervening sixteen whole clauses. Began to spring up, also there, present are found, cast off the yoke and shave their beards remain in their correct unit; no country name is supplied. 51.178.10: May Hashem, blessed be He, mercy, salvation, remnant of His people and remnant that remains, and His great and awesome power all remain. One secondary span serves this clause and the following prayer tail; it is not two separate secondary passages or an original translation. 51.178.11: The full closing prayer asks to bring us our righteous Messiah and reveal truth in the world speedily in our days, amen. Both supplied Hebrew final colons are preserved; English uses a full stop editorially. This review's no-truncation verdict applies to these scoped witnesses, not authentication of a complete original English edition.

Previous comparison English — not the selected translation

No previous comparison English field is recorded for this row.

Earlier unaligned import — original chapter 1, index 178

answered the messenger: True — that is what I said, and certainly it is so, and this sick man mentioned above has also truly done complete repentance on all his sins. And the reason he has not yet recovered is because he has not confessed his sins before a true tzaddik — and this is why I am traveling to him, so that he should confess, and if he confesses before me, he will immediately recover. And if he does not wish to confess before me, immediately his illness will become heavier upon him, and he will begin to cry out "Woe and alas" over all his limbs and hands and feet, and he will die. For in truth in the supernal worlds — that is, in the Heavenly Court — there is no sin or transgression upon him at all, for he has done complete repentance on all the sins as is required. And after his departure [death] the forces of the klipa [impurity] and the external forces will have no hold over him, for he has already rectified all that he has blemished. And if he confesses before me, immediately he will recover — and if he does not confess, there is still power to the external forces to take revenge on him in this world in all his body and limbs — until he dies. And so it was — the Baal Shem Tov o.b.m. came to him, and said to the sick person in these words: "Say what you know — the Holy One Blessed He knows, and I too know" — that is, that he should confess before him all his sins. And he said this to him three times, and he did not wish to say [it].

Original owner: c1-i178 · /segments/177/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 52 #

52.179

(נב) קדם שאמר רבנו זכרונו לברכה התורה הנדפסת בלקוטי תנינא בסימן ל"ב המתחלת יש צדיקים גנוזים, ונאמרה בשבת פרשת יתרו תקס"ט לפ"ק [לפרט קטן]. וספר מעשה מקדם שהבעל שם טוב זכרונו לברכה היה בקהלת קדש בראד ונתאכסן אצל גביר אחד והיו מסבין שם על השלחן אנשים רבים מכבדים לכבודו כנהוג, והיה יושב שם למטה אצל השלחן בעל דרשיר אחד הינו דרשן. והיה אוכל הרבה, והסתכלו עליו שאוכל הרבה מאד, והתחילו לתן לו ולהושיט לו אכילה הרבה בשביל ליצנות. והדרשן עשה את שלו, ואכל הרבה כל מה שהושיטו לו כגון דגים שהיו אוכלים שני אנשים חתיכה אחת והדרשן אכל בעצמו שתי חתיכות דגים, וכן רטב שהיה אוכל בעצמו קערה מלאה וכן בשאר המאכלים והם הושיטו לו בכל פעם בשביל ליצנות מחמת שראו שאוכל הרבה.

52.179

(52.) Before Rabbainu, of blessed memory, said the Torah printed in Likutay Tinyana, section 32, which begins "There are hidden tzaddikim," and was said on the Sabbath of the Torah portion Yisro, 5569, le-frat katan [minor era]—he related a story from earlier times: the Baal Shem Tov, of blessed memory, was in the holy community of Brod and lodged with a certain wealthy man, and many distinguished people were reclining there at the table in his honor, as is customary. And sitting there lower down at the table was a certain baal darshir, that is, a preacher. And he was eating much, and they watched him eating very much, and began to give him and to hand him much food for mockery. And the preacher went on with what he was doing and ate much, everything that they handed him—such as fish: two people would eat one piece, while the preacher ate two pieces of fish by himself; and likewise broth, of which he would eat a full bowl by himself, and likewise with the other foods. And they handed him [food] each time for mockery, because they saw that he ate much.

AI review qualifications / provenance — chapter 1, index 179

QUALIFIED PRIVATE AI EDITORIAL SUPPLEMENT; INDEPENDENT DUAL-HEBREW REVIEW; NOT HUMAN APPROVAL; PUBLICATION HOLD. Secondary-derived working translation, not authenticated original English. All source-content restorations are editorial supplements. Supplied pointing is evidence, not authorial proof. Required qualifications follow. 52.179.1: Both Hebrew fields name Likutay Tinyana and section ל"ב; tzaddikim means righteous persons. The pointed opening lacks the unpointed opening parenthesis; both exact witnesses are retained. Supplied pointing is evidence, not proof of authorial priority. 52.179.2: תקס"ט לפ"ק [לפרט קטן] is preserved as the Hebrew-year designation with its explicit abbreviation/gloss; the conventional millennium is supplied in 5569. The secondary Gregorian [1809] is not in either Hebrew witness and is removed, not used to resolve the date. 52.179.3: Independent review supersedes the initial preference for first/beforehand. וספר מעשה מקדם / וְסִפֵּר מַעֲשֶׂה מִקֹּדֶם is selected as he related a story from earlier times; alternatively, he related the story beforehand, before the Torah. Word order favors attaching מקדם to מעשה, but the supplied pointing does not settle attachment or prove authorial priority. No separate date for the Baal Shem Tov episode is inferred. בראד / בְּרָאד remains Brod; wealthy host, many distinguished reclining guests, honor and custom are preserved. 52.179.4: בעל דרשיר / בַּעַל דַּרְשֶׁיר is retained as baal darshir with the source’s own הינו דרשן gloss; למטה means lower down, without asserting a precise seating plan. 52.179.4.IR: The supplied pointing בַּעַל דַּרְשֶׁיר suggests a dar-sheir/dar-sher vocalization, while the unpointed witness is בעל דרשיר; baal darshir is retained as a conventional transliteration, not an authenticated etymology. The secure semantic basis is the source’s own הינו דרשן / הַיְנוּ דַּרְשָׁן (that is, a preacher). 52.179.5: Both witnesses repeat much/very much/much and distinguish giving from handing (לתן לו ולהושיט לו / לִתֵּן לוֹ וּלְהוֹשִׁיט לוֹ). Independent review selects hand rather than offer for the physical action. בשביל ליצנות / בִּשְׁבִיל לֵיצָנוּת is intentional mockery, not merely a benign joke. Ongoing eating and the guests’ beginning to act are retained. 52.179.6: עשה את שלו is rendered idiomatically as went on with what he was doing, without adding praise or blame. הרבה and כל are both retained. 52.179.7: Both fields specify two people sharing one piece versus the preacher alone eating two pieces of fish. Repeated fish and the numerical contrast remain explicit. 52.179.8: רטב / רֹטֶב may denote sauce, gravy or broth; broth is a provisional contextual choice, not a claim that the pointing establishes soup. Both likewise repetitions and the full bowl eaten alone are retained. 52.179.9: [Food] supplies the implicit object only. והם הושיטו לו / וְהֵם הוֹשִׁיטוּ לוֹ is now rendered And they handed him; the renewed guests’ agency, each time, repeated mockery and causal reason remain separate from the earlier account.

Previous comparison English — not the selected translation

(52.) Before Rabbainu o.b.m. said the Torah printed in Likutay Moharan, vol. 2, Torah 32 — which begins "There are hidden tzaddikim," and was said on the Sabbath of the Torah portion Yisro, 5569 [1809] in the minor era — he told the following story: The Baal Shem Tov o.b.m. was once in the holy community of Brod, and was lodging by a certain wealthy man, and many distinguished people were reclining there at the table in his honor as is customary. And sitting there at the bottom of the table was a certain preacher [darshan]. And he was eating a great deal, and they looked at him and saw that he was eating very much, and began to give him and extend to him food amply, as a joke. And the preacher did what he did, and ate a great deal of everything that was extended to him — such as fish, where two people would eat one portion, the preacher ate two portions himself; and similarly soup — he himself ate a full bowl; and so too with the other foods. And they extended to him each time as a joke, because they saw that he ate a great deal.

Earlier unaligned import — original chapter 1, index 179

And immediately he began to cry out "Woe and alas" over the great pain of all his limbs, and cried out bitterly, detailed account by account, over the pain of each and every limb — for the bones of each and every limb began to break, which they call brekhin in Yiddish — and cried out in this manner from within his illness for some time until he died, as the Baal Shem Tov o.b.m. had said. And one who peruses the discourse "Anochi" mentioned above will well understand the matter of this story. (59.) The chronological order of the recitation of the discourses known to us: The discourse "Akruktah" (Likutay Moharan, Torah 3) — I heard that it was said on the first Sabbath that Rabbainu o.b.m. entered Breslov, at the end of the year 5562 [1801/2]. The discourse "Anochi" (Torah 4) — was said in Zlatipoleye on Shavuos. The discourse "With Trumpets" (Torah 5) — was said on Rosh Hashana 5563 [1802]. The discourse "Call Joshua" (Torah 6) — was said on Shabbos Teshuva that followed. The discourse "Mishpatim" (Torah 7) — was said in the winter of 5563. The discourse "I saw a golden menorah" (Torah 8) — was said on the Sabbath of Chanuka 5563. The discourse "The depths will cover them" (Torah 9) — was said on Shabbat Shira 5563. The discourse "Mishpatim" (Torah 10) — was also said in that same winter, in Tiraovitze, before Purim.

Original owner: c1-i179 · /segments/178/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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52.180

אחר כך התחילו להפציר אותו שיאמר לפניהם תורה. וכונתם היתה גם כן בשביל ליצנות שיאמר תורה על השלחן שהבעל שם טוב זכרונו לברכה מסב שם בראש. והוא נהג בתמימותו והתחיל לומר בפניהם תורה, והתחילו לשחק ממנו בתוך פסת ידיהם והיה בעיניהם לאחוכא ואטלולא [לשחוק וליצנות]. והבין הדרשן שהם מתלוצצים ממנו בשביל שאוכל הרבה ענה הדרשן ואמר וכי אם אין יכולים לומר תורה אסור לאכל חתיכה דג. אחר כך הסתכל הבעל שם טוב וראה כל הענין והקפיד וכעס עליהם, ושמע תורתו של הדרשן והוטב בעיניו מאד. ואמר הבעל שם טוב שזה הדרשן אומר תורה מפי אליהו זכרונו לברכה כל זה ספר רבנו זכרונו לברכה.

52.180

Afterwards they began to urge him to say Torah before them. And their intention was also mockery: that he should say Torah at the table where the Baal Shem Tov, of blessed memory, was reclining at the head. And he conducted himself in his simplicity and began to say Torah before them, and they began to laugh at him into the palms of their hands, and he was in their eyes an object of laughter and mockery [laughter and mockery]. And the preacher understood that they were mocking him because he was eating much; the preacher answered and said: "And if one cannot say Torah, is it forbidden to eat a piece of fish?" Afterwards the Baal Shem Tov looked and saw the whole matter and took exception and became angry with them, and heard the preacher’s Torah, and it was very good in his eyes. And the Baal Shem Tov said that this preacher says Torah from the mouth of Elijah, of blessed memory. All this Rabbainu, of blessed memory, related.

AI review qualifications / provenance — chapter 1, index 180

QUALIFIED PRIVATE AI EDITORIAL SUPPLEMENT; INDEPENDENT DUAL-HEBREW REVIEW; NOT HUMAN APPROVAL; PUBLICATION HOLD. Secondary-derived working translation, not authenticated original English. All source-content restorations are editorial supplements. Supplied pointing is evidence, not authorial proof. Required qualifications follow. 52.180.1: התחילו is restored as began; להפציר marks urging, not a neutral invitation. Before them retains the audience. 52.180.2: גם כן repeats the guests’ purpose of mockery; the Baal Shem Tov’s place at the head is explicit, but no prohibition on speaking Torah is supplied. 52.180.3: בתמימותו is simplicity/wholeheartedness. The secondary addition as was befitting him has no explicit counterpart and is removed; the preacher’s agency and beginning to speak remain. 52.180.4: בתוך פסת ידיהם / בְּתוֹךְ פִּסַּת יְדֵיהֶם is retained as into the palms of their hands; it plausibly conveys concealed or stifled laughter, but no closed fists or precise gesture is asserted. לאחוכא ואטלולא / לְאִחוּכָא וְאִטְלוּלָא and the source’s bracketed [לשחוק וליצנות] / [לְשְׂחוֹק וְלֵיצָנוּת] are both translated. Independent review corrects the initial note’s nonexistent quoted הוא: the actual wording is והיה / וְהָיָה, whose unexpressed subject is read contextually as the preacher; his discourse or the situation is grammatically possible. Pointing does not settle this agency. 52.180.5: The narrator reports the preacher’s understanding of their motive. This preserves the food-related reason rather than substituting presumed inadequacy of his teaching. 52.180.6: אין יכולים is impersonal plural, rendered one cannot, not a personal confession of inability. The rhetorical question preserves the negation, prohibition and piece of fish; its recurrence in unit 181 is retained. 52.180.7: הקפיד וכעס comprises two reactions, retained as took exception and became angry. עליהם refers contextually to the mocking guests, not the preacher; this is a contextual identification, not established by pointing alone. 52.180.8: והוטב בעיניו מאד is favorable reception with מאד retained; the contextual subject remains the Baal Shem Tov. No independent claim about the quality of the discourse is substituted for his judgment. 52.180.9: אומר is present says; מפי אליהו is retained literally from the mouth of Elijah as the Baal Shem Tov’s attributed claim, not independently authenticated revelation. 52.180.10: The closing all this explicitly attributes the entire foregoing account to Rabbainu, not only the remark about Elijah; the attribution is not omitted.

Previous comparison English — not the selected translation

Afterwards they pressed him to say Torah before them. And their intention was also as a joke — that he should say Torah at the table where the Baal Shem Tov o.b.m. was reclining at the head. And he, in his simplicity, conducted himself as was befitting him, and he began to say Torah before them, and they began to laugh at him within their fists, and it was in their eyes as mockery and ridicule. And the preacher understood that they were mocking him on account of his eating a great deal, and he answered and said: "Is it because one cannot say Torah, is it then forbidden to eat a piece of fish?" Afterwards the Baal Shem Tov looked and saw the entire matter, and was piqued and angry at them, and heard the preacher's Torah, and it was very good in his eyes. And the Baal Shem Tov said that this preacher says Torah from the mouth of Elijah, of blessed memory — all this Rabbainu o.b.m. told.

Earlier unaligned import — original chapter 1, index 180

The discourse "I am G‑d, that is My Name" (Torah 11) — was said on Shavuos 5563. The discourse "A praise of David" (Torah 12) — was said on Shabbat Nachamu [the Sabbath of Consolation] 5563, and within it he sweetened the explanation of the verse: "Comfort, comfort" etc. The discourse "Fortunate is the Providence" (Torah 13) — was said on Rosh Hashana 5564 [1803]. The discourse "Blow [the shofar] to draw peace" etc. (Torah 14) — was said on the Sabbath of Chanuka 5564. The discourse "Rabbi Yoachanan told over" (Torah 16) — was said on a Sabbath at the morning feast in the summer of 5563. The discourse "As they emptied their sacks" (Torah 17) — was said on the Sabbath of Chanuka 5566 [1805]. The discourse "Kartulleesuh" (Torah 18) — it is presumed that it was said in the winter of 5564, in Tiraovitze. The discourse "A prayer of Habakkuk" (Torah 19) — was said on Shavuos 5564. The discourse "Nine precious tikunim" (Torah 20) — was said on Rosh Hashana 5565 [1804]. The discourse "Atteeka" (Torah 21) — was said on Shabbat Nachamu 5564. The discourse "Seal within seal" (Torah 22) — was said in the week after Rosh Hashana 5565.

