Sichot Haran

Sichot Haran by Nathan of Breslov, translated by Wikisource

related portals: Breslov.

1

"Ki ani yada`ti, ki-gadol Hashem, ve'adoneinu mikol-Elohim/For only I know that Hashem is great, and our Lord [greater] than all gods" (Ps. 135:2). King David, alav hashalom, said: "Ki ani yada`ati/Only I know" — "I (specifically) know," because the greatness of the Blessed Creator is impossible to tell to someone else, and even to oneself it is impossible to tell from day to day, according to what dawns on him and sparkles [mitnotzetz -- an illumination from the Ohr haChayim/Light of Life] for him on that day. He cannot tell himself on another day the shining and the sparkling (hitnotzetzut) of the greatness of the Blessed One that he had yesterday and therefore he said: "Only I know," — "I (specifically) know." Because it impossible to tell at all. And he said that what is written after that, "Kol asher-chafetz Hashem, `asah; bashamayim uva'aretz/Whatsoever Hashem pleased, he has done; in heaven and on earth" etc., is a completely different matter and completely distant from the praise, "Ki ani yada`ti." Because his intention in these words, "Ki ani yada`ti" is impossible to tell at all, and it is very, very high, high beyond high, impossible for the mouth to tell, only "I knew" specifically, as mentioned, and as written in the Zohar (Vol. 1, page 103): "Nod`a basha`arim ba`alah/Her husband is known at the gates (Prov. 31:23)" -- each person according to what he fits in his heart, as explained in a different place [LM #73,#63].

96

It is proper for a man to accustom himself to be in `Olam haBa/the World to Come, that is, to be separated from cravings, as in `Olam haBa, wherein there is no eating, drinking or any of the beastly cravings which end and are lost, in this world. And like we see with a sick person, that because he is a little close to `Olam haBa, he is repulsed by eating, drinking, and relations, and has no craving; on the contrary he is tired of and repulsed by all the cravings because he is nigh to `Olam haBa where there is no eating or drinking, etc. So should a man accustom himself while still in his living life and in his health, that he be able to conduct himself without cravings as in `Olam haBa. And certainly he would not able to bear at all the life and delights of this world; so much so that because of this, forgetfulness is a lofty attribute, even though it is a not-good trait; despite this it is level whereby it is possible for a man to live in this world. For, there is a very great angel, who has a thousand heads, and each head has a thousand tongues, and each tongue has a thousand voices, and each voice has a thousand melodies; and when this angel stands up to sing, it is certainly so very beautiful and pleasant that it is totally inestimable and inconceivable. And now, let a man himself remember his inferiority and lowliness compared to this -- so how can he endure his life? He will certainly be so disgusted with his life that he dies before his time. And so if he would remember his inferiority -- especially as with meany people who are very dirty and abominable with sins -- certainly if there was no forgetfulness at all it would be impossible to him to pick himself up at all to serve Hashem Yitbarakh. And because of all this, forgetfulness is a lofty trait for this reason. But the man ought to himself remember to not lose his world, God forbid. And our Sages obm said, "that haKadosh Barukh Hu will give ShaY (שַׁ"י=310) worlds in the future to each and every tzadik," etc. Now let him estimate in his mind the greatness of one world; how many, many buildings it has, and how many, many courtyards and throughways, and how many, many cities and countries; and the vast area of each world, and so many, many stars and constellations that there is no count, and wonderful and awesome celestial spheres that are in each and every world. For all these are in one world of the worlds. And now, ShaY worlds that each tzadik has, so precious is are its greatness, delights and pleasures and they are inestimable and infathomable. And behold, ShaY worlds that the Tzadik has -- he builds them from disputes. For, all the words of dispute which each person speaks are an aspect of stones, for, letters are called stones, as is brought in Sefer Yetzirah, "Two stones build" etc., and they are aspect of pieces of stone, for, the stones that come by way of the words of dispute are divided and have no connection, and the Tzadik picks up these stones and joins them, and builds houses from them, for he makes peace between them, and joins and arranges them together upon each other, until he builds a house from them. And this is the aspect of shalom bayit/peace in the house, for he makes the aspect of peace from these pieces of stone. And a city is made from the houses, until a full world is made from them, and so ShaY worlds. And this is aspect of, "le'hanchil ohavai yesh/That I may cause those that love me to inherit יֵשׁ/YeSh/substance" -- "those that love me" specifically, aspect of love and peace [for, by the peace and love that he makes between the pieces of stone are made the ShaY worlds]. And this is what Avigail said to David, when Naval disputed with him and spoke ill of him, as it says there, "Amrah lo, ve`atah yada`ti ki bayit ya`aseh lekha Hashem/She said to him, Now I know that Hashem will make you a house," that is, via the dispute "ya`aseh lekha Hashem" a house from the stones, as mentioned above. For the Tzadik inclines to the side of chesed/kindness and judges all those who dispute against him favorably, that their intentions are for the sake of Heaven, for, the world would not be able to bear the light of the Tzadik whose light very great for the world to bear, and also because there are many great judgements and accusations against the true great Tzadik, therefore they dispute against him, and thereby they silence the judgements and accusations, as we see, when there is a harsh judgment against a man, and a man dons zealotry and says, "I will go and execute vengeance with him and do justice with him," and thereby he silences from him the other plaintiffs that accuse, whose judgement he would not be able to bear. Hence this one who goes and takes vengeance against him does him a very great favor, for surely it is better and more favorable for him to bear the judgement of this one, which he can bear, than to bear their judgement, God forbid, which would not be possible for him to bear; as we have found with Pinchas, with the deed of Zimri, for, if not for Pinchas, Yisrael would God forbid have been liable to destruction, but because Pinchas went out and was zealous for the zealotry of Hashem, thereby he silenced the judgement from off of Yisrael, as is written, "Bekan'o et kin'ati betokham velo kiliti/when he was zealous for my zeal within them, and I did not destroy," etc. Likewise this one who disputes against the Tzadik and says, "I will do to him and show him my strength and take vengeance against him," thereby he silences from him the remaining judgmenets, as mentioned. And he also does him a favor, when the Tzadik needs to go from level to level, then they try him, whether he has power to stand in the heikhal/hall of the King. And the hall of the King is aspect of the mouth of the Tzadik which is called heikhal which is gematria Ad-nai which is aspect of mouth, as is written, "malkhut -- peh/Kingship [is] the mouth." And the tzadik disputing against him is a trial for this Tzadik upon whom is the dispute, whether he has power to stand in the hall of the King, in the mouth of the tsadik who is disputing against him, and thereby he raises him from level to higher level. Hence he does him a favor.

