The thirteenth story in Sipurey Ma'asiot is “The Seven Beggars.” It was told over a period of several days. Each part of the story alluded to some discussion that preceded its telling. (The story speaks of a boy and girl, lost in the woods, who meet seven beggars. Each of these beggars appears to have a deformity – blindness, deafness, stuttering, a crooked neck, a hunchback, deformed hands, crippled feet. Later, the boy and girl marry each other, and on seven successive days, each of these beggars tells his story. Each demonstrates that his apparent deformity is really an illusion, masking a unique capability.)
The Rebbe began telling this story on a Friday night.239This was on 25 Adar II 5570 (March 30, 1810) (Tzaddik #185; Yemey Moharnat #42). It all began because of a snuff box that was given to him by one of his followers. I had written to one of my friends about this and told him to remain happy.
The Rebbe saw this letter and remarked, “I will tell you how people once used to rejoice!” Then he began the story.240In Tzaddik #189, the following is added: “What do you know about how to rejoice when you're in such a depressed state. I will tell you how people once used to rejoice.”
All this occurred on a Friday night while I was home in Nemirov. On the following Tuesday, my friend241This was R' Naftali (Yemey Moharnat loc. cit.). This entire episode is also told there. came to my house and repeated the story. I was so astonished, I stood there trembling (Daniel 10:11). I had heard many stories from the Rebbe, but I had never heard anything like this.
On Wednesday morning, I went in to see the Rebbe and spoke with him at length. I told him some news about the surrounding areas, and the Rebbe then brought up the subject of the story he had begun the previous Friday night.
The Rebbe said that he was anxious to know – that is, to tell - how the story continued and what happened on each of the seven days of the wedding feast. He also wanted to know what happened to the prince who inherited his kingdom during his father’s lifetime, the episode that introduces the story. Even though the Rebbe was telling the story, he spoke as if he was hearing it himself.
The Rebbe outlined the entire story for me. On each of the seven days of the wedding feast, one of the beggars blesses the couple and gives them gifts. The Rebbe also cleared up the subplot of the ancient men who could remember back to the beginning of their existence. This is part of the Blind Beggar’s story, and my friend had not told it very clearly.
The Rebbe explained what the Blind Beggar meant when he said, “Ich gedenk gahr nisht! – I remember nothing at all!” (Rabbi Nachman’s Stories #13, p. 369). He told me that this beggar goes back the farthest when he says that he remembers “nothing,” since this means he can remember the time when absolutely nothing existed. He was astounded by this.
I was very anxious for the Rebbe to continue and tell the story of the second day. However, just then the Rebbe’s attendant242In Yemey Moharnat (#26) it mentions that the Rebbe had an attendant named Michel, but this was two years earlier. came in and announced that it was time for the Rebbe’s meal. He set the table and I had to leave.
After the Rebbe had eaten and taken a short nap, I was able to see him again. I stood before him and told him some current news, especially about Berditchev where I had recently been.243Since the previous summer, Reb Noson had been attending to the Rebbe's business affairs in Berdichov (ibid., 27b). Reb Noson's father also had a large business in Berdichov (Kokhavey Or, p. 9, #1). See “His Wisdom” #198. I told him how the people there are always worried and in need – especially the rich, who are lacking so much.
I quoted the verse, “ He has set the world in peoples’ hearts, in a way that they cannot fathom God’s deeds, from the beginning to the end” (Ecclesiastes 3:11).
Completely taken aback by my great desire to hear the rest, I replied excitedly that we were up to the second day. The Rebbe immediately began, “On the second day, the young couple had a great longing to see the Deaf Beggar ….”
We were standing around the Rebbe after he completed the account of the sixth day. One of us then told him a short anecdote and he remarked, “Is this not the story of the seventh day? It seems that people are already telling my story. I would very much like to complete it.” However, we were not worthy that he tell it at that time, and the Rebbe never completed the story.244The Rebbe himself said that he would tell no more (Rabbi Nachman’s Stories, p. 436). On the way from Breslov to Uman, he said, “We will not be worthy of hearing the end until the Mashiach comes” (Yemey Moharnat #43). See Kokhavey Or, p. 96.
