רָאשֵׁי פְּרָקִים מֵהַמַּאֲמָר בְּלִקּוּטֵי א' סִימָן ח' עַל הַכָּתוּב רָאִיתִי וְכוּ' (זְכַרְיָה ד' וְהוּא הַפְטָרַת שַׁבַּת חֲנֻכָּה)
רָאשֵׁי פְּרָקִים מֵהַמַּאֲמָר בְּלִקּוּטֵי א' סִימָן ח' עַל הַכָּתוּב רָאִיתִי וְכוּ' (זְכַרְיָה ד' וְהוּא הַפְטָרַת שַׁבַּת חֲנֻכָּה)
Source: https://ajew.org/reader/kokhvei-or/1/14

Segment 1
HE:
רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. וְגֻלָּהּ עַל רֹאשָׁהּ וְכוּ'. הִנֵּה יָקָר גַּנּוֹחֵי... מֵאִישׁ יִשְׂרְאֵלִי. כִּי הִיא שְׁלֵמוּת הַחֶסְרוֹנוֹת כִּי עַל־יְדֵי... הָרוּחַ חַיִּים נִבְרָא הָעוֹלָם כְּמוֹ שֶׁכָּתוּב "וּבְרוּחַ פִּיו כָּל צְבָאָם"... וְהוּא גַּם־כֵּן חִיּוּת הָאָדָם... כָּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו וּכְשֶׁיֵּשׁ חֶסְרוֹן בְּאֵיזֶה דָּבָר, עִקַּר הַחֶסְרוֹן הוּא בִּבְחִינַת הַחִיּוּת... הָרוּחַ חַיִּים שֶׁל אוֹתוֹ הַדָּבָר... וְהָאֲנָחָה הִוא אֲרִיכוּת הַנְּשִׁימָה וְהִוא בִּבְחִינַת אֶרֶךְ אַפַּיִם, דְּהַיְנוּ מַאֲרִיךְ רוּחֵהּ. וְעַל־כֵּן כְּשֶׁמִּתְאַנֵּחַ עַל הַחֶסְרוֹן וּמַאֲרִיךְ רוּחֵהּ, הוּא מַמְשִׁיךְ הָרוּחַ חַיִּים לְהַחִסָּרוֹן... וְעַל־כֵּן הָאֲנָחָה

EN:
Siman 1. Some stories and necessary disclosures which I drew from the analytical combinations of the words of Moharan and Moharan"as z"l in writing and orally [and the discussions within them] — which are grounded in the words of the Arizal z"l and the holy Zohar. And at the beginning I have also added the elaborations. And I have also brought in this volume some stories of the men of Moharan"as z"l — among whom I grew all my days.

Segment 2
HE:
מַשְׁלִים הַחֶסְרוֹן:

EN:
Siman 2. And now we shall return once more to the conversations and stories mentioned above — regarding the attainment of Moshe after his passing. And it is automatically understood that also the face of Moshe in his lifetime — which in the first redemption was considered like the face of the sun — is not considered at all compared to the face of the sun sevenfold etc. — that this disciple now merited in his preparation of himself for the final redemption — which is the face of the future sun. As Isaiah prophesied regarding this in the verse "And the light of the moon shall be as the light of the sun" etc. And this is what [Moharan"as] said: that in the future he will study Torah with all the Seven Shepherds [among them Moshe himself].

