Di Sibn Betlers
by Rabbi Nachman of Breslev
Translated by
0:0 Let me tell you how they were happy.
0:1 The Story. Once
there was a King, and he had an only son, and the King wanted to pass the kingdom
on to his son in his lifetime, so he threw a grand party (which they call a
“ball”), and certainly every time a king throws a ball it is a very
great joy, particularly now, since he was giving the kingdom to his son in his
lifetime, it was certainly a very great joy. And there were all the
nobles of the kingdom and all the dukes and the princes, and they were very
joyful at the party. And also the country was enjoying this to see the King
giving over the kingdom to his son in his lifetime, for it is a great honor for
the King, and there was a very great joy there, and there were all types of
joy: song groups, drama groups and all sorts of joys of the like, it was all
there at the party.
0:2 And when they had become very happy, the King
stood and said to his son, "Being that I read the stars, and I see that in
the future you will fall from the kingdom, therefore see to it that you do not
have sadness when you fall from the kingship, be only happy, and when you will
be happy I will also be happy. Even when you will have sadness, despite
this I will be happy regarding that you are not King, for you are not worthy of
the kingship, once you cannot maintain yourself in happiness when you fall from
the kingdom, but when you will be happy, then I will be in very extra joy.
0:3 And the Son of the King accepted the kingdom with
a high hand, and he appointed nobles and dukes and princes and soldiers.
And this Son of the King was wise, and loved wisdom very much, and had by him
very great sages, and whoever came next to him with some matter of wisdom, was
by him in very great esteem, and he would grant them honor and riches for their
wisdom, to each one according to his desire: To someone who wanted money, he
gave him money, and to someone who wanted honor, he gave him honor, all for the
sake of the wisdom. And because wisdom was so important to him, everyone
began to be occupied with wisdom, and the whole nation delved in wisdoms, for
one wanted to receive money, in order to receive money by means of this, and another
wanted status and honor. And because all of them dealt only with wisdom,
therefore they all forgot there in that country the strategies of war, for they
were involved only with wisdoms, until all the citizens were great sages, until
the most minor among them would in another country be a great sage above all of
them. And the sages in that country were wondrously great sages, and
because of their wisdom these sages of that country became heretics, and drew
the Son of the King mentioned above to their thinking and he also became a
heretic as well. But the rest of the people did not become heretics, for
there was great depth and subtlety in that wisdom of the sages of that country,
therefore the rest of the citizens were not able to enter into that wisdom and
it did not harm them, but the sages and the Son of the King became heretics as
mentioned above.
0:4 And the Son of the King, because there was good in
him, for he was born with good and had good and upright qualities, would
occasionally reflect: Where is he in the world? And what is he doing? etc. He would sigh and moan regarding this, that he
had fallen to such perplexations and had strayed so
far, and he would sigh much, but as soon as he began to use the intellect the
wisdoms of the apostates mentioned above returned and became strong
again. And so it was several times, that he would remember as described
above and would sigh and groan, but as soon as he started to use his intellect
the heresy returned and became strong again.
0:5 And the day came to pass, that there was a flight
from a certain country and they were all expelled, and in the course of their
flight they passed via a certain forest, and a boy and a girl were lost:
someone lost a male, and someone lost a female. And they were still young
children, four or five years old, and they did not have what to eat, and they
shouted and cried, for they had not what to eat. Meanwhile one beggar
approached them with his sacks (which they call “
0:6 Afterwards the bread was finished by them, and
again they began to cry for food. After that it became night and they lay
there. In the morning likewise they did not have for eating, and they were
wailing and crying, and there walked around and came a beggar who was deaf, and
they began to speak to him, and he showed them with his hands and said to them
that he does not hear, and he gave them likewise bread to eat and went from
them, and they wanted likewise that he should take them with him but he did not
want, and he blessed them likewise that they should be like him, and he left
them likewise bread and went on his way.
0:7 Again the bread was finished by them, and again
they cried as mentioned above, and again came by them a beggar who was heavy of
mouth, and they began to speak with him, and he was stuttering in his speech
and they did not know what he was saying, but he knew what they were saying,
but they did not know what he said, for he was stuttering in his speech as
mentioned above, and he gave them likewise bread to eat, and he went on his way
also as mentioned above, and blessed them likewise that they should be like him
and went on his way, all as mentioned above.
0:8 There walked around and came a beggar whose neck
was crooked and it was also as mentioned above, and there walked around and
came a beggar who had hunchbackness (which they call “hoiker”),
and there walked around and came a beggar without hands. And there walked
around and came a beggar without legs, and each one gave them bread, and
blessed them that they should be like him, all as mentioned above.
0:9 Afterwards again was the bread finished by
them. And they began to walk to a settlement, until they came to some
road. And they went on that road until they came to some village. And
these children entered a certain house, and they had pity on them and gave them
bread. And they walked around and went to some house, and they gave them
likewise, and they went around to the doors. And they saw that this was
good before them. And they made between them that they should be always
together. And they made large sacks (which they call
0:10 One time there was a big fair in some big
city. And all the beggars went there, and these children went also
there. And it came to the mind of the beggars that they should match
these two children, that they should marry eachother.
And immediately when a few beggars spoke this – the thing found favor in
the eyes of all of them, and they finished the match. But how should they
make them a marriage?! And they consulted each other. Since on one
of the days there would be a feast of the birthday of the King (which they call
“minines”), so all the beggars should go
there. And from what they would request for themselves there, meat and
bread, from this they would make a wedding. And so it was. And all
the beggars went there to the minines, and they
requested for them bread and meat, and also collected what was left over from
the meal meat and bread (which they call “kolitch”)
[big loaves special for celebrations]. And they went and dug a big pit
which would hold a hundred people, and they covered it with reeds and dirt and
garbage. And everyone entered there, and they made there a wedding for
these children mentioned above, and they entered them to the chuppah. And they were very very
joyful there. And also the groom and the bride were very happy.
1:1 And they began to remember the kindnesses the
Lord, Blessed be He, did for them while they were in the forest. And they
were crying and were yearning much: “How could we bring here the first,
blind, beggar, who brought us bread in the forest?” And immediately
and right away while they were longing much after the blind beggar, he answered
and said: “Here I am! See, I have come to you to the wedding.