הַמַּעֲשֶׂה שֶׁל הַ"שִּׁבְעָה בֶּעטְלֶירְס" הַנִּדְפֶּסֶת בְּסִפּוּרֵי הַמַּעֲשִׂיּוֹת, סִפֵּר כַּמָּה יָמִים, וּבְכָל פַּעַם סִפֵּר עִנְיָן הַשַּׁיָּךְ לָזֶה, שֶׁסִּפְּרוּ מִמֶּנּוּ, שֶׁעַל־יְדֵי זֶה הִתְחִיל לְסַפֵּר הַמַּעֲשֶׂה:
The thirteenth story in Sipurey Ma'asiot is “The Seven Beggars.” It was told over a period of several days. Each part of the story alluded to some discussion that preceded its telling.
(The story speaks of a boy and girl, lost in the woods, who meet seven beggars. Each of these beggars appears to have a deformity – blindness, deafness, stuttering, a crooked neck, a hunchback, deformed hands, crippled feet. Later, the boy and girl marry each other, and on seven successive days, each of these beggars tells his story. Each demonstrates that his apparent deformity is really an illusion, masking a unique capability.)
בִּתְחִלָּה בְּלֵיל שַׁבָּת קֹדֶשׁ הִתְחִיל עַל־יְדֵי הַטַּאבִּיקִי (טַבָּק לַהֲרָחָה) שֶׁלָּקַח מֵאִישׁ מֵאֲנָשָׁיו, וְנִזְכַּר בְּהָאִגֶּרֶת שֶׁשָּׁלַחְתִּי אֲנִי לַחֲבֵרִי שֶׁהִגִּיעַ לְיָדוֹ ז"ל, וְכָתַבְתִּי לוֹ: שֶׁיִּהְיֶה בְּשִׂמְחָה. אָז דִּבֵּר מִזֶּה.
The Rebbe began telling this story on a Friday night.239This was on 25 Adar II 5570 (March 30, 1810) (Tzaddik #185; Yemey Moharnat #42). It all began because of a snuff box that was given to him by one of his followers. I had written to one of my friends about this and told him to remain happy.
וְעָנָה וְאָמַר: "אֲנִי אֲסַפֵּר לָכֶם אֵיךְ [פַּעַם אַחַת] הָיוּ שְׂמֵחִים", וְהִתְחִיל לְסַפֵּר הַמַּעֲשֶׂה.
The Rebbe saw this letter and remarked, “I will tell you how people once used to rejoice!” Then he began the story.240In Tzaddik #189, the following is added: “What do you know about how to rejoice when you're in such a depressed state. I will tell you how people once used to rejoice.”
וְסִפֵּר כָּל הַתְחָלַת הַמַּעֲשֶׂה, עַד סוֹף הַמַּעֲשֶׂה שֶׁל יוֹם רִאשׁוֹן, שֶׁל הַבֶּעטְלֶיר שֶׁהָיָה עִוֵּר.
He told the beginning of the story, continuing until the end of the first day of the wedding where they speak to the Blind Beggar.
וְכָל זֶה הָיָה בְּלֵיל שַׁבָּת קֹדֶשׁ. וַאֲנִי הָיִיתִי אָז בְּבֵיתִי בְּנֶעמְרוֹב. וְאַחַר־כָּךְ בְּיוֹם שְׁלִישִׁי, בָּא חֲבֵרִי לְבֵיתוֹ, וְסִפֵּר לִי מַעֲשֶׂה זֹאת וְעָמַדְתִּי מַרְעִיד וּמִשְׁתּוֹמֵם. כִּי אִם אָמְנָם כְּבָר שָׁמַעְתִּי מִמֶּנּוּ מַעֲשִׂיּוֹת נוֹרָאוֹת הַרְבֵּה, אֲבָל מַעֲשֶׂה כָּזֹאת עֲדַיִן לֹא שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ מֵעוֹלָם.
