בֵּאוּר הַלִּקּוּטִים בֵּאוּר הַלִּקּוּטִים Source: https://ajew.org/reader/kokhvei-or/1/15 Segment 1 HE: וּבְרוּחַ פִּיו כִּי הָאָדָם הוּא חֵלֶק אֱלֹקִי כַּנּוֹדָע, וּבְאִתְעָרוּתָא דִּלְתַתָּא שֶׁמַּאֲרִיךְ אֶת רוּחוֹ, גּוֹרֵם גַּם מִלְּמַעְלָה הַמְשָׁכַת הָרוּחַ EN: Siman 1. All that is mentioned in the book Sichos veSimurim regarding the virtue of reading the words of our master z"l — applies also to the Stories, and in one respect even more so. Segment 2 HE: חַיִּים מֵהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, לְהַשְׁלִים לְזֶה הַחֶסְרוֹן: EN: Siman 2. Preface regarding some hints in the stories of Sefer HaSipurei Maasiyos: It is what I wrote above in Krach Sheni [Volume Two] — §25 — that I understood from the words of Moharan"as z"l: that every action occurs in the place where it occurs. And that from them flow and unfold also all the stories of Torah, Prophets, and Writings. And that in their unfolding — through the intermediary of the Palace of Transformations [Heichal HaTemuros] — they are exchanged and transmuted from world to world with various permutations. Segment 3 HE: מַשְׁלִים הַחֶסְרוֹן יֵשׁ לְבָאֵר בְּכַוָּנָתוֹ הַקְּדוֹשָׁה, שֶׁגַּם מֵחֲמַת זֶה הִטְבִּיעַ הַבּוֹרֵא יִתְבָּרַךְ בְּטֶבַע הָאָדָם לְהַאֲרִיךְ אֶת רוּחוֹ בִּגְנִיחָה וַאֲנָחָה כְּשֶׁיֵּשׁ לוֹ אֵיזֶה חֶסְרוֹן, כְּדֵי שֶׁעַל־יְדֵי־זֶה EN: Siman 3. Regarding the first story — of the Lost Princess [Avidas Bas Melech] — I have already written some hints in the elaboration of the discourse in Likutay I section 60 [Posach Rabbi Shimon — Rabbi Shimon opened]. See there. Segment 4 HE: בְּעַצְמוֹ יִגְרֹם כַּמָּה פְּעָמִים הַשְׁלָמָה לְהַחֶסְרוֹן. EN: Siman 4. Regarding the third story — of the Lame Man [HaChiger] — regarding the hint that came from the mouth of our master z"l himself: concerning the verse "And he shall be like a tree planted etc. — whose fruit etc. — and whose leaf etc. — and all that he does shall prosper" [Psalms 1:3] — which hints at the tree and the sapling of which the sun told the moon. And through the connections of his holy words mentioned in Sefer Likutay Moharan according to my path which I elaborated in the aforementioned book of commentary — there is room to elaborate as well: that this is the very same tree of which he afterwards said — that through watering it all the husks and demons are nullified. According to this we come in the moon's saying to the sun: "You worry other worries — and I shall tell you my worry" — which was her worry from the demons that suck from her. And according to the above — the words necessarily say: interpret me according to the intention of the moon — that this is precisely her own worry — for since the tree is not being watered and is moreover going dry — it is automatically understood from there — according to his holy story — that through this the husks and demons go on strengthening each time more to suck further from the legs of the moon. [For from the legs the essential sucking comes — as is understood from this and from his holy book Likutay Tinyono.] And also according to his story there it appears elaborated: that this is what the Sage commanded his sons — that the essential livelihood should be from watering trees. And further there is room to explain according to this: that all of them were regarding the moon — for the watering of the tree is propitious for her as is brought inside. And as that which came from his holy mouth regarding the first Psalm of the book of Psalms — it appears elaborated: that the most distinguished of his sons who stood in the matter of the aforementioned moon — is the man who first did not walk — and afterwards did not stand. And at the complete opposite of the moshav leitzim [seat of scoffers] — from the aforementioned husks. And he is the one who merited through the good stone mentioned there to stand in the union of the sun and the moon. And specifically then — when he too was with them in their union — their telling and disclosing mentioned was one to the other. See there carefully. [And there is room to explain: that this is because he too was required for their union and their aforementioned telling.] And that because of this he himself merited the healing of the legs through the dust which the sun disclosed — that this is the essential completion of the moon. And this man who stood in her level is from the sun [as is understood from this elsewhere]. And then — in his healing — he first burnt the wicked thieves who caused the intensification of the weakness of the legs as is brought. And afterwards — through his supervision of the mockers mentioned there — was the cause of watering the tree through the trembling of the earth — until the husks were completely nullified. And there is room to add and explain: that also because of this was the entire beginning of King David, peace be upon him — opening his book with this Psalm. For he himself is in the level of the moon as is known — and through him all the husks will be nullified as is known. And for practical purpose — you will understand and contemplate from all of this how great and wondrous is the virtue of engaging in the saying of Psalms — for all nullification of the husks is through this. And as is understood also from his holy book Likutay Tinyono — that all nullification of the intensification of the husks that prevent entry through the gates of repentance — is in the abundance of virtue found in the saying of Psalms. See there. Segment 5 HE: וְהוּא מִגֹּדֶל רַחֲמָנוּת וַחֲנִינוּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ. אֵלֶּה הַדְּבָרִים נִרְאִים לִכְאוֹרָה כִּשְׂפַת יֶתֶר, כִּי מִי לֹא יֵדַע בְּכָל אֵלֶּה שֶׁהַשְׁלָמַת הַחֶסְרוֹן וְכַפָּרַת הָעֲוֹנוֹת הוּא מִמִּדַּת הָרַחֲמִים. וְאוּלָם בְּסֵתֶר דְּבָרָיו וְהַשָּׂגָתוֹ הַזֹּאת עַל אוֹדוֹת הַכְנָעַת הָרַב דִּקְלִפָּה שֶׁהוּא אַדְמוֹנִי בְּתֹקֶף הַדִּין (כַּמּוּבָא לְקַמָּן בִּפְנִים) וּמְבֹאָר מֵהַשִּׂיחָה (שֶׁבְּסֵפֶר חַיֵּי מוֹהֲרַ"ן) הַשַּׁיֶּכֶת לְזֹאת הַהַשָּׂגָה שֶׁבְּהַשָּׂגָתוֹ וְתוֹרָתוֹ הַזֹּאת בְּעַצְמָהּ, הִשְׁתַּדֵּל לְהַכְנִיעַ אֶת הָרָשָׁע (הָעוֹמֵד מִצִּדּוֹ) שֶׁבְּתֹקֶף הַדִּין כַּנַּ"ל. יֵשׁ לְבָאֵר שֶׁעַל זֶה טָרַח בִּפְרָטִיּוּת לְבָאֵר כָּל הַמִּדּוֹת שֶׁל רַחֲמִים, כִּי בָּהֶם EN: Siman 5. The Story of the Fly and Spider [Maase HaZvuv veAkavish] — our master z"l told when he came from his journey to Novritch — as mentioned in Sefer Chayay Moharan. And on his journey he took with him a wealthy and distinguished G-d-fearing man — R. Shmuel of Teplik — whose livelihood was a shop [manufaktur] — and even his wife herself was capable of supervising the shop. And with R. Shmuel — he first took Rabbi Naftali of Nemirov to travel with him until Lipovets. And in Lipovets he was compelled to send Rabbi Naftali back home — for he was a weak man and was not capable of being itinerant on so long a journey — and precisely in the days of cold and winter from mid-Teves onward. And in Lipovets he took in place of Rabbi Naftali z"l — R. Aizik Yosef of Lipovets. And he and R. Shmuel mentioned — they are the very two men hinted at in the aforementioned story. [For although this too is one of the stories of ancient times — but in their unfolding which I mentioned in Krach Sheni — see there — and down to this physical world — something of this is found also in this journey of our master z"l — for "who are kings? — the Rabbis."] And he changed his garments at the beginning of the journey to appear like a merchant. And he warned the two men mentioned very greatly not to disclose in any place who he is. And before the journey — our master z"l took thirty rendlakh [coins] and gave them to R. Shmuel mentioned — and he bought with this a wagon with horses — and also hired a man who would be dedicated to driving the horses. And these men did not know at all where they were going — only at every crossroads they asked our master z"l which way to travel — and he showed them. Segment 6 HE: לְבַד כָּל הַכְנָעַת הָרָשָׁע (שֶׁבְּתֹקֶף הַדִּין כַּנַּ"ל): EN: Siman 6. And R. Shmuel and R. Aizik Yosef mentioned had several stories from this journey. And these two stories — I heard from my father z"l who heard them from the mouth of R. Shmuel mentioned: Segment 7 HE: וְזֶה בְּחִינַת שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת וְכוּ'. כְּפִי הָעוֹלֶה מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁכָּל הַמִּדּוֹת הָעֶלְיוֹנוֹת נִמְצָאוֹת בְּהָרַב דִּקְדֻשָּׁה. נִרְאֶה מְבֹאָר כִּי הויה הֵן בְּאִתְעָרוּתָא דִּלְתַתָּא שֶׁבּוֹ לְעוֹרֵר EN: Siman 7. First story: That they once stopped with the wagon at an inn — and our master z"l and R. Shmuel entered the inn — and found the innkeeper there holding in his arms an infant of about two years. And immediately upon the entry of our master z"l — R. Shmuel saw that this infant pointed with his hand toward our master z"l — and said to his father in this language: Segment 8 HE: אוֹתָם לְמַעְלָה מֵהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ. EN: Siman 8. And his father the innkeeper — in his great preoccupation with selling spirits to the non-Jews found there — did not look and did not incline his ear at all to the words of the infant. And R. Shmuel was very startled when he heard this from the mouth of the infant — for throughout all the thousands of people they had met on their long journey — not one person was found who knew and recognized in the face of our master z"l that he is a Rav and great man in Israel [called in our language guter Yid] — due to the great extent of his disguise as a merchant as mentioned. And yet — since R. Shmuel too was standing close to our master z"l — R. Shmuel worried lest it was toward himself that the infant pointed with his hand to his father [for he was distinguished in appearance like a great Admo"r]. And R. Shmuel took a coin from his pocket and went to the infant and gave it to him — and said to him: Nu — a ya — ikh bin a guter Yid? [Well — is it so — am I the Admo"r?] And the infant answered: No. And pointed once again with his hand toward our master z"l himself — and said to him: this one is the guter Yid — the Rebbe. And our master z"l immediately went outside and sat on the wagon. And as they traveled — R. Shmuel began to wonder at the words of the infant. And our master z"l answered and said: Segment 9 HE: נוֹצֵר וּמַמְתִּיק שֶׁהוּא נוֹצֵר (וְשׁוֹמֵר) וּמַמְתִּיק אֶת הָאַלּוּפִים שֶׁלֹּא יַזִּיקוּ אֶת הָעוֹלָם (כִּי לְשׁוֹן שְׁמִירָה סוֹבֵב לִפְעָמִים עַל הַמַּזִּיק, EN: Siman 9. And behold — on their journey — at every crossroads our master z"l showed them where to travel as mentioned. It happened several times that they traveled on a road they had already traveled before. And several days after the story of the infant mentioned — it came about as well that they traveled once more along the road of the aforementioned inn where this infant had been. And when R. Shmuel saw that this was the inn — he asked the driver of the wagon to stop there — and he entered the inn in order to see the infant mentioned once more. And he found the innkeeper sitting on the ground in mourning — after the death of the aforementioned infant. Segment 10 HE: כִּלְשׁוֹן הַפָּסוּק: "וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ"). EN: Siman 10. The second story: That they once lodged in an inn where there were many guests from the nearby towns who knew each other. And all their journey was in the province of Poland — where the essential trade is in everything that comes from the great forests and thickets found there — timber, planks, wheels, tar, and the like. And in the aforementioned long winter nights — many merchants sat around the large table standing in the middle of the house — and spoke with each other about their trades as is the way of merchants. And our master z"l sat among them and interwove his words as well through their words and through the specific numerical details of their transactions — and the names of the lords with whom they traded — as one who had already been among them for a long time. And R. Shmuel mentioned stood behind him — astonished and greatly astounded in hearing and watching all of this. And he was also greatly astonished that the merchants did not ask and inquire of him who he was and where he was from — he who was so knowledgeable in the details of their trades as mentioned. And after about an hour or two — the merchants dispersed — each to where he wished to sleep. And there remained at the table only our master z"l and one more of the merchants who was still lingering in his sitting at the table. And this merchant began to look at the face of our master z"l and said to him: Segment 11 HE: נוֹשֵׂא עָוֹן וָפֶשַׁע בְּהֶכְרֵחַ הָאִתְעָרוּתָא דִּלְתַתָּא הַנַּ"ל בְּדִבּוּר הַמַּתְחִיל וְזֶה בְּחִינַת י"ג מִדּוֹת. יֵשׁ לְהִתְפַּלֵּא קְצָת אֲשֶׁר לֹא יְסַיֵּם בְּפֵרוּשׁוֹ לְכָל הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת. וְאִם בְּתֵבַת "וְחַטָּאָה" יֵשׁ לְפָרֵשׁ שֶׁאֵינוֹ צָרִיךְ לְחָשְׁבָהּ, כִּי הִיא מְחֻבֶּרֶת לְתֵבַת "נוֹשֵׂא" הַנַּ"ל (שֶׁהַנְּשִׂיאָה תְּסוֹבֵב גַּם עַל הַחַטָּאָה). אֲבָל עַל־כָּל־פָּנִים יֵשׁ לְהִתְפַּלֵּא אֲשֶׁר לֹא פֵּרֵט וְהִזְכִּיר גַּם מִדַּת "וְנַקֵּה" שֶׁבְּסוֹף הַמִּדּוֹת. אֲבָל מֵרָחוֹק תָּבִין שֶׁגַּם זֶה פֵּרֵט וְהִזְכִּיר בִּדְבָרָיו הַנִּפְלָאִים שֶׁכָּתַב אַחַר־כָּךְ עַל אוֹדוֹת הָרַב הָעֶלְיוֹן אֲשֶׁר יְנַקֶּה וִיזַכֵּךְ עַצְמוֹ, עַד שֶׁלֹּא יְאֻנֶּה אֵלָיו כָּל אָוֶן גַּם בְּיָדוֹ וְכֹחוֹ. וּבְהַמְבֹאָר שָׁם מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁבָּזֶה מְנַקֶּה וּמַצִּיל גַּם הַנִּלְוִים אֵלָיו שֶׁלֹּא יִתְאַחֵז בָּהֶם הָרָע, עַד שֶׁגַּם הֵם לֹא יִירְאוּ וְיִפְחֲדוּ מֵהָרָשָׁע. וּמִמֵּילָא נִמְצָא לְפִי זֶה גַּם מִדַּת "וְנַקֵּה" בְּרוּחַ הָרַב לְעוֹרֵר אוֹתָהּ בְּאִתְעָרוּתָא דִּלְעֵלָּא EN: Siman 11. And our master z"l answered him: "You think I am such-and-such" — and mentioned the name of that person — and aimed to make the merchant think that he had indeed intended that specific man. And when the merchant saw that he still had not been recognized — he answered and said a second time to our master z"l: "I know — Segment 12 HE: כַּנַּ"ל: EN: Siman 12. And our master z"l answered him once again: "You think I am such-and-such" — and mentioned him again by name. And aimed again at the name of the man whom the merchant thought he resembled. And in the meantime this merchant also turned to his place [to sleep]. And through wondrous divine providence — it did not enter the merchant's mind at all to wonder and be astonished to the point of standing upon this — and to specifically want to investigate and know who this man was — who knew so exactly his thoughts — and was so knowledgeable in the trades of the other merchants as mentioned. And before daylight — our master z"l rose early and continued on his journey. Segment 13 HE: וּבֶאֱמֶת אֵין זֶה נֶאֱמַר רַק עַל הָרַב הָעֶלְיוֹן שֶׁהוּא בֶּן דָּוִד בְּעַצְמוֹ שֶׁאָנוּ מְחַכִּים אֵלָיו (עַיֵּן בְּפֵרוּשׁ בֵּאוּרִי הַקּוֹדֵם בְּהַגָּה עַל EN: Siman 13. And on this same journey — he also told R. Shmuel: that once at the beginning of the night he commanded him to sit with him on the wagon — and to command the non-Jewish wagoner to tie the reins of the horses to the wagon itself [and not to hold them in his hand] — and to let the horses go on their own. And immediately there fell upon them a darkness and blackness of night — doubled and redoubled — to such an extent that in his sitting close to our master z"l on the wagon — he was not able to see our master z"l. And the matter lasted about an hour or two. And the wagon with the horses arrived and came to a city — which the Rav mentioned initially did not know the name of at all. And the horses stopped on their own at an inn that had no roof over it. And our master z"l descended with him from the wagon and they entered the house. And there was found in the house a servant who immediately prepared for our master z"l a special room — and he lay there to sleep. And the Rav R. Shmuel Yitzchak mentioned sat there in the main room together with the servant. And before our master z"l lay down in the aforementioned room — he commanded that a cooked dish be prepared for him for the supper meal. And our master z"l lay in that room until the cooking of the dish was completed. After the maidservant told the manservant that the cooking of the dish was completed — the servant said to the Rav mentioned to wake our master z"l from sleep. [For the servant did not know at all who he was — and the Rav R. Shmuel Yitzchak understood on his own that it was the will of our master z"l not to reveal who he is.] And the Rav did not want to wake our master z"l himself — and answered the servant: if you want — go and wake him in this language: Segment 14 HE: אוֹת כ"ד). EN: Siman 14. And our master z"l was aroused [from sleep] — but he did not want to eat. However he commanded that even without this he should pay for the dish as is customary. And he immediately mounted again with him on the wagon — and commanded once more that the non-Jew tie the reins of the horses to the wagon to go and run on their own as mentioned. Until they returned and came back into the city and the inn from which they had set out at the beginning of the night as mentioned. And while the Rav sat with the servant as mentioned — he asked the servant the name of the aforementioned city — and he answered him. And the Rav knew and understood: that this city was approximately several hundred parsas from the place of the city and inn mentioned — from which they had set out and returned. And in the midst of their return as mentioned — our master z"l said: Segment 15 HE: וְהַנִּלְוִים מֻכְרָח לְפָרֵשׁ עַל הַנִּלְוִים הַמְקֻשָּׁרִים אֵלָיו בְּקֶשֶׁר EN: Siman 15. And another story — I heard from R. Yechiel Mendil mentioned — who heard from the Rav R. Shmuel Yitzchak mentioned of Tsherin — that once he traveled to our master z"l in Breslov and stayed in his large house which was the place for guests. And from the room of our master z"l there was no entrance to the outside at all — only through this main room. And from the main room there was an entrance to the outside on the western side. And suddenly in the middle of the night — the Rav mentioned heard a sound of tumult from the room of our master z"l — like [the sound] of several thousands of men. And the Rav knew clearly that there was no one at all in the room besides our master z"l — for there was absolutely no entrance from this small room to the outside at all except through this main room where the Rav was lying as mentioned — and the room was locked from the inside at night as is customary. [And also the room of the Rebbe was too small to contain many people at all — and certainly not thousands of people — according to the tumult mentioned that came from there.] And great and immense fear and trembling fell upon the Rav from the sound of this tumult — to the extent that from the greatness of the trembling and terror that gripped all his limbs — he fell from the bed to the ground. And afterwards too he was afraid to stir himself and rise from the ground until the tumult subsided. And he rose afterwards from the ground and went outside — and remained there outside until the day broke. And also afterwards he was ashamed and afraid of our master z"l — to ask him: what is this and why this — for he understood that it was not his master's will that he ask him. Segment 16 HE: אֲמִתִּי (קֶשֶׁר אַהֲבָה כַּמּוּבָא בְּמָקוֹם אַחֵר) בִּשְׁלֵמוּת כָּרָאוּי. EN: Siman 16. And since I have gone out to make known some stories of our master z"l — I hereby incidentally recount what I heard from R. Yechiel Mendil z"l — who heard from the Rav R. Shmuel Yitzchak z"l of Tsherin: that he traveled with our master z"l to Valtshisk [at the time of the wedding of his daughter Miriam z"l]. On the journey once at the beginning of the night — he commanded him to sit with him on the wagon — and to command the non-Jewish wagoner to tie the reins of the horses to the wagon itself and to let the horses go on their own. And immediately a doubling upon doubling of the darkness and blackness of night fell upon them — to such an extent that sitting close to our master z"l on the wagon — he was not able to see our master z"l. And the matter lasted about an hour or two. And the wagon with the horses arrived and came to a city — the name of which the Rav mentioned initially did not know at all. And the horses stopped on their own at an inn that had no roof. [The rest of this story — as I recorded it above in §V.] Segment 17 HE: גַּן דָּא אוֹרַיְתָא, וְנִשְׁמוֹת יִשְׂרָאֵל וְכוּ' דְּאִתְרְבִיאוּ בַּגַּן סוֹבֵב בָּזֶה לְהַמְבֹאָר מֵצֵּרוּפֵי דְּבָרָיו הַקְּדוֹשִׁים לְעֵיל בְּאוֹת א' שֶׁכָּל EN: Siman 17. And returning to our matter — regarding the hints I see from the Story of the Fly etc. as mentioned from the Stories — see there. For according to what is mentioned at the end of the discourse in Likutay I section 20 [Tishah tikkunin — nine rectifications etc.] in this language: "Before one comes to the aspect of the Land of Israel — he should not boast — one who girds [as if] one who unties. But afterwards when he is victorious — he is then called a man of war." [And it is automatically understood: that this applies only to one who comes to the Land of Israel through the nine rectifications mentioned there — and that this applies only to one who disclosed this.] For from all of this let us come to what is mentioned regarding the journey of our master z"l to the Land of Israel — that precisely at the days of Rosh HaShanah he entered the city of Haifa [and see there in the account of the journey — the great joy that was on this night]. For according to the above there is room to explain: that this is what he established from then onward for all his people — the day of their gathering to him on Rosh HaShanah. Segment 18 HE: נִשְׁמַת הַחַיִּים הוּא מֵרוּחַ הַחַיִּים שֶׁבַּתּוֹרָה: EN: Siman 18. And what is written there — that at the assembly of all the ministers who were there — they were engaged in matters of levity — there is room to explain: that this is what is elaborated from the words of the holy Zohar and the Arizal z"l — that the entire matter of Rosh HaShanah is in the secret of Yitzchak [who is called by the name "Laughter" — tzchok — as it is written: "Laughter has G-d made for me" etc.]