Translation:Chayey Moharan

Chayey Moharan
by Nathan of Breslov, translated from Hebrew by Wikisource

Notes of "the Copyist" are those of the Tcheriner Rav, R' Nachman Goldstein z"l. Notes that are enclosed in <pointed brackets> indicate text that was not included in earlier, censored versions; see Chayey Moharan background.

BRI's print book "Tzaddik" (1987) has a different numbering in Part 1. There it starts Siman 1 at "His Place of Birth" etc. which is Siman 104 in other editions that use the Agudat Meshekh Hanachal numbering.

Title PageEdit


Namely Rabbeinu haKadosh, towering among giants, the holy lamp, light of lights, schoolmaster of all Yisrael, "Gushing brook, source of wisdom",[1] man of God, our great maestro Rabbi Nachman, memory of the righteous and holy is a blessing, composer of the books Likutei Moharan, Sefer haMidot, Sipurei Ma`asiyoth, and other books, "that are [on the level] of the Ketuvim"[2], great-grandson of the holy, lofty etc. Rabbi Nachman Horondenker, memory of the righteous is a blessing, grandson and nephew of the Godly Tanna, holy one of Yisrael, our great Maestro Rabbi Yisrael Baal Shem Tov, memory of the righteous and holy is blessing, may their merit protect us and all Yisrael, Amen.

In this book is told a little of his holy life, his enormous toil and effort in serving Hashem Yithbarakh in enormous and supreme self sacrifice, from his childhood days to his passing, until he merited to live true life, life that is truly called "life." And it tells a little of events in his holy life and a little of his holy conversations that were heard from his holy mouth, and the time periods that passed on him, such as "your eyes may see his upright doings."[3]


In the year ZH YNCMNU MM`ASeinu me`itzvon yadeinu [5626]


Published by H"H MHUR"R Abraham Yehoshua Heshil Druker N"Y

חיי מוהר"ן

הוא רבנו הקדוש, האדם הגדול בענקים, בוצינא קדישא, אור האורות, רבן של כל ישראל, נחל נובע מקור חכמה, איש אלקים, מורנו הרב רבי נחמן זכר צדיק וקדוש לברכה, בעל המחבר ספרי ליקוטי מוהר"ן וספר המידות וספורי מעשיות ועוד שאר חבורים והמה בכתובים, נכד קדוש עליון וכו' רבי נחמן הארידענקר זכר צדיק לברכה, נין ונכד להתנא האלקי קדוש ישראל מורנו הרב רבי ישראל בעל שם טוב זכר צדיק וקדוש לברכה, זכותם יגן עלינו ועל כל ישראל אמן:

בזה הספר יסופר מעט מחייו הקדושים מעוצם יגיעתו וטרחתו בעבודת השם יתברך במסירת נפש עצום ונשגב מימי ילדותו עד הסתלקותו, עד שזכה לחיות חיים אמיתיים, חיים הנקראים חיים באמת. ויסופר מעט מאשר עליו בימי חייו הקדושים ומעט משיחותיו הקדושות אשר נשמעו מפיו הקדוש והעתים אשר עברו עליו, כאשר עיניך תחזה במישרים.

לפרק זה ינחמנו ממעשינו מעצבון ידינו לפ'ק


הובא לבית הדפוס ע"י ה"ה מהור"ר אברהם יהושע העשיל דראקר נ"י


Chaje Muran
Verlager Abraham Drucker Gedruckt bei Carl Budweiser in Lemberg



Part 1: Conversations, Stories and Circumstances Surrounding All the Torahs and StoriesEdit

[#1-59] Pertaining to the TorahsEdit


The Torah "Be'Chatzotzrot" (Likutei Moharan 5) was said here in Breslov on Rosh Hashanah 5563 (Monday September 27, 1802). And Rosh Hashanah that year fell on Monday and Tuesday. This was his first Rosh Hashanah living here and [the first] where I was near him. Then it was heard in the world of decrees, that it was desired to be decreed upon the world, wherein we had entered through our great sins, to bring Yisroel to war then, G-d save us. For these were the decrees that, in those days, stemmed from the kingdom of Poland, before the czar of Russia ruled our lands (may his glory be put out). And afterwards, in the beginning of his possession of our lands, this matter quieted down a little; but later it returned and awoken and it was heard in the world they wished to make many decrees that were called "Punktrin". And then Rabbeinu z"l said the Torah "Be'Chatzotzrot". And it began (by saying) that each person must say that 'the entire world was only created for me', etc, and to provide that which is missing in the world, and to pray on its behalf to Hashem Yisbarach, etc., that is, before the decree of judgment, etc. See there, and this is a hint to the decrees, as seen above.

(And see in the Sefer Parparaot the wisdom written there: "And I heard from my father of blessed memory that Rabbeinu z"l hinted to this and it was already after the decree of judgment. But even so, Rabbeinu z"l toiled in this many times during the year, to sweeten the judgment, until, through the achievement of his prayer, the matter was delayed, and the decree did come forth until 16 years after he was hidden from us (i.e., he passed away). There is much about this to relate, and it will be explained in another place". See below, #6. The elders of our group told us that they once heard from Rabbeinu z"l, that he said, in this language: "אִיךְ הָאבּ דָאס אָפּ גִישְׁטוּפְּט אוֹיף עֶטְלִיכֶע אוּן צְוַואנְצִיג יָאהר - I delayed this for twenty-some years". And this was very exact, for from the time of the saying of this Torah mentioned above until the time the decree went out to the community at the end of the year 5587 was 25 years).


[Pertaining to] Likutei Moharan Siman 16, “Reb Yochanan Mishto’ei”. He said this Torah on Shabbos morning in the middle of the summer of 5563 (1803 C.E.). On that occasion, a whole group of people came to him out of the blue for that Shabbos, as it was not one of the fixed times for the kibbutz at all (as has been explained elsewhere that the main times for gathering and for the kibbutz were fixed according to his decision at six times a year). At first, he was a little bit annoyed and said that we were making for ourselves Shabbosim; that is, he himself had made and fixed the Shabbosim when we would be with him, and now we had made for ourselves a Shabbos for a Kibbutz. Afterwards he said, “I had wanted to do something about the decrees called ‘Punktin’ [4] that are being heard in the World which they desire to decree against Yisroel, chas v’sholom.” That is, he wanted to try hard to sweeten them and to eradicate them. "But when I am by myself, what am I? For I myself am a simple person. Therefore, everyone came together suddenly in order that I can do what I must do about this.” He then said the Torah printed in Siman #160 that concerning Elisha it is written once just Elisha, and once it says ‘Ish Elokim’, ‘The man of G‑d’. It is brought (Zohar Shemos 44a) that when he was alone he was called simply Elisha; but when the bnei haneviyim[5] were with him, he was called Ish Elokim.

He said then Torah twice. On Shabbes eve, he said the Torah “Emtzo’usa d’alma heicha”[6] (Likutei Moharan Section 1 Torah 24), which discusses the nine Heicholin[7] that do not bond and are unknown and no one can attain them etc. In the morning, at the daytime meal, he said the above-mentioned Torah, namely “Reb Yochanan Mishto’ei”, etc. The Rebbe’s eyes were like two [bright] moons. He said then that there are seventy nations, and they are contained within Esav and Yishmoel. One of them includes thirty‑five nations, and the other one includes thirty-five nations. In the future, two Moshiachs will conquer them – Moshiach ben Yosef and Moshiach ben Dovid. In addition, there exists a Tzaddik who encompasses both Moshiachs together. He also said many other things then, more than what has been printed. The table got broken from the large crowd who were pressing themselves on him. He got annoyed and said, “Are goyim sitting next to me at the table? Is it already the days of Moshiach when the goyim will come close to the Tsaddikim, as it is written, ‘And all the nations shall stream unto him’ (Isa. 2)?” This verse is relevant to the above Torah, “Reb Yochanan Mishto’ei”; see there. For this was his way, since all his speech was connected to the Torah he was busy with at the time, as is explained elsewhere.

Throughout that year, he was extremely busy in the matter of the ‘Punktin’. He was very troubled by them and said that they are not an empty thing. He had no patience for those who said that for sure the ‘Punktin’ would not actually happen, for how is it possible that Hashem yisborach could do such a thing to Klal Yisroel, chas v’sholom? However, the Rebbe, zichrono livrocho, said many times that this is nonsense. For surely we find that there have already been many harsh decrees against Yisroel, may the Compassionate One protect us from now onwards. He also spoke about this a lot, how we have to be greatly afraid of these gezeiros that are being heard, chas v’sholom. We should not consider them something insignificant, but rather we must very greatly beseech, pray, cry out and request compassion before Hashem yisborach; perhaps He will harken to our prayers and we will merit to annul them. For sure, prayer and supplication always help. See the Sicha relevant to the Torah “Lashemesh som oihel bohem” (Likutei Moharan I, Torah #49) where it is further explained how very much he toiled in those times concerning the ‘Punktin’ that were then being heard. These are the very same decrees that have been promulgated in our days, due to our many sins, sixteen years after his passing. In the merit of his prayer they were delayed until now. If only people would have obeyed him and shocked the earth and its fullness beforehand, involving themselves greatly in Prayers and Supplications to Hashem Yisborach as he had desired, for sure they would have been annulled completely.


Pertaining to the essay "Patach Rabbi Shimon" (Likutei Moharan #60): After Rabbeinu of blessed memory said this speech he said plainly, "Today I have said three things contrary to what the world says:
1) The world says that telling stories induces sleep; but I said that by story tales we awaken people from their sleep.
2) The world says that from talking words no one conceives [a child]; but I said that by the Tzadik’s telling of words, through which he arouses people from their sleep, conception comes to barren women.
3) The world says that the true Tzadik of towering stature does not need much money, because why should he need money? But I said that there is such a contemplative understanding [of the Torah] for which one needs all the fortune of the world."

[Copyist's note:] I heard from one prominent follower of Rabbeinu, of blessed memory, that he heard from his holy mouth regarding his will being that they print the Story Tales also in the Yiddish language that we speak; and he said at that time that it can easily happen that a woman who is barren would read some story from them and thereby conceive for goodly offspring and be privileged to have children; this is the extent of what I heard. [And there is support for this from what is explained in that aforementioned essay, that via these story tales a barren woman becomes impregnated.]


Before revealing the matter printed in LM II #68 regarding the tzaddik, that he needs to leave children and students, which pertains to the Torah “Ki merachamam yenahagem[LM II] #7, he said that there have been many great figures who each accomplished and repaired what they repaired and then it stopped. And his meaning was regarding the illumination with which they lit up the minds of their students, drawing many men to Hashem Yitbarakh, but afterwards their illumination stopped. But we need to do something that will never stop; that these men will make other men, and they will make more men, and thus for ever.

And something similar I had already heard: that it is obligatory that our followers illuminate their friends and students. And each one is obligated to perform some action and illuminate his friend, and his friend his friend. For, the tree has branches, and out of these branches emerge more branches, and so on, etc. And his statement is already recorded elsewhere [LM #229], where he said, “My fire will burn forever without going out.” And he said it in Yiddish in these words, "Mayn fayeril vet shoyn tluen biz Mashiakh vet kumen/ My fire will burn intermittently all the way until Messiah comes!"

And the beginning of that conversation, regarding a son and pupil, began by him entering from his room [of his beit midrash] to the other room, toward his larger house, and he stood by the doorway from where he came out of his room, and found us standing before him, namely I, my friend, and his son in law Yoske a”h. And he began to speak with his son in law and said to him, “I heard that you learned today,” and he began to chide him lovingly that he should hold fast to his studies, and he said, “Isn't it good and beautiful to learn first and then afterwards go to the market to trade” etc.

And later he spoke up and said, “Don't I also learn as well? And my learning is a novelty! And he began to speak gloriously of himself, declaring, “I can learn; I can show the biggest lamdan of the biggest that he still can't learn at all and doesn't know at all. And conversely, I can show the little ones that they are close to Hashem Yitbarakh and the Torah etc.” And he entered from this conversation to that one, and revealed the whole matter stated there, regarding a son and student, that those who reside above ask specifically, "Ayeh mekom kevodo/Where is the place of his glory?" and conversely those who reside below say, ""Melo khol-ha'aretz kevodo/The whole world is full of His glory;" see there and understand thoroughly. Fortunate is the time and the second when we were privileged to hear this from his holy mouth himself. If we had not come into the world except to hear this, dayenu/it would be enough. And thus regarding each and every utterance that I heard from his holy mouth. “With what shall I come before Hashem, after all he has bestowed on us? What shall I return to Hashem for all his benefits to me?”


The Torah "Ayeh Mekom Kevodo" in Likutei Moharan II #12 that starts with "When a man walks after his Sekhel/intellect and Chokhmah/reason he can stumble into grave mistakes and downfalls. This Torah was taught regarding a conversation where he was talking with me regarding grave errors and misconceptions and great degenerations that can come by walking after one's intellect, reason and rational though. And he mentioned then that the writer of the Asara Ma'amarot etc. who erred and strayed so bad by his rationale, saying that the beard is such a holy thing that outside the Holy Land cannot tolerate the holy light of the Beard. (And also his intent is to permit outside the Land [shaving] by chemicals or scissors that cut like a razor [shaver] but nevertheless by this he strengthened the hands of those that transgress that shave their beards in Germany). Then he started saying that Torah until he finished it. Then it was a wonder to me for I hadn't ever heard that that author said such an error, may H' forgive him. But then I spoke with people versed in books and stories like this and they said it's a well known thing that author said so, and they already chastised him a hundred Uklei, all the Tzaddikei and Chakhamei Emet. ...

(נא) הַתּוֹרָה "אַיֵּה מְקוֹם כְּבוֹדוֹ" בְּלִקּוּטֵי תִנְיָנָא סִימָן י"ב הַמַּתְחֶלֶת כְּשֶׁאָדָם הוֹלֵךְ אַחַר שִׂכְלוֹ וְחָכְמָתוֹ יוּכַל לִפּוֹל בְּטָעוּתִים וּמִכְשׁוֹלִים רַבִּים. זֹאת הַתּוֹרָה נֶאֶמְרָה לְעִנְיַן שִׂיחָה שֶׁהָיָה מְדַבֵּר עִמִּי מֵעִנְיַן טָעוּתִים וּמְבוּכוֹת הַרְבֵּה וְקִלְקוּלִים גְּדוֹלִים שֶׁבָּאִים עַל־יְדֵי שֶׁהוֹלְכִים אַחַר שִׂכְלוֹ וְחָכְמָתוֹ. וְהִזְכִּיר אָז אֶת בַּעַל הַמְחַבֵּר עַשָׂרָה מַאֲמָרוֹת וְכוּ' שֶׁטָּעָה וְעִוֵּת מְאֹד עַל־יְדֵי חָכְמָתוֹ שֶׁאָמַר שֶׁהַזָּקָן גָּבוֹהַּ כָּל־כָּךְ עַד שֶׁחוּץ לָאָרֶץ אֵינָהּ יְכוֹלָה לִסְבֹּל אוֹר קְדֻשַּׁת הַזָּקָן. (וַהֲגַם כִּי כַּוָּנָתוֹ גַּם־כֵּן לְהַתִּיר בְּחוּץ לָאָרֶץ עַל־יְדֵי סַם אוֹ בְּמִסְפָּרַיִם כְּעֵין תַּעַר אֲבָל מִכָּל מָקוֹם בָּזֶה חִזֵּק אֶת יְדֵי עוֹבְרֵי עֲבֵרָה הַמְגַלְּחִים זְקָנָם בִּמְדִינוֹת אַשְׁכְּנַז). וְאַחַר־כָּךְ הִתְחִיל לוֹמַר אֶת הַתּוֹרָה הַנַּ"ל עַד שֶׁגָּמַר אוֹתָהּ. וְאָז הָיָה זֶה אֶצְלִי לִדְבַר פֶּלֶא כִּי אָז לֹא שָׁמַעְתִּי עֲדַיִן מֵעוֹלָם שֶׁהַמְחַבֵּר הַנַּ"ל אָמַר טָעוּת כָּזֶה, ה' יִסְלַח לוֹ. אַךְ אַחַר־כָּךְ דִּבַּרְתִּי עִם אֲנָשִׁים הַבְּקִיאִים בִּסְפָרִים וּבְסִפּוּרִים כָּאֵלֶּה וְאָמְרוּ לִי שֶׁהוּא דָּבָר מְפֻרְסָם שֶׁאָמַר כָּךְ בַּעַל הַמְחַבֵּר הַנַּ"ל. גַּם שָׁמַעְתִּי שֶׁבְּסֵפֶר שְׁאֵלוֹת וּתְשׁוּבוֹת בְּאֵר עֵסֶק מֵבִיא שְׁטוּת סְבָרָא רָעָה וְכוֹזֶבֶת הַנַּ"ל, וּכְבָר מָחוּ לוֹ בְּמֵאָה עוּכְלֵי כָּל צַדִּיקֵי וְחַכְמֵי אֱמֶת. וּבָזֶה יְכוֹלִים לִרְאוֹת אֵיךְ דַּעַת הָאָדָם כּוֹזֶבֶת וְאֵיךְ שֶׁאָסוּר לִסְמוֹךְ עַל שִׂכְלוֹ כְּנֶגֶד תּוֹרַת מֹשֶׁה שֶׁבִּכְתָב וּבְעַל־פֶּה אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה. מִכָּל־שֶׁכֵּן בְּדָבָר כָּזֶה שֶׁמְּפֹרָשׁ בַּתּוֹרָה אִסּוּר גִּלּוּחַ הַזָּקָן. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (מַכּוֹת כ): שֶׁעוֹבְרִין עַל חֲמִשָּׁה לָאוִין וּכְבָר הֲלָכָה פְּסוּקָה שֶׁכָּל דָּבָר שֶׁהוּא חוֹבַת הַגּוּף אֵין חִלּוּק בֵּין אֶרֶץ־יִשְׂרָאֵל לְחוּץ לָאָרֶץ כְּלָל. וְיוּכַל לִמְצֹא אֶחָד שֶׁעַל־יְדֵי חָכְמָתוֹ וְדַעְתּוֹ יֹאמַר סְבָרָא שֶׁאֵינָהּ אֲמִתִּית, שֶׁיִּתְגַּלְגֵּל עַל־יְדֵי־זֶה שֶׁיָּבוֹאוּ לְהַתִּיר חַס וְשָׁלוֹם אִסּוּר כָּזֶה חֲמִשָּׁה לָאוִין בַּתּוֹרָה, וּלְחַזֵּק עַל־יְדֵי־זֶה עוֹבְרֵי עֲבֵרָה. אֲשֶׁר רָאוּי לְכָל מְחַבֵּר סֵפֶר לִצְעֹק עַל־זֶה בְכָל מִינֵי קוֹלוֹת, וְצַעֲקַת שֶׁבֶר יְעוֹרֵר עַל פִּרְצָה הַזֹּאת שֶׁנַּעֲשָׂה בְּיִשְׂרָאֵל זֶה קָרוֹב בִּמְדִינוֹת אַשְׁכְּנַז לַעֲבֹר בְּכָל יוֹם חֲמִשָּׁה לָאוִין. כִּי גַּם בִּמְדִינוֹת אַשְׁכְּנַז אֵין הַמִּנְהָג הָרָע הַזֶּה מִימוֹת עוֹלָם חַס וְשָׁלוֹם, רַק הַרְבֵּה יוֹתֵר מֵאֶלֶף שָׁנִים אַחַר חֻרְבַּן בַּיִת שֵׁנִי הִתְחִילָה הָרָעָה הַגְּדוֹלָה הַזֹּאת לִצְמֹחַ בָּהֶם. כִּי שָׁמַעְתִּי מֵרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה שֶׁגַּם אֻמּוֹת הָעוֹלָם לֹא הָיוּ מְגַלְּחִים זְקָנָם בִּימֵי קֶדֶם וְזֶה סָמוּךְ אֵיזֶה מֵאוֹת שָׁנִים שֶׁהִתְחִילוּ אֻמּוֹת הָעוֹלָם לְגַלֵּחַ זְקָנָם, וְאַחַר־כָּךְ בִּזְמַן רַב בְּתֹקֶף מְרִירוּת הַגָּלוּת הִתְפַּשְּׁטָה הַסִּטְרָא־אָחֳרָא וְהִתְגָּרָה הַיֵּצֶר הָרָע גַּם בִּבְנֵי יִשְׂרָאֵל וְנִתְעָרְבוּ בַּגּוֹיִים וְלָמְדוּ מִמַּעֲשֵׂיהֶם וְהִתְחִילוּ אֵיזֶה רְשָׁעִים גְּדוֹלִים מְפֻרְסָמִים לְגַלֵּחַ זְקָנָם, וְכֵן לָמְדוּ אֶחָד מֵחֲבֵרוֹ עַד שֶׁנִּתְרַבָּה הַפִּרְצָה בַּעֲווֹנוֹתֵינוּ הָרַבִּים וְנַעֲשָׂה לָהֶם כְּהֶתֵּר, כַּאֲשֶׁר רוֹאִים גַּם עַכְשָׁו שֶׁהַכְּשֵׁרִים בֶּאֱמֶת אֵינָם מְגַלְּחִים זְקָנָם גַּם בְּאַשְׁכְּנַז. וְגַם בַּמְּדִינוֹת הַסְּמוּכִים לְאַשְׁכְּנַז עֲדַיִן לֹא נִתְפַּשְּׁטָה הָרָעָה הַזֹּאת כְּמוֹ בְּאַשְׁכְּנַז, רַק כִּי הָרְשָׁעִים הַגְּדוֹלִים מַתְחִילִים בָּזֶה, וְאַחַר־כָּךְ טוֹעִים בָּזֶה גַּם הַכְּשֵׁרִים קְצָת. וְגַם עַתָּה כְּשֶׁמּוֹכִיחִים אוֹתָם שֶׁעוֹבְרִים עַל חֲמִשָּׁה לָאוִין בַּתּוֹרָה, הֵם עוֹנִין שֶׁמְּגַלְּחִין עַל־יְדֵי סַם שֶׁמֻּתָּר בֶּאֱמֶת, וּמִי שֶׁנּוֹהֵג כֵּן יֵשׁ לוֹ הֶתֵּר עַל־פִּי הַדִּין וְלֹא עַל־פִּי כִּתְבֵי הָאַרִ"י זִכְרוֹנוֹ לִבְרָכָה וְזֹהַר הַקָּדוֹשׁ. אֲבָל בּוֹחֵן לִבּוֹת יוֹדֵעַ שֶׁרֻבָּם עוֹבְרִים בְּמֵזִיד וּמְגַלְּחִים בִּשְׁאָט נֶפֶשׁ בְּיָדַיִם בְּתַעַר, וּמֵאַחַר שֶׁהֵם בְּעַצְמָם מוֹדִים שֶׁבְּתַעַר אָסוּר, כִּי אֵינָם יְכוֹלִים לְהַכְחִישׁ הַמְפֹרָשׁ בַּתּוֹרָה וּבַגְּמָרָא וְהֵם בְּעַצְמָם בְּנַפְשָׁם יוֹדְעִים הָאֱמֶת אִם מְגַלְּחִים בְּתַעַר אוֹ בְּסַם, כַּמָּה יֵשׁ לִבְכּוֹת וְלִצְעֹק בְּמַר נֶפֶשׁ וְלִבְכּוֹת כְּנַחַל שׁוֹטֵף מֵאֵין הֲפוּגוֹת עַל הַפִּרְצָה הַזֹּאת אֲשֶׁר נַעֲשָׂה בְּיִשְׂרָאֵל. עַד שֶׁהִתְחִילָה לִצְמֹחַ הָרָעָה הַזֹּאת סָמוּךְ לִמְדִינָתֵנוּ שֶׁנִּמְצָאִים גַּם שָׁם רְשָׁעִים כָּאֵלּוּ הַפּוֹרְקִים עֹל וּמְגַלְּחִים זְקָנָם. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עַל פְּלֵטַת עַמּוֹ וְיַצִּיל הַפְּלֵטָה הַנִּשְׁאֶרֶת בְּכֹחוֹ הַגָּדוֹל וְהַנּוֹרָא וְיָבִיא לָנוּ מְשִׁיחַ צִדְקֵנוּ וִיגַלֶּה הָאֱמֶת בָּעוֹלָם בִּמְהֵרָה בְיָמֵינוּ אָמֵן:


Dates of when teachings were given, where known to us:

Likutei Moharan

Number Heading Date
1* Ashrei Temimei-Darekh Medvedevka, year unknown (*Tovoth Zikhronoth)
2* Emor el-haKohanim Zlatipolia (*Tovoth Zikhronot 2)
3 Aqrukta I heard that it was given on the first Shabbat when Rabbeinu z"l entered Breslev, at the end of 5562/1802.
4 Anokhi in Zlatipolia on Shavu`ot
5 Bachatzotzroth Rosh Hashanah 5563/1803
6 Qera eth-Yehoshu`a the following Shabbat Teshuvah
7 Mishpatim winter 5563/1803
8 Ra'iti Menorath Zahav Shabbat Chanukkah 5563/1803
9 Tehomoth Yekhasyumu Shabbath Shirah 5563/1803
10 Mishpatim the same winter in Terhovitza before Purim
11 Ani Hashem Hu Shemi Shavu`ot 5563/1803
12 Tehilah leDavid Shabbat Nachamu 5563/1803; and includes an explanation of the verse, "Nachamu Nachamu" etc.
13 Ashrei — Hashgachah Rosh haShanah 5564/1803
14 Tik`u — Lehamshikh Shalom... Shabbat Chanukkah 5564/1803
15* Ohr Haganuz Zlatipolia (*Tovot Zikhronot 6)
16 Rabbi Yochanan Mishta`ei Shabbat, at the morning meal, summer 5563/1803
17 Merikim Sakeihem Shabbat Chanukkah 5566/1805
18 Kartalita It appears this was said in winter of 5564/1803-4 in Terhovitza.
19 Tefila Lechabakuk Shavu`ot 5564/1804
20 Tish`ah Tikkunim Rosh Hashanah 5565/1805
21 `Atika Shabbat Nachamu 5564/1804
22 Chotam Betokh-Chotam the week after Rosh Hashanah
23 Tzivitha Tzedek Winter 5563/1802-3
24 Emtza`ita de`Alma Shabbat night meal, summer 5563/1803
29 Hai Gavra... Shavu`ot 5566/1803
30 Meishra deSakina Shabbat Chanukkah 5567/1806
38 Markevoth Par`oh Shabbat Shirah 5562/1802
44 Atem Nitzavim end of 5562/1802 on the Shabbat before Rosh Hashanah
48 `Al-Asher-Me`altem Isru Chag Sukkot 5563/1802
49 Lashemesh Shabbat, 3 Nissan 5563/1803, after the marriage of his daughter Sarah z"l which was on Rosh Chodesh Nissan in Medvedevka
51 Amar Rabbi Akiva after Shavu`ot 5563/1803
52 Hane`or Balailah beginning of 5563/1802
54 Vayhi Miketz — Zikaron Shabbat Chanukkah 5565/1804
56 Uveyom Habikurim Shavu`ot 5565/1805
58-59 Tlat Nafkin and Heikhal haKodesh Rosh Hashanah 5566/1805
60 Pathach Rabbi Shim`on Rosh Hashanah 5567/1806
61 Chadi Rabbi Shim`on Rosh Hashanah 5568/1807
62 Vayasev Shabbat Shirah 5565/1805
63 Sod Kavanath Hamilah the Shabbat before the berith milah of his holy son Shelomoh Efrayim z"l, who was born close to Rosh Chodesh Nissan 5565/1805
65 Vayomer Bo`az Summer of 5566/1806, shortly after the passing of his aforementioned holy son Shelomoh Efrayim, which was in Sivan 5566/1806. And that is when this lesson was given, on Friday at day. And prior to this he taught the lesson, "Da` ki yesh arikh anpin.../Know that there is an arikh anpin of the Klipah," #242. And on the preceding Thursday he cried in our presence. And "Veshiquvai Bivkhi Masokhti/I have mixed my drink with my weeping," #262, he taught on the following Shabbat.
66 Viyhi na pi shnayim After Chanukkah 5567/1806: on Shabbat, regarding breaking obstacles, as explained there; and on Motza'ei Shabbat, regarding drawing forth the spirit of Mashiach, as explained there. And at the same time, that is, on the same night that he began to teach that lesson at the night meal, he told before the meal the story of the birds and "Mazal tov!", as explained elsewhere [Chayei Moharan: New Stories #82].
67 Vayiven Et-Hatzela` Zaslav on Shavu`ot 5567/1807
72 Lehitchazek Bekhol Pa`am Neged Hayetzer Hara` when his holy son Shelomoh Efrayim was born
78 Viyten-`Oz Lemalko Zlatipolia on Rosh Hashanah 5561/1800
96 Zomem Rasha` Latzaddik a long time before his trip to Eretz Israel
112 Tzohar ta`aseh latevah start of winter 5563/1802
132-132 Ma`yan Denafek Me'atar Chad and Ve'orach Tzadikim after Pesach 5563/1803 upon his return from travel to his daughter Sarah z"l's wedding
175 Beshimkha Yegilun Motza'ei Shabbat Teshuvah 5565/1804
177 Vayomer Hashem Salachti Kidvarekha Shabbat Rosh Chodesh Cheshvan 5565/1804, which is when the forshpiel [bridal party] of his daughter Miriam z"l took place.
197 Lashon Hara` Pogem `Anavah before Shavu`ot 5565/1805
205 Tikkun Lemikreh... After Shavu`ot 5565/1805. Revealing the ten Tehillim was in 5569 [That is when R' Natan glimpsed a manuscript where the Rebbe had written down the ten Tehillim. Public revelation occurred later: according to an unnumbered letter from Rabbi Nachman Goldstein of Tulchin dated Monday 18 Adar, 5633, at the end of Alim Litrufah, R' Nachman revealed the ten Tehillim to R' Aharon and R' Naftali between LM II #74 and the tale of the Seven Beggars, shortly before the Rebbe left Breslev for Uman. As that Torah, regarding Parashat Parah, was most likely given that Shabbat, 18 Adar II, 5570, and the tale was begun a week later on 25 Adar II, therefore the Tehillim were revealed that week. See CM #141]
206 Ta`iti Keseh Oved I heard from the rav, R' Natan z"l, that when Rabbeinu z"l revealed this lesson in front of him, he told him that this lesson was his hitbodedut presently at that time.
211 the practice of traveling for Rosh Hashanah close to Rosh Hashanah 5568/1807; and on Rosh Hashanah, Chadi Rabbi Shim`on, #61, was given, and there it explains more fully the concept of traveling to Tzaddikim for Rosh Hashanah and the concept of "kulehu bemachshavah itbereru/all are purified in thought", except that here in #211 there is also allusion to traveling to gravesites of Tzaddikim, in the aspect of, "Vayikach Moshe eth-`atzmoth Yosef/And Moshe took Yosef's bones..."
277-278 Bekamim `Alai and Da` She`al Chalef Tov — Bekan'o Eth-Kinati... Shemini `Atzeret
282 Azamera same; and after Sukkot during his trip to Lviv as they escorted him from Krasne he revealed the idea of the Mishkan and the children, which is the end of that lesson Azamera