Original owner: c1-i180 · /segments/179/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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52.181

ואחר כך אמר רבנו זכרונו לברכה שדבר זה הוטב בעיניו מאד מה שאמר הדרשן וכי אם אינם יכולים לומר תורה אסור לאכל חתיכה דג. אחר כך אמר רבנו זכרונו לברכה התורה הנ"ל, לענין הצדיקים הגנוזים שיודעים תורה נפלאה והם גנוזים מן העולם, כמו הדרשן שהיה יודע תורה נפלאה אך היה צדיק גנוז והעולם התלוצצו ממנו:

52.181

And afterwards Rabbainu, of blessed memory, said that this thing was very good in his eyes—what the preacher said: "And if one cannot say Torah, is it forbidden to eat a piece of fish?" Afterwards Rabbainu, of blessed memory, said the aforementioned Torah, concerning the hidden tzaddikim who know wondrous Torah and are hidden from the world, like the preacher, who knew wondrous Torah but was a hidden tzaddik, and the world mocked him.

AI review qualifications / provenance — chapter 1, index 181

QUALIFIED PRIVATE AI EDITORIAL SUPPLEMENT; INDEPENDENT DUAL-HEBREW REVIEW; NOT HUMAN APPROVAL; PUBLICATION HOLD. Secondary-derived working translation, not authenticated original English. All source-content restorations are editorial supplements. Supplied pointing is evidence, not authorial proof. Required qualifications follow. 52.181.1: The repeated rhetorical quotation is retained in full. אינם here differs from אין in unit 180; both express impersonal inability, not a newly assigned speaker. This favorable judgment is Rabbainu’s, distinct from the Baal Shem Tov’s earlier judgment. 52.181.2: The subsequent delivery of the aforementioned Torah follows the repeated quotation. שיודעים is present know; והם is and they, not an unmarked adversative but. Hidden is repeated as in both Hebrew fields. 52.181.3: Independent review corrects the initial apparatus citation ידע: the supplied text actually reads שהיה יודע / שֶׁהָיָה יוֹדֵעַ, a past state (who knew), contrasting with the general present שיודעים / שֶׁיּוֹדְעִים in the preceding group. אך / אַךְ remains but; wondrous Torah, hidden tzaddik and the world’s mockery are repeated in full. העולם / הָעוֹלָם is collective with התלוצצו / הִתְלוֹצְצוּ plural; no Hebrew grammar is silently normalized.

Previous comparison English — not the selected translation

And afterwards Rabbainu o.b.m. said that this thing was very good in his eyes — what the preacher said: "Is it because one cannot say Torah, is it forbidden to eat a piece of fish?" Afterwards Rabbainu o.b.m. said the aforementioned Torah regarding the hidden tzaddikim who know wondrous Torah but are hidden from the world — like the preacher, who knew wondrous Torah but was a hidden tzaddik, and the world mocked him.

Earlier unaligned import — original chapter 1, index 181

The discourse "You commanded righteousness" (Torah 23) — was said in the winter of 5563. The discourse "The middle of the world" (Torah 24) — was said at the Sabbath-night feast in the summer of 5563. The discourse "This man" etc. (Torah 29) — was [said] on Shavuos 5566. The discourse "The straightening of the knife" (Torah 30) — was said on the Sabbath of Chanuka 5567 [1806]. The discourse "Chariots of Pharaoh" (Torah 38) — was said on Shabbat Shira 5562 [1802]. The discourse "You are standing" (Torah 44) — was said at the end of 5562, on the Sabbath before Rosh Hashana.

Original owner: c1-i181 · /segments/180/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 53 #

53.182

(נג) תקס"ח סמוך לראש השנה נסענו עמו מחוץ לעיר אני וחברי רבי נפתלי, וספר שחלם לו באשר שהיו משיחים שהרפואה היא מהשם יתברך לבד כי אני ה' רופאך. ורק השם יתברך יכול לרפאות ואמרו מי יודע שהשם יתברך רוצה וענה אחד משנינו ולא רצה להגיד מי האחד כ'י א'ני ה' ר'ופאך מורה על זה כי הוא ראשי תבות א'מן כ'ן י'הי ר'צון כנדפס בלקוטי תנינא סימן מ"ב:

53.182

(53.) In 5568, close to Rosh Hashana, we traveled with him outside the city, I and my companion Rabbi Naftoli. And he related that he had dreamed that they were conversing that healing is from Hashem, blessed be He, alone, for "I am Hashem your healer." And only Hashem, blessed be He, can heal. And they said: "Who knows that Hashem, blessed be He, wishes [to heal]?" And one of us two answered—and he [Rabbainu] did not wish to say who the one was—"Ki ani Hashem rofecha" ("For I am Hashem your healer") indicates this, for it forms the initial letters of "Amen ken yehi ratzon" ("Amen, so may it be [His] will"), as printed in Likutay Tinyana, section 42.

AI review qualifications / provenance — chapter 1, index 182

QUALIFIED PRIVATE AI EDITORIAL SUPPLEMENT; INDEPENDENT DUAL-HEBREW REVIEW; NOT HUMAN APPROVAL; PUBLICATION HOLD. Secondary-derived working translation, not authenticated original English. All source-content restorations are editorial supplements. Supplied pointing is evidence, not authorial proof. Required qualifications follow. 53.182.1: תקס"ח is the supplied year designation (568 with the conventional millennium understood in 5568); the secondary Gregorian [1807] is removed because neither Hebrew field supplies it. Close to Rosh Hashana is retained without deciding which side of the festival. אני is the narrator and וחברי is my companion, not an unnamed collective. 53.182.2: שחלם לו frames the ensuing conversation as the content of his dream, not a second witnessed waking conversation. The text leaves the conversing group implicit. כי is retained as for. The secondary [Exodus 15:26] is editorial identification only, not printed in either Hebrew witness; it is kept here as an editorial reference rather than in the translated main text. 53.182.2.IR: באשר שהיו משיחים / בַּאֲשֶׁר שֶׁהָיוּ מְשִׂיחִים is read as the circumstance/content of the dream (that they were conversing), not a new waking event or an additional unexpressed cause. The sin in מְשִׂיחִים supports conversing. The dream-teller is contextually Rabbainu; neither the singular verbs nor supplied vowels name him. 53.182.3: ורק repeats the preceding לבד and is retained as and only, with present ability יכול. This is the assertion reported in the dream, not an independent medical assertion by the editor. 53.182.4: רוצה is wishes/wants, with no expressed infinitival object. [To heal] is the minimal contextual supply and is visibly bracketed; the question does not negate divine ability or assert unwillingness. 53.182.5: אחד משנינו / אֶחָד מִשְּׁנֵינוּ means one of us two, the narrator and Rabbi Naftoli, without identifying the respondent. ולא רצה להגיד מי האחד / וְלֹא רָצָה לְהַגִּיד מִי הָאֶחָד is selected as the dream-teller’s refusal to disclose who answered. [Rabbainu] is an editorial contextual identification, not a source name here; the nearer respondent is also a grammatically possible subject. The pointed masculine singular does not resolve that choice. English dashes make a narrative aside but are editorial punctuation, not parentheses present in the Hebrew. 53.182.6: Exact letter-marked witnesses: כ'י א'ני ה' ר'ופאך / כִּ'י אֲ'נִי ה' ר'וֹפְאֶךָ and א'מן כ'ן י'הי ר'צון / אָ'מֵן כֵּ'ן יְ'הִי רָ'צוֹן. In displayed order their Hebrew consonantal initials are כ–א–ה–ר versus א–כ–י–ר. Reversing the first two and invoking a yod-initial divine name in place of the displayed ה' would explain a correspondence, but neither operation is silently performed, and this is not authentication of the intended mechanism. The source’s ראשי תבות / רָאשֵׁי־תֵבוֹת assertion remains an attributed, qualified claim, not a verified ordered acrostic. מורה על זה כי הוא / מוֹרֶה עַל־זֶה כִּי הוּא is represented explicitly. Independent review renders רצון / רָצוֹן as the noun will: Amen, so may it be [His] will; [His] is an editorial contextual supply. The transliterations and parenthesized English glosses are editorial aids, not source parentheses. Supplied vowels and apostrophe positions are preserved, not asserted authorial. 53.182.7: The exact closing reference כנדפס בלקוטי תנינא סימן מ"ב / כַּנִּדְפַּס בְּלִקּוּטֵי תִּנְיָנָא סִימָן מ"ב is retained as as printed in Likutay Tinyana, section 42. This is a source reference, not an assertion that an external edition was consulted or that the acrostic problem is resolved.

Previous comparison English — not the selected translation

(53.) In 5568 [1807], close to Rosh Hashana, we traveled with him outside the city — myself and my colleague Rabbi Naftoli. And he told that he had dreamed: they were conversing that healing is from Hashem Yisburach alone — for "I am G‑d your healer" [Exodus 15:26]. And only Hashem Yisburach can heal. And they said: Who knows that Hashem Yisburach desires [to heal]. And one of us two answered — and he did not want to say who the one was — "ki ani Hashem rofecha" — [the initials of these words indicate] Amen ken yihi ratzon ["Amen, may it be so"] — as is printed in Likutay Moharan, vol. 2, Torah 42.

Earlier unaligned import — original chapter 1, index 182

The discourse "Because of what you trespassed" (Torah 48) — was said on Isru Chag [the day after] Sukkos 5563. The discourse "For the sun" (Torah 49) — was said on the Sabbath of the 3rd of Nisan 5563, after the wedding of his daughter Sara of blessed memory, which was on Rosh Chodesh Nisan in Medvedivkeh. The discourse "Rabbi Akiva said" (Torah 51) — was said after Shavuos 5563. The discourse "He who awakens at night" (Torah 52) — was said at the beginning of the year 5563. The discourse "And it came to pass at the end — a remembrance" (Torah 54) — was said on the Sabbath of Chanuka of the year 5565. The discourse "And on the day of the first fruits" (Torah 56) — was said on Shavuos 5565.

Original owner: c1-i182 · /segments/181/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 54 #

54.183

(נד) דבר עמנו מענין התורה הנדפסת בלקוטי תנינא סימן מ' המתחלת מי שיודע מארץ ישראל, שטעם באמת טעם ארץ ישראל, ואמר שהוא היה יודע זאת מכבר כי הלא נסעתי לארץ ישראל ומסתמא היה לי מקדם תאוה והשתוקקות לנסע לארץ ישראל, וגם חלם לי ארץ ישראל. ופעם אחת היה אצלי איש אחד ודברתי עמו והתחיל להתעורר אצלי תשוקה וחמדה גדולה לארץ ישראל. ואחר כך שאלתי אותו אם היה אצל צדיקים על ראש השנה וספר לי שהיה אצל כמה צדיקים גדולים אמתיים על ראש השנה ומחמת זה היה לי השתוקקות גדול כשדברתי עמו כמבאר בהתורה הנ"ל.

54.183

(54) He spoke with us concerning the Torah printed in Likutey Tinyana, section 40, which begins: One who knows of the Land of Israel, who has truly tasted the taste of the Land of Israel, and said that he had known this long before, for, after all, I traveled to the Land of Israel, and presumably I had previously had a desire and yearning to travel to the Land of Israel, and I also dreamed of the Land of Israel. And once a certain man was with me, and I spoke with him, and a great yearning and desire for the Land of Israel began to awaken within me. And afterward I asked him whether he had been with tzaddikim on Rosh Hashana, and he told me that he had been with several great, true tzaddikim on Rosh Hashana, and because of this I had great yearning when I spoke with him, as explained in the aforementioned Torah.

AI review qualifications / provenance — chapter 1, index 183

Independent parent AI completeness and philological reread against both complete supplied Hebrew fields. Editorial English, not authenticated original translator English; initial documented original-search findings retained, not a claim of whole-original absence. Required qualifications follow; no permission to publish. 54.183.1: Both fields retain the reported conversation with us, printed Torah, second collection, section 40, incipit, and the repeated Land of Israel and tasted/taste wording. The source numeral is ASCII-apostrophe מ', not a silently normalized witness. The unpointed marker includes an opening parenthesis and the pointed marker does not. English colon punctuation is editorial; the source quotation is not replaced by a later edition. 54.183.2: Both fields move from he had known to first-person I traveled, my prior desire/yearning and my dream. The third-person-to-first-person shift is intentional, not a new unnamed narrator. The speaker is contextually Rabbainu, but the pronouns here do not themselves print his name. After all renders the rhetorical-affirmative הלא; presumably retains מסתמא. Previously, travel, desire and yearning, and also the dream remain separate assertions. No external dream episode is identified. 54.183.3: Both fields retain once, one visitor with me, I spoke with him, and the onset of great yearning/desire within me. The pointed infinitive לְהִתְעוֹרֵר supports beginning to awaken, not merely an already completed feeling. Great is read with the paired yearning/desire; the source gender construction is not rewritten. 54.183.4: Both complete fields retain afterward, the first-person question, the visitor's answer and both Rosh Hashana occurrences. The question says tzaddikim; only the answer adds several, great and true. The reply is attributed to the visitor, not independently authenticated travel history. 54.183.5: Both fields retain because of this, first-person great yearning, when I spoke with him and the Torah cross-reference. This is a reported causal spiritual claim, not an empirical finding of this review. The repeated account is not removed as redundancy.

Previous comparison English — not the selected translation

(54.) He spoke with us about the matter of the Torah printed in Likutay Moharan, vol. 2, Torah 40 — which begins: "One who knows about the Land of Israel, who has truly tasted the taste of the Land of Israel" — and he said that he had known this from before, for had he not traveled to the Land of Israel? And presumably he had had longing and yearning before that to travel to the Land of Israel, and he had also dreamed of the Land of Israel. And one time there was a certain man with him, and he spoke with him, and there arose in him a great longing and desire for the Land of Israel. And afterwards he asked him if he had been by tzaddikim for Rosh Hashana, and he told him that he had been by several great true tzaddikim for Rosh Hashana — and on account of this he had great yearning when he spoke with him, as is explained in the aforementioned Torah.

Earlier unaligned import — original chapter 1, index 183

The discourses "Three depart" and "The Holy Sanctuary" (Torahs 58 and 59) — were said on Rosh Hashana 5566 [1805]. The discourse "Rabbi Shimon opened" (Torah 60) — was said on Rosh Hashana 5567 [1806]. The discourse "Rabbi Shimon rejoiced" (Torah 61) — was said on Rosh Hashana 5568 [1807]. The discourse "And G‑d led" (Torah 62) — was said on Shabbat Shira 5565. The discourse "The secret of the intention of the milah" (Torah 63) — was said on the Sabbath before the bris milah of his holy son Shlomo Ephraim of blessed memory, who was born close to Rosh Chodesh Nisan 5565. The discourse "And Boaz said to Ruth" (Torah 65) — was said in the summer of 5566, close after the passing of his holy son Shlomo Ephraim mentioned above, which was in the month of Sivan 5566 — and then the aforementioned discourse was said on a Friday, the eve of the holy Sabbath. And before it he said the discourse "Know that there is an Orech Anpin" etc. (Torah 242), and on the Thursday before that he wept before us.