108

It is [already] known that learning the Zohar is very, very mesugal [capable of bringing good effects]. Now know, that by learning the Zohar, desire is generated for all types of study of the holy Torah; and the holy wording of the Zohar greatly arouses [a person] towards service of Hashem Yitbarakh. Namely, the praise with which it praises and glorifies a person who serves Hashem, that is, the common expression of the Zohar in saying, "Zaka'ah/ Fortunate!" etc. regarding any mitzvah; and vice-versa, the cry that it shouts out, "Vai!" etc., "Vai leh, Vai lenishmateh/Woe to him, Woe to his soul!" regarding one who turns away from the service of Hashem -- these expressions greatly arouse the man for the service of the Blessed One.

128

He told in his praise that he knew all the words of the Etz Chayim and the Pri Etz haChayim and all the writings of the Ari of blessed memory; of the book of the Zohar, and the main part being the Tikunim. And what was understood from his words was that this was in the days of his youth. And he acclaimed exceedingly, several times, in praise of the vast holiness of the Tikunei haZohar. And he was regularly involved with it the most, even year-round, even outside the days of Elul. And he said that in the book of the Tikunim are included all the wisdoms in the world, etc.

147-151 [Regarding the the Story Tales]

147. I heard one of his followers say that before Rabbeinu obm told the tale of the King's Son Who Was Made Entirely of Gemstones which is printed (in Sipurei Ma`asiyot), he said before telling it, "I know a story that contains the entire Divine Name of 42 letters," and then he told this story. But nonetheless we do not know if this is the story of the 42-Letter Name. And I too heard from his holy mouth several years ago, saying that the Baal Shem Tov obm knew a story that contained the 42-Letter Name, and he spoke with me then regarding the 42-Letter Name. And he asked me to find an explanation in common language [Yiddish] regarding the two Letters vav and tzaddi that are in that name, and I could not find [it]. And according to [my] understanding it was because he already knew the secret of that name, but only these two letters vav and tzaddi he was still unable to insert into the matter that he wanted to clothe this Name in.