And I give you a gift for exploration (which they call a “drashah geshenk”), that you
be old like me! For at first I blessed you with this, and now I give this
to you as a complete gift for exploration: That you live long life like
me. And you think that I am blind? I am not blind at all.
Only that all the time of the world, its entirety, does not count by me as much
as an eye blink. (And therefore he seemed like a blind one, for he had no
looking at all at the world at all, since all the time of the world did not
count by him as much as an eye blink, therefore it was not relevant to him the lookings and sight in this world at all), and I am very
old, and yet I am completely a suckling (i.e. “young”), and I have
not yet begun to live at all, and despite this I am very old, and I do not say
this myself, only that I have support for this from the Great Eagle, and I will
tell you a story (all this is the words of the blind one mentioned above).
1:2 It is like this: At one
time people traveled much on ships on the sea, and a storm wind came and broke
the ship, and the people were delivered, and they came to one tower. And
they went up on the tower, and they found there all the foods and drinks and
garments, and all what they need. And all the good was there and all the
delights that are in the world. They answered and said, that each one
should tell an old story, what he remembers from his first memory. I.e.
what he remembers from the time memory began with him. And there were
there two young elders. And they honored the older elder among them that
he should tell first. He answered and said: What I shall tell you,
“I remember even when they cut the apple from the branch.”
And not any one knew what he was saying. But there were wise men there,
and they said: Certainly this is a very old story, and they honored the
second one to tell.
1:3 The second one answered,
who was not as old as the first: “That is an old story?! (in an expression of amazement) I remember that story
also. But I remember also when the candle was alight. They answered
and said there: This is a story older than the first, and it was a wonder to
them that this was the second one, who was younger than the first, and
remembers an even older story than the first; and they honored the third one
that he should tell.
1:4 The third one answered
and said, that he was younger: “I remember also when the fruit started to
build up,” i.e. when the fruit started to take form. They answered
and said: “This is an even older story.” The fourth one
answered, that he was even more younger: “I
remember also when they brought the seed to plant the fruit. The fifth
answered, that he was even further younger: “I remember also the wise
ones, who were thinking and bringing out the seed. Answered the sixth etc., that he remembers also the taste of the fruit before the
taste entered into the fruit. Answered the seventh etc. and he said that
he remembers also the smell of the fruit before it entered the fruit.
Answered the eighth and said, that he remembers also the appearance of the
fruit before it was drawn onto the fruit. And I (i.e. this blind beggar,
who was telling all this) was then an infant completely, and I was also there,
and I answered and I said to them: I remember all these stories, and I remember
nothing at all (un ich gidenk gar nisht). They
answered and said: This is a much older story than all of them! And it
was a big novelty to them, that this infant remembers
more than all of them.
1:5 In the midst of this came
a great eagle and knocked on the tower, and said to them: “Cease from any
longer being poor! Return to your lands, and be in use of your
lands.” And he said to them that they should go out from the tower
by way of their age, that whoever was older – should go out first.
And he brought out them all from the tower. And be brought out first the
infant mentioned above, for in truth he was the eldest of them all. And
likewise whoever was younger – he brought out first. And the
greatest elder he brought out last. For whoever was younger, was elder as
mentioned above. And the elder in them was the youngest of all them.
1:6 And he said to them (the
great eagle mentioned above), I will explain you the stories that all the
abovementioned told. For the one who told that he remembers also when
they cut the apple from the branch, i.e. that he remembers also when they cut
his umbilical cord (i.e. that even this story that happened with him immediately
at the time of birth, at the time they cut his umbilical cord, even this he
remembers). And the second who said that he
remembers at the time that the candle was ablaze, i.e. that he remembers also
when he was in pregnancy, that a candle was alight over his head. And he
who said that he remembers also at the time when formation of the fruit began,
it is that he remembers also when the body began to take form, i.e. at the time
of formation of the fetus. And he who remembers at the time when they were
bringing seeds to plant the fruit, it is that he remembers also when the drop
was drawn down at the time of the mating. And he who remembers the wise
ones that they were bringing out the seed, i.e. that he remembers also when the
drop was still in the brain (for the brains bring out the drop). And he
who remembers the taste – i.e. the soul, and the smell – this is
the spirit. And the appearance – this is the soul-breath. And
the infant said that he remembers nothing at all, it is because he is above
all, and remembers even what he was before vitality-spirit-soul, which is the
aspect of “nothing.”
1.7 And he said to them: “Go back to your ships,
which are your bodies that were broken, that they return and be rebuilt.
Now go back to them and bless them. And to me (i.e. this blind beggar who
was an infant then, who was telling all this) said the great eagle mentioned
above: You come with me, for you are like me. For you are “very old
and still you are very young” and still you have not begun to live at
all, and despite this you are very old. And I am likewise so, for I am
old and still I am young etc. This shows that I have testimony from that
Great Eagle (that I live long life as mentioned above). And now I give
you my long life, in a gift for exploration. And a very very great powerful joy and gladness was made there.
2:1 On the second day of the
seven days of celebration, this couple went back and remembered the second
beggar. I.e. the deaf one who enlivened them and gave
them bread. And they were crying and longing: How can we bring
here that deaf beggar who enlivened us as mentioned above? While they
were longing after him, behold he came, and said, Here I am! And he fell
upon them, and kissed them, and said to them: “Now I give you as a gift
that you be like me, that you live a good life like me. For at first I
blessed you with this, and now I give you my good life – in a complete
gift for exploration. And you think that I am deaf? I am not deaf
at all! It is just that the whole entire world does not count by me for
nothing, that I should hear their lacks. For all the voices – all
of them are from the lackings. For each and
every one cries out for his lack. And even all the celebrations that are
in the world – all of them are only because of the lack,
that one rejoices over the lack that was lacking him and became
filled. But by me, the whole entire world does not count for nothing,
that they should enter in my ear their lack. For I live a good life that
does not have in it any lack. And I have testimony on this that I live a
good life, from the land of riches. And his good life is,
that he eats bread and drinks water. (And he told them):
2:2 For there is a land that
has in it great riches, that they have great treasuries. One time they
gathered together. And each one began to glory himself with his good
life, how he lives a good life, and so each and every one told of the order of
his good life. And I answered and said to them: I live a good life,
which is better that your good life. And this is the proof – for if
you live a good life, let me see if you can save this certain country.