. And what is said about the levity of all the nations — he took as an example Yishmael — there is room to explain: that this is what Yishmael is mentioned in the reading of the book mentioned there. And the fly mentioned there — there is room to explain: that this is the matter of the weakened among Israel who are pursued by the husk of Eisav-Amalek — may his name be blotted out — who is compared to the spider [shamamis] [which is a kind of spider as is known]. As is understood from Rashi in the name of the Midrash — that it is of him that the verse remains [in Ovadyah who prophesied about him]: "You are greatly despised" — for he is more despised than all the creeping things. [As I already mentioned something of this in the conversations and stories in Krach Rishon — Volume One — see there.] For after it [the spider] had already caught itself with one leg on the page etc. — it remained going lower and lower until nothing was left of it. Which is what is brought by Rashi in the name of the Midrash — on the verse "and his hand grasped the heel of Eisav" etc. — that this one will not finish completing his kingdom until this one comes and takes it from him. And that is as mentioned: that precisely when the spider reached with his heel and foot on the page — to the extent that it seemed that there was no hope for the fly — for without doubt it will be completely destroyed, G-d forbid, by the husk of the spider as mentioned. It was precisely then that the spider began going lower and lower until it was completely wiped out. Segment 19 HE: בְּרִיאָה בְּכֹחַ לְפִי זֶה יֵשׁ לְבָאֵר בְּכִפְלַיִם בְּכַוָּנָתוֹ הַקְּדוֹשָׁה שֶׁבִּדְבָרָיו הַנַּ"ל. שֶׁמְּבֹאָר מֵהֶם שֶׁבַּעֲלִיַּת הָרַב לְהַבְּרִיאָה בַּכֹּחַ שֶׁבַּתְּפִלָּה, מְזַכֵּךְ גַּם לְכֹחוֹ. שֶׁגַּם בְּכֹחוֹ לֹא יִתְאַחֵז בּוֹ הָרָע חַס וְשָׁלוֹם (וְחוּץ זִכּוּכוֹ מֵהָרָע שֶׁזּוֹכֶה בְּבֵרוּר הַהֲלָכָה עַל־יְדֵי EN: Siman 19. And it is also automatically understood even more according to this [what is also brought in the name of R. Shimon of Ostropoli] — that the fly is hinted at in the initial letters [of the verse]: Zikaron baSsefer veSimbeAznay etc. — said in the Torah portion of Amalek — may his name be blotted out. For also what is mentioned that the king dozed and slept to the extent that it was difficult to rouse him — see there — there is room to explain: that this is the matter of what is elaborated from the analytical combinations of the words of the Arizal z"l and the words of our master z"l [in section 54 of Likutay I] — that on Rosh HaShanah the power of the imagination in sleep intensifies — to swallow and conceal the Zikaron baSsefer [the Record in the Book] mentioned. And that all the rectification and clarification is through Yosef — who is ben poras — and who interprets the dream of Pharaoh [on Rosh HaShanah as is known]. For through the intensification of the imagination [mentioned in Likutay I section 54 mentioned] — which always supports swallowing the good — "and it was not known that they came within it." And the rectification is through Yosef — for even though he too was first swallowed in prison — and also upon him the verse applies: "Many rise against me" [as is understood from the Psalm in which our master z"l hinted at this story] — many and great in Torah etc. — the very tribes of G-d. And he — in his coming — merited to clarify even the dream of Pharaoh on the night of Rosh HaShanah — until he went out from prison. And the brothers of Yosef came and bowed to him — for through him alone will the essential rectification be. And specifically on Rosh HaShanah: "Who shall ascend the mountain of Hashem etc. — he of clean hands and pure heart" — with thirty-two teeth [as is understood from this in the words of Moharan"as z"l]. Segment 20 HE: הַשֵּׂכֶל שֶׁנִּמְשָׁךְ מֵהַתְּפִלָּה): EN: Siman 20. And also if we examine carefully in the story of this story — regarding the king who when he understood the truth — and wanted to return the whole world to good — it was decided in his mind to travel and search for the wise and understanding man who would interpret for him the dream. And at first glance there is room to wonder at this: for what does the interpretation have to do with returning the world to good? But according to the above — you will understand from afar: that the interpretation touches upon the clarification of the good from the evil — which is occupied in swallowing the entire world. Segment 21 HE: הַתּוֹרָה שֶׁהִוא בְּחִינַת בְּרִיאָה בְּפֹעַל, סוֹבֵב בָּזֶה לְהָעוֹלֶה מֵצֵּרוּפֵי דְּבָרָיו הַקְּדוֹשִׁים בְּאוֹת א' וּבְאוֹת ב' שֶׁכָּל בְּרִיאַת הָעוֹלָם הוּא מֵהָרוּחַ חַיִּים שֶׁנִּמְצָא בְּהַתּוֹרָה. וְאוּלָם בִּדְבָרָיו הַקְּדוֹשִׁים שֶׁבְּזֶה הָאוֹת ז' מוֹסִיף וְהוֹלֵךְ לְהוֹדִיעַ שֶׁכָּל זֶה נִמְשָׁךְ EN: Siman 21. And also regarding the captives he took in captivity — among whom there was found one beautiful of appearance [yefas to'ar] etc. — there is room to hint also regarding the aforementioned Psalm — which David said when he fled from Absalom — who was the son of a yefas to'ar as is brought in the words of our Sages z"l. And it is automatically understood from this: that David knew that there was found in him a precious soul from the aspect of the aforementioned Zikaron — only because he was swallowed in the evil imagination — at the complete opposite. See there in section 54 mentioned. Segment 22 HE: מֵהַתְּפִלָּה, שֶׁהוּא הָעֵדֶן וְהַבְּרִיאָה בְּכֹחַ: EN: Siman 22. Regarding the Story of the Sage and Simple Man [Maase haChacham veTam]: It is elaborated from the conversations of our master — brought there after the story — regarding Amalek who was a heretic and a denier. And as is known from the books of truth — that he is the husk of Eisav that came forth from him — there is room to explain in this: that Eisav grew up together with Yaakov Ish Tam [the simple man]. And since this one opposite that one — there are found also portions of the soul of Yaakov in his descendants after him. And "a generation goes — a generation comes." And according to what our master z"l recounted — the order of the eating and drinking and the garments of the Simple Man etc. — there is room to explain: that this is what the Torah recounted in the portion of Beshalach — the matter of the clouds — which is elaborated from the words of our master z"l in Likutay I section 58 — that this is the matter of the garments — and that this hints in the verse "placing cloud as his garment." And also it appears from the verse in the portion of Eikev: "your garment" etc. — that they had no need at all to change their garments throughout the entire duration of their walking with the clouds. And also there in the portion of Beshalach — the Torah recounted the matter of the bread [from heaven] — in which they tasted the flavor of all foods. And also there in the portion of Beshalach — the Torah recounted the matter of the well — which it is known from the books of truth — that also in the waters of the well they tasted the flavor of all drinks. Segment 23 HE: וְנָהָר יוֹצֵא מֵעֵדֶן הַיְנוּ מֵהַתְּפִלָּה וְכוּ' לְהַשְׁקוֹת אֶת הַגָּן הִוא הַתּוֹרָה בְּהוֹדָעָתוֹ הַזֹּאת שֶׁהוּא מוֹדִיעַ בְּרוֹמְמוּת הַתְּפִלָּה שֶׁהִיא בְּעֵדֶן וּלְמַעְלָה מִגַּן הַתּוֹרָה. יֵשׁ לְסוֹבֵב עִקַּר כַּוָּנָתוֹ עַל תְּפִלַּת הָאָדָם שֶׁהוּא מִתְפַּלֵּל עַל אוֹדוֹת הַתּוֹרָה בְּעַצְמָהּ שֶׁיִּזְכֶּה לְבָרֵר הַהֲלָכָה בְּכָל דָּבָר, בְּאֹפֶן שֶׁיִּדְחֶה מֵאִתּוֹ כָּל הָרָע, עַד שֶׁיִּזְכֶּה לְקִיּוּם הַתּוֹרָה (וְכַמְבֹאָר מִדִּבְרֵי מוֹהֲרַנַ"ת שֶׁתְּפִלָּה כָּזֹאת נִקְרֵאת בְּשֵׁם חַיֵּי עוֹלָם יוֹתֵר מֵעֶצֶם הַתּוֹרָה. [וְגַם כַּאֲשֶׁר יִתְפַּלֵּל הָאָדָם עַל דָבָר גַּשְׁמִי וְחַיֵּי שָׁעָה, מוּכְרַח עַל־כָּל־פָּנִים שֶׁיִּהְיֶה כַּוָּנַת הָאָדָם כְּדֵי לִזְכּוֹת לְהַתּוֹרָה]). וּמִכָּתְלֵי דְּבָרָיו הַקְּדוֹשִׁים בִּדְבַר הַכָּתוּב רָאִיתִי וְכוּ' אוֹר הַגָּנוּז וְכוּ' יֵשׁ לְבָאֵר עוֹד שֶׁזֶּה מֵחֲמַת שֶׁהַתְּפִלָּה וְהָעֵדֶן הוּא מִמַּדְרֵגַת הַנִּסְתָּר שֶׁבַּתּוֹרָה, וְזֶה עִנְיַן הַהַסְתָּרָה (עַיִן לֹא רָאָתָה) שֶׁהִזְכִּיר בִּדְבַר הָעֵדֶן (וְכַמּוּבָא מִזֶּה בְּמָקוֹם אַחֵר). גַּם יֵשׁ לְבָאֵר בְּטַעַם בְּרִיאַת הַגַּן (וְהַשְׁקָאָתוֹ מֵהָעֵדֶן) שֶׁזֶּה מֵחֲמַת שֶׁהָעֵדֶן אֵין לוֹ גְּבוּל וָסוֹף, כִּי הוּא הָעֵדֶן וְהָעֹנֶג בְּסִתְרֵי תּוֹרַת הָאֵין סוֹף יִתְבָּרַךְ, אֲשֶׁר לֹא נִמְצָא כְּלָל יְכֹלֶת וְאֶפְשָׁרוּת בְּהָאָדָם הַמֻּגְבָּל לָבֹא בּוֹ. וְלֹא כֵן הַגַּן (שֶׁהוּא בַּתּוֹרָה שֶׁבְּנִגְלֶה) שֶׁהוּא הָעוֹמֵד בְּמַדְרֵגַת הַכֵּלִים הַמֻּכְשָׁרִים וְהַמֻּכְרָחִים, לְקַבָּלַת אוֹר הָעֵדֶן וַהֲבָאוֹתָיו בִּגְבוּלִים וְצִמְצוּמִים (כִּי מַה שֶּׁנֶּאֱמַר בְּשֶׁבַח הַתּוֹרָה: "אֲרֻכָּה מֵאֶרֶץ מִדָּה" הוּא מִצַּד הַנִּסְתָּר שֶׁבָּהּ [וּמִצַּד הַדְּרָשׁ וְהָרֶמֶז וְהָאַגָּדָה, שֶׁגַּם הֵם נֶחְשָׁבִים כְּעֵין הַנִּסְתָּר שֶׁבָּהּ]. אֲבָל הַהֲלָכוֹת אֲשֶׁר בַּתּוֹרָה שֶׁבְּנִגְלֶה, יִתְצַמְצְמוּ בְּבוֹא בֶּן דָּוִד כָּל פִּלְפּוּלֵי הַפּוֹסְקִים בְּסֵפֶר הֲלָכָה בְּרוּרָה אֲשֶׁר EN: Siman 23. It is understood anew from all this — regarding the matter of the story mentioned — that after our master z"l recounted the matter of the eating and drinking and garments of the Simple Man — he said in the midst of this: "A tumult arose — the Sage is traveling and coming." And there is room to explain: that from this story of ancient times — there afterwards unfolded in the days of Moshe our teacher, peace be upon him — that after all the account of the eating and drinking and garments [for all of which Israel merited — they being the Simple Man mentioned] — the Torah at the end of the portion of Beshalach says: "And Amalek came." And the love of the Sage toward the Simple Man — there is room to explain [as is understood from the words of our master z"l elsewhere] — that it is worse than hatred — from the abundance of the mockery and laughter with which he mocked him. For even now this is called the war of Amalek — as is understood from his holy words. Segment 24 HE: יְחַבֵּר וְכַמּוּבָן בָּזֶה מִדִּבְרֵי רַבֵּנוּ זַ"ל בְּמָקוֹם אַחֵר). EN: Siman 24. And behold — after all this — the Torah juxtaposed the portion of Yisro: from which it is elaborated that the Supreme King, may He be blessed, sent to all of Israel [who are called by the name Simple Man as mentioned] a divine letter. And they answered "We shall do and we shall hear" before they read the letter at all. "And He shone forth from Se'ir to them" — for to the sons of Eisav too He sent the letter — but they investigated so much that they did not draw near to the Supreme King, may He be blessed, at all. And yet — ultimately — even from them — the portions of souls of Israel will be clarified to be rectified through the Simple Man and the Baal Shem Tov. For also from the sons of sons of Haman they learned Torah etc. There are those who are completely evil — to be wiped out for ever and ever. Segment 25 HE: וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים בְּפֵרוּשׁ הַפָּשׁוּט מֵהַכָּתוּב סוֹבֵב הַפֵּרוּד עַל הִתְחַלְּקוּת הָאַרְבַּע נְהָרוֹת (מֵאַחְדוּתָם שֶׁבִּנְהַר הָעֵדֶן) זֶה מִזֶּה. וּבְפֵרוּשׁ הַדְּרָשׁ מֵרַבֵּנוּ זַ"ל יְסוֹבֵב הַפֵּרוּד עַל הָרָע לְבַד שֶׁנִּפְרָד וְנוֹפֵל מֵאִתָּם. וּבִכְלָל אַחַד עָשָׂר (הַנִּזְכָּר בְּהַקְדָּמַת סֵפֶר בֵּאוּרִי הַקּוֹדֵם) שֶׁבְּרֹב הַמִּקְרָאוֹת שֶׁרַבֵּנוּ זַ"ל מְפָרֵשׁ בָּהֶם בְּפֵרוּשׁ הַדְּרָשׁ, נִרְאֶה אוֹתָם בְּעֹמֶק הַפְלָאַת הַמְּסִלָּה שֶׁבְּלִמּוּדָיו, שֶׁמְּחַבֵּר אוֹתָם בְּפֵרוּשׁ הַפָּשׁוּט שֶׁבָּהֶם, יֵשׁ לִלְמֹד מֵהַמְפֹרָשׁ אֶל הַסָּתוּם, שֶׁגַּם בְּזֶה הַכָּתוּב כַּוָּנַת רַבֵּנוּ בִּדְבַר הַפֵּרוּד לִשְׁנֵי הַפֵּרוּשִׁים הַנַּ"ל (כְּעֵין הַמְּבֹאָר בְּמָקוֹם אַחֵר מִדִּבְרֵי מוֹהֲרַנַ"ת בְּשֵׁם הָאֲרִ"י זַ"ל) כִּי כְּדֵי לְהַפְרִיד וּלְחַלֵּק אֶת הָרָע מֵאֲחִיזָתוֹ בְּהָאַרְבַּע אוֹתִיּוֹת מֻכְרָח לְהַפְרִיד וּלְחַלֵּק אֶת הָאוֹתִיּוֹת בְּעַצְמָם, שֶׁלֹּא יִהְיוּ בְּאַחְדוּת וּדְבֵקוּת לְגַמְרֵי, כְּאַחְדוּתָם בְּהָעֵדֶן וְהַנָּהָר שֶׁמֵּאִתּוֹ. גַּם כְּפִי הָעוֹלֶה מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁהָאַרְבַּע אוֹתִיּוֹת הַנִּפְרָדִים בְּהַגַּן וְהַפֹּעַל נִמְצָאִים גַּם־כֵּן בְּכֹחַ וּבְעֵדֶן שֶׁמִּתְאַחֲדִים שָׁם בְּנָהָר אֶחָד. מְבָאֵר בָּזֶה אַגַּב EN: Siman 25. And let us return to our matter — regarding the hints I see from the Story of the Fly etc. as mentioned. [See the full elaboration above in §VI.] Segment 26 HE: אוֹרְחָא לְפֵרוּשׁ הַי"ג מִדּוֹת שֶׁמַּתְחִילִים בִּשְׁנֵי שְׁמוֹת הֲוַיָ"ה: EN: Siman 26. For according to what is mentioned at the end of the discourse in Likutay I section 20 — regarding the nine rectifications and the Land of Israel — and the journey of our master z"l to the Land of Israel — that precisely at the days of Rosh HaShanah he entered the city of Haifa — this is what he established from then onward for all his people: the day of their gathering to him on Rosh HaShanah. Segment 27 HE: וְהָיָה לְאַרְבָּעָה רָאשִׁים בְּהָעוֹלֶה מֵאֵלֶּה צֵרוּפֵי הַדְּבָרִים שֶׁבְּסִימָן ה' וְסִימָן ז', שֶׁגַּם כָּל הִתְהַוּוּת הַגּוּפִים בְּגַשְׁמִיּוּת בְּבִנְיַן אַרְבָּעָה יְסוֹדוֹת נִמְשָׁךְ וְיוֹצֵא מֵאַרְבַּע אוֹתִיּוֹת הַשֵּׁם (אַרְבָּעָה רָאשִׁים) שֶׁבְּגַן הַתּוֹרָה (וְכֵן גִּדּוּלֵי הַנְּשָׁמוֹת כַּנַּ"ל בְּדִבּוּר הַמַּתְחִיל דָּא אוֹרַיְתָא וְכוּ') סוֹבֵב גַּם־כֵּן לְהָעוֹלֶה מִצֵּרוּפֵי דְּבָרָיו הַקְּדוֹשִׁים הַנַּ"ל שֶׁבְּסִימָן א"ב, שֶׁכָּל בְּרִיאַת הָעוֹלָם הוּא מֵהָרוּחַ חַיִּים שֶׁנִּמְצָא בְּהַתּוֹרָה. אֲבָל בִּדְבָרָיו הַקְּדוֹשִׁים שֶׁבְּזֶה הַסִּימָן ז' מוֹסִיף וְהוֹלֵךְ לְהוֹדִיעַ שֶׁכָּל זֶה נִמְשָׁךְ מֵהַתְּפִלָּה EN: Siman 27. And what is written there about the assembly of all the ministers engaged in matters of levity — this is the secret of Yitzchak [tzchok — laughter] of Rosh HaShanah. And the example taken from Yishmael — this is because Yishmael is mentioned in the reading of the book mentioned there. And the fly — this is the aspect of the weakened among Israel pursued by the husk of Eisav-Amalek compared to the spider. For precisely when the spider reached with his heel upon the page — apparently hopeless for the fly — it was then that the spider went lower and lower until completely wiped out. Segment 28 HE: שֶׁהוּא הָעֵדֶן וְהַבְּרִיאָה בְּכֹחַ: EN: Siman 28. And also: that the king dozed and slept — this is the intensification of the imagination on Rosh HaShanah that swallows the Zikaron baSsefer. The rectification is through Yosef who interprets the dream of Pharaoh on Rosh HaShanah. And also the captive of beautiful appearance — this hints at Absalom the son of yefas to'ar — and the precious soul within him from the aspect of the Zikaron — swallowed in the evil imagination. See section 54 of Likutay I. Segment 29 HE: מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן בִּדְבַר הָעֵדֶן הַנַּ"ל הַגָּדוֹל וְעָצוּם לְאֵין עֲרֹךְ מִמַּדְרֵגַת הַגַּן, וְגַם כָּל חַיּוּת הַגַּן וְהָרוּחַ שֶׁבּוֹ נִמְשָׁךְ וְנִשְׁקֶה מֵהָעֵדֶן. וּמִמֵּילָא יְבֹאַר לְפִי זֶה שֶׁכְּמוֹ כֵן זֶה הָרוּחַ שֶׁבְּעֵדֶן, גָּדוֹל וְעָצוּם לְאֵין עֵרֶךְ מֵהָרוּחַ שֶׁבְּגַן הַתּוֹרָה עַד שֶׁנֶּחֱשָׁב כְּנֶגְדּוֹ לְשַׂעַר וּסְעָרָה כִּפְלֵי כִּפְלַיִם לְאֵין עֵרֶךְ. תָּבִין וְתִתְבּוֹנֵן לְפִי זֶה בְּהַמְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים בְּאוֹת ח' שֶׁנִּמְצָא סְעָרָה דִּקְדֻשָּׁה (שַׂעַר הַצִּיצִית) שֶׁהוּא הָעוֹמֵד בַּקְּדֻשָּׁה זֶה לְעֻמַּת זֶה לְהַכְנִיעַ אֶת הַסַּעַר וְאִישׁ הַשָּׂעִיר בְּסַעֲרָתוֹ (עַיֵּן שָׁם הֵיטֵב בְּאוֹת ח'). וְגַם לְפִי זֶה מְבָאֵר בִּשְׁנֵי טְעָמִים לִמְצִיאוּת הַכֹּחַ וְהַגְּבוּרָה בְּהָרַב הָעוֹלֶה לְהָעֵדֶן לְהַכְנִיעַ וּלְכַלּוֹת אֶת הָאַדְמוֹנִי. טַעַם אֶחָד מְפֹרָשׁ בִּדְבָרָיו הַקְּדוֹשִׁים, שֶׁעַל־יְדֵי זֶה יֵשׁ בִּיכֹלֶת הָרַב לִכְנֹס לְתוֹךְ צִנּוֹר הָרָשָׁע כְּדֵי לְשַׁבְּרוֹ. טַעַם הַשֵּׁנִי מְבֹאָר גַּם־כֵּן לְמַעֲמִיק בִּדְבָרָיו הַנַּ"ל, שֶׁזֶּה מֵחֲמַת שֶׁבֶּאֱמֶת יוֹצֵא וְלוֹחֵם כְּנֶגְדּוֹ זֶה הָרַב בִּסְעָרָה חֲזָקָה כִּפְלֵי כִּפְלַיִם. כִּי לְפִי הַנַּ"ל תָּבִין מֵרָחוֹק שֶׁזֶּה שֶׁאֵין בִּיכֹלֶת סַעֲרַת הָרָשָׁע לְהִתְקַיֵּם, הוּא מֵחֲמַת שֶׁאֵין לוֹ כְּלָל כְּלֵי הַתּוֹרָה הַנַּ"ל הַמֻּכְרָחִים לְקַבָּלַת הַטּוֹב מִסַּעֲרַת הָעֵדֶן כִּי הוּא רָחוֹק מֵהַתּוֹרָה וּמִכָּל הַמִּדּוֹת טוֹבוֹת שֶׁבָּהּ. רַק מִצַּד הַנִּסָּיוֹן שֶׁמֻּכְרָח שֶׁיִּהְיֶה בְּזֶה הָעוֹלָם (עַיֵּן לְקַמָּן בְּהַשִּׂיחוֹת וְהַסִּפּוּרִים בְּאוֹת כ'), מֻכְרָח כִּבְיָכוֹל הַשֵּׁם יִתְבָּרַךְ לְשַׁנּוֹת אֶת דְּרָכָיו (רָשָׁע וְטוֹב לוֹ) בְּהַשְׁפָּעַת הָעֵדֶן וְאוֹר הַגָּנוּז הַנַּ"ל (שֶׁגַּם מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם עֲדַיִן לֹא עָלָה לְשָׁם לְהַשִּׂיגוֹ) וּלְהַשְׁפִּיעַ גַּם לָרָשָׁע, כְּעֵשָׂו בִּבְכִיָּתוֹ וְאַנְחָתוֹ. אֲבָל בְּחֶסְרוֹן וְהֶעְדֵּר הַכֵּלִים שֶׁלּוֹ נֶהֱפָךְ לוֹ זֹאת הַסְּעָרָה בְּתַכְלִית הַהֵפֶךְ, וּמַסְעַר גּוּפֵהּ וְנִשְׁמָתֵהּ. וְלֹא כֵן הָרַב הָעֶלְיוֹן (כְּבֶן דָּוִד בְּעַצְמוֹ שֶׁאָנוּ מְחַכִּים אֵלָיו) בַּעֲלִיָּתוֹ לְשָׁם בְּרֹב וְעֹצֶם הַכֵּלִים הַנִּפְלָאִים הַנִּתְהַוִּים בְּרֹב וְעֹצֶם הַנִּסְיוֹנוֹת שֶׁיַּעֲמֹד בָּהֶם בְּכָל גִּלְגּוּל שֶׁיִּתְגַּלְגֵּל בָּהֶם בַּאֲרִיכוּת הַגָּלוּת (כַּמּוּבָן בָּזֶה מִדִּבְרֵי מוֹרֵנוּ הָרַב רַבִּי חַיִים וִיטַאל בְּשֵׁם הָאֲרִ"י זַ"ל). וְגַם מִמֵּילָא מוּבָן שֶׁבְּרֹב הַכֵּלִים יֵשׁ בִּיכָלְתּוֹ לְקַבֵּל מִשָּׁם סְעָרָה גְּדוֹלָה וַחֲזָקָה כֶּפֶל כִּפְלַיִם כְּפִי שֶׁנִּמְצָא לְהָרַב דִּקְלִפָּה, וְשֶׁאַחַר־כָּךְ לֹא יִהְיֶה נֶחְשָׁב אֶצְלוֹ גַּם זֹאת הַסְּעָרָה רַק לְרוּחַ EN: Siman 29. Moharan"as z"l said: Wherever ten of our fellowship gather — it is fitting to travel from the ends of the earth to put one's head among them. Segment 30 HE: סְתָם מֵרֹב הַכֵּלִים כַּנַּ"ל: EN: Siman 30. And he spoke then regarding Rosh HaShanah — when the entire holy gathering assembles — how very great it is. Segment 31 HE: מִי אַתָּה הַר הַגָּדוֹל אֶת הַפֵּרוּשׁ מִזֶּה הַכָּתוּב הִצִּיג מוֹהֲרַנַ"ת זַ"ל בֵּין שְׁנֵי חֲצָאֵי עִגּוּל. יַעַן אֲשֶׁר לֹא יָצָא בְּזֶה הַלָּשׁוֹן מִפִּי רַבֵּנוּ זַ"ל, וְלָאו בְּפֵרוּשׁ אִתְּמַר אֶלָּא מִכְּלָלָא אִתְּמַר. שֶׁהוּא כְּלָל הַחֲמִישִׁי שֶׁבְּהַקְדָּמַת סֵפֶר בֵּאוּרִי הַקּוֹדֵם, שֶׁכָּל מִקְרָא אוֹ מַאֲמַר חֲכָמֵינוּ זַ"ל שֶׁרַבֵּנוּ זַ"ל מַזְכִּיר קְצָת מֵאִתּוֹ לְאֵיזֶה עִנְיָן, נִכְנָס וְנִתְבָּאֵר כָּל הַמִּקְרָא וְהַמַּאֲמַר חֲכָמֵינוּ זַ"ל בְּזֶה EN: Siman 31. With all my heart and my soul I will bless Him and adorn Him with every manner of beautification. Segment 32 HE: הָעִנְיָן: EN: Siman 32. Song and thanksgiving, day and night, I will pour forth and set before Him, as well as praise, laud, melody, and hymn — for very great and wondrous are His deeds and works which He has wrought and established even for our physical eyes to behold. [Note א] Segment 33 HE: דִּבֵּר אָז... רוּחַ הַחַיִּים שֶׁבְּהַדֹּפֶק שָׁמַעְתִּי מֵאָבִי וּמוֹרִי שֶׁשָּׁמַע מִמּוֹרַנַ"ת שֶׁנִּרְאֶה מִדִּבְרֵי רַבֵּנוּ זַ"ל, שֶׁהַדֹּפֶק הַדּוֹפֵק וְנוֹקֵשׁ בְּהָאָדָם בְּכָל חֵלֶק, יוֹצֵא וְנִמְשָׁךְ מֵהַחֵלֶק אֲשֶׁר מֵצֵּרוּף (אַרְבַּע אוֹתִיּוֹת) הַשֵּׁם. שֶׁמְּכַוֵּן לְזֶה הַחֵלֶק מֵהָאֶלֶף פ"א חֲלָקִים הַנִּמְצָאִים בְּזֹאת הַשָּׁעָה (כִּי הָאַרְבַּע אוֹתִיּוֹת הֵן הֵן הָאַרְבַּע רוּחוֹת EN: Siman 33. Through this, with mashal [parable] and with chida [enigma], will I open my lips and adorn Him. Segment 34 HE: כַּנַּ"ל): EN: Siman 34. For He has done greatly, from one end of the heavens to the other — thousands upon ten thousands of mechanisms. [Note ב] Mechanisms diverse from one another. Segment 35 HE: וְעוֹד יֵשׁ לְהַאֲרִיךְ קְצָת בְּכָל זֶה וְלָשׁוּב לְהַכָּתוּב הַנַּ"ל. "וְנָהָר יוֹצֵא מֵעֵדֶן" וְכוּ' שֶׁאַף־עַל־פִּי שֶׁבְּבֵאוּרֵינוּ הַנַּ"ל בִּדְבָרָיו הַקְּדוֹשִׁים, לֹא תִּהְיֶה מִדַּת "וְנַקֵּה" רַק בְּמַדְרֵגַת הַתְּפִלָּה וְהָעֵדֶן וְלֹא בְּמַדְרֵגַת הַגַּן וְהַתּוֹרָה. אֲבָל עוֹד יֵשׁ לְבָאֵר בִּדְבָרָיו הַקְּדוֹשִׁים, שֶׁבְּאֶמְצָעוּת הַנָּהָר הַנִּמְשָׁךְ מִזֶּה לָזֶה, יֵשׁ שֶׁמִּצְטָרְפִים לִתֵּן בָּזֶה אֶת הָאָמוּר בָּזֶה, וְתֵחָשֵׁב הַתְּפִלָּה בְּכָל הַי"ג מִדּוֹת שֶׁתִּתְקַבֵּל בָּהֶם. וְכֵן תֵּחָשֵׁב הַתּוֹרָה בְּכָל הַי"ג מִדּוֹת שֶׁמֻּכְרָחִים לְהִדָּרֵשׁ בָּהֶם. וְיַעַן אֲשֶׁר בְּכָל זֹאת נֶחְשָׁבִים הַגַּן וְהָעֵדֶן לִשְׁנֵי מַדְרֵגוֹת אֲשֶׁר לֹא רְאִי זֶה כִּרְאִי זֶה. וּבְמִדַּת "וְנַקֵּה" (תַּכְלִית הַזִּכּוּךְ) לְבַד, פֵּרֵט רַבֵּנוּ זַ"ל וְאָמַר שֶׁמֻּכְרָח לַעֲלוֹת לְעֵדֶן הַתְּפִלָּה, יֵשׁ לְבָאֵר (כַּמּוּבָן בְּמָקוֹם אַחֵר) שֶׁבְּאֹפֶן אֶחָד מְצָרֵף אוֹתָם, וּבְאֹפֶן אֶחָד מַבְדִּיל בֵּינֵיהֶם, וְשֶׁכָּל הַהֶבְדֵּל הוּא לַמִּדָּה הָאַחֲרוֹנָה הַזֹּאת, שֶׁאַף־עַל־פִּי שֶׁנּוֹגֵעַ בָּהּ גַּם הַצֵּרוּף כַּנַּ"ל, נִבְדֶּלֶת בְּכָל זֹאת וְנֶחְשֶׁבֶת (מֵחֲמַת הַהֶבְדֵּל) בְּרוֹמְמוּת הָעֵדֶן יוֹתֵר מִכֻּלָּם (וְגַם כַּאֲשֶׁר תִּתְבּוֹנֵן בִּדְבָרָיו הַקְּדוֹשִׁים וּכְפִי בֵּאוּרֵנוּ הַנַּ"ל, תָּבִין מֵרָחוֹק שֶׁהַצֵּרוּף וְהַהֶבְדֵּל שְׁנֵיהֶם מֻכְרָחִים. כִּי הַצֵּרוּף מֻכְרָח לְהַשְׁפָּעַת הָעֵדֶן לְהַגַּן, וְלִכְלָלִיּוּת מִדּוֹתֵיהֶם זֶה מִזֶּה כַּנַּ"ל. וְהַהֶבְדֵּל מֻכְרָח לִהְיוֹת לְצִמְצוּם וְהַגְבָּלָה לְהַגַּן, בְּאֹפֶן שֶׁלֹּא יִהְיֶה רַק בְּמַדְרֵגַת הַכֵּלִים כַּנַּ"ל. וְעַיֵּן בְּבֵאוּרִי הַקּוֹדֵם בְּאוֹת כ"ו שֶׁהוֹסַפְתִּי שָׁם לְבָאֵר בְּהֶכְרֵחַ הַהֶבְדֵּל לְמִדַּת וְנַקֵּה יוֹתֵר מִכֻּלָּם כַּנַּ"ל). וְגַם אַגַּב אוֹרְחָא נוֹסֵף וְנָבוֹא מִכָּל זֶה לִדְבָרָיו הַנַּ"ל, כִּי בְּהָעוֹלֶה מִדְּבָרָיו הַנַּ"ל שֶׁכְּפִי הַהֶבְדֵּל שֶׁבֵּינֵיהֶם לֹא נִמְצָא בְּמַדְרֵגַת הַגַּן יוֹתֵר מִי"ב מִדּוֹת וּבְאֶמְצָעוּת הָאַרְבָּעָה (רָאשִׁים) אוֹתִיּוֹת הויה שֶׁפֵּרֵט בּוֹ, וַאֲשֶׁר לְפִי זֶה יֵשׁ לְבָאֵר שֶׁבְּכָל מִדָּה וּמִדָּה מֵהַגַּן נִמְצָא בּוֹ אֵלֶּה הָאַרְבַּע אוֹתִיּוֹת, וְשָׁם שִׁנּוּיֵי הַמִּדּוֹת זֶה מִזֶּה. גַּם שִׁנּוּיֵי הַצֵּרוּפִים (שֶׁהֵם הָאַרְבַּע אוֹתִיּוֹת) זֶה מִזֶּה, וְשֶׁהֵן הֵן י"ב צֵרוּפֵי הוי"ה שֶׁהִזְכִּיר בְּזֶה הָעִנְיָן. וְגַם מֵחֲמַת שֶׁבְּכָל זֹאת נִמְצָאִים אֵלֶּה הָאַרְבָּעָה רָאשִׁים (בְּי"ב צֵרוּפֵיהֶם) גַּם בְּשָׁרְשָׁם שֶׁבְּעֵדֶן (וְאַחְדוּת הַנָּהָר כַּנַּ"ל) וְשָׁם הָאוֹר גָּנוּז וְנִסְתָּר עַד שֶׁמִּמֵּילָא נִקְרָא בְּשֵׁם חֹשֶׁךְ, וְתַכְלִית הַהֵפֶךְ מֵהָאוֹר (וְכַמּוּבָן מִזֶּה גַּם בְּמָקוֹם אַחֵר, שֶׁהַחֹשֶׁךְ הַגַּשְׁמִי מְקֻשָּׁר לְהַחֹשֶׁךְ הָרוּחָנִי שֶׁבְּעֹמֶק הַמֻּשָּׂג). תָּבִין וְתִתְבּוֹנֵן כְּמוֹ כֵן בְּי"ב צֵרוּפֵי הוי"ה שֶׁבְּלַיְלָה וְחֹשֶׁךְ שֶׁדִּבֵּר לְעִנְיָן זֶה. גַּם לְפִי זֶה תִּרְאֶה אַגַּב אוֹרְחָא נִפְלָאוֹת גַּם בִּפְשִׁיטוּת פֵּרוּשׁ הַכָּתוּב: "וְנַקֵּה לֹא יְנַקֶּה" וְכוּ', אֲשֶׁר בִּפְשִׁיטוּת דַּעְתֵּנוּ יֵשׁ לְפָרֵשׁ אוֹתוֹ בְּמִדַּת הַדִּין וְתַכְלִית הַהֵפֶךְ מִמִּדַּת הָרַחֲמִים. וְלִפְלִיאָה גְּדוֹלָה נֶחְשָׁב זֹאת, כִּי הֲלֹא בְּכָל זֶה הַמִּקְרָא חוֹשֵׁב מִמִּדָּה לְמִדָּה בִּדְבַר הָרַחֲמִים וְהַטּוֹב, וּבְסוֹף וְסִיּוּם דְּבָרָיו מְהַפֵּךְ וּמְדַבֵּר בְּתַכְלִית הַהֵפֶךְ וּמִדַּת הַדִּין, אֲשֶׁר לֹא זֶה בִּלְבַד כִּי נַקֵּה לֹא יְנַקֶּה, עוֹד פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים וּבְנֵי בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים, וְגַם אֲפִלּוּ לְפֵרוּשׁ חֲכָמֵינוּ זַ"ל כִּי מִלַּת "וְנַקֵּה" סוֹבֵב לְמַעְלָה, הֶחְלִיטוּ אוֹתוֹ בְּסִיּוּמוֹ "לֹא יְנַקֶּה", לִשְׁנֵי כְּתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה. וְאוּלָם בְּהַסְתָּרַת וּגְנִיזַת הָאוֹר שֶׁבְּעֵדֶן וְהִתְחַשְּׁבוּתוֹ לְחֹשֶׁךְ וְתַכְלִית הַהֵפֶךְ אֲשֶׁר בֵּאַרְתִּי לְעֵיל בִּדְבָרָיו הַקְּדוֹשִׁים. שַׁיָּךְ לְעֵיל (שֶׁהָאַרְבַּע אוֹתִיּוֹת הַנִּפְרָדִים בְּהַגַּן וְהַפֹּעַל הַנַּ"ל נִמְצָאִים כְּמוֹ כֵן גַּם בְּכֹחַ וּבְעֵדֶן שֶׁמִּתְאַחֲדִים שָׁם בַּנָּהָר, אֲשֶׁר מְבָאֵר בָּזֶה אַגַּב אוֹרְחָא לְפִי הַי"ג מִדּוֹת שֶׁמַּתְחִילִים בִּשְׁנֵי שְׁמוֹת הוי"ה. וּלְדַעַת הָאֲרִ"י זַ"ל אֵינָם נֶחְשָׁבִים אֵלֶּה שְׁנֵי שֵׁמוֹת בְּמִסְפַּר הַי"ג מִדּוֹת). יֵשׁ לְבָאֵר עוֹד שֶׁגַּם מֵחֲמַת זֶה נִגְנָז וְנִסְתָּר אוֹר הָרַחֲמִים שֶׁבּוֹ וְנֶחְשָׁב וְנִרְאֶה בְּתַכְלִית הַהֵפֶךְ לְמִדַּת הַדִּין. וּבֶאֱמֶת הוּא נֶהֱפָךְ חַס וְשָׁלוֹם לְהַבִּלְתִּי שָׁבִים עַל־כָּל־פָּנִים אַחַר הַחֵטְא. לָשׁוּב עַל־כָּל־פָּנִים EN: Siman 35. And all these wonders are yet as nothing compared to the immense multitude of wonders — without end and without limit — that He has implanted and clothed within the Torah HaKedosha [the Holy Torah]; for through it — through the Torah itself — He created and brought into being everything mentioned above, as well as all the other worlds with everything contained within them. And through them [i.e., through those worlds] He sustains and maintains them from beginning to end — all of it by means of His Holy Torah which He delivered to us in writing and orally, in that which is revealed and in that which is concealed. And included therein is also everything that has shone forth from His holy spirit upon the true Tzadikim [righteous masters] to make new revelations within it. Segment 36 HE: מֵעַתָּה לִכְלֵי הַתּוֹרָה הַמֻּכְרָחִים לָהֶם כַּנַּ"ל: EN: Siman 36. And as is well known — the saying of our holy master [Admoyr] z"tl at the time of his return from his journey (after his arrival from Lemberg) to the Rav, Reb Boruch z"tl — that he said then within his holy conversation that he does nothing whatsoever without Torah; as was also witnessed by his people with their very physical eyes — how many stories and wonders in this regard. And furthermore, everything that occurred in the world generally was always alluded to within his holy Torah [teachings]. And also many times — when he wished to draw down a certain healing for one of his people, he would reveal a Torah teaching related to the matter, and through this he would draw the healing for him. And every true believer, when he sets his heart to all this, will be astonished and filled with wonder at it in fold upon fold [kiplei kiplayim] — thousands of times — over and above all the foregoing. As is known in this regard — the saying of our holy master z"tl that he said once in these exact words: Segment 37 HE: "רֶכֶב אֱלֹקִים רִבּוֹתַיִם" בְּחִינַת קַבָּלַת הַתּוֹרָה שֶׁמִּשָּׁם מְקַבְּלִין הָרוּחַ חַיִּים הָרַבָּנִים דִּקְדֻשָּׁה. לְבָאֵר קְצָת בָּזֶה, שׁוֹב נָשׁוּב לִדְּבַר י"ב הַמִּדּוֹת וְהַצֵּרוּפִים מִשֵּׁם ה' שֶׁהִזְכַּרְנוּ לְעֵיל בְּדִבּוּר הַמַּתְחִיל דִּבֵּר אָז וְכוּ'. כִּי אַף־עַל־פִּי שֶׁהִזְכַּרְתִּי שָׁם מֵאֵלֶּה הַי"ב צֵרוּפִים שֶׁנִּמְצָאִים גַּם בְּשָׁרְשָׁם שֶׁבְּעֵדֶן, אֲבָל עוֹד יֵשׁ לְבָאֵר שֶׁבְּרֹב הִתְאַחֲדוּת כָּל הָאַרְבָּעָה נְהָרוֹת (וְהָאוֹתִיּוֹת) שֶׁבְּעֵדֶן לִהְיוֹת לְנָהָר אֶחָד, כֵּן גַּם י"ב הַצֵּרוּפִים שֶׁבָּאֵלֶּה (אוֹתִיּוֹת) הַנְּהָרוֹת שֶׁעֲלֵיהֶם עוֹמְדִים י"ב הַמִּדּוֹת נִכְלָלִים שָׁם כֻּלָּם בְּמִדָּה אַחַת, וּמִמֵּילָא מוּבָן שֶׁהִיא מִדַּת "וְנַקֵּה". כִּי הַתַּחְתּוֹן נִכְלָל בְּעֶלְיוֹן וְרוֹמְמוּתָהּ גָּדְלָה וְעָצְמָה EN: Siman 37. And for this we are obligated to give thanks and praise all the days of our lives — "to the One Who made the great luminaries, for His kindness is eternal; the sun to rule by day" [Tehillim 136:7–8] — this refers to Admoyr Moharan z"tl. He is likened in the strength of his light and radiance to the sun — which will principally be [manifest] during the day, alluding to the Redemption, when even his hidden [ganuz] book and his burned book will be revealed, as well as the full depth of the awesome wonders within the orchard [pardes] of his Torah teachings and stories as they now exist. Segment 38 HE: עַל כֻּלָּם. כַּנִּזְכַּר בְּבֵאוּרִי הַקּוֹדֵם בְּאוֹת כ"ו עַיֵּן שָׁם: EN: Siman 38. "And the moon to rule by night" [ibid., v. 9] — this refers to his holy disciple, our teacher, Moharan"as [Moharan"as = Moraynu HaRav Nosson, our master the Rav Nosson] z"l, who is likened to the moon — for he purified and refined his body until he himself received the light of the sun and radiated it even into the deepest darkness of these our generations, reviving and restoring thereby even all those weak of vision who, due to the severity of the dimness of their eyes, are unable to gaze directly at the sunlight itself. Segment 39 HE: (וְהוּא הָרֹאשׁ וְהַמָּקוֹר שֶׁל כָּל הַמִּדּוֹת הָרַחֲמִים הַנִּמְצָאִים (בְּהַגַּן) הַנִּמְשָׁךְ מֵאִתּוֹ וְזֶה אַגַּב אוֹרְחָא יִשְׁמַע חָכָם יוֹסֶף לֶקַח בִּדְבַר הַמַּחֲלֹקֶת שֶׁנִּמְצָא בֵּין תַּנָּאִים וַאֲמוֹרָאִים שֶׁזֶּה אוֹסֵר וְזֶה מַתִּיר, לְפִי הַנַּ"ל מַה נּוֹרָא וְנִפְלָא הַפְלָאַת חֲזַּ"ל אֲשֶׁר הֶחְלִיטוּ וְאָמְרוּ 'אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים' כִּי מֵאֵלֶיךָ תָּבִין שֶׁבְּרוֹמְמוּת הַתַּנָּא לֹא נֶחְשַׁב לוֹ זֶה הָרָע (שֶׁמִּצַּד הַהַסְתָּרָה) לְרַע מַמָּשׁ חַס וְשָׁלוֹם, אַדְּרַבָּא בְּתַכְלִית הַהֵפֶךְ נֶהֱפַךְ לוֹ זֶה בְּעַצְמוֹ לְכֻלּוֹ טוֹב. וְגַם בְּהָעוֹלֶה מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁכְּדֵי לְבָרֵר אֶת הַהֲלָכָה מֻכְרָחִים לְמִדַּת הָעֵדֶן וְהַתְּפִלָּה הַנַּ"ל, יֵשׁ לְבָאֵר לְפִי הַנַּ"ל בְּכִפְלַיִם לְתוּשִׁיָּה, כִּי גַּם מֵחֲמַת זֶה נִמְצָא בָּהּ הֶכְרֵחַ לְבֵרוּר הַהֲלָכָה מֵחֲמַת שֶׁזֹּאת הַמִּדָּה שֶׁבְּסוֹף מִסְפַּר הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת, מְכֻוֶּנֶת וּמְצֹרֶפֶת לְסוֹף מִסְפַּר הַשְּׁלֹשׁ עֶשְׂרֵה שֶׁבְּמִדּוֹת הַתּוֹרָה. בַּכָּתוּב הַשְּׁלִישִׁי הַמַּכְרִיעַ בֵּין שְׁנֵי כְּתוּבִים הַמַּכְחִישִׁים (וְסוֹתְרִים) זֶה EN: Siman 39. And the stars that were given to the moon to appease her [cf. Rashi, Bereishis 1:16] — one may explain that these allude to his other disciples who were close to him and strove to bring merit to the multitude — each in his own way, whether through his body [personal effort] or through his money [financial support] — each one as far as his hand could reach. As the verse states: "And the enlightened ones will shine like the radiance of the firmament, and those who bring merit to the multitude — like the stars, forever and ever." [Daniel 12:3] Segment 40 HE: אֶת זֶה שֶׁהִיא כְּעֵין סְתִירַת דִּבְרֵי הַתַּנָּאִים הַנַּ"ל זֶה לָזֶה). EN: Siman 40. And this is why I named this compilation by their name — Koachvay Or ["Stars of Light"]. For I have divided this book into four sections: Segment 41 HE: וְהִנֵּה כְּפִי הַנּוֹדָע בִּדְבַר הַמִּדּוֹת, שֶׁאַף־עַל־פִּי שֶׁכָּל מִדָּה כְּלוּלָה מִכָּל הַמִּדּוֹת, נֶחְלְקָה בְּכָל זֹאת כָּל אַחַת לִהְיוֹת לְמִדָּה בִּפְנֵי עַצְמָהּ, יֵשׁ לְבָאֵר שֶׁמֵּחֲמַת זֶה גַּם מַשִּׂיגֵי הַמִּדּוֹת (שֶׁהַמִּדּוֹת נִמְצָאִים בָּהֶם) שֶׁהֵם הָרַבָּנִים דִּקְדֻשָּׁה, אַף־עַל־פִּי שֶׁכָּל רַב וְרַב זוֹכֶה לְהַמִּדּוֹת הַנַּ"ל, נִתְחַלֵּק בְּכָל זֹאת כָּל רַב וְרַב בְּמִדָּה בִּפְנֵי עַצְמָהּ. וּמִמֵּילָא מוּבָן שֶׁהָרַב הָעוֹלֶה עַל כֻּלָּם הוּא הָעוֹלֶה לַמִּדָּה הַשְּׁלֹשׁ עֶשְׂרֵה כַּנַּ"ל. וּלְפִי זֶה רָאֹה תִּרְאֶה נִפְלָאוֹת כִּי מְכֻוָּן מַמָּשׁ הַמִּסְפָּר לְרַבְרְבֵי יִשְׂרָאֵל (כְּתַרְגּוּם הָאַלּוּפִים רַבְרְבֵי הַמּוּבָא בִּפְנִים כֵּן 'זֶה לְעֻמַּת זֶה' בַּקְּדֻשָּׁה תַּרְגּוּם הַנְּשִׂיאִים: "רַבְרְבֵי") שְׁנֵים עָשָׂר אֲשֶׁר עַל פָּרָשַׁת חֲנֻכָּתָם בְּבֵית ה' הַנַּ"ל סוֹבֶבֶת זֹאת הַהַפְטָרָה שֶׁבַּכָּתוּב "רָאִיתִי" וְכוּ' (הַנִּרְשַׁם בִּתְחִלַּת הַמַּאֲמָר), וַעֲלֵיהֶם מִדַּת הַשְּׁלֹשׁ עֶשְׂרֵה שֶׁבַּכָּתוּב "וּבְבֹא מֹשֶׁה" וְכוּ' (שֶׁהוּא הַכָּתוּב הַשְּׁלִישִׁי הַמַּכְרִיעַ כַּמּוּבָא שָׁם בְּרַשִׁ"י) שֶׁהִוא מִדַּת הָרַב הַשְּׁלֹשׁ עֶשְׂרֵה הַנַּ"ל, שֶׁשֶּׁלּוֹ יָפֶה EN: Siman 41. The author, Reb Avrohom ben Reb Nachman of Tulchin z"l, opens Koachvay Or with a rhymed poem of praise to the Creator — marveling at the intricate "mechanisms" of the physical universe as a gateway to knowing G-d. He then builds the central argument: if the wonders of the physical world already fill us with awe, how infinitely greater is the wonder of the Holy Torah — through which G-d created everything — and how infinitely greater still is the wonder of our holy master, Admoyr Moharan z"tl (Rebbe Nachman of Breslov), through whom the Torah's deepest light was revealed to the world. Segment 42 HE: מִשֶּׁלָּהֶם. EN: Siman 42. The author then presents the central metaphor of the book's title: Admoyr is the Sun; his holy disciple Moharan"as (Reb Nosson of Breslov) is the Moon — receiving and radiating the Rebbe's light to those who could not bear the full solar brilliance directly. And the other holy disciples are the Stars — hence the title Koachvay Or, "Stars of Light." The book is then described as divided into four parts: stories of the Rebbe's disciples; teachings on faith and truth; the mysteries hidden in the Rebbe's holy name; and teachings on joy. Segment 43 HE: וְעוֹד זֶה כָּל עֶצֶם פֵּרוּשׁ הַכָּתוּב גַּם לְפִי פְּשׁוּטוֹ. וּבָזֶה מֻכְרָח EN: Siman 43. The Hakdama also contains a remarkable chain of transmission: the author heard these traditions from his father, who heard them from Moharan"as himself — who famously described himself as "a pen to a scribe" in relation to the Rebbe, meaning his own writings were entirely an expression of the Rebbe's light. Segment 44 HE: לְהַאֲרִיךְ קְצָת וּלְהַצִּיעַ לְכָל זֶה שָׁלֹשׁ הַצָּעוֹת: EN: Siman 44. Breslov / Na Nach Nachma Nachman MayUman Segment 45 HE: הַצָּעָה רִאשׁוֹנָה: כִּי בְּכָל הַנַּ"ל תָּבִין מֵרָחוֹק כִּי לֹא דָּבָר רֵיק הוּא רוֹמְמוּת עֲצָתוֹ לְהִתְגָּרוֹת עִם הָאַדְמוֹנִי. וְגַם מִמֵּילָא מוּבָן שֶׁכְּמוֹ שֶׁכָּל נַפְשׁוֹת יִשְׂרָאֵל מֻכְרָחִים לְהִתְקַשֵּׁר לְהָרַב דִּקְדֻשָּׁה לְקַבֵּל אֶת הָרוּחַ חַיִּים, כְּמוֹ כֵן כָּל הָרַבָּנִים בְּעַצְמָם מֻכְרָחִים לְהִתְקַשֵּׁר לָרַב הָעֶלְיוֹן הַנַּ"ל שֶׁמֵּאִתּוֹ לְבַד נִמְשָׁךְ כָּל הַתִּקּוּן, וְשֶׁגַּם בְּדִבְרֵי הָרַב בְּעַצְמוֹ נִמְצָאִים מַדְרֵגוֹת לְמַעְלָה מִמַּדְרֵגוֹת. כִּי גַּם אַהֲרֹן שֶׁמֵּאִתּוֹ כָּל מְנוֹרַת (תּוֹרַת) זָהָב (הַמּוּבָא שָׁם בְּפֵרוּשׁ הַכָּתוּב "רָאִיתִי" וְכוּ'), לֹא הִגִּיעַ בְּמַדְרֵגָתוֹ לְמַדְרֵגַת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם (שֶׁלֹּא קָם כָּמוֹהוּ) אֲשֶׁר אֵלָיו לְבַד נִתְגַּלּוּ כָּל הַשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת בִּתְפִלָּתוֹ. וְשֶׁגַּם הוּא עֲדַיִן לֹא נִתְעַלָּה בַּעֲלִיָּתוֹ שֶׁלֶּעָתִיד, בְּהִתְלַבְּשׁוּתוֹ בְּבֶן דָּוִד (שֶׁבְּעֶצֶם הַתְּפִלָּה) לְהִתְגָּרוֹת עִם הָאַדְמוֹנִי וְלִמְחוֹת זֵכֶר הָאַלּוּף EN: Siman 45. Compiled by Reb Avrohom ben Reb Nachman of Tulchin ז"ל Complete Edition — English Translation Segment 46 HE: עֲמָלֵק כַּאֲשֶׁר נְבָאֵר לְקַמָּן. EN: Siman 46. Introduction — Hakdama הַקְדָּמָה Segment 47 HE: הַצָּעָה שְׁנִיָּה: הִוא בְּהַנַּ"ל. שֶׁכָּל חֶלְקֵי הַתּוֹרָה וְהַגַּן הֵן הֵן הַכֵּלִים הַמֻּכְרָחִים וְהַמֻּכְשָׁרִים לְקַבֵּל בָּהֶם מַדְרֵגַת הָעֵדֶן וְהַתְּפִלָּה (כִּי הַתּוֹרָה וְהַתְּפִלָּה תְּלוּיִים זֶה בָּזֶה כַּנִּזְכָּר בְּסֵפֶר בֵּאוּרִי הַקּוֹדֵם בְּאוֹת י'). וּכְפִי הַמְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁנִּשְׁמוֹת יִשְׂרָאֵל הֵם הָעֲשָׂבִים וְהַדְּשָׁאִים שֶׁבְּחֶלְקֵי הַגַּן. נִרְאֶה מְבֹאָר שֶׁגַּם לְהָרַב הָעֶלְיוֹן בְּעַצְמוֹ לֹא נִתָּן גְּדֻלַּת הָעֵדֶן רַק בִּשְׁבִיל רַבְרְבֵי דִּקְדֻשָּׁה עִם כָּל נַפְשׁוֹת יִשְׂרָאֵל הַנִּלְוִים אֵלָיו. כִּי בִּלְתִּי EN: Siman 47. Hashem, G-d of the heavens and G-d of the earth — I will glorify and exalt Him. With all my heart and my soul I will bless Him and adorn Him with every manner of beautification. Song and thanksgiving, day and night, I will pour forth and set before Him, as well as praise, laud, melody, and hymn — for very great and wondrous are His deeds and works which He has wrought and established even for our physical eyes to behold. [Note א] Through this, with mashal [parable] and with chida [enigma], will I open my lips and adorn Him. For He has done greatly, from one end of the heavens to the other — thousands upon ten thousands of mechanisms. [Note ב] Mechanisms diverse from one another. — Opening verses of praise by the author Segment 48 HE: הַכֵּלִים לֹא יִתְקַבֵּל כְּלָל בַּקְּדֻשָּׁה. EN: Siman 48. Note א — See carefully Likutay Tinyono [Likutay Moharan, Part II], section 39. Also at the end of HaShir Yedidus ["The Song of Friendship"] which appears at the opening of Likutay Moharan, Part I — what our holy master, our teacher and our master [Admoyr] z"tl wrote there: "A wise-hearted prophet — to understand the formations of our body, the distances of its limbs, and the arrangement of its organs; the obligation to comprehend this is beneficial for knowing the Creator Who designs all these forms." Thus far his holy words. And I heard from Reb Efraim z"l that he related in the name of Moharan"as z"l [our master, teacher and master Reb Nosson z"l] that he once spoke at length on this matter — on the immense greatness of the Creator, may He be blessed, which is visible to the eyes even in the creatures of this [physical] world alone. And all of this aroused me to deepen my thoughts and meditations on the matter, until I committed this to writing, as your own eyes will now behold plainly. Segment 49 HE: הַצָּעָה שְׁלִישִׁית: בְּעִנְיַן בֵּית ה' (שֶׁמִּשָּׁם יְצִיאַת הַמַּעְיָן), שֶׁבְּפֵרוּשׁ רַבֵּנוּ זַ"ל סוֹבֵב זֹאת עַל עֵדֶן (עַיִן לֹא רָאָתָה כַּמּוּבָא בַּפֵּרוּשׁ), וּבְאַחְדוּתוֹ לְפֵרוּשׁ הַפָּשׁוּט (כַּנִּזְכָּר בְּהַכְּלָלִים שֶׁבְּבֵאוּרִי הַקּוֹדֵם), מִמֵּילָא מוּבָן שֶׁעִקַּר נְקֻדַּת הָעֵדֶן הַזֶּה (עַיִן לֹא רָאָתָה כַּנַּ"ל) הִיא בְּקֹדֶשׁ הַקֳּדָשִׁים. אֲשֶׁר גַּם כָּל כְּלָלִיּוּת הַכֵּלִים שֶׁבְּחֶלְקֵי הַמִּקְדָּשׁ וְהַמִּשְׁכָּן הָיָה בְּאֹפֶן שֶׁתִּתְקַבֵּל בָּהֶם הֶאָרַת עֶצֶם לְעֵדֶן הַזֶּה. וְיֵשׁ לְבָאֵר לְפִי זֶה שֶׁגַּם הֵם נֶחְשָׁבִים כְּנֶגֶד עֶצֶם נְקֻדַּת הָעֵדֶן הַזֶּה לִכְלֵי הַגַּן וְהַתּוֹרָה שֶׁבִּנְשִׂיאֵי יִשְׂרָאֵל (שֶׁמֵּהֶם הָרוּחוֹת וְהַנְּשָׁמוֹת לְכָל נַפְשׁוֹת יִשְׂרָאֵל כַּנַּ"ל) אֲשֶׁר EN: Siman 49. Note ב — These are the bodies of living creatures — With wondrous and awesome wisdom, the craft of their component parts; With vast and exalted understanding, the array of their organs; And with the greatest of wonders upon wonders, He fitted within them mechanisms [Note ג] — mechanisms diverse from one another — for their governance; [Note ד] And with immense wisdom and knowledge He provided for them stores [Note ה] — stores diverse from one another — for their work; And their movement along their pathways — wondrous and