שמעתי מאיש אחד מאנשינו שאמר שקדם שספר רבנו זכרונו לברכה המעשה של המלך שהיה לו בן שכלו מאבנים טובות הנדפסת (בספורי מעשיות (ל)). אמר קדם שספר: אני יודע מעשה שיש בה כל השם של מ"ב ואחר כך ספר זאת המעשה. ואף על פי כן אין אנו יודעים אם זאת היא המעשה של השם מ"ב. וגם אנכי שמעתי מפיו הקדוש לפני כמה שנים שאמר שהבעל שם טוב זכרונו לברכה היה יודע מעשה שהיה בה השם של מ"ב ודבר עמי אז מהשם של מ"ב. ושאל אותי למצא פרוש בלשון לעז על שתי אותיות וי"ו צד"י שנמצא בשם הנ"ל ולא יכלתי למצא. וכפי המובן היה שכבר יודע סוד כל השם הנ"ל רק שתי אותיות אלו וי"ו צד"י הנ"ל עדין אינו יכול להכניסם בתוך הענין שהיה רוצה להלביש בו שם הנזכר לעיל:

148. When he told the tale of the Prayer Leader that is printed in Sipurei Ma`asiyot he asked us afterwards, "Who told the story that there were factions in their chronicles?" regarding the factions that were made at the time there was a storm wind in the world, etc. We replied to him that one of the mighty guards of the Warrior told this to the Prayer Leader, as explained there; and he nodded his head that it was so, and we understood from his words that there is a very profound intention in this, why specifically one of the guards told this. And from this, learn that in each and every utterance of the stories there is a very very profound intention, impossible for the mouth to speak or for the heart to ponder.

וכשספר המעשה של הבעל תפלה הנדפסת בספורי המעשיות (מ) שאל אותנו אחר כך: מי ספר המעשה שהיה כתוב בהקראויניקוס שלהם מענין הכתות שנעשו בעת שהיה רוח סערה בעולם וכו'. השבנו לו שזה ספר אחד מהגבורים של הגבור להבעל תפלה כמבאר שם ונענע בראשו שכן הוא והבנו מדבריו שיש בזה מכון גדול מאד מה שדיקא אחד מהגבורים ספר זאת. ומזה תלמד שבכל דבור ודבור של המעשיות יש מכון גדול מאד מאד מה שאין הפה יכול לדבר והלב לחשב:

149. [Rabbi Nachman] told the Tale of the Seven Beggars printed in Sippurei Ma`asiyot [Story #13] over several days, and each time he told a matter related to what people were telling him, which caused him to start telling the story.

In the beginning, on the night of the holy Sabbath it began because of sniffing tobacco that he received from one of his people, and which was mentioned in a letter that I sent to my friend that he, of blessed memory, received it, and I wrote to him that he should be happy. Then he spoke of this. He answered and said “I will tell you how once they were happy.” [I heard that he said it in these words, “What do you know about how to rejoice from out of melancholy?! I will tell you how they once rejoiced!” Chayei Moharan 63]. And he began to tell the story. He told the whole introduction to the story through the end of the First Day pertaining to the beggar who was blind. And all this was on the night of the holy Sabbath, and I [Rabbi Natan] was at my home in Nemirov [while Rabbi Nachman was in Breslev].

Afterwards on Tuesday my friend [Rav Naftali] came to my house and told this story and I stood trembling and astounded, for indeed I had already heard from him many awesome stories, but a story like this I had not ever heard from his holy mouth. Afterwards I went there and I came to the house of our Rabbi of blessed memory when he was already closed in his room. In the morning, which was Wednesday, I entered and approached him and spoke with him much. And I told him stories of the world that I had heard recently, and afterwards he spoke with me regarding the said story which he told on the night of the holy Sabbath, and he said that he greatly desired to know (i.e. tell) the end i.e. what happens on all the rest of the seven days of celebration. And also the whole end of the finish of the story of the son of the king who received the kingdom from his father in his lifetime, with which the story began. And he told me then that likewise each day of the seven days of celebration, each day one of the seven beggars would come and bless them and give them a wedding gift etc. And he also told me about the order of the story of the elders with the memories, which I did not hear the matter in completely clear order from my friend. And he, of blessed memory, explained me himself a little of it in order. And he also spoke with me regarding the blind one who boasted that he does not remember anything at all (in Yid., Ich gidenk gar nisht) that the explanation of ich gidenk gar nisht is that he remembers when he did not yet have any existence etc. and he found this a wonder.