Likutei Moharan II

Number Heading Date
1 Tik`u — Memshalah Rosh Hashanah 5569/1808, and before this he told an awesome vision, as explained elsewhere [CM #84, the chair]
2 Yemei Chanukkah Shabbat Chanukkah 5569/1808
4 Uveyom Habikurim Shavu`ot 5569/1809
5 Tik`u — Emunah Rosh Hashanah 5570/1809
7 Ki Merachamam Shabbat Chanukkah 5570/1809
8 Tik`u — Tokhachah Rosh Hashanah 5571/1810
10-17 end of 5568/1808 after his return from Lviv
32 Yesh Tzadikim Genuzim Shabbat Parashat Yitro 5569/1809
66 Hatzaddik Mukhrach La`asot Teshuvah between Yom Kippur and Sukkot 5570/1809; at the same time, the lesson "Lefi Hayamim Nora'im..." was given [in SH #87]
67 Bereishit — Le`einei Kol-Yisrael Shabbat Bereishit 5570/1809. There it hints to the passing of the holy rav of Berdichev and the passing of Rabbeinu z"l himself, as inferred from his repeating this lesson close to his entry into Uman.
68 [Ikar Shelemut haTzaddik Sheyuchal Lihyot Lema`alah Ulematah] Before Chanukkah 5570/1809
71 Chavalim Nafelu Li Bane`imim Shabbat Shirah
72 Chayim Nitzchiyim Shabbat Parashat Yitro 5570/1809
78 [Be`Inyan Hanhagat Hapeshitut Shel Hatzaddik haEmet] Shabbat Nachamu in Uman

Sipurei Ma`asiyot

Number Heading Date
1 ["The Lost Princess"] summer 5566/1806
7-8 "The Fly and the Spider" and "The Rabbi and His Son" summer 5567/1807
9 "The Clever Man and the Simple Man" winter 5569/1809, before Purim
10 "The Burgher and the Pauper" 5569/1809, after Purim
11 "The Exchanged Children" Motza'ei Shabbat Parashat Noach 5570/1809
12 "The Prayer Leader" Motza'ei Shabbat Va'era and Motza'ei Rosh Chodesh Shvat 5570/1809
13 "The Seven Beggars" its beginning was on the night of Shabbat Kodesh, Parashat Shemini, 25 Adar II 5570/1810
Talks Following the Stories "The Horse and the Pump" Shavu`ot 5567/1807 in Zaslav

Sichot Haran

Number Heading Date
7 The Sichah regarding pouring out one's talk like a child pleading before his father, and the story of his grandfather, Rabbi Nachman after Shavu`ot 5569/1809
24 the benefit of being privileged to give money to true Tzaddikim summer 5569/1809, and afterwards on RH 5570 the lesson Tik`u — Emunah was given, and included there is the concept of "Tzaddik okhel lesova` nafsho/A tzaddik eats to satisfy his soul" (Prov 13:25) and "Vehisbi`a betzachtzachot nafshekha/He will satisfy your soul with splendor" (Isa. 58:11)
32 "One needs to strengthen himself in faith..." and that by means of faith one merits to arrive at the aspect of ratzon/desire... winter 5570/1809-10, after the lesson, "Ki Merachamam..." [LM II #7] which was given on Shabbat Chanukkah.
40 regarding religious philosophers' books, and the idea of the dreidel the same Chanukkah 5570/1809 too
51 From "This world is nothing..." to "we already know what to do, from the Torah" first night of Shavu`ot, Motza'ei Shabbat 5569/1809. And then during that Sichah he spoke regarding "Tenu Levavkhem Li/Give Me Your Hearts..." as explained elsewhere [Hishtapkhut Hanefesh, Preface]. There he spoke up and said, "... the sediment of the mind stands still and remains quiet..."; summer 5569/1809
60 regarding construction winter 5570/1809-10
86 regarding wedding concepts and practices Shemini `Atzeret 5563/1803
87 "In accord with the Yamim Nora'im..." between Yom Kippur and Sukkot 5570/1809
91 a segulah for continued diligence in learning `Erev Rosh Hashanah 5571/1810
93 "Know: that there is a light that shines in a thousand worlds" winter 5567/1806, before Chanukkah, in the week of the Brit Milah of his son Ya`akov z"l

[#60-66] Pertaining to Sipurei Ma`asiyotEdit


The tale of the Burgher [#10], he told after they first talked in his presence regarding a document written with golden letters [and such a document is mentioned in the tale], and this was after Purim [5]569; before Purim he told the story of the Clever Man and the Simple Man [#9].


In the evening after Shabbat Parashat Noach year [5]570 after he had said on the night of Shabbat the Torah which begins [LM II #67], "And this is the aspect of the eulogy over the passing away of the Tzadik," and in the evening after Shabbat we entered to him in our usual way and he tipped with his hand that we should go from him and we immediately went from him — and it was wonder to us because our usual way was to always talk with him a great deal after Shabbat, and there was a bit of pain for us because of this and we went in to the house of the local rav. After some hours he sent his attendant and called us that we should enter to him and we entered to him — I and my friend Rabbi Naftali. And he told us to tell him news, the way he always did, asking [us] to tell him news specifically, and Rabbi Natfali told him what he heard then of the matter of the French war which was at those times. And then in that conversation we were astounded and astonished over the enormity of [Napoleon's] rise, that he had risen suddenly to such heights, for at first he was a simple servant, and he became emperor. And we talked with him regarding this matter. He spoke up and said, "Who knows what kind of neshamah/soul he has, for it could be that he was interchanged, for so it is in the Heikhlei haTemurot/Interchange Halls, that sometimes the souls are interchanged" etc.

And afterwards he began to relate that there had already been a story like this, that one time the queen gave birth and at the same time etc. and he told the whole story of the King's Son Who Was Exchanged [#11].

After he told the story of the King's Son and the Bondmaid's Son then I had an argument with my friend Rabbi Naftali over the fact that it is written there, when he [the king's son] went to the fair, that he took everything he had and laid it down for the lodging. And it seemed to one of us that he put it down for the sake of what he owed for the lodging, and the other said it is not so but that he put it down stam/for no reason. And we made a bet on this and we went and asked his holy mouth. And he was involved in his devotions, pacing to and fro in his home in his holy manner, and he replied to us as per the words of the second person, that he just plain laid down [his belongings], and not for debt.

Afterwards present with him was one of his most important followers and Rabeinu z"l related to him and said to him that in these stories when one alters one utterance from according to what he himself said, much is missing from the story. And he told him: Doesn't it seem that these two who made a bet on this matter — it seems apparently that it's a small thing and there's not so much kfeida/what to mind about this, whether it is as this one says or like that one says. But actually much depends on this and there is great kfeida and dikduk/precision/fine detail in this. And from this you can understand a little, `ad heichan `ad heichan/how far, how far these stories reach, for his "thoughts are extremely deep" [Ps. 92:6]. Fortunate is he who will be privileged to conceive of them a little, according to his level.


The tale of the Prayer Leader began after he told it with the local chazzan [cantor, lit. visioner] Rabbi Yossi. And we were standing before him and the chazzan's garment was ripped; he spoke up and said to the chazzan, "Aren't you the ba`al tefilah/leader of prayer, through which everything is drawn down (that is, all the influxes)? So why should you not have a garment (which is called a kaftan [a long robe-suit])?" And amidst this he began to tell, in these words, "There was already a story like this, that there was a Prayer Leader," and he told the whole story. And at the beginning of his telling we did not know that he's telling his stories, but rather we thought that he's telling a plain event that happened that way. Only afterwards when he got into the things did we discern the awesomeness of the matter, that he's telling an awesome story from his tales, which are sipurei ma`asiyot shel shanim qadmoniyot/legendary tales of ancient times.


Pertaining to inception of the tale of the Seven Beggars, printed in the Sichot #149 q.v., after the words, "I will tell you how happy they were one time:"
It should say, "I heard that he said it in these words: 'What do you [plural] know about how to be happy from within the midst of melancholy?! I will tell you how they were happy one time' etc." It was heard from his holy mouth explicitly that the tales he tells are extremely wonderful and awesome novelties and are fit to be lectured in public, standing in the synagogue and telling a story from these tales he told, for they are extremely high and awesome novelties. (Copyist's note: I heard from the mouth of Rav Naftali z"l that after Rabeinu z"l told the legend of the Seven Beggars he extolled its loftiness exceedingly and said [we] are permitted to travel to Brod and enter the synagogue and say to the shamash/attendant that he should assemble the public for a lecture and knock on the table (as is done before a lecture to quiet the murmur of the people) and tell them this story).


Pertaining to the Sichot #151 after the words "...loftiness of their level:"
Then on Sunday afternoon we stood before him and he talked with us and during the conversation he spoke some quip which is called a vartil/joke regarding that sect etc. Then he spoke of the concept of wide shoulders. Then from that same conversation it came about that he asked where we are standing in the story and we replied to him: on the Fifth Day; and then he told the story of the Fifth Day and he told it in joy.


I heard from one of [Rabbeinu z"l's] most important followers, who said that he heard from the mouth of Rabeinu z"l, the story regarding the tzaddik who fell one time into great sadness, where he enlivened himself by reminding himself of the profound kindness of Hashem Yitbarakh "shelo `asani goi/for not making me a heathen," which is already printed in Sipurei Ma`asiyot [Talks Following the Stories] q.v. — which was written according to what I myself heard from his holy mouth z"l himself. And this man said that he heard this story from the mouth of Rabeinu z"l in a slightly different style.

And he said that Rabeinu z"l told that there was one tzaddik of highest degree who was of the ma'rei d'chushbena/"masters of accounting," who would measure himself every day as to whether he had performed the service of Hashem in its entirety on that day, as was his constant practice. And he reckoned the things that he needed to do on that day, and found that he had not entirely fulfilled his obligation on that day: for example he needed to go to and fro in his house a certain number of times according to what he needed in relation to his lofty perception, and on that day he did not pace to and fro in his house as much as he ought to, and through this he became so downcast that he could not revive himself, until he revived himself from his being privileged in "shelo' `asani goi/that He has not made me a heathen." And also in the story tale there was a slight variation and I do not remember more. And from this matter, discern the loftiness of the great exaltedness of that tzaddik, how great a level he was, that he had a high service in walking to and fro in his house, to the extent that by falling short in this service in his estimation he became so afflicted that he almost could not revive himself if not for reminding himself shelo' `asani goi. See, discern and look at the service of the tzaddikim, that their pain over their shortcoming in their service — how far, how far it extends; fortunate are they!


Pertaining to the matter that is printed [in the parables] at the end of Sipurei Ma`asiyot which begins, "Know that there are two kinds of palaces: in one dwells the king and in one dwells the `eved/servant" etc.:
When one serves Hashem but he is still in the aspect of `eved/servant, he is still in the aspect of arur/cursed, God forbid; but there is an aspect of `eved bikdushah/servant in holiness, aspect of Moshe `eved Hashem. And know that there is a mitzvah through which one goes out from the aspect of `eved and it is the mitzvah of pidyon shivuim/redeeming captives.

[#67-73] Pertaining to Sichot HaranEdit


Pertaining to the sichah [Sichot Haran #3] that is printed at the end of Sipurei Ma`asiyot which begins, "He greatly emphasized the greatness of Hashem Yitbarakh," and a little is missing there and it is not written as it ought to be, this is how it should be:

While he was sitting on the carriage at the time when I traveled with him from here, Breslev, to Uman, [for him] to pass away there, he spoke up and said, "Hashem Yitbarakh is extremely great and [we] know nothing whatsoever" etc. And he said it in Yiddish in these words, "Gott iz groiss," (and he pulled the word "groyss" upward in a wonderful pleasantness, and it is impossible to describe this in writing at all), "men veyst gor nit; se tuen zikh oyf der velt a zelkhe zakhin, men veyst gor nit/We know nothing; such things are happening in the world yet we know nothing whatsoever." And I asked him, "Didn't you already say that now the concept, "Takhlit hayedia`ah asher lo-neda`/The ultimate knowing is that [God] is unknowable," is known to you? He replied, "Zint ikh bin aroys fun Breslev biz aher veys ikh shoyn oykh nit/From the time that I left Breslev until here, I already [i.e. again] still don't know." (All this he said at the time of that conversation, and at that time it was no more than a short amount of time since he left Breslev. And if you are a little adept in the depth of his holy conversations you will understand from this a little of the amazingness of his greatness, for he had already said that his "eino yode`a/not knowing" is the maximum, and now he boasted that in such a short time once again he doesn't know at all.)


Pertaining to the sichah regarding doctors, that one must distance oneself from them to the utmost extent; see there [Sichot HaRan] #50: [Translator's note: in Rabbi Nachman's times and environs the doctors were extremely dangerous.]

And he said that whoever has an ill person in his home, God forbid, if someone would come to him and would say to him that he will deal the sick person a great blow with a thick wooden club which is called a druk, he would definitely be panicked at this. And behold, when one gives the sick person into the hands of the doctor, behold he is like one who gives him to an actual murderer. For his treatments will certainly harm him more than a murderer's blow, and why would one want to kill the sick person with one's hands? And really, just because he has to do something for the sick person, to make effort for his deliverance, should he then give him over to the doctor? If so, let him call someone to beat the sick person immediately with deathly blows. Understand this well.

(And the fact that Rabbeinu himself traveled to Lemberg and got involved with treatments there, there are very secret and hidden things in this, for his intention was not at all in going there for treatments, but rather for other things known to him, and just as all his travels were hidden and lofty wonders, such as the trip to Kaminitz, Navritch, Sharhorod and so forth, which are somewhat mentioned in our words. For, he had very wonderful secrets in this that are hidden from the eye of all living. And just as one time when he came from those aforementioned ways, he told some awesome tale (of the Fly and Spider) that is explained in Sipurei Ma`asiyot, and he said that this story explains the matter of his trip — but actually the thing is very closed up and sealed, for who can stand in the secret of the tales he told, or in the secret of his wonderful and hidden trips and conducts? — that is just how his trip to Lemberg was, and after he set out and arrived there he was forced from Heaven to be involved in treatments due to reasons and secrets known to him. But when he returned from there then specifically he spoke a great deal more about keeping distant from treatments, and he said at that time several Torot from Sichot Haran about this. And also before he traveled to Lemberg he would speak of this matter, but afterwards he would speak very much about it, to keep distant from them to the ultimate extent.)


The talk that is printed at the end of Sipurei Ma`asiyot [i.e. Sichot Haran #58] which begins, "There are things that flash through [lit. bloom in] one's thought" — this talk I heard from him on the carriage before he said the Torah, "DaYO la`eved lihyot kerabbo/Enough for the servant to be like his master — is an aspect of DYO/ink on a book [the phrase can be alternately read, "Ink is to the servant, to be like his master"]; see there [Likutei Moharan #192]. And what happened was like this: that I traveled with him on the carriage to escort him to Tcherin for Shabbat Shirah, and then on the way he said that a certain thing had flashed before him at that moment, and that is when he said the aforementioned matter. And then he spoke with me a great deal, and strengthened me and consoled me then very much with sweet and pleasant words, and restored my soul a great deal, and said to me, "Won't it all be nullified due to the satisfaction that you will have? And is it an accomplishment to benefit a man in only the coming world? But rather, in this world as well he shall have goodness" — to the extent that out of the great intimacy with which he drew me close at that time, and the revelation of love with sweet words which he spoke with me, tears of crying from joy were aroused in me.

<After he said the statement which begins, "Can we allow Hashem Yitbarakh to decree harsh decrees (which is brought in Sichot Haran #70), then afterwards he said lightheartedly, "Elohim al domi lakh/God, do not keep silent" (Ps. 83:2) — to not allow Hashem Yitbarakh to "domen," which this word [Rus. dumat'] is "trachten/to think" in our language.>


Pertaining to the Sichot after Sipurei Ma`asiyot [Sichot Haran #74], what is written there that one should work oneself into anger during prayer, etc.:
And he said that this is the aspect of le`olam yargiz adam yetzer tov `al yetzer hara`/a man should always work his good inclination into anger over his evil inclination [Berakhot 5a]yargiz/make angry, specifically, a term of rogez/wrath, as one needs to make himself angry in holiness, as mentioned there regarding prayer.


Pertaining to Likutei Moharan next to the Ma`asiyot [i.e. Sichot Haran #89], to the statement that begins, "Da` sheyesh chavilot/Know that there are bundles" etc.:
It is lacking there, from line 9 to line 5 on the next page, 14, and this is how it should be: "Ma`avir rishon rishon/He takes away first first, that is, the first sin in each bundle" (so the phrasing of "rishon rishon" is very precise here. For according, to its simple meaning it is amazing why two times "rishon" applies, because there is no first besides one. However, in accord with the aforementioned it is very precise, because it is the first and first sin of each bundle and bundle, as mentioned):
And then when the Hakadosh Barukh Hu takes away the first and first sin of each bundle and bundle — which all the rest of the sins in each bundle were dependent on and trailing after the first sin in each bundle and bundle, as mentioned — and now Hashem Yitbarakh in His compassion takes away and nullifies the first and first sin in each bundle and bundle, now where can the rest of the sins in each bundle and bundle get their life? — since their root has been neutralized and broken off, which is the first sin in each bundle and bundle, as mentioned. And then the rest of the sins in each bundle and bundle return to Hashem Yitbarakh and come to Hashem Yitbarakh, that He should give them life, and then Hashem Yitbarakh himself gives them life and the man becomes exempt from them, for there is no longer a need [for him] to give them life now that he is privileged to arouse His Blessed compassion to take away rishon rishon etc. as mentioned. For, now the rest of the sins have returned to Hashem Yitbarakh and receive life from His Blessedness Himself. And this is the aspect of, "Alamdah posh`im derakheikha, vechata'im eleikha yashuvu/I will teach transgressors Your way, and faults shall return unto You" (Ps. 51:15). "Derakheikha" — this is the aspect of the Thirteen Attributes, as is written, "Hodi`eni na et-derakheikha/Make me know Your ways" (Ex. 33:13), and Hakadosh Barukh Hu showed him the Thirteen Attributes of Compassion. That is, when one learns to perform and fulfill these Thirteen Attributes then Hakadosh Barukh Hu takes away rishon rishon of each bundle and bundle, as mentioned; then the chata'im eleikha yashuvu/faults return to You. That is, the remaining faults in each bundle and bundle "return to You," for they go back and return to Hashem Yitbarakh to receive life from Hashem Yitbarakh Himself after their root has been cut, which is the first and first transgression in each bundle and bundle which Hakadosh Barukh Hu takes away through the Thirteen Attributes of Compassion. However, from where does Hakadosh Barukh Hu give them life ... ?


Pertaining to what is explained in the Sichot [#98], that winter is the aspect of pregnancy and summer is the aspect of birth:
And he gave us a wonderful talk at that time but it was mostly forgotten. And what I still remember is him talking then about the summer, which was tangibly approaching, for this conversation took place in Nissan before Pesach, at the time of the brit of his son Shelomoh Efrayim z"l, on the third day after the milah. What he said then was that in winter all the grasses and plants are entirely dead, for their power is nullified in winter, and then they are in the aspect of death; but when summer comes they all come to life and thrive. And then it is good and nice when one goes out to "laSuaCh basadeh/talk-meditate in the field" [Gen 24:63] this talk is prayer, pleading and aspirations to Hashem Yitbarakh. And then every SiaCh hasadeh/bush of the field — which are beginning to come to life and flourish — they all yearn and are included into his prayer and talk. And he went on giving this wonderful talk regarding this concept and other matters as well.


Regarding the Sichah that is printed in #39, where he wrote that one needs to strike his head on the wall, that is, strike his head, which is his mind, on the walls of his heart; see there:
Afterwards I heard in his name that this is the aspect of, "Vaysev Chizkiyahu panav el-hakir/And Chizkiyahu turned his face to the wall" [Isa. 38:2] that he turned and drew his face, which is the brain and the mind, to the walls of his heart, that is, as mentioned above, for the essence of one's face is his chokhmah and da`at [intellect and the knowledge/mind], which constitute the "light of the face," as explained elsewhere [Likutei Moharan #57].

[#74-77] Pertaining to Sefer HamidotEdit


Pertaining to the Alef-Beit [aka Sefer haMidot], regarding medicine, [something] which is recorded elsewhere:
He said he had [a section] in the Alef-Beit, letter Reish, on refuah/medicine, where all the remedies were written, and there was no illness in the world that did not have a remedy written there. However, he did not want to publish it, and he burned it.


Pertaining to the latter Alef-Beit [i.e. Part 2], letter Dalet, Da`at #1, which begins, "Know this: All the worlds and all creations have a special form, for example the lion species [is different from the sheep]... And all the differences are hinted by the image of the permuted letters; and one who is privileged to understand the Torah etc.":
It appears to me that this is the topic of the talk which I heard from his holy mouth before Shabbat Chanukah [5]565, regarding the creations in the universe, that all the images and forms of all people are all included in the word אדם/Adam/man stated in the Torah, "Na`aseh adam/Let us make man," for in this word, Adam, which Hashem Yitbarakh spoke — "Na`aseh adam/Let us make man," — in this word, all varieties of forms of people in the world are included. And similarly, in the word בהמה/behemah/dumb beast and חיה/chayah/animal stated in the story of Bereishit, in this word are also included all the forms of every beast and animal. And similarly with all the rest of the creations. And he went long with this talk and said, then, that there exist wisdoms, even in this world, on which one can live alone, without any food or drink. And he went on with this talk very much, but we were not privileged to write it down.


Pertaining to the new Alef-Beit, letter Dalet #1, at the end: "...and one will also know their unification, that is, reishitam vetakhlitam/ their headings and ends/ principals and ultimate purposes, for at the inception and in the ultimate purpose they are in unison and without difference. It is possible this was Rabbeinu z"l's meaning in the Torah which begins, "Lekhu chazu mif`alot Hashem" in LM II #39: "Ki lekhol davar yesh hatchalah vetakhlit/Each and every thing has a beginning and an end" etc.; take a good look there. So it is possible that his meaning was the aforementioned, that one must remember, know, and attain this matter, that in their beginning and in their ultimate ends they are in unison with no difference. For, this aforementioned Torah, "Lekhu chazu," I was not privileged to understand thoroughly at the time when I heard from his holy mouth; and also when he saw the Torah in writing he said that in this Torah I did not hit upon his meaning, and he said, "I did not speak in these terms, and this is not even what I meant." So it may be that his intention was the aforementioned concept; and I did not explain this there in writing, therefore he said that I did not hit upon his intention. Hashem knows the hidden things.


Pertaining to the new Alef-Beit, which he compiled during his childhood:
By means of zerizut/diligence it is easy to become the one who sustains the era, materially or spiritually. And the sign is: "Lekh-el-NeMaLaH, `atzel" [Prov. 6:6] — regarding this is the scripture: "MishaM ro`eH, eveN YisraeL/From there is the Shepherd, the stone of Yisrael" [Gen. 49:24], that is, the sustainer. That is, meriting to be appointed to be the supporter is based on diligence, which is learned from the ant, for "MishaM ro`eH, eveN YisraeL." And this matter have already been printed in the new Alef-Beit, in different phrasing; but it was in this style that I heard this matter from his holy mouth.

[#78-80] Pertaining to Conversations Surrounding LMEdit


The Torah, "Atem nitzavim/You are standing," in LM #44, he taught on the Shabbat before Rosh Hashanah of 5563, on the first Shabbat after I had become his follower. And there he speaks about clapping hands during prayer. And know, that at that time when he said this Torah, it was close to when he entered here in Breslev, and then is when he spoke a great deal regarding clapping hands in prayer. And he told me that at the beginning of his entering here, he once stood in the doorway of the beit midrash in his house and rebuked the people with regard to prayer, that they are not praying properly. And he spoke up and said that one does not hear, from any of those who are praying, any hand clapping. And from this we immediately discerned that he wants to put the crown back in its place, that they should once again stir up and pray with aim, fervor, and great power, like the early Chasidim who were during the times of the Ba`al Shem Tov z"l and his holy students who were in the generation before us. For, during Rabbeinu z"l's early years the chasidim already started to cool off, etc., and he z"l labored and toiled a great deal to repair all this, to return the crown to its place.

Also at that time, before the Shabbat that was before that Rosh HaShanah, with me there were two prominent chasidim, and they dined by him z"l, and during their conversation with him they were making mockery of someone in Nemirov whose custom was to do a great deal of hand clapping during prayer, and Rabeinu z"l took exception with this, said harsh things to them and said to them, "And do you know what is hand clapping during prayer and all the things involved in it, that you make mockery of this man, whose hand clapping you find unacceptable? And afterwards on the Shabbat after this, which was the Shabbat before Rosh Hashanah, I came for Shabbat, and then he said the Torah, "Atem Nitzavim" regarding hand clapping. And it was the first Torah that I was privileged to hear from his holy mouth, and immediately I wrote it down with his great help, praise to the God of my life.

Also afterwards, not long after Sukkot, one prestigious man came to him from Nemirov, and he was the man who was with by him before Rosh Hashanah, who was making mockery of the hand clapping of the aforementioned man. And this man came on account of his son at home who had become ill, the Merciful One spare us. And Rabbeinu z"l showed him a passage in Peri `Etz haChayim regarding "Veyasem Lekha Shalom," the acrostic of which is "ShaLeV/tranquility," which is the aspect of "ShaLeV hayiti vayfarpreini/I was at ease, and he broke me asunder" [Job 16:12] etc. And he ordered him to read this material out loud in his presence, so he had to say it in his presence. And afterwards Rabbeinu z"l taught the lesson about hand clapping in Torah #46 regarding the three hands etc.; see there. But this man refused to put his shoulder to it, to bear the yoke of Torah and become a follower of him z"l. And he returned to his house and the child became more ill. And the man told me the whole affair that Rabbeinu z"l was engaged in with him, and all of his lesson which he told him at that time. He also told me that Rabbeinu z"l told him some story of an aristocrat who was most hard and brazen, but I do not remember it well. And the man asked of me that when I travel to him I should mention the child to him and ask him to save him. And I traveled shortly afterwards to him z"l and spoke about it with him. He spoke up and said, "The child is still alive!?" in an expression of amazement. And I stood trembling and astonished, for I discerned from his words that the decree of judgement was already sealed on the boy, to die. Rabbeinu z"l spoke up and said if that man "would have accepted my words, the child would have already returned to his health." (That is to say, but now that he did not accept my words it is impossible for the child to survive.) And so it happened, that the boy passed away soon. And when Rabbeinu z"l spoke with me regarding this man who did not accept his words, I began to advocate for him and said, "How can he become your follower, as he is already a follower [that is, of one of Rabbeinu z"l's disputers]. And he z"l replied, "If so, he has a big test," in other words: So what? Because of that it is impossible for him to become [my] follower? Only, his test is bigger — but he certainly needs to stand the test and break all the obstacles and become [my] follower.


