...Sixty-three years ago, and for sixty years it was completely secret. No one knew, no... Only to my children I told the matter, yes. But... and also there were a few, select individuals, who were holy tzaddikim and friends of mine. I told them, and they accepted it. {...} How, how can one accept this? This is beyond, beyond nature. Nu, and they accepted it. The matter was—I must speak, tell it briefly, the essence. Sixty-two years ago there was such an event: I failed, I failed and fell. It was on the day of the Sev... the Seventeenth of Tammuz. This is a stringent fast of the four fasts. Before the Ninth of Av {...} for the destruction, for the destruction. And I, and I was accustomed to fasting all, all the fasts of Beh"b. The eve of Rosh Chodesh, all kinds of... yes. And also I made a fast every single day. From midnight until after the prayer I did not taste even water, as my holy teacher Rebbe Yisroel was accustomed to do; and on the Seventeenth of Tammuz, which is a stringent fast, I fell and failed. It seemed to me that I was il... that I was not feeling well, and I had to, I had to break the fast. In any case, however it may be, I do not—I am ashamed to tell everything, and I... In any case I failed—a descent; I descended a great descent. And I ate in the morning on this fast day. This, and this weighed upon me, and I had great sorrow. And I fell into such sadness that it was frightening: whoever looked at me, s... sadness would fall upon him. Because I had not, had not fasted. In any case... And they were all opponents, and they said: "This is the end of, of Breslov; in the end they go mad." They thought that this—that I was mad. I had always been in joy.

Suddenly, the entire week—Sunday, Monday, Tuesday, Wednesday— In any case, I had great sorrow, and also not... and I could not serve Hashem. I was, I was in darkness, in great sorrow, in such sadness, truly as if going out of one’s mind. And they all rejoiced, and said: "This is the end of the Breslov Chassidim." So I prayed to Hashem to have mercy on me and take me out of this. And that I am causing, I am causing by this a disgrace, a desecration of Hashem for Breslov. So, so there entered my mind a forceful thought, as if someone were standing and saying words to me: "Enter your room..." And there I had a bookcase. "Open the bookcase and take out some book, whatever book it may be; do not intend any... Put your hand on a book, take it out, and open it, and open it, yes. Wherever you open it, there you will find a remedy for your soul." Nu, so I had such a forceful thought, so I said: "What, what, what, what can I lose? I will enter the room and I will do it." Nu, I entered the room, opened the bookcase, took out a book and opened it, and there was... Oy, is, is, is there something here? Ho, ho, there is something here, yes. This is the photograph; this is a photograph of the Petek. I opened the book, and this piece of paper was inside it. I did not pay attention to the paper. "Will the paper be a remedy for me? What will a (not understood) paper do for me?" So I read the halachah where I had opened; perhaps I would find words there that would help me. So I read, and it revived me, but when I finished, the illness returned as it had been. Then I lost heart; I thought, Heaven forfend, that I had no... I had no, no recovery, no hope, no remedy. So... Before... I wanted to return the book to its place.

Before I closed the book, I noticed that there were, that there were here, that there were written lines; I began to read. As soon as I began to read, I saw that this, that this was a wondrous thing. "It was very hard for me to descend to you, my disci..." Immediately— And altogether I cannot tell it, even if I were able to speak. What I felt, what is in this and what {....} What there is in this cannot be revealed, cannot be told, cannot be spoken. But... good, I began to read, and I read it all; to the end I read it. As... immediately when I finished reading, I entered into such a joy that... Not of this world, only of the World to Come. Such joy—I began to dance and clap hands with such nigunim of joy. And those from the yeshiva heard. They knew that I, the whole week, I had been in sadness. And now I—they hear that I am in such joy, dancing, yes. So they, they said: "Now he is completely in order; he already—there is a seal upon... he is mad." They entered the room, brought me out to the courtyard, and the entire yeshiva made a circle. And I was in the middle and danced; everyone rejoiced and everyone mocked me: "The madman is dancing." Altogether, they stood for several hours, several hours. They said: "He, he is not, he is not tired; we, we (not understood), we cannot stand." They all went, and I remained and danced almost the whole night. Good, and since then, from that night, I acquired a name throughout the entire city... in Tiberias... I entered the city from the yeshiva, so everyone said—they knew that the Breslover, he, he had already gone mad, and I... nu... And this is it; this is the Petek. Nu, I have no... I tell it as it was, and I also am not yet saying everything, only... And this I know, and likewise, and likewise much.