Being that there is a country which had a garden. And there was in that
garden fruits, that had all kinds of tastes that are in the world. Also
were there all kinds of smells that are in the world, also were there all kinds
of appearance, all shades and all the “kvetin”
(flowers) that are in the world, all was there in that garden.
2:3 And on the garden was one
gardener (which they call “agradnik”),
and the children of that country lived a good life via that garden. And
the gardener there got lost. And whatever was there in that garden, certainly was forced to be finished and lost, since
there was no appointed one there, i.e. the gardener. But despite this they
were able to live from the weeds that were in the garden. And a cruel
king came upon that country, and was not able to do a thing to them. And
he went and spoiled the good life of the country that they had from the
garden. And it is not that he spoiled the garden. It is just that
he left in that country three crews of servants, and
he commanded upon that that they should do what he appointed upon them.
And through this he spoiled the taste. For through what they did there,
whoever wanted to taste some taste, it would be the taste of a corpse.
And likewise was spoiled the smell. That all the smells
– would be to them the smell of galbanum. And likewise he
spoiled the appearance, that they darkened the eyes as if there were clouds and
thick clouds (everything was through what they did there, according to what the
cruel king commanded as mentioned above) and now, if you live good life, let me
see if you can save them. And I say to you (all this is the words of the
deaf one mentioned above) that if you do not save them – the corruptions
mentioned above of that country could harm you as well.
2:4 And the rich ones
mentioned above went to that country, and also I went with them. And also
during the way of their going they were also each and every one living his good
life, for they had treasuries as mentioned above.
2:5 And when they came close to the country, there
began to spoil also by them the taste and the other things, and they felt in
themselves that it was spoiled with them. And I said to them: if now,
when you have not yet entered by them, already is spoiled by you the taste
etc., then how will it be if you enter to there? And furthermore how will
you be able to save them. And I took my bread and my water, and I gave it
to them. And they felt in my bread and water all the tastes, (and all the
smells etc.) and it was repaired what was spoiled with them.
2:6 And the children of the
country mentioned above, i.e. the country wherein was the garden mentioned
above, started looking into repair of the country whose taste etc. was spoiled
as mentioned above. And they concluded: Since there is a country of
riches (i.e. that country itself as mentioned above), and it seems to them that
their gardener was lost (through whom they had a good life) is from the same
root as those children of the country of riches, who also have good life.
Therefore their plan was to send to that land of riches, so surely they would
save them. And so they did. And they sent messengers to that
country of riches. And the messengers went, and they met up with them
(i.e. the messengers crossed the children of that country itself of
riches. For they were wanting to go to them as
mentioned above). And they asked the messengers: “Where are you
going?” And they answered: “We are going to that country of riches, that they should save us.” They answered
and said: “We ourselves are children of that country of riches, and we
are going to you.” I said to them (i.e. the deaf one who was
telling all this said to them: Don’t you need me? For you cannot go
there and save them as mentioned above.
Therefore you stay here, and I shall go with the messengers to save them.
2:7 And I went with them. And I went in to the
country in a certain city. And I came, and I saw that people came and
said some word of mockery (which they call “vortil”).
Afterwards some more people gathered unto them until some gathering was made,
and they said some words of mockery (i.e. “vartelich”)
and they smiled and laughed. And I leaned my ear and I heard them
speaking foul speech. And this one says words of foul speech, and another
says in more fineness, and another plays and another has enjoyment and so
on. Afterwards I went onward to another city. And I saw that two
children of man were fighting one with the other because of some
transaction. And they went to the house of law for judgment, and the
house of law decided for them: This one is the winner and the other is
obligated. And they went out from the house of law. Afterwards they
went back and bickered one with the other. And they said that they are
not satisfied with this house of law, they just want another house of law and
they chose them another house of law (for since they were satisfied with that
house of law that they chose them they can judge before them) and they judged
before that house of law. Afterwards they went back and one of these
bickered with another person, and they chose them another house of law.
And so they were arguing and bickering there, and they chose them several
houses of judgment, until the whole city was filled with houses of
judgment. And I was looking, that this was because there was no truth
there. And now this one tilts the judgment and raises face to this one,
and afterwards his colleague raises face to him, for they receive bribery and
they have no truth.
2:8 Afterwards I saw that they were full of actual
fornication, and there was so much fornication there that it became permissible
by them. And I said to them, that because of this the taste and the smell
and the appearance was spoiled by them. For this
cruel king left them three squads of servants as mentioned above, which would
go and spoil the country. That they went and spoke among them foul speech,
and they entered foul speech amidst the country, and through foul speech the
taste was spoiled. That all the tastes were taste of
corpse. And so they entered bribery in the country. And
through this their eyes were darkened and the appearance spoiled, for
“the bribery blinds the eyes of the wise.” And so they
entered fornication in the country, and through this the smell spoiled (and see
in another place in our words [Likutei Moharan II
2:9 And so they did.
And they began to repair the country from these three sins. And they
sought after the people mentioned above, and they would grab a certain man and
ask him: “Whence did you come here?” Until they clarified by
them the people of the cruel kin mentioned above, and drove them out. And
they repaired the country from the sins mentioned above. Meanwhile a
noise was made: Can it be nonetheless this insane one who goes and says that he
is the gardener, and everyone holds him to be an insane, and throw stones after
him and drive him away, maybe despite this perhaps he is the true
gardener?! And they went and they brought him before them (i.e. before
these who sat and repaired the country. And also he i.e. the deaf that is
telling all this was there) and I said: “Certainly this is the true
gardener!” (Hence that country was repaired by him).
3:1 On the third day this
couple went back and remembered. And they were crying and longing: How
can we bring here the third beggar, who was heavy of mouth? In the midst of
this behold he came, and said: Here I am! And he
fell on them, and kissed them. And he said
to them also as mentioned above: At first I blessed you that
you be like me, now I give you as a gift for exploration that you be
like me. And you think that I am heavy of mouth?
I am not heavy of mouth at all, only that the talk of
the world, which are not praises to the Lord Blessed-Be-He, have no wholeness
(and therefore he seemed like heavy of mouth. For he was heavy of mouth from these talks of the
world that are not in completion). But in truth I am
not heavy of mouth at all, on the contrary I am a very
wonderful orator and speaker. And I can speak such wonderful riddles and
songs (which they call “lider”), that no
creature in the world can be found that will not want to hear me. And in
these riddles and songs that I know, there are in them all the wisdoms.