Segment 3
HE:
אַךְ מֵאַיִן מְקַבְּלִין הָרוּחַ חַיִּים. דַּע שֶׁעִקַּר הָרוּחַ חַיִּים מְקַבְּלִין מֵהַצַּדִּיק וְהָרַב שֶׁבַּדּוֹר. כִּי עִקַּר הָרוּחַ חַיִּים הוּא בְּהַתּוֹרָה... וְהַצַּדִּיקִים דְּבֵקִים בְּהַתּוֹרָה. וְעַל־כֵּן עִקַּר הָרוּחַ חַיִּים הוּא אֶצְלָם. וּכְשֶׁהוּא מְקֻשָּׁר לְהַצַּדִּיק וְהָרַב שֶׁבַּדּוֹר, כְּשֶׁהוּא מִתְאַנֵּחַ וּמַאֲרִיךְ רוּחֵהּ, מַמְשִׁיךְ רוּחַ חַיִּים מֵהַצַּדִּיק שֶׁבַּדּוֹר שֶׁהוּא דָּבוּק בְּהַתּוֹרָה אֲשֶׁר שָׁם הָרוּחַ. וְזֶהוּ שֶׁנִּקְרָא הַצַּדִּיק אִישׁ אֲשֶׁר רוּחַ בּוֹ, שֶׁיּוֹדֵעַ לַהֲלֹךְ נֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד... וְזֶה בְּחִינַת רוּחַ צְפוֹנִית הַמְנַשֶּׁבֶת בַּכִּנּוֹר שֶׁל דָּוִד... חָמֵשׁ נִימִין כְּנֶגֶד חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה... וְרוּחַ צָפוֹן... הִוא בְּחִינַת רוּחַ הַצָּפוּן בְּלִבּוֹ שֶׁל אָדָם, שֶׁהִוא בְּחִינַת הָרוּחַ חַיִּים, כִּי צָפוֹן חָסֵר... וְעִקַּר הָרוּחַ חַיִּים הוּא בַּלֵּב וּכְמוֹ שֶׁכָּתוּב בְּתִקּוּנֵי זֹהַר... וְהַחֶסְרוֹן הוּא הִסְתַּלְּקוּת הָרוּחַ שֶׁמְּקוֹמוֹ בַּלֵּב. וְעַל־כֵּן נִרְגָּשׁ הַחֶסְרוֹן בַּלֵּב, וְעַל־כֵּן כְּשֶׁנִּתְמַלֵּא הַחֶסְרוֹן...

EN:
Siman 3. It is automatically understood from this also regarding the greatness of Moharan"as z"l — that even though compared to our master z"l he is considered only as before the moon [as is elaborated from the Torah in section 6 of Likutay I — which our master z"l said at his drawing close — and from the Torah in section 7 of Likutay Tinyono — which he said at his ordination before his passing]. But there is no comparison whatsoever between the light of the face of the moon that this disciple merited in the first redemption — in receiving from the face of the sun in this world [which is only in the attribute of netzach as is known] — to the light of the face of the moon that he merited now — in receiving from the face of the future sun. And there is room to explain: that according to the immensity of the incomparable light of the face of this sun — the very light of the face of the moon receiving from it is considered like the light of the face of the sun in this world — which is the level of the face of Moshe himself. And this also explains what came from the mouth of Moharan"as z"l before his passing in this language:

Segment 4
HE:
נֶאֱמַר "וְיִתֶּן לְךָ מִשְׁאֲלוֹת לִבֶּךָ, יְמַלֵּא ה'" וְכוּ'...

EN:
Siman 4. For our Sages z"l already said [in tractate Horayos]: "Ezra was worthy that the Torah be given through him had Moshe not preceded him." [And see below.] And also from this I was aroused to recognize and contemplate the greatness of my father the Rav Rabbi Nachman z"l of Tulchin — for he is the one of whom Moharan"as z"l said [in the presence of Rabbi Aharon son of R. Avraham Chayyim of Uman] in this language:

Segment 5
HE:
אַךְ רְשָׁעִים... דַּע שֶׁיֵּשׁ רַב דִּקְלִפָּה שֶׁהוּא בְּחִינַת עֵשָׂו... יֵשׁ לִי רָב. וְהוּא בְּחִינַת "אַלּוּפֵי עֵשָׂו" וּכְמוֹ שֶׁמְּתַרְגֵּם אוּנְקְלוּס 'רַבְרְבֵי עֵשָׂו'... וּמֵהֶם מְקַבְּלִין הָרְשָׁעִים הָרוּחַ. וְהוּא בְּחִינַת רוּחַ הַטֻּמְאָה בְּחִינַת רוּחַ סְעָרָה, כְּמוֹ שֶׁכָּתוּב "הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר"... כְּמוֹ רוּחַ סְעָרָה שֶׁהוּא גָּדוֹל בִּשְׁעָתוֹ... אַךְ שֶׁאֵין

EN:
Siman 5. For although — since he was an orphan without father and mother — he did not rise so much in the level of Torah study. But he also read and studied greatly — because the essential thing is the attending and constant diligence at the doors of the Rav. And not one of all the men of Moharan"as z"l was as diligently at his doors as he — for approximately fourteen years. For even Rabbi Moshe and his brother Rabbi Zaynvel — all the days they were in Breslov — came to Moharan"as z"l only on Shabbos at the end of the night meal and by day on Shabbos and at the third meal and at the departure of Shabbos. And afterwards they distanced themselves to settle in Tsherin — and merited to stand before him only in the brief time he spent in Tsherin — a week or two in the winter — and afterwards in summer a week or two — and at the days of Rosh HaShanah in Uman. And twice or more Rabbi Moshe mentioned above z"l also traveled with him together. But this does not compare at all to the attachment and attendance and the abundance of standing before him that my father z"l merited.