established, that they not totter or stumble; [Note ו] And lights and radiances for the eyes of their mechanisms, that they not fail and be lost — Until every beholder and observer is seized with wonder and astonishment at this great and awesome sight; He is seized and trembles until his very hair stands on end in awe of the Hidden One Who brings all this into being. Note ג — Mashinstsen [machines / mechanisms; the author uses the contemporary German-Yiddish word]. Note ד — These are their souls. Note ה — The elements and their forces. Note ו — The gravitational force [koach hamoshech] belonging to the center-point of the earth [i.e., gravity]. Segment 50 HE: בָּהֶם תִּתְקַבֵּל הֶאָרַת זֶה הָעֵדֶן וְהָרַב הָעוֹלֶה לְשָׁם כַּנַּ"ל: EN: Siman 50. See the Midrash Rabba, portion Yisro, on the verse: "And G-d spoke all these words saying" — that what the prophets are destined to prophesy in every generation was received at Mount Sinai; etc.; these are the souls destined yet to be created etc.; each and every one received what was his etc.; and not only the prophets etc. — but even the Sages who stand in every generation, each and every one received what was his from Sinai. Regarding this, it is brought in the Holy Zohar on the verse "And to say to Zion: 'You are my people'" [Yeshayahu 51:16] — do not read ami [my people] but rather imi [with me]; just as I create heaven and earth with My speech, so too can you. And as is brought in Likutay Tinyono section 37, that Torah scholars create everything through their words. Segment 51 HE: וְעַתָּה שׁוֹב נָשׁוּב מִכָּל זֶה לְהַכָּתוּב הַנַּ"ל "וּבְבֹא מֹשֶׁה" וְכוּ'. כִּי לִכְאוֹרָה נֶחְשָׁב קְצָת לִפְלִיאָה סְמִיכוּת זֶה הַכָּתוּב בְּסוֹף הַפָּרָשָׁה הַזֹּאת, אֲשֶׁר לֹא תְּסַפֵּר כְּלָל בְּעֶצֶם בִּנְיַן הַמִּשְׁכָּן, שֶׁיִּהְיֶה שַׁיָּךְ אַחַר־כָּךְ לְסַפֵּר נִפְלְאוֹת זֶה הַבִּנְיָן וְהַמִּשְׁכָּן, שֶׁשָׁם זָכָה מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם שֶׁנִּשְׁמַע אֵלָיו קוֹל הַשֵּׁם יִתְבָּרַךְ. כִּי הֲלֹא בִּתְחִלַּת הַפָּרָשָׁה מְבֹאָר שֶׁכְּבָר כִּלָּה מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן, וְכָל זֹאת הַפָּרָשָׁה לֹא תְּדַבֵּר רַק בַּעֲבוֹדַת הַנְּשִׂיאִים וְקָרְבְּנוֹתֵיהֶם שֶׁהִקְרִיבוּ מִיּוֹם כַּלּוֹת הֲקָמַת הַמִּשְׁכָּן וָהָלְאָה. וְרַשִׁ"י (בְּשֵׁם רַבּוֹתֵינוּ זַ"ל) מְפָרֵשׁ טַעַם נִפְלָא וְנָכוֹן עַל אֲשֶׁר נִסְמְכָה פָּרָשַׁת הַמְּנוֹרָה לְקָרְבְּנוֹת הַנְּשִׂיאִים, וְעַתָּה לָמָּה יָבֹא זֶה הַכָּתוּב (וּבְבֹא מֹשֶׁה וְכוּ') בְּתַכְלִית הַהֵפֶךְ לְהַפְסִיק בֵּינֵיהֶם. אֲבָל כְּפִי אִמְרֵי רַבֵּנוּ זַ"ל הַנַּ"ל וְהַמּוּבָאִים פֹּה, מְאֹד מְאֹד מְחֻבָּר זֶה הַכָּתוּב לְהָעִנְיָן וְאֵינוֹ נֶחְשָׁב לְהֶפְסֵק כְּלָל. כִּי כְּפִי כָּל הַנַּ"ל תָּבִין וְתִתְבּוֹנֵן כִּי אַךְ וְרַק בְּבֹא הַנְּשִׂיאִים אֶל מֹשֶׁה וְהִצְטָרְפוּתָם אֵלָיו בְּחֶלְקֵי עֲבוֹדָתָם יֵצֵא אֶל הַפֹּעַל הַכָּתוּב וּבְבֹא מֹשֶׁה וְכוּ', שֶׁשָּׁמַע וְקִבֵּל קוֹל חָכְמַת הָעֵדֶן לְאֵין סוֹף יִתְבָּרַךְ הַשּׁוֹכֵן בֵּין שְׁנֵי הַכְּרוּבִים לְבֵרוּר הַתּוֹרָה. גַּם מְבֹאָר מִצֵּרוּפֵי דְּבָרָיו הַקְּדוֹשִׁים שֶׁכַּאֲשֶׁר הִתְחִיל לַעֲסֹק בְּאֵלֶּה הַתִּקּוּנִים בְּעֵת אֲמִירָתוֹ וְהַשָּׂגָתוֹ זֶה הַמַּאֲמָר (כַּנַּ"ל בְּדִבּוּר הַמַּתְחִיל: 'וְהוּא מִגֹּדֶל רַחֲמָנוּתוֹ'), כֵּן גַּם מֵאָז וָהָלְאָה בְּחַיָּיו וּלְאַחַר הִסְתַּלְּקוּתוֹ לֹא יָנוּחַ וְלֹא יִשְׁקֹט מִלַּעֲסֹק בָּזֶה, עַל־כָּל־פָּנִים עַל־יְדֵי הַנִּלְוִים אֵלָיו, כְּפִי הַשְּׂעָרוֹת טוֹבוֹת שֶׁמּוֹצֵא בְּכָל אֶחָד וְאֶחָד מִתּוֹרָה וּתְפִלָּה וּרְצִינוּת עַל־כָּל־פָּנִים, לְהִתְגַּלּוּת הָרַב הָעֶלְיוֹן שֶׁמַּאֲמִינִים וּמְחַכִּים עָלָיו. וְגַם רַב תּוֹדָה לְאֵל־חָי אֲשֶׁר זָכִינוּ לְרֹאשׁ תַּלְמִידָיו וְהַנִּלְוִים אֵלָיו מוֹהֲרַנַ"ת זַ"ל. כִּי הוּא אֲשֶׁר הִרְבָּה לִגְלֹל אֶת הָאֶבֶן מֵעַל פִּי הַבְּאֵר בְּהִלְכוֹתָיו הַקְּדוֹשׁוֹת, וְהוֹדִיעָנוּ עַל־כָּל־פָּנִים מִזֶּה. גַּם נִרְאֶה לַעֲנִיּוּת דַּעְתִּי מִכָּתְלֵי וְצֵרוּפֵי דְּבָרָיו הַקְּדוֹשִׁים בִּכְתָב וּבַפֶּה שֶׁזֶּה לְעֻמַּת זֶה אַלּוּף עֲמָלֵק הַנַּ"ל, גָּרוּעַ בְּרִשְׁעָתוֹ יוֹתֵר מִכָּל שְׁנֵים עָשָׂר רַבְרְבֵי בְּנֵי עֵשָׂו שֶׁהָיוּ בְּיָמָיו. וְהִנְנִי לְהַצִּיגָם פֹּה בִּשְׁמוֹתֵיהֶם שֶׁהֵם מֻזְכָּרִים בְּפָרָשַׁת וַיִּשְׁלַח וְתַרְגּוּם אוּנְקְִלוּס שֶׁמֵּבִיא בָּזֶה רַבֵּנוּ זַ"ל מְתַרְגֵּם עַל כָּל אֶחָד וְאֶחָד בְּשֵׁם רַבָּא. (א) רַבָּא תֵּימָן. (ב) רַבָּא אוֹמָר. (ג) רַבָּא צְפוֹ. (ד) רַבָּא קְנַז. (ה) רַבָּא קֹרַח. (ו) רַבָּא גַּעְתָּם. וְהַשְּׁבִיעִי רַבָּא עֲמָלֵק. וְהוּא הַמְכֻוָּן לְאֶמְצָעִי וּמְמֻצָּע בֵּינֵיהֶם. כִּי הוּא בֶּאֱמֶת אַלּוּף הַשְּׁלֹשָׁה עָשָׂר שֶׁבְּסִטְרָא אָחֳרָא, כַּנַּ"ל דְּנֶחְשָׁבִים וְעוֹמְדִים שִׁשָּׁה בְּצַד זֶה וְגַם שִׁשָּׁה מִצַּד זֶה וְאֵלּוּ הֵן. (א) רַבָּא נַחַת (ב) רַבָּא זֶרַח (ג) רַבָּא שַׁמָּה (ד) רַבָּא מִזָּה (ה) רַבָּא יְעוּשׁ (ו) רַבָּא יַעְלָם. וְקֹרַח הַשֵּׁנִי אֵין לַחְשֹׁב כִּי זֶה הוּא בְּעַצְמוֹ קֹרַח הָרִאשׁוֹן, כַּמְבֹאָר שָׁם מִקֹּדֶם מִפֵּרוּשׁ רַשִׁ"י, שֶׁאַף־עַל־פִּי שֶׁנֶּחְשָׁב מִבְּנֵי עֵשָׂו, וּבֶאֱמֶת הָיָה בֶּן בְּנוֹ אֱלִיפַז שֶׁבָּא עַל אֵשֶׁת עֵשָׂו, וְנֶחְשָׁב מֵחֲמַת זֶה פַּעַם רִאשׁוֹן מִבְּנֵי אֱלִיפַז. וּבִדְבַר אַלּוּפֵי שֵׂעִיר הַחוֹרִי נִמְצָא עוֹד קְצָת דְּבָרִים שֶׁאֵין רְצוֹנִי לְהַרְחִיב בָּזֶה שֶׁלֹּא לָצֵאת מֵהָעִנְיָן. וְהָאַלּוּפִים הַנִּזְכָּרִים בְּסוֹף הַסִּדְרָה אַף־עַל־פִּי שֶׁנִּקְרְאוּ גַּם־כֵּן בְּשֵׁם אַלּוּפֵי עֵשָׂו אֲבָל לֹא הָיוּ כְּלָל בָּעֵת הַזֹּאת, רַק אַחַר כְּלוֹת מַלְכֵיהֶם בִּימֵי דָּוִד כַּמּוּבָא, אֲבָל אַלּוּפֵי בְּנֵי עֵשָׂו וּבְנֵי בָּנָיו שֶׁנֶּחֱשָׁבִים גַּם־כֵּן לְבָנִים, מְכֻוָּנִים מַמָּשׁ לְמִסְפַּר שְׁנֵים עָשָׂר חוּץ הַשְּׁלֹשׁ עֶשְׂרֵה הָאֶמְצָעִי וְהָעִקָּרִי אַלּוּף עֲמָלֵק (שֶׁעָלָיו אָמַר עֵשָׂו "יֵשׁ לִי רָב" כַּמּוּבָא בִּפְנִים) וְהַהֶכְרֵחַ לְהַאֲרִיךְ בָּזֶה עוֹד. כִּי בִּתְחִלַּת אוֹת ה' שֶׁכָּתַב שָׁם בְּזֶה הַלָּשׁוֹן: 'וְהִנֵּה כְּשֶׁמִּתְאַנֵּחַ מַמְשִׁיךְ רוּחַ הַחַיִּים אֶל הַחֶסְרוֹן וּמַשְׁלִים אוֹתוֹ, אַךְ לְהִתְגָּרוֹת בָּרְשָׁעִים אִי אֶפְשָׁר, כִּי כְּשֶׁמִּתְגָּרֶה בְּהָרָשָׁע וְהוּא מִתְאַנֵּחַ' וְכוּ' עַד כָּאן לְשׁוֹנוֹ. יֵשׁ לְהִתְפַּלֵּא בָּזֶה קְצָת, כִּי לִכְאוֹרָה מֵאַחַר שֶׁיֵּשׁ בִּיכָלְתֵּנוּ לְהַמְשִׁיךְ רוּחַ הַחַיִּים מֵרַבּוֹתֵינוּ הַקְּדוֹשִׁים עַד שֶׁלֹּא יִהְיֶה לָנוּ שׁוּם חֶסְרוֹן כְּלָל, וְגַם הַחֲטָאִים (שֶׁמֵּהֶם הַחֶסְרוֹנוֹת כַּמּוּבָא בִּפְנִים) יִתְכַּפְּרוּ עַל־יְדֵי־זֶה, לָמָּה לָנוּ לְהִתְגָּרוֹת כְּלָל בְּהָרָשָׁע, וּמָה אִכְפַּת לָנוּ כְּלָל שֶׁהָרָשָׁע יֵשׁ לוֹ גַּם־כֵּן כָּל טוּב. וְאַדְּרַבָּא מְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁגַּם אִם לֹא נִתְגָּרֶה אִתּוֹ מְשַׁלֵּם הַשֵּׁם יִתְבָּרַךְ לְשׂוֹנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ וּלְהַשְׁמִידוֹ עַל־יְדֵי־זֶה הַטּוֹב בְּעַצְמוֹ שֶׁמְּקַבְּלִים מֵרַבְרְבֵיהֶם. וְעַתָּה לָמָּה נְבַקֵּשׁ כְּלָל עֵצָה לְהִתְגָּרוֹת עִם הָרָשָׁע וּלְהַשְׁמִידוֹ מִיָּד. וְאוּלָם אִם נָשִׂים אֶת לְבָבֵנוּ לְהַכְּלָל "זֶה לְעֻמַּת זֶה" הַנִּזְכָּר בְּהַקְדָּמַת בֵּאוּרִי הַקּוֹדֵם, נָבִין וְנִתְבּוֹנֵן שֶׁאַף־עַל־פִּי שֶׁכַּפָּרַת הָעֲוֹנוֹת הוּא עַל־יְדֵי הָרַבְרְבֵי דִּקְדֻשָּׁה, וְהָעִקָּר עַל־יְדֵי הָרַב הָעֶלְיוֹן הַנַּ"ל בַּעֲלִיָּתוֹ לְעֶצֶם נְקֻדַּת עֵדֶן בֵּית ה' כַּנַּ"ל, אֲבָל בְּהֶקְדֵּם הַקְּלִפָּה לַפְּרִי עוֹמֵד כְּנֶגֶד זֶה רַבָּא עֲמָלֵק (עִם כָּל רַבְרְבַיָּא הַמְקַבְּלִים מֵאִתּוֹ כַּנַּ"ל) לְרַחֵק וּלְהַרְחִיק מִזֶּה הָרַב דִּקְדֻשָּׁה וְכָל הַנִּלְוִים אֵלָיו, עַד שֶׁמִּמֵּילָא מִתְגַּבֵּר בְּכָל אֶחָד וְאֶחָד יֵצֶר מַחֲשֶׁבֶת הַלֵּב רַק' רַע' כָּל' הַיּוֹם' בַּחֲטָאִים וַעֲוֹנוֹת, שֶׁמֵּהֶם נִתְחַדְּשִׁים חֶסְרוֹנוֹתֵיהֶם מִיּוֹם לְיוֹם. וְאִם כִּי בִּיכָלְתֵּנוּ לְהִתְגָּרוֹת אִתּוֹ וּלְהַחֲרִימוֹ וְלִמְחוֹתוֹ, כְּבָר הָיוּ נֶחֱרָמִים וְנִתְבַּטְּלִים עַל־יְדֵי זֶה מִנַּפְשׁוֹת יִשְׂרָאֵל כָּל הַחֲטָאִים שֶׁלֹּא יֶחֶטְאוּ כְּלָל (כִּלְשׁוֹן הַכָּתוּב: "לֵךְ וְהַחֲרַמְתָּ אֶת הַחַטָּאִים" וְכוּ' וְהַחוֹטְאִים לֹא כְּתִיב). וּמִדּוֹר לְדוֹר נִמְצָא בָּזֶה מִלְחָמָה גְּדוֹלָה, כִּי הוּא שֶׁרָצָה לְהִתְגַּבֵּר עַל יִשְׂרָאֵל בִּשְׁעָתוֹ וְיוֹמוֹ שֶׁבְּמִדַּת הַשְּׁלֹשׁ עֶשְׂרֵה, זֶה לְעֻמַּת זֶה הַנַּ"ל. וּבְהַחֹדֶשׁ שֶׁבִּשְׁנַת דִּין וְעִבּוּר יַגִּיעַ גַּם־כֵּן לְמִסְפַּר הַשְּׁלֹשׁ עֶשְׂרֵה. וְאַף־עַל־פִּי־כֵן זוֹכִים בְּכָל זֹאת נַפְשׁוֹת יִשְׂרָאֵל בְּכֹחַ הָרַב דִּקְדֻשָּׁה לִכְנֹס לְצִנּוֹר יְמֵי עֲשִׂיַּת עֵשָׂו בְּעַצְמָם, לְהַכְנִיעַ וּלְהַפֵּךְ אוֹתָהּ לְיָמִים טוֹבִים כְּמוֹ בְּתִקּוּנֵי חֲנֻכָּה הַנַּ"ל. וְגַם אַגַּב אוֹרְחָא תִּרְאֶה נִפְלָאוֹת בִּסְמִיכוּת הַכָּתוּב (לְסוֹף פָּרָשַׁת הָאַלּוּפִים הַנַּ"ל) "אֵלֶּה תּוֹלְדוֹת" (כַּמּוּבָא כְּעֵין זֶה בְּרַשִׁ"י עַיֵּן שָׁם) יַעַן אֲשֶׁר בְּיוֹסֵף לְבַד וְהִתְחַלְּקוּתוֹ לִשְׁנַיִם נִתְגַּבֵּר יַעֲקֹב אָבִינוּ שֶׁיַּעֲלוּ וְיַעַמְדוּ תּוֹלְדוֹתָיו וּבָנָיו בְּמִסְפַּר הַשְּׁלֹשׁ עֶשְׂרֵה לְהַכְנִיעַ וּלְבַטֵּל מִסְפַּר הַשְּׁלֹשׁ עֶשְׂרֵה שֶׁבִּבְנֵי עֵשָׂו הַנַּ"ל. וְשֶׁגַּם לְפִי זֶה נִתְיַשֵּׁב פְּלִיאַת מַאֲמַר הָאֲרִ"י זַ"ל שֶׁהֵבִיא מוֹהֲרַנַ"ת בְּמָקוֹם אַחֵר (וְהִזְכַּרְתִּי מִזֶּה לְעֵיל בְּהַשִּׂיחוֹת וְהַסִּפּוּרִים אוֹת י"א), שֶׁבְּתִקּוּנֵי חֲנֻכָּה הַנַּ"ל נִמְשָׁכִים שְׁלֹשׁ עֶשְׂרֵה פְּעָמִים מִסְפַּר שֵׁם הויה שֶׁנִּמְצָאִים בְּמִסְפַּר הַשְּׁנֵי שֵׁמוֹת יַעֲקֹב יוֹסֵף. וּכְפִי הַנּוֹדָע בְּשֵׁם הָעֶצֶם שֶׁהוּא בְּאַחְדוּת הַמֻּחְלָט יֵשׁ לְהִתְפַּלֵּא בָּזֶה, כִּי לָמָּה בֶּאֱמֶת יִתְכַּפֵּל זֶה הַשֵּׁם בְּכִפְלֵי כִּפְלַיִם עַל שְׁלֹשׁ עֶשְׂרֵה, הֲלֹא גַּם עַל כֶּפֶל אֶחָד הֻכְרְחוּ חֲכָמֵינוּ זַ"ל לְפָרֵשׁ בּוֹ שֶׁזֶּה יֹאמַר קֹדֶם שֶׁיֶּחֱטָא הָאָדָם וְכוּ'. וְהַזֹּהַר הַקָּדוֹשׁ פֵּרֵשׁ בּוֹ בְּעִנְיָן אַחֵר: 'קַדְמָאָה שְׁלִים' וְכוּ' וְעַתָּה אֵיךְ שַׁיָּךְ לְהוֹסִיף עוֹד וּלְשַׁלְּשׁוֹ וּלְרַבְּעוֹ וְכוּ' עַד שְׁלֹשׁ עֶשְׂרֵה. אֲבָל מַה נִּמְלְצוּ לַחֵךְ אֵלֶּה אִמְרוֹתָיו, כְּפִי הָעוֹלֶה בְּתִקּוּנֵי חֲנֻכָּה הַנַּ"ל (שֶׁמְּבָאֵר רַבֵּנוּ זַ"ל בְּזֶה הַמַּאֲמָר), שֶׁאַף־עַל־פִּי שֶׁיּוֹצֵא מֵהָעֵדֶן רַק כֻּלּוֹ אַחְדוּת (וְנָהָר אֶחָד), אֲבָל בְּהֶכְרֵחַ הַבְּרִיאָה יִפָּרֵד וְיִהְיֶה לְאַרְבַּע אוֹתִיּוֹת ה'. אֲשֶׁר יִצְטָרְפוּ וְיַעַמְדוּ עַל־יְדֵי זֶה בִּשְׁנֵים עָשָׂר שֵׁמוֹת הַנִּמְצָאִים בְּהַגַּן, כָּל שֵׁם וָשֵׁם בְּצֵרוּף אַחֵר (שֶׁהֵם שְׁנֵים עָשָׂר צֵרוּפִים הַנַּ"ל). וּבְהִתְחַשְּׁבוּת זֶה הַשֵּׁם גַּם בְּאַחְדוּת נְהַר הָעֵדֶן, יִצְטָרֵף לְאֵלֶּה הַשְּׁנֵים עָשָׂר גַּם מִסְפַּר הַשְּׁלֹשָׁה עָשָׂר. וְכָל זֹאת הָעֲלִיָּה זוֹכִים גַּם־כֵּן עַל־יְדֵי יוֹסֵף כַּנַּ"ל. וְנִיצוֹץ אֶחָד יוֹצֵא מִיּוֹסֵף, אֲשֶׁר יְכַלֶּה וִיבַטֵּל גַּם הַמֻּבְחָר שֶׁבְּאַלּוּפֵי עֵשָׂו שֶׁהוּא אַלּוּף עֲמָלֵק הַנַּ"ל. כִּי זֶה הַמַּעְיָן הַנַּ"ל הַיּוֹצֵא מִבֵּית ה' הוּא הַנַּחַל וְהַנָּהָר הַיּוֹצֵא מֵהָעֵדֶן כַּמְבֹאָר בִּפְנִים מִדְּבָרָיו הַקְּדוֹשִׁים. וּכְבָר הֵבֵאתִי לְעֵיל (בְּהַשִּׂיחוֹת וְסִפּוּרִים שֶׁבְּאוֹת י"א הַנַּ"ל) נֹסַח הָאֲרִ"י זַ"ל לְ'הַדְלִיק נֵ'ר חֲ'נֻכָּה לְרַמֵּז עַל זֶה הַנַּ'חַ'ל' אֲשֶׁר י'וֹ'סֵ'ף וְהוֹלֵךְ בְּנָבְעוֹ לִשְׁפֹּךְ מֵימֵי הַדַּעַת מִיּוֹם לְיוֹם וּבְיוֹם וְלַיְלָה הָאַחֲרוֹנָה שֶׁמַּדְלִיקִין וּמְאִירִין מִסְפַּר שֵׁם אֶחָד שֶׁנִּמְצָא בְּיוֹסֵף (עַיֵּן שָׁם בְּדִבְרֵי מוֹהֲרַנַ"ת), וְגַם בְּפָרָשַׁת הַנְּשִׂיאִים הַנַּ"ל, כְּשֶׁמַּגִּיעִים לִנְשִׂיאֵי שִׁבְטֵי יוֹסֵף מֻכְרָחִים EN: Siman 51. "Fun mir kan men visn Gott's Groskait" — (מִמֶּנִי יְכוֹלִים לָדַעַת גַּדְלוּת ה') — "From me, one can know the Greatness of G-d." — Our holy master, Admoyr Moharan z"tl, in his own words [Yiddish, with the author's own Hebrew translation in parentheses] Segment 52 HE: לַעֲמֹד עַיֵּן שָׁם. EN: Siman 52. See Parparaos LaChochmo on the Torah portion "Kra es Yehoshua" [appoint Yehoshua]; and also see below in the kuntres [tractate] "Chochmo uVino" [Wisdom and Understanding], letter 33. And I heard from my father — may I be his atonement — that one should study the books of Moharan"as z"l even more than the books of Admoyr z"tl himself; for in our days, when each and every person endures what he endures in body and soul, the primary study must be in the books of Moharan"as z"l — for it was through him that Admoyr z"tl was able to bring down his awesome words, and through them to arouse and strengthen even coarsened people sunk in the depths of the lowest abyss, as we are. Furthermore, in truth all the words of Moharan"as z"l from beginning to end — they are all from Admoyr z"tl himself, both in what is openly revealed, as I heard from my father — may I be his atonement — who heard it from his holy mouth: that he said once in these words: "From the day that I drew close to Admoyr z"tl — not only a teaching of Torah am I unable to say except that which is rooted in his holy words (both those that are written down, and those not written — for Admoyr z"tl spoke with him extensively many, many conversations and discourses which he did not commit to writing); but even casual words [in ordinary affairs] I am unable to speak, except that which is rooted in the words of Admoyr z"tl." — Moharan"as z"l in his own words, as transmitted Segment 53 HE: וְאִם יִהְיֶה אֱלֹקִים עִמָּדִי הִנְנִי לְהַדְפִּיס גַּם שְׁאָר הַמַּהֲדוּרָא בַּתְרָא EN: Siman 53. Part I — Anshay Moharan (The Men of Moharan): In it is spoken the exaltedness and preciousness of the holy people who surrounded Admoyr [our master and teacher] z"tl [may his memory be for a blessing in the world to come]. Segment 54 HE: אֲשֶׁר לְזֶה הַמַּאֲמָר וְעַתָּה נָשׁוּב מִכָּל זֶה לְהַשִּׂיחוֹת וְהַסִּפּוּרִים הַנַּ"ל: EN: Siman 54. Part II — Emes ve'Emuno (Truth and Faith): In it is spoken regarding the holy emuno [faith] — whose foundation rests only upon truth [emes]. This is expounded in the words of Admoyr z"tl and Moharan"as z"l, and particularly in Likutay Halachos, Laws of Pesach (Halacho 9, at its opening) — see there at length: that whoever genuinely yearns for truth will certainly merit to understand the truth, even though he may have many objections and difficulties [kushyos]. See there. Segment 55 HE: מְבֹאָר מֵצֵּרוּפֵי דִּבְרֵי מוֹהֲרַנַ"ת בִּכְתָב וּבַפֶּה (שֶׁשָּׁמַעְתִּי מֵאָבִי זַ"ל) שֶׁבְּרֹב הַפְּלָאוֹת הַסְבָּרוֹת דִּבְרֵי רַבֵּנוּ זַ"ל שֶׁיִּתְגַּלּוּ בְּהַעֲבָרַת רוּחַ הַטֻּמְאָה יְקֻיַּם עַל יָדָם מַאֲמַר הַכָּתוּב: "כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב" וְכוּ' וְהַמּוּבָן בְּדִבְרֵי מוֹהֲרַנַ"ת בְּפֵרוּשׁ קְרִיאַת הַלּוּחוֹת בְּשֵׁם 'עֵדוּת', שֶׁגַּם לְעֵדוּת נִפְלָא תֵּחָשֵׁב תּוֹרַת רַבֵּנוּ זַ"ל אֲשֶׁר תָּעִיד עַל אֲמִתָּתוֹ וַאֲמִתַּת כָּל הַצַּדִּיקִים EN: Siman 55. Part III — Chochmo uVino (Wisdom and Understanding): In it is spoken regarding how Admoyr z"tl merited to ascend and be absorbed into the light of the face of Wisdom [Chochmo] and Understanding [Bino] forever and for eternity — and how all of this is alluded to in the gematriya [numerical value] of his holy name z"tl. Segment 56 HE: שֶׁהָיָה מֵעוֹלָם, בְּלִי הֶכְרֵחַ כְּלָל לְאוֹתוֹת וּמוֹפְתִים: EN: Siman 56. Part IV — Soson veSimcho (Joy and Gladness): In it is spoken regarding the preciousness and splendor of the commandment of joy [soson] and gladness [simcho] in Hashem and in His true Tzadikim, and in His Torah and His holy commandments. Segment 57 HE: כְּפִי הַזְּמַן לְאֵין תַּכְלִית בְּאֹרֶךְ הַגְּאֻלָּה שֶׁאָנוּ מְחַכִּים אֵלֶיהָ, אֵין לְהִתְפַּלֵּא עַל רֹב הָעֶרֶב וְחֹשֶׁךְ הַגָּלוּת שֶׁנִּתְקַדֵּם לָזֶה. כִּי עַל־כָּל־פָּנִים לְעֵינֵי בְּנֵי אָדָם מֻכְרָח (זֶה לְעֻמַּת זֶה) שֶׁיִּהְיֶה גַּם EN: Siman 57. Translation produced with reverence and care, in merit of the holy Tzadik Reb Nachman of Breslov z"tl May Hashem bless this work — l'iluy nishmas all the holy souls of Breslov Segment 58 HE: הַחֹשֶׁךְ הַקּוֹדֵם לָזֶה נֶחְשָׁב וְנִדְמֶה לְאֵין תַּכְלִית: EN: Siman 58. This is the day that Hashem has made — and I set it to my heart to commit to writing some brief stories from what befell Moharan"as [our master, teacher, and rabbi — Reb Nosson] z"tl [may his memory be for a blessing in the world to come], which were not brought in "The Days of Moharan"as" that he himself wrote — for he wrote there only chapter headings, as will be understood by one who studies it. And further, I set my heart to append to this also some of his holy conversations, and also some stories from the other men of Admoyr z"tl [our master and teacher, may his memory be for a blessing], for in the days yet to come all of it will be forgotten. And who knows how much longer the time of our exiles will yet extend, and hearts go ever diminishing — therefore it is imperative to commit this also to writing. Segment 59 HE: כָּל יְחִידֵי סְגֻלָּה שֶׁהָיוּ בַּדּוֹרוֹת הַסְּמוּכִים כְּמוֹ הָאֲרִ"י זַ"ל וְהַבַּעַל שֵׁם טוֹב זַ"ל וּמוֹהֲרַ"ן זַ"ל, כֻּלָּם נֶחְשָׁבִים וְעוֹמְדִים מִצַּד מָשִׁיחַ בֶּן יוֹסֵף. כִּי כָּל הֶכְרֵחַ מָשִׁיחַ בֶּן יוֹסֵף הוּא מֵהֶכְרֵחַ הַצַּדִּיקִים שֶׁנִּסְתַּלְּקוּ, כִּי גְּדוֹלִים צַדִּיקִים בְּמִיתָתָם יוֹתֵר מִבְּחַיֵּיהֶם. כִּי גַּם בִּגְאֻלָּתֵנוּ מִמִּצְרַיִם הֻכְרַח מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם לִקַּח אִתּוֹ אֶת עַצְמוֹת יוֹסֵף, שֶׁעַל־יְדֵי זֶה נִתְקַשֵּׁר אִתּוֹ, וְכָל נַפְשׁוֹת יִשְׂרָאֵל נִתְקַשְּׁרוּ אֵלָיו בְּאֶמְצָעוּת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם (כִּי יוֹסֵף לֹא הִשְׁבִּיעַ אֶת אֶחָיו לְקָבְרוֹ עִם אֲבוֹתָיו, וּבְהַשְׁבָּעָתוֹ אוֹתָם לְהַעֲלוֹת עַצְמוֹתָיו, הָיְתָה כַּוָּנָתוֹ מְכֻפֶּלֶת בִּשְׁנֵי טְעָמִים, טַעַם אֶחָד כְּדֵי לְהִקָּבֵר בְּאֶרֶץ יִשְׂרָאֵל, וְטַעַם הַשֵּׁנִי כְּדֵי EN: Siman 59. And I make known to the reader that all these stories I heard from my father, my wondrous teacher, our master the Rav Nachman z"l — except for a small number which I also appended from what I heard from other elder men among the disciples of Moharan"as z"l. The stories of what befell Moharan"as z"l — my father z"l heard some of them from him [Reb Nosson] himself, and some from his acquaintances and friends from his youth who were well-versed in these matters. Segment 60 HE: שֶׁיִּתְקַשְּׁרוּ אֵלָיו עַל־יְדֵי־זֶה). EN: Siman 60. I set it to my heart to commit to writing some stories from the men of our holy and awesome master, the Rav Reb Nachman z"tl. And at their beginning I preceded them with the story of Moharan"as z"l — for upon him did he lean his hands and illuminate through him, as the great luminary illumines through the lesser luminary, to rule and to subdue his combatants and adversaries who multiplied in the darkness of our night of exile — for "Many are the thoughts in a man's heart, but the counsel of Hashem — it shall stand." [Mishlei 19:21] Segment 61 HE: גַּם בְּכָל הַסֵּפֶר "בֵּאוּר הַלִּקּוּטִים" (שֶׁל חֲמִשָּׁה מַאֲמָרִים בְּלִקּוּטֵי מוֹהֲרַ"ן) אֲשֶׁר כָּתַבְתִּי בְּתַכְלִית הַקִּצּוּר, רָאֹה רָאִיתִי שֶׁגַּם זוּלַת הַקִּצּוּר, עוֹד רַבּוּ הַטָּעוּתִים שֶׁנִּתְהַוּוּ בְּהַעְתָּקַת וְהַדְפָּסַת זֶה הַסֵּפֶר, וְיֵשׁ מְקוֹמוֹת שֶׁנֶּחְסָר בָּהֶם תֵּבוֹת שְׁלֵמוֹת עַד שֶׁאֵין יְכֹלֶת וְאֹפֶן כְּלָל לַעֲמֹד בָּהֶם עַל הַמְכֻוָּן. וְיֵשׁ שֶׁגַּם עָלַי בְּעַצְמִי קָשֶׁה לִזְכֹּר מַה שֶּׁכָּתַבְתִּי בָּהֶם, וּבִפְרָט בְּבֵאוּר מַאֲמָר הָרִאשׁוֹן עַל הַכָּתוּב רָאִיתִי וְכוּ' שֶׁנִּכְתַּב שֶׁלֹּא כַּסֵּדֶר. נִמְצָא בּוֹ עַל־יְדֵי־זֶה הַרְבֵּה יוֹתֵר עִנְיָנִים שֶׁקָּשֶׁה לַעֲמֹד בָּהֶם עַל הַמְכֻוָּן. וְנִתְעוֹרַרְתִּי לִכְתֹּב לְעֵת עַתָּה קְצָת מַהֲדוּרָה בַּתְרָא הַנַּ"ל וְאִם יִהְיֶה הַשֵּׁם עִמָּדִי, הִנְנִי לְהוֹסִיף מַהֲדוּרָה EN: Siman 61. The Men of Moharan — אַנְשֵׁי מוֹהֲרַ"ן Segment 62 HE: בַּתְרָא עַל כָּל הַבֵּאוּר שֶׁמִּזֶּה הַמַּאֲמָר. EN: Siman 62. In the year 5540 [1780 C.E.], Moharan"as z"l was born. His birth and his growing up took place in Nemirov, in the home of his father — the distinguished gaon [genius in Torah], the Rav Reb Naftoli Hirtz z"l — and he was raised by him in Torah, in wealth, and in wisdom. For his father as mentioned was a very great man of wealth; he had, together with two other major partners, three large stores — in Odessa, in Berditchev, and in the city of their residence, Nemirov. And Moharan"as z"l was from his youth expert and versed in all their merchandise and in his other business affairs. Segment 63 HE: הַשִּׂמְחָה בְּהִלּוּלָא דְּרַבִּי שִׁמְעוֹן בַּר יוֹחָאי אִם כְּבָר הִיא מְקֻבֶּלֶת, וְנוֹדָע מֵהָאֲרִ"י זַ"ל וּשְׁאָר גְּדוֹלִים שֶׁהוּא דָּבָר גָּדוֹל מְאֹד, עוֹד מְבֹאָר בָּזֶה טַעַם נִפְלָא מִצֵּרוּפֵי דִּבְרֵי רַבֵּנוּ זַ"ל, שֶׁזֶּה מֵחֲמַת שֶׁבֶּאֱמֶת הָיוּ צְרִיכִים כָּל נַפְשׁוֹת יִשְׂרָאֵל (שֶׁהֵם חֶלֵק אֱלֹקִי מִמַּעַל) לִהְיוֹת קְדוֹשִׁים