And I have testimony on this from that great man called “The True Man of
Kindness” (Der Groser
man der emetir ish chesed. With this term
did Rabbeinu of blessed memory tell it). And
there is a whole story to this.
3:2 For one time all the wise
men sat, and each one gloried in his wisdom. One was glorying that he
brought out in his wisdom the making of iron, and one gloried in another type
of metal, and one was glorying that he brought out in his wisdom the making of
silver which is more valued, and one gloried that he brought out making of
gold, and one was glorying that he brought out tools of war. And one was
glorying that he knew to make these metals, that was
not from the things that they make these metals from. And this one was
glorying in other wisdoms. For there are several things
that they brought out in the world via wisdoms, for example salitre
[raw material for making metal] and filver [explosive
material] and the like. And each of was glorying in his wisdom.
3:3 There answered one and
said: “I am wiser than you, for I am wise like the day.” And
they did not understand there what this was that he was saying, that he was
wise like the day. And he said to them: “Because all your wisdoms
– they can collect them, and there shall not be from them but one
hour. Even though each and every wisdom is taken
from a different day, according to the creation that was on that day. For
all the wisdoms mentioned above they are composites (and therefore the wisdom
is taken from that day that that creation was in, from which is the composition).
Despite this via wisdom they can collect all these wisdoms into one hour.
But I am wise like an entire day (All this gloried that last wise one mentioned
above). I answered and said to him (i.e. this heavy mouth one mentioned above
said to the wise one mentioned): “Like which day?” (i.e. like which day are you wise?) He answered and
said (the wise one mentioned): “This one” (i.e. the heavy mouth
one) “is wiser than me. Since he asks like which day. But
like whatever day you wish – I am wise. And now it will seem
difficult. Why is it that this who asks like which day, he is wiser than
me? Because he is wise like whatever day he wishes. But there is a
whole story.
3:4 For this True Man of
Kindness is in truth a very great man. And he (i.e. this heavy mouth)
goes and collects all the kindnesses of truth, and brings them to this True Man
of Kindness. And the main way time comes to be (for time itself is
created) is via the kindnesses of truth. And this heavy mouth he goes and
collects all the kindnesses of truth, and brings them to the True Man of
Kindness as mentioned above.
3:5 And there is a mountain,
and on the mountain stands a stone, and from the stone goes out a spring.
Now, any thing has a heart. And even the world in its entirety has a
heart. And this heart of the world is a complete structure – with
face and hands and feet, etc. But the nail of the foot, of that heart of
the world, it is heartier (in German, hertziker) than
the heart of any other. And this mountain with the stone and the spring
mentioned above stands at one end of the world, and this heart of the world
stands at another end of the world. And this heart mentioned above stands
opposite the spring mentioned above, and hopes and yearns always much much to come to that spring, in very very
great yearning. And it cries out much to come to that spring. And
also the spring longs for it. And this heart, it has two
weaknesses. One – because the sun pursues it and burns it (because
it longs and wants to go and draw close to the spring), and the second weakness
– the heart has a great kind of yearning and longing, that it longs and
hopes always and yearns much, in expiration of soul, to that spring. And
it cries out etc. as mentioned above. For it stands always opposite the
spring mentioned above. And it cries out (na gewald) [an exclamation
in Yiddish like “ahah”] and yearns for it
much as mentioned above. And when it needs to rest a bit, that it should
have a bit of lengthening of spirit (which they call aup
aspen) [relief breathing] then comes a big bird and spreads its wings over it,
and shields it from the sun. And then it has a little ease. And
even then, during its ease, it looks also opposite the spring and longs for
it. But because it longs for it so much, why does it not go to the
spring? However then it wants to go and get close to the mountain, then
it does not see the slope, and it cannot look at the spring. And if it
does not look at the spring then its soul will go out, for the root of its life
is from the spring. And when it stands opposite the mountain then it sees
the head of the slope of the mountain, where the spring stands. But as
soon as it goes and draws close to the mountain – then the head of the
slope disappears from its eyes (and this can be understood tangibly), and then
it cannot see the spring, and then its soul goes out, God forbid. And if
this heart would pass away, God forbid, then the whole world would be
annulled. For the heart is the life of every thing. And certainly
there is no lasting without a heart, and therefore it cannot go to the
spring. It only stands opposite it, and longs and cries out as mentioned
above.
3:6 And this spring has no
time, for the spring is not within time at all. It is only that the root
of the time of the spring is only what the heart gives it one day as a
gift. And when it comes time for the day to be finished and stopped, then
when the day would end and the spring would have no time and would pass away,
God forbid, and then the heart would pass away, God forbid as mentioned above,
and the whole world would be annulled, God forbid as mentioned above –
then right before end of the day, then they begin to take permission from each
other (which they call gizeginin) [wishes and
blessings of separation] and begin to say wonderful riddles and songs (which
they call lider) to eachother
(in great love and very very great yearning).
3:7 And this True Man of
Kindness mentioned above has supervision over this. And when the day
reaches its very end to be finished and stopped, then this True Man of Kindness
he gives as a gift one day to the heart mentioned, and the heart gives the day
to the spring. And then again there is time for the spring. And
when this day goes from the place whence it comes, then it goes also with very
wonderful riddles and songs (which have in them all the wisdoms). And
there are differences between the days. For there is one day in the week
and there is a second day etc. And also there are new moons and holidays.
3:8 And all the time the True
Man of Kindness has, it is all through me (i.e. the heavy mouth who is telling
all this). For I go and collect all the kindnesses of truth, from which
the time came to be, as mentioned above (and therefore he is wiser even than
the wise one mentioned, who is wise like a certain day that he would
wish. For the whole root of time and the days – they all come to be
through him, i.e. through the heavy mouth, who
collects the kindnesses of truth from which the time comes, and brings them to
the True Man of Kindness. And he gives a day to the heart, and the heart
gives to the spring, through which the whole world is sustained. Hence
the root of time coming to be with the riddles and the songs that have all the
wisdoms in them – all is through the heavy mouth).
3:9 Hence I have testimony from this True Man of
Kindness that I can say riddles and songs, that have all the wisdoms in them
(for all the time with the riddles and songs come to be through him as
mentioned), and not I give you as a complete gift for exploration that you be
like me. And a very great celebration and gladness was made there. (hilu gitan)
[a term for joy].
