As mentioned earlier, the story of the third and fourth days was told on a Friday night. The Rebbe was suffering great anguish because his young grandson was seriously ill.246This was 3 Nisan 5570 (April 6, 1810). The child died exactly one week later (Yemey Moharnat loc. cit.). The grandson was the child of his daughter, Adil, and she had already suffered greatly from the loss of other children.247She had lost several daughters previously (ibid., 31a; Avenehah Barzel, p. 22, #7). Eventually, she had two children, Avraham Dov and Rivkah Miriam (ibid., p. 33, #43; Alim LeTerufah, unnumbered letter at end, dated Monday, Ekev, 5587).
The Rebbe was greatly troubled when he came to the table that Friday night. He finished the meal very quickly and concluded with the Grace after Meals before the usual crowd had a chance to arrive.
He remained seated after the Grace after Meals and began to speak. The entire talk dealt with his great anguish and contained very deep ideas. To the best of our recollection, it dealt with “the heart that is pursued.”248This is in the story of the third day (Rabbi Nachman’s Stories, p. 383ff).
In the middle of his discussion, he suddenly remarked, “Where are we in the story?” I was taken aback and answered excitedly that we were up to the third day. The Rebbe began, “On the third day, the couple remembered …” and completed the story of the third day, which touched somewhat on what he had spoken about previously. He ended the story by saying, “Zei haben a hilo getan – They rejoiced very much” (Rabbi Nachman’s Stories #13, p. 390; see Sipurey Ma'asiot 72a).
I immediately reviewed these stories with the others who were there so that not one word would be forgotten. I was so involved in reviewing these remarkable tales that I completely forgot the Rebbe’s earlier discourse: “Woe for what is lost and cannot be replaced” (Sanhedrin 111a). But thank God, we retained the stories and were worthy of preserving them. For as inspired as I ever may be, I cannot put their awesome significance into words. (That Sunday, we were standing around the Rebbe listening to him speak. He said a sharp word about a certain group, leading to a conversation about broad shoulders. This, in turn, led the Rebbe to ask where we were in the story. He then told the story of the fifth day.249This is emended from Tzaddik #188. )
It was very close to Pesach and the Rebbe’s house was being plastered. On Tuesday, he left his house and stayed with the Rabbi (see note 328, p. XX). As we stood around him, someone told an anecdote. I do not remember it exactly, but it was related to the story of the sixth day, which the Rebbe then told. After this, another anecdote was told, relating to the story of the seventh day, as discussed earlier.
The story of the sixth day was told very close to Pesach, and in my opinion, the ten walls of the water castle that are mentioned there (Rabbi Nachman's Stories #13, p. 425) are related to the Splitting of the Red Sea. In my work, Likutey Halakhot,250"The Collected Laws,” published by Reb Noson in 1843. I have recorded what God has enlightened my eyes to see in this story (Likutey Halakhot, Tola’im 4).
Each tale came to be told because of a conversation regarding current happenings in the world. A news item would contain some idea related to a story that the Rebbe had in mind, and would lead him to tell the tale. The news would be the “awakening from below,”251Zohar I, 35a, 82b, 88a, 210a; ibid., III, 8b. Cf. Yoma 39a. Also see Yemey Moharnat #59. drawing an aspect of Godliness down to be clothed in a particular tale.
10
וְכֵן אֵצֶל כַּמָּה תּוֹרוֹת שֶׁגִּלָּה שֶׁלֹּא בָּעֵת הַקָּבוּעַ לְקִבּוּץ (הזמנים הקבועים לאמירת תורה בברסלב היו ראש השנה, שבת חנוכה ושבועות. בשבת שירה, שנת נחמו ועוד שבת אחת במשך השנה נסע רבינו לעיירות אחרות ואמר שם תורה).
This was true of every single story. It was also true of many lessons that the Rebbe revealed when it was not a regular time for followers to come together to be with him.252The regular times were: Rosh HaShanah, Shabbat Chanukah and Shavuot in Breslov; Shabbat Shirah, another Shabbat, and Shabbat Nachamu in other cities (Tzaddik #23; Kokhavey Or 37a).