The Torah, "Yemei Chanukah hem yemei hoda'ah, bechinat Todah/The days of Chanukkah are days of thanksgiving, the aspect of the thanksgiving offering" etc. in LM II #2:
This Torah he delivered on Shabbat Chanukkah, the year in which he had returned from Lemberg, and according to my humble knowledge, he drew into it the aspect of the tikkun of korban todah/thanksgiving offering, which he needed to bring for having returned home from there in peace. For, this is an extremely big and wonderful salvation for us and all Yisrael, for had he remained there in Lemberg, his light might have been put out completely, God forbid, and we would not have heard all the awesome things that he revealed to us afterwards in his Torahs and conversations which he gave afterwards, especially the stories, as the main part of the long stories he revealed to us afterwards, especially "The Seven Beggars." And we definitely ought to bring a korban todah for such a salvation. Also, several times after returning from Lemberg we heard from him z"l that he gave praise and thanksgiving to Hashem Yitbarakh for returning from there. And during the trip, whenever he arrived at some place where he had previously been when traveling there, he would say that it is fitting to praise Hashem Yitbarakh for bringing [me] back here, to be in these places; for I thought, God forbid, I would not be back to see them any more.


What is stated there, at the end of the verse, "Vayhi miketz" according to the statement of our Rabbis z"l regarding Bar Bei Rav de'Chad Yoma:
This came about through a prestigious person from the young populace who traveled to him for Shabbat Chanukkah from Brailov but became held up in Nemirov and did not arrive for that Shabbat, but after Shabbat he arrived here. And Rabbeinu z"l, when he said the aforementioned Torah, "Yemei Chanukkah," did not finish explaining the text, "Vayhi miketz" in accord with that Torah, until that man came after Shabbat; then he began to explain that scripture according to the statement of our Rabbis z"l regarding Bar Bei Rav de'Chad Yoma. And he was of the same concept, for this man was really a bar bei rav de'chad yoma, a one-day student [lit. one-day son of the rav's house], for he was not with him on Shabbat but only after it during the week, on Sunday only. And we saw wonders of Hashem, that specifically through him were stated these things, which have pertinence to him, and they are alluded to in the aforementioned scripture.

And it is impossible to explain what is in my heart about this. For, all his words were extremely and awesomely weighed out, as explained elsewhere [see #348, 362, 389]. Also, this is a time when I saw this, for before Shabbat he did not at all make revelation on the scripture, "Vayhi miketz," for the revelation of the Torah is according to the souls that are in his presence then [as explained in the Torah "Ashrei" in LM #13; and also in the Torah "Tish`ah Tikkunim," LM #20]. And afterwards when this man came, then he revealed the explanation of the beginning of the scripture according to that Torah, namely "Vayhi miketz" etc. as explained in its place; see there. But the rest of the scripture he did not finish explaining. And I very much pressed him to explain the rest to us, but he was not willing whatsoever. And then I saw how each and every utterance is let out by weight, according to the souls and their aspirations, etc. Also, what is explained there regarding the four things which Rabbi Eliezer used as proof, which are "Let the carob prove" etc. — the revelation of these things as well he did not reveal at the time of this Torah's delivery — only in general — but he did not elucidate them explicitly as they are explained now, until his brother Rabbi Yechiel z"l came with some more people who also traveled [to come] for this Shabbat but were delayed as well. And afterwards when they came, then specifically he revealed this matter, and he explained those four things according to that Torah, in detail, as mentioned.

[#81-103] New StoriesEdit


5565/1805 I was standing by the table and leaning over the sea, and all the nations and kings stood gazing and were amazed. It's the "Table of Kings," the "Sea of Wisdom," for I will reveal such wisdom that even etc.

(א) שנת תקס"ה הייתי עומד סמוך על השלחן ושוחה בים וכל האמות וכל המלכים עמדו והסתכלו ותמהו הינו שלחן מלכים, ים החכמה, שאגלה חכמה שאפלו וכו':


5567/1807 Breslev, Parashat Wayhi, after I made Kiddush haLevanah by myself, and he told me, "If you'd be joyful it would be a great benefit to the world!"

Then he told how he dreamt that they many soldiers were in motion, and an exaggeratedly great many birds birds were flying after them, and I asked the person beside me side why the birds following them are flying. He told me they're going to help those soldiers. I asked, "How can they help them?" He answered me that these birds deposit from themselves a moist secretion, whereby the enemy pass away; this is how they help the army. This was puzzling to me — wherever they're leaving the secretion, isn't that where the army is also, and won't they be harmed as well?

(ב) שנת תקס"ז ברסלב פרשת ויחי אחר שהייתי מקדש הלבנה בעצמי, ואמר לי אם הייתם שמחים היה טובה גדולה להעולם.

אחר כך ספר זאת שראה בחלום היו הולכים חילות רבות מאד והיו פורחים אחריהם צפרים רבים מאד גזמא גדולה, ושאלתי לאותו שאצלי על מה הם פורחים הצפרים שאחריהם ואמר לי שהולכים לעזר לאותן החילות. ושאלתי איך יעזרו להם והשיב לי שהצפרים האלו מניחין מעצמם לחה שעל ידי אותה הלחה נסתלקים שכנגדם ובזה הם עוזרים לאותן החילות. והיה קשה לי זאת הלא במקום ההוא שמניחין הלחה נמצאים אותן החילות גם כן שם ויזיק להם גם כן.

Meanwhile I saw the birds started to come down, till they all stood on the earth, and they walked after the soldiers and were collecting from the earth with their mouths. The thing they were collecting was something round and not a food item. It puzzled me how these birds could follow along with the soldiers, for in walking a man goes faster than the birds; also what is this that they're collecting? And they told me that from what they collect is produced the aforementioned secretion that kills the opposing ones as mentioned, and wherever they deposit the secretion causes the enemies to die on the spot. (Many things puzzled me about this and I don't remember them.)

בתוך כך ראיתי והתחילו הצפרים להוריד עצמן למטה עד שעמדו כלם על הארץ, והלכו אחרי החילות והיו מלקטים מן הארץ בפיהם. והדבר שלקטו היה דבר עגל ולא היה דבר מאכל. והיה קשה לי איך יבואו וילכו אלו הצפרים אחרי החילות, כי בהליכה האדם הולך מהרה יותר מן הצפרים, ומהו זה שמלקטים. ואמרו לי שזה שמלקטים מזה נעשה לחה הנ"ל שממית אותן שכנגדם כנ"ל, ובכל מקום שמניחין הלחה על ידי זה נסתלקים ומתים שכנגדם במקום שהם (והיה קשה לי בזה כמה דברים ואיני זוכרם).

I went in a hidden place and, and saw a very low entrance. I went in and there were no windows in that room and it was dark. But I went in there, as I wanted to hide, and I hid. Meanwhile all the birds started coming in, and I wanted to drive them out and I was shooing them with my hands. But a shunra [cat] was in their way, and birds usually flee from a cat; this is why they all entered the room. All my shooing them with my hands was to no avail because of the cat.

ונכנסתי למקום מצנע וראיתי שהיה פתח נמך מאד, ונכנסתי לשם ושכבתי עצמי שם ולא היו שום חלונות באותו החדר, והיה שם חשך. ונכנסתי לשם שהייתי רוצה להתחבא ונחבאתי שם. בתוך כך התחילו לכנס לשם כל הצפרים, והייתי רוצה לגרשם והייתי מפריחם בידי, ועמדה שונרא [חתול] בפניהם ודרך הצפרים לברח מפני השונרא ומחמת זה נכנסו כלם לתוך החדר. וכל מה שהייתי מפריחם בידי לא הועיל מחמת השונרא.

And I asked, "Why do they come here?" They said they com here to get the pox (אבעבועות). And the told me the pus from the pox is the secretion that kills the opponents. I asked, "Can't some of them also die from the pox?" And they said actually that's true, and those corpses of them that die harms the place where they die. And I suffered a great deal, for I feared lest I die, God forbid, from the putridity of the corpses. For there were a great many birds there, so I was praying to Hashem Yithbarakh for this. Meanwhile the pox passed over them and they regained their health. A bird flew off in joy and they all flew off like him, and a shout went out in the world, "Mazal tov, Mazal tov!" And I too yelled, "Mazal tov!"

ושאלתי על מה הם באין לכאן, ואמרו לי שהם באין לכאן להיות להם פאקין [אבעבועות]. ושאלתי למה זה ואמרו לי שהלחה של הפאקין, היא הלחה הנ"ל שממיתה אותם שכנגדם. ושאלתי הלא מפאקין יכולים למות מהם גם כן ואמרו לי שכן הוא באמת, ומאותן הנבלות שמתין מהם זה מזיק לאותו המקום שהם מתים שם. והיה לי צער גדול, כי יראתי שלא אגוע חס ושלום מסרחון הנבלות, כי היו שם צפרים הרבה מאד, והייתי מתפלל להשם יתברך על זה. בתוך כך עברו עליהם הפאקין וחזרו לבריתן ופרח משם צפור בשמחה וכן פרחו כלם אחריו, ונעשה צעקה בעולם מזל טוב מזל טוב, וגם אני שאגתי מזל טוב:


This is what he told at the beginning of Summer 5564/1804. He spoke up and said, "I'll tell you what I saw, and you will tell it to your children."

Someone was lying on the ground, and around him sat people in circle, and around the circle another circle, and around that circle another circle, and so on, many circles. And around them sat several other people not in order. And the one who sat in the middle (in other words, leaning on his side), moved his lips, and all those around him, their lips followed his.

(ג) מה שספר תחלת קיץ תקס"ד ענה ואמר אספר לכם מה שראיתי ותספרו לבניכם.

אחד היה שוכב על הארץ וסביבו היו יושבים עגול וסביב העגול עוד עגול וסביב העגול עוד עגול, וכן עוד כמה עגולים, וסביבם היו יושבים עוד כמה אנשים בלי סדר. ואותו שהיה יושב באמצע (כלומר שהיה יושב מטה על צדו) היה עושה בשפתיו וכלם סביבו היו עושים בשפתותיהם אחריו.

Later I looked and behold, he's no more (the one in the middle), and all those sitting around him stopped moving their lips, and I asked, What is this? They said he got cold and passed away, so he stopped talking and they stopped talking.

ואחר כך ראיתי והנה איננו (אותו האמצעי) וכלם היושבים סביבו הפסיקו לעשות בשפתותיהם, ושאלתי מה זה. השיבו לי שנתקרר ונגוע ופסק מלדבר והפסיקו מלדבר.

Then they all started running, and I ran after them. And I saw two palaces, that is, very nice, beautiful buildings. In there sat two officers, against whom they started making charges, "Why have you deceived us?!" And they wanted to kill them, and the officers ran outside. And I saw them, and their nature [mahut] appealed to me a great deal, and I ran after them.

ואחר כך התחילו כלם לרוץ ורצתי אחריהם. וראיתי שני פאלאצין [ארמונות] הינו בנינים נאים יפים מאד, ושם היו יושבים שני שררות והם רצו לשם להשררות והתחילו לטען עמהם למה התעיתם אותנו, ורצו להרגם, וברחו השררות לחוץ. וראיתים והוטב בעיני מאד מהות שלהם. ורצתי אחריהם.

And I saw from afar a beautiful tent. From there, they shouted to the officers, "Go back, and request all the merits that you have, and carry them in your hands. And go to HaNeR/ the Lamp that hangs there, and there you will accomplish all that you wish."

וראיתי מרחוק אהל יפה. וצעקו משם להשררות חזרו לאחוריכם, ובקשתם כל הזכיות שיש לכם ונטלתם בידכם. ותלכו להנר התלוי שם, ושם תפעלו כל מה שתרצו.

They turned back and received their merits; there were bundles of merits there, and they ran to the light, and I ran after them, and I saw a (lit) NeR/ Lamp hanging in the air. The officers came and cast their merits to the Lamp, and sparks fell from the Lamp into their mouths. The Lamp changed back and became a NaHaR/ River.

וחזרו לאחוריהם וקבלו הזכיות שלהם והיו שם חבילות זכיות, ורצו להנר ורצתי אחריהם וראיתי נר (דלוק) תלוי באויר, ובאו השררות והשליכו הזכיות אל הנר ונפלו מהנר ניצוצות לתוך פיהם. והחזיר עצמו הנר ונעשה מהנר נהר ושתו כלם מהנהר.

And they became creatures inside them, and when they opened up to talk, the creatures came out. I saw them running and returning; they were neither any sort of man nor animal, just creatures.

ונעשו בריות בקרבם, וכשפתחו לדבר יצאו מהם הבריות. וראיתים רצים ושבים ואינם מין אדם ולא מין חיה רק בריות.

Then they decided to return to their place. But they said, How can we go back to our place? One replied, "Let us send to the one who stands there and holds a sword [extending] from heaven to earth. They said, "Who should we send?" They decided to send for the creatures, and the creatures went there, and I ran after them.

ואחר כך התיעצו לחזר למקומם. ואמרו איך נוכל לחזר למקומנו. ענה אחד נשלח להאחד העומד שם ואוחז חרב משמים לארץ. ואמרו את מי נשלח. והתיעצו לשלח להבריות והלכו הבריות לשם ורצתי אחריהם.

And I saw him, dreadful, standing from heaven to earth, with his sword in his hand from heaven to earth, and it has several blades. Namely, one edge, meaning a blade, for killing; one edge for poverty, one edge for weakness, and so forth for other punishments.

וראיתי אותו מאים עומד משמים לארץ וחרבו בידו משמים לארץ, ולה כמה פיות. הינו פה אחד הינו חד (שקורין שארף) למיתה, ופה אחד על עניות ופה אחד על חלשות. וכן כמה פיות על שאר ענשים.

And they [the creatures] started to ask, "Such a long time we have sufferings from you. Now be a help to us and bring us to our place." (But he said, "I cannot help you."). And they asked, "Give us the blade of death and we will kill them," but he did not want. They asked for another blade but he did not want to give them any blade, and they went back. Meanwhile came an order to kill the officers, and they decapitated them.

והתחילו לבקש שזה זמן רב היו לנו יסורים ממך. עתה היה לנו לעזר והבא אותנו אל מקומנו (ואמר איני יכול לעזר אתכם) ובקשו, תן לנו הפה של מיתה ונהרג אותם ולא רצה. ובקשו פה אחר ולא רצה לתן להם שום פה (הינו שארף) וחזרו. בתוך כך בא פקדה להרג את השררות והסירו את ראשם.

Meanwhile the story goes again as before, that someone was lying on the ground as mentioned, surrounded by circles etc., and the officers fled etc.; everything as mentioned. Only, now I saw that to officers did not cast their merits to the Lamp. Rather, they took their merits, went to the Lamp, and broke their hearts and began requesting and entreating before the Lamp.

בתוך כך חזר המעשה כשהיה, שהיה אחד שוכב על הארץ כנ"ל וסביבו עגולים וכו' ורצו להשררות וכו' הכל כנזכר. רק עתה ראיתי שהשררות לא השליכו הזכיות אל הנר. רק לקחו הזכיות והלכו להנר ושברו את לבם והתחילו לבקש בתחנונים לפני הנר.

And sparks fell from the Lamp into their mouths, and they entreated some more, and HaNeR/ the Lamp became a NaHaR/River etc., and the creatures were formed as mentioned. And they told me these ones would live, for the first ones incurred execution for casting their merits at the Lamp, rather than beseeching in pleading like these did.

ונפלו ניצוצות מהנר לתוך פיהם, ובקשו בתחנונים עוד, ונעשה מהנר נהר וכו' ונעשו הבריות כנ"ל ואמרו לי שאלו יחיו, כי הראשונים נתחיבו הריגה על שהשליכו הזכיות להנר ולא בקשו בתחנונים כמו אלו.

And I didn't know what this is, and they told me, "Go to this room and they'll tell you an explanation of this."

ולא ידעתי מה זה, ואמרו לי לך אל החדר הזה ויאמרו לך פרוש על זה.

I went there, and sitting there was an ZaQeN/ elder and I asked him about this. He gripped his ZaQeN/ beard in his hand and told me, "Behold, my beard is an explanation of the story. And I asked, "I still don't know."

והלכתי לשם והיה יושב שם זקן אחד ושאלתיו על זה. ותפס זקנו בידו ואמר לי הרי זקני היא פרוש על המעשה. ושאלתיו איני יודע עדין.

He said to me, "Go to this room and there you'll find an explanation." I went there and saw a room infinitely long and wide, filled entirely with writings, and wherever I opened I saw an explanation of this story.

ואמר לי לך אל החדר הזה ושם תמצא פרוש. והלכתי לשם וראיתי החדר ארך ורחב עד אין קץ וכלו מלא כתבים, ובכל מקום שפתחתי ראיתי פרוש על המעשה.

All this, I heard directly from his holy mouth. And he said that all his Torah lessons contain hints from this story. And the Torah that begins, "Tish`a tikkunim", in LM #20 is in its entirety an explanation of this story.

כל זה שמעתי מפיו הקדוש פה אל פה. ואמר שכל התורות שהוא אומר יש בהם רמזים מהמעשה הזאת. והתורה המתחלת תשעה תקונין בלקוטי א' סימן כ' הוא כלו פרוש על זאת המעשה.

A keen person will discern there, many wondrous hints from this story; see there. What it explains there, that the heart is opened, in the aspect of (Ps. 105), "Pathach tzur we'yazuvu mayim/ He opened a rock and waters flowed out," see there, the aspect of the rivers mentioned. Discern there thoroughly the entire lesson, and you'll be able to discern just some hints of this vision.

והמשכיל יבין שם כמה רמזים נפלאים מזאת המעשה עין שם מה שמבאר שם שנפתח הלב, בבחינת (תהלים קה) פתח צור ויזובו מים עין שם, בחינות נהרות הנ"ל. והבן שם כל התורה היטב ותזכה להבין איזה רמזים בעלמא בזאת המראה הנ"ל.

The one who was lying on the ground and then he [Rabbi Nachman] looked and behold he's no more, and they answered him that he got cold and passed away — this is the aspect of the soul explained in the aforementioned Torah, beset with sufferings, "Pat bemelach tokhel.. We`al ha-aretz tishan/Bread with salt you shall eat.. and on the ground you shall sleep." (Avot 6:4)

זה שהיה שוכב על הארץ ואחר כך ראה והנה איננו והשיבו לו שנתקרר ונגוע. זה בחינת הנשמה המבאר בהתורה הנ"ל שהיא מסבלת ביסורין פת במלח תאכל עין שם, ואפשר מרמז על מה שנאמר שם במשנה (אבות ו) אחר פת במלח תאכל וכו' ועל הארץ תישן.

Perhaps this is the hinted of what is written above, that he was lying on the ground, surrounded by many circles and many others not-in-order, for everyone receives from this soul, for all the Torah explanations are drawn by it. And perhaps this is why it hints they were moving their lips, namely revealing these Torah explanations. And therefore when he got cold and passed away, this one in the middle, who hints to this soul, consequently they all stopped moving their lips and talking, for when this soul cools off, which is the aspect of it passing away, then there is no power to draw Torah explanations, as explained in that lesson. Look there thoroughly.

ואפשר לזה מרמז מה שכתוב לעיל שהיה שוכב על הארץ וסביבות הנ"ל כמה עגולים וכמה בלי סדר. כי כלם מקבלים מהנשמה הנ"ל, כי כל באורי התורה נמשך על ידה. ואפשר זהו שמרמז שהיו עושים בשפתותיהם הינו שהיו מגלים באורי התורה הנ"ל ועל כן כשנתקרר ונגוע האמצעי הנ"ל שהוא מרמז להנשמה הנ"ל על כן הפסיקו כלם לעשות בשפתותיהם ולדבר כי כשהנשמה הזאת נצטננת שהוא בחינת הסתלקות שלה אזי אין כח להמשיך באורי התורה כמבאר במאמר הנ"ל עין שם היטב.

Take note with great inspection of the above story and that Torah, and you can be privy to discern many more awesome hints.

ודוק מאד בעיון גדול במעשה הנ"ל ובהתורה הנ"ל, ותזכה להבין עוד כמה רמזים נוראים.

Their running to the officers and making claim against them, that is the idea of dispute and altercation, this is the aspect of controversy about the tzaddikim, resulting from the cessation of Torah explanations. Perhaps the officers allude to Moshe and Aharon, who passed away because of "Mei-Meriva/ waters of strife" (Num. 20:13 et. al.) for making the mistake explained there in that Torah, that they did not beseech with supplications. Understand this well.

וזה שרצו להשררות והתחילו לטען עמהם הינו ענין מריבה וקטטה זה בחינת מחלקת שנעשה על הצדיקים על ידי הסתלקות באורי התורה ואפשר שהשררות מרמזים על משה ואהרן שנסתלקו בשביל מי מריבה על שטעו הטעות המבאר שם בהתורה הנ"ל שלא בקשו בתחנונים והבן היטב.

The concept of the Lamp, which dropped sparks into their mouths, and the Lamp (HaNeR) became a River (NaHaR) etc., this is the aspect of "hot words" drawn from the Supernal Heart (Lev ha`Elyon) by arousing Hashem Yithbarakh's compassionate goodness on him, and the Lev ha`Elyon opening, and speech influxing from the Lev ha`Elyon, and thereby drawing the Torah explanations also from there, in the aspect of (Ps. 105:41), "Pathach tzur we'yazuvu mayim/ He opened a rock and out flowed waters" etc.

וענין הנר שנפלו ניצוצות בתוך פיהם וחזר הנר ונעשה נהר וכו', זה בחינת דבורים חמים שממשיכים מלב העליון על ידי שנכמרו רחמי השם יתברך עליו ונפתח לב העליון ונשפע מלב העליון דבורים, ועל ידי זה ממשיך באורי התורה גם כן משם, בבחינת פתח צור ויזובו מים וכו'.

And this is the aspect of HaNeR/the Lamp becoming NaHar/River, for the Lamp hints to the Heart which is the Burning Lamp, as is known. And initially sparks fell from there into their mouths, this is the aspect of "Hot Words" drawn from the Heart that is called "Lamp" in that story, as is known. Then HaNeR/ this Lamp itself becaame NaHaR/ River, this is the aspect of Torah explanations that are also drawn from the Heart, which is the aspect of Lamp. In the aspect of (Ps. 105:41), "Pathach tzur we'yazuvu mayim," as mentioned.

וזה בחינת מה שחזר הנר ונעשה נהר, כי הנר מרמז על הלב שהוא נר דלוק כידוע. ובתחלה נפלו ניצוצות משם לתוך פיהם זה בחינת דבורים חמים שנמשך מהלב שנקרא בהמעשה הנ"ל נר כנ"ל. ואחר כך זה הנר בעצמו חזר ונעשה נהר, זה בחינת באורי התורה שנמשך גם כן מהלב שהוא בחינת נר. בבחינת פתח צור ויזובו מים כנ"ל.

Their tossing up their merits, is their mentioning their merits and good deeds. And they used the "matteh-`oz/ staff of strength" for drawing Torah. This is the mistake they made, as explained there; see there.

ומה שהשליכו הזכיות הינו שהזכירו הזכיות והמעשים טובים שלהם. והשתמשו במטה עז בשביל המשכת התורה. וזהו הטעות שטעו כמבאר שם עין שם.

And the creatures that were formed inside them and which emerged when they opened their mouths, this is the aspect of the spiritual forces, which are the mal'akhim/ angels / messengers that were formed from the letters of their new Torah teachings. And they receive power from Edom, who is the aspect of the one described in the story, holding the sword in his hand. For he is appointed in charge of the sword, and he is appointed over all the punishments wherewith to punish the wicked. And this is the aspect of the many kinds of edges and blades his sword has. Sometimes it's necessary to punish the wicked by sword and killing, sometimes with other punishments. As explained there in that Torah.

והבריות שנעשו בקרבם ואחר כך כשפתחו פיהם יצאו. זה בחינת כחות הרוחניות שהן המלאכים שנבראים מאותיות התורה שמחדשין. והם מקבלים כח מאדום. שהוא בחינת זה שאוחז החרב בידו המבאר מהמעשה. כי הוא ממנה על החרב, והוא ממנה על כל הענשים לענש הרשעים. וזה בחינת כמה מיני פיות וחדודין שיש לחרבו, לפעמים צריכין לענש הרשעים בחרבא ובקטלא, ולפעמים בענשים אחרים. כמבאר שם בהתורה הנ"ל.

But because of the blemish and error he did not want to give them any edge or blade of the sword, for he did not want to give them any power. As in, "WaYomer... lo-ta`avor bi/ And [Edom told Moshe] you will not pass through me" (Num. :18) etc. Read there thoroughly. For it is necessary to break one's heart specifically, and plead in supplications. And even though they carry in their hands their merits, namely the matteh oz, this is for a different matter: to subdue the evil in the community. But drawing Torah needs to educed by praying for kindness and by pleading.

ומחמת הפגם והטעות לא רצה לתן להם שום פה וחד (הינו שארף) מהחרב, כי לא רצה לתן להם שום כח בחינת ויאמר לא תעבר בי וכו' עין שם היטב, כי צריכין לשבר הלב דוקא ולבקש בתחנונים. ואף על פי שלוקחין בידם הזכיות הינו המטה עז, הוא בשביל ענין אחר להכניע הרע שבעדה, אבל המשכת התורה צריכין להמשיך ברחמים ותחנונים.

So, thoroughly inspect that Torah in the utmost. Then in this story you will discern more wondrous hints, and see as many wonders of Hashem as your comprehension allows. How utterly deep are his thought! If indeed after all this we extract only some hints, still the things are infinitely hidden and sealed. Nonetheless whatever is possible for us to comprehend, whatever allusion in this wondrous and awesome vision — how good for the soul!

ודוק היטב מאד בהתורה הנ"ל, ובהמעשה ותבין עוד רמזים נפלאים ותראה נפלאות השם לפי השגתך, מה מאד עמקו מחשבותיו, אם אמנם אחר כל זה אף אם מוצאים איזה רמזים בעלמא, עדין הדברים סתומים וחתומים עד עת קץ. עם כל זה מה שאפשר לנו להשיג איזה רמז בעלמא במראה נפלאה ונוראה כזו, מה טוב להנשמה.

For, it is a great privilege for a person to have his thoughts roam the words of Rabbeinu of blessed memory, holy and awesome; no one compares to him. And it's impossible to tell his holy praise without blemishing his honor, God forbid, for "whoever adds, detracts." Like a king whom they praise [for his thousand silver dinars, whilst he has a thousand gold ones] (Ber. 33b). And whatever praise of Rabbeinu of blessed memory, the utterly holy and awesome, is found in our words, people should know it amounts to virtually nothing; it is not even like a drop in the ocean, for it is impossible to tell his praise at all, for he was concealed in uttermost concealment from human intellect. Even great tzaddikim have been unable to comprehend a bit of his loftiness. So we haven't at all any comprehension or grasp of him, except by the bit of wondrous Torahs he revealed in his holy books, and the awesome stories brought here. From this, each person as much as he can fit in his heart can discern a tiniest bit how far the apex of this power and holiness reach, up to infinity. Fortunate is the child of woman who has attained such a level that ascends beyond high, what the mouth cannot speak nor the heart think.

כי הוא זכות גדול להאדם כשזוכה שיהיו מחשבותיו משוטטות בדברי רבנו זכרונו לברכה הקדוש והנורא מאד אשר אין ערך אליו. ואי אפשר לספר בשבחו הקדוש שלא לפגם בכבודו חס ושלום כי כל המוסיף גורע. משל למלך שמקלסין אותו וכו' (עין ברכות לג:) וכל מה שנמצא בדברינו איזה שבח על רבנו זכרונו לברכה הקדוש והנורא מאד, צריכין לידע שהכל נחשב כלא, ואינו אפלו כטפה מן הים הגדול, כי אי אפשר לספר בשבחו כלל, כי היה נעלם בתכלית ההעלם משכל אנושי. ואפלו צדיקים גדולים אי אפשר להם להשיג מקצת מעלתו. ואין לנו שום השגה ותפיסה בו כלל כי אם על ידי קצת התורות הנפלאים שגלה בספריו הקדושים, והמעשיות הנוראות המובאים פה. ומזה יכול כל חד כפום מה דמשער בלבה להבין קצת מעט מזער עד היכן מגיע רום תקפו וקדשתו עד אין תכלית. אשרי ילוד אשה שזכה למעלה כזו העולה למעלה למעלה, מה שאין הפה יכול לדבר והלב לחשב.

And if indeed it were nonetheless possible to relate a little of his holy praises, what little we saw with our eyes, alas a prudent person keeps silent due to the enormous controversy about him during his life.

ואם אמנם אף על פי כן היה אפשר לספר קצת בשבחיו הקדושים מה שראינו בעינינו קצת. אך המשכיל כעת ידם מחמת המחלקת הגדולה שהיתה עליו בחייו.