Segment 6
HE:
לוֹ קִיּוּם כְּלָל... וּמַסְעַר גּוּפֵהּ וְנִשְׁמָתֵהּ:

EN:
Siman 6. And Hashem, may He be blessed, arranged His wonders to settle him in Tulchin — which is not far from Breslov — about the distance of the city Nemirov from Breslov. As is understood from the words of our master z"l — that there was in this a wondrous intention in what he settled in Breslov close to Moharan"as z"l who was in Nemirov — and not in the same city as Moharan"as. For Moharan"as z"l once wanted during the lifetime of our master z"l to settle also in Breslov — and our master z"l did not agree to this [due to the immense necessity of the obstacles through which all the formation of the vessels to receive comes about]. But since in any case obstacles come only in measure and weight from Hashem, may He be blessed — since our master z"l had gone to settle in Breslov — and there are not even two parsas [Russian] between Breslov and Nemirov as is known. And so Hashem, may He be blessed, arranged afterwards in the distance between my father and Moharan"as z"l — one in Breslov and one in Tulchin — so that there are also not even two parsas between them — as mentioned.

Segment 7
HE:
וְעַל־כֵּן "וְאִישׁ חָכָם יְכַפְּרֶנָּה". כִּי הַחֶסְרוֹן הוּא מֵחֲמַת עֲוֹנוֹת... הַמַּמְשִׁיךְ הָרוּחַ חַיִּים, וּמַשְׁלִים הַחֶסְרוֹן מְכַפֵּר הֶעָוֹן. וְהוּא מִגֹּדֶל רַחֲמָנוּת וַחֲנִינוּת מֵהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, שֶׁצִּמְצֵם עַצְמוֹ לִהְיוֹת הָרוּחַ אֵצֶל הַצַּדִּיקִים... וְזֶה בְּחִינַת שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, ה' ה' אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם... וְרַב חֶסֶד... הֵפֶךְ עֵשָׂו רַב דִּקְלִפָּה, שֶׁהוּא אַדְמוֹנִי תֹּקֶף הַדִּין... "תּוֹרַת אֱמֶת הָיְתָה

EN:
Siman 7. And also if we come to the depth of the words of our master z"l in Likutay Tinyono section 7 ["For He who has mercy on them" etc.] — and behold and see the great wonders of the son Eliezer and the disciple Yehoshua — as brought there — and understand and contemplate likewise their differences from each other. For Eliezer [bears the name of] help [ezer] — and Yehoshua [bears the name of] salvation [yeshuah]. And the distinction and difference in the interpretations is: that the word ezer applies only if the person himself endeavors and works as he should — only even so — he necessarily requires Hashem, may He be blessed, to make help for him [in a manner that he arrives at the intended purpose in every deed — as in the matter of the verse "I shall make a helper for him" — said regarding the wife — and the essential deed is through the husband — as the language of the Sages in the kesubah: "I shall work and honor" etc.]. But not so the meaning of the word yeshuah [salvation] — which is said of one who has nothing of his own — to the extent that he absolutely requires salvation from Hashem, may He be blessed.