בְּקֹדֶשׁ קְדֻשָּׁתוֹ עַד שֶׁתּוֹפִיעַ לָהֶם הַשָּׂגַת תּוֹרָתוֹ שֶׁבְּנִסְתָּר שֶׁזָּכָה לִשְׁאֹב מֵהַמַּעְיָן וְהַנַּחַל הַנּוֹבֵעַ וְיוֹצֵא מִקֹּדֶשׁ הַקֳּדָשִׁים (וְכַאֲשֶׁר נִכְתֹּב מִזֶּה לְקַמָּן). אֲבָל מֵחֲמַת שֶׁלָּאו כָּל אָדָם זוֹכֶה, וְעַל רֻבָּם כְּכֻלָּם שׁוֹטֵף וְעוֹבֵר תַּכְלִית הַהֵפֶךְ חַס וְשָׁלוֹם, שֶׁאֵין לְהַאֲרִיךְ בָּזֶה, מֻכְרָחִים עַל־כָּל־פָּנִים לְקַיֵּם מִצְוַת "וּבוֹ תִדְבָּק" כְּפֵרוּשׁ חֲכָמֵינוּ זַ"ל 'הִדָּבֵק בַּחֲכָמִים' וְכוּ'. וְכָל הַדְּבֵקוּת וְהַקֶּשֶׁר בְּהַצַּדִּיק הוּא עַל־יְדֵי מִדּוֹת הָאַהֲבָה שֶׁמַּמְשִׁיךְ הָאָדָם עַל עַצְמוֹ כַּמְבֹאָר בְּדִבְרֵי רַבֵּנוּ זַ"ל (מֵהַכָּתוּב "וְנַפְשׁוֹ קְשׁוּרָה בְּנַפְשׁוֹ". וְתַרְגּוּמוֹ: 'חֲבִיבָא לֵהּ כְּנַפְשֵׁהּ'). וְהָאַהֲבָה הִיא הַגּוֹרֶמֶת הַשִּׂמְחָה בַּלֵּב (כַּמְבֹאָר גַּם בָּזֶה מִדְּבָרָיו הַקְּדוֹשִׁים), וּבִפְרָט בְּיוֹם עֲלִיָּתוֹ בְּכָל שָׁנָה לְתוֹרָה וְהַשָּׂגָה חֲדָשָׁה, שֶׁזֶּה נִקְרָא יוֹם חֲתֻנָּתוֹ (חֲתֻנָּה וְהִלּוּלָא כִּבְיָכוֹל) עִם הַתּוֹרָה שֶׁנִּקְרְאָה בְּשֵׁם כַּלָּה כַּנּוֹדָע. וּכְפִי הַשִּׂמְחָה וְהַהִתְקַשְּׁרוּת בּוֹ שֶׁזּוֹכֶה כָּל אֶחָד, כֵּן יִזְכֶּה גַּם־כֵּן EN: Siman 63. His father-in-law was a Rav and Av Bais Din [Head of the Rabbinical Court] in Israel, whose name is known to this day across the face of the earth — the Rav, the gaon, the Tzadik, Reb Dovid Tzvi z"tl of Mohilev, who held the rabbinate in Mohilev and in Sharigrod and in Kremenitz and in all the towns surrounding them, all of whom deferred to his authority. And when Moharan"as z"l came into the study-hall of his father-in-law, he grew strong and rose in his sharpness and his mastery of the Talmud and of all the halachic decisors — both early and later — like the other great scholars of the land. Segment 64 HE: לְמַה שֶּׁיִּזְכֶּה. EN: Siman 64. From the days of his childhood and youth, the heart of Moharan"as z"l yearned for the service of G-d — for "the essential thing is not study but rather deed" — and all the more so at the time of his later drawing-close to the disciples of the Maggid z"l who were still alive in the world: namely, the Rav, the Tzadik, Reb Zisya z"l; and the Rav, the Tzadik, Reb Levi Yitzchak of Berditchev; and the holy Rav Reb Boruch z"l; and the Tzadik Reb Gedalya of Linitz z"l; and the Rav, the Tzadik, Reb Sholem z"l of Probishtsh; and other great ones, may their memory be for a blessing. And from that time onward he was stirred and yearned even more for the fulfillment of Torah in deed and in practice — for in this matter the aforementioned holy Tzadikim excelled, being from the side of the Baal Shem Tov and the Maggid, may the memory of the righteous be for a blessing. Segment 65 HE: וְעַל יוֹם הַהִלּוּלָא מֵרַבֵּנוּ זַ"ל שֶׁהוּא הַנַּחַל בְּעַצְמוֹ (כַּמְבֹאָר גַּם בָּזֶה מִדְּבָרָיו הַקְּדוֹשִׁים) כִּוֵּן הַשֵּׁם יִתְבָּרַךְ (בְּתוֹרָתוֹ שֶׁבְּעַל פֶּה) שֶׁיִּהְיֶה בְּאֶמְצָעוּת שִׂמְחַת בֵּית הַשּׁוֹאֵבָה (וְכֹל שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה לֹא רָאָה שִׂמְחָה מִיָּמָיו) שֶׁהִיא עַל שֵׁם הַכָּתוּב: "וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה", וְתַרְגּוּם יוֹנָתָן: 'וּתְקַבְּלוּן אוּלְפָן חֲדַת בְּחֶדְוָה מִבְּחִירֵי צַדִּיקַיָּא', כַּאֲשֶׁר שָׁמַעְתִּי בָּזֶה מֵאָבִי (שֶׁשָּׁמַע מִמּוֹרַנַ"ת), וְזֶה מְכֻוָּן מַמָּשׁ גַּם לְפָרָשַׁת הַשָּׁבוּעַ (וְזֹאת הַבְּרָכָה) בִּדְבַר הַכָּתוּב: "וַיָּמָת שָׁם מֹשֶׁה" וְכוּ'. וְהַקּוֹרֵא (הָעוֹלֶה) בְּעִנְיָן זֶה הַכָּתוּב, נוֹהֲגִים כָּל יִשְׂרָאֵל לְקָרְאוֹ בְּשֵׁם 'חֲתַן־תּוֹרָה', כִּי אַף־עַל־פִּי שֶׁאֵינָם נְבִיאִים בְּנֵי נְבִיאִים הֵם. וְאַף עַל גַּב דְּאִינְהוּ לָא חָזֵי מַזָּלַיְיהוּ EN: Siman 65. And from that time his longing and yearning for Hashem, may He be blessed, was very great and wondrous — but due to the intensity of the arousal of the obstructing and deflecting force at every single level [for "whoever is greater than his fellow, his evil inclination is greater than his," and it leaves the whole world alone and only provokes Torah scholars], he therefore rose and fell through very many and very powerful ascents and descents at every moment. And every matter of holiness that he wished to do was very hard for him — whether in Torah or in prayer or the like. He was also greatly afflicted by foreign thoughts — which is one of the twenty-four things that impede teshuvah [repentance]. And for all of the above he knew no counsel or device as to what to do, for he had already tested [various approaches] and traveled to several true Tzadikim who existed in that time, as mentioned — but they were of no benefit to him at all in this regard, and he received no benefit from them in this matter. Even so, had he wished to travel to them [more freely], his father was of the camp of those who opposed [misnagdim] the entire holy fellowship of the Baal Shem Tov z"tl, and his father-in-law was also a great misnagid [see Likutay Halachos, Laws of Interest, Halacho 5, section 20] — for in those days the controversy and persecutions against all who wished to draw close to the disciples of the Maggid z"l had not yet quieted in the world, as is well known and widely recognized. And due to all this, Moharan"as z"l also faced immense obstacles from traveling to them. Yet even so, if he felt that they were benefiting him in the service of Hashem, he would not consider any obstacle whatsoever. Segment 66 HE: חָזֵי: EN: Siman 66. Afterwards, in the summer preceding the drawing-close of Moharan"as z"l to Admoyr z"tl [z"tl = may his holy memory be for a blessing], it was in the mind of Moharan"as z"l to establish his residence in Berditchev or in Odessa for the purpose of the trade of his father's stores as mentioned. But he was delayed because he received word from his father-in-law, Reb Dovid Tzvi z"l, that he [the father-in-law] needed to pass through Nemirov on his journey. And Hashem, may He be blessed, arranged it so that his father-in-law's journey was postponed from day to day until after Rosh Chodesh Cheshvan — and Moharan"as z"l waited for him and remained in Nemirov. Segment 67 HE: גַּם כְּפִי הַמְבֹאָר מִדִּבְרֵי הַמְקֻבָּלִים שֶׁהַתְחָלַת עֲלִיַּת הַנֶּפֶשׁ בְּיוֹם הַשָּׁנָה (יָארְצַיְיט) הוּא מִתְּחִלַּת רֹאשׁ הַחֹדֶשׁ (בְּאֶמְצָעוּת עֲלִיַּת הָעוֹלָמוֹת וְהַנִּבְרָאִים אֲשֶׁר בָּהֶם, כַּאֲשֶׁר נִכְתֹּב בָּזֶה לְקַמָּן), מְבֹאָר וְנִרְאֶה שֶׁזֶּה מַה שֶּׁגַּם בְּחַיָּיו הַקְּדוֹשִׁים אָמַר פַּעַם אַחַת: 'כָּל הָעִנְיָן שֶׁלִּי הוּא רֹאשׁ הַשָּׁנָה' גָּאר מַיין זַאךְ אִיז רֹאשׁ הַשָּׁנָה. וְרַבֵּנוּ זַ"ל הָיָה מַאֲרִיךְ מְאֹד בִּתְפִלַּת עַרְבִית שֶׁבְּלַיִל רִאשׁוֹן בְּרֹאשׁ הַשָּׁנָה. וְאָמַר פַּעַם אַחַת שֶׁזֶּה מֵחֲמַת שֶׁהוּא מִזְדָּרֵז לְהַמְשִׁיךְ מִיָּד כָּל הַתִּקּוּנִים הַנִּמְשָׁכִים בְּכָל זֶה הַחֹדֶשׁ. וּכְפִי הַנּוֹדָע מִדִּבְרֵי חֲכָמֵינוּ זַ"ל וְעַל פִּי הָאֲרִ"י זַ"ל שֶׁבִּתְחִלָּה נִמְשָׁךְ הַכְּתִיבָה וְהַמְשָׁכָתָהּ עַד יוֹם הַכִּפּוּרִים, שֶׁאָז מַתְחִיל הַחֲתִימָה. וּגְמַר הַחֲתִימָה הוּא בְּהוֹשַׁעְנָה רַבָּה וּשְׁמִינִי עֲצֶרֶת. וּבְמַאֲמַר רַבֵּנוּ זַ"ל הַנַּ"ל נִרְאֶה מְבֹאָר, שֶׁזֶּה מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ"ל צַדִּיקִים גְּמוּרִים נִכְתָּבִין וְנֶחְתָּמִין EN: Siman 67. Meanwhile Hashem, may He be blessed, arranged through His immense wonders that Admoyr z"tl went out to Breslov — which is close to Nemirov, the city of residence of Moharan"as z"l, a distance of approximately eighteen miles [verst]. [And all of this was a contrivance from Hashem, may He be blessed, so that Moharan"as z"l would draw close to Admoyr z"tl — so that through this, not even a single word of Admoyr's z"tl words would be forgotten.] Segment 68 HE: לְאַלְתַּר לְחַיִּים: EN: Siman 68. And as soon as Moharan"as z"l heard that Admoyr had established his residence in Breslov, his heart burned so intensely that he forgot and no longer gave any thought to his earlier plans and business ventures — and he immediately wanted to travel to him with all possible speed, since his father was then in Berditchev. He therefore settled in his mind to travel immediately for the present moment — for at this time he had no great obstacle, since his father was not at home. And afterwards, if he would see and behold that he was receiving from him wisdom and knowledge to strengthen himself in the fulfillment of Torah [for that is the essential thing, as mentioned above], and he would see and understand in his mind that he would benefit from him in the service of Hashem — he would no longer look afterwards at any obstacle. [Even the obstacles from his father — for even regarding this it was said: "You and your father are indebted to My honor." For it is impossible to fulfill all the commandments that depend on the heart, which are the essential ones, except through bonding to Tzadikim and to their holy words, which sustain the heart in prayer and in their other holy counsels, each one according to his place and his hour. See Yoreh Deyah, Part II, section 240, paragraph 25, and in Pischay Teshuvo there, subsection 22, regarding prayer with intention. And in truth, after some years his father repented greatly of all that he had caused him distress, and acknowledged his every action with his whole heart and soul — and this was still in this world, and all the more so in the World to Come, where certainly he holds him in immeasurable gratitude, for "a son brings merit to the father," as brought in the books of truth. See Chayay Moharan, in the story of the merit of those who drew close to him, section 9.] Segment 69 HE: בִּדְבַר מִדַּת הַדִּין הַמִּתְגַּבֵּר יוֹתֵר בְּסוֹף הַגָּלוּת בַּהֲסָתוֹת וְקִטְרוּגִים לְמַעְלָה וּמְנִיעוֹת הַהֲסָתוֹת לְמַטָּה, אֲשֶׁר הֵבֵאתִי מִזֶּה לְעֵיל בְּאוֹת ה', שֶׁקְּצָת מֵעִנְיָן זֶה נִמְצָא גַּם בְּסוֹף גָּלוּת בָּבֶל עַיֵּן שָׁם. עוֹד אָמַר פַּעַם אַחַת לְעִנְיַן סוֹף גָּלוּת בָּבֶל, שֶׁאַף־עַל־פִּי שֶׁגָּמַר הַשֵּׁם יִתְבָּרַךְ בְּמִדַּת רַחֲמָיו לְבַטֵּל מִדַּת הַדִּין וּגְזֵרוֹת כְּלָיָה שֶׁהָיְתָה לְמַעְלָה וּלְמַטָּה, וְגַם נַהֲפֹךְ הוּא לְהַמְשִׁיךְ לְדוֹרוֹת בְּכָל שָׁנָה וְשָׁנָה הֶאָרַת פּוּרִים וּמְחִיַּת עֲמָלֵק יִמַּח שְׁמוֹ, בְּאֵלֶּה הַיָּמִים, אֵין זֶה רַק בִּכְלָלִיּוּת יִשְׂרָאֵל, אֲבָל בִּפְרָטִיּוּת הָאַנְשֵׁי בְּלִיַּעַל וְהַפּוֹשְׁעִים אֲשֶׁר בְּפִשְׁעֵיהֶם נִגְזְרָה הַגְּזֵרָה הַזֹּאת (אֲשֶׁר בְּכֹבֶד הַתְּשׁוּבָה לֹא זָכוּ גַּם אַחַר־כָּךְ לָשׁוּב), יָכוֹל לִהְיוֹת שֶׁעַד הַיּוֹם לֹא נִפְסָק מֵהֶם הָעֹנֶשׁ (כִּי "תּוֹלַעְתָּם לֹא תָּמוּת וְאִשָּׁם לֹא תִּכְבֶּה"). וְשֶׁכְּמוֹ כֵן בְּזֶה הַגָּלוּת וְהִתְגַּבְּרוּת מִדַּת הַדִּין הַנַּ"ל, אַף־עַל־פִּי שֶׁבִּכְלָלִיּוּת יִשְׂרָאֵל יִגְמֹר הַשֵּׁם יִתְבָּרַךְ בְּמִדַּת רַחֲמָיו, כִּי עַד עֵת קֵץ לֹא יִהְיֶה נִפְסָק מִיִּשְׂרָאֵל אֲנָשִׁים תְּמִימִים וִישָׁרִים הַבִּלְתִּי חֲפֵצִים כְּלָל בִּמְבוּכוֹתֵיהֶם וּבְּכִתּוֹתֵיהֶם (הַנִּרְמָזִים בְּהַמַּעֲשֶׂה שֶׁל הַבַּעַל תְּפִלָּה), וּבוֹחֲרִים בְּדֶרֶךְ הַתְּמִימוּת וְהַפְּשִׁיטוּת שֶׁדָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם, "וְהַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַיִם קָדוֹשׁ יֵאָמֵר לוֹ" וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. אֲבָל בִּפְרָטִיּוּת יִשְׂרָאֵל כָּל אֲשֶׁר שָׁקְעוּ וְצָלְלוּ בִּקְלִפּוֹת הַחֵרוּפִים וְהַלֵּצָנוּת (עַיֵּן לְקַמָּן) יַעֲבֹר עֲלֵיהֶם מַה שֶּׁיַּעֲבֹר. וּכְפִי שֶׁנִּכְתֹּב לְקַמָּן בְּבֵאוּר הַמַּעֲשִׂיּוֹת, נִמְצָא לָזֶה רֶמֶז בְּסוֹף הַמַּעֲשֶׂה מֵהַבֶּערְגִיר, שֶׁהַקֵּיסָר הַזָּקֵן גַּם EN: Siman 69. And so it was, that he traveled that same week — he and Reb Naftoli z"l and two other men [Reb Lippe and Reb Zalman the Small] — to Admoyr z"tl. And immediately upon their entry before Admoyr z"l, he spoke with them at length. And within his holy conversation he told them three stories: Segment 70 HE: אַחַר־כָּךְ לֹא הָיָה לוֹ גְּדֻלָּה, יַעַן אֲשֶׁר עַל־יָדוֹ עָבַר כָּל זֶה: EN: Siman 70. The first story — from the Rav of Naskhiz z"l, through which he hinted to them that they should pay very close attention to every single word that emerged from his holy lips, even in mundane matters — and they should by no means imagine that he was speaking his words in a simply literal sense, G-d forbid. Segment 71 HE: שָׁמַעְתִּי מֵאָבִי זַ"ל שֶׁשָּׁמַע מֵהָאִישׁ שֶׁנִּשְׁלַח מֵהָרַב הַקָּדוֹשׁ רַבִּי שָׁלוֹם מִפְּרָאבִישְׁטְשׁ זַ"ל לִשְׁבּוֹת אֵצֶל רַבֵּנוּ זַ"ל, וְהֵעִיד שֶׁשָּׁמַע בְּזֶה הַלָּשׁוֹן מִפִּי רַבֵּנוּ זַ"ל מַיְין מוּסָר סֵפֶר אִיז תַּנַ"ךְ (הַסֵּפֶר מוּסָר שֶׁלִּי הוּא תַּנַּ"ךְ) (תּוֹרָה נְבִיאִים וּכְתוּבִים). וּמוֹהֲרַנַ"ת זַ"ל הֶאֱרִיךְ בָּזֶה וְאָמַר שֶׁצַּעֲקַת וּנְבוּאַת כָּל נָבִיא סוֹבֶבֶת לְנַפְשׁוֹת יִשְׂרָאֵל גַּם עַתָּה. (כְּעִנְיַן הַכָּתוּב בִּישַׁעְיָה "וְעַתָּה אַל תִּתְלוֹצְצוּ פֶּן יֶחֶזְקוּ מוֹסְרֵיכֶם כִּי כָּלָה" וְכוּ'. שֶׁעַל זֶה אָמְרוּ חֲכָמֵינוּ זַ"ל 'קָשָׁה לֵצָנוּת שֶׁתְּחִלָּתָן יִסּוּרִים וְסוֹפָן כְּלָיָה'. וּמַה שֶּׁתָּפַסְתִּי לְדֻגְמָא זֶה הַכָּתוּב, כִּי לִבִּי אוֹמֵר לִי מִכָּתְלֵי צֵרוּפֵי עוֹד כַּמָּה דְּבָרִים בְּעַל פֶּה. כִּי גְּזֵרַת הַכְּלָיָה שֶׁנִּמְצָא כָּעֵת לְמַעְלָה (וְרָמַזְתִּי מִזֶּה לְעֵיל בְּאוֹת ה' עַיֵּן שָׁם) הוּא שֶׁנִּגְזְרָה בְּעֵת יְצִיאַת קְלִפַּת הַלָּצוֹן וְכוּ'... וְדַי לְחַכִּימָא בִּרְמִיזָא, כִּי אֵין EN: Siman 71. The second story — from the Rav Reb Shneur Zalman z"l, through which he hinted to Moharan"as z"l that he should multiply greatly the production of new Torah teachings. Segment 72 HE: בַּיְכֹלֶת לְהַאֲרִיךְ אֵלֶּה הַדְּבָרִים בִּכְתָב). EN: Siman 72. The third story — from the drawing-close of the holy Rav Reb Michl to the Baal Shem Tov z"l, through which he directed his attention to the thought that Moharan"as z"l was then thinking — and [Moharan"as] was seized with fright and amazement to see with his own eyes that not even all his thoughts and reflections were concealed from him [Admoyr]. And from then on they were drawn to him with very great closeness. Segment 73 HE: מְאֹד מְאֹד הִקְפִּיד אָבִי זַ"ל בְּשֵׁם מוֹהֲרַנַ"ת זַ"ל עַל הַפּוֹגְמִים בְּדִבְרֵיהֶם כְּנֶגֶד הַמֶּמְשָׁלָה. כִּי "פַּלְגֵי מַיִם לֵב מֶלֶךְ בְּיַד ה'" וְכוּ', וְכָל הַגְּזֵרוֹת הַמְּצִיקוֹת לְנַפְשׁוֹת יִשְׂרָאֵל לֹא יָצְאוּ רַק מִלְּמַעְלָה, כְּמַאֲמַר הַכָּתוּב: "אַשּׁוּר שֵׁבֶט אַפִּי", וּפֵרוּשׁ הַכָּתוּב "וְאָהַבְתָּ לְרֵעֲךָ" כִּי "כָּמוֹךָ" וְכוּ', שֶׁמּוּבָא בְּלִקּוּטֵי א' EN: Siman 73. And Moharan"as z"l understood immediately that certainly he would benefit from him in the service of Hashem, may He be blessed, as his good heart desired, as mentioned above. Afterwards they returned home — and after a day or two, the father of Moharan"as z"l arrived from Berditchev. Presumably his anger was kindled over this — but already Moharan"as z"l was fully resolved in his mind not to heed him at all in this matter, as mentioned. Segment 74 HE: סוֹבֵב זֶה הַפֵּרוּשׁ גַּם עַל הַכְּלָל: EN: Siman 74. All of this was in the week before Selichos [for Admoyr z"tl went out to Breslov in the holy days of Elul, as brought in Chayay Moharan — see there]. And on the first day of Selichos, Moharan"as z"l began to prepare himself to travel for Rosh HaShonoh [the New Year]. For he had already come to know of the grave warning that Admoyr z"l had issued concerning this when he was in Breslov. He went and hired a wagon and instructed the wagon driver to travel outside the city and wait for him there. And he himself went home to take his holiday clothing — and a great commotion arose in his house, and his wife began to weep and lament greatly. And his father, from the greatness of his fury and wrath, did not know at all what to do. Segment 75 HE: פַּעַם אַחַת שָׁמַעְתִּי מֵאָבִי זַ"ל, שֶׁהִקְפִּיד מְאֹד מְאֹד עַל הַחוֹטְאִים בְּדִבְרֵיהֶם לְהַרְהֵר אַחַר מִדַּת הַדִּין. וְאָמַר אָז אֶת הַכָּתוּב בִּישַׁעְיָה "וְהָעָם לֹא שָׁב עַד הַמַּכֵּהוּ". כִּי יֵשׁ לָנוּ לְהַאֲמִין שֶׁאֵין הַקָּדוֹשׁ־בָּרוּךְ־הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו. וּכְמַאֲמַר רַבֵּנוּ זַ"ל שֶׁאֵין הַקָּדוֹשׁ־בָּרוּךְ־הוּא שׁוֹלֵחַ מְנִיעָה שֶׁאֵין בַּיְּכֹלֶת לַעֲמוֹד בָּה, כִּי גַם עַתָּה יֵשׁ בַּיְּכֹלֶת שֶׁל כָּל אֶחָד לַעֲמֹד בְּכָל הַנִּסְיוֹנוֹת. וְעַל־כָּל־פָּנִים לֹא יְהַרְהֵר אַחַר מִדַּת הַדִּין חַס וְשָׁלוֹם כְּשֶׁאֵינוֹ עוֹמֵד בַּנִּסָּיוֹן, וְלֹא יִשְׁאַל וְיֹאמַר לָמָּה אֶשְׁתַּנֶּה מִזּוּלָתוֹ. וּבְתַכְלִית הַקִּצּוּר יַאֲמִין שֶׁאֵין EN: Siman 75. And he went with alacrity and traveled to Admoyr z"l with some other men — and he was with him during the holy days of Rosh HaShonoh and also afterwards throughout the Ten Days of Repentance. And during those Ten Days of Repentance he entered privately before him [Admoyr] once and poured out his whole heart before him. And Admoyr z"l then commanded him several practices [see Sichos HaRan [Conversations of Reb Nachman], section 184]. Afterwards he went out with him from the house and walked with him outside, back and forth near the great synagogue there, and spoke with him many soul-reviving words, and greatly enlivened him. Segment 76 HE: קָשֶׁה כְּלָל: EN: Siman 76. And in the middle of the conversation, Admoyr z"l took him with his holy hands around his shoulders, and answered and said to him in this language: Segment 77 HE: וּמוֹהֲרַנַ"ת זַ"ל כְּשֶׁעָמְדוּ עָלָיו הָרוֹדְפִים בִּשְׁנַת תקצ"ה, וּרְדָפוּהוּ וְהִתְנַפְּלוּ עָלָיו לַהֲמִיתוֹ, אוֹתוֹ וְאֶת כָּל אֲנָשָׁיו, בְּחִנָּם עַל לֹא חָמָס בְּכַפּוֹ, לֹא הִרְהֵר אַחַר מִדַּת הַדִּין חַס וְשָׁלוֹם, וְעַל תַּעֲלוּמוֹת דַּרְכֵי הַבּוֹרֵא יִתְבָּרַךְ אֲשֶׁר פּוֹעֲלֵי שֶׁקֶר עָשׂוּ חַיִל וְעֹשֶׁר. וְהֵבִיא זֹאת גַּם בְּלֵב אֲנָשָׁיו לְהַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה כִּי אֵין זֶה רַק לְהַשְׁמִידָם עֲדֵי עַד מֵחַיִּים EN: Siman 77. "In vayter — s'iz zeyer git, az me ret zich oys dos hartz far Hashem Yisborach, haynu azoy viy me ret zich oys far ayn emes'n gitn fraynt" Segment 78 HE: הַנִּצְחִיִּים, וּ"לְהַגִּיד כִּי יָשָׁר ה'" וְכוּ': EN: Siman 78. (And furthermore — it is very good to pour out one's heart before Hashem, may He be blessed — that is to say, just as one pours out [his heart] before a true, good friend.) Segment 79 HE: כְּמוֹ בִּדְבַר הַפַּרְצוּפִים וּפְעֻלּוֹתֵיהֶם הַנִּזְכָּרִים בְּכִתְבֵי הָאֲרִ"י זַ"ל אֵין לְדַעְתֵּנוּ הַמְגֻשָּׁמָה שׁוּם תְּפִיסָה כְּלָל, וְאַף־עַל־פִּי־כֵן כֵּנִים וַאֲמִתִּים כָּל דְּבָרָיו בְּלִי שׁוּם דֹּפִי חַס וְשָׁלוֹם, כֵּן גָּבוֹהַּ מֵעַל גָּבוֹהַּ נִמְצָאִים עוֹלָמוֹת לְמַעְלָה מֵעוֹלָמוֹת (רוּחָנִיּוֹת וְנֶעְלָמוֹת שֶׁאֵין לְדַעְתֵּנוּ שׁוּם תְּפִיסָה בָּהֶם כְּלָל) בִּפְעֻלּוֹת וְהַנְהָגוֹת וּמַעֲשִׂיּוֹת נִפְלָאוֹת שֶׁגַּם בָּהֶם בְּעַצְמָם נִשְׁתַּלְשְׁלִים כָּל הַפְּעֻלּוֹת וְהַמַּעֲשִׂים הַנִּמְצָאִים בְּזֶה הָעוֹלָם הַגַּשְׁמִי, רַק שֶׁבְּסִבַּת הַהִשְׁתַּלְשְׁלוּת מֵעוֹלָם לְעוֹלָם נֶאֱחָזִים הֵיכְלֵי הַתְּמוּרוֹת לְהָמִיר וּלְהַחֲלִיף כָּל פְּעֻלָּה וְכָל מַעֲשֶׂה, וּבִתְמוּרוֹת וְחִלּוּפִים שׁוֹנִים מִדּוֹר לְדוֹר. וּבְדֶרֶךְ כְּלָל אֱמֶת וְנָכוֹן כָּל דִּבּוּר וְדִבּוּר שֶׁיָּצָא מִפִּי רַבֵּנוּ זַ"ל בְּסִפּוּר הַמַּעֲשִׂיּוֹת (לְמָשָׁל כְּשֶׁמְּסַפֵּר שֶׁפַּעַם אַחַת הָיָה מֶלֶךְ וְכוּ'), אַף־עַל־פִּי שֶׁבֶּאֱמֶת לֵית מַחֲשָׁבָה תְּפִיסָא בָּהֶם כְּלָל כוּ'. כָּל זֶה שָׁמַעְתִּי וְהֵבַנְתִּי מִדִּבְרֵי מוֹהֲרַנַ"ת זַ"ל בְּעַל־פֶּה, וְגַם בִּכְתָב מוּבָא קְצָת מֵעֵין EN: Siman 79. And these words entered his heart immediately like a truly blazing fire — and he understood at once that through this counsel he would certainly become a proper person as he should be. For every manner of thought that the Baal Davar [the Accuser] would bring to confuse his mind, and every manner of obstacle that would prevent him — all of it he would pour out before Hashem, may He be blessed, and beseech Him for mercy and supplication on every matter, that He help him to be as is proper for a Jew. And through these words, he [Admoyr] drew him very close to Hashem, may He be blessed, with a very great closeness. Segment 80 HE: זֶה, שֶׁכָּל מַעֲשֶׂה נַעֲשָׂה בְּמָקוֹם שֶׁנַּעֲשָׂה. EN: Siman 80. And immediately upon his departure from Admoyr z"l, he entered the great synagogue mentioned — where no one was there at that time — and began to fulfill this [counsel]. After Yom Kippur he traveled home, and began to yearn very greatly to fulfill this as