Original owner: c1-i183 · /segments/182/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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54.184

ואמר לי שאף על פי שידע ענין זה מקדם, אבל לא היה יודעו כלל כמו עכשו. כי אז לא היה יודע רק זה לבד שמחמת שמדברים עם אחד שהיה אצל הצדיק על ראש השנה ראוי שירגיש ארץ ישראל מי שמשתוקק לארץ ישראל, אבל ענין הדבר מהיכן נמשך זאת לא היה יודע כלל כמו עכשו. כי עכשו זכה שנתגלה לו הענין בשלמות:

54.184

And he told me that although he had known this matter previously, yet he had not known it at all as he did now. For then he had not known [anything] except this alone: that through speaking with someone who had been with the tzaddik on Rosh Hashana, one who yearns for the Land of Israel ought to feel the Land of Israel; but the matter itself, from where this is drawn, he had not known at all as he did now. For now he merited that the matter was revealed to him in its completeness:

AI review qualifications / provenance — chapter 1, index 184

Independent parent AI completeness and philological reread against both complete supplied Hebrew fields. Editorial English, not authenticated original translator English; initial documented original-search findings retained, not a claim of whole-original absence. Required qualifications follow; no permission to publish. 54.184.1: Both fields have a concessive opening followed by an explicit אבל / אֲבָל. Independent review adds yet after although to retain the additional contrast overtly; the initial English already conveyed a concession. Previously, not at all and comparison with now are retained. Now refers to the narrated occasion, not the present publication date. 54.184.2: Independent review makes the restrictive negative לא היה יודע רק זה לבד / לֹא הָיָה יוֹדֵעַ רַק זֶה לְבָד explicit as had not known [anything] except this alone. [Anything] supplies an English object; the prior knew only this alone was an idiomatic restrictive rendering, not a reversed proposition. The visitor had been with the tzaddik on Rosh Hashana; the one who yearns ought to feel the Land of Israel. The subject of feel is the yearning person, not necessarily the visitor. No extra true tzaddik or taste is imported from the secondary. Ought to renders ראוי / רָאוּי as fitting expectation, not a new legal obligation or empirically unconditional promise. 54.184.3: Both fields repeat but, the matter, from where this is drawn, and not at all as now. Pointed נִמְשָׁךְ supports the drawn/derived image. The candidate adds no inner adjective, causal mechanism or new referent for this. The repeated negative is retained as a separate assertion. 54.184.4: Both fields preserve for now, merited, passive revelation to him, completeness and the final colon. The initial secondary repeats a paraphrase after this ending and then adds a writing-instruments sentence absent from both54 fields. Both surplus spans are preserved verbatim in separate source apparatus. Their storage under54 is not authority to give them additional54 Hebrew ownership. The writing-instruments wording resembles the ending of55; correspondence is documented only, not a relocation or authentication of original English.

Previous comparison English — not the selected translation

And he said to me: even though he knew this matter before, he did not know it at all as he knows it now. For then he knew only this alone — that because one speaks with a person who was by a true tzaddik for Rosh Hashana, one who longs for the Land of Israel should feel [the taste of] the Land of Israel. But the inner matter of the thing — from where this derives — he did not know at all as he now knows it. For now he merited that it was revealed to him in its completeness. And he said to me: Even though he had known this matter before, he did not know it at all in comparison to what he knows now — for now he knows the matter completely in its revelation. And in all this matter writing instruments are insufficient to explain the matter well, and the discerning ones will understand a little of themselves.

Earlier unaligned import — original chapter 1, index 184

And on the Sabbath that followed he said the discourse "And my drink I have mingled with weeping" (Torah 262). The discourse "And let there be two" (Torah 66) — was said after Chanuka 5567. And on the Sabbath it was said [the portion] regarding the breaking of impediments explained there. And on the night after Sabbath was said [the portion] regarding the drawing down of the spirit of Messiah explained there. And at that same time — that is, on that very night when 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 (below #82).

Original owner: c1-i184 · /segments/183/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 55 #

55.185

(נה) וכן ענין העשרים וארבעה מיני פדיונות שצריך להמתיק העשרים וארבעה בתי דינין הנדפס בלקוטי א' בסימן רט"ו, כבר ידע מזה מקדם שהיה בארץ ישראל. כמו ששמעתי מאנשי שלומנו ובפרט מאיש אחד חשוב מאנשי שלומנו שספר שפעם אחת חלתה אשתו והיתה סמוך למיתה ממש כמעט שיצאה נפשה. ובא אליו זכרונו לברכה, ואמר לו רוץ מהר והבא עשרים וארבעה פדיונות טרם שיגזר ויחתם הגזר דין, ורץ והביא לו שק מלא מעות. ואחר כך נעשה נס וחזרה לאיתנה ואחר כך צוה רבנו זכרונו לברכה להחזיר לו כל המעות רק לקבל עשרים וארבעה גדולים [סוג מטבע] ולחלק לעניים.

55.185

(55) And likewise, the matter of the twenty-four kinds of pidyonos (redemptions) needed to sweeten the twenty-four courts of judgment, printed in Likutey I, section 215—he already knew of this before he was in the Land of Israel. As I heard from our fellowship, and particularly from one distinguished man of our fellowship, who related that once his wife became ill and was literally close to death; her soul had almost departed. And he came to him, of blessed memory, and [the latter] said to him: Run quickly and bring twenty-four pidyonos before the verdict is decreed and sealed. And he ran and brought him a sack full of money. And afterward a miracle occurred and she returned to her health, and afterward our Rabbi, of blessed memory, commanded that all the money be returned to him, only to accept twenty-four gedolim [a type of coin] and distribute them to the poor.

AI review qualifications / provenance — chapter 1, index 185

Independent AI completeness and philological reread of both complete supplied Hebrew fields for this paragraph. Qualified private editorial English, not authenticated original translator English, human sign-off, or global approval. Source assertions are translated as attributed claims, not independently endorsed facts. The saved search of 570 original paragraphs with 38 hit paragraphs remains limited to that supplied witness; no complete original main-text correspondence was authenticated, not a claim of whole-original absence. Required paragraph qualifications follow; publication HOLD. 55.185.1: Independent review retains both twenty-four expressions, kinds of pidyonos (redemptions), the technical sweetening of courts, and the printed citation. The exact source strings are בלקוטי א' / בְּלִקּוּטֵי א' and רט"ו in both fields; the numeral is 200 + 9 + 6 = 215, a section reference, not a date. Likutey I retains the first-collection designation without importing the secondary's expanded title. This supersedes the initial note's non-exact spelling לקוטי א׳, not either frozen witness. The markers remain (נה) and נה) respectively. The source asserts knowledge before being in the Land of Israel; no calendar date or independently authenticated chronology is supplied. 55.185.2: Both fields retain I heard, our fellowship twice, particularly, one distinguished man, who related, once, his wife, literally close to death, and her soul had almost departed. The pointing confirms the feminine wife/soul references, not an independently verified medical outcome. Fellowship translates the community designation without supplying any person's name. The report remains nested testimony; almost must not be lost. 55.185.3: The Hebrew sequences ובא אליו / וּבָא אֵלָיו and ואמר לו / וְאָמַר לוֹ do not name their subjects. The selected [the latter] marks a contextual reading: the husband comes to the recipient bearing the honorific, and that recipient issues the command. Neither masculine-singular pointing nor grammar alone proves this switch; the unchanged initial he remains an alternative without the explicit supply. No proper name is inferred. Of blessed memory, run quickly, bring, twenty-four pidyonos, before, decreed, and sealed are retained. This replaces the initial note's bare-pronoun description for the selected clarified wording, not its warning about agency. 55.185.4: Both witnesses preserve he ran, brought him, sack, full, and money. The money is מעות / מָעוֹת, not מזמן / מְזֻמָּן; this paragraph contains no cash-versus-time ambiguity. Cash would be contextually possible for money in a sack but is not a separate lexical assertion here, and no amount or coin denomination is invented. The response repeats the command's running and bringing rather than suppressing them as redundant. 55.185.5: A miracle occurred renders נעשה נס / נַעֲשָׂה נֵס without softening the source's claim or endorsing it as independently established fact. She returned to her health renders חזרה לאיתנה / חָזְרָה לְאֵיתָנָהּ, retaining the wife as subject and restoration rather than mere improvement. The first afterward is retained separately from the following afterward. Nothing here changes almost dying into death and resurrection. 55.185.6: Both fields retain the second afterward, our Rabbi, of blessed memory, commanded, all the money, only, twenty-four, and distribution to the poor. Gedolim preserves גדולים / גְּדוֹלִים with the source bracket [סוג מטבע] / [סוּג מַטְבֵּעַ] translated as [a type of coin], rather than the secondary's large [coins — gedolim]. No currency value is inferred. Returning all the money subject to accepting these twenty-four coins is the source's restriction, not permission to omit either all or only. The persons charged with carrying out the command are not named.

Previous comparison English — not the selected translation

(55.) And likewise the matter of the twenty-four types of pidyonos (redemptions) that one needs to sweeten the twenty-four courts of law (Likutay Moharan, vol. 1, Torah 215) — he had already known this before he was in the Land of Israel. As I heard from our men, and particularly from one distinguished man of our men who told: that one time his wife became ill and was literally close to death — her soul had almost departed. And he came to him o.b.m., and he said to him: Run quickly and bring twenty-four pidyonos before the verdict is decreed and sealed. And he ran and brought him a sack full of money. And afterwards a miracle occurred and she returned to her health. And afterwards Rabbainu o.b.m. commanded that all the money be returned to him, only to receive twenty-four large [coins — gedolim] and distribute them to the poor.

Earlier unaligned import — original chapter 1, index 185

The discourse "And He built the rib" (Torah 67) — was said in Zaslav on Shavuos 5567. The discourse "To strengthen oneself each time against the evil inclination" (Torah 72) — was said at the time that his holy son Shlomo Ephraim mentioned above was born. The discourse "And He will give might to His king" (Torah 78) — was said in Zlatipoleye on Rosh Hashana 5561 [1800]. The discourse "A wicked person plots against the tzaddik" (Torah 96) — was said a long time before his journey to the Land of Israel. The discourse "A light — make for the ark" (Torah 112) — was said at the beginning of the winter of 5563. The discourses "A spring that issues from one place" and "And the path of the righteous" (Torahs 132 and 133) — were said after Pesach 5563, upon his return from the journey to the wedding of his daughter Sara of blessed memory. The discourse "In Your Name they will rejoice" etc. (Torah 175) — was said on the night after Shabbos Teshuva [the Sabbath of Repentance] 5565. Note on Article 59

Original owner: c1-i185 · /segments/184/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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55.186

ואז דבר גם כן שאי אפשר לעשות פדיון כי אם כשיודעין כל העשרים וארבעה מיני פדיונות להמתיק כל העשרים וארבעה בתי דינים. ואמר משל כמו כשתובעין אחד בגובערני [ממשל] של קיעב והוא מעמיד טוען שקורין פיליפטענט בקאמיניץ. כך איך אפשר לעשות פדיון אם אינו יודע באיזה בתי דינין דנין אותו.

55.186

And then he also spoke of how it is impossible to perform a pidyon except when one knows all twenty-four kinds of pidyonos, to sweeten all twenty-four courts of judgment. And he gave a parable: as when a claim is brought against someone in the guberniye [government] of Kiev, and he appoints an advocate, called a filiptent, in Kaminitz. Thus, how is it possible to perform a pidyon if one does not know in which courts of judgment they are judging him?

AI review qualifications / provenance — chapter 1, index 186

Independent AI completeness and philological reread of both complete supplied Hebrew fields for this paragraph. Qualified private editorial English, not authenticated original translator English, human sign-off, or global approval. Source assertions are translated as attributed claims, not independently endorsed facts. The saved search of 570 original paragraphs with 38 hit paragraphs remains limited to that supplied witness; no complete original main-text correspondence was authenticated, not a claim of whole-original absence. Required paragraph qualifications follow; publication HOLD. 55.186.1: Both complete fields retain then, also, impossible except, knowing all twenty-four kinds of pidyonos, and sweetening all twenty-four courts of judgment. The two all expressions and the restrictive negative are indispensable. The impersonal plural יודעין / יּוֹדְעִין is rendered one knows without inferring a named person. This is the source's asserted spiritual prerequisite, not an editorial assertion of empirically demonstrated efficacy. 55.186.2: Guberniye retains the regional administrative term בגובערני / בַּגּוּבֶּערְנֶי, with [government] translating the actual source bracket [ממשל] / [מִמְשָׁל]. Kiev and Kaminitz render קיעב / קִיֶעב and קאמיניץ / קַאמֶינִיץ without harmonizing the deliberately different locations. A claim is brought avoids importing criminal prosecution into תובעין / תּוֹבְעִין. Advocate renders טוען / טוֹעֵן; filiptent retains the opaque designation פיליפטענט / פִילִיפְטֶענְט (secondary filiphtent), not an invented etymology, modern office, or proper name. The pointing is supplied witness evidence, not proof of authorial vocalization or a historical legal identification. 55.186.3: Thus and the rhetorical question are retained, along with if one does not know, plural courts, and they are judging him. The grammatical roles in אינו יודע / אֵינוֹ יוֹדֵעַ and דנין אותו / דָּנִין אוֹתוֹ distinguish the required knower from the unspecified judges and their patient; the rendering does not assert that the practitioner and the judged person are necessarily identical. No named heavenly tribunal or new personal referent is inserted.

Previous comparison English — not the selected translation

And then he also spoke that it is impossible to make a pidyon except when one knows all twenty-four types of pidyonos, to sweeten all twenty-four courts of law. And he said a parable: it is like one who is being prosecuted in the governorship [guberniye] of Kiev, and he appoints an advocate — called a filiphtent — in Kaminitz. So too, how is it possible to make a pidyon if one does not know in which courts of law he is being judged?

Earlier unaligned import — original chapter 1, index 186

The passage about hisbodidus — "Give your hearts to me and I will lead you on a new path" — cited in numerous Breslov sources under article 59 is drawn from a separate section of this book and is presented here as a cross-reference. It is found in its proper place within the Hisbodidus section of Sichos HaRan and is referenced throughout the book. The Tikun Klali (General Rectification — the ten Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150) is documented in Likutay Moharan vol. 1, §205; vol. 2, §92; Sefer Hamidos, Nocturnal Emission 5; Sichos HaRan 141; and this book at articles 59, 162, 184, and 225.

Original owner: c1-i186 · /segments/185/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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55.187

ואמר אז גם כן שיש פדיון גבוה כל כך שיכול להמתיק כל העשרים וארבעה בתי דינין, ועוד יש בזה כמה שיחות מכבר, אבל לא ידע אז כל הענין בשלמות כאשר ידע אחר כך, כאשר גלה קצת מזה לנו שלפעמים גם בזה הפדיון שכולל כל העשרים וארבעה בתי דינין, אף על פי כן אינו מועיל כי נעשה מזה ענין אחר הינו גרים, וזה בחינת משה שעומד בין שמד לרצון כל זה לא ידע אז, רק אחר כך על ידי עבודתו שיגע ועבד בכל עת עד שהגיע בכל פעם למדרגות גבוהות עליונות יותר, ואז השיג והבין בהתגלות נפלא מה שידע מתחלה בסתם, בבחינת העלם רק ברמז.

55.187

And he also said then that there is a pidyon so exalted that it can sweeten all twenty-four courts of judgment, and there are several further conversations about this from earlier, but he did not then know the entire matter in its completeness as he knew it afterward, as he revealed a little of this to us: that sometimes, even with this pidyon which encompasses all twenty-four courts of judgment, it nevertheless does not avail, because a different matter comes about from this, namely converts, and this is the aspect of Moses, who stands between shmad (apostasy) and ratzon (favor). All this he did not know then, but only afterward, through his service, in which he toiled and labored at all times until each time he reached higher, more exalted levels; and then he attained and understood, in wondrous revelation, what he had known at first in an unspecified way, in an aspect of concealment, only by allusion.

