(2) He said the Torah [entitled], "Call Yehoshua," with the sign, vav, on Shabbat Teshuvah after the Rosh Hashanah mentioned above. He then mentioned adjacently to the beginning of [this] Torah, the verse (Ezekiel 1:26), "and on top, upon this semblance of a throne, there was the semblance of a human form." (But in his writing, this verse is not mentioned until near the end, as is clear in the book, see there.) And then he grabbed the two handles of the chair on which he was sitting with his two hands. And, while moving with the chair, he said with trembling and fear and with tremendously great self-sacrifice these exact words: When one sits on the chair, then one is a man. (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) And these words are very hidden (the transcriber says to see Zohar, Tazria 48). And then he completed this whole awesome Torah that is printed in the book. And at the time that he was saying the Torah, he did not speak at all about the matter of the intentions of Elul. Only afterwards when he finished saying this Torah, after he prayed the evening service and said Havdalah, and he afterwards went back and spoke about this Torah as is always his way, the then said and answered the important elderly men that were sitting with him, when they prayed from the prayer book of the Ari, may his memory be blessed, "Tell me how all of the intentions of Elul are hinted to in the previously mentioned Torah." And they were silent and didn't answer, because it was truly impossible in any way to understand on their own how all of the intentions of Elul were hinted to in the previously mentioned Torah. So he ordered that the prayer book of the Ari, may his memory be blessed, be brought in front of him; and he opened it and showed them the intentions of Elul. And then he opened his holy and awesome mouth and began to reveal the wonders of how all the intentions of Elul are hinted there in an amazing and very awesome way, as is explained about this in the book. And it is impossible to describe in writing the feeling in the heart and all of the delights and immaculate wonders that I felt then at the time that I merited to hear all of this. After Shabbat, he also spoke from the previously mentioned Torah that which was said there about Moshe, Yehoshua and the tent of meeting, which are in the aspect of the high dot, the low dot, and the vav. And he then told me, in these words, "Every place that a teacher and a student are conferring, it becomes the this aspect, the aspect of Moshe, Yehoshua and the tent of meeting." But behold, all of this was at the beginning of my becoming close to him; and I had then not yet merited to write the great Torahs in front of him. I only wrote the short statements by myself, not in front of him. And for a long time, I was yearning to receive this Torah from him in his holy writing, but I did not merit this until after Purim, when I was with him in Medvedivka. And then I sat in front of him and transcribed this Torah in front of him, and he read with his mouth to me from his book written by his holy hand, as I wrote [it] on paper. And afterwards at some point near nighttime, I stood in front of him when he already was sitting on his bed and wanted to sleep. And I spoke to him much then, and he then revealed to me the three commandments that the Jewish people were commanded when they came into the land (of Israel), which were relevant to this, as is printed in its place there, see there. And he concluded then and said that all three of these