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Quantity verses Quality

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Quantity verses Quality

In the Torah, almost always quality is more important than quantity, as we find the rule, better a little with kavana (intention) than a lot without kavana (and many other manifestations of this, e.g. on Chanuka we are thanking Hashem for giving victory to the quality over the quantity. However, Rabbainu many times promoted quantity over quality (e.g. he said that he is jealous of the simple Jews who recite a lot of Psalms and prayers). See Likutay Nanach (380:6) that this fits into the scheme of the tikun (rectification) of the saifu (end) revealed by the Ramchal.

When the quality is just quantity, that is, when the achievement is great only because of its amount, almost certainly that amount is best achieved in quantity. This is what we find by the mitzva of charity. In Shivchay Huran – The Praises of Rabbi Nachman, article 13:

And in the beginning, in his childhood, he was accustomed to taking some large coins and he would change them for small ones, and he would enter the synagogue surreptitiously through the window and so forth and he took with him the book "Shaaray (gates of) Tzion (Zion)," and he would say the lishaim (for the sake of) yichud (unification) for doing a mitzva[1], and he took one small coin and threw it into the "matan (given) bisaiser (in secrecy) (i.e. a charity box designated as such)." And afterwards he made himself as if he was abstracted from it, and afterwards he returned and said the aforementioned lishaim yeechud and returned and threw one penny into the "matan bisaiser." And so he returned and did many times until he threw all the pennies into the "matan bisaiser," and upon every single penny he said the aforementioned lishaim yeechud. And his intention was in order to do many mitzvos[2], because his devotion was with absolute simplicity without any smarts ("chuchmos") whatsoever.

The main intention of this post was to include the final part of the footnote which I deemed unworthy of including in the soon to be published book.

Na Nach Nachma Nachman MeUman!

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[1] A declaration stating one's intent in doing the deed is for the sake Heaven to unify the Divine Names with proper fulfillment of the deed with love and fear and in the name of all of Israel.

Today already we know from Rabbainu to include in this declaration that we are binding ourselves to the holy tzadikim and specifically Rabbainu Na Nach Nachma Nachman MeUman.

[2] It is interesting to note that the Rambam in his commentary to the Mishna in Ethics of Our Fathers (3:15) that all is in accord to the deed/s, asserts that a single act of donating a thousand gold coins does not have the same merit were he to give a thousand donations of one gold coin, because each act of giving has merit of itself (see there, as this is beyond the scope of this note), and this in fact is exactly what Rabbainu acted upon in his early childhood.

In almost complete contradistinction, it is told (Derech Tzadikim quoted in Mi-eeras Ainayim in back of Tzavus HaRivash, page 67) that Rabbi Pinchus Kuretzer o.b.m. said, "This elder (the holy Rabbi Yakov Yosef of Polnoa) printed a thousand books, and took for them 1000 adumim, why did he need to do this, he could have printed one book, and I by myself would have given him 1000 adumim."

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 26-27

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Shivchay HuRan

Part 2

26.

And on their voyage from Galutz to their home, they traveled by way of the Holy community of Yas (-Iași the second largest city of Romania), and there was a big epidemic there (-of typhus), and they had great suffering in every single city and in every single town. And it was also difficult to cross the grenets (-border, in Yiddish) because of this, because then, even holding up quarantine (-actual word used!) wasn't effective for (-against) this from these types of places. And Hashem Yisburach was to their succor, and they were saved from everything, from pestilence, and sword (-war), and famine, and thirst, and captivity, for all of these they had (experienced). And with the kindness of a Hashem they escaped from all of them, and they came to their house in peace, "peace in his body, peace in his money, and peace in his Torah (-The Torah says that Jacob arrived "shulaim-complete," and our Sages (Shabbos 33a) enumerated; complete, i.e. healthy in body, complete i.e. not wanting in money, and complete in his knowledge of Torah, the Hebrew word for complete is very similar in many aspects to the word shalom-peace, and often they are interchangeable, and on this very verse Rabbainu interchanges them in Torah 27 of Likutay Moharan), because he merited to wondrous hasaga (-spiritual conception) in the Land of Israel, extremely enormous and lofty, infinite to no end and no tachlis (-purpose).

