דִּיבּוּרִים מִמּוֹהַרְנַ"ת זַ"ל

And now — for the sake of my brethren and friends — I shall speak some conversations of Moharan"as z"l that are presently resting in my memory — that I heard from my father z"l, may I be his atonement — and a little that I heard from the other men of

our fellowship.

He said once to his son R. Yitzchak z"l of Tulchin — that he should not travel to the Land of Israel to dwell there permanently until he was sixty years old. And the understood meaning of his holy words was: although the dwelling in the Land of Israel is exceedingly great in its merit — as is brought in the books of the Admoyr z"tl — nevertheless the Admoyr z"tl already said of his Rosh HaShanah that there is nothing greater than this [as brought in Chayay Moharan, §206]. And also all the holiness of the Land of Israel flows from him [as understood from Likutay Tinyona §40]. And also it is understood and elaborated in the words of the Admoyr z"tl — that when even one soul is added to his gathering on Rosh HaShanah — the houses of holiness are thereby multiplied thousands upon thousands and tens of thousands of times beyond measure. [As elaborated in his holy words in Likutay Halachos, Laws of Damages to Neighbors, Law 4 — that there is no comparison to the service a person performs by himself, even all day long, against even one point he accomplishes when he joins with others — see there. And all the more so that Tzadikim are greater in their passing than in their lives — and as the greatness and height of the ascendancy of the Admoyr z"tl is greater — so too the rectifications he makes in the holy days of Rosh HaShanah are greater. As elaborated

in his holy words in Likutay Halachos, Laws of Collection of Debts from Purchasers, Law 5, §14 — see there.]

Regarding our gathering in the holy days of Rosh HaShanah — he said once to his son R. Yitzchak z"l mentioned above in these words: I hope this matter will endure until the coming of the righteous redeemer. But even so — who knows, G-d forbid, what may pass in this regard [from the great power of the accusations that are aroused and strengthened against this at every time] — perhaps, G-d forbid, they will prevent and not permit [anyone] to come there in any way. Zog ikh dir — zolst tomid zayn Rosh HaShanah in Uman, erev Rosh HaShanah zolst zikh shteln afile in mark — [I say to you — you shall always be in Uman for Rosh HaShanah. On Erev Rosh HaShanah — station yourself even in the marketplace —] — in whatever place from which the holy grave can be seen — and say there the Ten Chapters of Psalms — and afterwards pray there in Uman on Rosh HaShanah — even in some anteroom of the house of study.

And thus you shall conduct yourself all the days of your life.

He said further once regarding the journey to Uman for Rosh HaShanah — that if the road there were paved with knives — he would crawl

on his hands and knees in order to come there for Rosh HaShanah.

I heard from R. Nachman son of R. Shakhna z"l — who heard regarding the matter of the Rosh HaShanah journey etc. — and the emerging meaning of his holy words was:

that every single journey of every single person — shall have a portion in the end of the redemption.

Said the transcriber:

I heard that once on the first night of Rosh HaShanah in Uman — after the evening prayer — and he had prolonged the prayer very greatly — after the prayer he became greatly inflamed and said to his people: when we gather here — surely our master z"l is also here with us together. And when our master z"l is here — surely all the Seven Shepherds are also here with us. And he cried out in his voice: Ikh gleyb azoy mamesh — ikh ze zey!

[I believe this as if real — I see them!]

He said once in these words: the study of the laws of the Torah — Hashem, may He be blessed, gave us through Moshe our teacher, peace be upon him. And the study of the fulfillment of the Torah — Hashem, may He be blessed, gave us through the Admoyr z"tl. And to this alludes the verse: "And you shall draw waters in joy from the springs of salvation" [Isaiah 12:3] — and the Targum Yonasan renders it: "And you shall receive a new teaching with joy

from the choicest of the Tzadikim."