commandments are the aspect of repentance, as it is printed there. And then I asked him how these three commandments are the aspect of repentance. He answered and said, "You will say this." (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) And then I went away from him, may his memory be blessed, with this, and I immediately began to think about it. And immediately when I went from my house to my inn, God, may He be blessed, prepared nice novel thoughts for me about this. And when I came to my inn, I found writing instruments, with God's help, may He be blessed, and I immediately wrote what God graced me with about this. And this was at the beginning of my education in adding upon his holy Torah, such that he educated me, with his mercy and his amazing ways. And on the next day, I brought what I wrote in front of him, and it was good in his eyes, and he laughed from joy. And he answered and said, "You can learn if you will be constant." (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) Nevertheless, I was afterwards forced to stop adding until I studied much law, and then the books of the Kabbalah, etc.; until he afterwards ordered me to add. And he then ordered me to write, as it is explained about this in another place (below).
(ב) הַתּוֹרָה קְרָא אֶת יְהוֹשֻׁעַ בְּסִימָן וא"ו אָמַר בְּשַׁבַּת תְּשׁוּבָה שֶׁאַחַר רֹאשׁ־הַשָּׁנָה הַנִּזְכָּר לְעֵיל. וְאָז הִזְכִּיר בְּהַתְחָלַת הַתּוֹרָה בְּסָמוּךְ אֶת הַפָּסוּק (יְחֶזְקֵאל א) "וְעַל הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה". (וְאַחַר־כָּךְ בִּכְתַב־יָדוֹ הַקָּדוֹשׁ לֹא נִזְכַּר פָּסוּק זֶה עַד סָמוּךְ בַּסּוֹף כַּמְבֹאָר בַּסֵּפֶר עַיֵּן שָׁם). וְאָז אָחַז בִּשְׁתֵּי יָדָיו בִּשְׁתֵּי יְדוֹת הַכִּסֵּא שֶׁיָּשַׁב עָלָיו, וְהָיָה מִתְנוֹעֵעַ עִם הַכִּסֵּא וְאָמַר בְּאֵימָה וּבְיִרְאָה וּבִמְסִירַת נֶפֶשׁ עָצוּם מְאֹד בְּזוֹ הַלָּשׁוֹן: כְּשֶׁיּוֹשְׁבִין עַל הַכִּסֵּא אָז הוּא אָדָם. וְאָמַר בִּלְשׁוֹן אַשְׁכְּנַז בְּזוֹ הַלָּשׁוֹן: "אַז מֶען זִיצְט אוֹיף דֶער שְׁטִיל דֶעמָאלְט אִיז מֶען אַמֶענְטְשׁ" וְהַדְּבָרִים סְתוּמִים מְאֹד (אָמַר הַמַּעְתִּיק עַיֵּן זֹהַר תַּזְרִיעַ דַּף מח). וְאַחַר־כָּךְ גָּמַר כָּל הַתּוֹרָה הַנּוֹרָאָה הַזֹּאת הַנִּדְפָּס בַּסֵּפֶר. וּבִשְׁעַת אֲמִירַת הַתּוֹרָה לֹא דִּבֵּר כְּלָל מֵעִנְיַן כַּוָּנַת אֱלוּל, רַק אַחַר־כָּךְ כְּשֶׁגָּמַר אֲמִירַת הַתּוֹרָה הַזֹּאת אַחַר שֶׁהִתְפַּלֵּל עַרְבִית וְהִבְדִּיל, אַחַר־כָּךְ חָזַר וְדִבֵּר מֵהַתּוֹרָה הַזֹּאת כְּדַרְכּוֹ תָּמִיד, וְאָז עָנָה וְאָמַר לַאֲנָשִׁים חֲשׁוּבִים זְקֵנִים שֶׁיָּשְׁבוּ אֶצְלוֹ אָז שֶׁהָיוּ מִתְפַּלְּלִים מִתּוֹךְ סִדּוּר הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה תֹּאמְרוּ לִי אֵיךְ מְרֻמָּז בְּהַתּוֹרָה הַנַּ"ל כָּל הַכַּוָּנוֹת שֶׁל אֱלוּל וְהֶחֱרִישׁוּ וְלֹא עָנוּ, כִּי בֶּאֱמֶת אִי אֶפְשָׁר בְּשׁוּם אֹפֶן לְהָבִין מֵעַצְמָן סוֹד הַכַּוָּנוֹת שֶׁל אֱלוּל אֵיךְ מְרֻמָּזִים בְּהַתּוֹרָה הַנַּ"ל. וְצִוָּה לְהָבִיא לְפָנָיו סִדּוּר הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה וּפָתַח אוֹתוֹ וְהֶרְאָה לִפְנֵיהֶם הַכַּוָּנוֹת שֶׁל אֱלוּל. וְאַחַר־כָּךְ פָּתַח פִּיו הַקָּדוֹשׁ וְהַנּוֹרָא וְהִתְחִיל לְגַלּוֹת פְּלָאוֹת אֵיךְ כָּל הַכַּוָּנוֹת שֶׁל אֱלוּל מְרֻמָּזִים שָׁם בְּדֶרֶךְ נִפְלָא וְנוֹרָא מְאֹד כַּמְבֹאָר מִזֶּה בַּסֵּפֶר, אֲבָל אִי אֶפְשָׁר לְצַיֵּר בִּכְתָב אֶת הַשִּׁעוּר שֶׁבַּלֵּב אֶת כָּל הַנְּעִימוֹת וְהַנִּפְלָאוֹת תְּמִים דֵּעִים שֶׁהִרְגַּשְׁתִּי אָז בְּעֵת שֶׁזָּכִיתִי לִשְׁמֹעַ כָּל זֶה. גַּם דִּבֵּר אַחַר שַׁבָּת מֵהַתּוֹרָה הַנַּ"ל שֶׁמְּדַבֶּרֶת שָׁם מִמֹּשֶׁה וִיהוֹשֻׁעַ וְאֹהֶל מוֹעֵד שֶׁהֵם בְּחִינַת נְקֻדָּה הָעֶלְיוֹנָה וּנְקֻדָּה הַתַּחְתּוֹנָה וְוָאו. וְאָז