4:1 When the celebration of
that day ended and they lay there afterwards, in the morning the couple went
back as mentioned and were yearning etc. after the beggar whose neck was
crooked. In the midst of this behold he came, and said “Here I
am” etc. At first I blessed you that you be like me, and now I give
you as a gift for exploration that you be like me, and you think that I have a
crooked neck? My neck is not crooked at all. On the contrary, I
have a very even neck, a very beautiful neck. Just that there are vapors
of the world. And I do not want to bring out any breath and spirit (which
they call duch) [an exhalation] into the vapors of
the world (and because of this it seemed that his neck was crooked, for he
crooks his neck from the vapors of the world and does not want to bring any
vapor and spirit into the vapors of the world) but in truth I have a very
beautiful neck, a very wonderful neck. For I have a very wonderful
voice. And all kinds of voices that are in the world, which are sound
without speech, I can bring out all of them with my voice. For I have a
very wonderful neck and voice. And I have testimony on this from that
certain country.
4:2 For there is a country
that they are very strong in wisdom of melody (which they call muzika). And all of them delve there in this wisdom,
even little children. And there is not there a minor that cannot play on
some musical instrument. And the smallest that is in that country –
he is a great sage in a different country in that wisdom of music. And
the sages and the king of that country and the cappellas
(song groups) they are very very excellent sages in
that wisdom.
4:3 One time the sages of
that country sat. And each one was glorying in his melody. One was
glorifying that he knows to play on a certain musical instrument, and this one
glorified on a certain musical instrument. And this one was glorifying that
he knew to play on several musical instruments. And this one glorified
that he knew to play on all kinds of musical instruments, and this one
glorified that he can make with his voice like a certain musical
instrument. And this one glorified that he can make with his voice a
certain musical instrument. And this one glorified that he can make
with his voice like several musical instruments. And this one glorified
that he can make with his voice like an actual drum (which they call poik), like they were striking a timbrel.
And this one glorified that he can make with his voice as if they were shooting
with firing-tubes (which they call “cannons”). And I was also there. I answered and said to them: “My
voice is better that your voices, and this is the proof::
for if you are such sages in voice of melody, then save those two countries.
4:4 And these two countries are a thousand parasangs
apart from each other, and in these two countries, when night arrives, they
cannot sleep, for when it becomes night, then everyone starts to yell out with
wailing voices, men and women and children. And if some stone were laid there it
would be dissolved, for at night they hear a great voice of wailing, and
because of this they all wail, men and children etc. (and so it goes in the two
countries), for in this country they hear the voice of wailing and everyone
wails as mentioned above, and likewise in the other country it is also so, and
the two countries are a thousand parasangs apart, and therefore if you are such
sages in melody let m e see if you can save those two countries or if you can
direct to make their voices (i.e. that they direct to bring out a directed
voice like the voice of waling that is heard there) and they said to him (i.e.
the sages mentioned above said to this whose neck was crooked) “Will you
walk us there?” And he said:
“Yes! I will walk you there.
And they were all awakened to go there.
4:5 And they went and came there (i.e. to one of the
two countries mentioned above) and when they came there, when night arrived it
was as mentioned above, and all of them were wailing much as mentioned above,
and also the sages mentioned above also were yelling (and anyway saw certainly
they could not save those countries) and he said to them (i.e. this whose neck
was crooked said to the sages mentioned above) in any case tell me whence this
comes, that a voice of wailing mentioned above is heard, as mentioned
above. They said to him: “And
do you know?” He replied:
“I know certainly!”
4:6 For
there two birds: one male and one female, and they are just one pair in
the world, and the female was lost and he goes and seeks her, and she seeks
him, and seeking each other much until they were mistaken and saw then they
cannot find each other and they remained standing and they make them nests:
This bird made him a nest close to one country of the two countries mentioned
above, and not really near it, just that in the measure of bird voice it is
close, for they can hear the voice of the bird in that country from the place
where he stood and made him a nest.
And likewise she made her also a nest near the second country (i.e.
likewise as mentioned above) which was near because they can hear there the
voice as mentioned above, and when night arrives, then these pair of bird begin
each one and one to wail in a very great voice of wailing, for each one wails
for its mate as mentioned above, and this is the voice of wailing that is heard
in these two countries (because of which voice of wailing they all wail much,
and cannot sleep) but only they did not want to believe this, and they said to
him: “Will you walk us there?” And he said: “Yes. (I can
walk you there). But only you
cannot come there, for when you draw near to there you will not be able to bear
the voice of wailing, since there too you cannot bear and you will be forced
likewise to wail as mentioned above, and when you arrive there you will not be
able to bear at all.”
4:7 And in the day (it is impossible to come there,
for in the day) it is impossible to bear the joy that is there, for in the day
the birds gather by each and each of the pair mentioned above, and they console
and make happy each one and one of the pair mentioned above in very very great joys and they tell them worlds of consolation,
that still it is possible that they find this male this female, until in the
day it is impossible to bear the greatness of the joy that is there. And the voice of the birds that make
them happy is not heard from afar, only when they arrive there, but the voice
of the pair mentioned above that yell at night, it is heard from afar, and it
is impossible to come there because of this as mentioned above.
4:8 And they said to him
(i.e. the sages mentioned above said to this whose neck was crooked) “And
you know to repair this?” He
replied: “I can repair, for I can make and direct all the voices that are
in the world (i.e. that all kinds of voices that are in the world, he can bring
them out in his voice and direct them actually like some kind of voice), also I
can throw voices, i.e. for I can throw a voice, that here in the place that I
emit the voice, the voice will not be heard at all, only at a distance will the
voice be heard there, and therefore I can throw the voice of a bird, that
should arrive close to the place of the bird, and likewise send the voice of
bird, that should arrive close to the place of the she-bird, and draw them
close thereby (and through this all the aforementioned would be repaired).
4:9 But just who would believe this. And we walked them into some forest, and
they heard like someone opening the door and again closing it and locking it
with a bolt (which they call “klamka”),
and sound of the the striking of the bolt was
heard. And shooting from a
firing-tube (which they call “biks”), and
sending the dog to fetch (the thing that he was firing) and the dog was
thrashing and grating himself into the snow (in German: “gigraznit in shneii). And the sages who looked and did not see
a thing heard all this. (Just that
this whose neck was crooked was throwing such voices and therefore they heard
these voices and anyway they saw that he can make all the voices and really
direct them, and also throw voices, and therefore he could repair everything
mentioned above. And he did not
tell more in in this matter, and it is understood
that he abbreviated here). Hence I
have testimony from that country, that my voice is very wonderful, and I can
make all kinds of voices that are in the world as mentioned above, and now I
give you this in a complete gift for exploration, that you be
like me. And a very great happiness
and much joy was made there.
