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ימי התלאות - Yemei HaTlaos
וְהִנֵּה נוֹדַע מִדִבְרֵי אַדְמוֹ"ר בְּסֵּפֶר חַיֵּי מוֹהֲרַ"ן, שֶׁשִּׁבֵּחַ אֶת מוֹהֲרַנַ"ת בְּגֹּדֶל הָעֲנָוָה שֶׁנִּמְצֵאת בּוֹ, וְעַל־כֵּן לֹא רָצָה בְּשּׁוּם אֹפֵן לְהִקָּרֵא בַּשֵּׁם רַבִּי, אַךְ הַיְּרֵאִים וְהַשְּׁלֵמִים מִמְקֹרָבֵי אַדְמוֹ"ר, לֹא הִבִּיטוּ כְּלָל עַל עֲנָוָתוֹ וְשִׁפְלוּתוֹ בְּעֵינֵי עַצְמוֹ שֶׁאֵינוֹ חַפֵץ לְהִקָּרֵא בְּשֵּׁם רַבִּי, וְקֵרְבוּ עַצְמָם לְמוֹהֲרַנַ"ת, לְמַעַן לְעוֹרֵר אֶת לְבָבָם לַעֲבוֹדַת ה'.
And behold, it is known from Admor's words in the book Chayei Mohara"n that he praised Moharan"as for the great humility [anavah] that was found in him; and therefore he in no way wished to be called by the title Rabbi. But the G-d-fearing and whole-hearted ones among Admor's close disciples paid no attention at all to his humility and lowliness in his own eyes — that he did not wish to be called Rabbi — and drew themselves close to Moharan"as, in order to arouse their hearts to the service of G-d.
אֲבָל הָאֲנָשִׁים הַפְּשׁוּטִים שֶׁהָיוּ בִּבְרֶסְלֶב וּמֵהֶם הָאִישׁ מֹשֶׁה הַנַּ"ל שֶׁנַּעֲשָׂה גִּיסוֹ שֶׁל הָרַב מִטָּאמָאשְׁפִּיל, שֶׁהָיָה מֵחֲסִידֵי הָרַב מִסַּוְורַאן וְגַם אַבְרֵיימִיל פַּיֶיעס, אַף שֶׁגַּם הֵם הָיוּ רְגִילִים לְהִכָּנֵס לְמוֹהֲרַנַ"ת וּלְהַחֲזִיקוֹ בְּפַרְנָסָתוֹ, עִם כָּל זֶה נָטוּ לִנְסֹע לְהָרַב מִסַּוְורַאן, וְהוּא לֹא הִסְתַּפֵּק עַצְמוֹ בָּהֶם וְאַדְּרַבָּא, חָרָה אַפּוֹ עַל שְׁאֵרִית הַפְּלֵטָה שֶׁנִתְּקָרְבוּ לְמוֹהֲרַנַ"ת.
But the simple folk who were in Breslov — among them the aforementioned Moshe, who had become the brother-in-law of the Rav of Tamashhpil (who was a follower of the Rav of Savran), and also Avreimil Fayes — though they too were accustomed to come to Moharan"as and support his livelihood, they inclined to travel to the Rav of Savran. And the Rav of Savran was not satisfied with them, and on the contrary, was furious with the remnant of the survivors [she'eris hapleytah] who had drawn close to Moharan"as.
וְהִנֵּה מוֹהֲרַנַ"ת בְּרֹב תַּבְעֵרַת לְבָבוֹ לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, הָיָה רָגִיל לְדַבֵּר הַרְבֵּה מְאֹד עִם מְקֹרָבָיו בְּיִרְאַת ה', דְּבָרִים מִן הַלֵּב הַנִּכְנָסִים לְלֵּב הַשּׁוֹמְעִים, עַד שֶׁבִּשְׁנַת תקצ"ג, נִתְקַבְּצוּ עַל חַג הַשָּׁבוּעוֹת לְמוֹהֲרַנַ"ת אֲנָשִׁים רַבִּים, עֵרֶךְ שְׁמוֹנִים אֲנָשִׁים, וְחוּץ מִמַּה שֶׁנִּתְקַבְּצוּ אֵלָיו מֵאַנְשֵׁי הָעִיר.
And Moharan"as, from the great burning of his heart for the service of the Creator Yisborach, was accustomed to speak much with his close ones about the fear of G-d — words from the heart that enter the heart of the listener — until in the year 5593 (1833), approximately eighty men gathered to Moharan"as for the festival of Shavuos, beyond those of the townspeople who gathered to him.
וּכְשֶׁנִּשְׁמַע מִזֶּה לְהָרַב מִסַּוְורַאן קִנֵּא בּוֹ מְאֹד, כִּי יָדַע הֵיטֵב אֲשֶׁר כָּל הַנּוֹסְעִים לְמוֹהֲרַנַ"ת, אֵין כַּוָנָתָם בִּשְׁבִיל כָּבוֹד אוֹ בִּשְׁבִיל כַּוָנַת פַּרְנָסָה אוֹ שְׁאָר כַּוָּנוֹת גַּשְׁמִיּוֹת כְּמוֹ אֲנָשָׁיו, רַק כַּוָנַת כָּל הַנּוֹסְעִים אֵלָיו הוּא רַק לִשְׁמֹעַ דְּבַר ה'. עַל־כֵּן נִתְקַנֵּא עַל זֶה מְאֹד, אָמְרוּ לוֹ, מַה זֶה נֶחְשַׁב, אֶצְלְכֶם הָיוּ חָמֵשׁ מֵאוֹת אוֹרְחִים. אָמַר, אֶצְלִי הָיוּ רֵינְדָארֶעס [שׂוֹכְרֵי בָּתֵּי מְזִיגָה] וְאֶצְלוֹ הָיוּ יְרֵאִים וְכוּ'.
When this was heard by the Rav of Savran, he was greatly jealous — for he well knew that all those traveling to Moharan"as had no intention of doing so for honor, or for livelihood, or for other material purposes as his own people did, but rather the intention of all those who traveled to him was solely to hear the word of G-d. Therefore he was greatly jealous over this. They said to him: "What does this amount to? At yours there were five hundred guests." He said: "Etzli hoyen rindores — ve'etzlo hoyen yerei'im" — "At mine were rindores [שׂוֹכְרֵי בָּתֵּי מְזִיגָה — lessees of taverns and drinking-houses] — and at his were G-d-fearing people, etc."
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