27.

Until here we related a little, a tiny bit like a drop in the ocean of the enormous troubles, and adventures, and the huge dangers, and the severe suffering, and the great fears that Rabbainu o.b.m. had on his voyage to the Land of Israel, on the way there and back. And Hashem Yisburach was to his succor, and did with him wondrous, awesome miracles all the time and at every moment, and he merited to finish completely what he desired, and "he entered in peace and departed in peace (-said of Rabbi Akiva's ascension to paradise)," and he came to his home in peace.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel - 34 to End

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Shivchay HuRan

Part 2

34.

And it was already heard from his holy mouth that he said, that there are tzadikim that served (Hashem) and labored until they merited some high level, each one according to his prominence/virtue, like for example by a king whose ministers merit through their service, each one to some prominence, to some high office according to his service. However, of himself he said, that if he were to know that he is now on the same height and level as a year ago, he would not be conciliated ("desirous of") with himself at all, (and he spoke disparagingly of himself regarding the aforementioned matter if he were to remain in the level of the previous year), just, every time he ascends from level to level.

And there is a very great deal to speak about this matter, however, it is impossible to relate all of this in writing whatsoever, only someone who merited to see with his eyes and hear with his ears was able to fathom in his heart a slight bit of this matter, how he never stood on one level anytime, just, immediately he would yearn to ascend to a higher level until he merited etc. and so forth forever. And he was a great novelty in this matter. And all of this is according to our minuscule grasp (-comprehension), but there is more to this, there is in this matter hidden secrets, wondrous wonders, but suffice with this.

35.

And regarding the matter of "the tachlis (-ultimate extent or purpose) of knowing is not to know," he also spoke with us a little a few times how in every knowledge there is this tachlis. And therefore even though one merits to come to this tachlis of not knowing, even still this is not yet the final tachlis, because this is still not the tachlis of the (-all) knowledge just for this knowledge, and it is necessary afterwards to labor to merit to a higher tachlis, to merit to a higher level of the tachlis of not knowing, and so forth forever. (And this is already explained a little in our words elsewhere). And this matter is very extremely deep and hidden. And there is more to this matter, what we heard one time after Passover, and it will explained elsewhere G-d willing (see The Life of Our Leader Rabbi Nachman 282, Rabbainu said that he had just gained knowledge that the tachlis of knowledge is not knowing, means really not knowing, and this is something that seems obvious and cannot be explained, but was a new understanding, and even though he had now attained this understanding he still knows nothing, because previously he had also thought that he had come to this tachlis of not knowing and yet only now he understands that it is to really not know, and he had been very far from this new comprehension, see there).

36.

One time a king sent three men to a country with a secret message to a different king. And they passed through countries where there were opposers to the king.

And the first (of the three men) conducted himself shrewdly, and concealed the matter completely, and he crossed the country and they didn't discern at all that he has (-had) a hidden agenda (/secret message). And the second (of the three men) traversed there, and the people of the country picked up on the matter, and they understood that he has a secret agenda/message and they grabbed/incarcerated him so that he should tell (it to) them. And he acted shrewdly or with might, and he escaped from their hands. The third (of the three men) traversed there, and they also caught on to him, and they figured out that he has a secret, and they incarcerated him, and they tortured him with very profusely with many, many tortures, and all that they did to him, tortures, and torments, and great duress, and (-even still) he didn't say anything, and he withstood the trial and didn't reveal the secret. Until they saw that nothing will work on him and they let him go (because they thought that he presumably doesn't know anything at all), and he passed through and came to the king.