Once R. Nachman son of R. Yudil Leyb stood before him — he was a proper and G-d-fearing man, trembling at the word of G-d — engaged day and night in Torah and prayer. And in his house there was no bread or clothing for he was very poor — and his wife was wicked and quarrelsome and would curse him always. He stood before him once on a Thursday when he still had nothing for the needs of Shabbos — and another man was also standing before him at that time. And this man began to sigh over R. Nachman mentioned above — over the great extent of his poverty and his intense hardship — for he had great pity upon him. And Moharan"as z"l rebuked him and said to him in a tone of wonder: upon him you sigh?! — he who rises at midnight and has been engaged since then until now in Torah and prayer and supplications and entreaties — and he is also poor and afflicted with suffering and has a wicked wife — through all of which he will not see the face of Gehinnom. Praiseworthy is he and praiseworthy is his lot for all eternity! Is it not upon the magnate Moshe etc. — that one should sigh — who ate the noon meal with great expansiveness — and then drank good wine — and then lay himself down to sleep afterwards [and what passed over him is known]. Upon him one should sigh — for who knows how many years he will be compelled to be refined through harsh and bitter punishments

until he is purified and smelted from the dross of this world.

R. Simcha — son-in-law of the Rav R. Shmuel Yitzchak z"l — asked him once regarding how it is the way of the Tzadikim who possess attainments to clothe their attainments in biblical verses and rabbinic sayings — and sometimes they interpret one saying of our Sages z"l in many different ways — and each time hint within it different attainments. And he asked Moharan"as z"l — whether the Tanna or Amora who was the master of the saying himself also intended all of this or not. And he answered him: No — rather, because through their good deeds they merited an awesome and exalted holy spirit drawn from Hashem, may He be blessed, Himself — Whose knowledge is without end — therefore in all their words spoken in such a holy spirit — attainments that are high and awesome beyond measure and reckoning are clothed — things that even they themselves did not know of. [See Likutay Moharan §281 — what is written there that even a simple man when he sits himself down over a book and thinks deeply — he can see wonders in them that the author himself did not know

of.]

I heard from one of the men of our fellowship — who traveled with him once — and they came to an inn and ate the evening meal there. And during the meal a bone became lodged in the throat of Moharan"as z"l. And he opened his mouth in the manner of one who is choking — and they were greatly alarmed there. And Hashem, may He be blessed, in His mercy came to his aid — and he swallowed the bone immediately and it did not harm him at all. Afterwards he answered and said to the man mentioned: Did you see — that at the moment when the bone was lodged in my throat — I was looking and gazing upward? For there is no counsel for any matter — only to lift one's eyes on high — even at a time when one cannot cry out —

at any rate one should then do what is in his power.

He spoke once about the holy path of rising at night that the Admoyr z"tl revealed — and said then in these words: there will yet come a time when this path will be a paved road for the many [just as today putting on tallis and tefillin each morning is a paved road for the many]. And regarding the fears that exist in this — he said that on this applies what is brought in the holy Zohar, portion Shelach — regarding Calev's going to Hebron to prostrate himself on the graves of the Patriarchs — and he was not afraid of the giants [Anakites]. And it is stated there: "One who is in a state of urgency looks at nothing — so Calev, being in a state of urgency, looked at nothing — and came to pray on the graves of the Patriarchs." And so too every person who truly knows and considers that in the blink of an eye his days will fly away — and he will have to give full account of all his deeds — and they will not forgive him for any matter — whoever truly considers all this — will certainly not look at any obstacle from fears and the like. And all the more so that in truth there is no fear at all in this — as the Admoyr z"tl explicitly said when they spoke before him of this — he said that if he had an only son he would send him alone at night to the field — and he would not fear any matter. And he said this of every person — that there is no cause for any fear whatsoever.

[For messengers of a mitzvah are not harmed (Pesachim 8b) — especially for such a mitzvah as this.]