AI review qualifications / provenance — chapter 1, index 187

Independent AI completeness and philological reread of both complete supplied Hebrew fields for this paragraph. Qualified private editorial English, not authenticated original translator English, human sign-off, or global approval. Source assertions are translated as attributed claims, not independently endorsed facts. The saved search of 570 original paragraphs with 38 hit paragraphs remains limited to that supplied witness; no complete original main-text correspondence was authenticated, not a claim of whole-original absence. Required paragraph qualifications follow; publication HOLD. 55.187.1: Both fields retain he said, then, also, a pidyon so exalted, can sweeten, and all twenty-four courts. The grammatical subject of the capacity is the pidyon; no named agent is added. Can is not silently strengthened to always succeeds, particularly in view of the qualification later in this paragraph. The efficacy statement remains attributed to the source's speaker rather than independently endorsed. 55.187.2: Further conversations, about this, several, and from earlier preserve ועוד יש בזה כמה שיחות מכבר / וְעוֹד יֵשׁ בָּזֶה כַּמָּה שִׂיחוֹת מִכְּבָר. Several is an indefinite quantity, not a newly counted set; the secondary's many is not required by כמה. The cited earlier conversations are neither supplied nor assigned a calendar date. 55.187.3: Independent review confirms the initial candidate's but he did not then know the entire matter in its completeness as he knew it afterward against both לא ידע אז / לֹא יָדַע אָז and ידע אחר כך / יָדַע אַחַר־כָּךְ. The earlier lack is of full knowledge, not a claim of knowing nothing. This contrast must be read with the following revelation to us and the repeated negation later in the paragraph; the secondary's next For then he knew only this is not licensed here. 55.187.4: כאשר גלה קצת מזה לנו / כַּאֲשֶׁר גִּלָּה קְצָת מִזֶּה לָנוּ is as he revealed a little of this to us. The secondary's For then he knew only this both replaces revelation to us with knowing and wrongly assigns this content to then; the saved initial candidate had already corrected it, and this independent review confirms that correction rather than applying it again. Sometimes, even, all twenty-four, nevertheless, does not avail, because, a different matter and namely are retained. Converts is a contextual rendering of גרים / גֵּרִים, not a sense uniquely proved by its pointing. No account of how the conversion occurs is supplied. The source's causal claim is neither weakened nor factually endorsed. 55.187.5: Both fields explicitly name Moses and retain aspect, stands, between, and the technical pair שמד / שְׁמָד and רצון / רָצוֹן. Shmad (apostasy) and ratzon (favor) are contextual glosses, not exhaustive definitions: shmad can concern religious destruction or persecution, and ratzon can mean will, desire, or favor. Retaining the transliterations avoids silently deciding the whole doctrinal meaning. The secondary's [Divine] is not a bracket in either Hebrew field and is not inserted. No gematria or external doctrinal explanation is supplied as source text. 55.187.6: Both fields repeat all this he did not know then and only afterward; this is not an editorial summary to be omitted as redundant. Through his service, toiled and labored, at all times, until, each time, higher and more exalted levels retain the distinct expressions. Service is devotional in context, but the secondary's [of G-d] is not source wording and is not presented as a source bracket. The sentence reports progressive attainment, not a calendar date or a verified external chronology. 55.187.7: Both witnesses retain then, attained and understood, wondrous revelation, what he had known at first, concealment, and only by allusion. In an unspecified way renders בסתם / בִּסְתָם in the sense of knowledge not yet differentiated or made explicit, approximately in a general way; it does not mean the narrator simply neglects to specify it or that no knowledge existed. Concealment and allusion qualify that earlier knowledge in the source itself. Independent review accepts this wording only with that qualification, superseding the initial note's pending-review status while retaining its philological caution.

Previous comparison English — not the selected translation

And he also said then that there is a pidyon so elevated that it can sweeten all twenty-four courts of law. And there are in this matter many additional conversations from before — but he did not then know the entire matter in its completeness as he knew it afterwards. For then he knew only this: that sometimes even this pidyon that encompasses all twenty-four courts of law is nevertheless insufficient, because through it a different matter arises — namely, converts — and this is the aspect of Moses who stands between apostasy and [Divine] favor. All this he did not know then — only afterwards, through his service [of G‑d] in which he toiled and labored at all times, until he arrived each time at ever higher and more exalted levels — he then attained and understood in a wondrous revelation what he had previously known vaguely, in a hidden way, only by allusion.

Earlier unaligned import — original chapter 1, index 187

The passage about hisbodidus — "Give your hearts to me and I will lead you on a new path" — cited in numerous Breslov sources under article 59 is drawn from a separate section of this book and is presented here as a cross-reference. It is found in its proper place within the Hisbodidus section of Sichos HaRan and is referenced throughout the book. The Tikun Klali (General Rectification — the ten Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150) is documented in Likutay Moharan vol. 1, §205; vol. 2, §92; Sefer Hamidos, Nocturnal Emission 5; Sichos HaRan 141; and this book at articles 59, 162, 184, and 225. General article count: 60 onward | Section count: 1 onward The discourse "To strengthen oneself each time against the evil inclination" (Torah 72) — was said at the time that his holy son Shlomo Ephraim mentioned above was born. General article count: 60 onward | Section count: 1 onward [Continued in the next section — Articles beginning with #60] Sections II, III & IV — Conversations Pertaining to the Legendary Tales · the Book of Attributes · New Stories Conversations Pertaining to the Legendary Tales

Original owner: c1-i187 · /segments/186/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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55.188

ומזה תוכל להבין מעט מקצת גדלתו כי גם מקדם היה חדוש נפלא חד בדרא, כי אמר שמאלו העשרים וארבעה פדיונות אינו יודע כי אם חד בדרא. וכל זה היה קדם ארץ ישראל ואחר כך כשבא מארץ ישראל אמר שהוא מתביש בכל התורות וההשגות שהשיג קדם שהיה בארץ ישראל ולא היו נחשבים בעיניו לכלום. ראה והבן עד היכן עלה אחר כך, ויש בענין זה לדבר הרבה איך גם קדם ארץ ישראל היה חדוש נפלא כשידע מהעשרים וארבעה מיני פדיונות, או מענין ארץ ישראל הנ"ל כמו שהיה יודע אז, אך אף על פי כן נגד הידיעה שידע אחר כך ענינים אלו בעצמם כמו שידעם אחר כך אין הידיעה הראשונה נחשבת לכלום, כפי אשר הבנתי מדעתו הקדושה אך בכל ענין זה אין כלי הכתיבה מספיקים להסביר הענין היטב, והמשכילים יבינו מעט מאליהם:

55.188

And from this you can understand a little of a fraction of his greatness, for even earlier he was a wondrous novelty, chad bedara (one in a generation), for he said that only one in a generation knows of these twenty-four pidyonos. And all this was before the Land of Israel, and afterward, when he came from the Land of Israel, he said that he was ashamed of all the Torah teachings and attainments that he had attained before he was in the Land of Israel, and they counted for nothing in his eyes. See and understand how far he ascended afterward, and there is much to say about this matter: how even before the Land of Israel he was a wondrous novelty when he knew of the twenty-four kinds of pidyonos, or of the aforementioned matter of the Land of Israel as he knew it then; but nevertheless, compared with the knowledge by which he afterward knew these very matters, as he knew them afterward, the earlier knowledge counts for nothing, according to what I understood from his holy mind. But in this entire matter the instruments of writing are insufficient to explain the matter well, and the discerning will understand a little on their own:

AI review qualifications / provenance — chapter 1, index 188

Independent AI completeness and philological reread of both complete supplied Hebrew fields for this paragraph. Qualified private editorial English, not authenticated original translator English, human sign-off, or global approval. Source assertions are translated as attributed claims, not independently endorsed facts. The saved search of 570 original paragraphs with 38 hit paragraphs remains limited to that supplied witness; no complete original main-text correspondence was authenticated, not a claim of whole-original absence. Required paragraph qualifications follow; publication HOLD. 55.188.1: Both fields retain from this you can understand, a little of a fraction, his greatness, for, even earlier, a wondrous novelty, and chad bedara (one in a generation). The initial candidate rightly restores the explicit first generation expression which the secondary replaced with unprecedented; novelty is not silently strengthened to historically unprecedented. Earlier is not expanded into an unmarked journey clause. This is the source's praise, not an independent ranking by the reviewer, and no new personal name is supplied. 55.188.2: Both witnesses have אינו יודע כי אם חד בדרא / אֵינוֹ יוֹדֵעַ כִּי־אִם חָד בְּדָרָא. In this restrictive construction, one in a generation is the knowing subject: only one in a generation knows of these twenty-four pidyonos. The initial candidate already corrected the secondary's he knew only that which is known once in a generation, which shifts the restriction to an object and changes present knowing to past. Independent review confirms the initial correction; it is not applied twice. The second generation assertion and twenty-four remain explicit, and kinds is not added where this clause lacks מיני. Grammar supports the restricted agent, not an inferred name or independently established exclusivity. 55.188.3: Both fields retain all this, before, afterward, when he came from, all the Torah teachings and attainments, attained, ashamed, and counted for nothing in his eyes. All three Land-of-Israel occurrences are retained; before the Land of Israel preserves the source's elliptical expression without adding a date or a source bracket about a journey. Was ashamed uses English reported-speech backshift for מתביש / מִתְבַּיֵּשׁ and does not imply that the shame later ended. Counted for nothing remains his reported self-assessment, not a factual editorial depreciation of the teachings. 55.188.4: See and understand preserves both ראה והבן / רְאֵה וְהָבֵן as the narrator's address to the reader. How far he ascended and afterward remain explicit; the ascent belongs to the person praised, not a command for the reader to ascend. This exhortation is not converted into the reviewer's independent conclusion. 55.188.5: Both fields preserve much to say, how, even before, wondrous novelty, when he knew, twenty-four kinds of pidyonos, or, the aforementioned Land-of-Israel matter, and as he knew it then. Here kinds translates an explicit מיני / מִינֵי; its presence does not authorize adding it to clause 2. הנ"ל / הַנַּ"ל is the secure aforementioned abbreviation, not an external citation or an omitted filler. The repeated praise and Israel references remain intact without importing the secondary's unprecedented. 55.188.6: But nevertheless retains אך אף על פי כן / אַךְ אַף־עַל־פִּי־כֵן, and the comparison retains these very matters and both afterward expressions, including as he knew them afterward. אין הידיעה הראשונה נחשבת לכלום / אֵין הַיְדִיעָה הָרִאשׁוֹנָה נֶחְשֶׁבֶת לִכְלוּם is rendered the earlier knowledge counts for nothing, a present comparative valuation rather than a statement that the earlier knowledge never existed. The apparent repetition is source wording, not editorial padding to delete. 55.188.7: According to what I understood preserves the narrator's explicit first-person qualification הבנתי / הֵבַנְתִּי in the translation itself, not merely this note. His holy mind renders דעתו הקדושה / דַּעְתּוֹ הַקְּדוֹשָׁה as the narrator's characterization; the reviewer claims no direct access to that mind. The epistemic limit governs the preceding comparison and is not to be removed for fluency. 55.188.8: Both fields end with the instruments of writing being insufficient to explain the matter well, and the discerning understanding a little on their own, followed by the preserved colon. מאליהם / מֵאֲלֵיהֶם concerns independent understanding, not understanding themselves. A similar writing-instruments sentence remains a separately frozen secondary surplus under Siman 54; this review gives it no additional Hebrew ownership and does not relocate it. The Article-55-labeled impediments commentary at original paragraph 160 and secondary article 50 block 3 remains two distinct verbatim witnesses, not Siman 55 main translation. Its quote is absent from both complete Hebrew fields here; intended placement remains unresolved, and the label alone cannot authenticate placement or original main-text correspondence. The saved search is not a claim that the whole original is absent.

Previous comparison English — not the selected translation

And from this you can understand a little of a fraction of his greatness. For even before [his journey to the Land of Israel] he was already an unprecedented wondrous novelty — for he said that of these twenty-four types of pidyonos, he knew only that which is known once in a generation (chad b'dara). And all this was before the Land of Israel. And afterwards when he returned from the Land of Israel, he said that he was ashamed of all the Torahs and attainments he had attained before being in the Land of Israel, and they were as nothing in his eyes. See and understand how high he rose afterwards — and there is much to say about this matter: how even before the Land of Israel he was an unprecedented wondrous novelty when he knew the twenty-four types of pidyonos, or the matter of the Land of Israel as he knew it then. Yet even still, against the knowledge with which he afterwards knew those very same matters — as he knew them afterwards — the earlier knowledge was as nothing, as I have understood from his holy mind. But in all this matter, writing instruments are insufficient to explain the matter well, and the discerning ones will understand a little of themselves.

Earlier unaligned import — original chapter 1, index 188

Sichos HaShayachim l'Sipuray Ma'asiyos General articles 60–73 | Section sub-numbers 1–14 The discourse "In Your Name they will rejoice" etc. (Torah 175) — was said on the night after Shabbos Teshuva [the Sabbath of Repentance] 5565. Note on Article 59 The passage about hisbodidus — "Give your hearts to me and I will lead you on a new path" — cited in numerous Breslov sources under article 59 is drawn from a separate section of this book and is presented here as a cross-reference. It is found in its proper place within the Hisbodidus section of Sichos HaRan and is referenced throughout the book. The Tikun Klali (General Rectification — the ten Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150) is documented in Likutay Moharan vol. 1, §205; vol. 2, §92; Sefer Hamidos, Nocturnal Emission 5; Sichos HaRan 141; and this book at articles 59, 162, 184, and 225. Conversations That Pertain to the Legendary Tales General article count: 60 onward | Section count: 1 onward [Continued in the next section — Articles beginning with #60] Chayay Moharan — Articles 60–103 ה״ה The Life of Our Leader Rabbi Nachman Articles 60–103 Sections II, III & IV — Conversations Pertaining to the Legendary Tales · the Book of Attributes · New Stories Conversations Pertaining to the Legendary Tales

Original owner: c1-i188 · /segments/187/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 56 #

56.189

(נו) ראה זה מצאתי מכתב יד רבנו זכרונו לברכה בעצמו מענין התורה ויבן לו בית בסימן רס"ו דע כשהעולם פוגמין במצות סכה כשאין מקימין אותה כראוי גורמין מיתה או חולאת לבהמות ולשאר בעלי חיים הכל לפי הפגם. כי זה ההפרש שבין בני האדם ובין בעלי חיים כי שפעם של בני אדם יונקים ממקום בינה, כמאמר חכמינו זכרונם לברכה (ברכות י): שעשה לה דדים במקום בינה, מה שאין כן בעלי חיים, ששפעם יונקים ממקום הערוה. ובחינת סכה היא בחינת אמא בינה דמסככא על בנהא ואנו יונקים ממנה, ובזאת המצוה אנו מבדלים משפע של בעלי חיים. וכשפוגמין במצות סכה אזי יורדין על ידי זה ממדרגת בני אדם, ואין להם שפע ממקום בינה, ויורדין למדרגות שאר בעלי חיים. ונדחין שאר בעלי חיים מהשפע שלהם, כיון שבני אדם לוקחין השפע שלהם, ואזי הבעלי החיים מתים או נופלים בחלאים הכל לפי לקיחת השפע שלהם אם רב אם מעט, וזהו (בראשית ל"ג) ולמקנהו עשה סכת. הינו כי סכות הוא חיים וקיום לבעלי חיים שישארו על מדרגתם כנ"ל. וכשבני אדם יושבים בסכות כראוי, על ידי זה הם במדרגתן, ובבחינת תורה. כי התורה היא בחינת (משלי א): "אל תטש תורת אמך", "אם לבינה תקרא". (שם ב) בשביל זה סמוך לסכות אנו עושים שמחת תורה. וזה סוון ראשי תבות ו'יעקב נ'סע ס'כותה ו'יבן כי בסיון נתנה תורה ואנו במדרגת התורה על ידי מצות סכה כנזכר לעיל:

56.189

(56) See, this I found in the handwriting of our Rabbi, of blessed memory, himself, concerning the Torah ‘And he built himself a house,’ in section 266: Know: when the world blemishes the commandment of sukkah, when they do not fulfill it properly, they cause death or illness to the beasts and to the other living creatures, all according to the blemish. For this is the difference between human beings and living creatures, because human beings draw their bounty by nursing from the place of Binah (understanding), as our Sages, of blessed memory, said (Berakhot 10): that He made breasts for her in the place of Binah; not so living creatures, who draw their bounty by nursing from the place of the private parts. And the aspect of sukkah is the aspect of Imma-Binah (Mother-Binah), who shelters over her children, and we nurse from her; and through this commandment we are distinguished from the bounty of living creatures. And when they blemish the commandment of sukkah, then through this they descend from the level of human beings, and they have no bounty from the place of Binah, and they descend to the levels of the other living creatures. And the other living creatures are thrust away from their bounty, since human beings take their bounty; and then the living creatures die or fall into illnesses, all according to the taking of their bounty, whether much or little. And this is (Genesis 33): ‘And for his livestock he made sukkos (booths).’ That is, sukkos is life and continued existence for living creatures, so that they remain at their level, as mentioned above. And when human beings sit in sukkos properly, through this they are at their level and in the aspect of Torah. For the Torah is the aspect of (Proverbs 1): ‘Do not forsake the Torah of your mother’; ‘If you call to Binah’ (ibid. 2). For this reason, close to Sukkos we celebrate Simchas Torah. And this is ‘סוון’ (Sivan), the initial letters of ו'יעקב נ'סע ס'כותה ו'יבן (‘And Jacob journeyed to Sukkos and built’), for in Sivan the Torah was given, and we are at the level of the Torah through the commandment of sukkah, as mentioned above:

AI review qualifications / provenance — chapter 1, index 189

Independent AI completeness and philological review of the two supplied Hebrew witnesses only. Selected English is an AI editorial supplement, not authenticated original translator English. No corresponding complete main English was authenticated in the inherited documented search of the supplied 570-paragraph original witness; neither whole-original absence nor absence in external editions is asserted. Source theological claims are reported, not endorsed as empirical or medical claims. Mandatory notes follow. PRIVATE PUBLICATION HOLD; no Reader or baseline changes. 56.189.1: AI editorial supplement, not authenticated original English. The narrator says I found and attributes the manuscript to the Rabbi himself; this is not modern authentication. Both witnesses give רס"ו (266) and do not print the work-name Likutay Moharan here. לו is rendered reflexively himself in the title. The differing marker parentheses remain unchanged. Independent review: The narrator, not the present editor, asserts discovery and handwriting attribution. Both witness markers stay exact. 56.189.2: Both witnesses retain world, repeated when, do not, death OR illness, beasts AND other living creatures, and all according to the blemish. This is the source’s theological causal assertion, not independently asserted biological fact; it is not softened or presented as medical guidance. Independent review: The causal link between ritual observance and animal illness is the source’s theological assertion, not an empirical endorsement or medical guidance. 56.189.3: Both Hebrew fields retain repeated bounty/nursing, human-versus-animal contrast, breasts, her, and private parts. Binah is the technical term with an understanding gloss, not silently replaced by intellect; secondary [the Sefirah of] is editorial expansion. The citation is exactly tractate and numeral10, with no folio side supplied. The capitalized He reflects the contextual divine maker, not an explicit Hebrew subject-name. Independent review: Because restores כי without changing agency. He refers contextually to the divine maker; that identification is not established by pointing alone. The source prints Berakhot10 without a folio side. 56.189.4: Both witnesses retain aspect twice, maternal Imma-Binah and Aramaic דמסככא על בנהא / דִּמְסָכְכָא עַל בְּנָהָא (shelters over her children), and we nurse from her. Pointed מֻבְדָּלִים supports are distinguished; unpointed מבדלים is preserved without normalization. Maternal/sukkah covering wordplay remains visible through shelters and the retained technical term. Independent review: The pointed witness supports passive are distinguished; the unpointed consonants remain exact. Shelters over makes the covering relation explicit without inventing an actor. 56.189.5: Both fields repeat descend, distinguish singular human level from plural animal levels, and explicitly negate access to bounty from Binah. Preserve plural agents rather than the secondary’s switch to singular one, and preserve then and through this. Independent review: No suppression of the negative or second descent; they remains plural and is not replaced with an invented named group. 56.189.6: Human taking causes animals’ loss in both witnesses; agency is not reversed. Repeated their bounty, all, whether much or little, and death/illness alternatives remain. Source citation is Genesis33 only, not secondary33:17. עשה / עָשָׂה means made here, not the secondary’s built; quote translated from supplied witnesses, not silently normalized. Independent review: Pronouns their refer contextually to creatures’ bounty; quotation and chapter-only citation are translated from these witnesses rather than normalized to an external edition. 56.189.7: Both witnesses retain life AND continued existence, creatures’ remaining at their own level, and כנ"ל / כַּנַּ"ל as mentioned above. No independent causal endorsement is implied. Independent review: The asserted sustaining effect remains source-attributed; creatures are the antecedent of they. 56.189.8: Both witnesses retain humans as subject, properly, through this, their own level and aspect of Torah. Do not conflate this with the preceding animals remaining at their level. Independent review: Sit renders יושבים without deciding legal details of dwelling; the humans, not the animals of the prior sentence, occupy this level. 56.189.9: Preserve both quotations, Do not, the maternal Torah/Binah link, and chapter-only references Proverbs1 and2, without adding verse numbers. Correction to the initial apparatus: only the pointed field gives אִם as if; the unpointed אם is not pointed and admits mother/if wordplay. The selected If follows supplied אִם, not proof of an authorially prior reading. Simchas Torah names the celebration; its explanatory English gloss in the secondary is not a source bracket. Independent review: The unpointed אם can evoke mother/if; the selected if follows supplied אִם. This supersedes the erroneous inherited statement that both fields point the word. 56.189.10: The source displays סוון / סִוָון, later בסיון / בְּסִיוָן, and calls the four words ראשי תבות. In printed word order their initials are ונסו, whereas displayed סוון is a rearrangement. Exact unpointed marked words ו'יעקב נ'סע ס'כותה ו'יבן and pointed וְ'יַעֲקֹב נָ'סַע סֻ'כּוֹתָה וַ'יִּבֶן remain unchanged in their respective witnesses. Sivan is an identifying gloss, not a spelling correction. This anomaly remains unresolved; neither pointing nor spelling establishes authorial priority. No silent rearrangement or normalized acronym has been substituted. Independent review: The acronym claim is retained as the source’s claim with an explicit unresolved ordering/spelling note, not certified as a correctly ordered acronym.

Previous comparison English — not the selected translation

(56.) See this — I found in the handwriting of Rabbainu o.b.m. himself, regarding the Torah "And he built him a house" (Likutay Moharan, Torah 266): Know — when the world blemishes the mitzvah of Sukkah, when they do not fulfill it as is proper, they cause death or illness to the animals and other living creatures — everything according to the blemish. For this is the difference between human beings and other living creatures: the bounty of human beings is drawn from the place of [the Sefirah of] Binah, as our Sages of blessed memory said [Brachos 10]: that He made breasts for her in the place of Binah — which is not the case with other living creatures, whose bounty is drawn from the place of the private parts. And the aspect of Sukkah is the aspect of mother (Binah) who covers (d'mesakekhah) her children, and we draw from her — and through this mitzvah we are distinguished from the bounty of other living creatures. And when one blemishes the mitzvah of Sukkah, one then descends through this from the level of humans, and there is no bounty for them from the place of Binah, and they descend to the levels of other living creatures. And the other living creatures are displaced from their bounty, since the humans take their bounty — and then the living creatures die or fall ill — everything according to how much bounty was taken from them, whether much or little. And this is [Genesis 33:17]: "And for his cattle he built booths (sukkos)" — that is, for Sukkos is life and sustenance for the living creatures, that they remain on their level as mentioned above. And when humans sit in the Sukkos properly, through this they are on their level, and in the aspect of Torah. For the Torah is the aspect of [Proverbs 1:8]: "Do not forsake the Torah of your mother (imekha)," [Proverbs 2:3]: "If you call to Binah." Because of this, adjacent to Sukkos we celebrate Simchat Torah [the rejoicing with the Torah]. And this [is the acronym]: vayaakov nasa Sukkosah vaYiven — the initial letters: Sivan — for in Sivan the Torah was given, and we are on the level of the Torah through the mitzvah of Sukkah as mentioned above.

Earlier unaligned import — original chapter 1, index 189

Sichos HaShayachim l'Sipuray Ma'asiyos General articles 60–73 | Section sub-numbers 1–14 60. (Section sub-number 1) (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. 61. (Section sub-number 2) (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.

Original owner: c1-i189 · /segments/188/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

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Siman 57 #

57.190

(נז) דע שעל ידי מצוות סכה כראוי מתר לו לעסק בבנין ואינו מזיק לו לממונו כי אמרו רבותינו זכרונם לברכה (יבמות צ"ג): העוסק בבנין מתמסכן. וטעם הדבר כי מה ענין העניות להבונה, אך טעם הדבר כי מי שבונה בנין צריך לבנות בחכמה, כמו שכתוב (משלי כ"ד): "בחכמה יבנה בית" ובודאי הבונה בחכמה לא יתמסכן ואדרבא יתעשר ויתקים בו בחכמה יבנה בית וכו' ובדעת חדרים ימלאו. אבל מי שבונה בלא חכמה מענישין אותו בעניות, ועל ידי זה יתבזה חכמתו בבחינת (קהלת ט): "חכמת המסכן בזויה", מדה כנגד מדה. ועל ידי מצוות סכה הוא במדרגת תורה כנ"ל והתורה היא מקור כל החכמות בשביל זה מתר לו לבנות, כי בודאי יש לו חכמה, וסימן לדבר ויעקב נסע סכתה ויבן על ידי מצוות סכה התר לו לבנות לב ראשי תבות ל'ו ב'ית. לב זו התורה בית מבראשית, למד מלעיני כל ישראל, הינו כלל התורה וכו':

57.190

(57) Know that through the commandments of sukkah, properly [fulfilled], it is permitted for him to engage in building, and it does not harm his money; for our Rabbis, of blessed memory, said (Yevamot 93): One who engages in building becomes impoverished. And the reason for the matter—for what connection does poverty have with the builder? But the reason for the matter is that one who builds a building needs to build with wisdom, as it is written (Proverbs 24): ‘With wisdom a house shall be built.’ And certainly one who builds with wisdom will not become impoverished; on the contrary, he will become wealthy, and it will be fulfilled in him: ‘With wisdom a house shall be built,’ etc., ‘and with knowledge the chambers shall be filled.’ But one who builds without wisdom—they punish him with poverty, and through this his wisdom will be despised, in the aspect of (Ecclesiastes 9): ‘The wisdom of the poor man is despised,’ measure for measure. And through the commandments of sukkah he is at the level of Torah, as mentioned above, and the Torah is the source of all wisdoms. For this reason it is permitted for him to build, for certainly he has wisdom. And a sign for the matter: ‘And Jacob journeyed to Sukkos and built’—through the commandments of sukkah he was permitted to build. Lev (heart) is the initial letters of ל'ו ב'ית, lo bayis (‘for himself a house’). Lev is the Torah: bet from ‘Bereshis’ (‘In the beginning’), lamed from ‘le-einei kol Yisrael’ (‘before the eyes of all Israel’), that is, the entirety of the Torah, etc.:

AI review qualifications / provenance — chapter 1, index 190

Independent AI completeness and philological review of the two supplied Hebrew witnesses only. Selected English is an AI editorial supplement, not authenticated original translator English. No corresponding complete main English was authenticated in the inherited documented search of the supplied 570-paragraph original witness; neither whole-original absence nor absence in external editions is asserted. Source theological claims are reported, not endorsed as empirical or medical claims. Mandatory notes follow. PRIVATE PUBLICATION HOLD; no Reader or baseline changes. 57.190.1: AI editorial supplement, not authenticated original English. Both fields explicitly give יבמות צ"ג / יְבָמוֹת צ"ג (Yevamot93), whereas the secondary gives63. Preserve93 without certifying bibliographic accuracy or silently repairing it. The supplied מצוות / מִצְווֹת is rendered plural commandments here and in its repetitions; a contextual singular mitzvah reading is possible if this is nonstandard spelling, but authorial priority is unresolved. [Fulfilled] supplies the sense of כראוי, not a printed verb. Permission, him, does not harm his money and impoverishment remain source assertions. Independent review: Plural commandments follows the supplied מִצְווֹת; contextual singular mitzvah may reflect nonstandard spelling, but is not silently imposed. Fulfilled is editorially supplied. The theological financial assertion is not investment advice. 57.190.2: Both complete witnesses repeat טעם הדבר / טַעַם הַדָּבָר; retain both reason-for-the-matter expressions and the rhetorical question rather than smoothing them away. Preserve builder/builds/building/build repetition and wisdom. Source citation has chapter24, not secondary24:3. Pointed יִבָּנֶה is passive shall be built. Independent review: The repeated reason expressions and rhetorical question are intentionally not smoothed away; source chapter24 is not expanded to a verse citation. 57.190.3: Both witnesses preserve certainly, not, on the contrary, future wealth, repeated wisdom-house quotation, explicit וכו׳ / וְכוּ' and the knowledge/chambers clause. The promised effects remain source assertions, not financial advice. No source [ibid.] is invented. Independent review: The promised wealth is attributed to this text, not independently guaranteed. English etc. preserves a source ellipsis; it is not missing translated prose. 57.190.4: Both fields have unspecified plural punishers מענישין / מַעֲנִישִׁין: retain they rather than inventing a named agent. Preserve without wisdom, poverty, his wisdom, future will be despised, the present quotation and measure for measure. Source chapter9 is not silently expanded to secondary9:16. The theological punitive assertion is not softened. Independent review: They remains an unspecified plural agent; no named punisher is invented. The punitive theological claim remains explicit, source-attributed and not softened. 57.190.5: Torah twice, all wisdoms, as mentioned above, for this reason, permission and certainty are retained. The repeated מצוות / מִצְווֹת is rendered commandments, following the plural-looking consonants and supplied vocalization. A nonstandard singular usage remains possible but is not asserted as settled; this corrects the initial note’s unqualified contextual singular choice. Independent review: This supersedes treating מצוות merely as unusual spelling while silently selecting singular. The selected plural tracks supplied pointing; no Hebrew character is changed. 57.190.6: Both Hebrew fields explicitly repeat through the sukkah commandment he was permitted to build; secondary drops this causal repetition. Both then mark ל'ו ב'ית / ל'וֹ בָּ'יִת, initial letters לב; secondary’s lo vaYiven is wrong and is corrected as an AI editorial supplement. Preserve the sign’s biblical wording without adding a source citation not supplied. Independent review: Lev is the ordered initials lamed/bet of the supplied two marked words. The reading himself is contextual to the quoted builder; the pointing does not name an additional actor. Repeated commandments follows row1. 57.190.7: Both witnesses name bet from בראשית / בְּרֵאשִׁית first, then lamed from לעיני כל ישראל / לְעֵינֵי כָּל יִשְׂרָאֵל. This preserves the source against the secondary’s mem and reversed presentation. Pointed בֵּית here is the letter-name, unlike בָּיִת (house) earlier. Context favors the Torah’s opening bet and final lamed in ישראל, but the source only says from and the phrase also begins with lamed; the initial apparatus’s exclusive final-letter assertion is therefore superseded by this qualification. Printed bet/lamed order is not the lamed/bet spelling of lev. Retain the association, entirety, etc. and final colon without imposing an ordered acrostic. Independent review: Context favors the Torah’s opening bet and closing lamed, but the phrase also begins with lamed. The exact English from does not resolve extraction more specifically than the source. No claim of an ordered bet/lamed acrostic for lev.

Previous comparison English — not the selected translation

(57.) Know — through the mitzvah of Sukkah as is proper, it is permitted for him to engage in construction and it does not harm his money, for our Rabbis of blessed memory said [Yevamos 63]: "One who engages in building becomes impoverished." And the rationale of the matter: what does poverty have to do with building? But the rationale of the matter is: one who builds a structure needs to build with wisdom, as it is written [Proverbs 24:3]: "With wisdom a house is built" — and certainly one who builds with wisdom will not become impoverished, and on the contrary, will become wealthy, and the verse [ibid.] will be fulfilled in him: "With wisdom a house is built ... and with knowledge the chambers are filled." But one who builds without wisdom is punished with poverty, and through this his wisdom is despised, in the aspect of [Ecclesiastes 9:16]: "the wisdom of the poor man is despised" — measure for measure. And through the mitzvah of Sukkah he is on the level of Torah as mentioned above, and the Torah is the source of all wisdoms — therefore it is permitted for him to build, for certainly he has wisdom. And the sign of the matter: "And Jacob traveled to Sukkos and built" — the initial letters of lo vaYiven ["lev" = heart] — heart [is] Torah. The letter lamed [comes] from "before the eyes of all Israel" [the end of the Torah]; the mem from "in the beginning" [the beginning of the Torah] — that is, the entirety of the Torah etc.