And they were appraising which of the aforementioned three is deserving more reward. Some said, "To the first more is due, because he acted shrewdly to be completely discreet." Some said, "To the second more is due, for they had already figured out his intent and even still he escaped from them with his wisdom etc." as mentioned above. The king said: "To the third is due more reward than all of them, because he was already caught in their stronghold, and certainly he also wanted to be discreet but was unsuccessful, and he was caught in their hands. And they tortured him and made him suffer with such suffering and torture, so that were he to reveal one secret, everyone would have been chasing after him, and even still he stood up to such a test and did not reveal anything, therefore he deserves more reward than all of them. (And the moral is slightly understandable a bit to the understanding).

The End

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 31-32

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Shivchay HuRan

Part 2

31.

And one time, there came to him one of the greats who was very important in the Land of Israel and in Chutz-lu'uretz (-outside Israel), and in his praise they said that he was proficient in the entire Shas (-Talmud) almost by heart, and he was also of the masters of Kabbalah, and he came to Rabbainu o.b.m. and he warned to remove every person from their company, and no man stood with them when they met together. However, the aforementioned man who was with Rabbainu o.b.m. remained there.

And the aforementioned gadoal (-great person, leader) implored him, and said to Rabbainu o.b.m. these words: "We know that kivoad Toarusoa (-he who is honorable on account of his Torah) didn't come to the Land of Israel like the rest of the populace, with small moachin (-consciousness, acumen), i.e. to walk four cubits in the Land of Israel and be a Ben (-son or member of, entitled to) Oalum Habuh (-the future world) (Kesuvos 111a), or other similar considerations, like the way of simple/ordinary people. Just, certainly kivoad Toarusoa came here with moachin digadlus (-mature consciousness - expanded and higher acumen and conception) and to achieve great hasaga (-spiritual conception) in the service of the Creator blessed He. Therefore it is our (-royal we) desire to know in which point of the aspect of the Land of Israel kivoad Toarusoa entered, and what does he (-speaking in the respectful third person) want to achieve here in the devotion of the Creator? And I am prepared to serve him with my body, and my nefesh (-lowest soul), ruach (-spirit - middle soul), neshama (-third highest soul) etc.."

And Rabbainu answered him: "My dear friend, do not pressure me in this matter. Because it is not simple matter to reveal to you (-respectful plural) Heaven forbid, what this devotion is, and for what I came here. And perhaps I stand already sworn over this (-not to reveal it) etc.."

And the aforementioned great rabbi began again to implore him immensely, and said: "Our inquiry and our request (is that) in any case Rabbainu should teach us some chidush (-novelty in Torah) from his desirable and pleasant chidushim which he was graced with by Hashem. He should grace us as well, and give us to taste from them. And our intention is not Heaven forbid for some ulterior motive, just, our intention is to hear original Torah insights from his holy mouth, perhaps our hearts will be aroused anew for His service blessed He, and also perhaps we will merit consequently to understand and to elucidate some hint of the aforementioned point.

Immediately Rabbainu o.b.m. began to be fierly impassioned with intense flaming of the blaze of Hashem, and his face burned and blazed like actual torches. And from the fieriness his hair stood on end, and he threw his top hat off his head, and he began to say these words: "Do you know the secret of the kavanos (-kabalistic intentions) of the Tefilin?" The aforementioned answered him (with) a few kavanos. He (Rabbainu) said to him: "No, that is not the way of the kavanos of the Tefilin, and because you (-respectful plural) do not know the secret of the kavanos of Tefilin, you do not know the secret of the four winds/directions of the Land of Israel. And now I will begin to reveal to you some hint of this." And it was when he began to speak, blood started to come out of his throat, and he said to the aforementioned scholar: "See now with your (own) eyes that they do not approve from Heaven to reveal to you (-respectful plural) a thing." And immediately when the aforementioned scholar saw this with his eyes, he nodded his head to him (-acquiesced), and asked him (Rabbainu) fervently to forgive him for having troubled his so much, and he was very panic stricken from this, and did not want to budge from there until Rabbainu o.b.m. forgave him.

32.