He recounted that the Baal Shem Tov z"tl once prayed with his fellowship — and they prayed with very great fervor as was their way. Afterwards — when they completed their prayer — they saw that the Baal Shem Tov z"tl was with a troubled countenance. Afterwards he answered and said to them: while you were praying — the evil inclination inserted into each of you thoughts of pride and arrogance that you were praying with such fervor and devekus — and through this a great accusation was aroused against you on high — and it cost me great effort until I sweetened this. And he recounted this so that [people] should know how very much one must multiply prayers for this — to merit being saved from pride which is an abomination to Hashem — for it is possible that even when one is already clean of all lusts and evil character traits — nevertheless there may remain in the heart a hidden pride, G-d forbid. As is elaborated in the Torah HaNeor BaLayla — that even one who has already fulfilled and multiplied hisbodedus with crying and prayer at night and alone on the road — until he has emerged from all the lusts and evil traits — nevertheless there still remains in his heart some aspect of pride — that he considers himself to be something. And the trait of pride is worse than all — as elaborated in the words of our Sages z"l that it is like worshipping idols and like one who has transgressed all the forbidden relations — see there. And therefore for this alone one must greatly strengthen himself with prayers and cries to Hashem, may He be blessed, that He help him to nullify even this — as elaborated there —

and to merit genuine humility.

Said the transcriber:

I heard that one man from Teplik traveled to Moharan"as z"l in Breslov — to hear from him words of the living G-d. Afterwards he found in the room of Moharan"as z"l a piece of paper written in the handwriting of Moharan"as z"l in these words: "There came to me one man from Teplik whose name is... — and from now I shall begin to say Torah in public." For the Admoyr z"tl had set for him a specific number — that if there should draw close to him after his passing new people [equaling] the number he had set — then he would begin to say Torah in public. And this man completed the number. So said Moharan"as z"l afterwards — and this man distanced himself from Moharan"as z"l — for he could not at all accept in his mind — knowing within himself the smallness of his level in the service of Hashem — that through him Moharan"as z"l would begin to say Torah in public. And there is no need to refute such folly — for it is already elaborated from the words of our Sages z"l that even if nine awesome Tzadikim gather — it is forbidden to say Kaddish and Kedushah — and when even the most lowly of the lowly joins them — what is accomplished is accomplished. And so too even when all ten men are humble and lowly — nevertheless through their gathering together — the sanctity of His name, may He be blessed, is created therein — in Kedushah or Kaddish and Barchu etc. — something impossible even through nine Tzadikim. And I wrote this for it is also needed for the matter of the combinations required from the

Rosh HaShanah gathering for the Admoyr z"l — and the wise will understand.

Regarding the study of Shulchan Aruch which the Admoyr z"tl urged — I heard in the name of Moharan"as z"l that even though it is sufficient to study only one clause —

wherever it may be — nevertheless specifically such a clause that is a halachic ruling.

He spoke once of what is stated in the books of truth — that the soul of every single one of Israel is a portion of G-d above [as is brought in the words of our Sages z"l on the verse "And He breathed into his nostrils the breath of life" — one who breathes out — breathes from within himself]. And he said that from this one can understand the greatness of the true Tzadik — who can attain without measure. For when the soul descends to this world and clothes itself in the body — which is from the skin of the primordial serpent — and snakes and scorpions surround it on every side — these being the aspect of the husks [klipot] that dwell around the heart where the Divine indwelling resides — as is written [Ezekiel 5]: "This is Jerusalem — I have placed it in the midst of the nations and countries surrounding it" — and Jerusalem is the aspect of the heart as elaborated elsewhere [Likutay Moharan I §20, and II §1]. And from these husks that dwell around the heart flow all the lusts and evil traits and all manner of crookedness in the heart — and as it were Hashem, may He be blessed, Himself gives them power for this as is known. And certainly the soul is in great danger of drowning among them — and because of this — what happens to each person happens to him. But one who overcomes his evil inclination with every manner of overcoming — until he purifies his heart from all evil — until no attachment whatsoever remains in him from any lust or evil trait — then what remains in him? — nothing remains in him but the Divine portion that is in his heart. And now — is there any limit to the attainments he can attain? And who can understand and measure the heights and awesomeness of their words and deeds and ways? And even though there are thousands of levels in this — nevertheless certainly every Tzadik according to the degree to which he purifies himself from lusts and evil traits — so is his heart purified from the husks surrounding it — and so does he merit

a mighty attainment of His blessed Divinity.