In all this we saw the awesomeness of God and the greatness of the tzaddik, for whom everything in the world is Torah and a revelation of Godliness. But above all, we saw this in the tale of “The Seven Beggars.” This story contains wondrous, awesome concepts without end; with some perception, you can see it for yourself. Read this story carefully. If you truly open your eyes and heart, you yourself will see the lofty teachings in each of the beggars’ stories.
Look carefully and you will also see the unique holiness of each of the seven beggars and what each said he achieved. The Blind Beggar boasts that he does not look upon anything in this world and is therefore literally blind to all worldly things. The Deaf Beggar cannot hear any worldly sounds. The same is true of all the beggars. Read the story carefully. Every word opens new doors, shedding light on a host of fascinating worlds. Our limited intellect may not be capable of comprehending it all, but even what we can understand is remarkable.
Then remember that this entire revelation came about through an anecdote dealing with worldly affairs. God was with us and revealed all this so that it should be good for us and our children forever.
The Rebbe said, “It is best to not even hint at the mysteries contained in the stories. For when something is completely hidden, it can accomplish the most.”
הַמַּעֲשֶׂה שֶׁל יוֹם שְׁלִישִׁי וּרְבִיעִי סִפֵּר בְּלֵיל שַׁבָּת קֹדֶשׁ כַּנַּ"ל. וְאָז בְּאוֹתוֹ הָעֵת הָיָה נֶכְדּוֹ הַיֶּלֶד מֻטָּל עַל עֶרֶשׂ דְּוָי וְהָיָה לוֹ צַעַר גָּדוֹל מִזֶּה, כִּי חָלְיוֹ הָיָה כָּבֵד עָלָיו מְאֹד. בִּפְרָט שֶׁבִּתּוֹ הַצַּדֶּקֶת מָרַת אָדִיל תִּחְיֶה (אֵם הַיֶּלֶד הַנַּ"ל) הָיָה לָהּ צַעַר גִּדּוּל בָּנִים מְאֹד רַחֲמָנָא לִצְלָן. הַשֵּׁם יִשְׁמְרֶהָ מֵעַתָּה.
As mentioned earlier, the story of the third and fourth days was told on a Friday night. The Rebbe was suffering great anguish because his young grandson was seriously ill.246This was 3 Nisan 5570 (April 6, 1810). The child died exactly one week later (Yemey Moharnat loc. cit.). The grandson was the child of his daughter, Adil, and she had already suffered greatly from the loss of other children.247She had lost several daughters previously (ibid., 31a; Avenehah Barzel, p. 22, #7). Eventually, she had two children, Avraham Dov and Rivkah Miriam (ibid., p. 33, #43; Alim LeTerufah, unnumbered letter at end, dated Monday, Ekev, 5587).
וְהוּא ז"ל, נִכְנַס בְּלֵיל שַׁבָּת קֹדֶשׁ וְיָשַׁב עַל הַשֻּׁלְחָן בְּצַעַר וְלֹא נִתְמַהְמַהּ בִּסְעֻדָּה זֹאת כְּלָל. וְתֵכֶף בֵּרַכְנוּ בִּרְכַּת הַמָּזוֹן קֹדֶם שֶׁהִתְחִילוּ הָעוֹלָם לִכְנֹס אֵלָיו כְּדַרְכָּם תָּמִיד.
The Rebbe was greatly troubled when he came to the table that Friday night. He finished the meal very quickly and concluded with the Grace after Meals before the usual crowd had a chance to arrive.