Also immediately upon his arrival there to Tiberias, the Rav, the Chusid (-pious, hasid), the famous magnate our teacher, Rabbi Moshe o.b.m., son of the rav, the holy, the famous, our teacher, Rabbi Menachem Mendel the tzadik o.b.m. Veetepesker, sent to him that he wants to make a marriage with him (-i.e. between their children). And Rabbainu o.b.m. replied: "How is it possible to refuse a shiduch (-match)? Presumably 'the matter was issued from Hashem (Genesis 24:50 regarding the match between Yitzchok and Rivkah)' that my daughter should be in the Holy Land," and he did not say anything more.

And immediately the shadchan (-matchmaker) went and replied to the rav, the aforementioned Rabbi Moshe, that Rabbainu o.b.m. consented. And immediately they made a grand feast. And at the feast were all the greats of the Land of Israel, both from the country of Lita (-Lithuania) and from the country of Poland, everyone alike - big and small. And they had great joy/celebration. And during the feast they spoke words of Torah between them, and the main speaker was the aforementioned gadol (-great, leader) who wanted that Rabbainu should reveal to him the point etc.. In the middle of their conversation the location of a certain remark of Rashi eluded them, where its place is. And they wanted to bring it up to their memory because it was very necessary for their issue, and they could not budge from there because of this, and it was a wonder to them, because each and everyone of them had recently finished the entire Shas (-Talmud), and not one of them knew the place of the aforementioned Rashi, where it is stated. And Rabbainu o.b.m. was silent as if he also did not know, however, when he saw that they had great distress from this, and they implored him to no end, he answered up and said to them: "Behold this Rashi, its place is in Tractate Zevachim (-offerings), on this daf (-two sided page) at the top of the amud (-one of the two sides)," and so it was. And this brought them joy and happiness. And this feast protracted from the time of mincha gedola (-half an hour after midday, when one can begin to pray mincha) until daybreak, and a union was made between them.

However, afterwards, when Rabbainu left from there, from the Land of Israel to chutz-lu'uretz (outside of Israel) the groom, the son of the rav, our teacher the rav Rabbi Moshe mentioned above, passed away, and Rabbainu o.b.m. made a match with his daughter who had been the bride of the son of the rav, our teacher Rabbi Moshe mentioned above, with the honorable gaon (-prodigee) the famous rav of the holy community of Volitshisk (-Rabbi Aryeh Leib of Volitshisk za.tza.l. from the greatest disciples of the Magid of Mezritch - his son, Rabbi Pinchas got engaged to Miriam, the third daughter of Rabbainu o.b.m. in Elul 5560, and the wedding was in Cheshvon 5565). And circumstances were brought about from Hashem that the aforementioned Rav and Gaon traveled to the Holy Land, and he took his son, the son-in-law of Rabbainu o.b.m., with him there in order that he would learn by him there. And afterwards the daughter of Rabbainu o.b.m. also traveled there. And the words of Rabbainu o.b.m. that he said, that it was from Hashem that his daughter should be in the Holy Land were fulfilled, and one word of his words will not back down empty-handed.

Na Nach Nachma Nachman MeUman!

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 28-30

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Shivchay HuRan

Part 2

28.

And the epic enormity of his hasaga (-spiritual conception) that he attained in the land of Israel is impossible to explain and relate whatsoever, mamash (-really) there is not heard nor is there seen the likes of this, that one born of a woman should merit to such hasaga through the atmosphere of the Land of Israel (-the Talmud Bava Basra 158b reveals that the atmosphere of the Land of Israel make people wise), and it is impossible to speak or talk about this. And he boasted profoundly of himself, with what he merited to be in the Land of Israel, and also at the end of his life he said that he vitalizes himself immensely with his having merited to be in the Land of Israel. And he said: "This I know already, that when a person wants to do some matter of holiness and he has impediments on this etc.," as all this explained further on.

29.