All this occurred on a Friday night while I was home in Nemirov. On the following Tuesday, my friend241This was R' Naftali (Yemey Moharnat loc. cit.). This entire episode is also told there. came to my house and repeated the story. I was so astonished, I stood there trembling (Daniel 10:11). I had heard many stories from the Rebbe, but I had never heard anything like this.
וְאַחַר־כָּךְ נָסַעְתִּי לְשָׁם וּבָאתִי לְבֵית רַבֵּנוּ ז"ל, בְּעֵת שֶׁהָיָה סָגוּר בְּחַדְרוֹ כְּבָר.
I immediately traveled to Breslov, but when I came to the Rebbe’s house that night, he was already secluded in his room.
וּבַבֹּקֶר שֶׁהוּא יוֹם רְבִיעִי נִכְנַסְתִּי אֶצְלוֹ וְדִבַּרְתִּי עִמּוֹ הַרְבֵּה. וְסִפַּרְתִּי לוֹ מַעֲשִׂיּוֹת מֵהָעוֹלָם שֶׁשָּׁמַעְתִּי בְּסָמוּךְ, וְאַחַר־כָּךְ דִּבֵּר עִמִּי מֵעִנְיַן הַמַּעֲשֶׂה הַנַּ"ל שֶׁסִּפֵּר בְּלֵיל שַׁבָּת קֹדֶשׁ.
On Wednesday morning, I went in to see the Rebbe and spoke with him at length. I told him some news about the surrounding areas, and the Rebbe then brought up the subject of the story he had begun the previous Friday night.
וְאָמַר: שֶׁהוּא חָפֵץ מְאֹד לֵידַע (כְּלוֹמַר לְסַפֵּר) הַסּוֹף, דְּהַיְנוּ מַה שֶּׁנַּעֲשֶׂה בְּכָל שְׁאָר שִׁבְעַת יְמֵי הַמִּשְׁתֶּה. וְגַם כָּל סוֹף גְּמַר הַמַּעֲשֶׂה שֶׁל הַבֶּן מֶלֶךְ שֶׁקִּבֵּל הַמְּלוּכָה מֵאָבִיו בְּחַיָּיו, שֶׁמִּמֶּנּוּ הִתְחִיל הַסִּפּוּר.
The Rebbe said that he was anxious to know – that is, to tell - how the story continued and what happened on each of the seven days of the wedding feast. He also wanted to know what happened to the prince who inherited his kingdom during his father’s lifetime, the episode that introduces the story. Even though the Rebbe was telling the story, he spoke as if he was hearing it himself.
וְאָמַר לִי אָז, שֶׁכֵּן בְּכָל יוֹם וְיוֹם מִזּ' יְמֵי הַמִּשְׁתֶּה, בָּא בְּכָל יוֹם אֶחָד מֵהַשִּׁבְעָה בֶּעטְלֶירְס וּבֵרְכָם וְנָתַן לָהֶם מַתָּנָה לִדְרָשָׁה וְכוּ'. וְגַם סִפֵּר עִמִּי מִסֵּדֶר הַסִּפּוּר שֶׁל הַזְּקֵנִים בַּעֲלֵי הַזִּכָּרוֹן שֶׁלֹּא שָׁמַעְתִּי הָעִנְיָן כְּסֵדֶר בְּבֵאוּר יָפֶה מִפִּי חֲבֵרִי. וּבֵאֵר לִי הוּא ז"ל בְּעַצְמוֹ קְצָת כְּסֵדֶר.
The Rebbe outlined the entire story for me. On each of the seven days of the wedding feast, one of the beggars blesses the couple and gives them gifts. The Rebbe also cleared up the subplot of the ancient men who could remember back to the beginning of their existence. This is part of the Blind Beggar’s story, and my friend had not told it very clearly.
