אות - קנ

The story of the third and fourth days he told on holy Shabbas eve as mentioned above. And at that time his grandson the child was lying ill (299), and he had great pain from this. For his illness was very heavy upon him. In particular his righteous daughter Madam Adil, may she live, the mother of the aforementioned child, had great anguish in the upbringing of her children, may the Merciful One protect her (300). May Hashem guard her from henceforth. And he o.b.m. entered on holy Shabbas eve and sat at the table in pain and did not linger at this meal at all. And immediately we said Grace After Meals before the world began to enter to him as was always their custom. Afterward after Grace After Meals he remained sitting at his holy table. And he opened his holy, pure, and awesome mouth, and said then a wonderful and awesome discourse that contained holy Torah, as was always his way in most of his holy discourses. And the entire discourse was related to his great pain that he had. And it seems to me he spoke then about the matter of the heart that is pursued etc. (301). And afterward within that discourse he answered and said: Where are we in the story? And immediately we were startled and I answered him in rush, in awe and fear, that we stand in the third day. And immediately he answered and said: On the third day that couple went back and remembered how they were taken etc. (as printed there). And he told the entire story of the third day, and there is explained a little something from what he told previously. And after he concluded the story of the third day and joy was made there etc. — he then said in these words: "Zey hobn ah hilulah gitan." And afterward immediately he told the story of the fourth day, and immediately when he concluded it, he immediately left the table with haste. And because I was very occupied in my mind to review the two awesome stories of the third and fourth days, and immediately reviewed them with the people who were there so as not to forget a single word from them — because of this I forgot the entire aforementioned holy discourse that he spoke previously. Alas for what is lost (Sanhedrin 111a). Praise and glory to the living G-d for what remained to us — that we merited to remember and record these stories. For even according to the little flicker within my heart, I have no vessels of speech and writing to speak of the wondrous, lofty sublimeness of their virtue. Afterward on Tuesday which was near Pesach — he went out from his home because they were plastering the house with clay for the needs of Pesach. And he entered to the rabbi's home (302) and we stood before him there. And I do not remember what matter was told before him that had some slight connection to some matter of the story of the sixth day, and through this he told the entire story of the sixth day. And afterward one told before him something etc. as mentioned above. And behold, it was then near Pesach as mentioned. And in my understanding the secret of the splitting of the Sea of Reeds is hinted there in the matter of the ten walls of water. And see in Likutay Halachos, Yoreh Deah, Laws of Insects, section 4 — there the matter is explained from what Hashem illuminated my eyes in this. In conclusion: in every story that he told, the narrative came about through some discourse he was having with us from worldly stories, and within it he began to tell a story because there were found in the narrative some words that had some connection to the story that was in his heart. And this was an "arousal from below" [isarusa d'lisata] (303) to draw down the divine perception that he clothed within that story. And so it was with every story and story. And similarly with several Torahs that he revealed that were not at the fixed gathering time (304). And in all of this we always saw the wonders of Hashem and the greatness of the virtue of the Tzadik — that all the words of the world are with him Torah and revelation of divinity. But even more so we saw this with the telling of this awesome story of the Seven Beggars, which is wondrous and awesome novelties without end — as the discerning person will understand somewhat on his own if he sets his heart upon them in the eye of truth, to understand and discern the awesome holiness of the boasting of each and every one of those mentioned there on every day. And in particular the greatness of the holiness of the boasting of the Seven Beggars themselves — who boast every day. The blind one boasted that he has no looking at all in this world, and therefore he is literally blind to this world — and so the deaf one who hears no sound from this world etc. — and so on. And every single word of this story is wondrous novelties — even according to the lowliness of our understanding, even though we do not understand them at all. And all this revelation was through worldly conversations. Through them it was brought about that he took pity on us with such great compassion and revealed all this to us — so that it should be good for us and for our children forever. He said regarding the stories he told — it would be better not to reveal any hint in them as to where they allude. For when the matter is hidden, it can work more of what is needed. But he is sometimes compelled to reveal some general hint so that people will know that there are hidden matters in them. 299. RAK: This was on the 3rd of Nisan. A week later the child passed away. 300. RAK: Until then two of her daughters had passed away. Afterward her son Rabbi Avraham Ber and her daughter Rivkah Miriam were born. 301. RAK: See the story of the Third Day in the tale of the Seven Beggars. 302. RAK: Rabbi Aaron. 303. RAK: Zohar I, 35a, 82a, 88a, 210b; III, 8b. See Yoma 39a. See Yemei Moharnat 41. 304. RAK: The fixed times for saying Torah in Breslov were Rosh HaShanah, Shabbas Chanukah, and Shavuos.