And the man who denigrated him exceedingly in Istanbul (-see above article 9) passed away immediately upon his arrival home. And the aforementioned man that was with him asked Rabbainu o.b.m.: "Does it not say (Proverbs 17:26), 'Also punishment is not good for the tzadik (-Rashi in Tractate Sanhedrin 105b explains that it isn't becoming of the tzadik to have people punished on his account, i.e. even if they are guilty and culpable, so why did Rabbainu bring about this man's demise)'?" And he answered him with a parable regarding this: That there was a king, and h e loved one of the children of the nobility, and he showed him affection, and drew him close with all types of love and affection. And afterwards when he grew up, he was brazen against the king. And the king said: "Know, that even though I love you very much, even still it is impossible for me to disregard the law and ordinance of the kingdom. And your judgement is decisively for death. And immediately the king commanded to restrain him in iron fetters, And put him in prison.

And this son of nobility began to picture in his mind the suffering that he will have from the death, and he saw that his pain would not be drawn out a long time, just until he was killed. However, when he began to picture in his mind the pain of the king, he saw that the pain of the king would be very great because the pain of the king would be always. Because he knows that the king loves him very much and he will have great yearning after him, and great anguish forever. And he had more pity on the king's pain than on his (own) pain. And he contemplated contemplations how to save the king from his pain. And he came to the following resolution: Behold embarrassment is considered to be like death (Bava Metzia 58:).

And he instructed the administrator of the prison to admit him in before the king. And he said to the king: "I know the truth, that your pain is greater than my pain, however, it is impossible for you to disregard the statute and law of the kingdom. Therefore this is the advisable recourse, bring about with ruses, that someone will embarrass me in public, and the shame is considered like death. Therefore, see to it to take from the captives a thief who is to be sentenced to be killed, and I will intimidate him until he gets mad at me, and denigrates me, and hits me in public, and I will be incurred great embarrassment, and it will be considered like death. And afterwards take the thief who is liable of death regardless (of this) and kill him as is his penalty. And the world (-everyone) will think that because he denigrated the cherished servant of the king he was killed, and the honor of the kingdom and his servant shall not be profaned.

Thus, sometimes someone denigrates that tzadik, and in reality he does a great favor for the tzadik, because he brings atonement to him for what he was liable to pass away, exchanging it for this embarrassment. But even still it isn't the honor of Heaven not to exact revenge from this person who denigrated the servant so beloved to the king. But to punish this person who denigrated the tzadik for what he did, is also not pleasing before Him, because "also punishment on account of the tzadik isn't becoming." Therefore, He blessed He "turns around stratagems (Job 37:12)," and stands up against the tzadik such a person that is already culpable of death and punishment. "And He summons both of them to the same inn (Makos 10b, regarding bringing about the punishment of someone who killed unintentionally unnoticed)," and this person denigrates the tzadik, and the tzadik is thereby exonerated from his penalty as mentioned above. And this person is punished afterwards, and the Name of Heaven is sanctified, because (ostensibly) on account of the honor of the tzadik he was punished. And in reality "he killed a dead man (Bava Kama 41a)," because he was already liable for his punishment previously. "And the ways of Hashem are straight (-just, upright) (based on Hosea 14:10)," "and there is no injustice in Him (Psalms 92:16)."

30.

And in the Land of Israel he engaged in Torah and prayer, and every day he wrote by himself his Torah (-original holy insights). And he boasted tremendously and said that the difference between the Torah of chutz-lu'uretz (-outside Israel) to the Torah of the Land of Israel is like the distance between east and west (see Beraishis Rabah, parsha 16 - there is no Torah like the Torah of the Land of Israel etc.). And every single day the big/great with the small went to him to wait on him (-sheemoosh - attending to the tzadik is the greatest way of gaining his wisdom and holiness) in order to hear the wisdom of his very extremely holy and awesome Torah.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 24-25

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24.