Segment 8
HE:
בְּפִיהוּ"... נוֹצֵר וּמַמְתִּיק אַלּוּפֵי עֵשָׂו... "נוֹשֵׂא עָוֹן וָפֶשַׁע":

EN:
Siman 8. And if we continue to look and contemplate in them — we will understand and see that this is precisely the distinction and difference — as it were — between two Names of Hashem, may He be blessed — found in these names Eliezer and Yehoshua. As is elaborated from the words of our master z"l in section 7 of Likutay Tinyono ["For He who has mercy on them" etc.] — for it is elaborated there from the words of our master z"l that from the makifim [surrounding lights] — see there — there are 370 lights [twice 185 — see there] — and he interprets there the word ma'aseh as mem heh shin ayin — and that from there comes all receiving of the malchus [kingship attribute] — [and see carefully in the elaborations that I explained in them]. Which it is known according to the Arizal z"l to be the final heh of the Name Havayah, may He be blessed. And it follows automatically from this — in the name Yehoshua — all four letters of the Name Havayah, may He be blessed [for according to this it is automatically understood that this final heh which is malchus — from which these 370 shine — is itself also called on account of this always also by the name of the 370]. And it is already known that this Name is in the attribute of Mercy — incomparably greater than Lovingkindness [chesed] alone — which is the Name El found in Eliezer as mentioned. For according to the above one can automatically explain: that since the son Eliezer only needs help [not complete salvation] — the simple Lovingkindness of the Name El found in his name is sufficient and more than enough for him. But not so the disciple who absolutely requires complete salvation — he requires the complete attribute of Mercy in the Name Havayah itself — may He be blessed — as is known.

Segment 9
HE:
וְהִנֵּה כְּשֶׁמִּתְאַנֵּחַ מַמְשִׁיךְ הָרוּחַ חַיִּים... אַךְ לְהִתְגָּרוֹת בָּרְשָׁעִים אִי אֶפְשָׁר. כִּי כְּשֶׁמִּתְגָּרֶה בְּהָרָשָׁע וְהוּא מִתְאַנֵּחַ... אִם לֹא מִי שֶׁהוּא צַדִּיק גָּמוּר... לֹא יְאֻנֶּה לַצַּדִּיק כָּל אָוֶן. וְהָעִנְיָן כִּי יֵשׁ אַרְבָּעָה יְסוֹדוֹת... וּלְמַעְלָה בְּשָׁרְשָׁם הֵם אַרְבַּע אוֹתִיּוֹת הויה וּלְמַטָּה הֵם מְעֹרָבִים טוֹב וָרָע. וְהַצַּדִּיק גָּמוּר שֶׁהִבְדִּיל וְהִפְרִישׁ הָרָע מִן הַטּוֹב לְגַמְרֵי... מֻתָּר לְהִתְגָּרוֹת בָּרְשָׁעִים. וְהָעִנְיָן כִּי כָּל רָשָׁע הַהֶכְרֵחַ שֶׁיִּהְיֶה לוֹ צִנּוֹר שֶׁיְּקַבֵּל דֶּרֶךְ שָׁם הָרוּחַ שֶׁלּוֹ לְהַשְׁלִים הַחֶסְרוֹן, וְהַצִּנּוֹר הוּא דֶּרֶךְ הַמִּדָּה רָעָה מֵהָאַרְבָּעָה יְסוֹדוֹת שֶׁהִמְשִׁיךְ וְהִגְבִּיר עַל עַצְמוֹ, הוּא הַדֶּרֶךְ... וּכְשֶׁהַצַּדִּיק רוֹצֶה לְהַשְׁפִּילוֹ, הוּא מֻכְרָח לֵירֵד לְהַמִּדָּה רָעָה הַהִיא שֶׁהִגְבִּיר עָלָיו הָרָשָׁע לְהַכְנִיעָהּ, וּלְקַלְקֵל הַצִּנּוֹר הַהוּא שֶׁל הָרָשָׁע שֶׁמְּקַבֵּל דֶּרֶךְ שָׁם הַחִיּוּת שֶׁלּוֹ. וְעַל־כֵּן מֻכְרָח שֶׁיִּהְיֶה זֶה הַצַּדִּיק צַדִּיק גָּמוּר שֶׁאֵין בּוֹ שׁוּם רַע, לְמַעַן לֹא יִהְיֶה כֹּחַ לְהָרוּחַ סְעָרָה... לִשְׁלֹט וּלְהַזִּיק חַס וְשָׁלוֹם לְהַצַּדִּיק... כִּי אֵין לְהָרָשָׁע שׁוּם תְּפִיסָא בּוֹ... מַה שֶׁאֵין כֵּן צַדִּיק שֶׁאֵינוֹ גָּמוּר... הָרָע עֲדַיִן בְּכֹחַ... אֲבָל צַדִּיק גָּמוּר אֵינוֹ בּוֹלֵעַ... הַצַּדִּיק גָּמוּר וְכָל הַנִּלְוִים אֵלָיו מֻתָּרִים

