כֶּרֶךְ שִׁשִּׁי

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.

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.

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.

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.

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. 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: 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: Hot guter Yid! [Here is a good Yid! — a holy Rebbe!] 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: Ver den zol zayn in ayleh hayomim a mevin? [And who shall there be in these days

who truly understands?]

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.

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: Ir zent mir zeyer kentlikh. [You are known to me — I recognize you very much.] 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 — Ikh veys shoyn. [I know it already.] 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.

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. 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: Yid Yid — shteyt oyf esn vetchere! [Yid! Yid! — Rise and eat supper!] 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: Ikh halt toyva dem mesharet vos hot mikh gevet. [I am grateful to the servant who woke me.]

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.

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. 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. 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]. 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. 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.

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. 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.

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 evil

completely — to be wiped out for ever and ever.

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. And he spoke then regarding Rosh HaShanah — when the entire gathering assembles

holy — how very great it is.