(Pertaining to the above) And this is their requesting [Edom] for a blade of death, and he did not want to give, and they asked for a different blade, and he was also unwilling. For [the two officers] wanted to punish them with sword and killing, and he did not want to give them this power, and they asked in any case a different punishment for the wicked, and he was totally unwilling — all because of this error. And their asking that he give them power to be able to go back, this alludes to entering Eretz Yisrael, for hey need to receive from him some power to punish the wicked in order to enter Eretz Yisrael. Understand well. Their telling the one with the sword in his hand that such a long time they're suffering from him, this is the aspect that they told Edom (Num. :14): "Atah yada`ta eth-kol ha-tela'ah asher metzathanu/ You know all the travail that has befallen us" — "you" specifically, because all the punishments are by him; see there in that Torah. The elder saying his beard is explanation of the story: because that whole Torah hints to the aspect of zaqqen/ elder / beard, as Rabbeinu of blessed memory explained, that everything hints to "Tish`ah tikkunim yaqqirin ithmasrin l'diqna / Nine precious repairs are transmitted to the Beard" [Z. Idra Rabba], as thoroughly explained there. Consequently afterwards, when this story started over again, that someone was lying on the ground etc., then the officers were careful to not cast their merits at the Lamp, but rather took their merits and went to HaNeR/the Lamp and broke their hearts and started beseeching in prayer for grace. So they said these ones will live. For the first ones incurred death for casting their merits at the Lamp and not asking entreating like these, as described above. For the essence of Moshe Rabbeinu's error was not drawing the waters of Torah by goodly and gracious prayers, rather than by the matteh `oz/ power rod, which is the aspect of striking the rock etc. (ibid. :11), as he explains there. Therefore this time they were careful to speak and ask only in prayers for goodness and grace and thereby they lived. Let it be His will our Righteous Messiah come soon in our days and bring us in peace to the holy Eretz Yisrael and then all will be right, Soon in our days, Amen!

(שיך לעיל) וזה שבקשו פה הינו שארף של מיתה, ולא רצה לתן, ובקשו פה אחר ולא רצה גם כן. כי רצו לענש אותם בחרבא וקטלא, ולא רצה לתן להם זה הכח, ובקשו על כל פנים ענש אחר לענש את הרשעים ולא רצה כלל, הכל מחמת הטעות הנ"ל. וזה שבקשו שיתן להם כח כדי שיוכלו לחזר, זה מרמז שיבואו לארץ ישראל, כי הם צריכין לקבל ממנו איזה כח לענש הרשעים כדי לבוא לארץ ישראל והבן היטב. וזה שאמרו לזה שהחרב בידו שזה זמן רב היה להם יסורים ממנו, זה בחינת מה שאמרו לאדום (במדבר כ): "אתה ידעת את כל התלאה אשר מצאתנו", אתה דיקא כי כל הענשים על ידו עין שם בהתורה הנ"ל. וזה שאמר הזקן שזקנו הוא פרוש על המעשה כי כל התורה הנ"ל מרמז בבחינת זקן כמו שבאר רבנו זכרונו לברכה שהכל מרמז בתשעה תקונין יקירין אתמסרין לדקנא, כמבאר שם היטב. ועל כן אחר כך כשחזר נעשה מעשה הנ"ל שהיה אחד שוכב על הארץ וכו' אז נשמרו השררות ולא השליכו הזכיות אל הנר, רק לקחו הזכיות והלכו להנר ושברו את לבם, והתחילו לבקש בתחנונים. ואמרו שאלו יחיו, כי הראשונים נתחיבו הריגה על שהשליכו הזכיות להנר ולא בקשו בתחנונים כמו אלו, הינו כנ"ל. שעקר הטעות של משה רבנו היה שלא המשיך מימי התורה על ידי רחמים ותחנונים, רק על ידי מטה עז, שזה בחינת הכאת הצור וכו' כמו שמבאר שם. ועל כן עתה נשמרים לדבר ולבקש רק ברחמים ותחנונים ועל ידי זה יחיו. יהי רצון שיבוא משיח צדקנו במהרה בימינו ויביאנו לשלום לארץ ישראל הקדושה ואז יתקן הכל במהרה בימינו אמן:


What he told shortly before Rosh Hashanah 5569, at the end of summer 5568, at which time the shochet of Teplik brought him a wonderful chair: close to this time he told this, that he saw it in a vision or a dream that they brought him a chair, and it was surrounded by fire. And the whole world, men, women and chilren, went to see it, and when they returned from there then immediately they became interconnected and matches were made amongst them. And all the leaders of the generation also went to see it. And I asked how far is it, and why matches were immediately made. And I went around them to get there, and I heard that Rosh Hashanah was fast approaching. And I had doubt whether to turn back or to remain there, and I was confused in mind, and I said in my heart, "How shall I remain here for Rosh Hashanah?" but in my mind I said, "Considering the frail body that I have, why should I turn back?" So I was there, and I came to the chair and I saw there Rosh Hashanah — the real Rosh Hashanah. And also Yom Kippur, the actual Yom Kippur. And also Sukkot, the real Sukkot. I also heard that they were shouting, "Chodsheikhem umo`adeikhem son'ah nafshi/ My soul hates your new moons and your festivals." "What [right] do you [plural] have to judge the world? Rosh Hashanah itself will judge." And they all fled; they fled with all the leaders of the generation.

And I saw that engraved on the chair were the forms of all the world's creatures, and each one was engraved with his mate next to him, and for this reason matches are immediately made, for each one found and saw his partner there. And because I had studied it during in the preceding days, the verse came to my mind, "Korsyeh Shevivin Di-Nur/His throne was fiery flames" [Dan. 7:9] — acrostic for ShaDKhaN, matchmaker. For, by means of the chair, matches were made, as mentioned; and also, KoRSYeH is acrostic for Rosh Hashanah, Yom Kippur, Sukkot. And therefore on Shemini `Atzeret is the "marital union" of the "Supernal Matron" [v. Zohar III 96b-97a].

And I asked "What shall be my livelihood?" And they told me that I would be a matchmaker.

And the fire surrounded it roundabout, for in truth, Rosh Hashanah is a big favor, for it is an appointed time when the moon is hidden, of which is it said, "Bring an atonement for Me" [Chullin 60b]. And it is a big favor for the world, because through this we can request atonement on Rosh Hashanah.

And see all this in the Torah "Tik`u Vachodesh Shofar — Vayiven Hashem Elohim et-Hatzela`," which speaks of the roots of the souls that are included in the Throne; see there thoroughly in LM II #1, for it is an explanation of this story, for that Torah was given on the Rosh Hashanah following this story. And the things and very closed up and hidden; also a little is missing, for it was not written in full.

And one time he spoke regarding these stories, and he mentioned this matter, the connection of this story with that Torah. How very awesome, wonderful and exalted is this matter for one who has a heart to discern. Then he said, "If you [plural] are not happy, I don't know what is with you!" In other words, it is proper for us to anyway be extremely happy at all times now that we have been privileged to taste such awesome lights, etc. And after he told this story, he said that "You [plural] will be able to say Torah teachings about it all the days of your lives," and he scolded us for not being happy and he said that we ought to be very, very happy.


Kislev 5570/1809 Here in Breslev. A Dream. I was sitting in my room [i.e. the small room where he sits], and nobody came visit me, which I thought odd. And I went out to the second room, and there as well was nobody. And I went out to the big room, and to the beis midrash, and there too there was nobody. I decided to go outside, and I saw people (bnei-odom, mortals) standing in [many] circles, whispering with one another. One scoffs at me, one is making fun of me [mesacheq bi], another is brazen against me, and so forth. And even my followers were somewhat against me; some were brazen against me, some whispered secretly about me, and so forth as above. And I called one of my followers and asked him, "What is this?" He said, "How couldst ye do that? How couldst ye possibly do such a thing?" I had no idea what it is they're mocking me about, and I asked the same man to go and gather some of our people. and he left me and I didn't see him again. I was trying to decide what to do, and I came to the decision to exile myself to some other land. So I went there, and it was the same there; the same way they were also standing there, people were, and talking about it, for there too they know the aforementioned. So I decided to live in some forest, and five of my people gathered to me and I went with them to the forest and we lived there. When we needed something to eat or so forth we would send one of these people of ours, and he bought us what we needed. I would ask him if the noise had quieted down. He replied: Not at all, the noise is still very strong.

While we were living there, an elderly man came, and he called me and said he has something to talk to me about. And I went with him, and he started talking to me. He spoke up and said, "You do such a thing — and how are you not ashamed, in the presence of your forefathers, in front of your grandfather Rabbi Nachman and in front of your great-grandfather the Baal Shem Tov obm, and how are you not embarrassed from Torat-Moshe and the Holy Patriarchs Avraham, Yitzchak, Yaakov etc.? What do you think — you can live here? Can you live here forever? Won't your money run out, and you're a tender man, so what will you do? Do you really think you can cast away to some land? No matter what, I swear they'll know there who you are, you can't be there, they definitely won't give you money, and if they know who you are, you can't be there either, for there too they'll know about this. I answered him, "If that's how it is, that I'm cast out like this, will I have `Olam haBa?" He replied, "`Olam haBa you think you'll have? Even in Gehinnom you'll have no place to hunker, for having done such a mistake (chet). I answered him, "Go away! I thought You would console me but now you speak brash to my heart! You cause me anguish, go away!"

And this elderly man went from me, and while I sat there I came to the decision: since I've been living here such a long time, it's possible to forget entirely one's learning. So I ordered the aforementioned man whom we were sending to the city for our needs, to ask for some book there and bring it to us.

He went to the city, but brought no book, and answered [he] couldn't bring because it's definitely forbidden to disclose who needs the book, and discreetly it's impossible to find a book. And I had great affliction for being wandering and outcast and not even having a book, for one can forget his learning entirely.

Then that elder came back, carrying a book under his arms, and I asked him, "What carry ye?" I said, "Give ye the book to me," and he gave it. And I took it, and I had no idea how to position the book, and I opened the book, and I knew nothing in it, and it looked to me like a different language, and like a different script, for I knew absolutely nothing in it, just nothing. And I suffered a lot from this.

And I was afraid also because of the aforementioned people that were with me, that when they find out this they may also leave me. And I walked with him, and he began again berating as before, "How could you do that? How have you no shame? Behold, even in Gehinnom you'll have no place to hunker down," as mentioned. I told him, "If such were told to me by a person from the Upper World I would believe him." He replied, "I'm from there," and he showed me something, that he's from here. And there came to my mind what happened with the Baal Shem Tov obm, that is known, and in that instance the Baal Shem Tov obm also thought the same, that he's got no `Olam haBa, and he said, "I love Hashem Yithbarakh without `Olam haBa."

And I tossed my head to by back in utmost agony, and when I tossed my head back like that, they came to me, and gathered to me, all the aforementioned ones that the elder said to have shame before. Namely my grandfathers etc. etc. And they told me the verse (Isa. 4:2), "...וּפְרִי הָאָרֶץ לְגָאוֹן ולְתִפְאֶרֶת / Uf'ri haAretz lega'on ul'thif'e'reth / and the offspring of the Land for greatness and glory..." And they said to me, "Just the opposite — our glory will be shown in You." And they brought me all my people [and children], for my children also left me at the start of that time. And they spoke to my heart such things, the opposite of the above. My throwing my head — if there were any person who had transgressed the whole entire Torah eight hundred times, if he would throw his head in bitterness like this, [Heaven] would definitely forgive him!"

And the other good [two dreams], I wish [I could] tell you, because they're definitely good [beyond even this dream]!

<From Kuntres haHosafoth to C"M #8:
Evening of 14 Shvat [5]570, Breslev:
He told me that he dreamt the previous night a dream so bizarre, he had never before dreamt the likes of it etc. There is an entire story to it, which he did not tell etc. There was a giant man of fire and he knew [his name] but forgot. Also, they gave him what to wear, and cautioned him to never remove the clothing at any time. Also they cautioned him to not remove the stockings ("zakin") that he's wearing. However, he doesn't pay attention to dreams. Also he was mournful before them regarding his infirmity, and he told them all about his sickness, the tuberculosis, and that his side hurts etc. And I was very happy then.>

<אור ליום י"ד שבט תק"ע ברסלב

סיפר שחלם לו בלילה של אתמול חלום משונה, שלא חלם לו חלום מימיו כזה. כי חלם לו אות וכו', ויש בזה מעשה שלימה ולא סיפר וכו'. היה אדם גדול מאש והיה יודע, אך שכח. גם נתנו לו מלבוש והזהירו אותו שלא יסיר המלבוש בשום פעם. גם הזהירו אותו שיסיר הבתי שוקיים (שקורין 'זאקען') שהוא לבוש בהם. אך אינו משגיח על חלומות. גם היה אבל לפניהם על ענין חלישותו, וסיפר להם כל ענין החולאת שלו של ההוסט שכואב לו צד הגוף וכו' והייתי שמח מאד אז>

<Here follows the Ma`aseh meLechem/Story of the bread..>


Monday 24 Iyar [5]570 in Uman, he told me the dream that appeared to him that night. He saw in the dream there was a wedding, and he too went to the wedding, and he knew the groom there. And he noticed there a man from `Olam haBa, meaning a dead person. He was astounded and thought, "If people see him won't there be a great uproar?" And he knew the name of the deceased as well, and said that these names of the groom and the dead are not proper nouns, rather they are actual names that allude to what they allude, like all the holy names. Then the people too saw this dead person, and I discussed with them, "Isn't this a dead man?" They said, "Nevertheless," and it was no wonder to them at all.

Then I saw fit to go there to a certain synagogue, as from there it will be better to watch the wedding. And I went around there [showing with his finger how he went around] and I came to the synagogue and they were singing there [i.e. at the chuppah] to the groom in these words: "This is one young man, this is the selfsame groom!" And I also know the tune and it was a beautiful tune, a happy tune. So I was watching there from that synagogue, but then there too I did not find it suitable so I went home. Arriving home I found the groom lying on the ground, and I shook him and woke him up. "Aren't they doing all that singing for you (as mentioned)? And you lie here?!" [So the subject is quite obscure. Later Rabbeinu z"l himself said it's a wonder that over there they're singing for him so much whilst here he's lying. So the thing is utterly closed and hidden.]

And he said in the dream it seemed to him the place where the synagogue is has a different name, and the place where he went home has a different name. [And he said he knew but forgot, and I'm unsure if about the tune he said he knew and forgot or about these names of the places he said he knew and forgot. But these names of the groom and the dead he said still knows them]. And he said there is more in this, things he saw in this dream.


He told during Elul that dreamt he wanted to enter a house to hear the shofar voice, and he passed by a house and heard them singing, clapping and dancing there a great deal, rejoicing with big jumping and dancing like people who are celebrating and laughing intensely. I spoke up and said, "Isn't this a sure good place to go in and hear the shofar voice?" [And the rest I don't remember.] Someone replied it's also hinted in his book that the mitzvah of shofar is the aspect of clapping and dancing, as brought in the Torah "We'elleh haMishpayim" in LM #10 which speaks of clapping and dancing. For it explains there the holy Zohar's statement "In Teruah which is the spirit that drives away El Acher/ Foreign gods, Kefirut/ apostasy etc., whereby one attains clapping and dancing, which is the aspect of that spirit that bloweth in the six sections of the arms and six sections of the legs" — see there the whole Torah. Hence it explains there that Teruah which is the shofar voice is the aspect of hand clapping and dancing. And Rabbeinu obm nodded his head. Then H' sent in my heart that it's hinted in the verse that ShOFaR is the aspect of rinah/shouting and simchah/joy, for (Ps. 126:2), "Az yimmale Sechoq Pinu Ulshonenu Rinnah/ Then will our mouth be filled with laughter and our tongue with shouting," acrostic for ShOFaR. Consequently after the verse (Ps. 89:16) "Ashrei ha`Am yod`ei teru`ah/Fortunate the people knowing the Teruah" etc. is written (:17), "Beshimkha yegilun kol hayom/In Your name they rejoice all day." And see elsewhere that crying needs to be essentially from out of joy, for BeKhiYaH/ crying is acrostic of Beshimkha Yegilun Kol Hayom; see there.

סִפֵּר בִּימֵי אֱלוּל שֶׁחָלַם לוֹ שֶׁהָיָה רוֹצֶה לִכְנס בְּבַיִת לִשְׁמעַ קוֹל שׁוֹפָר וְעָבַר לִפְנֵי בַּיִת אֶחָד וְשָׁמַע שֶׁשָּׁם מְזַמְּרִין וּמַכִּין כַּף אֶל כַּף וּמְרַקְּדִין מְאד וּשְׂמֵחִין בִּקְפִיצוֹת וְרִקּוּדִין גְּדוֹלִים כְּדֶרֶךְ הַשְּׂמֵחִים וְהַשּׂוֹחֲקִים מְאד. עָנִיתִי וְאָמַרְתִּי הֲלא לְכָאן בְּוַדַּאי טוֹב לִכְנס לִשְׁמעַ קוֹל שׁוֹפָר [וְהַשְּׁאָר אֵינִי זוֹכֵר] וְעָנָה אֶחָד שֶׁגַּם מְרֻמָּז בְּסִפְרוֹ שֶׁמִּצְוַת שׁוֹפָר הִיא בְּחִינַת הַמְחָאַת כַּף וְרִקּוּדִין כַּמּוּבָא בְּהַתּוֹרָה וְאֵלֶּה הַמִּשְׁפָּטִים בְּלִקּוּטֵי א' סִימָן י' הַמְדַבֵּר מֵהַמְחָאַת כַּף וְרִקּוּדִין שֶׁמְּבאָר שָׁם מַאֲמַר הַזוהַר הַקָּדוֹשׁ בִּתְרוּעָה דְּאִיהוּ רוּחָא אִתְעֲבֵר אֵל אַחֵר כְּפִירוֹת וְכוּ' שֶׁעַל יְדֵי זֶה זוֹכִין לְהַמְחָאַת כַּף וְרִקּוּדִין. שֶׁהִיא בְּחִינַת וְהַהִיא רוּחָא נָשֵׁב בְּשִׁת פִּרְקִין דִּדְרוֹעִין וּבְשִׁת פִּרְקִין דְּרַגְלִין עַיֵּן שָׁם כָּל הַתּוֹרָה. נִמְצָא מְבאָר שָׁם שֶׁתְּרוּעָה שֶׁהוּא קוֹל שׁוֹפָר הִיא בְּחִינַת הַמְחָאַת כַּף וְרִקּוּדִין. וְנִעְנַע לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה ראשׁוֹ. אַחַר כָּךְ שָׁלַח ה' בְּלִבִּי שֶׁמְּרֻמָּז בַּפָּסוּק שֶׁשּׁוֹפָר הִיא בְּחִינַת רִנָּה וְשִׂמְחָה כִּי:אָז יִמָּלֵא שְׂ'חוֹק פִּ'ינוּ וּ'לְשׁוֹנֵנוּ רִ'נָּה רָאשֵׁי תֵבוֹת שׁוֹפָ"ר. וְעַל כֵּן אַחַר פָּסוּק: "אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה" וְכוּ' כְּתִיב: "בְּשִׁמְךָ יְגִילוּן כָּל הַיּוֹם" וְעַיֵּן בְּמָקוֹם אַחֵר שֶׁעִקַּר הַבְּכִיָּה צְרִיכָה לִהְיוֹת מִתּוֹךְ שִׂמְחָה כִּי בְּכִיָּה הִיא רָאשֵׁי תֵבוֹת "בְּשִׁמְךָ" יְגִילוּן "כָּל" הַיּוֹם, עַיֵּן שָׁם


A story about a king who built himself a palace, and he summoned two people and ordered them to decorate his palace, and he divided the palace into two parts: one half was the responsibility of one person to decorate, and the other half was the other's responsibility to decorate. And he fixed a time limit within which they had to decorate it, and the two men went their ways. One of them went and struggled and toiled a great deal, teaching himself this art of decor and fresco very, very thoroughly, to the extent that he decorated the part for which he was responsible with the most beautiful and wondrous murals. He depicted animals, birds and so forth, with the most wondrous and pleasant depictions. And the second man paid no attention to the king's order; he did nothing about it at all. And when it came close to the time limit when they had to finish their work, behold, the first man had already finished his work and his art with the most exquisite and wondrous decor. And the second man began to look at himself: what had he done, wasting the time with vapidness and emptiness, without so much as thinking about the king's order. He began to think about what to do, for surely within these few days before the deadline it is impossible to fix this and learn the art of decor so as to decorate his part within this short time, for it was very close to the time appointed for them. And he came up with an idea, and he went and plastered his part with a compound called pakist, and he plastered dark pakist on his entire part. And the pakist was just like a mirror, and could reflect just like a mirror, and he went and hung a curtain in front of his part to partition between his part and the other's part. And when the time came, which the king appointed for them, the king went to see the form of their work which they had done in these days. And he saw the first part, that it was decorated with the most pleasant and wondrous images, and birds and so forth were depicted there, in the most wondrous ways. And the second part was covered with curtains, and behind it, darkness, and nothing at all could be seen. The second man got up and opened the curtain, and the sun was shining, and all those wondrous images came and shined in his part, since there was pakist there, shining like a mirror. So all the depicted birds in the first part and the rest of the wondrous images all appeared in his part, and whatever the king saw in the first part, he also saw in this man's part. In addition to this, all the wondrous objects and all the credenzas and so forth that the king brought into the palace, they all appeared in the second part as well. And so whatever additional wondrous items the king wanted to bring in his palace, would all appear in his second part, and this pleased the king. [I remember no more than this.] I heard all this from his holy mouth himself.


I heard, in his name, on the subject of famous miracle workers, that he told a story about a king who had two sons. One was intelligent and one a fool. And he put the fool in charge over the treasuries, and the clever one had no position at all; he just always sat by the king's side. The public found it quite hard to understand why this one who is not clever has all the responsibility, and everyone comes to him to make a deposit or withdrawal from the treasuries, while the clever one has no appointment at all. The king replied to them, "And is this a big deal, that he brings out treasures that are already prepared, and distributes them to the world? For, this clever one sits by my side, and devises new thoughts and counsels that I cannot arrive at. And by means of these advices I conquer countries that I would not have known about at all; countries that are the source of all my treasures. But this appointee takes ready treasures and distributes them to the world. So the role of the clever one is definitely much greater and higher than the appointee, even though it may appear he has no appointment. For, he is the source of all the treasures!"

[#104-128] His Place of Birth and Residence and His Trips and ExcursionsEdit


From the day he was born till he grew to bar mitzvah, till he entered the chuppah, was all in the holy community Medzhebuzh. It's already been described, less than a drop in the sea, regarding his devotions, that even in these days while he was a really small kid, he was excited in serving His Blessedness etc. His wedding was in Medvedevka, because from there he was matched with the daughter of the Rabbani, the princely, famous in Torah and Fear, our Maestro Rabbi Efraim of blessed memory. And this father in law was an extremely distinguished man and pedigreed. His roots were in Zaslov, but eventually things caused him to take up residence in Ossatin and other villages surrounding Medvedevka, and he would strengthen those villages. And he was famous with a good name among all the famous tzaddikim, as they all gathered him, for he was a very important man. His wife too, Rabbeinu obm's mother in law, was a very kosher woman, and merited being in-law to Rabbeinu obm. Immediately on the wedding day after leaving the chuppah he had a great longing and yearning for Hashem Yithbarakh etc., and connected immediately with Rabbi Shimon and Rabbi Ber. From then on he was involved in serving Hashem in those villages, and he labored and toiled in serving Hashem with great effort and self sacrifice etc. And he would travel from there at intervals to Medzhibuzh, and come back and travel from Medzhibuzh back there. And he would at intervals talk with people about serving Hashem, and he'd wake them up greatly, and drew their hearts to Hashem Yitbarakh in profound yearning. As time and years passed, while he was fasting and yearning a great deal in serving Hashem, in Hitbodedut immeasurable, and countless journeys, and he was still living in that village at his father in law's table, meanwhile a few people started to follow him a little, even though he was seated at his father in laws' table in the village. All this was when he was literally young, before twenty, for he was extremely zealous in his devotions, and he had also begun in his actual childhood as mentioned.


In 5563/1803 he wed his daughter the tzadeket Ms. Sarah in the holy community Medvedevka to his rabbinic son-in-law our maestro Yitzchak Ayzik son of the mighty our maestro Rabbi Leyb Dubrovner. For they were both gathered there even he was already living in Breslev. The wedding was on Rosh Chodesh Nissan which took place on Thursday and the chuppah was at night, eve of sixth day erev Shabbat kodesh. After the chuppah they talked about Mashiach etc. [and Rabbeinu z"l said and revealed in hint that they should beget etc.]. Then on Shabbat kodesh he said at seudah shlishit the most lofty Torah that begins (Ps. 19:4), "LaShemesh sam ohel bahem/ In [the heavens] He has made a tent for the Sun" in LM #49. There it hints to Nissan, Sarah, Yitzchak, the bride, wedding, and more. And he said that this Torah he did not teach for our sake, but rather for the decrees called "Punktin" that were heard about then that they wanted to decree on Yisrael, God forbid, which in our many transgressions have now come to pass. For there it talks about the concept of subjugation of the nations, (Jer. 30:11) "Ki e`eseh kallah bekhol ha-goyim/ I will make a full end of all the nations," which is the aspect of kallah [ruin, but also restraint or bride], for it "consumes and devours all" [Z. 101b], "but you who cling [to H' I will not]" (Deut. 4:4). Understand there well, for the things are utterly deep and lofty.

And after teaching that Torah he danced a great deal with his daughter the bride etc. Whoever hasn't seen his dancing has never seen a good thing in his life, for even though barukh Hashem we've been privy to see many tzaddikim who have danced before the bride, his dancing however did not look like that. Whoever was present there for sure had a thought of true teshuvah for all his sins. The immensity of the stirring and kindling of all the people present at the dancing is impossible to explain or describe it in any kind of writing. And he had already revealed many extremely lofty Torot on the business of dancing and clapping. Also this Torah LaShemesh explains about the concept of dancing, but occasions for dancing only happened very rarely; however that year he danced several times namely Simchat Torah, then Shabbat Chanukkah after teaching the Torah Ra'ithi menorath zahav in LM #8, then on Purim in Medvdedevka, then at this wedding. He said himself, "This year I've danced a great deal," and this was because that year the decrees called "Punktin" were heard, that they wanted to decree on Yisrael God forbid, and consequently he danced several times, for by dancing one sweetens judgments and nullifies decrees as explained in the Torah "We'elleh haMishpatim" LM #10 which begins, "By dancing and clapping one sweetens judgements," and this Torah was also taught that winter in Terhovitsa.

