אות - קנא

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. 246 This 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. 247 She 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.” 248 This is in the story of the third day ( Rabbi Nachman’s Stories , p. 383 ff ).

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) .

The Rebbe immediately told the story of the fourth day. As soon as he finished, he quickly left the table.

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. 249 This 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,” 251 Zohar 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.

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. 252 The 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.”

Still, the Rebbe revealed some of the mysteries contained in his tales in order for people to realize that they contain hidden wonders.