it should be — as his heart longed to lay out properly all his conversation before Hashem, may He be blessed, in full and particular detail of everything that befell him. To cry out and call to Hashem, may He be blessed, from the depths of his heart about each and every matter in particular — to fulfill "Out of the depths I have called to You, O Hashem" [Tehillim 130:1; see Likutay Tinyono section 25]. Segment 81 HE: בְּלִקּוּטֵי תִּנְיָנָא סִימָן י"ב בְּפֵרוּשׁוֹ לְהַכָּתוּב "וְאַיֵּה הַשֶּׂה לְעוֹלָה" אֲשֶׁר נִרְאֶה שָׁם מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁכָּל עֲצַת הַחִפּוּשׂ וְהַשְּׁאֵלָה וְהַבַּקָּשָׁה 'אַיֵּה' וְכוּ', שֶׁמְּיַעֵץ שָׁם הוּא לְמִי שֶׁיּוֹרֵד וְנוֹפֵל לִסְפֵקוֹת, אֲשֶׁר בְּזֹאת הַיְרִידָה יוֹרְדִים לְתַחְתִּיּוֹת הַמַּדְרֵגוֹת אֲשֶׁר לְשָׁם לֹא נִשְׁפָּע הַחִיּוּת רַק מֵהַמַּאֲמָר סָתוּם, יֵשׁ לְהִתְפַּלֵּא בְּפֵרוּשׁ הָעֵצָה הַזֹּאת וּמַה כַּוָּנָתוֹ בָּזֶה בִּפְשִׁיטוּת לְעֻבְדָּא וּלְמַעֲשֶׂה. כִּי זֹאת יָדַעְנוּ שֶׁרַבֵּנוּ זַ"ל כְּבָר אָמַר וְנִתְפָּאֵר (כַּמּוּבָא בְּסֵפֶר חַיֵּי מוֹהֲרַ"ן) 'אֲנִי קַנְקַן חָדָשׁ מָלֵא יָשָׁן'. וְכָל הָעֵצוֹת וְהָעֻבְדּוֹת אֲשֶׁר יָדַעְנוּ בִּסְפָרָיו הַקְּדוֹשִׁים, לֹא לְתוֹרָה חֲדָשָׁה יֵחָשְׁבוּ. כִּי כָּל עִסְקֵי רַבֵּנוּ זַ"ל בִּדְבָרָיו הַקְּדוֹשִׁים לֹא יִהְיֶה רַק לְחַדֵּשׁ אֶת הַתּוֹרָה הַיְשָׁנָה בִּכְתָב וּבַפֶּה אֲשֶׁר הוֹרִישׁוּ לָנוּ אֲבוֹתֵינוּ הַקְּדוֹשִׁים (כִּי הַהִתְחַדְּשׁוּת לֹא דָּבָר רֵיק הוּא, וְאֵין דָּבָר גָּדוֹל מִזֶּה. וְאֵין בַּיְכֹלֶת לְהַאֲרִיךְ בָּזֶה שֶׁלֹּא לְהַפְסִיק אֶת הָעִנְיָן), וְעַתָּה הֵיכָן מָצִינוּ עֵצָה וְעֻבְדָּא כָּזֹאת. וְאֵין לְפָרֵשׁ מִצֵּרוּפוֹ לָזֶה מִלַּת בַּקָּשָׁה הַנַּ"ל, שֶׁכַּוָּנָתוֹ עַל תְּפִלָּה שֶׁנִּקְרְאָה גַּם בְּשֵׁם בַּקָּשָׁה, כִּי לְפִי זֶה תִּהְיֶה מֻכְרָח לְפָרֵשׁ גַּם בְּמִלַּת הַחִפּוּשׂ הַנַּ"ל שֶׁכַּוָּנָתוֹ עַל תְּפִלָּה. וְאֵין זֶה רַק דֹּחַק גָּדוֹל לְפָרֵשׁ כֵּן, וְגַם אַחַר הַדֹּחַק לֹא תִּמְצָא לְפִי זֶה פֵּרוּשׁ לִכְלָלִיּוּת דְּבָרָיו הַקְּדוֹשִׁים שֶׁבְּפֵרוּשׁ הַכָּתוּב וְאַיֵּה וְכוּ' הַנַּ"ל. כִּי הֲלֹא עֲצַת הַתְּפִלָּה הִיא עֵצָה הַכְּלָלִיּוּת אֶצְלוֹ לְכָל מִינֵי יְשׁוּעוֹת, וּמִמֵּילָא נִכְלָל בָּזֶה גַּם הַיְשׁוּעָה בְּבֵרוּר הַסְּפֵקוֹת. וְלֹא כֵן נִרְאֶה מְבֹאָר מִזֶּה הַמַּאֲמָר לַמַּעֲמִיק בּוֹ. כִּי מִזֶּה הַמַּאֲמָר נִרְאֶה מְבֹאָר שֶׁמָּצָא רַבֵּנוּ זַ"ל עֵצָה נִפְלָאָה וּמְיֻחֶדֶת לְאֵלֶּה הַסְּפֵקוֹת, אֲשֶׁר לֹא יוֹעִילוּ כְּלָל שְׁאָר הָעֵצוֹת הַמּוֹעִילוֹת בְּהַמַּדְרֵגוֹת שֶׁלְּמַעְלָה מִזֶּה. וְטֶרֶם נָבֹא לְבָאֵר בָּזֶה, הִנְנִי לְהַקְדִּים מַה שֶּׁמְּבֹאָר מִשָּׁם שֶׁגַּם גְּדוֹלֵי גְּדוֹלִים קֹדֶם שֶׁמְּחַדְּשִׁים חִדּוּשֵׁי תּוֹרָה, מֻכְרָחִים לָבֹא בִּסְפֵקוֹת שֶׁבִּקְלִפּוֹת נֹגַהּ וְעֵץ הַדַּעַת טוֹב וָרָע, עַד שֶׁגַּם הֵם מֻכְרָחִים אָז לְעֵצוֹת הַחִפּוּשׂ וְהַדְּרִישָׁה אַיֵּה וְכוּ' הַנַּ"ל. וּכְפִי הַנִּרְאֶה בְּפֵרוּשׁ הַפָּשׁוּט מִזֶּה הַמַּאֲמָר לְקִיּוּם וּלְמַעֲשֶׂה. כִּי מִלַּת אַיֵּה הִוא מִשֹּׁרֶשׁ אֶחָד עִם מִלַּת אֵיכָה שֶׁנִּזְכָּר בְּהַקִּינוֹת (וְעִם מִלַּת אַיֶּכָּה שֶׁבְּפָּרָשַׁת בְּרֵאשִׁית). וּמְכֻוָּן לְפִי זֶה מַה שֶּׁשָּׁמַעְתִּי מֵאָבִי מוֹרִי זַ"ל בְּשֵׁם מוֹהֲרַנַ"ת זַ"ל עַל אוֹדוֹת אֲשֶׁר נֶחֱלָשׁ דַּעְתּוֹ בִּרְאוֹתוֹ כַּמָּה פְּעָמִים שֶׁגַּם בְּעִסְקֵי הַנֶּפֶשׁ נִתְקַיֵּם הַכָּתוּב: "גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי". וְאָמַר בְּזוֹ הַלָּשׁוֹן: אִיךְ קֶען מִיר מֶערִיר נִיט קִילֶען דָּאס הַארְץ, נָאר תִּשְׁעָה בְּאָב וּבֵין הַמְּצָרִים בַּיְיא דִּיא קִינוֹת, אִין אַגַאנְץ יָאהְר בַּיְיא תְּפִלַּת חֲצוֹת. חָאטְשׁ קְלָאגֶען אוֹיף דֶּעם חֻרְבָּן (בֵּית הַמֹּחִין בִּכְלָלִיּוּת וּבִפְרָטִיּוּת) וָואס מֶע אִיז נִיט אַזוֹי וִויא מֶען דַּארְף צוּא זַיְין (אֵינֶנִּי יָכוֹל עוֹד לְקָרֵר אֶת לִבִּי רַק בְּתִשְׁעָה בְּאָב וּבֵין הַמְּצָרִים בַּקִּנוֹת, וּבְכָל הַשָּׁנָה בִּתְּפִלַּת חַצּוֹת. וְלוּ רַק לִבְכּוֹת עַל הַחֻרְבָּן שֶׁאֵינֶנּוּ מִתְנַהַגִים כָּרָאוּי). וּבְצֵרוּף הַמְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים בְּפֵרוּשׁ הַמַּעֲשֶׂה מֵהַשִּׁבְעָה בֶּעטְלֶערְס עַל אוֹדוֹת הַשְּׁתֵּי צִפֳּרִים הַנִּזְכָּרוֹת שָׁם בְּסִפּוּר יוֹם הָרְבִיעִי. שֶׁהֵם כְּעֵין הַשְּׁנֵי כְּרוּבִים שֶׁהָיוּ בְּבֵית הַמִּקְדָּשׁ אֲשֶׁר בָּא בְּסוֹד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ (כְּנֶסֶת יִשְׂרָאֵל כַּנּוֹדָע). וּבִזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם שֶׁזֶּה עִנְיַן אֲבֵדָה שֶׁנֶּאֱבֶדֶת (וּמַחְזֶרֶת פָּנִים) מֵאִתּוֹ. גּוֹרְמִים כְּמוֹ כֵן שֶׁגַּם הוּא מַחֲזִיר מֵהֶם אֶת פָּנָיו וּכְעֵין אֲבֵדָה ("אָסוּר בָּזִקִּים" כִּבְיָכוֹל) שֶׁכִּבְיָכוֹל אֵין בִּיכָלְתּוֹ לְמָצְאָם (מֵאַחְדוּתוֹ בְּמִדּוֹתָיו וּמִשְׁפָּטָיו), וְאָז "קוֹל בָּרָמָה נִשְׁמָע נְהִי בְּכִי תַּמְרוּרִים רָחֵל מְבַכָּה" וְכוּ', וּכְנֶגְדָּהּ "ה' מִמָּרוֹם יִשְׁאַג" וְכוּ' 'עַל נָוֶה דִּילֵהּ וְיִקְרָא' וְכוּ'. וְאַף־עַל־פִּי שֶׁבְּכָל בֹּקֶר מִתְנַחֲמִים בְּנֶחָמָה וְשִׂמְחָה (וְקוֹל פְּסוּקֵי דְּזִמְרָה) שֶׁסּוֹף כָּל סוֹף נִגְמַר הַתִּקּוּן, אֲבָל זֶה הַקּוֹל לֹא נִשְׁמָע כָּל־כָּךְ לְמֵרָחוֹק, וְהָעִקָּר מַה שֶּׁנִּשְׁמָע הַקּוֹל לְמֵרָחוֹק מְאֹד הוּא הַקּוֹל יְלָלָה הַנַּ"ל שֶׁבַּלַּיְלָה עַיֵּן שָׁם. וְכָל עֲצַת הַשּׁוֹשְׁבִין הָעוֹסֵק בְּהַתִּקּוּן הוּא לִזְרֹק וּלְהַמְצִיא אֵלֶּה הַקּוֹלוֹת בְּעַצְמָם מִזֶּה לָזֶה, עַד שֶׁעַל־יְדֵי זֶה לְבַד יִהְיוּ כָּל הִתְקָרְבוּתָם וּמְצִיאוֹתֵיהֶם זֶה לָזֶה, וּבְצֵרוּף הַמְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁכְּמוֹ כֵן גַּם לִגְאֻלַּת הַנֶּפֶשׁ בִּפְרָטִיּוּת מֻכְרָח גַּם לְאֵלֶּה הָעֵצוֹת בְּעַצְמָם, לְקַיֵּם אֶת הַכָּתוּב: "קוּמִי רֹנִּי בַּלַּיְלָה וְכוּ' שִׁפְכִי כַּמַּיִם לִבֵּךְ" וְכוּ'. (וְהָעִקָּר הוּא בַּחֲצוֹת כַּנּוֹדָע) וְכֵן מֻכְרָח אַחַר־כָּךְ לִבְלִי לְהִשָּׁאֵר וּלְהַאֲרִיךְ יוֹתֵר מִדַּאי בִּדְבַר הַקִּינוֹת וְהַיְלָלָה, כִּי כָּל זֹאת הַיְלָלָה אֲשֶׁר בַּלַּיְלָה הִיא מֵהַהֶכְרֵחַ הַמְתָּקַת הַדִּין בְּשָׁרְשׁוֹ בְּעַצְמוֹ, וּבְבֹא הָאָדָם לְשֹׁרֶשׁ הַדִּין (שֶׁמִּשָּׁם גַּם שֹׁרֶשׁ הַיֵּצֶר הָרָע וְהַקְּלִפָּה שֶׁנִּקְרְאָה עַל שֵׁם זֹאת הַיְלָלָה), יֵשׁ שֶׁמִּתְגַּבֵּר עָלָיו יוֹתֵר עַל־יְדֵי זֶה בְּעַצְמוֹ קְלִפַּת הָעַצְבוּת וְהַיְלָלָה (כִּי נִמְצָא בָּזֶה מִלְחָמָה גְּדוֹלָה כַּמְבֹאָר כָּל זֶה גַּם בְּמָקוֹם אַחֵר) מֻכְרָח מְאֹד לְהִזָּהֵר "בְּרָן יַחַד כּוֹכְבֵי בֹּקֶר", לְהִתְחַזֵּק בְּקוֹל רִנָּה וְשִׂמְחָה, שֶׁיֵּשׁ תִּקְוָה לְאַחֲרִיתֵנוּ (וּ"בְאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה" וְכוּ'), עַד שֶׁעַל־יְדֵי זֶה בְּעַצְמוֹ עוֹסֵק בְּתִקּוּנוֹ (נִשְׁמַת מֹשֶׁה) הַשּׁוֹשְׁבִין הַנַּ"ל לְקָרֵב אוֹתוֹ גַּם עַתָּה בְּהֶכְרֵחַ וְהַשָּׂגַת אֱלֹקוּתוֹ וְתוֹרָתוֹ וְצַדִּיקָיו EN: Siman 81. He suffered greatly in this matter — for in the presence of people it was impossible to do so, and a locked room in his father's house he also did not have. And even when he occasionally found some secluded spot, he suffered disturbances, for in the middle of things, it frequently happened that someone suddenly entered — and he was greatly confused by this and did not know what to do. He deliberated in his mind that the best place for him to fulfill this properly was only outside the city — for there he would be able to find an open and secluded place where people did not pass, and there he would be able to pour out before Hashem, may He be blessed, all that was in his heart, and to pray and to cry out as much as he wished, with no disturbance from any cause. Segment 82 HE: הָאֲמִתִּיִּים. EN: Siman 82. But due to his great fear that even in this the matter would become known — for if they saw him going outside the city it would be a great wonder, since all the residents of his city knew that he had no business outside the city — and he was among the most distinguished young men of the city in Torah, in wealth, in wisdom, and in distinguished lineage. When such a person was seen going outside the city, they would wonder and ask one another, and certainly the matter would become known. He began to think again in his reflections as to what to do — and his counsel was settled: the finest time for this was the night. For in the pitch of night and darkness, when people are sleeping, he would then go out to stroll in the field in the place he would choose — and no person would know of this. For in his house they would assume he was going to the study-hall as was his regular practice. And so he did and fulfilled it — and even so, some of the young men found out about it afterwards, but they did not publicize it, for they understood that this was not his wish. And also when he was in Breslov with Admoyr z"l, he did similarly, several times. Segment 83 HE: עוֹד בָּעִנְיָן הַנַּ"ל. שָׁמַעְתִּי מֵאָבִי זַ"ל שֶׁשָּׁמַע מִמּוֹרַנַ"ת זַ"ל, שֶׁעִקַּר שְׁבִירַת לְבָבוֹ בַּחֲצוֹת וּבַקִּינוֹת, הוּא בְּהַרְגָשָׁתוֹ מִלַּת אֵיכָה (אֵיכָה נֶחֱרַב וְכוּ'). וְגַם מִדְּבָרָיו הַקְּדוֹשִׁים בְּלִקּוּטֵי הֲלָכוֹת שֶׁזֹּאת הָיְתָה עֲצַת יִרְמְיָה הַנָּבִיא בְּעֵת הַגָּלוּת וְהַחֻרְבָּן לִפְתֹּחַ בְּאֵיכָה בְּכָל הַשְּׁלֹשָׁה קִינוֹת שֶׁחִבֵּר בִּתְחִלָּה (כַּמְבֹאָר בְּדִבְרֵי רַבֵּנוּ זַ"ל) שֶׁהוּא מִלְּשׁוֹן אַיֶכָּה כַּיָּדוּעַ. וְהַכָּף הוּא מִכְּבוֹדוֹ בְּעַצְמוֹ יִתְבָּרַךְ כַּמְבֹאָר גַּם זֶה מִדִּבְרֵי רַבֵּנוּ וּמוֹהֲרַנַ"ת זַ"ל. וְהַנִּרְאֶה מִכָּל זֶה שֶׁזֶּה עִנְיַן הָעֵצָה הַנַּ"ל לְחַפֵּשׂ וּלְבַקֵּשׁ "אַיֵּה מְקוֹם כְּבוֹדוֹ". וּמִמֵּילָא מוּבָן שֶׁהָעִקַּר הַזְּמַן לָזֶה הוּא בַּחֲצוֹת (וְעַל־כָּל־פָּנִים אֵיזֶה שָׁעָה אוֹ שְׁתַּיִם קֹדֶם אוֹר הַבֹּקֶר כַּמְבוֹאָר לְקַמָּן). וְאַף־עַל־פִּי שֶׁגַּם זֶה נִקְרָא בְּשֵׁם תְּפִלָּה, מְבֹאָר בְּכָל זֶה מִדִּבְרֵי רַבֵּנוּ הַקָּדוֹשׁ שֶׁמַּעֲלָתָהּ גְּדוֹלָה כָּל־כָּךְ עַד שֶׁלִּפְעָמִים לֹא יִקְרָאֶהָ כְּלָל בְּשֵׁם תְּפִלָּה, רַק בְּשֵׁם צַעֲקַת הַלֵּב, שֶׁעַל זֶה יְסוֹבֵב הַכָּתוּב "צָעַק לִבָּם" וְכוּ' הַנִּסְמָךְ לְהַכָּתוּב הַנַּ"ל "קוּמִי רֹנִּי" וְכוּ' (וְהוּא שֶׁגַּם בְּעֵת שֶׁהַתְּפִלּוֹת אֵינָם נִתְקַבְּלִים, יֵשׁ בִּיכָלְתָּהּ EN: Siman 83. And his heart burned very greatly for the service of Hashem, may He be blessed — and his every prayer and study was with very great fervor, beyond all measure. And at every moment when things were difficult for him in his divine service, he would travel to Admoyr z"l — who greatly multiplied his pleasant words to arouse him, and to enliven him, and to strengthen him with every manner of encouragement. Segment 84 HE: לְהוֹעִיל וּלְהִתְקַבֵּל): EN: Siman 84. And Admoyr z"l spoke with him, that he should take it upon himself in his mind to strengthen himself in his divine service no matter what would befall him — even if, G-d forbid, he would need to go from door to door begging. And all of this and more he should accept upon himself — perhaps he would merit to be as Hashem's will desires. For only this will remain for a person for all eternity and forever — for there is no advantage whatsoever from all the toil and the effort of this world, which passes and flies away in the blink of an eye. And suddenly one is caught in an evil trap from which not even one person escapes — and necessarily one decays in the dust and worm and maggot. And as is brought from this in his holy writings — that one must guard very carefully this remembrance [of the day of death] every single day. And so Moharan"as z"l did and fulfilled. Segment 85 HE: עוֹד יֵשׁ לְפָרֵשׁ שֶׁגַּם זֶה כָּל עִנְיַן וִדּוּי דְּבָרִים שֶׁהָאָדָם מְחֻיָּב עַל פִּי הַתּוֹרָה כְּמַאֲמַר הַכָּתוּב: "וְהִתְוַדּוּ אֶת עֲוֹנָם". כִּי גַּם בְּדִבְרֵי הַוִּדּוּי הָאָדָם מְיַלֵּל וּמְקוֹנֵן עַל עַצְמוֹ בַּחֲרָטָתוֹ 'אָשַׁמְנוּ בָּגַדְנוּ' וְכוּ', וּבְנֹסַח אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה שֶׁכִּוְּנוּ לְסַיֵּם בָּזֶה תָּעִינוּ תִּעְתָּעְנוּ, (וְכַנַּ"ל בִּדְבַר הַצִּפֳּרִים וְהַכְּרוּבִים שֶׁנִּתְעוּ וְנָבוֹכוּ זֶה מִזֶּה). וְזֶה כָּל הַהַתְחָלָה בְּתִקּוּן חֲצוֹת שֶׁעַל פִּי הָאֲרִ"י זַ"ל. כִּי גַּם כָּל אֲשֶׁר הוֹסִיף רַבֵּנוּ זַ"ל עַל הַשְּׁלֹשָׁה תְּפִלּוֹת בַּיּוֹם, וְהִזְהִיר לִמְקֹרָבָיו לָשִׂיחַ וּלְסַפֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם כָּל מַה שֶּׁעוֹבֵר עָלָיו נִכְנָס לְסוּג תְּפִלַּת חֲצוֹת, אֲשֶׁר לְדַעַת הָאֲרִ"י זַ"ל יֵשׁ בָּהּ הֶכְרֵחַ וּנְחִיצוּת גָּדוֹל מְאֹד. כִּי גַּם הָאֲפֵלָה וְהַחֹשֶׁךְ הָרוּחָנִי אֲשֶׁר בְּלֵב הָאָדָם הוּא מִתְאַחֵד עִם הָאֲפֵלָה וְהַחֹשֶׁךְ הַגַּשְׁמִי כַּמּוּבָן מִדְּבָרָיו הַקְּדוֹשִׁים. וְהַנִּתְעוֹרֵר מֵאֶמְצָעוּת הָאֲפֵלָה וְהַחֹשֶׁךְ הַזֶּה לְקוֹנֵן וּלְבַקֵּשׁ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ נִקְרָא גַּם־כֵּן בְּשֵׁם תְּפִלַּת חֲצוֹת. רַק מֵחֲמַת זֶה בְּעַצְמוֹ שֶׁהֵם מִתְאַחֲדִים זֶה בָּזֶה, מְסֻגָּל יוֹתֵר לְכַוֵּן זֹאת הַתְּפִלָּה בַּחֲצוֹת לַיְלָה מַמָּשׁ. וְכֵן מְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁעִקַּר אֲמִירַת תִּקּוּן חֲצוֹת הוּא עַל מַה שֶּׁנַּעֲשֶׂה עַכְשָׁו עִם הָאָדָם, וְשֶׁיֵּשׁ לְפָרֵשׁ בָּזֶה אֶת שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּכָל אֲשֶׁר עִם לְבָבוֹ. וְיַעַן אֲשֶׁר בְּכָל זֶה מְבֹאָר מֵצֵּרוּפֵי דְּבָרָיו הַקְּדוֹשִׁים, שֶׁגַּם כַּאֲשֶׁר יִתְבּוֹדֵד הָאָדָם לְהִתְוַדּוֹת וּלְקוֹנֵן כַּנַּ"ל, יְבַקֵּשׁ וְיִתְפַּלֵּל בִּפְרָטִיּוּת עַל כָּל דָּבָר (וּמִדִּבְרֵי מוֹהֲרַנַ"ת זַ"ל מְבֹאָר שֶׁיֵּשׁ לְצָרֵף לְזֹאת הַתְּפִלָּה גַּם תְּהִלָּה וְתוֹדָה עַל הֶעָבָר), יֵשׁ לְפָרֵשׁ בַּעֲנִיּוּת דַּעְתִּי לְפִי הַנַּ"ל שֶׁזֶּה מַה שֶׁנֶּחֱלָק גַּם תְּפִלַּת חֲצוֹת לִשְׁנַיִם, תִּקּוּן רָחֵל וְתִקּוּן לֵאָה. כִּי עִקַּר הַקִּינוֹת הוּא בְּתִקּוּן רָחֵל (וּבְיָמִים שֶׁאֵין אוֹמְרִים בָּהֶם תַּחֲנוּן EN: Siman 85. And he wanted to fully separate himself from the vanities of this world and to spend all his days in Torah and the service of G-d. And all his friends and acquaintances multiplied their words against him, that he was not taking pity upon himself, upon his wife, and upon his children — to exert himself in the pursuit of livelihood as is the way of all the earth. And he had no time at all to even hear their words, still less to respond to them about it. Segment 86 HE: מְדַלְּגִים אוֹתוֹ) וְלֹא תִּקּוּן לֵאָה כַּנּוֹדָע. EN: Siman 86. And when his father saw all this, he multiplied his anger at him greatly — and went and expelled him from his house. And his money — approximately two thousand silver rubles — he took in his hand and refused to give to him, and [Moharan"as] was compelled to eat at his grandfather's table — aside from the many other types of bitterness that befell him at that time. Yet he did not turn his face away from this either — and he multiplied his engagement in his divine service with great, unwavering devotion. And he also zealously stood at the doorposts of Admoyr z"l at every opportunity to hear from him the living words of G-d. And at times his father was appeased somewhat toward him — and he was compelled to promise him that he would at least not multiply his journeys to Admoyr z"l. But due to the greatness of the fire of his heart, it was not in his power to restrain himself in any way — and he was compelled to break his promise and travel a second time, as mentioned. Segment 87 HE: כְּפִי הַנַּ"ל נִרְאֶה מְבֹאָר, שֶׁהוּא הַהֶכְרֵחַ עַל פִּי הַתּוֹרָה לְהַסְפִּיד וּלְקוֹנֵן עַל נֶפֶשׁ הַנִּפְטָר (שֶׁזֶּה עִנְיַן אֲבֵדָה כַּמּוּבָן מִדְּבָרָיו הַקְּדוֹשִׁים בְּמָקוֹם אַחֵר), וְשֶׁזֶּה מַה שֶּׁמְּבֹאָר מִדִּבְרֵי מוֹהֲרַנַ"ת זַ"ל שֶׁעַל־יְדֵי זֶה חוֹזְרִים וּמוֹצְאִים אֶת הֶאָרָתוֹ בְּיוֹרְשָׁיו (וּמִכָּל שֶׁכֵּן בְּזַרְעוֹ), וְשֶׁזֶּה מַה שֶּׁאָסְרוּ חֲכָמֵינוּ זַ"ל לְהַאֲרִיךְ בִּבְכִי וְהֶסְפֵּד יוֹתֵר מֵהַזְּמַן שֶׁקָּצְבוּ לָזֶה (שִׁבְעָה לִבְכִי וְכוּ') שֶׁלֹּא יִתְגַּבֵּר יוֹתֵר עַל־יְדֵי זֶה מִדַּת הַדִּין וְהָאֲבֵלוּת חַס וְשָׁלוֹם (וְכַנַּ"ל בְּאוֹת ז' עַיֵּן שָׁם), וְשֶׁיֵּשׁ לְהָאָבֵל לְקַבֵּל אֶת הַנִּחוּמִים שֶׁמְּנַחֲמִים אוֹתוֹ. וּכְעִנְיַן הַחִיּוּב בִּכְלָלִיּוּת יִשְׂרָאֵל לְהַפְטִיר אַחַר תִּשְׁעָה בְּאָב EN: Siman 87. At the end of that winter, he traveled to Medvedevka [as brought in Yemay Moharan"as] — for Admoyr z"l was there at that time. And even though it was a distant journey from Nemirov, and he had many great obstacles for this journey that it is impossible to describe in writing — he overcame all of them, and sat there with Admoyr z"l for several weeks, until Admoyr z"l returned home. All of this is brought in Yemay Moharan"as — see there. Segment 88 HE: ז' דְּנֶחָמָתָא. EN: Siman 88. Afterwards in the days of summer, when they saw the strength of his heart in the service of G-d — to the point that it was impossible to prevent him from it in any way — his father began anew to be somewhat appeased, and said that he would return all his money to him. Nevertheless he incited against him the other members of the household, who arose anew to debate with him and said: "Is it not already several years that you sit at your father's table" [for by then it was already approximately ten years since his wedding], "and when will you also do something for your own household? Why do you not have pity upon yourself and upon your children?" And [they added] other words like these. Segment 89 HE: מַה שֶּׁהִזְכַּרְתִּי לְעֵיל שֶׁעַל־כָּל־פָּנִים יָקוּם כָּל אָדָם שָׁעָה אוֹ שְׁתַּיִם קֹדֶם אוֹר הַבֹּקֶר (וּבַקַּיִץ עַל־כָּל־פָּנִים בַּהַשְׁכָּמָה בְּכָל הָאֶפְשָׁרוּת), שָׁמַעְתִּי מֵאָבִי זַ"ל בְּשֵׁם מוֹהֲרַנַ"ת זַ"ל שֶׁזֶּה מַה שֶּׁנִּזְכָּר בְּפֶרֶק שִׁירָה שִׁבְעָה קוֹלוֹת מֵהַתַּרְנְגוֹל, אֲשֶׁר הִמְצִיא בְּטִבְעוֹ הַבּוֹרֵא יִתְבָּרַךְ לְעוֹרֵר בְּנֵי אָדָם מֵהַשֵּׁנָה. וְכַאֲשֶׁר יְעוֹרְרֵם בַּחֲצוֹת לַיְלָה עוֹד יִכְפֹּל וִישַׁלֵּשׁ וְכוּ' לְעוֹרֵר בְּכָל שָׁעָה עַד הַבֹּקֶר. שֶׁאִם לֹא יִתְעוֹרֵר הָאָדָם בַּחֲצוֹת יָקוּם עַל־כָּל־פָּנִים אַחַר־כָּךְ בְּכָל אֶפְשָׁרוּתוֹ לְהַקְדִּים. כִּי אִם לֹא נִתְעוֹרֵר לָקוּם גַּם בַּשָּׁעָה הַשֵּׁנִית שֶׁאַחַר חֲצוֹת, יָקוּם עַל־כָּל־פָּנִים בְּשָׁעָה שְׁלִישִׁית וְכֵן לְהַלָּן. וְזֶה הַכְּלָל נִמְצָא לְמוֹהֲרַנַ"ת זַ"ל גַּם מִשְּׁאָר עֻבְדּוֹת, כַּאֲשֶׁר נְסַפֵּר וּנְבָאֵר בָּזֶה EN: Siman 89. And [they continued:] "We know of the strength of your heart in Torah and prayer, to the point that it is impossible for you to part from this in any way — and G-d forbid we are not telling you to be completely idle from study. Rather, our counsel is that we should rent you a store, and your wife will sit in the store all day, and you will have no business dealings whatsoever in it. Only this one thing are you obligated to promise us — that you travel to Berditchev to buy merchandise. And even though you will necessarily be absent for some days, in return for that, throughout all the extended time in between you will have no interference from anyone and no interruption from anything, and you will be able to engage in Torah and the service of G-d as you wish and as your soul desires, with no obstacle." Segment 90 HE: אִם יִרְצֶה הַשֵּׁם לְקַמָּן: EN: Siman 90. Such words and more they spoke to his heart many times — and still his soul did not desire even this. And they could find no time to debate with him at length on this, since he sat all day in the study-hall, and when he came to eat he was very careful not to tarry any longer than absolutely necessary — not even for a moment — and he pressed himself with the utmost alacrity to return to his learning and his service. Segment 91 HE: בִּדְבַר הַמַּאֲמָרִים הַפְּלִיאִים וְסוֹתְרִים זֶה לָזֶה הַנִּמְצָאִים בְּאַגָּדוֹת חֲכָמֵינוּ זַ"ל. נִרְאֶה וּמְבֹאָר מִצֵּרוּפֵי דְּבָרָיו הַקְּדוֹשִׁים וּמִשְּׁאָר סִפְרֵי אֱמֶת שֶׁכְּמוֹ בִּדְבַר הַהֲלָכָה יֵשׁ מִי שֶׁאוֹמֵר לְעֻבְדָּא וּלְמַעֲשֶׂה בְּנִגְלֶה וּבִפְשִׁיטוּת דַּעְתֵּנוּ וְיֵשׁ מִי שֶׁדְּבָרָיו בְּתַכְלִית הַהֵפֶךְ (כִּי זֶה אוֹסֵר וְזֶה מַתִּיר), וְאַף־עַל־פִּי שֶׁגַּם דְּבָרָיו דִּבְרֵי אֱלֹקִים חַיִּים, אֲבָל "רַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנָן", כִּי בִּפְשִׁיטוּת לִתְבוּנָתֵנוּ וְדַעְתֵּנוּ שֶׁבְּנִגְלֶה אֵין הֲלָכָה כְּמוֹתוֹ. כֵּן גַּם בְּאַגָּדוֹת חֲכָמֵינוּ זַ"ל. וְיֵשׁ מִי שֶׁאוֹמֵר וּמַאֲמָרָיו כֵּנִים וּנְכוֹנִים בְּנִגְלֶה וּבִפְשִׁיטוּת דַּעְתֵּנוּ, וְיֵשׁ מִי שֶׁמַּאֲמָרָיו גַּם־כֵּן כֵּנִים וַאֲמִתִּיִּים (וְדִבְרֵי אֱלֹקִים חַיִּים כַּנַּ"ל) אֲבָל לֹא בִּפְשִׁיטוּת דַּעְתֵּנוּ, גַּם מְבֹאָר מִדִּבְרֵי רַבֵּנוּ זַ"ל בְּלִקּוּטֵי א' סִימָן ר', שֶׁהַצַּדִּיקִים שֶׁבַּזְּמַן הַזֶּה הֵם הֵם הַצַּדִּיקִים שֶׁהָיוּ בַּזְּמַנִּים הַקּוֹדְמִים בְּסוֹד הַגִּלְגּוּל. וּבְמָקוֹם אַחֵר מְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים, שֶׁהוּא