בִּשְׁנַת תקס"ג עָשָׂה נִשּׂוּאִין לְבִתּוֹ הַצַּדֶּקֶת מָרַת שָׂרָה בִּקְהִלַּת קדֶשׁ מֶעדְוֶועדִוְוקֶע עִם חֲתָנוֹ הָרַבָּנִי מוֹרֵנוּ יִצְחָק אַייזִיק בֶּן הַגְּבִיר מוֹרֵנוּ רַבִּי לֵיבּ דָּאבְּרָאוְונֶיר כִּי לְשָׁם נִתְקַבְּצוּ שְׁנֵיהֶם אַף עַל פִּי שֶׁאָז הָיָה כְּבָר בִּבְּרֶסְלַב וְהַחֲתֻנָּה הָיְתָה בְּראשׁ חֹדֶשׁ נִיסָן שֶׁחָל אָז בְּיוֹם חֲמִישִׁי וְהַחֻפָּה הָיְתָה בָּעֶרֶב אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קדֶשׁ. אַחַר הַחֻפָּה דִּבְּרוּ מִמָּשִׁיחַ וְכוּ' [וְאָמַר רַבֵּנוּ זַ"ל וְגִלָּה בְּרֶמֶז שֶׁרָאוּי שֶׁיֵּצֵא מֵהֶם וְכוּ'] אַחַר כָּךְ בְּשַׁבַּת קדֶשׁ אָמַר עַל סְעֻדָּה הַשְּׁלִישִׁית תּוֹרָה גְּבוֹהָה מְאד הַמַּתְחֶלֶת לַשֶּׁמֶשׁ שָׂם אהֶל בָּהֶם בְּלִקּוּטֵי א' בְּסִימָן מ"ט וְשָׁם מְרֻמָּז נִיסָן וְשָׂרָה וְיִצְחָק וְכַלָּה וַחֲתֻנָּה וְכוּ'. וְאָמַר שֶׁזּאת הַתּוֹרָה לא אָמַר בִּשְׁבִילֵנוּ רַק בִּשְׁבִיל הַגְּזֵרָה שֶׁקּוֹרִין פּוּנְקְטִין הַנִּשְׁמָע אָז שֶׁרוֹצִין לִגְזר עַל יִשְׂרָאֵל חַס וְשָׁלוֹם אֲשֶׁר בַּעֲווֹנוֹתֵינוּ הָרַבִּים יָצְאוּ בְּיָמֵינוּ. כִּי שָׁם מְדַבֵּר מֵעִנְיַן הַכְנָעַת הָעַכּוּ"ם כִּי אֶעֱשֶׂה כָּלָה בְּכָל הַגּוֹיִם. שֶׁזֶּה בְּחִינַת כַּלָּה דְּאָכְלֵי כּלָּא וְשָׁצֵי כּלָּא וְאַתֶּם הַדְּבֵקִים וְכוּ' וְהָבֵן שָׁם מְאד כִּי הֵם דְּבָרִים עֲמֻקִּים וּגְבוֹהִים מְאד. וְאַחַר שֶׁגָּמַר אֲמִירַת הַתּוֹרָה הָיָה מְרַקֵּד הַרְבֵּה מְאד עִם בִּתּוֹ הַכַּלָּה וְכוּ'. וּמִי שֶׁלּא רָאָה רִקּוּדִין שֶׁלּוֹ לא רָאָה טוֹב מִיָּמָיו כִּי אַף עַל פִּי שֶׁבָּרוּךְ הַשֵּׁם זָכִינוּ לִרְאוֹת כַּמָּה צַדִּיקִים שֶׁהָיוּ מְרַקְּדִים לִפְנֵי הַכַּלָּה, אֲבָל רִקּוּדִין שֶׁלּוֹ לא נִרְאָה כָּזאת. וְכָל מִי שֶׁעָמַד שָׁם בְּוַדַּאי הָיָה לוֹ הִרְהוּר תְּשׁוּבָה אֲמִתִּי עַל כָּל פְּשָׁעָיו. וְגדֶל הַהִתְעוֹרְרוּת וְהַהִתְלַהֲבוּת שֶׁל כָּל הָאֲנָשִׁים שֶׁעָמְדוּ שָׁם בִּשְׁעַת רִקּוּדִין אִי אֶפְשָׁר לְבָאֵר וּלְצַיֵּר זאת בִּכְתָב בְּשׁוּם אפֶן. וּכְבָר גִּלָּה כַּמָּה תּוֹרוֹת גְּבוֹהוֹת מְאד עַל עִנְיַן רִקּוּדִין וְהַמְחָאַת כַּף. וְגַם בְּהַתּוֹרָה לַשֶּׁמֶשׁ הַנַּ"ל מְבאָר מֵעִנְיַן רִקּוּדִין אֲבָל לא הָיָה שָׁכִיחַ שֶׁיַּעֲשֶׂה רִקּוּדִין כִּי אִם בְּעִתִּים רְחוֹקוֹת מְאד אַךְ בְּאוֹתָהּ הַשָּׁנָה הַנַּ"ל הָיָה מְרַקֵּד כַּמָּה פְּעָמִים. הַיְנוּ בְּשִׂמְחַת תּוֹרָה, וְאַחַר כָּךְ בְּשַׁבַּת חֲנוּכָּה אַחַר אֲמִירַת הַתּוֹרָה הַמַּתְחֶלֶת רָאִיתִי מְנוֹרַת זָהָב בְּלִקּוּטֵי א' סִימָן ח, וְאַחַר כָּךְ בְּפוּרִים בְּמֶעדְוֶועדִיוְוקֶע, וְאַחַר כָּךְ עַל הַחֲתֻנָּה הַנַּ"ל. וְאָמַר בְּעַצְמוֹ בְּזאת הַשָּׁנָה רָקַדְתִּי הַרְבֵּה וְזֶה הָיָה מֵחֲמַת שֶׁבְּאוֹתוֹ הַשָּׁנָה נִשְׁמְעוּ הַגְּזֵרוֹת שֶׁקּוֹרִין פּוּנְקְטִין שֶׁהָיוּ רוֹצִים אָז לִגְזר עַל יִשְׂרָאֵל חַס וְשָׁלוֹם, וּמֵחֲמַת זֶה רָקַד כַּמָּה פְּעָמִים כִּי עַל יְדֵי רִקּוּדִין מַמְתִּיקִין הַדִּינִים וּמְבַטְּלִין הַגְּזֵרוֹת כַּמְבאָר בְּהַתּוֹרָה וְאֵלֶּה הַמִּשְׁפָּטִים סִימָן י' בְּלִקּוּטֵי א' הַמַּתְחֶלֶת עַל יְדֵי רִקּוּדִין וְהַמְחָאַת כַּף מַמְתִּיקִין הַדִּינִים. וְגַם זאת הַתּוֹרָה נֶאֶמְרָה בְּאוֹתוֹ הַחֹרֶף בְּטֶירָאוִיצֶע


Before traveling to Berdichev he assembled a minyan of ten men and argued in their presence with the Ba`al Davar/Accuser. And I do not entirely know this matter in detail. But he said that from that time on, whatever he wants to do, the Ba`al Davar lets himself span the length and the width [of the universe] to ruin it, and on account of this it is very hard to carry out his instructions, but nonetheless Hashem Yitbarakh is at his help. And whoever has been privileged to draw close to him has seen as little of this. And all his days Rabbeinu z"l had no peace, even one moment. For he was constantly waging Hashem's war every single moment.

<ודע שיש בידינו כתיבת יד רבינו ז"ל שכתב בעצמו, וזה לשונו: דעו אחי ורעי, אגלה לכם סוד, ותצניעו את הסוד הזה להיות כמוס ביניכם, כדי ...שלא להרבות מחלקת בישראל> .. "I am the true Elder on the side of holiness."[8] ... .עכ"ל ..."There is an Arikh Anpin of the Klipah" (LM #242)... "Ve'et-ha`orevim tziviti" (LM II #4)... "U'tzedakah tihyeh lanu" (LM #251)... and more... and in the tale of the Fly and the Spider...

Copyist's note: I heard that one time Rabbeinu z"l and that elder were brought together, as the public wanted to make peace between them[9] The Zeyde asked the Rebbe, "How is it possible that an old man like me, with no teeth, could want strife?" And he took Rabbeinu z"l's finger and put it in his mouth to prove to him that he hadn't any teeth. "I will just ask you about a few things that you have said. Is it true you said there is a city of Zlatipolia in Heaven?" Rabbeinu z"l said, "Isn't this the explicit statement of our Rabbis z"l? — '`Arim gedolot uvtzuroth bashamayim/Great and fortified cities in Heaven" [Deut. 1:28] — as there are cities down below, so are there cities above [see Ta`anit 5a]. Then he asked Rabbeinu z"l, "Is it true that you said that [when you were] in Zlatipolia you were remedying Yerov`am's error?" He answered, "True," and told him the concept that he explained [in LM II #64] which speaks about repairing the fault of `avodah zarah/foreign mode of service, repairing "Eleh eloheikha, Yisrael/These are your gods, O Yisrael" [Ex. 32] by fulfilling [self-inflicted wanderings as in] "Eleh mas`ei venei Yisrael/These are the journeys of the sons of Yisrael" [Num. 33]; and there this is understood implicitly. Then he continued and asked, "Is it true that you said that you have been in Mashiach's palace?" Rabbeinu z"l replied, "And what of it? Were you there and did not find me? But since you are asking me — if you come with me to my house to drink a tea or coffee together with me, and inform the public that you go back on your words and regret the strife, I will explain the thing's inner meaning and concept." The Zeyde answered him, "I'll have to first go home and then come to you." As the Zeyde was leaving from Rabbeinu z"l, Rabbeinu z"l heard him say: And how would I appear in the eyes of my wealthy supporters, if I go to him and make peace with him, etc.?

Rabbeinu z"l said, "If he would have first come to my house as I had said to him, I might have had peace with him, but now there will be no peace between me and him and he will carry on with the conflict. But — I am not afraid of him at all, for didn't he show me he has no teeth?" Copyists note: See the tale of "The Fly and the Spider" [Sipurei Ma`asiyot #7] which relates to this matter, as explained there, that the enemies of the mountain, before they wanted to go up on the mountain their teeth fell out and they were unable to go up.

"I have such an enemy! Ikh hob azoy a soneh vas er kilt zikh andersh nit in mir, saydin er zeyt mayn blut/His anger and wrath at me is not cooled off except by seeing my blood!" [Rabbi Natan adds:] But he did not say who this enemy was. This he said on his last Rosh haShanah, when he gave the lesson "Tik`u — Tokhachah/Blow the shofar — Rebuke" [LM II #8], when he coughed up a great deal of blood, as explained in Chayei Moharan and Yemei Moharnat.>

When that elder began to oppose him he said, "I knew that the Samekh-Mem <and his agents> would rise up against me etc., but I am surprised that they handed this off to him. And he said, then, a pun: For, our Rabbis z"l have said that it is "better for a man to cast himself down into a den of lions [and snakes] and not be given over to his enemies" [Y. Reuveni, Vayeshev] — but what does one do when his enemy himself is an Aryeh/lion? <Then he said this is the explanation of, "Va'ani er'eh ve'son'ai/And I will gaze upon those that hate me" [Ps. 118:7], for apparently it is surprising: surely David Hamelekh a"h knew that Shaul hates him, so how could he want to see his downfall: didn't Hashem Yitbarakh tell him (Mo`ed Katan 16:2), "If you were Shaul and he were David [I would have destroyed many Davids for him etc.]?" Rather, David said thus: Master of the Universe, give me eyes that I may see in my enemies how he is standing presently, on what level he is now standing, and thereby I will know my level with clarity. And then he said a pun:> But "Rabot machashavot beLeibish [beLev-ish] ve`atzat Hashem hi takum/Many are the contrivances in Leibish [a man's heart], but it is Hashem's counsel that shall stand" [a pun on Prov. 19:21]. He said in the future to come there will be a nice little game with him: "Oyf yener velt vet zayn asheyn shpilkhen mit ihm." Then Rabbeinu z"l spoke several Torot that touch upon the subject of the controversy of that elder; see there and discern. Blessed is Hashem Who has delivered us from him and let us be in the portion of Rabbeinu hakadosh z"l.

[#129-150] His Journey to the Land of IsraelEdit


He said: The whole World needs me. Not only you and people like you, as you know yourselves. But even those Tzaddikim who know how to daven, I can show them that they don’t know at all what is Prayer, and could show them the path of Prayer. And also even very great Tzaddikim, who already go only with Yichudim, I can show them that they don’t know at all the way of Yichudim, and can show them the path of Yichudim.

[#151-166] His Journey to Navritch, Zaslav, Dubna and BrodEdit


In the year [5]566, which was the fourth year of his residence here in Breslev, which was the fourth year of my drawing close to him, for when he entered here I drew close to him immediately after, as mentioned above — then in the summer of [5]566 in the month of Sivan his baby son Shelomoh Efrayim z"l passed away. And [statements] regarding the interest of this dear holy child has already been described elsewhere, that Rabeinu z"l said: that he was already fit <to be Mashiach>. And then after the boy died, when we came to him afterwards he began talking with us regarding tikkun haneshamot/the repair of souls; regarding the Ba`al haSadeh/Master of the Field, that there is a field wherein souls grow, and they need the Ba`al haSadeh to repair them, and he who girds his loins to be the Ba`al haSadeh has countless many afflictions upon him, as explained in the Torah "Vayomer Bo`az el Ruth" (in Likutei I:65); see there.

And from that time on, he spoke very much regarding the repair of souls, and especially when he returned from Lemberg when he entered Uman; that his whole going in there and his choosing to pass away there and lie there — it was all on account of this, for the sake of tikkun haneshamot which need repair since several hundreds of years back. For, there in Uman, countless many souls were murdered, including many children, thousands and myriads, who were killed before their time. [His intentions] were evident from things he said in Uman, and some of them are written elsewhere (below, #190, 191, 205, 217).

Then in that same year he began telling the Sipurei Ma`asiyot which have now been printed and he said, "Now I will start telling story tales" (Ikh vil shoyn anheyben maysiyos dertseylen). And then on that Yom Kippur there was a fire, the Merciful One spare us, here in Breslev during the prayer time of Kol Nidrei when the chazzan began the piyutim that follow `Arvit which are Ya`aleh etc. And we each scattered to save his house and possessions and the prayer got mixed up; only after the fire was over did we assemble approximately a minyan and also Rabeinu z"l was with us and we completed the piyutim.

And then on motza'ei Yom Kippur Rabbeinu z"l said that on that Yom Kippur he wanted to elicit something from Hashem Yitbarakh, <namely he wanted Hashem Yitbarakh to again tell him the Torah as he told it before Moshe a"h>, and he had several arguments for this which if written would have filled several bogin (sheets), and I made a big arrangement of this for him. Alas, by means of the fire the thing was mixed up. And also after he returned from Lemberg he talked about this matter and it was understood from his words that from that time onward when he wanted to elicit this on Yom Kippur, on account of this he has great accusation against him on high and that the illness and afflictions which he had and which he still has are on account of this. And he said, "Even though my intentions were definitely for the sake of Heaven, nonetheless" etc.

And he told then the story of the son of the rav of Shpitivke who had an illness and he knew that it was on account of a mistake where he made a blemish in the honor of father, but yet he does not have regret. And he said that Rabbi Shmuel Yitzchak who is presently rav of Tcherin, informed him before the fire that it would happen. Also in Medvedevka there was a fire, and then too Rabbi Shmuel Yitzchak informed me beforehand. "Shmuel Yitzchak" is gematria SeReiFaH [585] as written in the Torah, chasser [without a yud].

And then in that same year I was expelled from my place by force, from Nemyrev to Mohyliv, and in that same year several of our people got mixed up; Rabbi Avrahamtchi was in Peterburg and many were mixed up. And Rabbeinu z"l himself was wandering and exiled that year on his big trip when he traveled to Navritch, Brod, etc. and tarried on that trip approximately half a year.

And that winter when he was in Tcherin for Shabbat Shirah and then in Krimenchuk as he went every year, then his grandson Rabbi Yisrael z"l was born, son of his daughter the tzadeket Mrs. Sarah, and his birth was before Rabeinu z"l went on that big trip, and right after he came from Krimenchuk he took that trip. Before his birth he remained several weeks in Kremenchuk and waited until she give birth, and during that whole time before she gave birth he never smiled and he got upset when they gave him two foods at a meal, for he was entirely uneasy until she give birth in peace, may she live long; so he remained in great affliction that whole time until that birth that his daughter gave.

And then after the birth he was immediately filled with joy and ordered to light candles and make the drink called "punch" and he was in great joy and then on the eighth day he circumcised his grandson boy in the proper fashion and after the berith milah he was in joy that day and said that he had satisfaction from hearing from people etc. who mentioned him, that his name, Yisrael ben Sarah, is like the name of the Baal Shem Tov z"l. But then on the third day of the berith his daughter who gave birth became weak and he had great affliction and fled in great haste from Krimenchuk. And he said that his vitality was cut off due to the severe pain. And the man who was with him, Rabbi Shmuel of Teplik tarried a bit, and he left him there without waiting for him and rode off without him, and Rabbi Shmuel was forced to hire a carriage and run after him.

And then when he came from Krimenchuk he went to Navritch and on that whole big trip etc. And that winter I was sick three times in Moyhliv and my wife-partner and children as well, and Rabbeinu z"l had great pain from this, and by God's mercy and the strength of his holy prayer I remained alive, praise God.

And in this whole matter there is a great deal to tell, for there are extremely hidden things in all this, gnizaya deMalka, which he merited to perceive in all these matters, for the sake of which he was forced to travel around and suffer afflictions so much. And it was all for the sake of tikkun ha`olamot/repair of the worlds, tikkun haneshamoth vehanefashot/repair of souls and lifeforces of the living and especially the souls of the dead, in which he was most involved at the end of his days, as he said explicitly there, that what he does for us is a minor thing for him and it is something that we should do, but he must involve himself in repair of the souls of the dead, for there are neshamoth artila'in/naked souls etc. as described elsewhere.

And even though we never heard or knew more than a drop in the ocean of all this and even the slightest bit that he informed us of in compassion, even this is impossible to describe except more than the slightest bit in hints; nevertheless I have not held back from recording what is possible, for it is a great benefit for those who seek in truth and haste to his doors, when they come to know what they know of what he endured and what came out of his holy mouth regarding these matters. And those who are smart enough to look into our words with an honest eye will understand a little of the greatness of the Creator, Blessed Is He, through this, and the greatness of the tzaddikim and how many sufferings and troubles they suffer for the sake of repair of our souls. Maybe we will be awoken by all this to go in his holy ways which he showed us in his holy books and we will truthfully return to Hashem, soon in our days, Amen.


In that year of [5]566 when he began to talk with me regarding tikkun haneshamot/repair of souls which he was involved in, which is the matter of the Ba`al haSadeh/Master of the Field etc., as mentioned above, then he said to me, "In Zlatipolia I got to know a bit of this," for then he began to know a little of this matter of the Ba`al haSadeh. And what is understood from his words is that that is when he began to know [i.e. in Zlatipolia], but now he knows the essence. And he said that Rabbi Shimon Bar Yochai hinted a little of this in the holy Zohar, and the inference was that the way he now knows about this matter of the Ba`al haSadeh, <no tzaddik had ever yet> known.


In the year [5]567 before Purim he traveled from here, Breslev, and no simple explanation was known to any man regarding that trip. And he traveled then to Navritch and wanted to travel further on but became held back there during the days of Purim in the house of the local rav who was somewhat of an in-law. And from there he resumed traveling to Ostroh and from there he sent people to bring his wife to the Dr. Gardin of there to get involved in healing her, for she had a critical illness, which is the illness of hust/tuberculosis, and he z"l remained there alone except that they hired one man there to attend to him. And his wife arrived there for Shabbat haGadol and did not want to receive treatments from Dr. Gardin, but only travel to Zalsav to the doctors of there, and he traveled with her on Sunday which was four days before Pesach and also Rabbi Shmuel of Teplik was with him there, and they all went and arrived in Zaslav close to Pesach. And Erev Shavu`ot his wife passed away there, and we gathered together to him and came to him for Shavu`ot, to Zaslav. And Hashem Yitbarakh had compassion on us and we were privileged then too to hear wonderful Torah from his mouth, and it is already printed in the book, [LM I] #67.


I heard in his name that he said that when he traveled to Navritch and the rest of the communities and spoke then regarding his travel, that no man knew about this. Explanation and clue: for he traveled under cover from the world and did not accept any money along the way, and he said at that time, "And I — my hands are dirtied with blood, placenta and umbilical cord in order to purify a woman [i.e Yisrael] to her husband [i.e Hashem]" [see Berakhot 4a], and this was a faint hint that this was the concern of his travel.


Before this aforementioned trip he said, "I am like a little boy who does not want to go to school but when he enters the schoolroom is able to learn. If they world would know why I am traveling they would kiss my footsteps at each and every step of mine. I tilt the whole world [to be] judged to the side of merit."


He said, "My place is only the Land of Israel. The fact that I travel, I travel only to Eretz Yisrael; and temporarily I guide people in Breslev and so forth."


Before he made the aforementioned trip he clapped palm on palm in joy and said, "Today I begin a new thing," and then he said, "We are like someone who plays music and the world dances, and whoever does not discern and hear the melody, it is a wonder in his eyes what they're running after and why they're dancing like that; it's a wonder to the world why you are running after me. When I return from my way I will be able to play and you will be able to dance. And then he traveled to Navritch and he was in Zaslav, Ostroh, Dubna, Brod and other additional places, and he was looked for and they did not know his whereabouts. And he was in the house of the big opposers in Brod and he had involvement with each and every one of them. When he entered Brod the whole city came out to him. (Explanation: for they did not at all intend to honor him, for they did not know about him at all, but rather, anyhow it was ordained that way from Hashem Yitbarakh). And I heard a voice of shouting of their cravings, that they crave and shout, "Money!" etc., which was a great shout from their cravings. At that same time, on Erev Shavu`ot, his wife-partner passed away and we gathered to him for the festival of Shavu`ot and he told us Torah, as mentioned.


On that festival of Shavu`ot he studied much during the morning meal, and between dishes before they placed the food on the table he would study in the meantime (and he learned then the Idra). And then they placed the food and he interrupted and ate a little and then went back and delved in his study; and thus it was each time between each and every food. And he thought each time they would not bring another food, but they gave several more dishes, and he would study between each and every food, as mentioned.

After the meal he spoke up and said, "They [were] arguing with me, for I was of the mind that each time they would not give another dish again, but they gave more foods each time. And they [were] arguing with me, because I would have wanted that the end of the meal would be with study, and they wanted greater — that the end of the meal would be with eating. For, there are simple people who eat in order to have strength to study, and there are people higher above and they study in order to have knowledge how to eat. And I wanted it to be in its simple manner, that the end of the meal would be in study after eating, which is the aspect of simple service, where they eat and then study, that is, they eat in order to have strength to learn. But they hold me to be on the greater [level] and give each time more food and want the end to be with eating which is the aspect of higher service, where they study and then eat, that is, they study in order to have knowledge and a brain and intellect how to eat. Understand.


While he was in Zaslav he had severe pain and illness, and he wrote a letter to all his followers, very much requesting that we pray for him, and then he returned to his strength. And then he wrote another letter to all his people, that his efforts that he made with each and every one of us to extract him from the teeth of the Samekh Mem ought not be in vain, as explained. A copy of the letter appears elsewhere [below, #166]. And when he came home he said that we had accomplished by our prayers that he returned to his strength in Zaslav from that sickness.


After the passing of his wife in Zaslav, later he was matched in Brod and when he came home to Breslev he told on Shabbat the tale [in Sipurei Ma`asiyot Tale 7] of the king whom the book's page saved, etc. And he said before telling that story, "I will tell you my trip," and regarding this he told that story. And there in that story the conclusion about a beautiful woman who bore children is missing.


As he returned from his big trip to Navritch that summer, tuberculosis befell him. Then Rabbeinu z"l urged us direly to pray for him very much. But due to our many sins, "gavru ha'erelim/the angels prevailed" [Ketubot 104a] and he passed away three years after contracting that case of tuberculosis. And he said that he lived these three years by miracle as well, etc., and regarding this there are numerous stories to tell, aside from countless things hidden from us.


He said that as soon as tuberculosis befell him, as soon as he coughed the first time, he immediately knew that he would die. And he immediately started talking about the matter of his passing away, even though Hashem Yitbarakh in his great charity did His exceptional miracles for us, that he lived afterwards for three years and a bit more. Nonetheless, in the summer of 5567 when the tuberculosis struck him while returning from his big trip that he took to Navritch, Zaslav, etc. as mentioned, etc. as soon as arriving at his home from that trip he started talking about his passing.

And he said, then, that he has great fears and he said that it was necessary for sixty giborim/mighty men to be by him, as were by the Ba`al Shem Tov of blessed memory. And he spoke a great deal regarding this [but I myself was not privileged to hear these matters from his holy mouth, for I was not with him, and much of this has been forgotten]. And one time he was crying on Shabbat and Rabbi Naftali was with him them, and at that time he told the story of the king who had great wars up against him, in the tale of "The Fly and the Spider." And then he made his usual annual trip in Ukraine — he always traveled to Tcherin for Shabbat Nachamu — and on the way, in the community of Ladyzhyn he spoke with our people, his followers, that are there, that he is forced to pass away, and he also spoke with them regarding the sixty giborim whom he needs, and how the Ba`al Shem Tov of blessed memory had sixty giborim: "And they will definitely grow up and there will be of my people sixty giborim, but they are still youths and tender in years and the war is exceedingly heavy and harsh on them, 'and I have no one to lean on' [cf. Sotah 49b]," etc. And he spoke more of this numerous times, and a little of it I heard: that even if he had sixty giborim it would not avail him to be healed from his illness.

And he said that he would have wanted to go to the land of Israel, that is, travel once more to the land of Israel and pass away there; however, he fears lest he will not be able to reach there. Also, if he should pass away there, followers would not come to his grave and they would have no involvement or activity with his gravesite. But when he will lie in our country, we will definitely come to his grave to learn and pray there, and he will have great delight and pleasure from this.

And from that time on, he spoke a great deal regarding his passing and spoke a great deal regarding his grave. And he expressed his mind numerous times, in numerous wordings, that they should constantly come to his grave, saying Tehillim at his grave, learning there, and to perform a great deal of prayer and supplication there. And he spoke with numerous followers regarding this. Also when he came from Lemberg he said that it would be well for him to pass away there and lie there, since numerous, numerous great tzadikim lie there; however, for the following reason he was not comfortable with passing away there &mdash: because there, not one of his followers would come to his grave.

And he said that when one will come to his grave and say a chapter of Tehillim with awakening of the heart, he will have great pleasure form this, and he made movements with his body and his bones then, and hinted that he would have chilutz `atzamot/renewed energy in his grave when they will say Tehillim at his graveside. And he talked more about this numerous times. And later he revealed the ten chapters of Tehillim [i.e. Tikkun haKlali], and he said that whoever comes to his grave, gives a token to charity and says these ten chapters of Tehillim, he will let himself span the width and the breadth [of the universe] to help this man, even if what has happened to him has happened, etc., and he designated two witnesses for this [R' Naftali and R' Aharon], as explained elsewhere [CM #225].


שָׁמַעְתִּי שֶׁאָמַר לְר' שְׁמוּאֵל מִטֶּעפְּלִיק בְּזַאסְלַאב אֲנִי אוֹמֵר לְךָ כְּדֵי שֶׁתֵּדַע שֶׁאֲנִי יוֹדֵעַ מַה שֶּׁיִּהְיֶה אַחַר כָּךְ יֵשׁ שְׁלשָׁה דְּבָרִים שְׁנַיִם הֵם אֶחָד וְאֶחָד הוּא אֶחָד [כְּלוֹמַר שְׁנֵי דְּבָרִים מֵאֵלּוּ הַשְּׁל שָׁה הֵם אֶחָד וְהָאֶחָד הַנִּשְׁאָר הוּא אֶחָד] וּכְשֶׁיִּהְיוּ הַשְּׁנֵי דְּבָרִים, לא יִהְיֶה הַדָּבָר הָאֶחָד וּכְשֶׁיִּהְיֶה הַדָּבָר הָאֶחָד לא יִהְיוּ הַשְּׁנַיִם. וְאָמַר אֲנִי רוֹצֶה יוֹתֵר וְכוּ' וְנִשְׁכַּח אֵיךְ אָמַר שֶׁהוּא רְצוֹנוֹ אִם רוֹצֶה יוֹתֵר שֶׁיִּהְיוּ הַשְּׁנַיִם אוֹ לְהֶפֶךְ מֵעִנְיַן הַשּׁוֹחֵט דִּקְהִילַת אָרִינְסְק בַּלַּיְלָה הַזּאת עָסַקְתִּי בְּסֵפֶר רְפוּאוֹת אַף עַל פִּי שֶׁרְפוּאוֹת אֵינָם כְּלוּם אֲבָל אֵשֶׁת נְעוּרִים אֵינוֹ בַּנִּמְצָא. מִמֵּיזַר יִהְיֶה נַעֲשֶׂה מֶעזְרִיטְשׁ וּמִשָּׁם תִּסַּע לְאוֹסְטְרְהָא וּמִשָּׁם תִּסַּע לִבְּרֶסְלַב עֲבוּר זוּגָתִי לַהֲבִיאָהּ לְשָׁם שֶׁתַּעֲסֹק בִּרְפוּאוֹת, וְכֵן עָשָׂה וְאָמַר אָז שֶׁסָּבוּר שֶׁיִּהְיֶה לוֹ שָׁם הָעִנְיָן שֶׁהָיָה לוֹ בִּסְטַאנְבּוּל כְּשֶׁנָּסַע לְאֶרֶץ יִשְׂרָאֵל. כָּל זֶה שָׁמַעְתִּי מֵרַבִּי שְׁמוּאֵל מִטֶּעפְּלִיק שֶׁסִּפֵּר מֵהַנְּסִיעָה שֶׁלּוֹ לְנָאוְורִיטְשׁ אֲבָל חָסֵר בָּהֶם הָרב וְעוֹד יֵשׁ הַרְבֵּה לְסַפֵּר מֵעִנְיַן נְסִיעָה זאת שֶׁהָיְתָה פְּלִיאָה נִשְׂגָּבָה וַעֲצוּמָה מְאד וַעֲדַיִן אֵין אָדָם יוֹדֵעַ מֶה הָיְתָה כַּוָּנָתוֹ בָּזֶה