At the time he sent his book Likutay Halachos to be printed — he answered and said: one who does not think about his final end — what will be at his conclusion — when he lies upon the earth etc. — of this he says nothing at all — for this person is like a beast literally. Rather — one who truly considers what will be at his conclusion — and his heart yearns and longs greatly for the service of Hashem, may He be blessed — and surely what happens to him happens — for the overcoming is very great as is known to us — for this person I composed my book — for

my words will strengthen him and my words will encourage him. [As is fully understood to one versed in his holy words.]

He spoke once about the holy fellowship of the Baal Shem Tov z"tl — and said: according to the burning of their hearts — if they had also had the discourses and conversations that we have — free choice would have been nullified among them. But now in these generations — the overcoming is so great — that after all our discourses — the power of free choice in overcoming remains very great and intense. But even so — I still have such a discourse that even now free choice would be nullified — but what use would there be in your service

without it?

I have to advocate for the most lowly of the lowly — for if I were to write them — they would be written on many pages [boygen — sheets] —

according to what I know of what happens to a person in this world.

He said: the evil inclination seats itself upon the proper person — that

some matter of madness should cling to him.

They spoke before him once of the breach that had spread in the country of Germany to shave the beard and sidelocks. And R. Meir of Teplik was standing before him — he was a G-d-fearing and trembling man — and he began to wonder greatly about this. He answered and said: how do they transgress five prohibitions every day? And Moharan"as z"l answered him: is it not — how do they miss

the time of Shema every day?

Once R. Meir mentioned came to him — and Moharan"as z"l asked him about one man from Teplik who was somewhat attached to him [to Moharan"as]. And he answered offhandedly — as if to say there is nothing to say about him. He answered and said to him: Listen to my voice — if you look with such an eye — you will condemn the entire world. For try yourself — and look at all the inhabitants of your town that you know — and begin from the one who sits at the edge of the town. And when you look at him carefully — you will certainly condemn him. And so go from house to house until you reach your own house — you who are the most proper man in the whole town? And he answered him: I too am not a proper man. He answered — Moharan"as z"l — and said to him in a tone of wonder: you too are not a proper man? If so — who then is the proper man? But when you look with a good eye — then even when you look carefully at the most lowly of the lowly — you will find in him something good. And all the more so in one who is not so lowly. And so with each and every one — and in you too something good is found. And by this path it is possible to bring merit to the entire world.

[And this conversation is well understood to one versed in his holy books.]

He spoke further once about this path — to judge all to the side of merit — even the most lowly of the lowly — and to search and find in each and every one some little good. And through this one truly elevates him to the side of merit — to the point that one can bring him to repentance through this — as all of this is elaborated at length in the books of the Admoyr z"tl. And at the time he spoke of this — my father, may I be his atonement, was sitting beside him. And out of the longing of his heart for his pleasant words — he repeated after him every single word in a whisper. He answered and said to him — Moharan"as z"l: You think this is a simple and easy matter? I will explain to you the difficulty of the matter — for do not forget the saying of the Admoyr z"tl — that they are truly elevated thereby to the side of merit and to repentance. And if it were in our power to fulfill this — it would be in our power to bring the entire world to

repentance.