And on the first day of Chol Hamo-ed (-intermediary days of Passover) the man went to the Chacham, and the Chacham instructed him to take surreptitiously all their money and to bring it to the city, in order that they would not steal their money. And he did so. Afterwards the Chacham went with two wealthy men, and they said to the captain: "Give us these two souls." And he replied to them: "What business do you have with these souls? I won (-acquired, got) them from hefker (-abandoned or otherwise ownerless property)!" And he told them all the troubles that they had encountered on the way. And he said: "And not only this that I am telling you, but there was almost no moment without calamity. And these souls, we could already have drowned them at sea or sold to the Ishmaelites, and all their money and possessions would all have been ours without anyone uttering a word or making a peep (in protest) whatsoever. However, what can be done, because their mazal (-luck, fortune) is great to the heart of the heavens, because not only did Hashem Yisburach perform such a miracle for them, that with their mazal the boat suddenly arrived here, but moreover a miracle within a miracle was wrought for them, that Hashem Yisburach diverted/unsettled my heart and dulled my mind so that I took one of them into this city. And now certainly I am no longer permitted even to take their money, just in order that my slaves shouldn't complain, give me 200 thaler, and take them from aboard the boat. And so it was, that they gave him immediately as he said, and they saved them from the hands of the pirates, from death to life, from servitude to redemption.

25.

And then they both came to the city, Rabbainu o.b.m. with the aforementioned man who was his shamish (-attendant). And upon their arrival at the city the Ishmaelites said that they were spies, and great fear fell upon the Sephardim (-the locals) themselves. And immediately they brought them their (style of) clothing, and they were forced to dress themselves in their (-the local Sephardic) dress in their fashion. And Rabbainu had great anguish from this, and the aforementioned man was gleeful, and Rabbainu o.b.m. was angry at him, and said to him: "You do not know of the kitroog (-accusations) that are upon us in supernal world," and he then said a wondrous thing to the aforementioned man, and he (-the man) doesn't want to reveal it.

And Rabbainu was received before the Chachumim, and he was very fine in their eyes, and they held him to be a great novelty. And afterwards Rabbainu o.b.m. himself came with/to happiness and said: "Baruch (-blessed is) Hashem Yisburach that we merited to this salvation. And he was there (accorded) with very great honor until after the holiday. And the people of the city themselves gave from their (own) pockets the 200 thaler mentioned above, and afterwards they did not want to receive them in return from Rabbainu there, even though he had a lot of money there.

And after the holiday they purchased fares for a boat to Istanbul. And they (-the people or Chachumim of Rhodes) gave them a letter (of introduction), perhaps Heaven forbid there would occur to them some induction, that they (-the people of that place wherever it may be) would rise to their aid in every single city. And they went with this boat. And there were many Grekin (-Greeks) there and they harbored an epidemic. And they didn't know, but they saw that people were dying on the boat. And Baruch Hashem (that) there was a storm wind and it carried the boat speedily to the holy community of Istanbul. And even though they suffered from the seething of the sea and from boat's flying so fast, however, even still it was beneficial for them that they traversed quickly and they came on the third day to the holy community of Istanbul, and they were there for ten days.

And also in Istanbul they were in danger because they didn't show their passports there (on the way in) when they traveled there, therefore they did not want to allow them now to leave there. And they levied on them a heavy fine to give an enormous sum to entitle them to attain the passports from the Tugar (-Turkish government as explained previously). And the amount that they ordered to give was a very enormous sum that was not in any way in their ability to discharge. And Hashem Yisburach had mercy on them and summoned for them a man that they did not know (him) and did not recognize (him), and he went to some official of the Ishmaelites and deceived him, and they have no idea how much he gave him. And he received a kvitel (-note, in Yiddish) to allow them out of the gate of the aforementioned holy community. And he warned them, for the sake of Hashem, to conceal the matter very, very well. And through this they escaped from there safely.