5:1 On the fifth day, they
were also very happy, and the couple remembered the beggar who had
hunchbackness (which they call “hoiker”,
and they were yearning much who to bring here that hunchbacked beggar, for if
here were here, it would be a very great happiness. And behold he
came and said: “Here I am.
See, I have come to the wedding.” And he fell upon them and hugged them
and kissed them, and said to them: “At first I blessed you that you be
like me, and now I give you in a gift for exploration, that you be like me, and
I am not hunchbacked (i.e. “hoiker”) at
all, but on the contrary, I have such shoulders (which they call (pleitzes), which are the aspect of the little that holds
the much, and I have an testimony on this.
5:2 For once there was a conversation and story, that
people were glorying themselves in this aspect, , that each and every one was
glorying that he was this aspect of the little that holds the much, and from
one of them they were laughing and joking at him, and the rest, that gloried
themselves in this aspect of the little that holds the much, their words were
accepted, but the aspect of the little that holds the much that I have –
it is greater than all, for one of the abovementioned gloried himself that his
brain his the aspect of the little that holds the much, for he bears in his
brain thousands and myriads of people with all their needs (and all their
customs) and all their being and movements, the whole entirety he carries in
his brain, and therefore it is the little that holds the much, for his brain
carries so many people with etc. as mentioned above. And they joked about him and said, that the people are nothing and he is nothing, and one
answered and said: “I saw a little holding the much like so.”
5:3 For once I saw a mountain
that had laid upon it much garbage and filth, and it was a novelty by me whence
comes on this mountain so much garbage and filth. And there was one man there by that
mountain and he said: “All this is from me,” for that man was
sitting there by that mountain, and threw there always on that mountain his
garbage and secretions from his eating and drinking, and defecated there, until
through him the garbage and filth multiplied on that mountain. Hence this man he is the little holding
the much, for through him the garbage multiplied so much. (So is the aspect of the little holding
the much of the man mentioned above, who gloried in is brain that it holds so
many people as mentioned above.)
5:4 And one gloried that he has the aspect of the
little holding the much, for (he) has a piece of country that brings out much
fruits, and afterwards, when they evaluate the fruit that the country brought
out, they see that the country does not hold so much space as the fruits, for
it does not have so much space to hold so much fruits, hence it is the aspect
of the little holding the much. And
his words found favor, for in truth certainly he is the aspect of the little
holding the much.
5:5 And one said that (he) has a very wonderful
paradise, that has there fruits etc., and many many
people and noblemen travel there, for it is a very nice paradise, and in the
summer many people and noblemen travel there to tour there, and in truth there
is not in the paradise so much space that it should hold so many people, and
therefore it is the little holding the much, and his words also found favor.
5:6 And one said that his speech was in the aspect of
the little holding the much, for he was a master of secrecy (which they call
“secretary” [a reminder]) by a great king, and many many people came to him: This one came with praises to the
king, and this one came with requests, and so on, and certainly it was
impossible for the king to hear them all, and I was able to collect all their
words into some few words and tell before the king these few words, and it
would be included in them all the praises and the requests of them and all
their words in their entirety into some few words of mine. Hence my speech is the little that holds
the much.
5:7 And one said that his silence is the aspect of the
little holing the much, for there are many accusers upon him, and very main
gossipers and slanderers upon him, and the more they slander and speak ill and
accuse him with much gossip, he in his silence resolves it all via his being
silent alone (for he does only some silence, and he resolves it all). Hence his silence is the aspect of the
little holding the much.
5:8 And one said that he is the aspect of the little
that holds the much, for there is a poor person and he is “great
light” (blind), and he (i.e. the poor) is very big, and he (i.e. he who
was glorying and was telling this) is completely small, and walks him, i.e.
that he who glories in this that he is small and walks this poor and blind one,
that he is very big. Hence he is
the little that holds the much, for the blind one could have slipped and could
have fallen and he held him by walking him, and therefore he is the little
holding the much, for he is small and holds the big blind one as mentioned
above. And I (i.e. this hunchback
who was telling all this, was also there and I said), the truth is that you
have the aspect of the little holding the much, and I know all that you intended
in your words (i.e. that he knows the intentions of all the mentioned above,
that they glorified in their aspect of the little holding the much), and this
last one who gloried that he walks the big blind one, he is greater that all of
you, but I am above and beyond all of you completely, and he who gloried that
he walks the big blind one, his meaning is that he moves the ball of the moon,
which is aspect of the blind, for she has no light of her own at all, and she
has nothing of her own at all, and he (i.e. this who gloried in this) moves the
moon, even though he is small and the moon is very great, and this is
sustaining all the world, for the world needs the moon. Hence he really is aspect of the little
holding the much. But the aspect of
the little holding the much that I have is about all of them completely.
5:9 And here is the proof, for once there was one
group that were investigating, in that each animal has a particular shaded
area, that in this shade specifically it wants to rest in it, and so there is a
special shade for each and every animal, for each and every animal chooses for
itself some shade, and in that shade specifically it wants to dwell there
according to the shade specific to it, and so there is for each and every fowl
a special branch, that in that branch specifically it wants to dwell. And therefore they investigated if they
could find such a tree, in whose shade all the animals could dwell, that all
the animals would choose and desire to dwell in the shade of that tree, and on
its branches (of that tree) all the birds of the sky would dwell. And they discovered that there is such a
tree, and they wanted to go there to that tree, for the delight that there is
there by that tree cannot be fathomed, for there are there all the fowl and all
the animals, and there there is no harm from any
animal, and all the animals etc. are mixed there, and they all play there, and
certainly it is a very wonderful delight to be there by that tree. And they investigated to which direction
they would need to go to come to that tree, and there fell a dispute between
them on this, and they there was no one deciding between them, for this one
said that they need to go to such a side to the east, and this one said to the
west, and this one said to here and this one said to there etc., until they
were not able to decide to which direction they needed to go to come to that
tree.