Once he spoke with some men who were inclined to the ways of philosophical enquiry. And they disputed with him over the saying of our Sages z"l [Berakhot 18b]: "The worm is as painful to the dead as a needle in living flesh" — as is known their question in this matter. And he answered them with what is brought in the books of truth — that after a person's death — even though the soul has departed from him and he cannot move any limb — nevertheless there remains in him the kista de-chiyuta [the spark of vitality] — and in this vitality that remains in him — the pain of the worm and maggot is also felt afterwards. And with further words of this kind he explained it to them until he silenced them. And after he went out from them — one of his men walked with him and began to repeat before him all the words of his response that he had answered them — and hinted to him that he himself was very pleased — that he had also thereby resolved the confusion mentioned above from his own heart. He answered and said to him — Moharan"as z"l — in a tone of wonder: you too wish to understand it with your intellect?! Oy lo oyshe bushah! — Haloy kshe-Raboseinu z"l omru "kashah rimah la-mes ka-makat be-vasar ha-chai" — ani ma'amin be-emunah shelemah she-hu emes ve-yatziv ve-nakhon ve-kayam — ve-eini rotze klal lehavin! [Woe — what shame! For when our Rabbis z"l said "the worm is as painful to the dead as a needle in living flesh" — I believe with complete faith that it is

true and established and certain and standing — and I do not wish to understand it at all!]

He said: that many great ones erred in this — that they inclined toward the ways of philosophical enquiry. And he said that regarding this it is stated [Isaiah 3]: "Hashem will come in judgment with the elders of

His people and their princes."

He said: what Hashem, may He be blessed, helped him so much in his old age — is that he took himself to hisbodedus and to pour out his speech between himself and his Creator. And he said that he is unable to do anything — without first

pouring out his speech before Hashem, may He be blessed.

And he recounted — that once on a Motzaei Shabbos the Admoyr z"tl spoke with him about the cave of Eliyahu — where he had been during his time in the Land of Israel. And our master z"l said to him then in the midst of his holy words: Hob ikh mir oys gemolt — ot do iz geshtanen Eliyahu un hot gehat hisbodedus — [I pictured to myself — here stood Eliyahu and had hisbodedus —] And when the Admoyr z"tl said this to him — he was greatly aroused and renewed from it. For it reminded him: behold — Eliyahu too was a human being in this world — and he had hisbodedus — and through this he merited such a level that he did not taste the taste of death etc. For he understood from his holy words — that even Eliyahu merited his level only through this. For all the great Tzadikim came to their level only through this — as is brought in his holy words elsewhere.

[Likutay Moharan II §100.]

He said: now that his [Moharan"as's] prayers have gone out into the world — one is destined to give full account when a single day passes without saying them. And combining this with the necessity of Torah [study] together with prayer — it follows that so too in his final days — and primarily after his passing — now that we merited his Torah in the books of Likutay Halachos — one is destined to give full account when a day passes without studying

them.

Said the transcriber:

I heard that he said of his prayers the verse [Psalms 102]: "This shall be written for the last generation — and a people yet to be created shall praise G-d."

A people is yet to be created that shall praise G-d through these prayers.

Also heard: I heard from the veteran R. Nachman of Tulchin z"l — that once during the days of the Counting of the Omer — Moharan"as z"l was at the holy grave — and said there the prayer beginning "Atah Yatzarta" in Likutay Tefilos II §36. And afterwards when he went from there — he said in a tone of wonder: the opponents ask whether there is holy spirit in the prayers — and in truth they are higher than holy spirit — for they flow from the Fiftieth Gate. [See Likutay Halachos, Laws of Rosh Chodesh, Law 6 — where it is understood that the path of making prayers from Torahs flows from the Nun Gate.] And he also heard that he said: many people have already merited

Gan Eden through his prayers.

He said: the recitation of the books of the Admoyr z"l — which are Likutay Moharan, Sefer HaMidos, Sipuray Maasiyos [the story-tales], and his conversations — the recitation alone

is efficacious for the soul — just like the recitation of the books of the Zohar and the Tikkunim.

He further said — that also in the holy days of Elul — it is a mitzvah to recite them from their beginning

to their end — and it is exceedingly efficacious.

I heard from R. Aharon Nissan z"l — that he said to him once: Ven du volst geven

shtending freylikh — volt du nit gezehen penei Gehinnom! [If you were always in joy — you would not have seen the face of Gehinnom!]