EN:
Siman 9. And were I not afraid to elaborate further in the depth of the matter — I would say: that this is what is meant by Yehoshua passing away on the 26th of Nissan — which is the gematria of the Name Havayah, may He be blessed — as is known. And as I elaborated above regarding the greatness of Moharan"as z"l — who in relation to our master z"l is also called by the name the disciple Yehoshua — delist leih migarmeh klum [he has nothing of his own]. But in relation to the collective souls of Israel — he also rose and was exalted to the levels of the face of Moshe our teacher, peace be upon him — which is the face of Ezra as mentioned — from the words of our Sages z"l [and see below]. And it follows automatically — also regarding the head of his disciples and servants and attendants — who is my father the Rav Rabbi Nachman z"l of Tulchin — that in relation to us and the collective souls — he too is called by the name Yehoshua. And this is what his passing too was directed on this day the 26th of Nissan. [This hint I heard in the name of one of the men of our fellowship.] And see below where I shall add further words regarding my father z"l.

Segment 10
HE:
לְהִתְגָּרוֹת בָּרְשָׁעִים.

EN:
Siman 10. And if I had merited during his holy lifetime to recognize and know so much of his importance and greatness — as I took it to heart about three years ago — I know clearly that the strange troubles and poverty and distress from which I have not been freed until today would not have passed over me. For I took it to heart regarding the verses about Yehoshua bin Nun — and from ourselves we will understand: that even apart from the praise said of him "he did not depart" etc. — he served Hashem and fled from sin. And yet — even if his service had increased doubly — and he had not attached himself so greatly to Moshe our teacher, peace be upon him — it appears from the words of our Sages z"l that he would not have merited afterwards to fill his place and receive from him the laying of his hands in such an exalted degree. And also our own eyes see: that in many places the Torah called him by the name attendant of Moshe our teacher, peace be upon him. For in the portion of Ki Sisa and at the end of Mishpatim — he is mentioned with the language of the verse "and his attendant" etc. And in the portion of Behaalosecha in the verse "And he answered etc. — attendant of Moshe." And also at the beginning of the book of Yehoshua — the verse opens with "And it was after the death etc. — attendant of Moshe."

Segment 11
HE:
וְלָבֹא לָזֶה לְהַפְרִישׁ וּלְהַבְדִּיל וּלְבָרֵר הָרָע מֵהַטּוֹב הוּא עַל־יְדֵי תּוֹרָה וּתְפִלָּה. וְלִמּוּד הַתּוֹרָה יִהְיֶה לָלוּן לְעָמְקָהּ שֶׁל הֲלָכָה... כִּי יֵשׁ בְּהַתּוֹרָה אֲחִיזַת הַטּוֹב וְהָרָע שֶׁנֶּאֱחָזִין מִבְּחִינַת אִסּוּר וְהֶתֵּר טָמֵא וְטָהוֹר כָּשֵׁר וּפָסוּל שֶׁיֵּשׁ בְּהַתּוֹרָה. וְכָל זְמַן שֶׁאֵינוֹ מְבָרֵר הַהֲלָכָה, הוּא מְעֹרָב... אַךְ לִזְכּוֹת לְזֶה

EN:
Siman 11. And according to the exaltedness of Moharan"as mentioned — who merited through the power of our master — to stand before Moshe himself — surely it is something that I mentioned above: that among all the men of Moharan"as z"l — there was not found an attendant and servant and one attached to Moharan"as like him. And he received from him all the oral teachings mouth to mouth — which are necessary for the written teachings. And from the great feeling of the words of Moharan"as — he abandoned himself from his youth — not wanting to think at all of crafts and physical labor — and walked to him on foot twice a month in order to hear from his holy mouth the words of the living G-d — which he received from our master z"l — and which he renewed through them in his ordination from the hands of our master z"l [as is brought and understood from this elsewhere] — which are the books of Likutay Halachos — which have already merited the multitudes immeasurably as is known and famous among all our fellowship. And certainly he who sees them in the book does not compare to he who hears them from his holy mouth [as is brought from the words of our master z"l as well].