Afterwards I greatly yearned that he should start telling about the Second Day, but I did not attain it, for meanwhile his attendant came and said, “Rabbi, it is mealtime.” And he set the table before him to eat and I had to leave from his presence. Afterwards, after he slept a little after eating, afterwards I went back and went in to him and stood before him and told him several things from worldly affairs, and mostly from Berdichov, where I was close to at the time. And I spoke with him regarding that everyone is full of many worries and lackings, that all the big rich people lack much, each and every one, etc. And afterwards I answered and said to him this verse (Eccl. 3:11) “He has set the world in their heart, yet so that man cannot find out the work that G-d hath done from the beginning even to the end;” see the comment of Rashi. He, of blessed memory, answered, “Isn’t this our story?” And immediately he asked where we are in the story. And I was frightened immediately due to my great yearnings I had for hearing this, and I answered him in trepidation that we are on the Second Day. He answered and said, “On the second day they again yearned” etc. And he then told on Wednesday the whole story of the Second Day, and afterwards on the night of the Holy Sabbath the story of Third and Fourth Day, and afterwards on Sunday the story of the Fifth Day, and afterwards on the following Tuesday the story of the Sixth Day. And after he told the story of the Sixth Day. After he told the story of the Sixth Day we stood before him, and one of his people told him some story. He answered and said, “Isn’t this exactly related to the story of the Seventh Day?” And he said it seems the world is telling his story and he very much wanted to tell it, but we did not merit it being told then, and he did not tell any more of it.

המעשה של השבעה בעטלירס הנדפסת בספורי המעשיות (נ) ספר כמה ימים ובכל פעם ספר ענין השיך לזה שספרו ממנו שעל ידי זה התחיל לספר המעשה:

בתחלה בליל שבת קדש התחיל על ידי הטאביקי (ס) שלקח מאיש מאנשיו ונזכר בהאגרת ששלחתי אני לחברי שהגיע לידו זכרונו לברכה וכתבתי לו שיהיה בשמחה. אז דבר מזה. וענה ואמר: אני אספר לכם איך פעם אחת היו שמחים, והתחיל לספר המעשה. וספר כל התחלת המעשה עד סוף המעשה של יום ראשון של הבעטליר (ע) שהיה עור. וכל זה היה בליל שבת קדש, ואני הייתי אז בביתי בנעמרוב.

ואחר כך ביום שלישי בא חברי לביתו וספר לי מעשה זאת ועמדתי מרעיד ומשתומם כי אם אמנם כבר שמעתי ממנו מעשיות נוראות הרבה, אבל מעשה כזאת עדין לא שמעתי מפיו הקדוש מעולם. ואחר כך נסעתי לשם ובאתי לבית רבנו זכרונו לברכה בעת שהיה סגור בחדרו כבר. ובבקר שהוא יום רביעי נכנסתי אצלו ודברתי עמו הרבה. וספרתי לו מעשיות מהעולם ששמעתי בסמוך ואחר כך דבר עמי מענין המעשה הנ"ל שספר בליל שבת קדש, ואמר שהוא חפץ מאד לידע (כלומר לספר) הסוף דהינו מה שנעשה בכל שאר שבעת ימי המשתה. וגם כל סוף גמר המעשה של הבן מלך שקבל המלוכה מאביו בחייו, שממנו התחיל הספור. ואמר לי אז שכן בכל יום ויום משבעת ימי המשתה בא בכל יום אחד מהשבעה בעטלירס וברכם ונתן להם מתנה לדרשה וכו'. וגם ספר עמי מסדר הספור של הזקנים בעלי הזכרון שלא שמעתי הענין כסדר בבאור יפה מפי חברי. ובאר לי הוא זכרונו לברכה בעצמו קצת כסדר. וגם דבר עמי מענין מה שהתפאר העור שאינו זוכר כלום (בלשון אשכנז איך גידענק גאר נישט) שפרושו איך גידענק גאר נישט שזוכר כשעדין לא היה שום הויה וכו' והתפלא על זה.