בְּסוכּוֹת תקס"ח בְּעֵת שֶׁהִתְחִיל אֶצְלוֹ חֳלִי הַהוּסְט קדֶם שֶׁנָּסַע לְלֶמְבֶּרְגְּ אָז נִשְׁמַע מִפִּיו הַקָּדוֹשׁ בַּלַּיְלָה הָרִאשׁוֹנָה שֶׁל סוכּוֹת שֶׁשָּׁאַל תֵּבַת הוּסְט מַה הִיא בִּלְשׁוֹן נָכְרִים וּבִתְחִלָּה לא הֵבִינוּ כַּוָּנָתוֹ וְאַחַר כָּךְ דִּבֵּר מִזֶּה שֶׁבִּלְשׁוֹנָם אֻשְׁפִּיזָא [אוֹרֵחַ] נִקְרָא הוּסְט. וְשׁוּב לא דִּבֵּר בְּעִנְיָן זֶה וְהִזְכִּיר אָז מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁהָיוּ רְגִילִים לְדַבֵּר בִּלְשׁוֹן חָכְמָה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: רַבִּי אֲבָהוּ כַּד הֲוֵי מִשְׁתָּעֵי בִּלְשׁוֹן חָכְמָה וְכוּ' וְכַיּוֹצֵא בָּזֶה וְהַנִּרְאֶה הָיָה שֶׁרָמַז בְּשִׂיחָתוֹ הַקְּדוֹשָׁה לְעִנְיַן הָאֻשְׁפִּיזִין עִלָּאִין שֶׁנִּכְנְסוּ אֶל הַסֻּכָּה, וְאֵין אִתָּנוּ יוֹדֵעַ עַד מָה. כִּי זֶה יָדוּעַ לָנוּ כְּבָר וְהוּא כְּלָל גָּדוֹל שֶׁבְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם וּבְכָל הַלְּשׁוֹנוֹת הַגּוֹיִם יְכוֹלִים לִמְצא אֱל קוּתוֹ יִתְבָּרַךְ וְכַמְבאָר מִזֶּה בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה בִּסְפָרָיו כַּמָּה פְּעָמִים וּכְמוֹ שֶׁמֵּבִיא מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה טַט בְּכַתְּפִי שְׁתַּיִם פַּת בְּאַפְרִיקֵי שְׁתַּיִם וְכוּ' וְעצֶם גְּדֻלַּת הַשָּׂגַת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּעִנְיָן זֶה אִי אֶפְשָׁר לְהַעֲרִיךְ וּלְסַפֵּר אֲפִילּוּ מַה שֶּׁזָּכִינוּ לִרְאוֹת וּלְהָבִין בְּדַעְתֵּנוּ. כִּי רָאִינוּ בְּחוּשׁ מַמָּשׁ שֶׁאֶצְלוֹ הָיָה כָּל הָעוֹלָם כֻּלּוֹ פָּתוּחַ וּמְגֻלֶּה וְהָיָה רוֹאֶה בְּכָל דָּבָר הִתְלַבְּשׁוּת חִיּוּתוֹ יִתְבָּרַךְ עַד שֶׁהָיָה יָכוֹל לַעֲשׂוֹת תּוֹרוֹת נִפְלָאוֹת וְנוֹרָאוֹת מִכָּל הַדְּבָרִים שֶׁבָּעוֹלָם. וְאִי אֶפְשָׁר לְהַאֲרִיךְ וּלְסַפֵּר מִזֶּה לְמִי שֶׁלּא זָכָה לִרְאוֹת זאת בְּעֵינָיו. וְאִם תִּזְכֶּה לֵילֵךְ בַּדֶּרֶךְ הַיָּשָׁר וְהָאֱמֶת וְתִזְכֶּה לְהַעֲמִיק עִיּוּנְךָ בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה. תִּזְכֶּה לְהָבִין קְצָת מִזֶּה הַעְתָּקָה אוֹת בְּאוֹת מֵאִגֶּרֶת כְּתִיבַת יַד רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּעַצְמוֹ שֶׁכָּתַב לְאָחִיו מוֹרֵנוּ הָרַב יְחִיאֵל זִכְרוֹנוֹ לִבְרָכָה לִקְרִימִינְטְשָׁאק שֶׁהָיָה שָׁם מַחֲלקֶת עָלָיו מִמִּתְנַגְּדִים רְשָׁעִים, וְצִעֲרוּ אוֹתוֹ מְאד כַּמּוּבָן מִדִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּעַצְמוֹ בְּאִגֶּרֶת זוֹ בְּעֶזְרַת ה' יוֹם ב' פָּרָשַׁת בְּחֻקּוֹתַי. לַאֲהוּבִי אָחִי חֲבִיבִי וִידִידִי הָרַבָּנִי הַמֻּפְלָא וּמֻפְלָג חָכָם הַשָּׁלֵם מוֹרֵנוּ יְחִיאֵל צְבִי נֵרוֹ יָאִיר וְיוֹפִיעַ הִגִּיעַנִי מִכְתָּבוֹ פּה זַאסְלַאב וְהָיָה לִי צַעַר גָּדוֹל מִזֶּה אֵיךְ מָלְאוּ לִבָּם הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה, וְהֵעֵזּוּ פְּנֵיהֶם כָּל כָּךְ נֶגְדֶּךָ וְתָמֵהַּ אֲנִי אֵיךְ לא נִמְצָא טוֹב לְעֻמַּת רָע לַעֲמד כְּנֶגְדָּם לְבַעֵר הָרָע. אֲהוּבִי אָחִי נַפְשִׁי וּלְבָבִי אַל תִּירָא וְאַל תֵּחַת מִפְּנֵיהֶם רַק חֲזַק וֶאֱמַץ בְּתוֹרָה וּבְיִרְאַת ה' כָּל הַיּוֹם, כַּמְדֻבָּר בֵּין שְׁנֵינוּ, וּזְכוּת אֲבוֹתֶיךָ מְסַיַּעְתְּךָ כִּי כָּל זֶה לְגַדֵּל אוֹתְךָ וּלְהַרְבּוֹת כְּבוֹדְךָ וּלְגַדֵּל שִׂכְלְךָ כִּי כְּמוֹ שֶׁאִי אֶפְשָׁר לְכָל מִינֵי זֵרְעוֹנִים לָבוֹא לְתַכְלִית גִּדּוּלָם אֶלָּא עַד שֶׁנּוֹתְנִין מִתְּחִלָּה הַגַּרְעִין בֶּעָפָר וְאַחַר כָּךְ הַגַּרְעִין נִתְבַּלֶּה וְאַחַר בְּלוֹתוֹ יִפְרַח וְיָצִיץ וְנַעֲשֶׂה אִילָן גָּדוֹל כֵּן הַדָּבָר הַזֶּה שֶׁעַל יְדֵי זֶה שֶׁמַּשְׁפִּילִין אוֹתְךָ עַד עָפָר, עַל יְדֵי זֶה תִּתְגַּדֵּל וְתָצִיץ וְתִפְרַח בָּעוֹלָם. אִלּוּ הָיוּ יוֹדְעִין אֵלּוּ הָרְשָׁעִים מִזֶּה בְּוַדַּאי לא הָיוּ מְבַזִּין אוֹתְךָ כִּי כָּל כַּוָּנָתָם לְרָע. וּמְהוֹדַעְנָא לְמַעֲלָתוֹ כִּי בְּדַעְתִּי לֵישֵׁב בְּכָאן קְהִלַּת קדֶשׁ זַאסְלַאב לְעֵרֶךְ שְׁלשָׁה חֳדָשִׁים, וְאַחַר כָּךְ אֵדְעָה אֵיךְ לִפְנוֹת. וּמְהוֹדַעְנָא, שֶׁזּוּגָתִי מִתְּחִלָּה הָיָה לָהּ שִׁנּוּי, וְעַכְשָׁו נִתְהַפֵּךְ וְהוֹלֵךְ וּמִתְמַעֵט כּחָהּ בְּכָל יוֹם. וְהַהוֹצָאָה בְּכָאן מְרֻבָּה, כִּי הָיוּ לִי הוֹצָאוֹת בְּכָאן אַרְבָּעָה וַחֲמִשִּׁים אֲדֻמִּים. וְתוּ לָא מִידֵי, רַק חַיִּים. מִנָּאִי אָחִיךְ אוֹהֵב נַפְשְׁךָ, הַדּוֹרֵשׁ שְׁלוֹם תּוֹרָתְךָ וּמְצַפֶּה לִשְׁמעַ מִמֶּנּוּ בְּשׂוֹרוֹת טוֹבוֹת וְלִרְאוֹתוֹ בְּחַיִּים וְשָׁלוֹם נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ זוּגָתִי פּוֹרֶסֶת בִּשְׁלוֹם זוּגָתוֹ, בִּתִּי מִרְיָם פּוֹרֶסֶת בִּשְׁלוֹם כֻּלְּכֶם. וְלִפְרס בִּשְׁלוֹם תּוֹמְכָיו הַנִּלְוִים אֵלָיו, חִזְקוּ וְאִמְצוּ כִּי יֵשׁ שָׂכָר לִפְעֻלַּתְכֶם בָּזֶה וּבַבָּא נַחְמָן הַנַּ"ל [עַד כָּאן הָעְתַּק אוֹת בְּאוֹת מִגּוּף כְּתִיבַת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּעַצְמוֹ]. הַעְתָּקָה אוֹת בְּאוֹת מֵאִגֶּרֶת כְּתִיבַת יַד רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּעַצְמוֹ שֶׁכָּתַב לִכְלַל אַנְשֵׁי שְׁלוֹמֵנוּ בְּעֵת שֶׁיָּשַׁב בְּזַאסְלַאב בִּשְׁנַת תקס"ז מְהוֹדַעְנָא לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ כִּי קַצְתִּי בִּישִׁיבַת בְּרֶסְלַב מִגּדֶל הַצָּרוֹת וְהַרְפַּתְקָאוֹת דַּעֲדוּ עָלַי, וְעַכְשָׁיו אֶהְיֶה מִתְהַלֵּךְ מֵאהֶל אֶל אהֶל וְלא לְהִשְׁתַּקֵּעַ אֶלָּא לָגוּר. בְּכֵן שְׁאֵלָתִי וּבַקָּשָׁתִי מִכֶּם שֶׁלּא יִהְיֶה לָרִיק יְגִיעִי שֶׁיָּגַעְתִּי עִם כָּל אֶחָד וְאֶחָד וְשַׂמְתִּי אֶת נַפְשִׁי בְכַפִּי בִּשְׁבִיל טוֹבַת נַפְשֵׁיכֶם. ד' הַצַּדִּיק וַאֲנִי הִרְשַׁעְתִּי וּמַעֲשַׂי גָּרְמוּ לִי הַיִּסּוּרִים וּמִיתַת הַבָּנִים הַמְסֻלָּאִים, וְהַמַּחֲלקֶת וְהַקִּטְרוּגִים. אַף עַל פִּי כֵן יָדַעְתִּי גַּם יָדַעְתִּי שֶׁגַּם הָעֵסֶק שֶׁעָסַקְתִּי עִמָּכֶם לְהוֹצִיא אֶתְכֶם מִשִּׁנֵּי הַס"מ עַל כָּל אֵלֶּה עֵינָיו לָטַשׁ וְשִׁנָּיו חָרַק עָלַי. בְּכֵן אֲהוּבַי אַחַי וְרֵעַי, חִזְקוּ וְאִמְצוּ בְּיִרְאַת הַשֵּׁם כָּל אֶחָד וְאֶחָד לְפִי כּחוֹ וּבְחִינָתוֹ וְלא יִהְיֶה לָרִיק יְגִיעִי, וְשִׁמְרוּ תּוֹרַת משֶׁה עֶבֶד ה' כַּאֲשֶׁר לִמַּדְתִּי אֶתְכֶם. וְתֵדְעוּ שֶׁאַף עַל פִּי שֶׁאֲנִי רָחוֹק עַכְשָׁו מִכֶּם אֵין זֶה כִּי אִם רִחוּק הַגּוּפוֹת וְאֵין רִחוּק הַזֶּה חַס וְשָׁלוֹם בְּנַפְשׁוֹתֵינוּ כִּי קְרוֹבִים אֲנַחְנוּ. אֲהוּבַי אַחַי וְרֵעַי נָא וָנָא שֶׁיִּהְיוּ דְּבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּנְתִּי קְרוֹבִים אֲלֵיכֶם יוֹמָם וָלָיְלָה. וּמְהוֹדַעְנָא שֶׁעַכְשָׁו אֲנִי מִתְגּוֹרֵר בְּזַסְלַב וּפה אֵשֵׁב אִם יִרְצֶה הַשֵּׁם לְעֵרֶךְ שְׁלשָׁה חֳדָשִׁים. הֲלא כּה דִּבְרֵי אֲהוּבְכֶם הַכּוֹתֵב בְּדֶמַע מִגּדֶל הַשִּׂמְחָה אֲשֶׁר בִּלְבָבִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לִי כּחַ בַּרְזֶל לָשֵׂאת על הַיִּסּוּרִים וְהַטִּלְטוּלִים כָּאֵלּוּ, נַחְמָן בְּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ. מְהוֹדַעְנָא שֶׁבָּרוּךְ הַשֵּׁם אֲנִי בְּקַו הַבְּרִיאוּת בְּלא עֵסֶק רְפוּאוֹת גַּשְׁמִיּוֹת נַחְמָן הַנַּ"ל [עַד כָּאן הָעְתַּק אוֹת בָּאוֹת] גַּם צְרִיכִין לְחַפֵּשׂ עוֹד אַחַר אִגֶּרֶת שֶׁכָּתַב לְהַכְּלָל מִזַּסְלַב, שֶׁכָּתַב שָׁם לָנוּ שֶׁיִּזְכּר כָּל אֶחָד וְאֶחָד אֵיךְ מָצָאתִי אֶתְכֶם בְּבוֹאִי לִבְּרֶסְלַב וְכַמָּה טוֹבוֹת עָשָׂה עִמָּנוּ עִם כָּל אֶחָד וְאֶחָד וְהוֹצִיא אוֹתָנוּ מִבֵּין שִׁנֵּי הַס"מ וְכוּ'. וְכָתַב שָׁם וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁאָשׁוּב לְאֵיתָנִי אֲקַוֶּה לַה' שֶׁתּוּכְלוּ עוֹד לְקַבֵּל מֵאִתִּי. וּבַסּוֹף סִיֵּם שָׁם לְהִתְפַּלֵּל עֲבוּרוֹ וְעִקַּר בַּקָּשָׁתוֹ שֶׁיִּזְכֶּה לַחֲזוֹת בְּנעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ וְכוּ'. וְאוֹתוֹ הָאִגֶּרֶת נִכְתַּב קדֶם הָאִגֶּרֶת הַמָּעְתָּק לְעֵיל כִּי אָז הָיָה לוֹ מֵחוֹשׁ וְחוֹלַאַת גָּדוֹל בְּזַסְלַב וְכָתַב הָאִגֶּרֶת הַנַּ"ל שֶׁלּא הָעְתַּק עֲדַיִן וּבִקֵּשׁ מְאד שֶׁנִּתְפַּלֵּל עֲבוּרוֹ, וְאַחַר כָּךְ שָׁב לְאֵיתָנוֹ וְאָז כָּתַב שֵׁנִית הָאִגֶּרֶת הַנַּ"ל הַמָּעְתָּק לְעֵיל. וּבְבוֹאוֹ לְבֵיתוֹ אָמַר שֶׁאָנוּ פָּעַלְנוּ בִּתְפִילָּתֵנוּ שֶׁשָּׁב לְאֵיתָנוֹ בְּזַסְלַאב מֵהַחוֹלַאַת הַנַּ"ל אַךְ אַחַר כָּךְ נִפְטַר אִשְׁתּוֹ בְּאוֹתוֹ הַקַּיִץ בְּזַסְלַאב וְאַחַר כָּךְ נִשְׁתַּדֵּךְ מִבְּרָאד וְאַחַר כָּךְ בָּא לוֹ הַחוֹלַאַת שֶׁל הַהוּסְט הַקָּשֶׁה וְאָז הִזְהִיר אוֹתָנוּ מְאד לְהִתְפַּלֵּל הַרְבֵּה עֲבוּרוֹ אֲבָל בַּעֲווֹנוֹתֵינוּ הָרַבִּים גָּבְרוּ אֶרְאֶלִּים וְכוּ' וְנִסְתַּלֵּק אַחַר שָׁלשׁ שָׁנִים מֵעֵת שֶׁהִגִּיעַ לוֹ חוֹלַאַת הַהוּסְט וְאָמַר שֶׁגַּם אֵלּוּ הַשָׁלשׁ שָׁנִים הָיָה חַי בְּנֵס וְכוּ' וּבְכָל זֶה יֵשׁ כַּמָּה מַעֲשִׂיּוֹת לְסַפֵּר מִלְּבַד הַנֶּעְלָם מֵאִתָּנוּ בְּלִי שִׁעוּר


“During Succos 5568 (1807 CE), when he [Rav Nachman] began to develop the ‘Hust’ / coughing illness [10], before he travelled to Lemberg [11], it was then heard from his holy mouth on the first night of Succos that he asked, “The [Yiddish] word ‘hust’ (cough), what is it in the language of the gentiles?” At first, they did not understand his intention [with the question]. Afterwards, he spoke about this and said that in their language “Ushpiza” (a guest) is called ‘Hust’. (From then on he did not speak about this subject.) He then mentioned the statement of our Rabbis, zichronom livrocho, that they were accustomed to speak in the language of wisdom; as our Sages said (Eiruvin 53b), “Rabbi Abahu, when he would speak in the language of wisdom etc.”, and such like. It would appear that he was hinting with his holy conversation at the idea of the Ushpizin Iylo’in (elevated guests) who enter into the Succah. But we do not really know what he was referring to for sure. For this is already well‑known to us and it is a general rule, that in all the matters of the world and in all the languages of the non-Jews one can find His G‑dliness, may He be Blessed. This concept has been explained by him in his Seforim many times; for example, he brings the statement of our Sages [regarding Tefillin that are called טטפות / Totofos in the Torah]: “טט / Tot in Caspi means two, פת / Fot in Afriki means two”, etc. The greatness of Rabbeinu z”l’s attainment in this matter is impossible to fathom or to relate, even what we merited to see and to understand with our own comprehension. For we saw very clearly that for him the whole, entire world was open and revealed, and he would see in everything the hislabshus (“enclothement”) of Hashem’s chiyus (“vitality”), so that he was able to make wonderful and awesome Toros from all the things in the world. It is impossible to speak at length about this to someone who did not merit to see it with his own eyes. But if you merit to go on the straight and true way, and you merit to deepen your study in the Seforim of Rabbeinu z”l, then you will merit to understand a little bit of this matter.”


לא נמצא באתר


לא נמצא באתר


In the summer of 5568/1808 he returned home from Lemberg to Breslev on Sunday, Parashat Balak, and he stopped on the way in the holy community of Yanov. On his return from Lemberg he also also traveled through Brod and tarried there for some time, approximately two weeks. And the doctors said that it is very hard for him to travel because of severity of his illness, and that he cannot travel more than on parsah per day, but he paid no mind to this and traveled very diligently, several parsahs in one day, as the diligent traders do. And on the Sunday that he came home he set out early from the holy community of Yanov where was staying, and on Motza'ei Shabbat he did not sleep, as usual, and in the morning when the dawn lit up, he traveled from there diligently until he came home on the same day, while the day was still bright. And afterwards as well, at his home, he conducted himself in regard to eating, not according to the opinion of the doctors, for he saw that there is nothing substantive in them, as they admitted to him themselves, with their whole mouths. And he talked very long about this and urged us a great deal to not be involved with doctors and treatments at all, as explained elsewhere.

[#167-184] His Journey to LembergEdit

[#185-229] His Journey to and His Residence in UmanEdit


As I was traveling with him to Uman at the end of his days, he spoke with me aboard the carriage, consoling words, many extremely beautiful and holy words which invigorate the soul a great deal. And I discerned from his holy words: the abundant compassion of Hashem Yitbarakh, and at the end of it all Hashem Yitbarakh will reveal the truth and make the end good for us, etc. Then I spoke up and said in his presence, with excitement of the heart, "Nevertheless Hashem Yitbarakh will finish according to His will!" He replied to me, with an expression of surprise, "What is this that you say Hashem Yitbarakh will finish? Isn't Hashem Yitbarakh constantly finishing?!"


On the road, during his move to Uman, he spoke up and said, "Nevertheless, Hashem Yitbarakh always helps Yisrael, and there is no orphaned generation." And similarly did Rabbi Shimon Bar Yochai say, when a certain Tanna said, "The Torah will end up forgotten by Israel," and Rabbi Shimon said, "No! Because of this Zohar they will go out from exile, KiY lAo tishakhaCh mipI zar`O/ For it shall not be forgotten from the mouths of their offspring' (Deut. 31:21)." And therefore he stood himself on this verse and revealed the secret printed in Likutei [Moharan, Vol. I] in the beginning there, regarding the greatness of Rabbi Shimon Bar Yochai [and revealing that the end-letters of this verse spell YOChAI]. I answered and said to him, Rabbi Shimon certainly also has enjoyment from this, that is, from this wonderful revelation. He replied, "Yes." Then he spoke up and said, "Rabbi Shimon in his uniqueness is a different matter, because Rabbi Shimon (שמעון) is [alluded to in the acronym of] "עיר וקדיש מן שמיא נחית / `Ir Weqadish Min-Shamaya Nachith /A watcher and a holy one came down from heaven" [Daniel 4:10], as printed there, but now there is [myself, נחמן, alluded to in the acrostic of] "נחל נבע, מקור חכמה/Nachal Nove`a Mekor Chokhmah/ The gushing brook, the wellspring of wisdom [Prov. 18:4]!" <And even the `Ir Vekadish Min-Shamaya Nachit must receive from there. Understand well.> And it has already been heard that he said of himself, "I am a river that cleanses from all stains."[12]


(His Journey to and His Residence in Uman #6)

He said: Those great Reshoyim[13], when they come in to the true Tzaddik, the humility that they humble themselves a little bit before him by going to him and honouring him – from this itself a great rectification is done in the place where it happens. For in accordance with the magnitude of their extremely great wickedness, when they humble themselves even a little before the true Tzaddik, from this a very great rectification occurs. Jews say several times a day: "כי גדול ה' מכל האלקים" / “For Hashem is greater that all the Gods”, but this does not produce such a great tumult. Yet when Yisro came along and said, "כי עתה ידעתי כי גדול ה'" / “For now I know that Hashem is great”, then the Name of the Holy One, Blessed be He, was honoured and elevated above and below. Specifically when such a far-off person as this comes from the depths of the impure forces[14] and subjugates himself under the Kedusha[15], through this His Name is elevated and made great. Understand this. I also heard in his name, that he said to someone: This you do not know, that when one of them[16] lowers himself (i.e. when they enter and lower themselves to the Kedusha), then all the firmaments lower themselves too. – "אז איינר פון זייא טיט זיך אבייג, בייגן זיך די הימלין". / “When one of them makes himself lower, the heavens lower themselves”.


Monday 24 Iyar in Uman. He talked with me and said that at these times he greatly desires to leave and cast off from himself this world, meaning he wants to chose a place to live alone just himself and not have the yoke of the world [or fig. people, ha`olam] on him. And he said it's because he thinks if he never begins the conduct of a mefursam (celebrity), perhaps he'd achieve what he'd achieve. And I said didn't Moshe Rabbeinu obm also involve himself in this, in the world's conduct, drawing people to Hashem? He answered, Didn't Moshe Rabbeinu obm also err in this, for Moshe too was punished for taking in the `Erev Rav. And he said the main service in any thing is that they leave a man to his free will, namely the thing is left to his mind when there is no mitzvah in it. That is, he is not commanded any mitzvah in that thing, and they don't at all tell him to do thus; the thing is only left to his mind to do as he himself chooses. And this is the aspect of [Shab. 87a], "Hossif yom echad mida`atho/ He added one day [to the date of receiving the Torah] from his own mind," that is said of Moshe. Which, this aspect is found in each and every devotion, for in each devotion of serving Hashem there is a thing they lay and leave to a man without mitzvah or warning, and do not command him to do thus. The thing depends only on his mind and choice, like Moshe Rabbeinu obm who added one day from his opinion without being commanded [and see LM 190 on this]. And in this aspect is the essence of service and choice, for it always remains doubtful what is H"Y's desire, since He did not order him how to do it.

And he said in compare to H"Y's desire he has no difficulty or effort in any devotion or matter in the world, and even all the sufferings in the world, God save us, in accord with what he knows of those afflictions, that he doesn't [even] want to utter them in speech, the Merciful One save us, and nevertheless all the afflictions and all things in the world he would easily accept if he knew this were the Blessed Creator's will for sure. For in knowing the Blessed Creator's desire, he is content with anything, and there is nothing and no affliction difficult for him at all whatsoever. But his main toil and affliction is in the aspect mentioned, in the aspect of "Moshe added a day from his mind," namely the thing that remains to his mind to choose to do as he pleases when there is no mitzvah as mentioned. Herein is the main toil and difficulty, for he does not know what to do, and sometimes he is willing to have several afflictions, and then he does not know if this is the Blessed Creators' will. Also [Moshe's] breaking the Tablets is also in this aspect, for this too he did from his mind, and so forth.

And he spoke more about these matters. And what was inferred from his words was he has great afflictions and they're pursuing him a great great deal, and he does not know how to give counsel to his soul, how to behave, whether to cast off entirely the conduct of the world, since he sees there is not much use in it as he would want. And he said didn't we already talk about this, that the fact that they need to spend time and effort to help a physical tzadik in serving Hashem, that is, while he his still clothed in a body in this world, when they want to help him and raise and elevate him from his level, it's harder than helping and raising a million wicked people spiritually, that is, to repair their souls. For, a person with choice, it is extremely hard to have an effect on him, to detach him from his free will and turn him to the way of truth, for even the most evil person since he is already gone to his world he can do whatever with him, and whatever he commands him he'll do, even if he's extremely wicked. On the other hand even a great tzadik who is still in his body and has choice, it is very hard to affect him and turn him to the truth from some way or matter that he needs to return him from.

[So the rule according to what was heard from his words is, he wants to involve himself in repairing souls that fell in past times in thousands and myriads as explained elsewhere, and this is his main work, therefore he has the thought to cast off entirely the conduct of the world. But still he is not sure, for definitely if he helps a person who has free choice and brings him close to Hashem, it is definitely an extremely great thing, unfathomable.]

Then he spoke with me about his burial place, and said that Uman is very good for him. If he has to dwell somewhere, here is best for him. And he said also with regard to his passing away, when his days and years are filled — may that be in many days and years! — here is still good. For in Uman, Hashem's sanctity was extremely great, for many of Yisrael were murdered, thousands and myriads, from which His Name is sanctified, as is known. Also many died actually sanctifying the Name, for the idolaters wanted them to change their religion and they died sanctifying the Name. And also the Yisraelite souls that were plain murdered is also sanctity of the Name as is known. Also the many torturous deaths that happened then, and the many weaned and nursing children that were murdered in thousands and ten-thousands, which is all sanctity of the Name. And they [that is, these evil big figures] that are found here in great number, they are from the susfitha [dross], hence they are such apostates, but nevertheless even among them there is definitely etc., that is, even in the susfitha there are also holy sparks that are still not purified, as is known.

And then he told me the dream regarding the wedding as explained elsewhere [#93]. And I said to him then, "But if you help someone who has free will aren't there many advantages etc. accomplished by this?" He replied: For sure; goes without saying. And he made his extraordinary gestures [that it is definitely so, that this action is certainly extremely precious, infinitely, when one merits to affect someone who has free will to detach from his place.] However then he said, "You forget the time gets wasted." And his holy meaning was: Certainly if they affect someone who has choice it is definitely infinitely precious, but one needs to spend a great deal of time for this being involved with him, and the thing hangs in doubt if they will affect him, for a being with choice is very hard to help etc.. And with this time they could raise thousands and ten-thousands of dead souls, and as mentioned, that is it is easier to help a thousand etc. Therefore he is very doubtful of this. So his main decision lay in this, in which he could not counsel his soul, which this is the aspect of "Moshe added a day of his mind," and as mentioned.

And it seems to me he talked then about that he considered wandering away from us, God forbid, but it made him sad since he yearned so much for the Rosh Hashanah. For the whole of this summer that he was in Uman, he longed and yearned a great deal to be present there with his gathering on Rosh Hashanah. And Blessed is the Compassionate on the Lowly, that his goodness rolled over his traits, and in his love and pity he had mercy on us and all Yisrael and did not distance from us but stayed with us on Rosh Hashanah and all the days of summer. And we also heard wondrous and awesome Torah on this Rosh Hashanah which was the last R"H. And also he passed away in our country in Uman, and his holy remains are left with us for ever and ever, ever eternally. "What can we repay to H', for all his goodness to us?"

Close to that time I heard this from one of our people from Ladyzhin, that he heard from his holy mouth when he spoke with the Ladyzhin people about his sickness when it began, that he will have to pass away from this, and he spoke regarding his burial, as a little of this is explained above. Then he said in these words, "I want to stay amidst you, and you will come to my grave" etc. [And this conversation is so dear in my eyes, what I heard in his name in these explicit words saying, "I want to stay among you."] For all the worlds are dependent on this, his remaining amid us.


In Uman before the last Rosh Hashanah he talked to his followers about his passing away, that he considered it to be already three years since he has passed away, for since the illness befell him he regarded himself in his own eyes as already passed away from the world. And he said he does know by what merit he miraculously remains alive all these three years, etc. Then his followers told him things and groaned a great deal: What shall we do? Who are you leaving us to? And he replied: You just hold yourselves together; then you will be kosher people, and not just kosher but even tzaddikim and good [Jews] you will be. For Hashem Yitbarakh will definitely help me that it will be as I wish, as I have long desired, for by Hashem's help I definitely have finished and will finish according to my desire. And he said that whoever makes contact with and connects with one of his followers will definitely be a kosher man in truth, and not just a kosher man but even a total tzaddik, as I would want. See below [#291-339] regarding his followers' stature.