אָמַר לִי בְּזוֹ הַלָּשׁוֹן שֶׁבְּכָל מָקוֹם שֶׁמִּתְוַעֲדִין יַחַד רַבִּי וְתַלְמִיד נַעֲשֶׂה בְּחִינָה זֹאת בְּחִינַת מֹשֶׁה וִיהוֹשֻׁעַ וְאֹהֶל מוֹעֵד. וְהִנֵּה כָּל זֶה הָיָה בְּהַתְחָלַת הִתְקָרְבוּתִי אֵלָיו וְאָז לֹא זָכִיתִי עֲדַיִן לִכְתֹּב לְפָנָיו הַתּוֹרוֹת הַגְּדוֹלוֹת רַק הַמַּאֲמָרִים הַקְּצָרִים כָּתַבְתִּי בְּעַצְמִי שֶׁלֹּא בְּפָנָיו וְהָיִיתִי מִתְגַּעְגֵּעַ זְמַן הַרְבֵּה לְקַבֵּל זֹאת הַתּוֹרָה אֶצְלוֹ בִּכְתִיבַת יָדוֹ הַקְּדוֹשָׁה וְלֹא זָכִיתִי לָזֶה עַד אַחַר פּוּרִים שֶׁהָיִיתִי אָז אֶצְלוֹ בְּמֶעדְוֶעדִיוְקֶע. וְאָז יָשַׁבְתִּי לְפָנָיו וְהֶעְתַּקְתִּי הַתּוֹרָה הַזֹּאת לְפָנָיו, וּמִפִּיו יִקְרָא אֵלַי מִתּוֹךְ סִפְרוֹ בִּכְתַב־יָדוֹ הַקְּדוֹשָׁה, וַאֲנִי כּוֹתֵב עַל הַנְּיָר. וְאַחַר־כָּךְ בְּאֵיזֶה עֵת בְּסָמוּךְ בַּלַּיְלָה עָמַדְתִּי לְפָנָיו כְּשֶׁכְּבָר יָשַׁב עַל מִטָּתוֹ וְרָצָה לִישֹׁן, וְדִבַּרְתִּי עִמּוֹ אָז הַרְבֵּה, וְאָז גִּלָּה לִי הַשְּׁלֹשָׁה מִצְווֹת שֶׁנִּצְטַוּוּ יִשְׂרָאֵל בִּכְנִיסָתָן לָאָרֶץ שֶׁשַּׁיָּךְ לָזֶה כַּנִּדְפָּס בִּמְקוֹמוֹ שָׁם עַיֵּן שָׁם. וְסִיֵּם אָז וְאָמַר כִּי כָּל שָׁלֹשׁ מִצְווֹת אֵלּוּ הֵם בְּחִינַת תְּשׁוּבָה כַּנִּדְפָּס שָׁם. וְאָז שָׁאַלְתִּי אוֹתוֹ אֵיךְ שָׁלֹשׁ מִצְווֹת אֵלּוּ הֵם בְּחִינַת תְּשׁוּבָה, עָנָה וְאָמַר זֶה תֹּאמַר אַתָּה "דָאס זָאג דוּא שׁוֹין" וּבָזֶה הָלַכְתִּי אָז מִלְּפָנָיו זִכְרוֹנוֹ לִבְרָכָה, וְתֵכֶף הִתְחַלְתִּי לַחֲשֹׁב בָּזֶה, וְתֵכֶף בְּדֶרֶךְ הֲלִיכָתִי מִבֵּיתִי לָאַכְסַנְיָא שֶׁלִּי הִזְמִין לִי הַשֵּׁם יִתְבָּרַךְ בָּזֶה חִדּוּשִׁים נָאִים וּבְבוֹאִי לָאַכְסַנְיָא שֶׁלִּי מָצָאתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כְּלֵי כְּתִיבָה וְכָתַבְתִּי מִיָּד מַה שֶּׁחַנַּנִי ה' בָּזֶה, וְזֶה הָיָה בִּתְחִלַּת חִנּוּכִי לְחַדֵּשׁ בְּתוֹרָתוֹ הַקְּדוֹשָׁה, שֶׁחִנֵּךְ אוֹתִי בְּרַחֲמָיו וּדְרָכָיו הַנִּפְלָאִים. וּבַיּוֹם שֶׁלְּאַחֲרָיו הֵבֵאתִי לְפָנָיו מַה שֶּׁכָּתַבְתִּי וְהוּטַב בְּעֵינָיו וְשָׂחַק מֵחֲמַת שִׂמְחָה וְעָנָה וְאָמַר תּוּכַל לִלְמֹד אִם תִּהְיֶה מַתְמִיד. "דוּ וֶועסְט קֶענֶען לֶערְנֶען אַז דוּא וֶועסְט בַּגֶערִין" אַךְ אַף־עַל־פִּי־כֵן אַחַר־.. כָּךְ הֻכְרַחְתִּי לְהַפְסִיק מִלְּחַדֵּשׁ עַד שֶׁאֶלְמַד פּוֹסֵק הַרְבֵּה וְאַחַר־כָּךְ סִפְרֵי קַבָּלָה וְכוּ' עַד שֶׁאַחַר־כָּךְ צִוָּה לִי לְחַדֵּשׁ וְאַחַר־כָּךְ צִוָּה לִי לִכְתֹּב כַּאֲשֶׁר מְבֹאָר מִזֶּה בְּמָקוֹם אַחֵר (לְקַמָּן תלה):
(2) He said the Torah [entitled], "Call Yehoshua," with the sign, vav, on Shabbat Teshuvah after the Rosh Hashanah mentioned above. He then mentioned adjacently to the beginning of [this] Torah, the verse (Ezekiel 1:26), "and on top, upon this semblance of a throne, there was the semblance of a human form." (But in his writing, this verse is not mentioned until near the end, as is clear in the book, see there.) And then he grabbed the two handles of the chair on which he was sitting with his two hands. And, while moving with the chair, he said with trembling and fear and with tremendously great self-sacrifice these exact words: When one sits on the chair, then one is a man. (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) And these words are very hidden (the transcriber says to see Zohar, Tazria 48). And then he completed this whole awesome Torah that is printed in the book. And at the time that he was saying the Torah, he did not speak at all about the matter of the intentions of Elul. Only afterwards when he finished saying this Torah, after he prayed the evening service and said Havdalah, and he afterwards went back and spoke about this Torah as is always his way, the then said and answered the important elderly men that were sitting with him, when