ואחר כך הייתי נכסף מאד שיתחיל לספר מיום השני ולא עלתה בידי כי בתוך כך בא המשרת שלו ואמר: רבי, הגיע זמן סעדה, וערך השלחן לפניו לאכל והכרחתי לצאת מלפניו. אחר כך, אחר שישן מעט אחר אכילתו, אחר כך חזרתי ונכנסתי אצלו ועמדתי לפניו וספרתי לפניו כמה דברים מעניני העולם והרב מבארדיטשוב שהייתי אז סמוך בשם. ודברתי עמו מענין שכלם מלאים דאגות וחסרונות הרבה שכל העשירים הגדולים חסר להם הרבה מאד לכל אחד ואחד וכו'. ואחר כך עניתי ואמרתי לפניו פסוק זה (פ): גם את העולם נתן בלבם מבלי אשר לא ימצא אדם את המעשה אשר עשה אשר עשה אלקים מראש ועד סוף, עין פרוש רש"י, ענה הוא זכרונו לברכה: הלא זאת הוא המעשה שלנו. ותכף שאל היכן אנו עומדים בהמעשה. ונבהלתי תכף מרב הכסופין שהיה לי לשמע זאת והשבתי לו בבהלה שאנו עומדים ביום השני. ענה ואמר: ביום השני חזרו ונתגעגעו וכו'. וספר אז ביום רביעי כל המעשה של יום השני שואחר כך בליל שבת קדש המעשה של יום שלישי ורביעי, ואחר כך ביום ראשון המעשה של יום חמישי, ואחר כך ביום שלישי שלאחריו המעשה של יום ששי. ואחר שספר המעשה של יום ששי עמדנו לפניו, וספר לפניו איש אחד מאנשיו איזה מעשה. ענה ואמר: הלא זה הוא מענין המעשה של יום השביעי. ואמר שנראה שהעולם מספרים ממעשה שלו והיה רוצה מאד לספרה, אך לא זכינו שיספרה אז ושוב לא ספרה עוד:

150. Once he said, "Whoever I get and receive money and so forth from, I give to [that person], for in my receiving I give (and this is the concept explained in the story of the Sixth Day in The Seven Beggars, where someone boasted in the wonders of the power in his hand, see there).

פעם אחת אמר: אצל מי שאני לוקח ומקבל ממון וכיוצא, אני נותן לו כי בזה שאני מקבל אני נותן (והוא ענין המבאר בהמעשה של יום הששי מהשבעה בעטלירס שהתפאר אחד את עצמו בנפלאות הכח שיש לו בידו עין שם):

151. The story of the Third and Fourth Day, he told on the night of the Holy Shabbat, as mentioned above. And then at that time his grandson the child was on his sickbed. And he had great affliction from this, for his illness was very serious. Especially since his daughter the righteous Mrs. Udel, may she live long, the mother of the child, had great pain in child raising, God save us. Hashem keep her now.

He, of blessed memory, went in on the night of the holy Sabbath and sat at the table in great pain and did not take his time at this meal at all. We blessed right away [reciting] the Grace for Meals before people started coming in to [see] him as they always did. Afterwards, after the Grace for Meals the remained sitting at his holy table, and opened his holy and pure and awesome mouth and then said this wonderful and awesome discussion, which had holy Torah as always in most of his holy discussions, and the whole discussion pertained to the great pain he had. For example, he spoke then of the Heart that is pursued, etc.

And afterwards, during that conversation he answered and asked where we were in the story. Immediately we panicked and answered him in panic and awe and fear that we are on the Third Day. Immediately he answered and said, “On the third day again the couple remembered, “How can [the speech-impaired beggar be brought here]…” (as printed there) and he told the whole story of the Third Day and there is explained a little resembling what he told earlier. After he finished the story of the Third Day, that a celebration was made there etc, then he said in these words, “Zei haben a hilu gitan.” Right afterwards he told the story of the Fourth Day, and as soon as he finished it, he immediately and right away left the table quickly.