Said the transcriber:

I heard that once there was a fire in Breslov. Afterwards Moharan"as z"l went with some men to look at the site of the fire. And he saw that the householder was weeping greatly and searching for some piece of wood or iron that he would need when he would rebuild his house anew — and was gathering them one by one. He answered and said to his people: Do you see?! How this householder — whose house has burned down — nevertheless does not despair from returning to rebuild it — and gathers all the things that he will need at the time of the building. So too is the matter spiritually — even though the evil inclination overpowers a person greatly and almost burns him completely — even so he is forbidden to despair — rather he must gather and search for the good points from within the multiplicity of sins in which he has stumbled — and through this he will merit returning to Hashem, may He be blessed, in truth.

[As elaborated in the Torah Azammerah etc. — Likutay Moharan §282.]

He spoke once of the burning heart of Avraham our patriarch, peace be upon him — he being the first who merited to serve his Creator day and night with self-sacrifice — and to publicize His blessed and exalted name in the world. And in the midst of his holy discourse — one answered before him with a tone of pain and groaning: how does one acquire such a heart? Moharan"as z"l rebuked him and said to him: Du host oykh dos harts — nor du bahartzst es nit! [You too have this heart — only you do not kindle it!] For free choice is free for every person. And every person — even the most lowly of the lowly — has within his power to merit the greatest of all levels — as our Sages z"l said [Tanna de-Vei Eliyahu Rabbah, ch. 25]:

every person must say: "When shall my deeds reach the deeds of my forefathers?"

Once he was speaking with one man regarding some matter — and it had relevance to bring a proof from Yitzchak our patriarch, peace be upon him. And the man asked him: what are you comparing me to Yitzchak our patriarch, peace be upon him? He answered him: what do you think — that Yitzchak our patriarch had no evil inclination?

If so — why did he merit to be Yitzchak?

Once Tzvi Dov of Uman stood before him — and began to speak with him regarding philosophical enquiry about the Divine. And he became greatly inflamed with tongues of flame and answered and said to him: what are you speaking to me about G-d? — I say to you: "And I saw Hashem" [Isaiah 6:1]. And in his language he said it thus: Vos shmuesst du mit

mir fun Got — ikh zog dir "Va'ere es Hashem"! [What are you speaking to me about G-d? — I say to you: "And I saw Hashem"!]

Said the transcriber:

I heard that another man also once spoke with him in this manner — about philosophical enquiry of the Divine. And he said to him in these words: Ikh hob Hirsh Ber'n gezegt "Va-ere es Hashem" — un er hot mir gegloybt! [I told Hirsh Ber

"And I saw Hashem" — and he believed me!]

Once on the morning of Erev Rosh HaShanah — his son R. Yitzchak z"l asked him — since his heart was very weak for he was not then in good health — whether he should eat something before going to the holy grave — so that he would have the strength to pour out his speech there with the proper arousal of heart. And he answered him: No! — say what you can — only it must be

before eating.

And also throughout all the Ten Days of Repentance — he was very careful not to eat until

after midday.

Regarding the faith in every Jew — even those who do not appear worthy to the eyes — he said in these words: Ver shmuesst — az ikh her fun im gor nit — hob ikh in im avade emunah. Nokh mer — afile az ikh her shoyn fun zayn moyl er redt zeyer shlekhts — ikh maamín be-emunah shleymah az nor mit dem moyl redt er azoy — in hartsn meynt er andersh! [Who is speaking — if I hear nothing from him at all — I certainly have faith in him. Even more — even if I hear from his very mouth that he speaks very badly — I believe with complete faith that only with the mouth does he speak so — in his heart he means otherwise!] For the very point at the innermost of the innermost heart of every single Jew — many great and mighty waters cannot extinguish it —

even if whatever may pass over it passes over it.