5:12 And I (i.e. this hunchbacked) was also there with
them, and I said to them: “I can bring you to the tree, for this tree has
no place at all, for it is above space completely, and the aspect of the little
holding the much is yet in space, for in any case it has a little space, just
that it is the little holding the much, but it still has some little space in
any case. And the aspect of the
little holding the much that I have (i.e. the one who had hunchbackness) it is
the aspect of the end of space completely, that from there and above there is
no space at all. Therefore I can
carry all of you to the tree, which is above space completely. (For this one who had
hunchbackness was like a medium between space and above space completely for he
has the upper aspect of the aspect of the little holding the much, which is
aspect of actual end of space, that from there on there is no unit of space at
all, for from there and above it is the aspect of above space completely, and
therefore he can carry them from inside space to the aspect of above space, and
understand this.) And I took them,
and I carried them there, to the tree mentioned above.
6:1 On the sixth day they
were also joyful, and they were yearning, how can the one without hands be
brought here? And behold he came and said: “Here I am. Behold I have come to you upon the wedding,”
and he said to them likewise as mentioned above, and he kissed them and said to
them: “(You think that I have a defect in my hands) I do not have a
defect at all on my hands, just in actuality I have power in my hands, only I
do not use the power in my hands in this world, for I need the power for a
different matter. And I have
endorsement on this from the Castle (which they call “shlos”) of
Water (fun das vasirikn shlos).
6:2 For one time some people
sat together, and each and every one was glorying in the power that is in his
hands. This one gloried that he has
this strength in his hands, and this one gloried that he has such and such
strength in his hands, and likewise each one gloried in the strength that he
has in his hands. I.e. for one was
glorying that he has such a power and strength in his hands, that when he
shoots an arrow he can go back and draw it back to him, for he has a power like
this in his hands, that although he already shot the arrow, yet he can return
it, to go back and draw it to him.
And I asked him: “Which arrow can you return?” For there are ten kinds of arrows; for
there are ten kinds of poison, i.e. for when they want to shoot an arrow, they
soak it in some poison. And there
are ten kinds of poison, and when they soak it in this poison, it injures like so, and when they soak it in a second poison it injures
more. And so there are ten kinds of
poison, that each one is worse (i.e. harms more) and this in itself is ten
kinds of arrows, for the arrows they are one kind, it is only because of the
change of the poisons that they soak the arrows in, which are ten kinds as
mentioned above, cause of this they are call ten kinds of arrows, and therefore
he asked him what kind of arrow can you return. Also he asked him if before the arrow
arrives to the one whom it was thrown he can return it, and if even after the
arrow arrived can he still return it.
And on this replied: “Even after the arrow arrived I can return
it.” But which sort of arrow can he return etc. etc mentioned above, he replied: Such a
type of arrow he can return. I said
to him (i.e. the one who was without hands, who was telling all this, said to
this one who was glorying in the matter of the arrow as mentioned above), and
if so, you cannot heal the Daughter of the Queen, since you cannot return and
draw back but only one sort of arrow, therefore you cannot heal the Daughter of
the Queen.
6:3 Another was glorying that
he has such a power in his hands, that by the person from whom he takes and
receives, he gives to him.
(Explanation, that in this itself that he takes and receives, in this he
gives, for his receiving is giving) and as a result of this he is a great giver
of charity. And I asked him; which
kind of charity does he give. (For there are ten kinds of charity). He replied that he gives tithe. I said to him: “If so, you cannot
heal the Daughter of the Queen, for you cannot at all come to her place, for
you cannot enter into but one wall (in the place where she is sitting there)
and therefore you cannot come to her place.”
6:4: One gloried that he has a power like this in his
hands, for there are appointed one in the world, and each one needs wisdom, and
has power in his hands, that through his hands he can give them wisdom, by
laying hands on them. I asked him:
“Which wisdom can you give with your hands? For there are ten
lines of wisdom.” He
replied: Such and such a wisdom! I said to him: “If so, you cannot
heal the Daughter of the Queen, for you cannot know her pulse, for you cannot
know but one pulse, for there are ten sorts of pulses. (And you cannot know but one pulse,
since he cannot give with his hands but one wisdom).
6.5 One gloried that he has a power like this in his
hands, when there is a storm wind he can restrain it with his hands and make
weight for the wind with his hands, that the wind should have weight as is
fit. I asked him: Which kind of
wind can you hold in your hands, for there are ten kinds of winds. He replied: Such and such a wind. I said to him: If so, you cannot heal
the Daughter of the Queen, for you cannot play before her but one kind of
melody, for there are ten kinds of melody, and the melody making is her
healing, and you cannot play but one kinds of melody from the ten mentioned
above. They answered said:
“What is your ability?”
He replied: “I can do that which you cannot do, i.e. all the nine
parts mentioned above (from all the mentioned above) that you are not able to
do, I can do it all.
6:6 For there is a story, for
once a king desired a Daughter of the Queen and tried schemes to capture her,
until the thing was attained and he captured her. Once it was dreamed to him, to that
king, that she stood over him and killed him, and he awoke and the dream
entered in his heart, and he called to call the dream-interpreters, and they
solved it according to its simple meaning; that the dream would be fulfilled
according to its simple meaning, that she would kill him. And the king could not give counsel to
his soul, what to do to her: To kill her – would pain him. That he should send her away, this vexed
him, for another man would take her, and this vexed him much, for he made so
much effort after her, and not she would come to another man’s hand. And also if he sent her
and she came to another man’s hand, then certainly the dream could be
fulfilled that she would kill him, since she was by another. To hold her fast by him – he
feared because of the dream as mentioned above. And the king did not know what to do to
her. Meanwhile the love of her by
him perished little by little because of the dream and at each moment it
perished more and more. And
likewise she, also she likewise the love perished by her at each moment more
and more, until by her a hatred for him was made, and she fled from him.
6:7 And the king sent after her to ask after her, and
they came and told him that she was located at the Castle of Water, for there
is a Castle of Water, and there they are ten walls, one iside
another, and they are all of water, and also the floor that they walk on there
inside the castle it is also of water.