Earlier unaligned import — original chapter 1, index 190

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. 62. (Section sub-number 3) (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.

Original owner: c1-i190 · /segments/189/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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Siman 58 #

58.191

(נח) קדם שאמר התורה אנכי בלקוטי א' סימן ד' ספר מעשה זו.

58.191

(58) Before he said the Torah ‘Anochi’ (‘I’), in Likutey I, section 4, he related this story.

AI review qualifications / provenance — chapter 1, index 191

AI editorial English supplement independently reviewed for completeness and philology against both complete frozen Hebrew fields. Qualified private selection only; not human review, original-translator authentication, or global approval. The documented search of 570 original paragraphs, with 32 matching paragraphs, authenticates no corresponding complete main English; this is not a whole-original absence claim. All displaced material remains preserved without relocation. Publication HOLD. Supplied pointing is evidence, not proof of authorial priority. 58.191.1: Qualified independent AI review. Verbatim he anchor «קדם שאמר התורה אנכי»; verbatim he_nikud anchor «קֹדֶם שֶׁאָמַר הַתּוֹרָה אָנֹכִי». The complete unit places the story before delivery of the Anochi Torah, identifies first collection and section 4, and ends with a period. Marker 58 and both temporal actions survive. קֹדֶם is anterior, שֶׁאָמַר and סִפֵּר are past, and אָנֹכִי is the cited title, not a newly supplied speaker. Pointing supports this reading without proving authorial priority. Torah here means a teaching/discourse. Anochi is retained with editorial I gloss; Likutey I, section 4 follows the supplied citation, not external authentication. The story speaker is not named in this introductory unit.

Previous comparison English — not the selected translation

(58.) Before he said the Torah "Anochi" (Likutay Moharan, vol. 1, Torah 4), he told the following story:

Earlier unaligned import — original chapter 1, index 191

And I saw in a dream that it was Yom Kippur. And it was simple and clear to me in the dream that on every Yom Kippur one person is brought as a sacrifice — whom the High Priest offers. And they sought someone to be the sacrifice, and I consented to be the sacrifice. And they told me to commit myself to this in writing, and I obligated myself to this in writing.

Original owner: c1-i191 · /segments/190/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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58.192

מעשה באיש אחד מאנשי הבעל שם טוב זכרונו לברכה שהיה חולה ונחלש מאד ושלח איש אחד להבעל שם טוב זכרונו לברכה שיבקש את הבעל שם טוב זכרונו לברכה שיסע אליו. הינו שהבעל שם טוב זכרונו לברכה יסע להחולה. וכן הוה. ובא האיש השליח הנ"ל להבעל שם טוב זכרונו לברכה וספר לו כל הנ"ל שזה האיש הוא חולה, ושבקש ממנו שיסע אליו ונסע אליו הבעל שם טוב זכרונו לברכה.

58.192

A story of one man among the men of the Baal Shem Tov, of blessed memory, who was ill and had become very weak, and sent a certain man to the Baal Shem Tov, of blessed memory, to ask the Baal Shem Tov, of blessed memory, to travel to him. That is, that the Baal Shem Tov, of blessed memory, should travel to the sick man. And so it was. And the aforementioned man, the messenger, came to the Baal Shem Tov, of blessed memory, and told him all the aforementioned: that this man is ill, and that he had asked him to travel to him; and the Baal Shem Tov, of blessed memory, traveled to him.

AI review qualifications / provenance — chapter 1, index 192

AI editorial English supplement independently reviewed for completeness and philology against both complete frozen Hebrew fields. Qualified private selection only; not human review, original-translator authentication, or global approval. The documented search of 570 original paragraphs, with 32 matching paragraphs, authenticates no corresponding complete main English; this is not a whole-original absence claim. All displaced material remains preserved without relocation. Publication HOLD. Supplied pointing is evidence, not proof of authorial priority. 58.192.1: Qualified independent AI review. Verbatim he anchor «שהיה חולה ונחלש מאד»; verbatim he_nikud anchor «שֶׁהָיָה חוֹלֶה וְנֶחֱלָשׁ מְאֹד». One man of the fellowship was ill and became very weak; he sent a separate man to request the Baal Shem Tov's travel to him. Three full names/honorifics and the purpose clause are retained. שֶׁהָיָה marks past illness; וְנֶחֱלָשׁ supplies weakness, while שֶׁיְּבַקֵּשׁ and שֶׁיִּסַּע are dependent request/travel forms. Had become is English narrative sequencing, not a distinct Hebrew pluperfect. The patient sends; the messenger requests; the requested traveler is the Baal Shem Tov. Men of means associates/followers in this context, not a claim that an institutional membership is documented. 58.192.2: Qualified independent AI review. Verbatim he anchor «יסע להחולה. וכן הוה.»; verbatim he_nikud anchor «יִסַּע לְהַחוֹלֶה. וְכֵן הֲוָה.». The explanatory restatement explicitly identifies traveler and sick destination, repeats the full name/honorific, and concludes And so it was. No redundancy removed. הַיְנוּ introduces clarification; יִסַּע retains the requested travel, and Aramaic הֲוָה supports it was rather than a new instruction. The explanatory repetition belongs to the main text, not detachable apparatus; the paragraph retains six full Baal Shem Tov/honorific mentions overall. 58.192.3: Qualified independent AI review. Verbatim he anchor «שזה האיש הוא חולה»; verbatim he_nikud anchor «שֶׁזֶּה הָאִישׁ הוּא חוֹלֶה». The messenger arrives and reports all the aforementioned; the report states this man is ill and asks travel. The final clause names the Baal Shem Tov traveling, without an arrival assertion. וּבָא and וְסִפֵּר narrate past actions, but הוּא חוֹלֶה is a present nominal illness predication. וְשֶׁבִּקֵּשׁ מִמֶּנּוּ has nested masculine referents not uniquely identified by pointing. Select is ill in the embedded report to expose its Hebrew present wording; was ill is possible English backshift, not proof of a contradictory event. Context identifies requester and requested traveler; pointing alone does not settle the nested he/him. Both aforementioned references and the remaining two full honorifics remain.

Previous comparison English — not the selected translation

It happened with one of the men of the Baal Shem Tov o.b.m. who was sick and weakened greatly. And he sent a certain man to the Baal Shem Tov o.b.m. to request that the Baal Shem Tov o.b.m. travel to him — that is, that the Baal Shem Tov o.b.m. should travel to the sick man. And so it was. And the man who was the messenger came to the Baal Shem Tov o.b.m. and told him all the above — that this man is sick, and that he requested of him that he travel to him. And the Baal Shem Tov o.b.m. traveled to him.

Earlier unaligned import — original chapter 1, index 192

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.

Original owner: c1-i192 · /segments/191/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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58.193

בדרך שאל האיש השליח להבעל שם טוב זכרונו לברכה, איך ששמעתי מכם שכשאדם עושה תשובה שלמה בודאי לא ימות קדם זמנו. וזה האיש החולה כמדמה שעשה תשובה שלמה באמת והוא איש כשר באמת, ועדין לא בא בימים כל כך, ומפני מה לא יתרפא מחליו. השיב הבעל שם טוב זכרונו לברכה להשליח אמת כך אמרתי ובודאי כן הוא וזה האיש החולה הנ"ל גם כן עשה תשובה שלמה באמת על כל חטאיו. וזה שלא נתרפא עדין הוא מחמת שלא התודה חטאיו לפני צדיק אמתי וזה שאני נוסע אליו בכדי שיתודה, ובאם שיתודה לפני תכף יתרפא, ובאם שלא ירצה להתודות לפני תכף יכבד עליו חליו ויתחיל לצעק אוי ואבוי על כל איבריו וידיו ורגליו וימות.

58.193

On the way, the man, the messenger, asked the Baal Shem Tov, of blessed memory: How [is this]? I heard from you that when a person performs complete repentance, certainly he will not die before his time. And this sick man, it seems, has performed complete repentance in truth, and he is an upright man in truth, and he is not yet so advanced in years; why does he not recover from his illness? The Baal Shem Tov, of blessed memory, answered the messenger: True, thus I said, and certainly it is so; and this aforementioned sick man has also performed complete repentance in truth for all his sins. And his not yet having recovered is because he has not confessed his sins before a true tzaddik; and this is why I am traveling to him, so that he may confess. And if he confesses before me, he will recover immediately; and if he does not wish to confess before me, immediately his illness will grow heavier upon him, and he will begin to cry ‘Woe and alas’ over all his limbs and his hands and his feet, and he will die.

AI review qualifications / provenance — chapter 1, index 193

AI editorial English supplement independently reviewed for completeness and philology against both complete frozen Hebrew fields. Qualified private selection only; not human review, original-translator authentication, or global approval. The documented search of 570 original paragraphs, with 32 matching paragraphs, authenticates no corresponding complete main English; this is not a whole-original absence claim. All displaced material remains preserved without relocation. Publication HOLD. Supplied pointing is evidence, not proof of authorial priority. 58.193.1: Qualified independent AI review. Verbatim he anchor «איך ששמעתי מכם»; verbatim he_nikud anchor «אֵיךְ שֶׁשָּׁמַעְתִּי מִכֶּם». The messenger asks on the way. The stated rule is certain but the patient's complete repentance is qualified by it seems. In truth is retained twice, with uprightness, not yet so advanced in years, and the question why no recovery. אֵיךְ שֶׁשָּׁמַעְתִּי is compressed syntax, not unequivocally a separate question. כִּמְדֻמֶּה qualifies the patient assessment, whereas בְּוַדַּאי belongs to the rule; לֹא יָמוּת retains future negation. How [is this]? is a qualified editorial construal of the compressed opening, not literal supplied punctuation; the brackets disclose supplementation. Complete repentance and before his time are the messenger's theological premises, not reviewer health advice. 58.193.2: Qualified independent AI review. Verbatim he anchor «אמת כך אמרתי ובודאי כן הוא»; verbatim he_nikud anchor «אֱמֶת כָּךְ אָמַרְתִּי וּבְוַדַּאי כֵּן הוּא». Named answerer and messenger recipient, True, thus I said, certainly it is so, aforementioned, also, complete, in truth and all sins are preserved. The answer affirms repentance rather than casting doubt on it. הֵשִׁיב is the answer action, אָמַרְתִּי recalls first-person prior speech, and עָשָׂה affirms performed repentance. כָּל חֲטָאָיו retains universal scope and his possessive. This is the Baal Shem Tov's asserted answer within the story. Confession in the following clause is not interchangeable with the repentance already affirmed here. 58.193.3: Qualified independent AI review. Verbatim he anchor «לפני צדיק אמתי»; verbatim he_nikud anchor «לִפְנֵי צַדִּיק אֲמִתִּי». Not yet recovered is causally connected to not having confessed his sins before a true tzaddik. First-person traveling, its purpose, conditional confession before me and immediate recovery remain. נִתְרַפֵּא and הִתְוַדָּה distinguish recovery and confession; נוֹסֵעַ supports I am traveling. לְפָנַי is before me, not merely before an unnamed person, and יִתְרַפֵּא gives the predicted recovery. Tzaddik is retained as the technical righteous-person term. The claimed spiritual cause and immediate recovery are attributed speech, not authenticated treatment efficacy. 58.193.4: Qualified independent AI review. Verbatim he anchor «ובאם שלא ירצה להתודות לפני»; verbatim he_nikud anchor «וּבְאִם שֶׁלֹּא יִרְצֶה לְהִתְוַדּוֹת לְפָנַי». The contrary condition is refusal to wish to confess, followed by immediate worsening, beginning to cry Woe and alas, all limbs plus hands and feet, and future death. No threatening assertion softened. לֹא יִרְצֶה encodes unwillingness rather than inability or mere nonperformance; יִכְבַּד and וְיָמוּת remain predicted outcomes. תֵּכֶף modifies the worsening in this branch. Preserve does not wish here, unlike the simple does not confess in paragraph 194. The death prediction remains the story's speaker's assertion, not narrator medical advice.

Previous comparison English — not the selected translation

On the road, the messenger asked the Baal Shem Tov o.b.m.: I heard from you that when a person does complete repentance, certainly he will not die before his time. And this sick man — it seems that he has done complete repentance in truth, and he is a truly upright man, and he has not yet reached old age — so why does he not recover from his illness? The Baal Shem Tov o.b.m. answered the messenger: True — that is what I said, and certainly it is so, and this sick man mentioned above has also truly done complete repentance on all his sins. And the reason he has not yet recovered is because he has not confessed his sins before a true tzaddik — and this is why I am traveling to him, so that he should confess, and if he confesses before me, he will immediately recover. And if he does not wish to confess before me, immediately his illness will become heavier upon him, and he will begin to cry out "Woe and alas" over all his limbs and hands and feet, and he will die.

Earlier unaligned import — original chapter 1, index 193

63. (Section sub-number 4) (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. 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. 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. 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. heard that he said then in these words: "What do you know about how to be joyful from out of marah shechorah (melancholy — lit.

Original owner: c1-i193 · /segments/192/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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58.194

כי באמת בעולמות עליונים הינו בבית דין של מעלה אין עליו שום חטא ועברה כלל, כי עשה תשובה שלמה על כל החטאים כמו שצריכין לעשות. ואחר הסתלקותו לא יהיה להקלפות והחיצונים שום אחיזה בו כי כבר תקן כל מה שפגם. ובאם שיתודה לפני אזי תכף יתרפא, ובאם שלא יתודה אזי יש עוד כח להחיצונים שינקמו בו בעולם הזה בכל גופו ואיבריו עד שימות.

58.194

For in truth, in the upper worlds—that is, in the court above—there is no sin or transgression upon him at all, because he has performed complete repentance for all the sins, as one must do. And after his passing, the kelippot (husks) and the external forces will have no hold on him, for he has already rectified all that he blemished. And if he confesses before me, then he will recover immediately; and if he does not confess, then the external forces still have power to take vengeance upon him in this world, in all his body and his limbs, until he dies.

AI review qualifications / provenance — chapter 1, index 194

AI editorial English supplement independently reviewed for completeness and philology against both complete frozen Hebrew fields. Qualified private selection only; not human review, original-translator authentication, or global approval. The documented search of 570 original paragraphs, with 32 matching paragraphs, authenticates no corresponding complete main English; this is not a whole-original absence claim. All displaced material remains preserved without relocation. Publication HOLD. Supplied pointing is evidence, not proof of authorial priority. 58.194.1: Qualified independent AI review. Verbatim he anchor «כי באמת בעולמות עליונים»; verbatim he_nikud anchor «כִּי בֶּאֱמֶת בְּעוֹלָמוֹת עֶלְיוֹנִים». Causal For, in truth, upper worlds clarified as the court above, no sin or transgression at all, complete repentance for all sins and as one must do remain. כִּי is the exact supplied opening, with dagesh before hiriq in its code-point order. אֵין and כְּלָל mark absolute negation in the court above; עָשָׂה describes performed repentance. The saved review's visually similar opening quotation used a different combining-mark order; this exact anchor supersedes that citation only, not the witness. The speech continuation is contextual; heavenly acquittal is not asserted to eliminate this-world suffering. 58.194.2: Qualified independent AI review. Verbatim he anchor «להקלפות והחיצונים שום אחיזה בו»; verbatim he_nikud anchor «לְהַקְּלִפּוֹת וְהַחִיצוֹנִים שׁוּם אֲחִיזָה בּוֹ». After passing there will be no hold by kelippot and external forces because he already rectified all he blemished. Both categories, negation, already and all are retained. הִסְתַּלְּקוּתוֹ supports his passing, לֹא יִהְיֶה the future negation, תִּקֵּן versus פָּגַם rectification versus blemishing. Plural קְּלִפּוֹת is not reduced to a singular impurity. Kelippot (husks) and external forces are technical mystical terms, not physical diagnoses. Passing is contextual death language; the supplied source does not print the secondary's bracketed death or impurity glosses. 58.194.3: Qualified independent AI review. Verbatim he anchor «ובאם שלא יתודה אזי יש עוד כח»; verbatim he_nikud anchor «וּבְאִם שֶׁלֹּא יִתְוַדֶּה אֲזַי יֵשׁ עוֹד כֹּחַ». Retain the repeated positive confession/recovery condition, before me, both then markers, immediately, the contrary nonconfession, still, power of external forces, this world, all body and limbs, and until death. יִתְוַדֶּה versus לֹּא יִתְוַדֶּה is performance versus nonperformance, without a wish verb. יֵשׁ עוֹד and שֶׁיִּנְקְמוּ retain remaining power and vengeance; עַד שֶׁיָּמוּת supplies the terminal limit. Do not deduplicate the condition repeated from paragraph 193 or import its does not wish wording. The text contrasts after-death immunity with this-world vulnerability as an attributed spiritual claim.