מִשְׁנַת רַב נַחְמָן הַנִּזְכָּר בְּדִבְרֵי חֲכָמֵינוּ זַ"ל. אֲשֶׁר עָלָיו כָּפְלוּ חֲכָמֵינוּ זַ"ל אֶת דִּבְרֵיהֶם, הֲלָכָה כְּרַב נַחְמָן וַהֲלָכָה כְּרַב נַחְמָן. וְיֵשׁ לִלְמֹד מִדְּבָרָיו EN: Siman 91. The members of his household took counsel to send to the study-hall an uncle of his father's who was somewhat free, and they sent him every day to go to the study-hall to argue with him about this. And through the forcefulness of their arguments, their words grew strong upon him — and he was compelled to promise them this. But he stipulated with them that in any case he would have no other business whatsoever besides the traveling — for they themselves would hire a wagon and prepare all his travel needs, and he would not need to do anything at all, only the travel and the buying of merchandise alone. Segment 92 HE: הַקְּדוֹשִׁים בֵּרוּרִים וַחָלַטִים בְּאַגָּדוֹת חֲכָמֵינוּ זַ"ל: EN: Siman 92. And on account of this too his heart ached greatly, and his soul was very bitter to him on account of all this, beyond all measure. For as it was established in his heart — the remembrance of the day of death and the day of burial, which stand ready for this at every moment — and all the days of a person are counted and numbered and reckoned in number before Hashem, may He be blessed. Every hour that he would be idle from [divine service] in the purchase of merchandise is an eternal loss — a loss that does not return, a loss and forfeiting of a wondrous, awesome gain that eye has not seen [cf. Yeshayahu 64:3] — that he would have acquired in those hours. Segment 93 HE: מִדֵּי דַּבְּרִי בְּדִבְרֵי הָאֱמוּנָה הַקְּדוֹשָׁה אֲשֶׁר הוֹצֵאתִי מִדְּבַר רַבֵּנוּ זַ"ל וּמוֹהֲרַנַ"ת זַ"ל, הִנְנִי לְהַזְכִּיר גַּם מַה שֶּׁמְּבֹאָר מִדִּבְרֵי מוֹהֲרַנַ"ת זַ"ל עַל אוֹדוֹת אֲשֶׁר בְּדוֹרוֹת הַנְּבוּאָה אֲשֶׁר הִמְצִיא אָז הַבּוֹרֵא יִתְבָּרַךְ הַשְׁפָּעַת הַנְּבוּאָה לְהַזּוֹכִים בָּהּ, נִשְׁפַּע קְצָת מֵחֲמַת זֶה גַּם לְאֻמּוֹת הָעוֹלָם, כְּמוֹ לָבָן וּבִלְעָם, וְיֵשׁ לְפָרֵשׁ לְפִי זֶה שֶׁכְּמוֹ כֵן בִּדְבַר הַמַּרְאוֹת וְחֶזְיוֹנוֹת שֶׁגַּם הַיּוֹם זוֹכִים לָהֶם הַצַּדִּיקִים הָאֲמִתִּיִּים, כַּמּוּבָא בְּלִקּוּטֵי א' סִימָן רנ"ד. מַגִּיעַ לִפְעָמִים דִּפְעָמִים קְצָת מִזֶּה גַּם לְהַבִּלְתִּי EN: Siman 93. And even so, he was very much in doubt and did not know how to counsel himself — whether to persist in his refusal also in this — for their words had already entered his thoughts to wonder: perhaps it is indeed the will of Hashem that he engage somewhat in commerce, and this too is counted as the service of G-d? As our Sages z"l said: "Many did as Reb Shimon bar Yochai and did not succeed". [For speech has great power to pull the heart of a person — whether toward good or toward its opposite, G-d forbid, as is brought from this in his holy writings.] Segment 94 HE: זוֹכִים: EN: Siman 94. He therefore settled in his mind that before his journey he would go now also to his place outside the city — and upon his departure from the city he would spread out his palms before Him with weeping and supplication from the depths of his heart — perhaps He would have pity and mercy upon him and guide him in the path of truth, so that he would not deviate from His will, right or left, G-d forbid. And so he did — he went and lingered there until the dawn broke. From there he went to the synagogue, studied a little, and then prayed the morning prayer. Segment 95 HE: מַאֲמַר רַבֵּנוּ זַ"ל שֶׁהַשֵּׁם יִתְבָּרַךְ אֵינוֹ עוֹשֶׂה שְׁנֵי פְּעָמִים דָּבָר אֶחָד (שֶׁמּוּבָא מִזֶּה בְּהַשִּׂיחוֹת שֶׁאַחַר הַסִּפּוּרֵי מַעֲשִׂיּוֹת), מְצֹרָף לְהַמּוּבָא בְּהַשִּׂיחוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ מַנְהִיג עַתָּה הָעוֹלָם יָפֶה יוֹתֵר מִקֹּדֶם הַשֵּׁם יִתְבָּרַךְ פִירְט הַיינְט שֶׁענֶער דִּיא וֶועלְט, וְאַף־עַל־פִּי שֶׁכּוֹתֵב שָׁם זֹאת לְעִנְיַן גַּשְׁמִיּוּת, מִמֵּילָא מוּבָן שֶׁכְּמוֹ כֵן גַּם בְּרוּחָנִיּוּת. וְיֵשׁ בָּזֶה לְהַאֲרִיךְ בַּעֲנִיּוּת דַּעְתִּי כִּי זֶה עִנְיַן מַה שֶּׁגַּם גְּאֻלָּתֵנוּ מִמִּצְרַיִם וּגְאֻלָּתֵנוּ מִבָּבֶל לֹא נִשְׁתַּוּוּ זֶה לָזֶה. כִּי אַף־עַל־פִּי שֶׁבְּרֹב הַחֵטְא בַּגְּאֻלָּה הַשְּׁנִיָּה (כְּעִנְיַן מִכְשׁוֹל הַנָּשִׁים נָכְרִיּוֹת) לֹא זָכִינוּ לַעֲלוֹת בְּאוֹתוֹת וּמוֹפְתִים כְּמוֹ בַּגְּאֻלָּה הָרִאשׁוֹנָה, בְּכָל זֶה הִפְלִיגוּ חֲכָמֵינוּ זַ"ל בִּקְדֻשָּׁה שְׁנִיָּה (כָּל מָקוֹם שֶׁכָּבְשׁוּ עוֹלֵי בָּבֶל) שֶׁהִוא קִדְּשָׁה EN: Siman 95. After his prayer he settled in his mind that before his journey to Berditchev, he would first travel to Breslov to receive permission from Admoyr z"l. For he knew that the custom of the wagon-driver traveling to Berditchev was not to set out on the journey until close to evening — and those days being near the summer solstice, the days were very long — and from Nemirov to Breslov was eighteen miles [verst], and it would still be possible to travel there and back before his journey. And even though he had at the moment no wagon to travel there, from the greatness of his longing he began to walk there on foot — and along the way he also engaged in crying out and prayer before Hashem, may He be blessed [see below in section 16]. And Hashem, may He be blessed, sent him a wagon on the way — and he traveled and came to Breslov. Segment 96 HE: לִשְׁעָתָהּ וְקִדְּשָׁה גַּם לֶעָתִיד לָבֹא. וְעַיֵּן לְקַמָּן: EN: Siman 96. And upon his coming to Admoyr z"l, he [Admoyr] began to speak and converse with him as was his constant manner — and during his holy conversation he went out with him outside, and walked, speaking with him, until they came to the mountain on the other side of the stream that flows there near his house — and he entered with him into a very lengthy conversation. Segment 97 HE: פַּעַם אַחַת אָמַר מוֹהֲרַנַ"ת זַ"ל בְּזֶה הַלָּשׁוֹן: הָעִקָּר מַה שֶּׁהִכַּרְתִּי אֶת רַבֵּנוּ זַ"ל, הָיְתָה מִשִּׂיחוֹתָיו הַקְּדוֹשׁוֹת אֲשֶׁר בְּחֹל (כְּפִי אֲשֶׁר בְּכַמָּה עִתִּים וְיָמִים לֹא מָשׁ מִתּוֹךְ אָהֳלוֹ, וְשָׁקַד עַל דַּלְתוֹתָיו יוֹם יוֹם, וּבְהַלְבָּשַׁת רַבֵּנוּ זַ"ל אוֹר תּוֹרָתוֹ וְהוֹדָעַת גְּדֻלָּתוֹ EN: Siman 97. And then he spoke with him regarding the matter brought in Likutay [Moharan] Part I, section 52 — regarding those who err and say that the world is necessarily existent [mechuyav hametzius] etc. But from where does the error derive? Know that this derives from the fact that now that the souls of Israel have already been emanated and drawn forth, now certainly the world is in the aspect of necessarily existent etc. For the souls of Israel themselves, when they were [first] being emanated, were themselves — together with all the worlds depending upon them — in the aspect of possibly existent [efshari hametzius]. For it was in His power to emanate and create them — or not to create them. But as soon as the Holy One, Blessed is He, was pleased to emanate the souls of Israel, then the entire world was in the aspect of necessarily existent. For since the souls of Israel were emanated, it is then as it were obligatory upon Him to bring the world into existence — since on that condition were their souls emanated: that all worlds should be created for their sake, and they should rule over all. And from this the foolishness derived etc. But in truth, only Hashem, may He be blessed, alone is necessarily existent etc. Segment 98 HE: בְּשִׂיחוֹתָיו הַקְּדוֹשׁוֹת אֲשֶׁר בְּחֹל וְנִקְרְאוּ אֶצְלוֹ בְּשֵׁם שִׂיחוֹת חֻלִּין). EN: Siman 98. And the essential intention [of creation] — that He created the entire world for the sake of Israel — was so that Israel would do His will, and return and cleave to their root, that is, to return and be absorbed into Him, may He be blessed, Who is necessarily existent etc. And only for this is Hashem, may He be blessed, as it were obligated to create and to maintain all the worlds for the sake of Israel — as mentioned — so that they do His will. And therefore precisely when they do His will, the world is absorbed in the aspect of necessarily existent etc. For through their doing His will, may He be blessed, they return and are absorbed in Him, may He be blessed, Who is necessarily existent — and then all the worlds dependent upon their souls are absorbed with them in the [state of] necessary existence. Segment 99 HE: וְכֵן הֵבַנְתִּי גַּם מֵאָבִי זַ"ל, שֶׁעִקַּר הַכָּרָתוֹ בִּגְדֻלַּת וְרוֹמְמוּת מוֹהֲרַנַ"ת זַ"ל וִידִיעוֹתָיו שֶׁזָּכָה עַל־יָדוֹ לֵידַע מִגְּדֻלַּת וְרוֹמְמוּת רַבֵּנוּ זַ"ל, הָיְתָה גַּם־כֵּן בְּרֹב שְׁקִידָתוֹ עַל דַּלְתֵי מוֹהֲרַנַ"ת זַ"ל, וּנְסִיעוֹתָיו הַתְּמִידִיּוֹת שְׁנֵי פְּעָמִים בְּכָל חֹדֶשׁ שַׁבָּת אֶחָד בְּבֵיתוֹ בְּטוּלְטְשִׁין, וְשַׁבָּת אֶחָד בְּבֵית מוֹהֲרַנַ"ת זַ"ל עִם קְצָת יָמִים קֹדֶם הַשַּׁבָּת וְכֵן לְאַחֲרָיו. וְחוּץ נְסִיעוֹתָיו אֲשֶׁר נָסַע אִתּוֹ לְשַׁמְּשׁוֹ לְעֵת זִקְנָתוֹ, וְהַנְּסִיעָה נִתְאָרְכָה כָּל EN: Siman 99. [Along the way I will inform the student of what appears to me, to the best of my humble understanding, in the explanation of these holy words: For in this matter of the inclusion of the worlds through the souls of Israel in necessary existence, he brings two reasons, each one interwoven and connected with the other. Reason 1: Since all the worlds are dependent and connected to the souls of Israel who rule over them — therefore when Israel does His will and are absorbed in Him Who is necessarily existent, then automatically the worlds that are dependent upon them are also absorbed in the necessarily existent. Reason 2: Since He created them for this purpose — so that Israel would do His will etc. — and now, since that purpose has been fulfilled, He is then as it were obligated to maintain them in their existence and to sustain and govern them. See in the words of Moharan"as z"l in the introduction to Likutay Part I, what he wrote there — and you, the student, must understand in his words that sometimes he brings two or three proofs for one point etc., and from the flow of the language it seems as if they are a single proof etc. — see there.] Segment 100 HE: פַּעַם הֵן בַּקַּיִץ וְהֵן בַּחֹרֶף: EN: Siman 100. But to merit this — to be absorbed in one's root, that is, to return and be absorbed in the Unity of Hashem, may He be blessed, Who is necessarily existent — this cannot be merited except through bittul [self-nullification] — to completely nullify oneself until one is absorbed in His Unity, may He be blessed. And it is impossible to come to bittul except through hisbodidus [personal conversation with G-d in seclusion] — for through secluding oneself and pouring out one's conversation between oneself and one's Maker, one thereby merits to nullify all the desires and evil traits, until one merits to nullify all one's corporeality and be absorbed in one's root. Segment 101 HE: הַעְתָּקָה מִסִּפְרִי כּוֹכְבֵי אוֹר חֵלֶק ג' הַנִּקְרָא בְּשֵׁם חָכְמָה וּבִינָה, וּבְשִׁנּוּי לָשׁוֹן קְצָת. מוּדַעַת זֹאת בְּדִבְרֵי הָאֲרִ"י זַ"ל אֲשֶׁר יְבֹאַר לְקַמָּן, כִּי אָמְנָם אֲשֶׁר לֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה, אֲבָל הוּא בְּעַצְמוֹ עוֹד יָקוּם לְגָאֳלֵנוּ גַּם מֵהַגָּלוּת הַזֶּה. כִּי מָשִׁיחַ הוּא מֹשֶׁה וּמַה שֶּׁהָיָה הוּא בְּעַצְמוֹ שֶׁיִּהְיֶה בְּיֶתֶר שְׂאֵת. (וְאִם מִדִּבְרֵי הָא"ח זַ"ל לֹא מַשְׁמַע הָכִי. אֲבָל כְּבָר נוֹדָע שֶׁכָּל הַיְרֵאִים וְהַחֲרֵדִים לִדְבַר ה' תָּפְסוּ בְּעִנְיָנִים כָּאֵלֶּה לְעִקָּר גָּדוֹל וְעָצוּם דִּבְרֵי הָאֲרִ"י זַ"ל, אֲשֶׁר קִבֵּל תּוֹרָה מִפִּי אֵלִיָּהוּ זָכוּר לַטּוֹב) כִּי בֹּא יָבֹא גַּם בְּשַׁעַר הַחֲמִשִּׁים, וְיַשִּׂיג אוֹתוֹ בִּשְׁלֵמוּת עָצוּם וְנִשְׂגָּב עַד שֶׁלֹּא יֵרֵד עוֹד מֵאִתּוֹ. (וְעַל אוֹדוֹת שֶׁאָמְרוּ חֲכָמֵינוּ זַ"ל "שְׁלַח נָא" וְכוּ' שֶׁאֵינוֹ גּוֹאֲלָם לֶעָתִיד, הַבֵּט נָא וּרְאֵה מַה שֶּׁמּוּבָא בְּשִׂיחוֹת הָרַ"ן בְּסִימָן נ"ד בְּעִנְיַן גִּלְגּוּלִים, וּמוּבָא גַּם בִּשְׁאָר סִפְרֵי אֱמֶת, שֶׁאֵין הַנְּשָׁמָה מִתְגַּלְגֶּלֶת כְּמוֹ שֶׁהָיְתָה, רַק זֶה הַנֶּפֶשׁ עִם זֶה הָרוּחַ וְכוּ'. כִּי בָּזֶה תָּבִין שֶׁלֹּא סָתְרוּ זֶה אֶת זֶה מַאַמְרֵי חֲכָמֵינוּ זַ"ל הָאֵלֶּה). וְעַתָּה כְּפִי אֲשֶׁר נוֹדָע הַדָּבָר אֲשֶׁר דִּבֵּר רַבֵּנוּ זַ"ל בְּעֵת שֶׁגִּלָּה אֶת הַמַּאֲמָר שֶׁבְּלִקּוּטֵי תִּנְיָנָא סִימָן כ"ח, דַּע שֶׁיֵּשׁ חִלּוּקִים בֵּין הַתּוֹרוֹת וְכוּ'. וּמוֹהֲרַנַ"ת זַ"ל מֵעֹצֶם הֶרְגֵּשׁוֹ בְּזַכּוּת לְבָבוֹ אֶת עֹמֶק נוֹרְאוֹת דְּבָרָיו הַקְּדוֹשִׁים, עַד כִּי בָּעֲרוּ בְּקִרְבּוֹ כְּלַהֶבֶת שַׁלְהֶבֶת מַמָּשׁ, לֹא יָכֹל לְהִתְאַפֵּק, וְנָתַן אֶת קוֹלוֹ בִּפְנֵי כָּל הַנִּצָּבִים עָלָיו, אוּלַי כָּךְ הוּא הַפֵּרוּשׁ מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ"ל 'אֵין בֶּן דָּוִד בָּא אֶלָּא בְּהֶסַּח הַדַּעַת', הַיְנוּ שֶׁיִּהְיֶה בָּעוֹלָם וְלֹא יֵדְעוּ כִּי כְּבָר הוּא. (וּבְבֵאוּר יוֹתֵר שָׁמַעְתִּי מֵאָבִי זַ"ל שֶׁאָמַר בְּזֶה הַלָּשׁוֹן: מֶע וֶועט שְׁמִיסֶען מָשִׁיחַ מָשִׁיחַ, צוּם סוֹף הָאט אִיז עֶר (יְשׂוֹחֲחוּ מָשִׁיחַ מָשִׁיחַ, וּלְבַסּוֹף הִנֵּה הוּא). וְרַבֵּנוּ זַ"ל גִּלָּה אֶת עֵינָיו וְהֶרְאָה לוֹ כִּי גַּם רַב נַחְמָן אָמַר כֵּן, אִי מִן חַיֵּי אֲנָא (בְּסַנְהֶדְרִין פֶּרֶק חֵלֶק אִיתָא 'כְּגוֹן אֲנָא', אֲבָל כִּמְדֻמֶּה לִי מֵאֲשֶׁר שָׁמַעְתִּי מֵאָבִי זַ"ל שֶׁרַבֵּנוּ זַ"ל סִיֵּם אָז אֲנָא הוּא). וְעַיֵּן בְּחַיֵּי מוֹהֲרַ"ן בַּשִּׂיחוֹת הַשַּׁיָּכִים לְהַתּוֹרוֹת שֶׁיֵּשׁ צַדִּיק שֶׁהוּא כָּלוּל מִתְּרֵין מְשִׁיחִין יַחְדָּו. וּכְפִי הַנִּרְאֶה וּמְבֹאָר מִדְּבָרָיו הַקְּדוֹשִׁים בְּעַל פֶּה שֶׁאֵלֶּה הַדְּבָרִים סָבְבוּ עַל רַבֵּנוּ זַ"ל בְּעַצְמוֹ. וְשֶׁאַף־עַל־פִּי שֶׁנִּמְצָא בּוֹ גַּם מִנִּשְׁמַת בֶּן דָּוִד, הָיָה הָעִקָּר מִצַּד מָשִׁיחַ בֶּן יוֹסֵף. וְשֶׁאַף־עַל־פִּי שֶׁגַּם הָאֲרִ"י זַ"ל וְעוֹד מִיחִידֵי הַדּוֹרוֹת הָיוּ מִצַּד מָשִׁיחַ בֶּן יוֹסֵף, אֲבָל בּוֹ נִתְקַיֵּם מַאֲמַר הַכָּתוּב (שֶׁבְּשֶׁבַח הַתַּלְמִיד חָכָם שֶׁנִּקְרָא בְּשֵׁם אֵשֶׁת־חַיִל) "רַבּוֹת בָּנוֹת עָשׂוּ EN: Siman 101. But the essence of hisbodidus is at night — at the time when the world is free from the turbulence of this world — for during the day etc., and even if he himself is not preoccupied, even so, since the world is then preoccupied, this thereby makes it difficult then to arrive at bittul. And also it is necessary that the hisbodidus be in a designated place — outside the city, on an isolated path etc. — for in a place where people walk during the day who pursue this world, even though they are not walking there at this moment, this nonetheless also disturbs the hisbodidus, and one cannot nullify oneself and be absorbed in Him, may He be blessed. Therefore one must go alone at night on an isolated path in a place where there are no people — and there to walk and engage in hisbodidus, and clear one's heart and mind of all the affairs of this world and nullify all of it until one merits true bittul etc. etc. And then when one merits to true bittul, one's soul is absorbed in its root — that is, in Him, may He be blessed, Who is necessarily existent — and then the entire world is absorbed together with one's soul in its root, which is the necessarily existent — for everything depends on him, as mentioned. And thereby the entire world is made through him to be in the aspect of the necessarily existent. Segment 102 HE: חַיִל וְאַתְּ עָלִית עַל כֻּלָּנָה". EN: Siman 102. Afterwards he answered and said to him: "This is the explanation of the Mishna: 'One who awakens at night, and one who walks alone on a path, and empties his heart [from all the affairs of this world] — to waste [that is, to merit the aforementioned bittul] — is deserving of death'" — meaning: he comes to be in the aspect of necessarily existent, together with all the worlds that depend upon his soul. Segment 103 HE: גַּם מְבֹאָר מִצֵּרוּפֵי דִּבְרֵי מוֹהֲרַנַ"ת זַ"ל שֶׁבְּהֶכְרֵחַ הַשִּׁנּוּיִים הַנִּזְכַּר לְעֵיל בְּאוֹת ל"ג. נִשְׁתַּנָּה כְּמוֹ כֵן הֶכְרֵחַ הִתְקַשְּׁרוּת נַפְשׁוֹת יִשְׂרָאֵל לְעַצְמוֹת יוֹסֵף. כִּי בַּגְּאֻלָּה הָרִאשׁוֹנָה הָיְתָה הִתְקַשְּׁרוּתָם אֵלָיו עַל־יְדֵי קִיחַת עַצְמוֹתָיו (כַּנַּ"ל), וְעַתָּה יִזְכּוּ מִדּוֹר לְדוֹר אֲלָפִים נַפְשׁוֹת יִשְׂרָאֵל לְהִתְקַשֵּׁר לְעַצְמוֹתָיו עַל־יְדֵי הַהִשְׁתַּטְּחוּת עַל קְבוּרַת עַצְמוֹתָיו. וְשֶׁזֶּה מַה שֶּׁהִבְטִיחַ רַבֵּנוּ זַ"ל בְּהַבְטָחָה גְּדוֹלָה לְכָל הַבָּאִים עַל קִבְרוֹ EN: Siman 103. And from the immense sweetness of Moharan"as z"l's sensation of these pleasant words, he was transported out of his corporeality by this very thing itself. [And the essential point appears to me, to my humble understanding, to be that through the immense awakening from below that he had engaged in before this — through this, Admoyr shone upon him and drew down upon him through the very words of this utterance itself the bittul and the absorption in His Unity, may He be blessed. And as is understood from the books of truth regarding the portion of the sacrifices and the incense — that all the rectifications that were achieved through the actual deed in the time when the Temple stood are now achieved and drawn down through the saying and the speaking alone. And so in this matter — all the rectifications that were achieved through the deeds and fulfillment of Admoyr z"l [who himself did and fulfilled all of the above in fold upon fold, with exceeding greatness and exceeding might, until he merited to bittul and adhesion to His Unity, may He be blessed, to the ultimate degree of perfection beyond which there is no perfection] — he now drew down upon Moharan"as z"l through the saying and the speaking of this revelation alone, until he brought him to this transport out of his corporeality.] Segment 104 HE: הַקָּדוֹשׁ, כִּי גַּם זֶה מֵעִקָּרֵי אַתְחַלְתָּא דִּגְאֻלָּה: EN: Siman 104. And he [Moharan"as] cried out in his voice and said: "Ahah!" [Givald!] "Let me run through the marketplaces and streets and cry out: 'Ahah! What are they thinking to themselves!'" And from the greatness of the blazing of his heart — to the point that he was literally taken beyond human bounds — he truly wanted to run and cry out as mentioned. And immediately Admoyr z"l seized him by his garment and answered and said to him: "Stop! For you will achieve nothing!" [Shtay! Di vest nisht po'alin!] Segment 105 HE: וְהִנֵּה כְּבָר מוּבָן מִדִּבְרֵי מוֹהֲרַנַ"ת זַ"ל הַיּוֹצְאִים מִדִּבְרֵי רַבֵּנוּ זַ"ל הַמְצֹרָפִים לְדִבְרֵי הַזֹּהַר הַקָּדוֹשׁ וְכִתְבֵי הָאֲרִ"י זַ"ל שֶׁעִקַּר רָעַת הַגָּלוּת וּלְהֵפֶךְ טוֹבַת הַגְּאֻלָּה הוּא בְּרוּחָנִיּוּת לְהַכָּרַת הַחַיִּים נִצְחִיִּים בִּדְבֵקוּת הַמֹּחִין בְּעֹנֶג הַתּוֹרָה שֶׁבְּנִסְתָּר הַמְיֻסֶּדֶת עַל הַתּוֹרָה שֶׁבְּנִגְלֶה. וְשֶׁמֵּחֲמַת זֶה לֹא הָיְתָה כְּלָל הַשְׁלָמָה בִּגְאֻלָּתֵנוּ מִמִּצְרַיִם קֹדֶם קַבָּלַת הַתּוֹרָה. וְגַם אַחַר־כָּךְ מִקַּבָּלָתָהּ עַל־כָּל־פָּנִים בְּנִגְלֶה נִתְקַלְקֵל מֵחֲמַת חֵטְא הָעֵגֶל, שֶׁלֹּא זָכִינוּ אַחַר־כָּךְ לְקַבֵּל אֶת הַנִּסְתָּר שֶׁבָּהּ (שֶׁבָּזֶה הָיִינוּ זוֹכִים לְחֵרוּת מִמַּלְאַךְ הַמָּוֶת), וְכַאֲשֶׁר בֵּאַרְתִּי מִדִּבְרֵי רַבֵּנוּ זַ"ל בְּסִימָן כ"ב לִקּוּטֵי א' חוֹתָם בְּתוֹךְ חוֹתָם עַיֵּן שָׁם. וְעַתָּה בִּירִידָתֵנוּ לְזֶה הַגָּלוּת הָאַחֲרוֹן בְּחֻרְבַּן בַּיִת שֵׁנִי דְּחָמִיר לָן, לְהִשְׁתַּקֵּעַ בְּשַׁעַר הַנּוּן וְשֶׁבֶר הַיָּם דְּסִטְרָא אָחֳרָא, יוֹתֵר וְיוֹתֵר הִקְדִּים הַשֵּׁם יִתְבָּרַךְ רְפוּאָה לַמַּכָּה, שֶׁנִּתְעוֹרֵר רַבִּי עֲקִיבָא בְּעֵרֶךְ עֲשָׂרָה שָׁנִים קֹדֶם הַחֻרְבָּן לִלְמֹד וּלְלַמֵּד, עַד שֶׁהָיָה רָאוּי שֶׁתִּנָּתֵן הַתּוֹרָה עַל־יָדוֹ, עַד שֶׁנִּתְיַחֵד בּוֹ אַחַר־כָּךְ תַּלְמִידוֹ רַבִּי שִׁמְעוֹן בַּר יוֹחָאי, שֶׁנִּמְצָא בּוֹ פִּי שְׁנַיִם בְּרוּחוֹ. כִּי הוּא שֶׁנִּתַּן לוֹ רְשׁוּת לְהוֹצִיא עַל פְּנֵי תֵּבֵל תּוֹרָה שֶׁבְּנִסְתָּר (שֶׁהִיא מִצַּד שַׁעַר הַנּוּן דִּקְדֻשָּׁה. כִּי הָיָה בּוֹ מִנִּשְׁמַת מֹשֶׁה, וְעַתָּה עָלָה יוֹתֵר וְהִתְפָּאֵר בְּהָאִדְּרָא... בִּלְשׁוֹן הַכָּתוּב: "וּמֹשֶׁה לֹא יָדַע" וְכוּ', וַאֲנָא יָדַעְנָא). וְאַף־עַל־פִּי שֶׁמֵּרֹב קִלְקוּלֵי הַדּוֹרוֹת נִסְתַּתְּרָה אַחַר־כָּךְ תּוֹרָתוֹ בְּעַצְמָהּ כַּמָּה מֵאוֹת שָׁנִים, אֲבָל בְּכָל זֹאת גָּמַר הַשֵּׁם יִתְבָּרַךְ לְהוֹצִיאָהּ שֵׁנִית מִתַּעְרָהּ וְהַסְתָּרָתָהּ, עַד שֶׁבָּאָה וְיָרְדָה אַחַר־כָּךְ נִשְׁמָתוֹ בְּרַבֵּנוּ הָאֲרִ"י זַ"ל לְהַתְחִיל וּלְגַלּוֹת יוֹתֵר תּוֹרָה שֶׁבְּנִסְתָּר (וְעַיֵּן לְקַמָּן). וְזֹאת אֲשֶׁר הֶעְתַּקְתִּי מִסֵּפֶר שְׁלָ"ה מִפָּרָשַׁת וָאֶתְחַנַּן וְזֶה לְשׁוֹנוֹ, וּמֹשֶׁה