And likewise there are there trees and fruits, all of water. And the beauty of the Castle and the
greatness of the novelty of this Castle is not
necessary to tell, for certainly it is a very wonderful novelty, since it is a
6:8 And the Daughter of the Queen mentioned above,
when she fled, came until that Castle, and was walking there around that
6:9 For whoever does not have in his hands all the ten
types of charities mentioned above cannot enter into all the ten walls
mentioned above, for he would drown there in the water, and the king and his
soldiers mentioned above pursued after her and drowned in the water, and I can
enter into all the ten walls of water mentioned above. And these walls of water they are waves
of the sea, which stood like a wall, and the winds they stand up the waves of
the sea and carry them. And these
waves, which are the ten walls mentioned above, they always stand there, but
the winds they stand up and carry the waves, and I can enter into all the ten
walls as mentioned above, and I can go back and draw from it, i.e. from the
Daughter of the Queen mentioned above, all the ten types of arrows, and I know
all the ten types of pulses via the ten fingers, for in each and every finger from
the ten fingers is known a particular pulse from the ten types of pulses, and I
can heal her via all the ten types of melody, and therefore I heal her. Hence I have this power in my hands as
mentioned above, and now I give you this in a gift. And a big celebration and very great joy
were made there.
N1: This story is very hard for me to tell, but only
because I have started to tell it, I must finish it.
N2: This story has not one letter in it that should be
without intention, and whoever is strong in the books can perceive some of the
hints. And behold the matter of the arrows mentioned above, that he was power
in the hands to and bring the arrows back as mentioned above, this is the
aspect of "My hand grasps in judgment" (Deut. 32: 41), and as Rashi
explains, "Flesh and blood shoots an arrow and cannot return it, but the
Holy One, Blessed be He, shoots an arrow and returns it."
N:3 And the aspect of the
charity mentioned above, which is against the walls of water, which are waves
of the sea, this is aspect of
"and Your charity as the waves of the sea.” (Isaiah, 48:18).
N:4 And the wind mentioned
above, that he can grasp in is hands, this is aspect of "the winds in his
fist?" (Proverbs 30:4) (Which is the aspect of music, as explained
elsewhere [Likutei Moharan 54]).
N:5 And the ten types of
melody and the ten pulses were already explained. (And see Likutey
Moharan II on page LeV (Chapter 24)). All this
we heard explicitly. But who and what and when, this is exceedingly deep,
i.e. that the body of the matter of the story, who all these mentioned above
are, and what it was and when it was all the abovementioned, this is too deep
to attain.
N:6 The end of the story, i.e. what happened on the
seventh day, i.e. the matter of the beggar who was without feet, and also the
end of the beginning of the story of the matter of the king as mentioned above,
we did not merit to hear it. And he
said that he would tell any more, and this is a great loss, for we will not
merit to hear it more until Mashiakh comes soon in our
days amen.
N:7 Also he said, "If I
did not know any other matter except this story, I would also be a very great
novelty." So he said
explicitly.
N:8 For this story is a very
great novelty. And it has very much moral teaching, and much instruction,
for it has in it many teachings. It also speaks of many ancient holy
sages, of King David, peace be upon him, for King David peace be upon him stood
at the edge of the earth and cried out to the Spring that flows out of the Rock
that is on the mountain as mentioned above, as it written (Ps. 61:3):
"From the end of the earth I will cry unto You, when my heart is
overwhelmed. Lead me to the rock
that is higher than I."
N:9 (All this we heard from
his mouth explicitly. And what is understood from his words, is that King
David peace be upon him, is aspect of the heart as is brought down (Zohar
Shemot 108), and he is hinted to in the story of the matter of the heart of the
world, which stands and the end of the earth opposite the spring and cries and
longs for it always etc. And still the words are closed up, happy is one who can merit to attain secrets of the
story).
N:10 The matter of King David
and the reading mentioned above “from the ends of the earth,” that is
hinted to in the story, this pertains to the third day. For there it
speaks about the heart and the spring. Look there and your will see
wonders, how in each matter wonderful things are hinted. And of the
greatness of the awesomeness of this story it is impossible to speak at all,
for it is above all of them. Exceedingly fortunate is he who merits even
in the future world to know of it just a little bit. And whoever has a
brain in his skull, let the hairs of his flesh shall stand on end, let him understand
a little of the greatness of the Creator Blessed be He and the greatness of the
true Tzaddikim, when he looks well into this awesome story, the likes of
which are not been heard.
N:11 The matter of the verse
“from the ends of the earth” mentioned above that pertains to the
story of the third day mentioned above, this I heard explicitly from his holy
and awesome mouth, of blessed memory. Furthermore, look at this that I
found afterwards that most of the words of the chapter of Psalms where this verse
is written, which is Chapter 61, most of it and almost entirely it are
explained there clues of the high secrets of the story of the third day
mentioned above. "You will add days onto the days of the King"
etc., for he always needs that they should add him days upon his days etc. and
as mentioned above. “O prepare mercy and
truth, which may preserve him.” This is the man of true mercy etc.
“der groser man; der emetir ish
chesed,” for all the time and the days are
made via the great man, which is the True Man of Mercy as mentioned above there
in the story mentioned above, he gives and adds at each moment days to the days
of the king, who is the heart mentioned above, which is like King David, peace
be upon him, as mentioned above. And this is “which may preserve
him,” for he guards and protects, for as soon as it should come very close that he should pass away
today, and then the spring would be lifted away, and the heart, and the entire
world, God forbid – then the True Man of Mercy protects and guards this
and comes and gives a day to the heart etc. as mentioned above And this
is: “So will I sing praise unto Your name forever, that I may daily
perform my vows,” because each and every day which he gives him, he
comes with tunes and songs etc. as mentioned above. “I will trust
in the covert of Your wings. Selah,” for
when the heart mentioned above needs to rest a great bird comes and spreads its
wings over it etc, and this is: “I will trust in the covert of Your wings” etc.
N:12 Pertaining to the first
day the matter of the elders etc., and this one was the youngest elder of all
of them etc. Our Rabbi of blessed
memory said, that in the Gemara (Yerushalmi) it is
recorded to this effect: That Shmuel gloried in
himself, that he remembered the pain of the circumcision etc., see there.
N:13 Who can glorify or tell,
who can evaluate, who can estimate even a smallest one thousand-thousandth or
ten-thousand-ten-thousandth of the flashings, a little of the clues of wonders
of wonders from very very awesome and high secrets of
this awesome story, which is full of secrets of secrets from beginning to end,
and one who is enlightened on the matter will find good; and flashings of
certain clues according to his capacity.