Segment 12
HE:
הַשֵּׂכֶל... הוּא עַל־יְדֵי תְּפִלָּה כִּי מִשָּׁם נִמְשָׁךְ הַשֵּׂכֶל:

EN:
Siman 12. And from the great feeling that my father z"l merited to feel in them — he accepted upon himself outstanding and immense poverty for several years — and toiled and labored to copy all six volumes in a manner that they would be suitable for printing [for from Moharan"as z"l's writing — from the great speed of his writing — many of the letters were stuck together to the extent that it was difficult to print from them]. And he did not receive for this any reward or payment from Moharan"as z"l — even one peruta. And the saying of our master z"l to our fellowship regarding Moharan"as z"l — that they must be grateful to him — for were it not for him they would not have even one page — this saying afterwards was applied also to my father z"l in his diligence and labors to bring to light the books of Moharan"as z"l.

Segment 13
HE:
וְהָעִנְיָן כְּמוֹ שֶׁכָּתוּב בְּתִקּוּנֵי זֹהַר, גַּן דָּא אוֹרַיְתָא, וְנִשְׁמוֹת יִשְׂרָאֵל הַמְעַיְּנִים וּמְבִינִים בְּהַתּוֹרָה, הֵם בְּחִינַת עִשְׂבִין וּדְשָׁאִין דְּאִתְרְבִיאוּ בַּגַּן. וּמֵאַיִן הֵם גְּדֵלִים, הוּא מִמַּעְיַן הַחָכְמָה כְּמוֹ שֶׁכָּתוּב "מַעְיַן גַּנִּים". "וּמַעְיָן מִבֵּית ה' יֵצֵא" הוּא הַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: "כִּי בֵּיתִי בֵּית תְּפִלָּה". וְהוּא בְּחִינַת מֵבִיא מִכֹּחַ אֶל הַפֹּעַל. כִּי תְּפִלָּה הוּא בְּחִינַת חִדּוּשׁ הָעוֹלָם... וְהוּא בְּחִינַת בְּרִיאָה בְּכֹחַ. כְּמוֹ שֶׁכָּתוּב: "כֻּלָּם בְּחָכְמָה עָשִׂיתָ", שֶׁהוּא בְּחִינַת הַתְּפִלָּה שֶׁמִּשָּׁם יוֹצֵא מַעְיַן הַחָכְמָה. וְהַתּוֹרָה הוּא בְּחִינַת בְּרִיאָה בְּפֹעַל... כִּי בְּהַתּוֹרָה נִבְרָא הָעוֹלָם... וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: 'הַמְעַיֵּן בִּתְפִלָּתוֹ בָּא לִידֵי כְּאֵב לֵב'... מַאי תַּקָּנָתוֹ יַעֲסֹק בַּתּוֹרָה... נַעֲשֶׂה בַּקָּשָׁתוֹ עַל־יְדֵי שֶׁיּוֹצֵא מִכֹּחַ אֶל הַפֹּעַל... וְנָהָר הַיּוֹצֵא מֵעֵדֶן... עֵדֶן הוּא בְּחִינַת הַתְּפִלָּה... כִּי עֵדֶן עַיִן לֹא רָאָתָה... תְּפִלָּה שֶׁהִוא לְמַעְלָה מֵהַטֶּבַע.. לְהַשְׁקוֹת אֶת הַגַּן הוּא הַתּוֹרָה. וּמִשָּׁם יִפָּרֵד, כִּי עַל־יְדֵי־זֶה נִפְרָד הָרָע מֵהָאַרְבָּעָה יְסוֹדוֹת וְלֹא נִשְׁאָר רַק הַטּוֹב. וְהָיָה לְאַרְבָּעָה רָאשִׁים, הֵם אַרְבַּע אוֹתִיּוֹת הויה שֶׁהֵם

EN:
Siman 13. And I heard from him: that when he finished writing the books of Likutay Halachos — Moharan"as z"l once asked him:

Segment 14
HE:
שֹׁרֶשׁ הַטּוֹב שֶׁל הָאַרְבָּעָה יְסוֹדוֹת...