And they went on the sea from Istanbul to Galutz. And they reached some city in the islands of the sea, and there they were taken to the prison, and they were forced to give four adumim for every soul. And from there on forward nothing happened to them, just the seething of the sea occurred some times. And one boat full of Grekin (-Greeks) broke and sank, and there were no survivors except a scant few. And Hashem in His mercies led them to their desired destination, and they traversed safely until they came safely to Galutz for the holiday of Shavuos.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 22-23

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Shivchay Haran

Part 2

22. And the utter enormity of the dangers that they had on their return is impossible to relate, because they were on this battleship which was full of Ishmaelites, and they were just two Jews alone. And the way of the Ishmaelites, especially men of war, is to grab Jews and sell them in distant places as slaves, and Rabbainu o.b.m. had great fear of this.

And he (Rabbainu) said that he started to think to himself what he would do if they took him to some place on the sea where there is no Jew and they would sell him there, and who would know from this? And he was greatly distressed, how would he be able to fulfill there the Commandments of the Torah? And he began to contemplate this in his mind, until he merited to come to the hasaga (-conception, attainment) that he could serve Hashem Yisburach even when he would be unable Heaven forbid to fulfill the mitzvahs. Because he attained conception of the devotion of the Forefathers of the World that they had before the giving of the Torah, that they fulfilled all the mitzvos even though they did not do the mitzvos in their simple plain form, like our forefather Jacob who fulfilled the mitzva of Tefilin by means of the rods which he pealed, as is known (Zohar Va'yaitzay 162:), until he attained conception of how to fulfill all the mitzvos in this way when he would be incapacitated in the place where they would sell him Heaven forbid (see The Life of Our Leader Rabbi Nachman 142).

And immediately when he merited to this conception, Hashem Yisburach helped him, and the boat came and arrived on Ohr (-the light, in this case referring to the night when we search for chumetz by candle light, see the beginning of Tractate Pesachim at length, and Likutay Moharan volume 2, Torah-teaching 83 why this specific night is called light) of the fourteenth of (the month of) Nissan (the day preceding Passover) at a large city that stands on an island in the sea, where there is a "prominent large city (Jonah 3:3)" by the name of Rhodes (-largest of the Dodecanese islands of Greece), and they recognized that this was a city of (-where there were) Israel (-Jews). And they had great joy, because they could buy here matzos for Passover and (wine for the) four cups.

However, they did not conceive that the captain and the Ishmaelites would allow them to enter this city, because they saw and understood that the Ishmaelites desired to grab them and kidnap them, and possibly they themselves would sell them as mentioned above.

23. And in the morning, which was erev (-day preceding) Pesach, the captain traveled with some of the Ishmaelites on the small boat into the city. And they came before him and they requested from him bread to eat, and they spoke to him with gestures, and he replied to them with gestures and told them that there were Jews here and you (-plural) can buy bread for yourselves. And Hashem Yisburach in His mercies, Whom in His hands are the hearts of kings and aristocrats (Proverbs 21:1), diverted/unsettled his heart and confused his mind until he let out of his mouth without equanimity, and said that he would take one of them in order to buy bread for them.

And promptly the man who was with Rabbainu traveled with him. And he came to the city, and one of his (-the Captain's) Ishmaelites followed him (-the man) to guard him that he should not ran away. And his way to the city was also extremely dangerous, because it was time of great war, and they could easily have grabbed him (under suspicion) that he is one of the spies, because it was recognizable on him that he was not from their country but from a very distant country. However, in the kindnesses of Hashem he passed all the guards of the gates, and they did not do anything to him, until he came to the chief Chacham (-Sefardic title for Rabbi, meaning wise man or sage) and he (the man) told him what happened to them, and that they were trapped in a battleship. However, he himself did not know what to relate, because they themselves did not know the intentions of the captain what he wanted to do with them, however, in general he told him that they were just about in captivity Heaven forbid, and they were in danger. And by him (the man) this hour (-the time he spent speaking with the Chacham) was (-felt like) lengthy like many hours. And the Chacham desired to hear stories of the war and so forth, and he (-the Chacham) said time and again: "Do not fear." But he (-the man) was greatly distressed.