And because I was very busy in my mind going over the two awesome stories of the Third and Fourth Days and I immediately reviewed them with the people who were there so no word would be lost from them, because of this I forgot the whole holy discussion mentioned that he spoke before it. A pity it is lost. Honor and praise to the Living God for letting us merit to remember and record these stories that even according to little inspiration in my heart I have no vessel of speech and writing to speak of the high awesomeness of their level.

Afterwards on Tuesday it was close to Pesach and he left his house because they were plastering the house with mud for Pesach. And he went to the house of the Rav [of the city], and there we stood before him. And I do not remember what matter they spoke before him that had some little connection to some matter of the story of the Sixth Day, and because of this he told the story of the Sixth Day, and afterwards someone told him etc. as mentioned.

And behold, then it was close to Pesach as mentioned, and in my opinion the secret of the parting of the Sea of Reeds is hinted in the matter of the ten walls of water. And see Likutei Halakhot in Yoreh Deah hilchot tolaim (halachah ד) and there is explained the matter that Hashem enlightened my eyes with in this.

The rule is that with each story that he told the story came about via some conversation that he had and spoke with us regarding worldly stories, and in the midst of them he began to tell the story via the story having some utterances having some relation to the story in his heart. And this was like it`aruta di’ltata [arousal from below], to draw down perceptions of Godliness that he clothed in that story. And so it was with each and every story.

And so it was with several Torot he revealed that were not at a fixed assembly time. And in all this we always saw the wonders of Hashem and the greatness of the level of the Tzaddik, that all the utterances in the world were for him Torah and revelation of godliness. But much more did we see this with this awesome story of the Seven Beggars which is wonderful awesome high revelations without bound. As an understanding person will understand by himself if he puts his heart to them with an eye of truth to understand and perceive holy wonders of the boastings of each one mentioned there each day, and in particular the greatness of the holiness of the boasting of the seven beggars themselves who boast each day. That the blind one boasted that he doesn’t look at the world at all, therefore he is actually blind to this world. And likewise the deaf one who doesn’t hear any sound of this world etc., therefore he is deaf etc. etc. And likewise with each speech of this story which are all wonderful revelations even according to meager minds even though we do not understand them at all. And all this revelation, it is all through stories of worldly matters. Through them it came about that he had pity on us in such extraordinary compassion and revealed to us all this, in order to benefit us and our children forever.

He said regarding the tales that he told that it would be better to not reveal of them what any of the clues hint to, for when the thing is hidden, more can be accomplished with it that is needed. But he was forced occasionally to just reveal some hint, in order they should know there are hidden things in them.