עָלָה אֶל הָאֱלֹקִים שֶׁהִיא הַבִּינָה, וְהִשִּׂיג אַף שַׁעַר הַחֲמִשִּׁים עַד כָּאן לְשׁוֹנוֹ. וְעוֹד מְבֹאָר שָׁם בִּתְחִלַּת הָעִנְיָן מַה שֶּׁמָּצָא כָּתוּב בְּשֵׁם הַמְקֻבָּל מוֹרֵנוּ הָרַב ר' חַיִּים, תַּלְמִיד מֻבְהָק שֶׁל הָאֲרִ"י זַ"ל... בְּכָל דּוֹר בָּא מֹשֶׁה בְּסוֹד הָעִבּוּר... וְקֹדֶם שֶׁחָטְאוּ יִשְׂרָאֵל הָיָה מֹשֶׁה בְּתַכְלִית הַשְּׁלֵמוּת וְהָיָה מַשִּׂיג שַׁעַר הַחֲמִשִּׁים... וּכְשֶׁחָטְאוּ יִשְׂרָאֵל נֶעְלַם מִמֶּנּוּ, וְזֶה שֶׁאָמַר ה' "לֵךְ רֵד" כַּנַּ"ל רֵד מִמִּנְיַן ל"ך. וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל 'חֲמִשִּׁים שַׁעֲרֵי בִּינָה נִבְרְאוּ בָּעוֹלָם וְנִתְּנוּ לְמֹשֶׁה חָסֵר אֶחָד' פֵּרוּשׁ, מֵעִקָּרָא כֻּלָּם נִתְּנוּ לוֹ, וְאַחַר־כָּךְ חִסְּרָהוּ אֶחָד. וְזֶה שֶׁכָּתוּב: "וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹקִים"... "וַיַּעַל מֵעַרְבוֹת מוֹאָב אֶל הַר נְבוֹ" נ' בּוֹ. וְנִכְנַס הַנּוּן בִּשְׁמוֹ וְנַעֲשָׂה נְשָׁמָה, וְיָדוּעַ כִּי נְשָׁמָה בְּבִינָה.. וְזֶה נִרְמָז בְּפָסוּק "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם... הִנֵּה יַשְׂכִּיל עַבְדִּי", הוּא מֹשֶׁה וְהוּא מָשִׁיחַ, וְאָמְרוּ רַבּוֹתֵינוּ זַ"ל 'כַּגּוֹאֵל הָרִאשׁוֹן כָּךְ גּוֹאֵל הָאַחֲרוֹן'. וְכֵן הַדּוֹר שֶׁהוֹלֵךְ הוּא הַדּוֹר שֶׁבָּא... וְאָמַר "הִנֵּה יַשְׂכִּיל" וְכוּ' כִּי הַמַּעֲלוֹת יִהְיוּ בְּהַדְרָגָה, בִּתְחִלָּה יַשְׂכִּיל וְאַחַר־כָּךְ יָרוּם וְאַחַר־כָּךְ "וְנִשְּׂאוֹ" וְאַחַר־כָּךְ "וְגָבַהּ" וְכוּ' וְהוֹלֵךְ הַפָּסוּק וּמְגַלֶּה מַה שֶּׁיַּעֲבֹר עָלָיו בְּאֵלּוּ הַדּוֹרוֹת. עַד שֶׁבִּשְׁבִיל כָּךְ רָאוּי לַעֲלוֹת לְכָל אוֹתָהּ מַעֲלָה. וְאָמַר (ישעיה נב) "כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרוֹ" וְעָלָיו מְדַבֶּרֶת כָּל הַפָּרָשָׁה. וְאָמַר "מִי הֶאֱמִין וְכוּ' וּזְרוֹעַ ה' עַל מִי נִגְלָתָה" עַד כָּאן לְשׁוֹנוֹ. וְהִנֵּה בִּדְבַר הַפָּסוּק הַנַּ"ל הַמְגַלֶּה מַה שֶּׁיַּעֲבֹר עָלָיו בְּאֵלּוּ הַדּוֹרוֹת, וְעִנְיַן כָּל הַפָּרָשָׁה הַנַּ"ל הַסּוֹבֶבֶת עָלָיו, כָּל אֲשֶׁר יְעַיֵּן בָּהֶם הֵיטֵב יִרְאֶה בְּעֵינָיו שֶׁמְּבֹאָר מֵהֶם כָּל אֲשֶׁר עָבַר עַל רַבֵּנוּ זַ"ל מֵעִנְיַן הַמְּרִיבָה וְהַמַּחֲלֹקֶת. וְלֶעָתִיד בְּהִתְגַּלּוּת הָאֱמֶת, יֹאמַר כָּל אֶחָד לַחֲבֵרוֹ מִי הֶאֱמִין לִשְׁמוּעָתֵנוּ וְכוּ'. וַיַּעַל כַּיּוֹנֵק לְפָנָיו וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה. לֹא תֹּאַר לוֹ וְלֹא הָדָר, וְנִרְאֵהוּ וְלֹא מַרְאֶה וְנֶחְמְדֵהוּ. נִבְזֶה וַחֲדַל אִישִׁים, אִישׁ מַכְאוֹבוֹת וִידוּעַ חֹלִי. וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ... וַאֲנַחְנוּ חֲשַׁבְנוּהוּ נָגוּעַ וְכוּ'. גַּם אִם תּוֹסִיף לְעַיֵּן שָׁם בַּשְּׁלָ"ה אֲשֶׁר יְסוֹבֵב עָלָיו גַּם הַכָּתוּב EN: Siman 105. Afterwards he took leave of Admoyr z"l and traveled home to Berditchev for the purchase of merchandise. And his soul was disgusted with his life from the abundance of his heart's bitterness over the fact that he was suspending himself somewhat from his divine service. Therefore immediately upon his return from there with the merchandise to Nemirov — before he had even managed to lay out and inform his wife of the price of each and every item — he ran to the study-hall to return to his service of Hashem, may He be blessed. Segment 106 HE: שֶׁבְּסוֹף הַפָּרָשָׁה הַנַּ"ל, וְזֶה לְשׁוֹנוֹ: לָכֵן אֲחַלֶּק לוֹ בָּרַבִּים, רָצָה לוֹמַר שֶׁיִּקַּח שָׂכָר כְּנֶגֶד כֻּלָּם... וְאֶת עֲצוּמִים יְחַלֵּק פֵּרוּשׁ הוּא יְקַבֵּל חֶלְקוֹ מֵהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַמָּשׁ. וּשְׁאָר הַצַּדִּיקִים יְקַבְּלוּ עַל יָדָיו. וְתִרְאֶה בְּעֵינֶיךָ שֶׁיֵּשׁ לְבָאֵר שֶׁזֶּה זֶה מַאֲמַר רַבֵּנוּ זַ"ל שֶׁיֵּשׁ לוֹ נִגּוּן לְשִׁיר, אֲשֶׁר יִהְיֶה הָעוֹלָם הַבָּא שֶׁל כָּל הַצַּדִּיקִים וַחֲסִידִים (וְשֶׁזֶּה עִנְיַן מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ"ל שָׁר לֹא נֶאֱמַר אֶלָּא יָשִׁיר) כִּי כְּבָר נוֹדָע וּמוּבָן... שֶׁכָּל שָׂכָר הַמְקֻוֶּה לְהַצַּדִּיקִים הוּא בְּאֶמְצָעוּת הַנִּגּוּן שֶׁיִּתְּעַר לֶעָתִיד. גַּם מִכָּל דִּבְרֵי הַשְּׁלָ"ה הַנַּ"ל וּבְשֵׁם הָאֲרִ"י זַ"ל נִרְאֶה מְבֹאָר גַּם־כֵּן בְּפֵרוּשׁ הַכָּתוּב "וְלֹא קָם" וְכוּ', כַּנַּ"ל שֶׁבְּכָל דּוֹר (הוֹלֵךְ שֶׁהוּא דּוֹר שֶׁבָּא עַד כָּל הַשִּׁשִּׁים רִבּוֹא נִשְׁמוֹת יִשְׂרָאֵל) לֹא נִמְצָא וְלֹא קָם עוֹד מִיִּשְׂרָאֵל כְּמֹשֶׁה, אֲבָל הוּא בְּעַצְמוֹ נִתְעַלָּה מִדּוֹר EN: Siman 106. And she [his wife] was the daughter of the Av Bais Din, Reb Dovid Tzvi z"l — and in all her days she had never so much as tried to sit in the store all day, and all the more so to know from the itemized account-slips all the details of the price of the merchandise. Certainly she was not able to. And when a buyer would come to her, she was compelled to run to him at the study-hall to ask him about the price. Until all the members of his household saw that this arrangement too was not a good one — and they forgave him for this as well, and took pains afterwards that the buying of merchandise too should be done through another person. And his wife accepted upon herself all the burden of the store from morning until evening. Segment 107 HE: לְדוֹר יוֹתֵר וְיוֹתֵר מִמַּדְרֵגָה לְמַדְרֵגָה (וְאִם חָסֵר). EN: Siman 107. And as time and days multiplied, his money greatly diminished — for the store's profit was very meager, and furthermore he had already been sustained at his father's table from the aforementioned summer, and his wife had become accustomed to conducting herself in the manner of the wealthy — as she had seen throughout her life in her father's and father-in-law's home. And on account of all this he became greatly deficient in his money. Segment 108 HE: וְאַגַּב אוֹרְחָא הִנְנִי לְפָרֵשׁ קְצָת דִּבְרֵי הַשְּׁלָ"ה הַמֻּרְכָּבִים בְּדִבְרֵי מוֹרֵנוּ הָרַב ר' חַיִּים וִיטַאל וְהָאֲרִיזַ"ל בְּעִנְיַן הַשֵּׁם אֱלֹקִים הַנִּזְכָּר בְּהַכָּתוּב הַנַּ"ל (וּמֹשֶׁה וְכוּ') שֶׁהִיא הַבִּינָה (שֶׁנִּמְצָא בָּהּ חֲמִשִּׁים שְׁעָרִים כַּנַּ"ל). כִּי זֶה מְבֹאָר מִדִּבְרֵי חֲזַּ"ל בְּעַצְמָם בְּעִנְיַן הַכָּתוּב "וַתְּחַסְּרֵהוּ" וְכוּ' אֲשֶׁר פֵּרְשׁוּ וְסָבְבוּ אֶת הַשֵּׁם אֱלֹקִים עַל הַבִּינָה (הַנִּתְחַלֶּקֶת לְנוּן שְׁעָרִים כַּנַּ"ל) אֲשֶׁר מִזֶּה לָמְדוּ שֶׁנֶּחְסַר קְצָת מִמֹּשֶׁה. EN: Siman 108. And she began anew to multiply her words against him — that he had turned his back so completely from the affairs of this world. And he, in response, began anew to stop up his ear from her words, as mentioned. One time he came home before the evening meal — and she pressed upon him with her words to the point that his mind greatly weakened — for she had multiplied her account of the severity of her hardship: that she was already indebted somewhat to others for household needs, since the store's profit was very small and the expenses were great, as mentioned. Until he became very embittered from her words, and went with heaviness of heart into another room and sat there. Segment 109 HE: בִּדְבַר הַמַּחֲלֹקֶת הַנַּ"ל שֶׁהָיְתָה עָלָיו. עַיֵּן בַּזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת בְּרֵאשִׁית שֶׁכָּתַב שָׁם לְעִנְיַן מֹשֶׁה: 'וְאָדָם אִיתְקְרֵי אִיהוּ. וּבְגִינֵהּ אִתְּמַר בְּגָלוּתָא בָּתְרָאָה, וּלְאָדָם לֹא מָצָא עֵזֶר אֶלָּא כֻּלְּהוּ כְּנֶגְדּוֹ'. וְכַאֲשֶׁר יָצָא מִפִּיו הַקָּדוֹשׁ עַל כְּלָלִיּוּת הַצַּדִּיקִים שֶׁהָיוּ בְּיָמָיו: אַזוֹי וִוי דִּיא וָואס קְרִיגֶען אוֹיף מִיר וֵוייסֶען נִיט פוּן מִיר, אַזוֹי דִּיא וָואס הַאלְטֶען פוּן מִיר וֵוייסֶען אוֹיְךְ נִיט פוּן מִיר (כְּמוֹ שֶׁאֵלּוּ שֶׁחוֹלְקִים עָלַי אֵינָם יוֹדְעִים מִמֶּנִּי, כָּךְ EN: Siman 109. And he answered and said: "Master of the World! Surely before one becomes a true, proper person it is necessary to wait a very long time — for the present, give me a livelihood." And he related that then there was fulfilled in him what is written: "And it shall be that before they call, I will answer" [Yeshayahu 65:24] — for even before he finished speaking these words, Hashem, may He be blessed, had already preceded the cure to the blow and arranged for him a means to be sustained in livelihood without any business dealings. Segment 110 HE: אֵלּוּ שֶׁאוֹחֲזִים מִמֶּנִּי לֹא יוֹדְעִים מִמֶּנִּי). EN: Siman 110. For at that very hour, his father met with the partners of the store that was his — and by the compassion of Hashem, their hearts were greatly stirred with mercy for Moharan"as z"l. And they multiplied their rebuke of his father for having turned his back from such a precious and beloved son. And his father justified himself, saying: "What can I do? Have I not already sustained him at my table for many years — and helped him somewhat with my money afterwards as well? And what more can I do for him, when I have additional small children who depend on me?" — and other words in this vein. Segment 111 HE: גַּם כְּבָר כָּתַבְתִּי בְּמָקוֹם אַחֵר, שֶׁכְּפִי הַמְבֹאָר בְּדִבְרֵי הָאֲרִ"י זַ"ל שֶׁכָּל שַׁעַר (מֵהַחֲמִשִּׁים שְׁעָרִים הַנַּ"ל) נֶחְשָׁב וְנִקְרָא בְּשֵׁם מֹחַ מְיֻחָד בְּבִינָה (וְהַשָּׂגָה בֶּאֱלֹקוּתוֹ יִתְבָּרַךְ) אוֹתִיּוֹת בּוֹלְטוֹת וּמִצְטָרְפוֹת בִּשְׁמוֹ הַקָּדוֹשׁ נ' מ'ח'ן' (אוֹתִיּוֹת הַנִּרְגָּשׁוֹת בַּמִּבְטָא) אוֹ בְּדֶרֶךְ זֶה מ'ח' נ'ן' שֶׁהַנּוּן כְּפוּלָה כְּנֶגְדָּהּ, וּבְהִתְאַחֲדוּתוֹ עִם מֹשֶׁה מִמֵּילָא מְבֹאָר שֶׁהוּא הַ'נְּ'שָׁ'מָ'ה' שֶׁבִּכְלָלִיּוּת הָעוֹלָם אֲשֶׁר הָעִקָּר שֶׁבָּהֶם הִיא כְּלָלִיּוּת יִשְׂרָאֵל וְהַצַּדִּיקִים EN: Siman 111. And the partners gave his father advice: to take all the remaining merchandise in Moharan"as's store and assess it at its value, and to include it within their merchandise in the jointly-held store they had in Odessa — and from whatever profit-share would accrue from his money, beyond what he would forgo somewhat in his favor, he would have from which to sustain himself. And immediately his father sent to call him to inform him of this. And so it was done. And the matter lasted some years until after the passing [histaalkus] of Admoyr z"l — and he was sustained from this with dignity. Segment 112 HE: אֲשֶׁר בָּהֶם: EN: Siman 112. And after some years, his father also began to become very impoverished — and this naturally caused great harm to Moharan"as z"l. And even so, he did not need to depend upon people for eight years after the passing [histaalkus] of Admoyr z"l — until he lost all his property entirely, to the point that he sold even all the fine vessels that had remained with him from the days of his wealth. And he said that the first time he began to eat with a wooden spoon, several weeks passed in which he felt no taste in his eating whatsoever. Segment 113 HE: וְהִנֵּה כְּבָר הֵבֵאתִי לְעֵיל מִשִּׂיחוֹת רַבֵּנוּ זַ"ל (שֶׁאַחַר הַסִּפּוּרֵי מַעֲשִׂיּוֹת) שֶׁבְּגִלְגּוּלֵי הַנְּשָׁמוֹת מִדּוֹר לְדוֹר מַחֲלִיף הַשֵּׁם יִתְבָּרַךְ צֵרוּפֵי הַנֶּפֶשׁ רוּחַ וּנְשָׁמָה שֶׁלֹּא הָיוּ בַּצֵּרוּף הָרִאשׁוֹן לָבֹא בְּאִישׁ אֶחָד כַּנַּ"ל. כִּי כַּאֲשֶׁר תֵּרֵד הַנֶּפֶשׁ בְּאִישׁ אֶחָד, נִצְטָרֵף לָהּ הָרוּחַ מֵאִישׁ אַחֵר. וּכְפִי הַנִּרְאֶה לַעֲנִיּוּת דַּעְתִּי מִצֵּרוּפֵי דִּבְרֵי רַבֵּנוּ זַ"ל בִּכְתָב וּבַפֶּה, שֶׁאַף־עַל־פִּי שֶׁגַּם רַבֵּנוּ יִשְׂרָאֵל הַבַּעַל שֵׁם טוֹב זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה נֶחְשָׁב בֵּין יְחִידֵי הַדּוֹרוֹת כְּרַבִּי שִׁמְעוֹן בַּר יוֹחָאי וְהָאֲרִ"י זַ"ל הַנַּ"ל, אֲבָל בּוֹ נִמְצָא עִקָּר גָּדוֹל מִנִּשְׁמַת יַעֲקֹב אָבִינוּ, שֶׁנִּקְרָא אַחַר־כָּךְ בְּשֵׁם 'יִשְׂרָאֵל'. וְכַאֲשֶׁר זָכָה תְּחִלָּה בַּעֲבוֹדָתוֹ לְהַמְשִׁיךְ בָּעוֹלָם נִשְׁמַת יוֹסֵף וְאַחַר־כָּךְ נִשְׁמַת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם שֶׁאַחַר כַּמָּה דּוֹרוֹת נִצְטָרֵף לָהֶם דָּוִד אֲשֶׁר עַל־יָדוֹ פָּ'דָ'ה' ה' אֶת יַעֲקֹב בַּפִּדְיוֹן הָעֶלְיוֹן שֶׁבְּרַעֲוָא דְּרַעֲוִין וּגְאָלוֹ וְכוּ'. כִּי בְּבִנְיַן בֵּית דָּוִד הֵאִירוּ יוֹתֵר הַמֹּחִין שֶׁבִּיצִיאַת מִצְרַיִם וְקַבָּלַת הַתּוֹרָה הַנַּ"ל, כֵּן גַּם עַתָּה שֶׁנַּפְשׁוֹת יִשְׂרָאֵל מוּכָנִים לְקִיּוּם הַכָּתוּב "כִּי פָּדָה וְכוּ' וּגְאָלוֹ" וְכוּ' בִּגְאֻלָּה נִצְחִית, הִקְדִּים לָנוּ הַשֵּׁם יִתְבָּרַךְ נִשְׁמַת יִשְׂרָאֵל סָבָא כַּנַּ"ל, לְהַמְשִׁיךְ בַּעֲבוֹדָתוֹ וּמִזַּרְעוֹ הַקָּדוֹשׁ נִשְׁמַת מוֹהֲרַ"ן זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה (בִּנְיַן מֹחִין מֹחַ נוּן הַנַּ"ל) הַמֻּכְרָח וְהָעִקָּר בַּנְּשָׁמָה הַכְּלָלִיּוּת שֶׁבְּמֹ'שֶׁ'ה' הַנַּ"ל. כִּי תּוֹרוֹתָיו וּמַעֲשִׂיּוֹתָיו הֵן הֵן סִתְרֵי תּוֹרָה וּפְנִימִיּוּתָיו הַנִּמְצָאִים מִצַּד הַנּוּן (כַּאֲשֶׁר הֵבֵאתִי בְּמָקוֹם אַחֵר) וְהַמֻּכְרָחִים EN: Siman 113. And both in his poverty and in his wealth, he engaged day and night in Torah and prayer — and engaged in his holy conversations to arouse others as well to the service of G-d, as Admoyr z"l had charged him. Segment 114 HE: לִגְאֻלָּתֵנוּ הַנִּצְחִיִּית: EN: Siman 114. And all his conduct and all his actions were with very great alacrity and swiftness — such as his going to the mikveh. Every morning he went, undressed and dressed again with the utmost swiftness — to the point that nearly no person was able to equal him in this. And likewise in the time of his writing, the quill flew under his hand in a manner that was wondrous in the eyes of all who saw him. And so all his other actions — all were done with great and wondrous swiftness to an extraordinary degree. Segment 115 HE: וְיַעַן אֲשֶׁר מֵחֲמַת זֶה נִקְרָא גַּם־כֵּן בְּשֵׁם פּוֹדֶה וְגוֹאֵל, יֵשׁ לְבָאֵר שֶׁזֶּה מַה שֶּׁמּוּבָא בְּסֵפֶר כִּסֵּא מֶלֶךְ, בְּפֵרוּשׁוֹ עַל הַתִּקּוּנִים (בְּהַקְדָּמַת הַתִּקּוּנִים) בְּזֶה הַלָּשׁוֹן, יִתְּעַר פֻּרְקָנָא וְכוּ' בִּשְׁנַת ה' תק"ל וְלֹא יַעֲבֹר מַחֲזוֹר רצ"ב הַנִּשְׁלָם בִּשְׁנַת ה' תקמ"ט עַד שֶׁיָּבֹא בֶּן דָּוִד. כִּי כְּפִי שֶׁשָּׁמַעְתִּי מֵאָבִי זַ"ל שֶׁשָּׁמַע מִפִּי מוֹהֲרַנַ"ת זַ"ל מְכֻוָּן יוֹתֵר הַגִּרְסָא הַמּוּבָא בְּסֵפֶר חַיֵּי מוֹהֲרַ"ן, שֶׁהָיְתָה הֻלֶּדֶת רַבֵּנוּ זַ"ל בִּשְׁנַת תקל"א בְּחֹדֶשׁ נִיסָן. וַאֲשֶׁר לְפִי זֶה הָיְתָה הוֹרָדַת נִשְׁמָתוֹ לְזֶה הָעוֹלָם בְּסוֹף שְׁנַת תק"ל הַנַּ"ל. וּתְחִלַּת פִּרְסוּמוֹ וְהִתְגַּלּוּתוֹ בָּעוֹלָם הָיְתָה אַחַר־כָּךְ בִּשְׁנַת תקמ"ט מְכֻוָּן מַמָּשׁ (וּכְבָר כָּתַבְתִּי לְעֵיל שֶׁהוּא נִקְרָא גַּם בְּשֵׁם בֶּן דָּוִד. וְאִם לֹא עֲצַת הַס"מ לְהַעֲמִיד עָלָיו עֲלִילוֹת בְּחִנָּם EN: Siman 115. [And Admoyr z"l marveled once at the greatness of his alacrity and said that certainly he would merit through this to become a ro'eh ne'eman [a faithful shepherd]. See Parparaos LaChochmo on the Torah portion Sod Kavanas HaMilah.] Segment 116 HE: עַל לֹא דָּבָר, הָיְתָה גְּאֻלָּה שְׁלֵמָה בְּיָמָיו), EN: Siman 116. He also always kept a timepiece [watch] before his eyes, and guarded all his hours and moments with every manner of guarding. For even at the time of his travels while sitting on the wagon, he multiplied his study and prayer and crying out to Hashem, may He be blessed, with literal utter self-expenditure — and nothing in the world confused his mind to interrupt him from his divine service even for a moment. And to multiply his praises — multitudes of sheets would fall short. Segment 117 HE: גַּם כְּפִי הַנּוֹדָע בְּסִפְרֵי אֱמֶת שֶׁנִּשְׁמַת מָשִׁיחַ הוּא בְּסוֹד הַשְּׁכִינָה, יֵשׁ לְבָאֵר שֶׁזֶּה מַה שֶּׁמְּבֹאָר בְּסִדּוּר יַעְבֵּ"ץ בְּפִתְרוֹן חֲלוֹמוֹת, שֶׁהָרוֹאֶה אָדָם שֶׁנִּמְצָא בִּשְׁמוֹ נוּן, וְיֵשׁ אוֹמְרִים דַּוְקָא שְׁתֵּי נוּנִין, כְּאִלּוּ רָאָה פְּנֵי הַשְּׁכִינָה. וְזֶה הַפִּתְרוֹן מִתְיַחֵס בְּקַבָּלָתוֹ מִיּוֹסֵף הַצַּדִּיק בְּעַצְמוֹ (כַּנִּרְשַׁם בּוֹ לְסִימַן הַשְּׁנֵי אוֹתִיּוֹת י"ה שֶׁהֵם רָאשֵׁי תֵּבוֹת יוֹסֵף הַצַּדִּיק כַּמְבֹאָר שָׁם בְּהַקְדָּמַת הַפִּתְרוֹן). גַּם שָׁמַעְתִּי מֵאָבִי זַ"ל שֶׁזֶּה מַה שֶּׁיָּצָא מִפִּי יַעֲקֹב אָבִינוּ בְּתַרְעָמְתּוֹ עַל הַשְּׁבָטִים (אֲשֶׁר הֵם הֵם הָיוּ כְּלָלִיּוּת צַדִּיקֵי הַדּוֹר שֶׁבְּאֵלֶּה הַיָּמִים) וְהַתַּרְעוֹמוֹת הָיְתָה עַל מְכִירַת יוֹסֵף (כַּמּוּבָן מִמַּה שֶּׁקִּנְטֵר אַחַר־כָּךְ שִׁמְעוֹן וְלֵוִי שֶׁהָיוּ הָעִקָּרִיִּים בָּזֶה) וְאָמַר לָהֶם "הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים". כִּי גַּם אָז בְּהִתְגַּלּוּת יוֹסֵף (הוֹסֵף וְהוֹלֵךְ נַחַל נוֹבֵעַ וּמִתְחַדֵּשׁ וְכוּ') כֻּלְּכֶם תָּרִיבוּ עָלָיו, כִּי גַּם אָז אַף־עַל־פִּי שֶׁרַק שִׁמְעוֹן וְלֵוִי אָמְרוּ אִישׁ אֶל אָחִיו "לְכוּ וְנַהַרְגֵהוּ". אֲבָל מֵהַחְלָטַת הַכָּתוּב בְּלָשׁוֹן סְתָם הַכּוֹלֵל אֶת כֻּלָּם, וְגַם מִדִּבְרֵי יְהוּדָה שֶׁלֹּא אָמַר (בַּעֲצָתוֹ עַל הַמְּכִירָה) רַק "וְיָדֵינוּ אַל תְּהִי בּוֹ" (כִּי בַּעֲבוֹדָתוֹ בְּבֵית הַפְּרָאִים הָעַרְבִים מִמֵּילָא קָרוֹב הַדָּבָר בְּתַבְעֵרַת חֲרוֹן אַפָּם עַל אֵיזֶה מִשְׁגֶּה, שֶׁיַּכּוּ אוֹתוֹ עַד שֶׁתֵּצֵא נַפְשׁוֹ. רַק שֶׁעַל־כָּל־פָּנִים יְדֵיהֶם בְּעַצְמָם אַל יִשְׁפְּכוּ אֶת דָּמוֹ) וּבָאֱמֶת הָאֲמִתִּי הָיְתָה מַעֲלַת יוֹסֵף נַעֲלֶה וְנִשְׂגָּב עַל כֻּלָּם, כִּי רַק הוּא נֶחְשָׁב בֵּין הַשִּׁבְעָה רוֹעִים, וְעוֹד בְּשִׁין הָאַרְבַּע רָאשִׁים הַמּוֹרִים עַל הַפּוֹדִים וְהַגּוֹאֲלִים שֶׁל יִשְׂרָאֵל. כִּי עַל־יְדֵי מֹשֶׁה וְאַהֲרֹן וְעַצְמוֹת יוֹסֵף (כַּנַּ"ל) יָצָאנוּ מִמִּצְרַיִם. וְגַם עַתָּה מִזֶּה הַגָּלוּת EN: Siman 117. As was well known to all his acquaintances and those who knew him — who knew him from his earliest days until the day of his passing — that from the day of his drawing-close to Admoyr z"tl, his heart blazed with an immense and extraordinary fire beyond all measure. And the remembrance of the day of death never ceased from his thoughts for even a brief hour. And according to the depth of his reflections — in which he deeply contemplated the swift passage of the time of a person's life in this world, which are as nothing compared to the life of the eternal world — and furthermore: in the swiftness of the passage of this time, a person is in danger at every moment — all those who busy themselves with the vanities of the world appeared in his eyes as literally insane. Segment 118 HE: בְּצֵאתֵנוּ עַל־יְדֵי בֶּן דָּוִד, נִמְצָא הֶכְרֵחַ גָּדוֹל בְּעַצְמוּתוֹ כַּנַּ"ל. EN: Siman 118. And all the wealth and honor in which he had been raised from his youth — he despised and loathed and abhorred. And he accepted upon himself every manner of disgrace and persecution with which his father and his wife and all his family persecuted him. And he multiplied his crying out and his beseeching from Hashem, may He be blessed, that he merit to be as His will desires — in every hidden thing of his heart — down to the innermost point within the heart. Until he too merited to a very elevated and immense level — and the holy fire of the loftiness of Admoyr z"l and his awesome words blazed in his heart like a literal flame of fire. Segment 119 HE: הָרַב זַ"ל מִטְּשֶׁערִין שֶׁשָּׁמַע מֵאֲבִי אָבִיו הָרַב רַבִּי אַהֲרֹן זַ"ל מִבְּרַסְלֶב, שֶׁנִּכְנַס פַּעַם אַחַת לְרַבֵּנוּ זַ"ל וְאָמַר לוֹ (קְצָת בִּלְשׁוֹן תּוֹכָחָה), לָמָּה לֹא תִּקַּח אֶת סִפְרִי וּתְעַיֵּן בּוֹ הֵיטֵב עַד שֶׁיַּעֲלֶה עַל דַּעְתְּךָ אֵיזֶה קַשְׁיָא, וְאַחַר־כָּךְ תּוֹסִיף וּתְעַיֵּן בּוֹ עַד שֶׁתָּבִין וְתֵדַע אֶת הַתֵּרוּץ שֶׁעַל זֶה. וְכִשְׁמֹעַ הָרַב אֶת דְּבָרָיו חָזַר לְבֵיתוֹ וּפָתַח אֶת הַסֵּפֶר לִקּוּטֵי מוֹהֲרַ"ן וְהִתְחִיל לְעַיֵּן בּוֹ, עַד שֶׁעָלָה עַל דַּעְתּוֹ קַשְׁיָא וּפְלִיאָה בִּדְבָרָיו, וְאַחַר־כָּךְ הוֹסִיף לִלְמֹד וּלְעַיֵּן בּוֹ עַד שֶׁעָלָה עַל דַּעְתּוֹ הַתֵּרוּץ וְהַתְּשׁוּבָה שֶׁעַל הַקַּשְׁיָא הַזֹּאת. וְחָזַר אַחַר־כָּךְ לְרַבֵּנוּ זַ"ל וְאָמַר לְפָנָיו אֶת הַקַּשְׁיָא וְהַתֵּרוּץ וְהוּטְבוּ דְבָרָיו בְּעֵינֵי רַבֵּנוּ זַ"ל. וְאָמַר לוֹ אֲנִי יוֹדֵעַ מֵאֶחָד שֶׁחִבֵּר פֵּרוּשׁ עַל הַזֹּהַר וְלֹא בְּרוּחַ הַקֹּדֶשׁ, וְאַף־עַל־פִּי־כֵן כִּוֵּן אֶל הָאֱמֶת. (כָּל זֶה שָׁמַעְתִּי מֵאִישׁ אֶחָד שֶׁשָּׁמַע זֹאת מִפִּי הָרַב זַ"ל מִטְּשֶׁערִין וּבְצֵרוּף כָּל זֶה וְהַנַּ"ל בְּאוֹת י"ב תָּבִין גַּם־כֵּן בְּרֹב הַהֶכְרֵחַ וְחִיּוּב וְהַסְּגֻלָּה שֶׁבְּלִמּוּד הָעִיּוּן אֲשֶׁר בְּתוֹרָתוֹ, וְגַם EN: Siman 119. And not for naught did the Soton [Adversary] shake heaven and earth against him — for he too would have returned all of Israel to teshuvah [repentance], had they not been distanced from him and from his awesome words. Segment 120 HE: בִּפְשִׁיטוּת לֹא בְּדֶרֶךְ דְּרָשׁ): EN: Siman 120. These sixteen sections constitute the biographical account of Reb Nosson of Breslov (Moharan"as) z"l — the holy disciple who transcribed and disseminated the entire Torah of Rebbe Nachman. They span from his birth in 5540 (1780 C.E.) in Nemirov, through his privileged upbringing in the home of a wealthy Torah scholar, to his transformative first encounters with the Rebbe in Breslov.