I heard from my father, may I be his atonement, who heard from R. Ozer z"l — that the people of the Admoyr z"tl combined his two warnings: that not a single day should pass without [study of] Shulchan Aruch — and also that he urged very much to put on the tefillin of Rabbeinu Tam. [And he said that in his opinion — immediately when one begins to put on tefillin — one should begin to put on both pairs.] And it is known that it is a mitzvah to study while wearing the tefillin of Rabbeinu Tam —

therefore the practice of his people was to put on the tefillin of Rabbeinu Tam and to study Shulchan Aruch during that time.

Said the transcriber:

I copied from the handwriting of the veteran R. Nachman of Tulchin z"tl — of the greatness of

carefulness in mikveh immersion.

I said to record in true writing what I heard once from the mouth of our teacher Moharan"as z"l — of the greatness of carefulness in mikveh immersion always. That when one is careful in mikveh immersion — our hope is strong that all that passes over a person will be rectified. And the story occurred thus: on Shabbos Chanukah of the year 5605 [1844/5] — two weeks before his passing — a rumor went out in the early morning watch that the ceiling called stelya [salopp] of the bathhouse had fallen — and it was impossible to go to the mikveh to immerse in honor of Shabbos morning. But afterwards when day broke — it became known that this was not so — for [the ceiling] had fallen in some corner far from the mikveh. And Moharan"as z"l went to the mikveh to immerse — and all the townspeople also went to immerse in honor of Shabbos morning. And then — when he returned from the mikveh and prepared himself for the Shacharit prayer and said the blessings etc. — we stood before him — and he began to give thanks to Hashem for having merited to go to immerse in the mikveh — and he greatly enlivened himself through this. And he said that he had already been prepared to immerse himself in the river called Bug — that flows near Breslov — beneath the ice called falankeh — for that year on Shabbos Chanukah there were already great frosts and the river mentioned was already frozen solid. And from his house to the river was some distance — and even so he said he had already been prepared to go and immerse in the river with great alacrity. And from the great intensity of his holy movements that he made then with tremendous fervor — it was clearly evident that he had indeed been prepared and ready for this — as if to say: ready to run to the river mentioned — and to take off his clothes with intense alacrity and to leap and jump into the falankeh to immerse. And he gave praise and thanksgiving to Hashem, may He be blessed, that it had been possible to go to the mikveh — and that the townspeople too had merited to immerse in honor of Shabbos morning. And he spoke further many words of the vitality and the restoration of soul that he receives from mikveh immersion exceedingly. And whoever will be strong in mikveh immersion always — however things may be — all will surely be rectified. And he answered and said: Behold — the word mikveh bears two interpretations. One — the language of hope [tikvah] — as is written [Jeremiah 17]: "The hope of Israel [mikveh Yisrael] is Hashem." Two — the language of a gathering of waters — as is written [Genesis 1]: "And the gathering of the waters [mikveh hamayim] He called seas." And he said that both interpretations are one — only that they should be careful with immersion in a mikveh of waters — and through this all will be proper and all that has passed over him will be rectified. And he said further: look and see a wondrous hint to this — for in Ezra — when it became known to him that they had stumbled with foreign women, G-d forbid — he cried bitterly over this — as is written [Ezra 9]: "I was ashamed and confounded to lift my face to You." And afterwards [ibid. 10] it is written: "And Shekhanyah son of Yekhiel answered etc. — we have acted treacherously etc. — and now there is hope [mikveh] for Israel." And its interpretation is: there is hope that the matter will be rectified — he said this in the language of mikveh — a hint to the above — for only as long as they are careful with immersion in a mikveh of waters — there is hope that all will be rectified. Amen — so may it be His

will.

Said the transcriber:

I heard that he said: just as there is not a moment without pega [affliction] — so too one must fulfill: there is not a moment without pega [supplication] — for the word pega has two meanings — the language of "pega ra" [an evil occurrence] and the language of "bakashah" [supplication]. And the two are one — when one fulfills "there is not a moment without supplication and request" — one is saved thereby

from all evil occurrences — and merits all good. Amen — so may it be His will.