אַחַר־כָּךְ, אַחַר בִּרְכַּת־הַמָּזוֹן נִשְׁאַר יוֹשֵׁב עַל שֻׁלְחָנוֹ הַקָּדוֹשׁ. וּפָתַח פִּיו הַקָּדוֹשׁ וְהַטָּהוֹר וְהַנּוֹרָא, וְאָמַר אָז שִׂיחָה נִפְלָאָה וְנוֹרָאָה שֶׁהָיָה בָּהּ תּוֹרָה קְדוֹשָׁה, כְּדַרְכּוֹ תָּמִיד בְּרֹב שִׂיחוֹתָיו הַקְּדוֹשׁוֹת. וְכָל הַשִּׂיחָה הָיְתָה שַׁיֶּכֶת לְצַעֲרוֹ הַגָּדוֹל שֶׁהָיָה לוֹ. וְכִמְדֻמֶּה שֶׁדִּבֵּר אָז מֵעִנְיַן הַלֵּב שֶׁרוֹדְפִין אוֹתוֹ וְכוּ'.
He remained seated after the Grace after Meals and began to speak. The entire talk dealt with his great anguish and contained very deep ideas. To the best of our recollection, it dealt with “the heart that is pursued.”248This is in the story of the third day (Rabbi Nachman’s Stories, p. 383ff).
וְאַחַר־כָּךְ בְּתוֹךְ אוֹתָהּ הַשִּׂיחָה עָנָה וְאָמַר: "אֵיךְ אָנוּ עוֹמְדִין בְּהַמַּעֲשֶׂה?" וְתֵכֶף נִבְהַלְנוּ, וְהֵשַׁבְתִּי לוֹ בְּבֶהָלָה בְּאֵימָה וּבְיִרְאָה: שֶׁאָנוּ עוֹמְדִים בַּיּוֹם הַשְּׁלִישִׁי. וְתֵכֶף עָנָה וְאָמַר: בַּיּוֹם הַג' חָזְרוּ וְנִזְכְּרוּ הַזּוּג הַזֶּה אֵיךְ לוֹקְחִין וְכוּ' (כַּנִּדְפַּס שָׁם), וְסִפֵּר כָּל הַמַּעֲשֶׂה שֶׁל יוֹם הַשְּׁלִישִׁי וְשָׁם מְבֹאָר קְצָת מֵעֵין שֶׁסִּפֵּר קֹדֶם. וְאַחַר שֶׁסִּיֵּם הַמַּעֲשֶׂה שֶׁל יוֹם הַשְּׁלִישִׁי שֶׁנַּעֲשֶׂה שָׁם שִׂמְחָה וְכוּ', אָז אָמַר בְּזוֹ הַלָּשׁוֹן: "זֵייא הָאבִּין אַה הִילוּא גִּיטָאן" [יש להם שמחה גדולה].
In the middle of his discussion, he suddenly remarked, “Where are we in the story?” I was taken aback and answered excitedly that we were up to the third day. The Rebbe began, “On the third day, the couple remembered …” and completed the story of the third day, which touched somewhat on what he had spoken about previously. He ended the story by saying, “Zei haben a hilo getan – They rejoiced very much” (Rabbi Nachman’s Stories #13, p. 390; see Sipurey Ma'asiot 72a).
וְאַחַר־כָּךְ תֵּכֶף סִפֵּר הַמַּעֲשֶׂה שֶׁל יוֹם הָרְבִיעִי וְתֵכֶף כְּשֶׁגְּמָרָהּ תֵּכֶף וּמִיָּד נִסְתַּלֵּק מֵהַשֻּׁלְחָן בִּזְרִיזוּת.
The Rebbe immediately told the story of the fourth day. As soon as he finished, he quickly left the table.