Previous comparison English — not the selected translation

For in truth in the supernal worlds — that is, in the Heavenly Court — there is no sin or transgression upon him at all, for he has done complete repentance on all the sins as is required. And after his departure [death] the forces of the klipa [impurity] and the external forces will have no hold over him, for he has already rectified all that he has blemished. And if he confesses before me, immediately he will recover — and if he does not confess, there is still power to the external forces to take revenge on him in this world in all his body and limbs — until he dies.

Earlier unaligned import — original chapter 1, index 194

'black bile')? I will tell you how once upon a time people were rejoicing" etc. 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. 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.

Original owner: c1-i194 · /segments/193/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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58.195

וכן הוה שבא אליו הבעל שם טוב זכרונו לברכה ואמר להחולה בזה הלשון אמר מה שאתה יודע, והקדוש ברוך הוא יודע ואני יודע גם כן, הינו שיתודה לפניו כל החטאים. ואמר לו כך שלשה פעמים ולא רצה לומר. ותכף התחיל לצעק אוי ואבוי על גדל כאב כל איבריו וצעק בתמרורים בפרוטרוט על כאב כל איבר ואיבר מאיבריו, כי התחילו להשבר שקורין ברעכין כל עצמותיו של כל איבר ואיבר, וצעק כך מתוך חליו איזה זמן עד שמת כמו שאמר הבעל שם טוב זכרונו לברכה.

58.195

And so it was: the Baal Shem Tov, of blessed memory, came to him and said to the sick man in these words: ‘Say what you know, and the Holy One, blessed be He, knows, and I too know’—that is, that he should confess before him all the sins. And he said this to him three times, and [the sick man] did not wish to say [it]. And immediately he began to cry ‘Woe and alas’ over the great pain of all his limbs, and cried bitterly, in detail, over the pain of each and every one of his limbs, for all his bones of each and every limb began to break, which they call brekhin; and he cried thus in the midst of his illness for some time until he died, as the Baal Shem Tov, of blessed memory, had said.

AI review qualifications / provenance — chapter 1, index 195

AI editorial English supplement independently reviewed for completeness and philology against both complete frozen Hebrew fields. Qualified private selection only; not human review, original-translator authentication, or global approval. The documented search of 570 original paragraphs, with 32 matching paragraphs, authenticates no corresponding complete main English; this is not a whole-original absence claim. All displaced material remains preserved without relocation. Publication HOLD. Supplied pointing is evidence, not proof of authorial priority. 58.195.1: Qualified independent AI review. Verbatim he anchor «אמר מה שאתה יודע»; verbatim he_nikud anchor «אֱמֹר מַה שֶּׁאַתָּה יוֹדֵעַ». And so it was, named arrival, addressed sick man and in these words introduce quoted speech. Three knowing clauses, both connective ands, I too, explanatory confession before him and all the sins are retained. אֱמֹר supports imperative Say, distinct from וְאָמַר introducing prior speech. יוֹדֵעַ is repeated for patient, Holy One and speaker; כָּל הַחֲטָאִים has no possessive suffix. The supplied pointing supports the imperative but does not establish its historical authority over the unpointed witness. All the sins is retained without adding his; divine knowing is asserted in the quotation, not independently authenticated. 58.195.2: Qualified independent AI review. Verbatim he anchor «שלשה פעמים ולא רצה לומר»; verbatim he_nikud anchor «שְׁלשָׁה פְּעָמִים וְלֹא רָצָה לוֹמַר». He said this to him three times; the patient did not wish to say it. Three times, refusal and the act of saying survive, with supplied subject and object bracketed. וְאָמַר is past speech and וְלֹא רָצָה is past unwillingness, not inability. Both agents are masculine, so the shift in referent is not decided by vocalization. [The sick man] identifies the refuser from context rather than grammar alone; [it] is a supplied English object. The brackets must remain, and the refusal must not become inability. 58.195.3: Qualified independent AI review. Verbatim he anchor «להשבר שקורין ברעכין»; verbatim he_nikud anchor «לְהִשָּׁבֵר שֶׁקּוֹרִין בְּרֶעכִין». Immediate crying, Woe and alas, great pain of all limbs, bitterly, in detail, each and every limb, all his bones and the second each and every remain. Impersonal naming is retained explicitly as which they call. לְהִשָּׁבֵר is literally to break; שֶׁקּוֹרִין is a plural active impersonal naming form. בְּרֶעכִין preserves the supplied vocalized loanword, while English brekhin is a conventional approximation, not exact phonetic proof. Select which they call over passive which is called for closer formal correspondence; the passive was not a reversal of a named agent. Break/brekhin may describe breaking pains or aching, not verified fractures. No diagnosis or language label is added to the translation; the secondary's in Yiddish is not printed in either Hebrew field. 58.195.4: Qualified independent AI review. Verbatim he anchor «וצעק כך מתוך חליו איזה זמן עד שמת»; verbatim he_nikud anchor «וְצָעַק כָּךְ מִתּוֹךְ חָלְיוֹ אֵיזֶה זְמַן עַד שֶׁמֵּת». The third crying statement is retained with thus, midst of illness, indefinite duration, until he died, and as the named Baal Shem Tov of blessed memory had said. וְצָעַק and שֶׁמֵּת are narrated past actions, unlike the earlier death predictions. אֵיזֶה זְמַן leaves the duration unspecified; כְּמוֹ שֶׁאָמַר closes the reported fulfillment. The narrator relates death as fulfillment of the earlier saying; the review does not certify the event or medical mechanism. No duration or corroboration is invented.

Previous comparison English — not the selected translation

And so it was — the Baal Shem Tov o.b.m. came to him, and said to the sick person in these words: "Say what you know — the Holy One Blessed He knows, and I too know" — that is, that he should confess before him all his sins. And he said this to him three times, and he did not wish to say [it]. And immediately he began to cry out "Woe and alas" over the great pain of all his limbs, and cried out bitterly, detailed account by account, over the pain of each and every limb — for the bones of each and every limb began to break, which they call brekhin in Yiddish — and cried out in this manner from within his illness for some time until he died, as the Baal Shem Tov o.b.m. had said.

Earlier unaligned import — original chapter 1, index 195

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.

Original owner: c1-i195 · /segments/194/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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58.196

והמעין במאמר אנכי הנ"ל יבין היטב ענין זה הספור:

58.196

And one who studies the aforementioned discourse ‘Anochi’ will understand well the matter of this story:

AI review qualifications / provenance — chapter 1, index 196

AI editorial English supplement independently reviewed for completeness and philology against both complete frozen Hebrew fields. Qualified private selection only; not human review, original-translator authentication, or global approval. The documented search of 570 original paragraphs, with 32 matching paragraphs, authenticates no corresponding complete main English; this is not a whole-original absence claim. All displaced material remains preserved without relocation. Publication HOLD. Supplied pointing is evidence, not proof of authorial priority. 58.196.1: Qualified independent AI review. Verbatim he anchor «יבין היטב ענין זה הספור:»; verbatim he_nikud anchor «יָבִין הֵיטֵב עִנְיַן זֶה הַסִּפּוּר:». Conjunction, study of the aforementioned Anochi discourse, will understand well, the matter of this story, and final colon are preserved. This closes the sixth pair before marker 59. הַמְעַיֵּן supports one who studies/peruses; יָבִין predicts understanding; הֵיטֵב preserves well. Pointed and unpointed witnesses both end in a colon. No missing-ending notice is imported from the displaced dream. The complete Anochi closing is present, and the next numbered unit is outside this review.

Previous comparison English — not the selected translation

And one who peruses the discourse "Anochi" mentioned above will well understand the matter of this story.

Earlier unaligned import — original chapter 1, index 196

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.

Original owner: c1-i196 · /segments/195/en. Conserved verbatim; not a corresponding translation and not reassigned to another Siman.

Exact source ownership and field bindings

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23 conserved source-apparatus witnesses

These historical comparison/disposition witnesses are not additional numbered source pairs and do not authenticate a complete original translation. The 142 complete earlier imports also remain at each row’s original ownership above.

s24-disposition-1 — Recovered AI-edited secondary English; superseded paraphrase

And when a question comes upon him, he should let it go, and it is impossible for our human intellect to resolve questions of this type.

Unauthenticated secondary summarizing/repetitive sentence, not an additional exact Hebrew clause. The inability of human intellect to resolve these questions is retained in the reviewed clauses referenced. The instruction "he should let it go" has no exact counterpart in the frozen Hebrew clauses here and is not added to the reviewed translation. Retain this entire original sentence verbatim in the source apparatus; do not falsely map it onto restored s90-c12..c29 or silently discard it. These are thematic references, not claims of exact translation equivalence.

{
  "id": "s24-disposition-1",
  "status": "superseded_secondary_paraphrase_preserved_in_apparatus",
  "source": {
    "key": "a24b5",
    "start": 1108,
    "end": 1245
  },
  "related_reviewed_clause_ids": [
    "s90-c9",
    "s90-c10",
    "s90-c13",
    "s91-c5"
  ],
  "translation_action": "No change; source text is explicitly accounted as superseded rather than as translated.",
  "witness_kind": "Recovered AI-edited secondary English; superseded paraphrase"
}

s24-disposition-2 — Recovered AI-edited secondary English; superseded paraphrase

Rather, only faith alone —

Redundant secondary faith-alone bridge before the relocated heaven/earth comparison. The corresponding Hebrew faith-alone clause s91-c6 already has exact source a24b6[402:432]. Do not assign a second source occurrence to that clause or omit this bridge from the accounting. The comparison itself remains assigned to s91-c7 at a24b5[1272:1377], unchanged.

{
  "id": "s24-disposition-2",
  "status": "superseded_secondary_paraphrase_preserved_in_apparatus",
  "source": {
    "key": "a24b5",
    "start": 1245,
    "end": 1272
  },
  "related_reviewed_clause_ids": [
    "s91-c6"
  ],
  "translation_action": "No change; retain verbatim in the source apparatus as a superseded duplicate bridge.",
  "witness_kind": "Recovered AI-edited secondary English; superseded paraphrase"
}

s33-secondary-apparatus-3 — Recovered AI-edited secondary addendum; unreviewed as commentary

Addendum — Translator's Note Articles 33 and 162 — In Rabbi Nussun's autobiography, Yimay Moharnat — The Days of Our Teacher Rabbi Nussun, he describes at length the events surrounding the revelation of Torah-lesson "Azamra" (see also The Life of Our Leader Rabbi Nachman, article 33). This is all included in chapter 26, which begins with a declaration that he will relate how the holy book Likutay Moharan came to be published. Rabbi Nussun then proceeds to relate how in the summer of 567 (1807) Rabbi Nachman's wife passed away, and Rabbi Nachman contracted a lung disease and immediately began to talk of his own demise; he said his health was in grave danger and exhorted everyone to pray for him. Amongst other things, he spoke of the need of having 60 warriors surrounding him and of his desire to be buried in Israel if it would have been feasible (as is also documented in The Life of Our Master Leader Rabbi Nachman, article 162). Two days after Yom Kippur 568 (which was a Wednesday), Rabbi Nachman initiated the [continuation below article 162].

Preserved separately in full; no corresponding main-text Hebrew in this range; not silently inserted or dropped. Completeness and original authentication are not certified.

{
  "id": "s33-secondary-apparatus-3",
  "witness_kind": "Recovered AI-edited secondary addendum; unreviewed as commentary",
  "source": {
    "key": "secondary/33/blocks/3/text",
    "start": 0,
    "end": 1060
  }
}

s34-secondary-apparatus-1 — Recovered AI-edited secondary addendum; unreviewed as commentary

Addendum — Translator's Note Based on this, Saba [Yisroel Dov Odesser] wrote in Blossoms of the Spring (volume 3, letter 268; in the early printings see volume 2, letter 119): "Also he should be careful not to speak [ill] of any one of (the nation of) Israel, just on the contrary, he should strive with all his strength to find merit and good in each one of Israel; and even if he seems, Heaven forbid, to be completely wicked, he should strive to find in him good points where he is not wicked, until every one of Israel is beautiful and pleasant in his eyes."

Preserved separately in full; no corresponding main-text Hebrew in this range; not silently inserted or dropped. Completeness and original authentication are not certified.

{
  "id": "s34-secondary-apparatus-1",
  "witness_kind": "Recovered AI-edited secondary addendum; unreviewed as commentary",
  "source": {
    "key": "secondary/34/blocks/1/text",
    "start": 0,
    "end": 564
  }
}

original-paragraph-147 — Supplied original DOCX, not secondary AI prose

33 and 162

Original DOCX witness retained whole as source documentation, including any material also used by an aligned clause; not inserted as additional main-text translation.

{
  "id": "original-paragraph-147",
  "witness_kind": "Supplied original DOCX, not secondary AI prose",
  "source": {
    "key": "canonical-paragraphs.json/147",
    "start": 0,
    "end": 10
  }
}

original-paragraph-148 — Supplied original DOCX, not secondary AI prose

In Rabbi Nussun’s autobiography, Yimay Moharnat – The Days of Our Teacher Rabbi Nussun, he describes at length the events surrounding the revelation of Torah-lesson “Azamra” (see also The Life of Our Leader Rabbi Nachman, article 33). This is all included in chapter 26 which begins with a declaration that he will relate how the holy book Likutay Moharan came to be published. Rabbi Nussun then proceeds to relate how in the summer of 567 (1807) Rabbi Nachman’s wife passed away, and Rabbi Nachman contracted a lung disease and immediately began to talk of his own demise, he said his health was in grave danger and exhorted everyone to pray for him. Amongst other things, he spoke of the need of having 60 warriors surrounding him and of his desire to be buried in Israel if it would have been feasible (as is also documented in The Life of Our Master Leader Rabbi Nachman, article 162). Two days after Yom Kippur 568 (which was a Wednesday) Rabbi Nachman initiated the

Original DOCX witness retained whole as source documentation, including any material also used by an aligned clause; not inserted as additional main-text translation. This original paragraph ends mid-sentence at initiated the; no continuation is invented.