EN:
Siman 14. And he answered him: Yes. [And it was apparent from his words that many times from the great feeling and the flashing of Divinity that shone upon him — because of this he was compelled to put down the quill from his hand and stop the writing entirely.] And afterwards he girded his loins to print at least the first volume [Orach Chayyim Part I]. But upon this Moharan"as z"l was aroused to give him a small amount for the travel expenses to the city of Jassy in the provinces of Walachia [Romania]. And his wife — when she heard in Tulchin that he had traveled to Walachia — traveled to Breslov to inform Moharan"as z"l: that if he would not at minimum provide her with bread under duress and water under pressure — she and her children would die of hunger, G-d forbid. And Moharan"as was compelled to write to his son R. Yitzchak z"l of Tulchin to give her each week some amount in a manner that she would subsist at minimum within strict limits. And my father z"l himself throughout the entire journey greatly minimized and reduced expenses — and also at the beginning of the journey walked on foot several times. For even the printing expenses themselves were difficult and heavy for Moharan"as z"l — according to the extreme depth of his poverty and his concealment from the people of the world.

Segment 15
HE:
...מֵאַרְבַּע רוּחוֹת ... צִיצִית הוּא מִלְּשׁוֹן שֵׂעָר (בְּשִׁין שְׂמָאלִית) כִּי עַל־יָדָם נִכְנָע עֵשָׂו אִישׁ שָׂעִיר בְּחִינַת רוּחַ סְעָרָה... דַּהֲווֹ דָּמוּ כִּמְבַסְּמוּ פֵּרוּשׁ רַשִׁ"י כִּשְׁתוּיֵי יַיִן בְּחִינַת עֵשָׂו אַדְמוֹנִי... רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב... אוֹר הַגָּנוּז לֶעָתִיד... אִילָנָא דְּחַיֵּי וְאִילָנָא דְּמוֹתָא הַיְנוּ טוֹב וָרָע וְזֶהוּ לֹא בְּחַיִל וְלֹא בְּכֹחַ כִּי אִם בְּרוּחִי וְכוּ' מִי אַתָּה הַר הַגָּדוֹל לִפְנֵי זְרֻבָּבֶל לְמִישׁוֹר... כֻּלָּם יִתְבַּטְּלוּ עַל־יְדֵי הָרוּחַ חַיִּים... גַּם דִּבֵּר אָז מֵעִנְיַן י"ב שָׁעוֹת הַיּוֹם וְי"ב שְׁעוֹת הַלַּיְלָה שֶׁיֵּשׁ בָּהֶם שְׁנֵים עָשָׂר צֵרוּפֵי הוי"ה בְּכָל שָׁעָה צֵרוּף אַחֵר, וְכָל שָׁעָה נֶחֱלֶקֶת לתתר"ף חֲלָקִים וְכָל חֵלֶק מהתתר"ף חֲלָקִים... וְהַמַּשְׂכִּילִים יָבִינוּ, "רֶכֶב אֶחָד רִבֹּתַיִם" בְּחִינַת קַבָּלַת הַתּוֹרָה שֶׁמִּשָּׁם מְקַבְּלִין הָרוּחַ חַיִּים הָרַבָּנִים דִּקְדֻשָּׁה, עַל־יְדֵי־זֶה נִתְבַּטְּלִין וְנִכְנָעִין אַלּוּפֵי עֵשָׂו

EN:
Siman 15. And while I engage in writing and making known to generations the importance and greatness of my father z"l — I hereby make known what he merited once on the holy Shabbos night of the portion Beshalach [called Shabbos Shirah — the Shabbos of Song] — when he was then together with Moharan"as z"l on his journey to Lipovets — to go with him there to a celebration for a newborn son in the house of a man who had an acquaintance with Moharan"as z"l. But there was found then in this house a cantor who was from the side of the opponents [misnagdim]. And Moharan"as z"l requested of this cantor to sing in honor of the aforementioned Shabbos joy — but this cantor was from the opponents' side — and in order to vex Moharan"as z"l — he refused in any manner to sing. And Moharan"as answered and said to my father z"l:

Segment 16
HE:
רַבְרְבֵי עֵשָׂו, שֶׁהֵם הָרַב דִּקְלִפָּה, בִּבְחִינַת אַלְפֵי שֶׁאֵינָן:

EN:
Siman 16. And my father z"l began to sing and chant the song with a wondrous melody — pleasant to every listening ear. And Moharan"as z"l said to him afterwards: "I did not know at all — you can sing!" And the cantor mentioned above was afterwards ashamed before all those standing there.