That whole summer he looked forward a great deal to our being there Rosh Hashanah, because the main thing for him was Rosh Hashanah. Shavuot also many of his followers gathered there, and they thought he'd teach a torah as was his way every Shavuot, but he did not teach any torah that Shavuot. And he said then that "You are not such errant people..." as explained above. But Rosh Hashanh he taught a wondrous torah there in Uman, which is "Tik`u" LM II:8 that begins, "Even though rebuke is a great thing..." And Rosh Hashanah on the first day which fell that year on Shabbat Kodesh, after having the morning meal which was when he'd start getting ready to teach the torah — for teaching the lesson on Rosh Hashanah and Shavuot was always at twilight fore the second day, namely he'd begin at the end of first day yom tov and continue a long time into the night of the second — then on that Rosh Hashanah when he needed to prepare himself to say torah, the tuberculosis waxed strong on him very powerfully, and he started coughing up a great deal of blood because of the tuberculosis, which hadn't happened in a long time even though the tuberculosis had never left him the whole time he was ill, a duration of more than three years. But the tuberculosis had been nothing but phlegm, but not with blood. So the tuberculosis was attacking him severely, with very copious blood, and he was coughing up a great deal of blood, just like sprays of water, too unbelievable to describe, because many containers were filled up from his blood; and he vomited many times, and he said he had never vomited ever before except at that time. So the force of the sickness's surge at that time was inestimable, until he almost died then. And it continued many hours till it became night, and continued into the night as well for some hours. And we were already standing ready in the other house waiting for him to come in and say torah, and we were there, a great many people, several hundreds, both guests and followers, who were then quite many, several hundred, besides the rest of the city inhabitants who also came to hear torah from his holy mouth. Our eyes were finished all day, that he should enter in, and there was great pressure there, unbearable, and almost there was vital danger due to the great pressure, which protracted into the night, and still he hadn't entered in due to the severe surge of his illness. Then he sent to call me and I went in to him, and there were already candles lit in his room, and a few people standing before him, namely Rabi Shimon and his brother Rabi Yechiel z"l, and a few other men. He asked me what to do, because it's impossible to say torah, and I started talking with him. "Wasn't it also when you returned from Lemberg that it was also beyond nature that you could say torah then?" For then too he was very weak. "And nevertheless you taught torah then a great deal on Rosh Hashanah." And I said other such things to him. He replied, "Well then I'll give my life (emsor nafshi)." And he raised his hands as to say, "Behold, I'm ready to give my life for the sake of saying Torah." And he sent me to make a space for him there, to put his chair close to the doorway. For it might be necessary to take him out in the middle, God forbid, so that's what we did. Then he entered, in severe frailty, and went up and sat on the high chair they made for teaching the torah and he sat a while. Then he said that wondrous torah in a low voice. And when be started teaching, there was no natural way he could finish, because it was almost impossible for him to talk, even one word, due to extraordinary frailty, all the less say such a lofty grand torah. But Hashem Yithbarakh was at his help and he finished the whole torah entirely with Hashem's help, unto the end. Only he finished the explanation of the verse "Tik`u" not saying it then but after Yom Kippur. Also there was great pressure there and a lot of noise while saying the torah, because due to the multitude of people it was impossible to quiet them entirely, which had never happened before. Because always whenever he taught torah they were quiet; everyone silent was the norm, but this time even though [he] quieted them, and made them quiet at the start as usual, nevertheless each time they got excited in the middle due to the enormous pressure that was unbearable, and many people were in great danger, and almost fainted, and went quickly outside. But nevertheless we were privileged that he finished at that time all the torah at very great length. Happy is the eye that saw this!


Our Rabbi of blessed memory already assured us during his lifetime, and designated two kosher witnesses on this, that when he passes away, when [people] come to his grave and give a token to charity* and say these ten tehilim/psalms that we have recorded for remedy of nocturnal emission, Heaven spare us, then our Rabbi himself will span the length and width [of the universe], and will surely save this person. And he said that he will pull him out of Gehinom/hell by his peyot/sidelocks, even regardless of how that person be, and even regardless of what happened, only from now on he must accept on himself to not return to his wicked ways, Heaven forbid. And the night before he passed away he said: "What do you have to worry about, since I go before you; and if the souls who did not know me at all, look forward to my tikunim/remedies, all the more so [should] you" etc. (And likewise even those who were not privileged to know our Rabbi of blessed memory during his lifetime, when they come to his holy grave and rely on him and learn his holy books and accustom themselves to walk in his holy ways that are mentioned in his holy books, surely they have on what to rely. Fortunate are they! Fortunate is their portion! "And none of them that take refuge in Him shall be desolate" [Ps. 34:23], for he already revealed his mind in several terms, explicitly and by hint, that all that he is involved in with us is not for us only, but "with those who are here...and with those who are not here" [Deut. 29:14], as explained further below (see Sichot Haran 209).)

* Copyist's note: I heard from Rabbi Naftali z"l, who was one of the two witnesses whom Rabbeinu z"l designated for this matter, namely Moreinu haRav Aharon z"l and haRav Rabbi Naftali as mentioned, that Rabbeinu z"l said it then in these words: "When they come to my grave and give a token to charity for my sake (he means, for remembrance of his holy soul, as commonly practiced), ..." and in Yiddish: "un vet gebin a pruta tzedaka fon maynit veygin/and will give a token of charity for me" etc.


One time I asked him, "What about the things you said?" Namely, how we had previously heard from his holy mouth several statements that it appeared that he would live a long life and finish as he wished, etc. He spoke up and said, "Did you hear what he's asking? I too have this question." But nevertheless he said, "I haven't finished?! I've already finished, and I will finish!" as above [#218].

Also when he was traveling to Uman and I traveled with him he spoke with me regarding that Hashem Yitbarakh is constantly finishing, as mentioned above [#188]. And to explain all these matters would take much telling, for which many sheets would not suffice. The generality is that initially it arose in his thought when we became his followers that he would finish the repair immediately, and he made several statements indicating this; but afterwards, due to our many sins and the sins of the generation, and because of the vast determination of the Satan, to the extent that he made the opposition to him very great, by means of all this the world became out of order and he was not able to finish in his lifetime what he wanted. But nevertheless he said that he finished and will finish, as mentioned. For, after he returned from Lemberg, he attained such a way, and spoke such words, that his lamp will never, ever, go out, like we heard it stated in his name, in these words: "Mayn fayeril vet shoyn tluen biz Mashiakh vet kumen/ My fire will burn intermittently all the way until Messiah comes!" Soon in our days, Amen!

Part 2Edit

[#230-240] His Effort and Toil in Service of HashemEdit

[#241-290] The Greatness of his Awesome AttainmentsEdit


Regarding worldly conversation, even humor, which the great tzaddikim are able to lift up and perform a great devotion by their talking about secular affairs, and as somewhat inferred from the methods and practices which are told of the Ba`al Shem Tov z"l and other awesome tzaddikim from recent eras, and also in the holy Zohar a little is hinted about this, as is related there about Rav Hamnuna Saba "who was arranging three sections of silly material." But the eminence of the greatness of his wisdom and the enormity of Rabbeinu z"l's holiness and attainment in this matter of worldly talk etc. was very exceedingly high. A little bit of this was discerned and hinted to for whoever was privileged to stand before him and speak with him, for all the kinds of stories that exist in the world etc. which people tell, were all brought to him, and also all the affairs that are printed in the world were all present with him. And he always wanted people to tell him news from world affairs, for he was able to elevate and to perform extremely awesome and hidden devotions in all the stories in the world. And whoever was privileged to stand in his presence regularly, even though there was no one who understood the concepts of his practices even one drop in the sea — nevertheless it was possible to discern some scant hint how far the secret of his conversation in worldly affairs reached. For, many times we were privileged to hear wonderful Torah in the line of the conversation and the affairs that we told in his presence beforehand. And it is impossible to explain all this in writing, regarding conversation and stories with him in secular matters. And whoever was privileged to stand in his presence saw wonderful and awesome novelties in this, and many, many messages that were revealed though this, aside from hidden things, for he did not reveal so much as even a drop in the sea, for it was extremely closed up and hidden, in ultimate concealment. And still his great light is extremely closed up and hidden from the world, until Mashiach Tzidkeinu comes — soon in our days — then they will know his greatness and splendor. And more and more, before his passing way, from the time he returned from Lemberg until he passed away, which was a span of two years and more, during which he had his severe illness, then they told in his presence more and more of the worldly affairs. And always he requested that they tell news in his presence, and he said that he does not know how it is possible to live without news. And his way was, in general, that most of the day he was closed off and shut away, and afterwards he would talk with people, whether it was someone who needed to talk with him for some advice in some business, and especially advices in fear of Heaven, which was the bulk of his involvement with his followers, or whether it was other conversations and stories, whatever came to our mouths. And almost always he would come from that conversation to wonderful talks of Torah, prayer and fear of Heaven. And it was always the way with him that even when he would talk about worldly matters with people, his leg and most of his body would shake vigorously. And his leg would be actually quaking a great deal, and if he was against a table, the table and all the rest of the people against the table would also shake on account of him, for his leg and body were always shaking and trembling a great deal. And whoever was not privileged to see the awe that was constantly upon his face, has never ever seen awe. And all the kinds of worldly charm were upon him, and he was full of the most wonderful fear and love in the world. And he was full of wonderful and awesome fear, love and sanctity in each and every limb, and was devoid of all bad traits and cravings in such ultimate simplicity and ultimate nullity that are impossible for the human brain to conceive of at all, that there has never been anyone like him in the world. And he was such an extremely wonderful and awesome novelty that the mouth cannot speak and the heart cannot think it.

<One time I heard from his holy mouth that whatever speech presents itself before him becomes something else entirely — even [words of slander]: once they were said in his presence, they became entirely different matters. And I asked him about this, "Haven't our Sages said: A covenant was cut upon [striking with tzara`at whoever speaks] slander? [Tanchuma Vayikra 14:1], from which even David Hamelekh did not come away unscathed [v. Shabbat 56]?" He replied, "So what? Must we all now succumb in this matter?" I understood him to mean that nevertheless there was someone who could stand up to this because when he heard slander, he could turn it into something else. Nevertheless he said it would be better for us not to speak [words of slander] even in front of him. However, when it did happen that someone told it in front of him, it became an entirely different matter.>


He said: The whole world needs me. Needless to say you do, for you in your core know how much you need me. Rather, even all the tzadikim need me, for they too need to be brought back to the good. And also even the nations of the world need me. But alas, "Dayyo le`eved lihyoth kerabbo/ Enough for the servant to be like his Master." [Tanchuma Chayey Sarah 4]


I heard this from his holy mouth during Chanukkah 5563/1802: He spoke up and said, "I am an extremely fine and wondrous tree with extremely wondrous branches, while underneath, I am laid in the ground mamash/really/tangibly."


One time he was sitting with the holy rav the Maggid of Terhovitza — seems like it was Se`udah Shelishit of Shabbat — and he grasped the Maggid's beard affectionately and told him, "There has never been a chidush like me in the world!" [Said the Copyist: Do not wonder, for weren't the Patriarchs, then Moshe Rabbeinu a"h, etc. etc. For who can understand his holy meaning in this?]

פַּעַם אַחַת יָשַׁב יַחַד עִם הָרַב הַקָּדוֹשׁ הַמַּגִּיד מִטֶּירָאוִיצֶע כִּמְדֻמֶּה שֶׁהָיָה בִּסְעֻדָּה שְׁלִישִׁית שֶׁל שַׁבָּת, וְתָפַס בִּזְקָנוֹ שֶׁל הַמַּגִּיד הַנַּ"ל בְּדֶרֶךְ חִבָּה וְאָמַר לוֹ חִדּוּשׁ כָּמוֹנִי עֲדַיִן לא הָיָה בָּעוֹלָם [אָמַר הַמַּעְתִּיק אַל תִּתְפַּלֵּא כִּי הֲלא הָיוּ הָאָבוֹת וּמשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְכוּ' וְכוּ' כִּי מִי יוּכַל לְהָבִין כַּוָּנָתוֹ הַקְּדוֹשָׁה בָּזֶה. ]


In Kremenchug he said, "Men vet amal zogn, Ay, iz das geven a Reb Nachman/In the future they will say, 'Ay, was that a Reb Nachman!' For they will yearn for me a great deal." He also said that in the future it will be a big wonder that he had opposition, and they will say, incredulously, "This is who they were opposed to?!" He also said that when someone will have opposition they will say, Didn't they also oppose him? — so as to say that therefore the opposition proves nothing.


I heard in Lypovets that he said, "I am wonder-man, and my soul is a huge wonder."

שָׁמַעְתִּי בְּלִיפָּוִויץ שֶׁאָמַר אֲנִי אִישׁ פֶּלֶא וְנִשְׁמָתִי הוּא פֶּלֶא גָּדוֹל


He said a parable, that one time a big merchant traveled with fine Hungarian wine. One time the attendant and carriage driver said to the master, "Aren't we traveling on this way with this wine — and we're suffering so much. Give us to taste a little." And he gave them to taste from this good wine. After some days it came about that this attendant was together with wine drinkers in a small town, and they were drinking wine and praised it a great deal and said that it is Hungarian wine. The attendant said, "Give me to taste," and they gave him. And he said, "I know that this is not fine Hungarian wine at all, and they berated him and expelled him. But he said, "But don't I know that this is not Hungarian wine at all? For, after all, I was with a big merchant who" etc.; but they paid him no mind. And he said, "But in the future when Mashiach comes, then they will know when they give them the yayin hameshumar/wine stored up [for the righteous]. Others they will be able to deceive and they will give them Wallachian, Zdravetsian [סטראוויצטיר] wines and tell them that its good yayin hameshumar, but my followers they will not be able to fool, for we have already tasted the good wine" etc.


On the night before the brit milah of his son Shelomoh Efrayim z"l, he sat with us a long time and spoke with us a great deal regarding his greatness and the true eminence of his stature, and we heard several things then. And he said, then, that it is hard to enter into the heart of the matter of his greatness and impossible to talk about it because others also speak with such expressions; and whatever the mouth is able to speak, the other says the same thing. However, each person, in accord with what he reckons in his heart, can discern a little, where the real points of truth are. Discern this.


Many times he repeated about himself that which people say about him, that "there is no middle way here:" either he is, God forbid, as his opposers fabricate about him etc., "hadoveroth `al-tzadik `atak/who speak arrogantly against the righteous" [Ps. 31:19], the Merciful One spare us etc., or in fact it is the opposite, that he is a true Tzaddik, in which case he is a wonderful, awesome and exalted novelty that cannot be fathomed by the human brain at all. For, so did most of the public routinely say about him z"l, and he z"l repeated about himself these words many times, and hinted to us that the truth is so, that "there is no middle here." So as a person is given choice he must choose for himself the truth, for "ha'emet hu echad/the truth is one" [v. LM #51]. And from this very conversation one can discern a little of his greatness, for through the enormity of the opposition and controversy one can discern the truth by its real opposite and be stymied at the enormity of his immense greatness, for "there is no middle here," as stated. So, discern well the real truth.


He [Rabbi Nachman] said "All the benefits Mashiach can do for Yisrael, I can do; the only difference is when Mashiach decrees, he will say and it will happen, but I —" and he stopped and did not say more. An alternate version has: "... but I cannot finish yet." And another version is like this: "... with me there is bechirah/free will, but with Mashiach there will no longer be any free will."


I heard in his name that he said that he had ascertained the [Divine] Yechidah in the utmost top level. For as is known, the Nefesh/Vitality of the Neshamah/Soul is higher than the Yechidah of Ruach/Spirit, and so forth with the rest. And he ascertained the Yechidah in the utmost highest level. And he said, "Thus, I know 'a little,' and I stand on a high level; nevertheless I still want more. For, who knows? Maybe there is more, [as there are] heights above heights up to the Ein Sof.

<He said, "I will sing a song, in the future, that will be the `Olam Haba/Coming World of all the tzaddikim and chassidim. Copyist's note: See LM #64 "Bo El-Par`oh" and LM II #8 "Tik`u – Tokhachah."
One time he lifted his hands up to his shoulders, then brought them down from his shoulders and said, "All the tzaddikim are from here to here on me," that is, from his shoulders down. Then he raised his hands above his head and brought them down alongside his head, down to his shoulders and said, "and I am from here to here," that is, from the head to the shoulders. We'hadevarim `atikim/This is a tremendous statement. And look in the writings of the Arizal — if you have keen eyes to understand from there — regarding the greatness of the man who attains performing his Creator's will to the extent that he completes the "image of God" in entirety.>


He said, "I could receive endless amounts of money and there would be no change in me: For, the usual way with a man is that when money comes to his hand, especially a great deal of money, his face changes and other things change in him; but with me, even if I will receive an enormous amount at once, there is no change in me at all." And I heard in his name that he said that his way of receiving money is a novelty among the novelties that Hashem Yitbarakh has, for Hashem Yitbarakh has many novelties, and his way of receiving money is a novelty by Hashem Yitbarakh [even] among His novelties.


The fourth of Elul 5569, Breslev. He said, "I am more humble than all the well-known figures, for each one has his way of service, and I — am humble, for they are considered by me as nothing. For, the attribute of humility is to not consider oneself anything, but to be nothing and non-existent in his eyes. And since they are not considered anything by me, hence I am their humble one." Meaning: From all the well-known figures, I am the humble one, for this one does this and that one does that, and I do not hold of them at all; hence in the combination of all of them, I have the trait of humility among them. "However, whom do I maintain as being more nothing: myself or them?" etc. And nevertheless it appears that it is himself whom he maintains as being more nothing and zero. And similarly, regarding Moshe Rabbeinu a"h, what is written about him does not sit right with me, that he was "`anav me'od mikol-ha'adam/very humble above all man" [Num. 12:2]: How can this apply, since they all were his pupils? How could he be humble versus them? Rather, one must say the same as above, that he was "very humble, above any man" insofar as he had everyone's attribute of humility, namely, the humility of every man was with him, for all of them were, in his estimation, the category of humble, in the aspect of null and non-existent, as mentioned; but he held himself to be more null and non-existent, more than the category of nullity and non-existence that he maintained of them. Discern this well.

Copyist's note: It appears, to my humble knowledge, that his desire was to say: [Moshe Rabbeinu a"h was "very humble, above all man"] because he so much ascertained the greatness of the Blessed Creator — so much that the service of every man was considered to be in the category of nullity and non-existence versus His Blessed greatness. And he himself, even though he was the maestro of all Yisrael, for he ascertained more than them all, nevertheless he maintained himself as more null and non-existent than them all. For, specifically by his perception being so high, thereby he perceived that in relation to his level and understanding, his service is considered the most nothing, versus His Blessed Creator. And this is easy to discern.


He [Rav Nachman ztz"l] ordered that they should call someone to check his Tefillin. He then explained that since the Rav from Berditchev is presently travelling around the country, due to this I have ordered them to check my Tefillin. For in truth, even though I have said that I do not hold of them [the other Chassidic Rebbes], meaning that by me they are considered to be null and void, as above (in section 269); nevertheless, the Rov of Berditchev is exceedingly great in my eyes. When a great and well-known person like this is going and travelling around, this is an aspect of a defect in the Hispa'arus[17], G-d forbid, so to speak. For Yisroel are the pride of Hashem Yisborach, and the greatest of Yisroel is the main Hispa'arus, since he is the most important and glorious person in Yisroel. When he sits in his house, then he is the aspect of [the verse], "Like the splendour of a man to dwell in his house". This means that the aspect of the Hispa’arus is “dwelling in its house”, which is the aspect of the Batim (‘houses’) of the Tefillin. However, when he is travelling around and is humiliated by people[18], since on a journey a person for certain is humiliated (as brought elsewhere), especially a person such as this who has [a lot of] humiliation, for sure according to the level of his honour and his greatness that sometimes they do not give him the honour befitting him according to his Kovod HaTorah[19]. And sometimes he has some humiliation in the matter of receiving money, which is not fitting in accord with his honour, and the like. Since the aspect of the Hispa’arus is blemished and humiliated, and it leaves its ‘houses’, therefore there is a concern over the Tefillin, which are an aspect of the Hispa’arus, as is known, since they are called Pu’er[20] as our Sages of Blessed Memory have said.


One time [an utterance] came out of his holy mouth regarding himself and he said, in these words, "I am the Elder of Elders (Saba deSavin)." And if you look into it and infer from the awesome tale of the Seven Beggars — in the story of the first beggar, who was blind, to whom the Great Eagle said that he is very old but yet he is a suckling babe and has not begun to live at all, etc., but yet he was old compared to all the all the elders mentioned there — you will understand a little of this matter. And similarly with the rest of the interests of that story, you can discern a little of the greatness of Rabbeinu z"l, ulechakima bir'miza/and be wise through hints.


It has already been explained that he [Rav Nachman] was critical of the great Rabbis who were not concerned about the decrees that were being levelled against the Jewish nation (G-d forbid). They claimed that Hashem would definitely not do such a thing. The Rebbe z”l said they were making a big mistake about this; for we have already seen how there were many tzoros and decrees against Israel, may Hashem protect us from now on. He, zichrono livrocho, was very troubled by them. He spoke about them a lot, and toiled greatly with all of his strength and with self-abnegation to sweeten and abolish them. He strongly desired that every single Jew, especially the great ones, should daven a great deal to Hashem about them. Just like our forebears did of old, and as Mordechai did when the wicked Haman (may his name be blotted out) rose up against them, so too in every generation we must cry out exceedingly to Hashem yisborach over all the decrees which are heard chas v’sholom. And Hashem who is Good will hear our outcry and annul them, turning them into good.


I heard someone quote him saying: Since the time of Rabbi Shimon, who was a novelty as has been made known, the world was quiet until the Ari obm. Namely from Rabbi Shimon until the Ari obm no novelties were revealed in the world that were revealed by Rabbi Shimon bar Yochai, until the Ari obm came, who was a novelty as has become known. And he revealed entirely new things that there was no one to reveal such novelties until the Ari obm. And from the Ari obm until the Baal Shem Tov obm the world was also silent with no renewal until came the Baal Shem Tov obm who was a wondrous novelty and revealed new things. And from the Baal Shem tov obm until now the world was also silent with no such novelty, and the world was conducted only by the revelation that the Baal Shem Tov obm revealed until here until I myself have come. And now I begin to reveal entirely wondrous novelties etc.


In 5569/1808-9 on Motza'ei Shabbat he spoke up and said, "Even if a great soul were to come to us, we would still be seen as important figures. And in truth, they are not making opposition against me; rather, they make up some person they imagine," as explained elsewhere [Sichot Haran #182] etc. etc. while he sits in his house.

And this has already happened before, where they were opposing someone and he built a high tower and sat inside it. And they waged war on him and were sending and shooting arrows and fire at him, but they could not do a thing to him. However, there are precious stones which are formed from gasses and vapors, and there was a precious stone which was growing in the air, but it did not yet have its complete perfection. And by means of their firing arrows at him, as mentioned, they thereby cast down the precious stone and it fell on the tower. And this precious stone was of chen/grace/charm/favor, and as soon as it fell on the tower they immediately fell down before him and said, "Yechi hamelekh, yechi hamelekh/Long live the king, long live the king!"

But small souls, such as you, which fall down by means of the war, they are in the aspect of, "Tishpachena avnei kodesh/The holy stones are poured out" (Lam. 4:1), and it is called "pouring" because they do not yet have all their completeness and they fall down before they are complete. But the great soul, the precious stone — its aspect of chen was perfect. Albeit, other perfections it still did not have, but by means of the chakham/wise person it achieves perfection.


After Pesach 5565/1805 he told this to us: he said that now he knows two things, but he is not able to verbalize them, for they appear to be peshutim/the simple meanings, for the simple meaning of the thing appears just the same; however, now he knows these things.

Namely, he knew what our Rabbis z"l said: "Adam `over `averah omer shelo' yir'eni adam/A man who commits [lit. passes] a transgresssion says that 'No man will see me [alternately: Let Adam (the image of God) not see me].'" And he did not say anything, but only emphasized the words, "Shelo' yir'eni Adam," and did not explain at all what became known to him, for he had already prefaced that he cannot explain the things, for the simple meaning of the thing appears the same. But nonetheless, now the sod/deepest meaning has become known to him.

And the second: the statement, "Takhlit hayedi`ah asher lo'-neda`/The ultimate end of knowing is that a person does not know [Hashem]"[21] became known to him — asher lo'-neda` mamash/actual "not knowing" (here too he explained nothing at all, but just also pressed on the words, "Asher lo'-neda`" — lo'-neda` mamash); and even though its simple meaning is thus, nonetheless only now has this thing become known to me, that the ultimate knowing is "asher lo'-neda`" — lo'-neda` mamash."

And he said that since he now knows "Takhlit hayedi`ah asher lo'-neda`" — asher lo'-neda` mamash, therefore he knows that since he has merited the end of knowledge, still, nonetheless he knows nothing at all: for, did it not seem to me, previously, that I was at this ultimate knowing, "asher lo'-neda`," and now I see how far I was from this end? (And he said it, then, in disparaging terms about himself, for he held this end from the earlier time to be foolishness, that it seemed to him then that he had merited takhlit hayedi`ah asher lo'-neda`.) For, now it has become known to me that "Takhlit hayedi`ah asher lo'-neda`" — asher lo'-neda` mamash! And this thing as well he cannot express or explain, for it appears like its simple meaning, but in truth, it is only presently that this has become known to him, and so too with the first thing.


After a long time, in the summer of 5570/1810, while traveling to Uman, he once again spoke about the aforementioned matter, and said that [he] knows nothing at all, that is, [he] knows absolutely nothing. And he extolled the greatness of the Blessed Creator, which is impossible to explain, and said that [he] does not know, as mentioned. And I asked him, "Haven't you already said all this and talked about this — regarding "Takhlit hayedi`ah asher lo'-neda`" — and already explained all this, that even though one merits this knowledge, "asher lo'-neda`," nonetheless one still knows nothing at all, for it had already appeared to you that you had merited this ultimate end etc. as mentioned?

He spoke up in reply, "Who knows, regarding what 'knowing' this 'end' was?!" That is, because also at the time when he told this, after Pesach, he also had not merited the aspect of actual "lo'-neda`" except in some knowing. That is, in that knowing, he merited the ultimate of "asher lo'-neda`." And what he meant was that there are knowings above knowings, and hasagah/perception/attainment above hasagah, higher and higher. And at each knowing and hasagah, all the way up, the ultimate end is, "Asher lo'-neda`." And he said, then, that even from the time when he left Breslev until now [which was on the same day; it had been no more than a span of a few hours, for at that time we had traveled no more than approximately three parsahs], again he does not know. That is, within these hours as well, he had merited the aspect of not knowing. Now discern these matters, for they are extremely deep, high and lofty things. Fortunate is a man born of woman who has merited such attainments, the utmost truth. And see above regarding this, that in this regard, in the aspect of "I do not know," he was a novelty, quite apart, as we heard from his holy mouth. And even though there is no one who will discern this matter, for it rises higher and higher, nonetheless I have not held back from writing it, for if a person merits it, he will discern and see inside a little, each according to what he measures out in his heart, and will be able to discern thereby a tiny bit of the greatness of the Creator, Yithbarakh Shemo.


I heard it from his holy mouth, saying, "Ani kankan chadash maleh yashan/I am a new container full of old [wine]" [Avot 4:7]. Also, there was found among his holy manuscripts, "Ani zaken shebikdushah... shemegaleh devarim shekisah `Atik Yomin.../I am the Elder on the side of holiness... [see Isa. 9:14] who reveals things that the Ancient of Days concealed."

[#291-339] His Followers' StatureEdit


I heard in his name that he said if he wanted to reveal and to show his awe [of heaven], people would not be able to stand within four amot of his house, however, he hides his awe purposely. And I too heard from his holy mouth, that he said, "I am a treasury of the fear of Heaven, from whom anyone who wants can receive." And truthfully, it could be seen, tangibly, that whoever became his follower was immediately filled up with great, enormous awe and developed such enthusiasm in serving Hashem Yitbarakh that one does not see. And now, too, his great awe is embedded in his holy books and whoever wants to delve in them in truth and wholesome simplicity, receives great awe and becomes very aroused for Hashem Yitbarakh, for all his words are as fiery coals.


I heard in his name that he said, "If we would see a treasure we would certainly run to it and dig and dirty ourselves in soil and mud to strive for it and find it. And am I not a treasury of the fear of Heaven? So why should people not be eager and running after me to receive it? And I asked him, "How is it possible to receive?" He replied, "Mitn pisk un mitn hertz/With the mouth and with the heart, one must strive and request; [It is very close to you,] 'in your mouth and in your heart, so that you may do it [Deut. 30:14].'"


I heard from a man who heard from Rabbienu z"l that he said in these words: "My fire will burn until the coming of Mashiach."