{
  "id": "original-paragraph-148",
  "witness_kind": "Supplied original DOCX, not secondary AI prose",
  "source": {
    "key": "canonical-paragraphs.json/148",
    "start": 0,
    "end": 971
  }
}

original-paragraph-151 — Supplied original DOCX, not secondary AI prose

a story is recounted of Rabbi Nachman, on the day before the last Rosh Hashana of his life, someone asked him for advice how to merit to diligence in Torah study. Rabbi Nachman told him that he should not speak (bad) of any Jew (see the explanation there, and Sichos Huran 91). The person asked Rabbainu, what if he sees that he is a completely wicked person? Rabbainu strongly admonished him, how he could suggest that one from (the nation of) Israel is completely wicked, for certainly there is still found in him a bit of good or some good point where he is not wicked, and he recalled the matter of, "a bit more and there is no wicked" which is explained in the Torah-lesson of Azamru, see there. Based on this, Saba wrote in Blossoms of the Spring (volume 3, letter 268. In the early printings see volume 2, letter 119), "Also he should be careful not to speak (bad) of any one of (the nation of) Israel, just on the contrary, he should strive with all this strength to find merit and good in each one of Israel; and even if he seems Heaven forbid, to be completely wicked, he should strive to find in him good points where he is not wicked, until every one of Israel is beautiful and pleasant in his eyes."

Original DOCX witness retained whole as source documentation, including any material also used by an aligned clause; not inserted as additional main-text translation.

{
  "id": "original-paragraph-151",
  "witness_kind": "Supplied original DOCX, not secondary AI prose",
  "source": {
    "key": "canonical-paragraphs.json/151",
    "start": 0,
    "end": 1212
  }
}

s46-secondary-apparatus-5 — Recovered AI-edited secondary translator addendum; separate commentary

Addendum — Translator's Note Article 46 — Saba Yisroel Dov Odesser o.b.m., whom Rabbainu was referring to when he said, "My fire will burn until the coming of the Messiah."

Separate translator commentary witness, not an additional translated Hebrew paragraph. Correspondence between these two witnesses is thematic/textual, not authentication of a complete original main-text translation. Claims made in the commentary are preserved, not independently endorsed. The original ends at Messiah without a closing quotation mark or final punctuation; the secondary adds closing punctuation. Original ending completeness is not certified; neither punctuation nor a continuation is supplied in the preserved original.

{
  "id": "s46-secondary-apparatus-5",
  "witness_kind": "Recovered AI-edited secondary translator addendum; separate commentary",
  "source": {
    "key": "secondary/46/blocks/5/text",
    "start": 0,
    "end": 174
  },
  "scope": "Pending main-text independent review; retained source apparatus is not publication approval."
}

original-paragraph-154 — Supplied original DOCX translator addendum; not secondary AI prose

46 - Saba Yisroel Dov Odesser o.b.m., whom Rabbainu was referring to when he said, "My fire will burn until the coming of the Messiah

Separate translator commentary witness, not an additional translated Hebrew paragraph. Correspondence between these two witnesses is thematic/textual, not authentication of a complete original main-text translation. Claims made in the commentary are preserved, not independently endorsed. The original ends at Messiah without a closing quotation mark or final punctuation; the secondary adds closing punctuation. Original ending completeness is not certified; neither punctuation nor a continuation is supplied in the preserved original.

{
  "id": "original-paragraph-154",
  "witness_kind": "Supplied original DOCX translator addendum; not secondary AI prose",
  "source": {
    "key": "canonical-paragraphs.json/154",
    "start": 0,
    "end": 133
  },
  "scope": "Pending main-text independent review; retained source apparatus is not publication approval."
}

s48-secondary-apparatus-2 — Recovered AI-edited secondary translator addendum; separate commentary

Addendum — Translator's Note Article 48 — Also when Rabbainu went to the Baal Hatanya immediately upon his return from Israel, he turned down his host's request for him to deliver Torah, and the Baal Hatanya proceeded to deliver Torah for 8 (or 6) hours, and Rabbainu hinted afterwards to his followers that this was improper (Avunehu Barzel, Words and Stories of Rabbainu o.b.m. 46, and transcriptions of Saba Yisroel Dov Odesser o.b.m.). Also see The Life of Our Leader Rabbi Nachman 48, about when a very famous rabbi visited Rabbainu a year before his passing — Rabbainu didn't want to deliver Torah, see there.

Separate translator commentary witness, not an additional translated Hebrew paragraph. Correspondence between these two witnesses is thematic/textual, not authentication of a complete original main-text translation. Claims made in the commentary are preserved, not independently endorsed. Original Rabbanu, comma and other wording remain exact; the AI-edited secondary Rabbainu and em dash do not supersede them.

{
  "id": "s48-secondary-apparatus-2",
  "witness_kind": "Recovered AI-edited secondary translator addendum; separate commentary",
  "source": {
    "key": "secondary/48/blocks/2/text",
    "start": 0,
    "end": 617
  },
  "scope": "Pending main-text independent review; retained source apparatus is not publication approval."
}

original-paragraph-157 — Supplied original DOCX translator addendum; not secondary AI prose

48 - Also when Rabbainu went to the Baal Hatanya immediately upon his return from Israel, he turned down his host's request for him to deliver Torah, and the Baal Hatanya proceeded to deliver Torah for 8 (or 6) hours, and Rabbainu hinted afterwards to his followers that this was improper (Avunehu Barzel, Words and Stories of Rabbainu o.b.m. 46, and transcriptions of Saba Yisroel Dov Odesser o.b.m.). Also see The Life of Our Leader Rabbi Nachman 48, about when a very famous rabbi visited Rabbainu a year before his passing, Rabbanu didn't want to deliver Torah, see there.

Separate translator commentary witness, not an additional translated Hebrew paragraph. Correspondence between these two witnesses is thematic/textual, not authentication of a complete original main-text translation. Claims made in the commentary are preserved, not independently endorsed. Original Rabbanu, comma and other wording remain exact; the AI-edited secondary Rabbainu and em dash do not supersede them.

{
  "id": "original-paragraph-157",
  "witness_kind": "Supplied original DOCX translator addendum; not secondary AI prose",
  "source": {
    "key": "canonical-paragraphs.json/157",
    "start": 0,
    "end": 576
  },
  "scope": "Pending main-text independent review; retained source apparatus is not publication approval."
}

s50-secondary-apparatus-3 — Recovered AI-edited secondary translator addendum; separate commentary

Addendum — Translator's Note Article 55 — "This I know already, that when a person wants to do some matter of holiness and he has impediments on this etc.," as all this explained further on.

Separate translator commentary witness, not an additional translated Hebrew paragraph. Correspondence between these two witnesses is thematic/textual, not authentication of a complete original main-text translation. Claims made in the commentary are preserved, not independently endorsed. Both witnesses explicitly identify Article55, although the secondary block is stored under article50. This placement inconsistency remains unresolved; neither witness is presented as Siman50 main translation or silently reassigned.

{
  "id": "s50-secondary-apparatus-3",
  "witness_kind": "Recovered AI-edited secondary translator addendum; separate commentary",
  "source": {
    "key": "secondary/50/blocks/3/text",
    "start": 0,
    "end": 192
  },
  "scope": "Pending main-text independent review; retained source apparatus is not publication approval."
}

original-paragraph-160 — Supplied original DOCX translator addendum; not secondary AI prose

55 - "This I know already, that when a person wants to do some matter of holiness and he has impediments on this etc.," as all this explained further on.

Separate translator commentary witness, not an additional translated Hebrew paragraph. Correspondence between these two witnesses is thematic/textual, not authentication of a complete original main-text translation. Claims made in the commentary are preserved, not independently endorsed. Both witnesses explicitly identify Article55, although the secondary block is stored under article50. This placement inconsistency remains unresolved; neither witness is presented as Siman50 main translation or silently reassigned.

{
  "id": "original-paragraph-160",
  "witness_kind": "Supplied original DOCX translator addendum; not secondary AI prose",
  "source": {
    "key": "canonical-paragraphs.json/160",
    "start": 0,
    "end": 153
  },
  "scope": "Pending main-text independent review; retained source apparatus is not publication approval."
}

54.184.secondary.5 — Recovered AI-edited secondary surplus; not an additional Hebrew translation

And he said to me: Even though he had known this matter before, he did not know it at all in comparison to what he knows now — for now he knows the matter completely in its revelation.

Surplus secondary repetition/paraphrase after the Hebrew ending; preserved as apparatus, not an extra Hebrew translation unit.

{
  "id": "54.184.secondary.5",
  "witness_kind": "Recovered AI-edited secondary surplus; not an additional Hebrew translation",
  "source": {
    "key": "/54/blocks/1/text",
    "start": 479,
    "end": 664
  },
  "related_reviewed_rows": [
    184
  ],
  "original_source_artifact": "/root/ajew-entry-step1-qa/chayey-repair/simanim-54-55/siman-54-mapping.json"
}

54.184.secondary.6 — Recovered AI-edited secondary surplus; not an additional Hebrew translation

And in all this matter writing instruments are insufficient to explain the matter well, and the discerning ones will understand a little of themselves.

Surplus secondary closing sentence absent in both Siman 54 Hebrew fields; close correspondence to Siman 55 pair188 ending documented only, not relocated or given duplicate Hebrew ownership.

{
  "id": "54.184.secondary.6",
  "witness_kind": "Recovered AI-edited secondary surplus; not an additional Hebrew translation",
  "source": {
    "key": "/54/blocks/1/text",
    "start": 664,
    "end": 815
  },
  "related_reviewed_rows": [
    184
  ],
  "original_source_artifact": "/root/ajew-entry-step1-qa/chayey-repair/simanim-54-55/siman-54-mapping.json"
}

baseline-chapter-1-displaced-189 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

Sichos HaShayachim l'Sipuray Ma'asiyos General articles 60–73 | Section sub-numbers 1–14 60. (Section sub-number 1) (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. 61. (Section sub-number 2) (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.

This complete English field occupied chapter1 Reader index 189 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
  "id": "baseline-chapter-1-displaced-189",
  "witness_kind": "Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58",
  "source": {
    "key": "baseline-frozen.json/segments/188/en",
    "path": "/root/ajew-entry-step1-qa/chayey-repair/simanim-56-58/baseline-frozen.json",
    "file_sha256": "a8204226d0458e7c507c92ac6233424ab4a55d6db44a92adf7619e0300d05f59",
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  }
}

baseline-chapter-1-displaced-190 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

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. 62. (Section sub-number 3) (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.

This complete English field occupied chapter1 Reader index 190 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
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  "witness_kind": "Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58",
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}

baseline-chapter-1-displaced-191 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

And I saw in a dream that it was Yom Kippur. And it was simple and clear to me in the dream that on every Yom Kippur one person is brought as a sacrifice — whom the High Priest offers. And they sought someone to be the sacrifice, and I consented to be the sacrifice. And they told me to commit myself to this in writing, and I obligated myself to this in writing.

This complete English field occupied chapter1 Reader index 191 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
  "id": "baseline-chapter-1-displaced-191",
  "witness_kind": "Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58",
  "source": {
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}

baseline-chapter-1-displaced-192 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

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.

This complete English field occupied chapter1 Reader index 192 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
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}

baseline-chapter-1-displaced-193 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

63. (Section sub-number 4) (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. 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. 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. 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. heard that he said then in these words: "What do you know about how to be joyful from out of marah shechorah (melancholy — lit.

This complete English field occupied chapter1 Reader index 193 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
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  "witness_kind": "Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58",
  "source": {
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    "path": "/root/ajew-entry-step1-qa/chayey-repair/simanim-56-58/baseline-frozen.json",
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}

baseline-chapter-1-displaced-194 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

'black bile')? I will tell you how once upon a time people were rejoicing" etc. 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. 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.

This complete English field occupied chapter1 Reader index 194 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
  "id": "baseline-chapter-1-displaced-194",
  "witness_kind": "Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58",
  "source": {
    "key": "baseline-frozen.json/segments/193/en",
    "path": "/root/ajew-entry-step1-qa/chayey-repair/simanim-56-58/baseline-frozen.json",
    "file_sha256": "a8204226d0458e7c507c92ac6233424ab4a55d6db44a92adf7619e0300d05f59",
    "start": 0,
    "end": 495,
    "sha256": "03fc43b6d54768d422d511ad9f26b595e46b0928f4b6a8a9cd8690595b5561fd"
  }
}

baseline-chapter-1-displaced-195 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

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.

This complete English field occupied chapter1 Reader index 195 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
  "id": "baseline-chapter-1-displaced-195",
  "witness_kind": "Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58",
  "source": {
    "key": "baseline-frozen.json/segments/194/en",
    "path": "/root/ajew-entry-step1-qa/chayey-repair/simanim-56-58/baseline-frozen.json",
    "file_sha256": "a8204226d0458e7c507c92ac6233424ab4a55d6db44a92adf7619e0300d05f59",
    "start": 0,
    "end": 620,
    "sha256": "c4f2ceadaf93b217af934feee3d37cbb0a181817efcc9205d73f726fc9cb39ad"
  }
}

baseline-chapter-1-displaced-196 — Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58

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.

This complete English field occupied chapter1 Reader index 196 before the private replacement. Its destination has not been authenticated; no deletion, relocation, deduplication or repair is approved. Inherited repeated/incomplete passages and explicit missing-ending notices remain literal source evidence, not gaps inserted into Hebrew56–58. Not additional translated main text; publication remains HOLD.

{
  "id": "baseline-chapter-1-displaced-196",
  "witness_kind": "Displaced Reader baseline English, preserved verbatim; not authenticated as original English or as translation of Hebrew56–58",
  "source": {
    "key": "baseline-frozen.json/segments/195/en",
    "path": "/root/ajew-entry-step1-qa/chayey-repair/simanim-56-58/baseline-frozen.json",
    "file_sha256": "a8204226d0458e7c507c92ac6233424ab4a55d6db44a92adf7619e0300d05f59",
    "start": 0,
    "end": 180,
    "sha256": "cd5c93ef2d3530c0129e634f23686b7b91c53e3fb0ce06b74219b2290f1977bd"
  }
}

Historical canonical chapter metadata — not this edition’s scope or counters

{
  "id": "cm-1",
  "book": "chayey-moharan",
  "part": 1,
  "torah": 1,
  "displayNumber": 1,
  "title": "שיחות וספורים וענינים שהיה אצל כל תורה ומעשה",
  "hebrewTitle": "שיחות וספורים וענינים שהיה אצל כל תורה ומעשה",
  "keyVerse": "",
  "keyVerseTranslation": "",
  "keyVerseRef": "",
  "themes": [],
  "keywords": [],
  "simanim": [],
  "totalParagraphs": 275,
  "hasEnglish": true,
  "navigation": {
    "prev": null,
    "next": "cm-1-2",
    "prevUrl": null,
    "nextUrl": "/reader/chayey-moharan/1/2"
  },
  "hasNikud": true,
  "translationReview": {
    "reviewedSimanim": [
      1,
      2,
      3,
      4,
      5,
      6,
      7,
      8,
      9,
      10,
      11,
      12,
      13
    ],
    "reviewedSegmentIndexes": [
      1,
      2,
      3,
      4,
      5,
      6,
      7,
      8,
      9,
      10,
      11,
      12,
      13,
      14,
      15,
      16,
      17,
      18,
      19,
      20,
      21,
      22,
      23,
      24,
      25,
      26,
      27,
      28,
      29,
      30,
      31,
      32,
      33,
      34,
      35,
      36,
      37,
      38,
      39,
      40,
      41,
      42,
      43,
      44,
      45,
      46,
      47,
      48,
      49,
      50,
      51,
      52,
      53,
      54
    ],
    "scope": "Only Simanim 1–13, paragraphs 1–54, have received this manual source/alignment review. Remaining paragraphs are unchanged and await review.",
    "provenance": "Original English is preserved wherever available. Missing wording is supplemented visibly; recovered Finished HTML and new translations are separately identified.",
    "sourceNotes": "Unplaced original notes are preserved in the source review record, not attached to unrelated paragraphs."
  }
}

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Secondary commentary below is a whole-book collection, including records outside Simanim 14–58. It is not an authenticated row alignment to this selected edition.

Qualified outward actions require authenticated source ownership; reading and local highlights remain available.

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Chayay Moharan — AI-reviewed, editorially qualified Simanim 14–58

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Siman 58 #

23 conserved source-apparatus witnesses

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Commentaries on Chayay Moharan — whole-book commentary context (not an alignment to Simanim 14–58)