וְגַם דִּבֵּר עִמִּי מֵעִנְיַן מַה שֶּׁהִתְפָּאֵר הָעִוֵּר שֶׁאֵינוֹ זוֹכֵר כְּלוּם (בִּלְשׁוֹן אַשְׁכְּנַז: אִיךְ גִּידֶענְק גָּאר נִישְׁט) שֶׁפֵּרוּשׁוֹ אִיךְ גִּידֶענְק גָּאר נִישְׁט – שֶׁזּוֹכֵר כְּשֶׁעֲדַיִן לֹא הָיָה שׁוּם הֲוָיָה וְכוּ' וְהִתְפַּלֵּא עַל זֶה.
The Rebbe explained what the Blind Beggar meant when he said, “Ich gedenk gahr nisht! – I remember nothing at all!” (Rabbi Nachman’s Stories #13, p. 369). He told me that this beggar goes back the farthest when he says that he remembers “nothing,” since this means he can remember the time when absolutely nothing existed. He was astounded by this.
וְאַחַר־כָּךְ הָיִיתִי נִכְסָף מְאֹד שֶׁיַּתְחִיל לְסַפֵּר מִיּוֹם הַשֵּׁנִי וְלֹא עָלְתָה בְּיָדִי, כִּי בְּתוֹךְ כָּךְ בָּא הַמְשָׁרֵת שֶׁלּוֹ וְאָמַר: רַבִּי, הִגִּיעַ זְמַן סְעֻדָּה. וְעָרַךְ הַשֻּׁלְחָן לְפָנָיו לֶאֱכֹל, וְהֻכְרַחְתִּי לָצֵאת מִלְּפָנָיו.
I was very anxious for the Rebbe to continue and tell the story of the second day. However, just then the Rebbe’s attendant242In Yemey Moharnat (#26) it mentions that the Rebbe had an attendant named Michel, but this was two years earlier. came in and announced that it was time for the Rebbe’s meal. He set the table and I had to leave.
אַחַר־כָּךְ אַחַר שֶׁיָּשַׁן מְעַט אַחַר אֲכִילָתוֹ. אַחַר־כָּךְ חָזַרְתִּי וְנִכְנַסְתִּי אֶצְלוֹ וְעָמַדְתִּי לְפָנָיו וְסִפַּרְתִּי לְפָנָיו כַּמָּה דְּבָרִים מֵעִנְיְנֵי הָעוֹלָם, וְהַרַב מִבַּארְדִּיטְשׁוֹב שֶׁהָיִיתִי אָז סָמוּךְ בְּשָׁם, וְדִבַּרְתִּי עִמּוֹ מֵעִנְיָן שֶׁכֻּלָּם מְלֵאִים דְּאָגוֹת וְחֶסְרוֹנוֹת הַרְבֵּה, שֶׁכָּל הָעֲשִׁירִים הַגְּדוֹלִים חָסֵר לָהֶם הַרְבֵּה מְאֹד לְכָל אֶחָד וְאֶחָד וְכוּ'.
After the Rebbe had eaten and taken a short nap, I was able to see him again. I stood before him and told him some current news, especially about Berditchev where I had recently been.243Since the previous summer, Reb Noson had been attending to the Rebbe's business affairs in Berdichov (ibid., 27b). Reb Noson's father also had a large business in Berdichov (Kokhavey Or, p. 9, #1). See “His Wisdom” #198. I told him how the people there are always worried and in need – especially the rich, who are lacking so much.
וְאַחַר־כָּךְ עָנִיתִי וְאָמַרְתִּי לְפָנָיו פָּסוּק זֶה (קֹהֶלֶת ג): "גַּם אֶת הָעוֹלָם נָתַן בְּלִבָּם מִבְּלִי אֲשֶׁר לֹא יִמְצָא הָאָדָם אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה אֱלֹקִים מֵרֹאשׁ וְעַד סוֹף" (עַיֵּן פֵּרוּשׁ רַשִׁ"י).
