עג

And afterward — close to Ladizhyn — we met Rabbi Meir of Teplik, who had himself been in Uman on account of the lodging mentioned above to establish it for him as mentioned. And Rabbi Meir mentioned above told him how they longed there that he come to them. He answered and said: "Is it not all ours? For every person is obligated to say: for my sake the world was created. After all, they travel here" — and so on — as this conversation is explained by allusion elsewhere [Chayay Moharan §185]. And he elaborated greatly in great wit with these words that he said then. And he said that immediately upon going out from Breslov this witty saying came to his mind. And immediately upon it being revealed to him he was very, very greatly startled by the wondrous greatness of the conduct of the Creator Blessed be He. But he did not wish to speak of it and reveal it — until the man mentioned above arrived, and through him the matter became activated to bring it from potential to actual speech. And he said: "This is how Hashem Blessed be He conducts the world." And so on. On the road of this journey to Uman — when he left Ladizhyn and the people accompanied him — he answered and said: "Even so, no generation is orphaned. For one Tanna said: the Torah is destined to be forgotten from Israel. And Rabbi Shimon bar Yochai said it would not be forgotten — for it is written 'for it will not be forgotten from his seed.'" And then he revealed the awesome secret hinted in this very verse — that through Rabbi Shimon bar Yochai the Torah would not be forgotten, and so on — as already printed [beginning of Likutay Moharan]. And afterward he said: "Now there is—" and so on — and I merited to hear several more awesome things on this road.

Close to evening we came to the holy community of Teplik. And there many of the townspeople came toward him — and in particular the men of our circle — and greatly requested that he spend the night there. And he did not wish to. And even though rain had begun to fall as he passed through Teplik close to evening — even so he did not wish to stop there. And he traveled on and stopped to lodge in a nearby village. And there Rabbi Mordechai was appointed as Av Beis Din in Teplik, and so on. On Wednesday morning after the prayer — we traveled to Uman.

At the time he traveled from the village where he had lodged toward Uman — he spoke with me at great length about the Torah of the passing of the Tzaddik [Likutay Tinyanna §67] — that had been said on the past Shabbas Bereishis on the verse Bereishis — l'eyney kol Yisroel as mentioned [§39]. And he then said the connection of "Rachel weeps for her children" to the subject of the concealment of the Tzaddik who is the pride and the beauty and the grace of all the world, and so on — as printed at the end of that Torah teaching. Study there. And he also spoke with me about the greatness of the holy Rav the Gaon the Pious of Berdichev zecher tzaddik livracha who had recently passed away as mentioned. And afterward — close to his entry into Uman — he told a story about the Baal Shem Tov zichrono livracha — that he had come to a certain city where there were souls from three hundred years who needed rectification — and so on — as this story is explained elsewhere [Chayay Moharan §104]. And throughout the entire time of this journey — on Wednesday during his entry into Uman — he sat as though preoccupied and frightened. And all of this we understood afterward looking back. For afterward, close to his passing — during Chol HaMoed Sukkos — he mentioned that story that he had told on his entry into Uman, and so on — as will be explained below. And then I understood looking back — that throughout the entire time of his entry into Uman he was preoccupied with the matter of his passing and the rectification of the very many souls he needed to rectify there. And yet more than this — we do not know how to reach — for as the heavens are higher than the earth, so are His thoughts higher than our thoughts. On Wednesday mentioned above — the fifth of Iyar — he came to Uman and lodged in the house of Rabbi Nachman-Nussun who had passed away the previous year close to Shavuos. And all that passed in Uman — it is impossible to tell. And something is explained among our recorded conversations [Chayay Moharan §185]. And he remained there in that house until after Shavuos.