וּמֵחֲמַת שֶׁהָיִיתִי טָרוּד בְּדַעְתִּי מְאֹד לַחֲזֹר הַשְּׁתֵּי מַעֲשִׂיּוֹת הַנּוֹרָאוֹת מִיּוֹם הַשְּׁלִישִׁי וְיוֹם הָרְבִיעִי וְתֵכֶף חָזַרְתִּי אוֹתָם עִם אֲנָשִׁים שֶׁהָיָה שָׁם לְבַל נִשְׁכַּח דִּבּוּר מֵהֶם. וּמֵחֲמַת זֶה נִשְׁכַּח מִמֶּנִּי כָּל הַשִּׂיחָה הַקְּדוֹשָׁה הַנַּ"ל שֶׁדִּבֵּר מִקֹּדֶם. חֲבָל עַל דְּאַבְדִּין. שֶׁבַח וּתְהִלָּה לְאֵל חַי עַל הַנִּשְׁאָר לָנוּ שֶׁזָּכִינוּ לִזְכֹּר וְלִרְשֹׁם הַמַּעֲשִׂיּוֹת הָאֵלּוּ, אֲשֶׁר אֲפִלּוּ לְפִי מְעַט הִתְנוֹצְצוּת שֶׁבְּלִבִּי אֵין לִי כְּלֵי הַדִּבּוּר וְהַכְּתִיבָה לְדַבֵּר מִנּוֹרְאוֹת נִשְׂגְּבוֹת מַעֲלָתָם.
I immediately reviewed these stories with the others who were there so that not one word would be forgotten. I was so involved in reviewing these remarkable tales that I completely forgot the Rebbe’s earlier discourse: “Woe for what is lost and cannot be replaced” (Sanhedrin 111a). But thank God, we retained the stories and were worthy of preserving them. For as inspired as I ever may be, I cannot put their awesome significance into words.
(That Sunday, we were standing around the Rebbe listening to him speak. He said a sharp word about a certain group, leading to a conversation about broad shoulders. This, in turn, led the Rebbe to ask where we were in the story. He then told the story of the fifth day.249This is emended from Tzaddik #188. )
אַחַר כָּךְ בְּיוֹם שְׁלִישִׁי, הָיָה סָמוּךְ לְפֶסַח, וְיָצָא מִבֵּיתוֹ מֵחֲמַת שֶׁהָיוּ מְטַיְּחִים הַבַּיִת בְּטִיט לְצֹרֶךְ פֶּסַח. וְנִכְנַס לְבֵית הָרַב (ר' אהרון מברסלב) וְשָׁם עָמַדְנוּ לְפָנָיו, וְאֵינִי זוֹכֵר אֵיזֶה עִנְיָן סִפְּרוּ לְפָנָיו שֶׁהָיָה לוֹ אֵיזֶה שַׁיָּכוּת מְעַט לְאֵיזֶה עִנְיָן שֶׁל הַמַּעֲשֶׂה שֶׁל יוֹם שִׁשִּׁי, וְעַל־יְדֵי־זֶה סִפֵּר כָּל הַמַּעֲשֶׂה שֶׁל יוֹם שִׁשִּׁי. וְאַחַר־כָּךְ סִפֵּר לְפָנָיו אֶחָד וְכוּ' כַּנַּ"ל.
It was very close to Pesach and the Rebbe’s house was being plastered. On Tuesday, he left his house and stayed with the Rabbi (see note 328, p. XX). As we stood around him, someone told an anecdote. I do not remember it exactly, but it was related to the story of the sixth day, which the Rebbe then told. After this, another anecdote was told, relating to the story of the seventh day, as discussed earlier.
וְהִנֵּה אָז הָיָה סָמוּךְ לְפֶסַח כַּנַּ"ל. וּלְדַעְתִּי מְרֻמָּז שָׁם סוֹד קְרִיעַת יַם סוּף בְּעִנְיַן הָעֶשֶׂר חוֹמוֹת שֶׁל מַיִם. (וְעַיֵּן בְּלִקּוּטֵי הֲלָכוֹת בְּיוֹרֶה־דֵּעָה הִלְכוֹת תּוֹלָעִים ה"ד שָׁם מְבֹאָר הָעִנְיָן מַה שֶּׁהֵאִיר ה' עֵינַי בָּזֶה).
The story of the sixth day was told very close to Pesach, and in my opinion, the ten walls of the water castle that are mentioned there (Rabbi Nachman's Stories #13, p. 425) are related to the Splitting of the Red Sea. In my work, Likutey Halakhot,250"The Collected Laws,” published by Reb Noson in 1843. I have recorded what God has enlightened my eyes to see in this story (Likutey Halakhot, Tola’im 4).