I quoted the verse, “ He has set the world in peoples’ hearts, in a way that they cannot fathom God’s deeds, from the beginning to the end” (Ecclesiastes 3:11).
עָנָה הוּא ז"ל: הֲלֹא זֹאת הוּא הַמַּעֲשֶׂה שֶׁלָּנוּ! וְתֵכֶף שָׁאַל: הֵיכָן אָנוּ עוֹמְדִים בְּהַמַּעֲשֶׂה?
The Rebbe replied, “Is this not our tale? Where are we holding now?”
וְנִבְהַלְתִּי תֵּכֶף מֵרֹב הַכִּסּוּפִין שֶׁהָיָה לִי לִשְׁמֹעַ זֹאת, וְהֵשַׁבְתִּי לוֹ בְּבֶהָלָה שֶׁאָנוּ עֹמְדִים בַּיּוֹם הַשֵּׁנִי. עָנָה וְאָמַר: בַּיּוֹם הַשֵּׁנִי חָזְרוּ וְנִתְגַּעְגְּעוּ וְכוּ'.
Completely taken aback by my great desire to hear the rest, I replied excitedly that we were up to the second day. The Rebbe immediately began, “On the second day, the young couple had a great longing to see the Deaf Beggar ….”
וְסִפֵּר אָז בְּיוֹם רְבִיעִי כָּל הַמַּעֲשֶׂה שֶׁל יוֹם הַשֵּׁנִי.
The Rebbe told the entire story of the second day on that Wednesday.
וְאַחַר־כָּךְ בְּלֵיל שַׁבָּת קֹדֶשׁ הַמַּעֲשֶׂה שֶׁל יוֹם שְׁלִישִׁי וּרְבִיעִי.
On Friday night, he told the story of the third and fourth days.
וְאַחַר־כָּךְ בְּיוֹם רִאשׁוֹן הַמַּעֲשֶׂה שֶׁל יוֹם חֲמִישִׁי.
On Sunday, he told about the fifth day.
וְאַחַר־כָּךְ בְּיוֹם שְׁלִישִׁי שֶׁלְּאַחֲרָיו הַמַּעֲשֶׂה שֶׁל יוֹם שִׁשִּׁי.
On the following Tuesday, he completed the tale of the sixth day.
וְאַחַר שֶׁסִּפֵּר הַמַּעֲשֶׂה שֶׁל יוֹם שִׁשִּׁי עָמַדְנוּ לְפָנָיו, וְסִפֵּר לְפָנָיו אִישׁ אֶחָד מֵאֲנָשָׁיו אֵיזֶה מַעֲשֶׂה. עָנָה וְאָמַר: הֲלֹא זֶה הוּא מֵעִנְיַן הַמַּעֲשֶׂה שֶׁל יוֹם הַשְּׁבִיעִי! וְאָמַר שֶׁנִּרְאֶה שֶׁהָעוֹלָם מְסַפְּרִים מִמַּעֲשֶׂה שֶׁלּוֹ, וְהָיָה רוֹצֶה מְאֹד לְסַפְּרָהּ, אַךְ לֹא זָכִינוּ שֶׁיְּסַפְּרָהּ אָז וְשׁוּב לֹא סִפְּרָהּ עוֹד.
We were standing around the Rebbe after he completed the account of the sixth day. One of us then told him a short anecdote and he remarked, “Is this not the story of the seventh day? It seems that people are already telling my story. I would very much like to complete it.” However, we were not worthy that he tell it at that time, and the Rebbe never completed the story.244The Rebbe himself said that he would tell no more (Rabbi Nachman’s Stories, p. 436). On the way from Breslov to Uman, he said, “We will not be worthy of hearing the end until the Mashiach comes” (Yemey Moharnat #43). See Kokhavey Or, p. 96.