I showed this in Jerusalem to great masters of Kabbalah in Jerusalem. [Yes.] And they, and they were astonished; they were so moved by it. In any case, I do not need to bring witnesses. It is a witness; it is a witness to itself. Just see Rabbainu’s signature, with, with, with vowel points. "Na... Na Nach Nachma Nachman MayUman." This is the signature, this signature... The holy Rabbainu, in his lifetime, signed his name on his letters—“Nachman,” “Nachman.” And here it is written, "Na Nach Nachma Nachman," with vowel points... "MayUman." This—the world, the whole world knows "Rebbe Nachman of Breslov." And here it is written "MayUman" because... because, because he... [There.] Dwells in Uman. [In Uman.] Yes, yes. And he also revealed to me this—that I did not fast on the Seventeenth of Tammuz. No one, no one knew. Yes, would I cause a desecration of Hashem, so that they would say Breslov Chassidim do not fast on the Seventeenth of Tammuz? I—this was secret, yes. And it is also written here: "A sign: the Seventeenth of Tammuz, they will say that you are not fasting." A sign that only I, only I and the Holy One, blessed be He, knew of it; this is the sign. And also here, "b’Tammuz," with vowel points: a sheva under the bet, a patach under the tav, a patach—"b’Tammuz." Only this... First of all, this signature—this, this is a new revelation in the world. Because the holy Rabbainu speaks in Likutay Moharan That there is a song, "simple, doubled, tripled, quadrupled," Which will be revealed in the future through our righteous Mashiach, which will be revealed in the future. [Yes.] And here he reveals that this song, "simple, doubled, tripled, quadrupled," it, it, it is this song, yes. ["Na Nach Nachma Nachman."] "Na Nach," ho, ho, yes, with, with vowel points. And also I still cannot speak of all, all, all, all of this matter.

What, what I see in this: "It was very, very hard for me to descend to you." “To descend to you”—one sees, one sees a descent. All the lines are straight, straight; only—this too is straight. But “to descend to you”... [To you.] It goes downward. [It goes down.] Yes, yes, nu, good. "It was very hard for me to descend to you." If it was hard for Rabbainu Rebbe Nachman to descend to me—"to descend to you"— This is a descent; Heaven forfend, it is very terrible, yes. Nu, and immediately he strengthens me: "My precious disciple," "my precious disciple." Is "my disciple" alone not, not enough? "My precious disciple." And it also could have been without "my precious disciple." "To descend to you, to tell you that I derived much pleasure from your service," yes. No—"my precious disciple"; he strengthens me, he, he... He raises me up from below, from the depths of the abyss, and raises me to the height of the loftiest heights. "My precious disciple." "To tell, to tell you that, that I derived pleasure, that I derived pleasure..." [Very much.] "That I derived much pleasure from your service, and about you I said." "I derived much pleasure from your service" is one thing. "And about you I said" is another thing. These are two things. "About you I said"—what did I say about you? The holy Rabbainu said a saying in his lifetime: "My fire will burn until the coming of Mashiach." That is what he said; that is what is written in the book Chayay Moharan. And here he reveals: this is what I said—what I said, "Mein feyerl... my fire will burn until the coming of Mashiach." About you I said—I said this about you. {{....}} That through {{y... y... he will come, AVI}}... The light will shine until the coming of Mashiach; "about you I said" this. "And about you I said: mein feyer... my fire will burn until the coming of Mashiach. Mein feyerl vet tlien biz Mashiach vet..."

Do you know Yiddish too? "Mein feyerl vet tlien biz Mashiach vet kumen." Nu, "and about you I said." Two things: "I derived much pleasure from your service," "and about you I said." You can strengthen yourself: "Be strong and courageous in your service." And he signed—it is already signed; he reveals two things to me. "I derived much pleasure from your service," "and about you I said," and he signs it. It is finished; this, this is the letter. He informs me of two things. "I derived much pleasure from your service." "And about you I said: mein feyerl vet tlien biz Mashiach vet kumen." "Be strong and courageous in your service." I was, I, I had completely lost heart, and he: "Be strong..." If so, "I derived much pleasure from your service, and about you I said." You can strengthen yourself: "Be strong and courageous in your service." Also the lines: one, two, three, four, five, six. "In your service" is also a line; even, and even one—this, this is a line—six. And the holy Rabbainu—the signature is on the line, on the line— [The seventh.] The seventh. This is Shabbos; the tzaddik is the aspect of Shabbos. And there is also the secret. Afterwards: "And with this, and with this I will reveal a secret to you, and it is—" A secret: "full and heaped from line to line (P-Tz-P-Tz-Y-H)." This, this is the name of the angel of the blowing, of the reading, of the blowing of the shofar. This—only this word is in the regular writing that he wrote. These are Rashi letters, and these are regular letters in which people write. And one recognizes that this is handwriting. [His handwriting?] His handwriting, yes, because—this is Rashi; one does not, does not, does not know. [It is hard to know.] But this, this is his handwriting, yes. {{AVI}} Nu, I, I do not understand this, the secret: "And by strengthening the service you will understand it." If I hold fast in the service of Hashem, "you will understand it."