המעשה של יום שלישי ורביעי ספר בליל שבת קדש כנזכר לעיל. ואז באותו העת היה נכדו הילד מטל על ערש דוי. והיה לו צער גדול מזה, כי חליו היה כבד עליו מאד. בפרט שבתו הצדקת מרת אדיל תחיה אם הילד הנזכר לעיל היה לה צער גדול בנים מאד רחמנא לצלן. השם ישמרה מעתה. והוא זכרונו לברכה נכנס בליל שבת קדש וישב על השלחן בצער ולא נתמהמה בסעדה זאת כלל. ותכף ברכנו ברכת המזון קדם שהתחילו העולם לכנס אליו כדרכם תמיד. אחר כך, אחר ברכת המזון נשאר יושב על שלחנו הקדוש, ופתח פיו הקדוש והטהור והנורא ואמר אז שיחה נפלאה ונוראה, שהיה בה תורה קדושה כדרכו תמיד ברב שיחותיו הקדושות וכל השיחה היתה שיכת לצערו הגדול שהיה לו. וכמדמה שדבר אז מענין הלב שרודפין אותו וכו'. ואחר כך בתוך אותה השיחה ענה ואמר איך אנו עומדין בהמעשה. ותכף נבהלנו והשבתי לו בבהלה באימה וביראה שאנו עומדים ביום השלישי. ותכף ענה ואמר: ביום השלישי חזרו ונזכרו הזוג הזה איך לוקחין וכו'. (כנדפס שם) וספר כל המעשה של יום השלישי ושם מבאר קצת מעין שספר קדם. ואחר שסים המעשה של יום השלישי שנעשה שם שמחה וכו', אז אמר בזו הלשון: זייא האבין אה הילוא גיטאן. ואחר כך תכף ספר המעשה של יום הרבעי ותכף כשגמרה תכף ומיד נסתלק מהשלחן בזריזות. ומחמת שהייתי טרוד בדעתי מאד לחזר השתי מעשיות הנוראות מיום השלישי ויום הרביעי ותכף חזרתי אותם עם אנשים שהיו שם לבל נשכח דבור מהם, ומחמת זה נשכח ממני כל השיחה הקדושה הנ"ל שדבר מקדם. חבל על דאבדין. שבח ותהלה לאל חי על הנשאר לנו שזכינו לזכר ולרשם המעשיות האלו אשר אפילו לפי מעט התנוצצות שבלבי אין לי כלי הדבור והכתיבה לדבר מנוראות נשגבות מעלתם,.אחר כך ביום שלישי היה סמוך לפסח ויצא מביתו מחמת שהיו מטיחים הבית בטיט לצרך פסח. ונכנס לבית הרב, ושם עמדנו לפניו. ואיני זוכר איזה ענין ספרו לפניו שהיה לו איזה שיכות מעט לאיזה ענין של המעשה של יום ששי. ועל ידי זה ספר כל המעשה של יום ששי, ואחר כך ספר לפניו אחד וכו' כנזכר לעיל. והנה אז היה סמוך לפסח כנזכר לעיל. ולדעתי מרמז שם סוד קריעת ים סוף בענין העשר חומות של מים. ועין בלקוטי הלכות ביורה דעה הלכות תולעים (צ) שם מבאר הענין מה שהאיר ה' עיני בזה. הכלל שבכל מעשה שספר נתגלגל הספור על ידי איזה שיחה שהיה משיח ומדבר עמנו מספורי העולם ובתוך כך התחיל לספר מעשה על ידי שנמצא בהספור איזה דבורים שהיה להם איזה שיכות להמעשה שהיה בלבו. וזה היה בחינת אתערותא דלתתא (ק) להמשיך השגת אלקות שהלביש בתוך אותה המעשה. וכן היה אצל כל מעשה ומעשה. וכן אצל כמה תורות שגלה שלא בעת הקבוע לקבוץ. ובכל זה ראינו תמיד נוראות ה' וגדלת מעלת הצדיק שכל הדבורים שבעולם הם אצלו תורה והתגלות אלקות. אך ביותר ויותר ראינו זאת אצל ספור המעשה הנוראה הזאת של השבעה בעטלירס שהיא חדושים נפלאים ונוראים נשגבים עד אין קץ. כאשר יבין המבין מעט בעצמו אם ישים לבו אליהם בעין האמת להבין ולהשכיל נוראות קדשות ההתפארות של כל אחד ואחד הנזכרים שם בכל יום ויום, ובפרט גדלת קדשת ההתפארות השבעה בעטלירס בעצמם שמתפארין בכל יום ויום. שהעור התפאר שאין לו שום הסתכלות בזה העולם כלל, ועל כן הוא עור ממש מזה העולם. וכן החרש שאין שומע שום קול מזה העולם וכו', ועל כן הוא חרש וכו' וכו'. וכן כל דבור ודבור של זאת המעשה שהם כלם חדושים נפלאים גם לפי פחיתות דעתנו אף על פי שאין אנו מבינים אותם כלל. וכל ההתגלות הזאת, הכל היה על ידי ספורי דברים מעסקי העולם. על ידם נתגלגל שחמל עלינו בחמלה גדולה ויתרה כזאת וגלה לנו כל זה, למען ייטב לנו ולבנינו לעולם:

אמר לענין הספורי מעשיות שספר שטוב יותר היה לבלי לגלות בהם שום רמז להיכן הם מרמזין, כי כשהדבר נסתר יכולין לפעל בו יותר מה שצריכים. אך הוא מכרח לפעמים לגלות איזה רמז בעלמא, למען ידעו שיש בהם דברים נסתרים:

Notes

This work published before January 1, 1923 is in the public domain worldwide because the author died at least 100 years ago.