הַכְּלָל, שֶׁבְּכָל מַעֲשֶׂה שֶׁסִּפֵּר נִתְגַּלְגֵּל הַסִּפּוּר עַל־יְדֵי אֵיזֶה שִׂיחָה שֶׁהָיָה מֵשִׂיחַ וּמְדַבֵּר עִמָּנוּ מִסִּפּוּרֵי הָעוֹלָם, וּבְתוֹךְ כָּךְ הִתְחִיל לְסַפֵּר מַעֲשֶׂה עַל־יְדֵי שֶׁנִּמְצָא בְּהַסִּפּוּר אֵיזֶה דִּבּוּרִים שֶׁהָיָה לָהֶם אֵיזֶה שַׁיָּכוּת לְהַמַּעֲשֶׂה שֶׁהָיָה בְּלִבּוֹ. וְזֶה הָיָה בְּחִינַת אִתְעָרוּתָא דִּלְתַתָּא לְהַמְשִׁיךְ הַשָּׂגַת אֱלֹקוּת שֶׁהִלְבִּישׁ בְּתוֹךְ אוֹתָהּ הַמַּעֲשֶׂה. וְכֵן הָיָה אֵצֶל כָּל מַעֲשֶׂה וּמַעֲשֶׂה.
Each tale came to be told because of a conversation regarding current happenings in the world. A news item would contain some idea related to a story that the Rebbe had in mind, and would lead him to tell the tale. The news would be the “awakening from below,”251Zohar I, 35a, 82b, 88a, 210a; ibid., III, 8b. Cf. Yoma 39a. Also see Yemey Moharnat #59. drawing an aspect of Godliness down to be clothed in a particular tale.
וְכֵן אֵצֶל כַּמָּה תּוֹרוֹת שֶׁגִּלָּה שֶׁלֹּא בָּעֵת הַקָּבוּעַ לְקִבּוּץ (הזמנים הקבועים לאמירת תורה בברסלב היו ראש השנה, שבת חנוכה ושבועות. בשבת שירה, שנת נחמו ועוד שבת אחת במשך השנה נסע רבינו לעיירות אחרות ואמר שם תורה).
This was true of every single story. It was also true of many lessons that the Rebbe revealed when it was not a regular time for followers to come together to be with him.252The regular times were: Rosh HaShanah, Shabbat Chanukah and Shavuot in Breslov; Shabbat Shirah, another Shabbat, and Shabbat Nachamu in other cities (Tzaddik #23; Kokhavey Or 37a).
וּבְכָל זֶה רָאִינוּ תָּמִיד נוֹרְאוֹת ה' וּגְדֻלַּת מַעֲלַת הַצַּדִּיק שֶׁכָּל הַדִּבּוּרִים, שֶׁבָּעוֹלָם הֵם אֶצְלוֹ תּוֹרָה וְהִתְגַּלּוּת אֱלֹקוּת. אַךְ בְּיוֹתֵר וְיוֹתֵר רָאִינוּ זֹאת אֵצֶל סִפּוּר הַמַּעֲשֶׂה הַנּוֹרָאָה הַזֹּאת שֶׁל הַ"שִּׁבְעָה בֶּעטְלֶירְס" שֶׁהִיא חִדּוּשִׁים נִפְלָאִים וְנוֹרָאִים נִשְׂגָּבִים עַד אֵין קֵץ, כַּאֲשֶׁר יָבִין הַמֵּבִין מְעַט בְּעַצְמוֹ אִם יָשִׂים לִבּוֹ אֲלֵיהֶם בְּעֵין הָאֱמֶת, לְהָבִין וּלְהַשְׂכִּיל נוֹרְאוֹת קְדֻשּׁוֹת הַהִתְפָּאֲרוּת שֶׁל כָּל אֶחָד וְאֶחָד הַנִּזְכָּרִים שָׁם בְּכָל יוֹם וָיוֹם.