And now he tells—he, he tells me the sign, which only I knew about. All, all... it was secret; no one, no one knew of it, yes. He reveals to me, "A sign: the Seventeenth of Tammuz"—this was what happened. Oy, oy, oy, oy, oy, oy, oy, Master of the Universe, Master of the Universe. In any case, the main thing is the words that we must reveal and publicize And give our souls for this matter: That the entire redemption depends on Rabbainu Rebbe Nachman of Breslov—studying his books. He is this... every letter, every Torah teaching, every, every word of his is such a light, which speaks to you. It speaks what you need—all the matters that pass over you, that have passed over you, that pass over you. And so for this one and so for that one, and so for each and every one, and so I, and each and every one. And every word that Rabbainu revealed is the totality of each and every person of Yisroel: What passes over him and what has passed over him. His illnesses and the remedies—not only the illnesses. He, he, he, he rectifies, purifies, and heals all the sick, {all of them}, all the worst in the world, Who have no recovery at all, they have none, yes. No tzaddik can help them, but Rabbainu Rebbe Nachman said: "And I heal her." This is the end of the story of the Seven Beggars. Do you know the story, the tales? Do you have Rabbainu’s tales? [Yes.] Yes, at the end of the story of the Seven Beggars, At the end of this story, the sixth beggar says—the sixth beggar told a story, and he said: "The princess received all the projectiles, with all, with all the poisons, yes, and she fell into a swoon. Nu, and I..." This is what the beggar said: "And I heal her." This applies to all, to all the people of Yisroel, to each and every one.

"And I heal her." {There is no one ...}, already {....} she already fell; she received all the projectiles and she fell. "And I heal her." Only "I heal her." There is no, there is no one who can heal this. This... only, only I. But this is the holy Rabbainu; the beggar said: "And I heal her." So the holy Rabbainu revealed about, about himself that he is this beggar, that he heals her. "And I heal her" (Saba draws out the word "and I"). He said it about himself. ["I," "and I."] Yes, "I," yes. Yes, we are fortunate; we already have all the rectifications, remedies, and salvations that we need. Each and every one, through Rabbainu Rebbe Nachman—only Rabbainu Rebbe Nachman. He is the root of the Torah, he is the root of faith, he is the root of each person of Yisroel. However he is found, to whatever place he has descended, in whatever place he is found, He, he brings her out; he heals him, yes. What, what is impossible to heal—a sick person like this. This is such a sick person that he has no, he has no, there is no, no remedy for such an illness. But Rabbainu Rebbe Nachman revealed that he indeed can heal and rectify everything, yes, yes, nu... There are very wondrous, hidden matters in this. But, but it has not been revealed in the world. Because I remember: seventy years ago, when I drew close to Rabbainu, it was forbidden to study Breslov books. It was forbidden to study Breslov books. I found a Breslov book and did not know it was Breslov, and I read it; then they saw. "What are you doing? You are studying this book?" "Yes." So that was the first time I heard that there was Breslov in the world. I had not heard... no, I did not know there was Breslov in the world; then I knew there was Breslov.