He said to one of his followers to whom he was talking about serving Hashem, “Aren't my eyes run out all day as I stand, look out, hope, long and wait the entire time, that Hashem Yitbarakh should let me be privileged to see in you [plural] what I desire, that you should be servants of Hashem in truth as I wish? And I hope with Hashem's help that it will definitely be so. And not only those who follow me, but even those who will follow my followers, and even someone who just touches them will definitely be a kosher man in truth, and not just a kosher man, but even a very great tzaddik” — whoever will be privileged to follow his followers. And I heard that he said it in these words, “Ikh hab mikh shoyn mayne oygen oys gikukt oyf eytlikhen bazunder/With my own eyes I have already spied out each one separately... and I hope to Hashem” etc. as above. Also on that occasion he said, “I have already finished and will finish — Ikh hab oys gifirt un vel oysfiren.”


He said, "I am a river that cleanses from all stains." <And he extolled himself further, saying, "Mi sheyiga` bi afilu be'etzba`, hu kevar ya`avor afilu shiva` meymot beli lehiratev/Whoever makes so much as the touch of a finger on me [i.e. whoever makes some contact with him or his teachings, his followers etc.], will already pass through even seven waters without getting wet [i.e. without harm]." [Alternately: Whoever so much as harms my finger will already pass by even seven waters without getting wet (i.e. without being cleansed]

[#340-391] The Heights of His Holy Torot and BooksEdit


It was heard from his holy mouth, that his holy sefer Likutei Moharan that was published is it'chalta d'geulah/the start of the Redemption. He said, "Since it's been published I very much desire that they learn it, because they should learn it so much that they can say it fluently from memory. For it's full of mussar and utter inspiration toward Hashem Yitbarakh; it's incomparable. Then he said explicity that the study of the holy sefarim [meaning the Zohar, kitvei Ari etc. and his books] is it'chakta d'geulah, may it be soon in our days, Amen. And he said it's good to fix himself two courses of studying his holy sefarim: One course, simply learn a great amount rapidly so that it's fluent from memory, and one course learning in great depth, for there's enormous and wondrous depth in his sefarim. And see elsewhere regarding this, the enormous, infinite, endless depth of his utterly holy and awesome Torah.


סִפֵּר לִי אֶחָד שֶׁהָיָה מְשַׁבֵּחַ מְאד אֶת תּוֹרָתוֹ לְפָנָיו וְהִפְלִיג מְאד בִּגְדֻלַּת נִפְלְאוֹת תּוֹרָתוֹ. וְאָמַר שֶׁצְּרִיכִין לְהִשְׁתַּדֵּל מְאד לִקְנוֹת סְפָרָיו. כִּי אֲפִילּוּ כְּשֶׁעוֹמְדִין בְּתֵבָה וּמִגְדָּל הֵם טוֹבָה גְּדוֹלָה כִּי. סְפָרָיו הֵם שְׁמִירָה גְּדוֹלָה בַּבַּיִת לִשְׁמר גַּם הָעֲשִׁירוּת וּמָמוֹן הָאָדָם מִכָּל הַהֶזֵּקוֹת. וְהִזְכִּיר אָז עָשִׁיר אֶחָד שֶׁהָיָה יוֹדְעוֹ וּמַכִּירוֹ וְאָמַר שֶׁגַּם אֵלָיו הִיא טוֹבָה גְּדוֹלָה שֶׁיִּהְיֶה הַסֵּפֶר שֶׁלִּי בְּבֵיתוֹ כִּי יִהְיֶה לוֹ שְׁמִירָה גְּדוֹלָה לְכָל דָּבָר וְשֶׁתִּתְקַיֵּם עֲשִׁירוּתוֹ. וְהִזְהִיר אֶת הָאִישׁ שֶׁדִּבֵּר עִמּוֹ מִזֶּה, שֶׁיְּזָרֵז אֶת הֶעָשִׁיר הַנַּ"ל שֶׁיִּרְאֶה לִקְנוֹת סְפָרָיו. וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה כַּמָּה הָיָה מִשְׁתּוֹקֵק שֶׁיִּתְפַּשְּׁטוּ סְפָרָיו בְּקֶרֶב כָּל יִשְׂרָאֵל וְלא לִכְבוֹדוֹ חַס וְשָׁלוֹם אות שנו אַחַר שֶׁמָּסַר הַתּוֹרָה פָּתַח רַבִּי שִׁמְעוֹן בְּלִקּוּטֵי א' סִימָן ס' אָמַר שֶׁהָיְתָה חֲתֻנָּה יָפָה וְהָיָה רָאוּי לְבַקֵּשׁ הַשֵּׁם יִתְבָּרַךְ עִם הַפָּמַלְיָא שֶׁל מַעְלָה עַל הַחֲתֻנָּה. אָמַרְתִּי לוֹ בְּוַדַּאי הָיָה בְּכָאן. הֵשִׁיב מִן הַסְּתָם [אָמַר הַמַּעְתִּיק שָׁמַעְתִּי שֶׁאָמַר אָז לְאַנְשֵׁי שְׁלוֹמֵנוּ שֶׁהָיָה יָכוֹל לְהַחֲזִיק אוֹתָם בְּעִנְיַן אֲמִירַת הַתּוֹרָה הַנַּ"ל הַנַּ"ל שְׁלשָׁה יָמִים וּשְׁל שָׁה לֵילוֹת וְלא יֵדְעוּ בֵּין יוֹם לְלַיְלָה כְּלָל, כַּמּוּבָא בַּזוהַר הַקָּדוֹשׁ וְכוּ'] אות שנז אָמַר שֶׁכָּל הַתּוֹרוֹת שֶׁגִּלָּה קדֶם שֶׁהָיָה בְּאֶרֶץ יִשְׂרָאֵל אֵינוֹ רוֹצֶה כְּלָל שֶׁיִּהְיוּ כְּתוּבִים בִּסְפָרָיו רַק מַה שֶׁחִדֵּשׁ אַחַר שֶׁהָיָה בְּאֶרֶץ יִשְׂרָאֵל צְרִיכִין לִכְתּב הַכּל אֲפִילּוּ כָּל שִׂיחָה וְשִׂיחָה הַכּל צְרִיכִין לִכְתּב. וְכַמָּה פְּעָמִים הִזְהִיר. לִכְתּב כָּל שִׂיחָה וְשִׂיחָה שֶׁשּׁוֹמְעִין מִפִּיו הַקָּדוֹשׁ וְאָמַר בִּשְׁלָמָא דְּבָרִים הַנִּכְתָּבִים בְּסֵפֶר אִם לא יִזְכּר אוֹתָם עַכְשָׁו יוּכַל לִרְאוֹתָם וְלִלְמד בָּהֶם בְּפַעַם אַחֵר אֲבָל כָּל הַדְּבָרִים שֶׁאַתֶּם שׁוֹמְעִים מִפִּי שׁוּב לא תִּשְׁמְעוּ עוֹד פַּעַם אַחֶרֶת לְעוֹלָם. עַל כֵּן בְּוַדַּאי אַתֶּם צְרִיכִין לִזְכּר מְאד כָּל דִּבּוּר וְדִבּוּר, וְלִכְתּב הַכּל כָּל שִׂיחָה וְסִפּוּר [וּמֵחֲמַת זֶה הִתְחַלְתִּי לִכְתּב קְצָת שִׂיחוֹת שֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ אוֹ עַל יְדֵי אֲחֵרִים, אֲבָל לא נִכְתַּב חֵלֶק מֵאֶלֶף]


וְאָמַר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּפֵרוּשׁ שֶׁבְּכָל שִׂיחָה וְשִׂיחָה שֶׁהָיָה מֵשִׂיחַ וּמְדַבֵּר עִמָּנוּ יְכוֹלִים לִהְיוֹת עַל יָדָהּ אִישׁ כָּשֵׁר וַאֲפִילּוּ צַדִּיק גָּמוּר כָּל יְמֵי חַיָּיו, כְּמוֹ שֶׁאֲנִי רוֹצֶה אִם יִרְצֶה לֵילֵךְ עִמָּהּ לְקַיֵּם כְּפִי שִׂיחָתוֹ הַקְּדוֹשָׁה. וּמִי שֶׁזָּכָה לִשְׁמעַ שִׂיחָתוֹ הַקְּדוֹשָׁה מִפִּיו הַקָּדוֹשׁ הוּא יוֹדֵעַ זאת בֶּאֱמֶת וּבְבֵרוּר. וְגַם אֲפִילּוּ עַכְשָׁו כְּשֶׁלּוֹמְדִין דְּבָרָיו הַקְּדוֹשִׁים יֵשׁ לָהֶם גַּם כֵּן כּחַ גָּדוֹל לְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ לִזְכּוֹת לְדַרְכֵי ה' בֶּאֱמֶת לְמִי שֶׁיָּשִׂים לִבּוֹ הֵיטֵב לִדְבָרָיו וּלְשִׂיחוֹתָיו הַקְּדוֹשִׁים הַנֶּאֱמָרִים בְּזֶה הַסֵּפֶר, וּבִשְׁאָר סְפָרָיו הַקְּדוֹשִׁים. כִּי כָּל שִׂיחָה שֶׁלּוֹ הִיא הִתְעוֹרְרוּת נִפְלָא וְנוֹרָא מְאד וְדֶרֶךְ יְשָׁרָה וּנְכוֹנָה מְאד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. לְכָל אֶחָד לְפִי מַדְרֵגָתוֹ יִהְיֶה בְּאֵיזֶה מַדְרֵגָה שֶׁיִּהְיֶה. אֲפִילּוּ מִי שֶׁהוּא בְּמַדְרֵגָה עֶלְיוֹנָה מְאד יָכוֹל לְקַבֵּל דֶּרֶךְ יְשָׁרָה וְעֵצוֹת נִפְלָאוֹת מִכָּל שִׂיחָה וְשִׂיחָה שֶׁלּוֹ. וְכֵן לְהֵפֶךְ מִי שֶׁהוּא בְּתַכְלִית מַדְרֵגָה הַתַּחְתּוֹנָה חַס וְשָׁלוֹם בְּאֵיזֶה מָקוֹם שֶׁהוּא יָכוֹל לְקַבֵּל דֶּרֶךְ יְשָׁרָה וְעֵצוֹת נְכוֹנוֹת מִכָּל שִׂיחָה וְשִׂיחָה שֶׁלּוֹ לְמַלֵּט נַפְשׁוֹ מִנִּי שַׁחַת, וְלָשׁוּב אֶל הַשֵּׁם בֶּאֱמֶת אִם יָשִׂים לִבּוֹ לִדְבָרָיו הֵיטֵב וִיקַיֵּם אוֹתָם בֶּאֱמֶת וּבִתְמִימוּת בְּלִי שׁוּם חָכְמוֹת. אַשְׁרֵי מִי שֶׁיּאחַז בָּהֶם


One time he said incredulously, "The world reckons the Zohar and the Tikunim [i.e. Tikunei haZohar] equally." Inferred from what he said is that there's truly an enormous difference between the Zohar and the Tikunim. Even though the Zohar is extremely holy and awesome, it has no value at all in compare to the sanctity and secrets of the Tikkunim.

[#392-402] The Matter of the Controversy Over HimEdit

[#403-406] The Great Preciousness of His Rosh HashanahEdit


He said, "My Rosh Hashanah is above everything. And what has been a wonder to me is that if my followers believe me then why are not all of my followers heedful that they should all be [present] on Rosh Hashanah; no man should be missing! For, my whole thing is Rosh Hashanah." And he ordered to make an announcement that whoever turns to his sound and follows him should be at Rosh Hashanah by him, no man missing. And whoever is privileged to be at Rosh Hashanah is entitled to be very, very happy; "Ikhlu [ma`adanim] ushthu mamthakim... ki chedhvath Hashem hi ma`uzekhem/Eat [delicacies] and drink the sweet... for the joy of Hashem is your strength" [Neh. 8:10] — this refers to Rosh Hashanah.

[#407-425] Keeping Far Away from Chaqirot (philosophy; rationalism; undermining or questioning the tenets of faith) and Staying Strong in Emunah (Faith)Edit


About the philosophical books <about Moreh Nebuchim> he told us a great deal, many times. And he utterly, utterly forbade us to even look at them at all, God forbid. He put extraordinary stress on the severity of this prohibition, because they very much confuse one's religious views with alien views that that are entirely incompatible with the views of our Holy Torah. They [the authors of these philosophical books] also do not believe in demons whereas all the words of the Talmudic Sages say the opposite. Especially now that we've been privileged to [the revelation of] the Zohar, the books of the Arizal and the Baal Shem Tov of blessed memory and so forth, which are all founded on Ruach Hakodesh and greatly inspire a person in truly serving His Blessedness.

Therefore whoever wants to have pity on himself needs to distance himself, to the utter extreme, from the philosophy books that some of the Medieval ones wrote, such as certain commentaries printed in the Mikraot Gedolot which investigate things philosophically, and similar things which need not be specified.

He said likewise about the book Akedat Yitzchak, that one should not study it. He said this even though it's a kosher book, and only because it cites the words and questions of the philosphers. So too the [first chapter] of Chovot Halevavot [entitled] The Gate of Unity, The Book of Principles [Sefer Haikarim], Maimonides's Treatise on Logic [Millat ha'Higgayon], and Guide for the Perplexed, and all the rest of philosophers' books, one and all, are a big, big prohibition to learn because they damage and confuse the holy faith a great deal. Praiseworthy is he that knows nothing of them and walks in simple uprightness for: not in these [works] is the portion of Jacob [Jer. 10:16].

Though this has already been explained many times, nevertheless this warning needs to be repeated and reviewed many times, just how great is the enormous prohibition of this pitfall that can touch the holy faith itself. Rabbeinu obm would repeat this warning many, many times, uncountably, and every time he would speak of these books he put extraordinary emphasis on the severity of the prohibition to learn these books of philosophy. So he warned us direly to stay utterly far from them and not even look at them. Especially those books of the latter-day philosophers [e.g. the Maskilim], it shouldn't need saying, that one must definitely flee from them, saving his soul from the well of destruction, and not lose his eternal reward in entirety, God forbid.

This was a recurrent, pleasant saying in the mouth of Rabbeinu z"l: How good it is to thank Hashem for sending us the faithful one of his house, who is Moshe Rabbeinu r.i.p., who delivered us from all the confusions, and gave us the Torah, and ordered us to believe in Hashem without any questioning, and to perform all the words of the Torah and their commandments in their simple sense. Fortunate is whoever is privileged to conduct himself in simplicity!

<And Rabbeinu z"l said: What is printed in Sefer haGilgulim, that the Rambam was the Left Peah of Moshe Rabbeinu - he doesn't know if such a statement was uttered by the Ari z"l, "and in my opinion the Ari z"l did not say it." And one time he told a dream where he was quarreling with the Rambam for writing such things as the aforementioned.

And he said that according to their errant words, the Holy One, Blessed be He, cannot change, God forbid, even the simplest creature, not even a fly. That's how far they've strayed and gotten confused by their nonsense "wisdoms" (rationalism). Regarding what is written there in Moreh Nebukhim, "Can God make a triangle a square?" - Rabbeinu z"l said, "I believe that Hashem Yitbarakh can make a triangle into square. For God's ways are beyond our view, He is the Omnipotent, and there's nothing He can't do." And it's forbidden to enter in questions and paradoxes at all. Just hold steady in total faith, as we've already explained many times.>

(Also, what is brought in the Rambam's Yad, some philosophical queries such as in Laws of the Foundations of the Torah and in Laws of Human Dispositions, and in the beginning of Laws of Idolatry - a person needs to flee from them as well and not look at them at all. Any place philosophy is discussed, one must totally run away from there.)


He severely ridiculed what he [Rambam] wrote there regarding those that say about Kabbalat haTorah that God forbid Moshe Rabbeinu obm performed some clever tricks [and that's what's known as the miracles and visions on Mount Sinai, God forbid] etc. - and it's forbidden to even repeat things like this even by mockery, God forbid! God spare us foreign thoughts such as these! Woe to whoever lets just one of these thoughts in his mind! And there's no need to refute nonsenses such as these. And it's already explained in many of the sefarim of the earlier eras who decried these philosophical books like that famous one. And even though there are many that piled up [rebuke] on him, it's already known now that he was only acting for the sake of the Torah, since he composed wondrous sefarim on all the halakhot such as the Sefer haYad. Even Rabbeinu obm said: the books of the Yad where they discuss halakhot, are superbly done but the sefer Moreh Nebukhim, I hope Hashem can forgive the twisted crooked mistakes he made there that are unparalleled in touching the very foundations of the Holy Torah, as is known. And how can we deny the observation that's right in front of our eyes, that whoever looks there sees with his own plain eyes that his words are antithetical to the Torah, and anti the words of our Rabbis obm. Even the sefer haYad in places where it discusses philisophy makes grave errors as explained in the sefarim and yell a bitter cry over his claims in his first four chapters that he explains the whole Maaseh Merkabah and Maaseh Bereishit. Woe to any eyes that see such a thing! Woe to a heart where any evil thoughts like this enter in, that are against all the Sifrei Emet that we've received from the Godly Tanna Rabbi Shimon Ben Yochai, the Ari obm and so forth. And now, dear reader, if you fear and and hesitate to detract from his honor, I understand. But God forbid you should look at such places, lest you lose your Eternal World, as many, many bad factions have lost theirs. And nowadays that they support their evil concepts on evil concepts like these, and hold them up in front of them as a shield and protection over those books - so pay attention and discern, who is it you should fear more? The sefer Moreh Nebukhim that's built on Aristotle's the Greek's thoughts, yemach shemo ve'nimach zikhro? Or lehabdil the Sefer haZohar haKadosh, the Ari obm, where Rashbi and his Friends obm composed in Ruach haKodesh according to Eliyahu obm, and all their words, the majority is received man from man's mouth all the way to to Moshe Rabbeinu obm. And whatever their originated new things, was in Ruach haKodesh, on a supremely high level, and they powerfully strengthen and establish the Holy Faith that began from Avraham Avinu obm etc., and very much motivate a person to perform Torat Moshe with all its details and particulars, and to keep far from those other books, they are the opposite of all this, as is known and publicized. Fortunate is whoever let himself not be misled by them, and instead chooses the honest Truth!


He spoke up and said, "This, you are not aware of: that in Germany, the books of the holy Zohar are not available. Even though books of the holy Zohar have been printed there, nevertheless they are not found there, but rather, are sold to our lands. And since there are no books of the holy Zohar there, therefore they go about dressed in Daytch [Deutsch, i.e. German] clothes. For, clothes are the aspect of makifim, and therefore one needs to be very particular to maintain his clothes in cleanliness and honor them properly. (And he stopped in the middle and did not at all reveal what relevance German clothes [characterized by a torso-length jacket (Ger. Jacke, hence "Yekke") as opposed to longer coats worn by Jews in eastern lands] have to the fact that books of the holy Zohar are not found there.)

[#426-429] His Witty SayingsEdit

[#430-435] Not to Be Insistent on Anything, and Not to Press the TimeEdit

[#436-443] The Benefits of Hitbodedut/Isolated Communion With GodEdit

[#444-615] His Devotion to HashemEdit


Shabbat Chazon 5569, night. They were telling in his presence about the tremendous suffering and unusual deaths by people in Ostraha - God spare us - during the fires that were there the past erev Shabbat kodesh. He replied, "None of them suffered because of the Niggun, melody." Meaning, the niggun at the end of "Nesaneh Tokef" where they first sing in that known tune "Who will rest, who will wander..." ending in "who's cast down, and who's raised high," and after that they end with only a melody without words, before beginning "But Teshuvah, and Tefilah, and Tzedakah" like everyone knows. And that niggun that continues after "And who's raised high" also indicates some Gezerot, decrees, God forbid. Because first it describes explicitly several decrees, "Who rests, who's cast down" in that tune, and then the tune continues alone without words as if ending with hints of the rest by the tune alone without explicit words. And this tune generates decrees, God forbid, that are not explicitly stated in the poem "Unesaneh Tokef." Only, the Chazan hints them in that niggun alone as mentioned. This matter is clear to people that are versed in the niggunim of the Yamim Noraim.

אות תסו

לֵיל שַׁבַּת חֲזוֹן תקס"ט, שֶׁסִּפְּרוּ לְפָנָיו מִגּדֶל הַצָּרוֹת וּמִמִּיתוֹת מְשֻׁנּוֹת שֶׁמֵּתוּ בְּנֵי אָדָם בְּאוֹסְטְרָהָא רַחֲמָנָא לִצְלַן בִּשְׁעַת הַשְּׂרֵפָה שֶׁהָיְתָה שָׁם בְּעֶרֶב שַׁבַּת קדֶשׁ הֶעָבַר. אָמַר, לא אֶחָד שֶׁסּוֹבֵל צָרוֹת קָשׁוֹת עַל יְדֵי הַנִּגּוּן. הַיְנוּ הַנִּגּוּן שֶׁמְּסַיְּמִין בְּסוֹף "וּנְתַנֶּה תּקֶף" שֶׁקּדֶם מְנַגְּנִין בַּנִּגּוּן הַיָּדוּעַ מִי יָנוּחַ וּמִי יָנוּעַ וּמְסַיְּמִין בְּנִגּוּן מִי יִשָּׁפֵל וּמִי יָרוּם וְאַחַר כָּךְ מְסַיְּמִין בְּנִגּוּן לְבַד בְּלִי תֵּבוֹת קדֶם שֶׁמַּתְחִילִין וּתְשׁוּבָה וּתְפִילָּה וּצְדָקָה. כַּיָּדוּעַ לְהָעוֹלָם. וְאוֹתוֹ הַנִּגּוּן הַנִּמְשָׁךְ אַחַר הַסִּיּוּם וּמִי יָרוּם הוּא מוֹרֶה גַּם כֵּן עַל אֵיזֶה גְּזֵרוֹת חַס וְשָׁלוֹם. כִּי בַּתְּחִלָּה הוּא מְפָרֵשׁ בְּפֵרוּשׁ כַּמָּה גְּזֵרוֹת, מִי יָנוּחַ מִי יִשָּׁפֵל וְאוֹמְרָם בַּנִּגּוּן הַיָּדוּעַ וְאַחַר כָּךְ נִמְשָׁךְ הַנִּגּוּן לְבַד בְּלִי תֵּבוֹת כִּמְסַיֵּם בְּרֶמֶז הַשְּׁאָר בְּנִגּוּן לְבַד בְּלִי תֵּבוֹת בְּפֵרוּשׁ וּמִזֶּה הַנִּגּוּן בָּאִים גְּזֵרוֹת חַס וְשָׁלוֹם שֶׁאֵינָם מְפרָשִׁים בְּפֵרוּשׁ בְּפִיּוּט וּנְתַנֶּה תּקֶף רַק הַחַזָּן מְרַמְּזָן בְּנִגּוּן לְבַד כַּנַּ"ל. וְהָעִנְיָן מְבאָר לַבָּקִי בְּנִגּוּנִים שֶׁל יָמִים הַנּוֹרָאִים


His holy discussion has already been described [Sichot Haran #30] wherein he cautioned that a man should not disconcert his mind at all with the concept of cleanliness and should not look at this at all. And he said, in the name of big doctors, that is its better for the health of one's body when he is slightly constipated. Even though the ancient doctors were always saying that one needs to have loose stools, and also for every illness they were saying to open up the orifices — but now their research has led them to conclude the exact opposite, that it is just the reverse, better for one's bodily health to be slightly constipated. And especially an ill person, it is better for him to be slightly constipated, specifically. And he said, in their name, that whoever needs to void himself once per day, this too is a weakness, for it is better that [his bowels] should be opened no more than one time in two days. Only if occasionally the man is constipated many days, God forbid, then something needs to be done for him to open his bowels. But one time in two days is better for the body's health. And he told a great deal about this and made his holy opinion clear that he favors this opinion. At any rate a man should not waste any time at all for "cleanliness," as his holy talk about this is explained at length in the books which have been printed.


He said he knows of a sofer/scribe who is a hidden tzaddik. And Rabbeinu of blessed memory very much wanted us to have tefillin from him. And he said he wants to travel to him in person. And he got from him several pairs of tefillin, for one needs to travel to him cleverly so that he won't perceive they came to him for this, so they won't be caught God forbid in some side of pride, therefore he wanted to travel to him personally and he got from him several pair of tefillin, and to distribute to his followers, that we may all be privileged to lay his holy tefillin. And also before saying this he spoke with us several times that his wish is that we have good tefillin from a truly good sofer. So it seems from his words that that he did not mean the sofrim that are well known now, rather that he be a truly good sofer in earnest. And he spoke about this several times, about good tefilin as mentioned. Afterwards that person told said he knows a sofer etc. as mentioned. But in our many sins we did not merit to bring the thing to light and he did not reveal to us who is the sofer and where he is. Meanwhile he passed away, up to higher and higher. So we have no way to know where could be the glorious place of this truly virtuous sofer. One of his followers complained before him that after eating when he lies on his bed before falling asleep he wants to speak some words of Hitbodedut then, to ask of Hashem Yithbarakh to draw him to His service etc., and he's unable to open his mouth at all. Rabbeinu of blessed memory answered him, if that's the case then one lies and sighs sigh after sigh. And Rabbeinu of blessed memory himself made forced sighs like showing to do thus.


One time his followers were standing in his presence when this uncut man from the idolaters' troops that are stationed in our midst came, knocked on the window and asked: Is there a soldier here? They answered him: No, none of them are here. And he went his way. Later, after some time, he came back and knocked on the window some more and asked if there is a soldier here. Rabbeinu z"l spoke up and said, "That is how your Yetzer Hara` is: at first it comes and knocks on the man, and when he turns his back to him and replies, There are none of his soldiers here, and makes him go away and then he goes away, nevertheless afterwards he comes again and knocks on the man, even though he already made him go away and answered him, None of his soldiers are here, as he and his soldiers have no place here. Nevertheless he does not hold back from coming again and again, and one needs to drive him out each time, until he is driven out completely." And see elsewhere regarding this, that one must be very persistent against him, time after time, even a hundred times and more, and then if he will be strong against him, many, many times, he will merit to drive him away completely. "Umechala'im ra`im verabim vene'emanim/And from many evil and faithful illnesses [You have saved us]" ought to be said with much concentration, because God forbid if He did not save us...


The main source of hope is by means of the concept of "above time," which the Tzaddikim, who are in the aspect of Mashiach, attain. This I understood from Rabbeinu z"l's holy mouth saying, close to his passing away, that now he is going with the lesson that he revealed on the verse, "Ani hayom yelidh'tikha" [LM II #61], which concerns the aspect of above time etc. And it is impossible to explain this matter in writing at all, except, what I understood from his words is that he said this regarding the fact that he is involved in such enormous efforts to draw many souls to Hashem Yitbarakh, and has still not achieved it as he desired, and the opposition and the obstacles, physical and spiritual, were getting much, much, more powerful and widespread, in general and in particular, for every individual, to the extent that the power to endure was faltering, and many had fallen as a result… And regarding this he said that he revives himself with this principle of "Ani hayom yelidh'tikha," namely that Hashem Yitbarakh should help us to skip over everything, and in the final end the truth will be revealed, and we will all return to Hashem Yitbarakh in truth, and the former days will fall away, for, all of time will be nullified, and everything will be merged into the aspect of "above time," and there, everything will be set right.


I heard in his name that he said that Mashiach will come all of a sudden, and there will be a big uproar that Mashiach has come, and everyone will cast away his commerce that he is engaged in: the banker will throw away his table, and another will throw away his wax, as written in Isaiah, "Yashlikh ha'adam eth elilei khaspo w'eth elilei z'havo/Man will throw away his idols of silver and his idols of gold" [Isa. 2:20]. It will not be like the minority that believe when Mashiach comes it will be a [totally] different world compared to now [yihyeh `olam acher mishel `achshaw]. Rather, it will be as mentioned, each person being ashamed of the nonsense of his deeds, each person according to his actions. And probing and questioning are still needed as to who heard this conversation from his holy mouth.


  1. Prov. 28:18
  2. Num. 11:26
  3. Ps. 17:2
  4. i.e. the Cantonists.
  5. the disciples of the prophets (lit. sons of the prophets)
  6. “Where is the centre of the World?” This is one of the riddles asked by the Sages of Athens.
  7. Chambers
  8. v. Isa 9:14; Chayei Moharan #272 et al.
  9. see #114.
  10. He suffered from Pulmonary Tuberculosis, known then as the “Hust” (cough) in Yiddish.
  11. Lviv (Ukrainian: Львів), the largest city in Western Ukraine.
  12. [below, #332]
  13. Wicked people.
  14. Kelipos
  15. Sanctity
  16. He was referring to the Maskilim (“Enlightened”) who would come to speak to Rabbeinu z”l.
  17. Translated as grandiosity; pride; splendour.
  18. Lit.: “Among the living”.
  19. Honour of the Torah
  20. Glory; splendour.
  21. Bechinat `Olam 33:13


  • Chayey Moharan I (1874, Lemberg) at — this is the first printed edition; published and edited by Rabbi Nachman Goldstein, Rav of Tcherin, printed by Avraham Drucker and bound by Carl Budweiser.
  • Chayey Moharan II (1874, Lemberg) at

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