In all this we saw the awesomeness of God and the greatness of the tzaddik, for whom everything in the world is Torah and a revelation of Godliness. But above all, we saw this in the tale of “The Seven Beggars.” This story contains wondrous, awesome concepts without end; with some perception, you can see it for yourself. Read this story carefully. If you truly open your eyes and heart, you yourself will see the lofty teachings in each of the beggars’ stories.
וּבִפְרָט גְּדֻלַּת קְדֻשַּׁת הַהִתְפָּאֲרוּת הַשִּׁבְעָה בֶּעטְלֶירְס בְּעַצְמָם שֶׁמִּתְפָּאֲרִין בְּכָל יוֹם וָיוֹם. שֶׁהָעִוֵּר הִתְפָּאֵר שֶׁאֵין לוֹ שׁוּם הִסְתַּכְּלוּת בְּזֶה הָעוֹלָם כְּלָל וְעַל־כֵּן הוּא עִוֵּר מַמָּשׁ מִזֶּה הָעוֹלָם. וְכֵן הַחֵרֵשׁ שֶׁאֵין שׁוֹמֵעַ שׁוּם קוֹל מִזֶּה הָעוֹלָם וְכוּ' וְעַל־כֵּן הוּא חֶרֶשׁ וְכוּ' וְכוּ'. וְכֵן כָּל דִּבּוּר וְדִבּוּר שֶׁל זֹאת הַמַּעֲשֶׂה שֶׁהֵם כֻּלָּם חִדּוּשִׁים נִפְלָאִים גַּם לְפִי פְּחִיתוּת דַּעְתֵּנוּ אַף־עַל־פִּי שֶׁאֵין אָנוּ מְבִינִים אוֹתָם כְּלָל.
Look carefully and you will also see the unique holiness of each of the seven beggars and what each said he achieved. The Blind Beggar boasts that he does not look upon anything in this world and is therefore literally blind to all worldly things. The Deaf Beggar cannot hear any worldly sounds. The same is true of all the beggars. Read the story carefully. Every word opens new doors, shedding light on a host of fascinating worlds. Our limited intellect may not be capable of comprehending it all, but even what we can understand is remarkable.
וְכָל הַהִתְגַּלּוּת הַזֹּאת הַכֹּל הָיָה עַל־יְדֵי סִפּוּרֵי דְּבָרִים מֵעִסְקֵי הָעוֹלָם. עַל יָדָם נִתְגַּלְגֵּל שֶׁחָמַל עָלֵינוּ בְּחֶמְלָה גְּדוֹלָה וִיתֵרָה כָּזֹאת וְגִלָּה לָנוּ כָּל זֶה. לְמַעַן יִיטַב לָנוּ וּלְבָנֵינוּ לְעוֹלָם.
Then remember that this entire revelation came about through an anecdote dealing with worldly affairs. God was with us and revealed all this so that it should be good for us and our children forever.
אָמַר לְעִנְיַן הַסִּפּוּרֵי מַעֲשִׂיּוֹת שֶׁסִּפֵּר: שֶׁטּוֹב יוֹתֵר הָיָה לִבְלִי לְגַלּוֹת בָּהֶם שׁוּם רֶמֶז לְהֵיכָן הֵם מְרַמְּזִין. כִּי כְּשֶׁהַדָּבָר נִסְתָּר יְכוֹלִין לִפְעֹל בּוֹ יוֹתֵר מַה שֶּׁצְּרִיכִים.
The Rebbe said, “It is best to not even hint at the mysteries contained in the stories. For when something is completely hidden, it can accomplish the most.”
אַךְ הוּא מֻכְרָח לִפְעָמִים לְגַלּוֹת אֵיזֶה רֶמֶז בְּעָלְמָא לְמַעַן יֵדְעוּ שֶׁיֵּשׁ בָּהֶם דְבָרִים נִסְתָּרִים.
Still, the Rebbe revealed some of the mysteries contained in his tales in order for people to realize that they contain hidden wonders.