they prayed from the prayer book of the Ari, may his memory be blessed, "Tell me how all of the intentions of Elul are hinted to in the previously mentioned Torah." And they were silent and didn't answer, because it was truly impossible in any way to understand on their own how all of the intentions of Elul were hinted to in the previously mentioned Torah. So he ordered that the prayer book of the Ari, may his memory be blessed, be brought in front of him; and he opened it and showed them the intentions of Elul. And then he opened his holy and awesome mouth and began to reveal the wonders of how all the intentions of Elul are hinted there in an amazing and very awesome way, as is explained about this in the book. And it is impossible to describe in writing the feeling in the heart and all of the delights and immaculate wonders that I felt then at the time that I merited to hear all of this. After Shabbat, he also spoke from the previously mentioned Torah that which was said there about Moshe, Yehoshua and the tent of meeting, which are in the aspect of the high dot, the low dot, and the vav. And he then told me, in these words, "Every place that a teacher and a student are conferring, it becomes the this aspect, the aspect of Moshe, Yehoshua and the tent of meeting." But behold, all of this was at the beginning of my becoming close to him; and I had then not yet merited to write the great Torahs in front of him. I only wrote the short statements by myself, not in front of him. And for a long time, I was yearning to receive this Torah from him in his holy writing, but I did not merit this until after Purim, when I was with him in Medvedivka. And then I sat in front of him and transcribed this Torah in front of him, and he read with his mouth to me from his book written by his holy hand, as I wrote [it] on paper. And afterwards at some point near nighttime, I stood in front of him when he already was sitting on his bed and wanted to sleep. And I spoke to him much then, and he then revealed to me the three commandments that the Jewish people were commanded when they came into the land (of Israel), which were relevant to this, as is printed in its place there, see there. And he concluded then and said that all three of these commandments are the aspect of repentance, as it is printed there. And then I asked him how these three commandments are the aspect of repentance. He answered and said, "You will say this." (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) And then I went away from him, may his memory be blessed, with this, and I immediately began to think about it. And immediately when I went from my house to my inn, God, may He be blessed, prepared nice novel thoughts for me about this. And when I came to my inn, I found writing instruments, with God's help, may He be blessed, and I immediately wrote what God graced me with about this. And this was at the beginning of my education in adding upon his holy Torah, such that he educated me, with his mercy and his amazing ways. And on the next day, I brought what I wrote in front of him, and it was good in his eyes, and he laughed from joy. And he answered and said, "You can learn if you will be constant." (The Hebrew is then rendered into the Yiddish spoken by Rebbe Nachman.) Nevertheless, I was afterwards forced to stop adding until I studied much law, and then the books of the Kabbalah, etc.; until he afterwards ordered me to add. And he then ordered me to write, as it is explained about this in another place (below).