"Do you not know this is one of the Breslov books? It is forbidden to read it." Blessed be Hashem, today one can read in every synagogue, yes—anyone who wants to learn. This, these are indications, signs of the redemption, signs that we stand... That according to, according to our understanding, according to our deeds, we already... Already there is no, no, no rectification for such sick people. But Rabbainu Rebbe Nachman has already been in the world, and he... He can rectify all the illnesses and all—there is no place that he cannot rectify and heal, yes. So, so when we hear this, then we must give our souls To set within our hearts his holy words, his Torah teachings, prayers, and halachos. There is the book "Likutay..."—the books Likutay Halachos. Do you know of this? [Likutay Halachos, and there is...] {...}, "Likutay Aytzos." ["Prayers" and "Advice."] Yes, yes, yes, we need them all. [Rebbe Nassan, he wrote the...] Yes, yes, {...} We must be expert in the book Likutay Moharan. The holy Rabbainu said That one must be expert in it, so that one can recite it by heart forwards and backwards—even backwards, yes. Such expertise is needed for it, because this is all our life-force; every word is all our life-force. Every word of his, even one word. And the holy Rabbainu revealed that he is hinted at in a verse. There is a verse in Tanach: "N’chal N’ovea M’kor Ch’ochmah." [....] And its initial letters spell Nachman. And he is hinted at in this verse, "N’chal N’ovea M’kor Ch’ochmah." He flows and flows, and flows—a source of wisdom that had not existed, such wisdom as had not yet been in the world. We have Torah, and all the books of all the tzaddikim, and this is the root of all the Torah.

This surpasses everything. Through this we can draw close to the Torah, to know how to see the light of the Torah. In the Torah there are, there are many powers; there is an elixir of life, and the opposite, yes. And through the holy Rabbainu one merits to see the light of the Torah as one should. Because there are, there are very hidden matters in this. But now we see that the whole world—even non-Jews, the wise men of the non-Jews— {At the univer...}, at the university, they wonder greatly at Rabbainu Rebbe Nachman of Breslov—even non-Jews. I spoke with several people who know of this, from London and from England and... They always speak of Rebbe Nachman of Breslov, of the tales, of, of his words, yes. And one sees that the whole world is drawing itself to Rabbainu Rebbe Nachman of Breslov. One sees... there were many tzaddikim in the world—the holy Baal Shem and his disciples, and... there were many tzaddikim; they do not speak of anoth... only there remains for us, as though there were one singular person in the world: Rebbe Nachman of Breslov, yes. And so, the main thing for us to take from this is that we must give our souls To be expert in his holy words; then we will merit to... But with faith. One can learn and then not... know, not {problem\see} anything. If, if, if for the sake of pride—"I am Breslov," yes. For, for, for, only for pride—"Look, I am expert in Likutay Moharan." This... the main thing is to learn so that we know how to fight—the strategies of war. How to fight and prevail, to subdue the evil, yes. Oy, oy, oy... Nu, may the Holy One, blessed be He, have mercy on us; we need great compassion. And this—we, my friends and I, saw many wonders from this holy Name: "Na Nach Nachma Nachman MayUman." In America there was such an event.

A secular man heard people speaking; he was in the same place with them, and he heard... That we, recently, made amulets from this holy Name, "Na Nach Nachma Nachman," And it is efficacious for a person for all the salvations he needs. This, this is protection, like an amulet, yes. He heard this, and he heard that at a time of trouble, when a person suffers some trouble, He should say aloud, in addition to the amulet—say aloud, "Na Nach Nachma Nachman MayUman." Nu, shoyn, he, he heard this, and he is secular; he knows nothing. He does not know Torah, (not understood) faith. He traveled with another person in a taxi, and that day there was such cold in America and such snow. And his car broke down completely, without any... it needed a garage, it needed treatment, yes—medical treatment; it was impossible to... And the cold was so fierce that one could literally die, perish from the cold. And he, he... ...A story: a baby girl a year and a half old—a kettle of water that had been boiling on the fire fell upon her, upon her face. Nu, they took her to Beilinson Hospital, and the doctors saw her, and they had great sorrow—how she... she was in great danger, and even if she came out of danger, what kind of face—not, not k... And her parents saw the trouble, but they did not, did not know anything. They had some, some female relative who had the amulet. She went to visit her, and she placed her amulet upon, upon the sick one. [Baby girl.] Yes, upon the baby girl. And two days passed, and she was healed, and the burn was gone, as if she had just now been born anew. She has a father and mother; everyone knows—the family, and the doctors too. The doctor who treated her—so he, he went mad; he said to them:

"What did you do? What, what, what happened?" So they told him: it is the amulet; she, she gave him the amulet. He took the amulet, and to this day he does not want to return the amulet. [He wants to sing a little.] Ah? [He wants to sing.] Who, who is this? [This is Yisroel Dagan.] Ah. [...........] Ah...