And he (-the man) had intended to buy matzos and wine, and to return himself to the boat. However, Hashem Yisburach sent to him in his thoughts, being that when they were in the lodgings in Tiberias they heard of Rabbi Tzvi Horker, that his wife was from a Franken (-Sephardic) family and that she has great lineage, and he (-someone in Tiberias) said that she has a brother in Rhodes, a great sage and tzadik. And this came to his mind, however, he did not know his name, he knew just the name of the wife of the aforementioned Rabbi Tzvi. And promptly and immediately he asked about this Chacham that has a sister in Tiberias. And immediately they sent (/him) to the aforementioned Chacham, and the man of Rabbainu o.b.m. came to him. And they already had told the Chacham everything that they had heard from the mouth of the man in the house of the first Chacham mentioned above.  And immediately upon his arrival by this Chacham, he (-the Chacham) said to him: "There is nothing to fear, and stories you will tell me G-d willing at the (Passover) Seder."

And he (-Rabbainu's man) had great bafflement/incredulity in his heart, because it did not occur to him that the salvation would be so fast so that he would merit to be here for the Seder. And this Chacham said to him: "Know that we already precluded this captain with the boat until he allows you to leave from the boat, and money will be needed to be given to him as much as he wants, and 'it is good to give thanks to Hashem (Psalms 92:2)' who saved you, and did wondrous miracles and wonders with you that you merited to come here, and that the captain's mind would be confused and he would allow you to enter the city. Because this captain is an infamous pirate and he is rooted in his evil, because his lineage is from the five lords of the Philistines (Joshua 13:3 and throughout Scriptures), for so he signs his name. And presently there isn't time to hear stories. Come with me to the doctor (-barber surgeon) to give you a haircut in honor of the holiday." And so it was, they took him immediately and they gave him a haircut, and bathed him, and gave him coffee to drink.

And he (-the second Chacham) asked him, "Who is the second person?" 

And he (Rabbainu's man) said to him, "Have you heard of the Baal Shem Tov?"

And he replied, "Yes," because the books of the gaon (prodigy especially in Torah) the chusid (-pious) the Av (-father, that is Head justice of the) Bais Din (Jewish court) of the holy community (of the city) of Polnoah (-Rabbi Yaakov Yosef of Polnoah za.tza.l., from the greatest and most important rabbis of his generation. Originally he was an opponent (misnaged) to the Baal Shem Tov, but after, he drew close to him and was from his greatest disciples. He wrote what is reputed to  be the first book based on the  chasidus of the Baal Shem Tov, Toldos Yaakov Yosef in 5540-1780, and other books. He passed away roughly in the  year 5542-1782), were to be found there. And he (Rabbainu's man) said to him that, "he (-Rabbainu) is his (-the Baal Shem Tov's great) grandson, and he is also the grandson of Rabbi Nachman Hordainker, and of his own right he is a sage as you shall see with your (own) eyes." And this was doubly joyous for the Chacham, because he said, even to redeem simple people is a great mitzvah and especially that Hashem summoned for him to redeem such a great man, and with such prominent lineage from holy stock. And he (-the Chacham) hurried himself with some more men to travel to him (-Rabbainu).

However, in the meantime it happened that some Ishmaelites offended/struck each other, and they quarreled one another until many Ishmaelites were killed between them in the marketplace. And immediately upon hearing this, the aforementioned Chacham with all his men fled to his courtyard, and also the aforementioned man of Rabbainu they took with them as well, and they closed themselves securely shut (-as in Joshua 6:1), and they did not go outside for approximately some hours, and they were not able to travel to him because the day had already declined (-as in Jeremiah 6:4).

And the Chacham spoke up and said to him: "Know that from my youth I am engaged in Torah (study), and devotion (-of Hashem), and mitzvos, and good deeds, and it can be presumed that I have reward for this, besides for the portion in the future world that I have together with all of Israel. (All of) this I give to you as collateral, if Heaven forbid I do not endeavor and do my utmost to get you (-plural) out - let entirely everything be lost. And my intention is not to boast before you, just so that you believe me that I am not abandoning you Heaven forbid, however, there is no time to engage in this today. Therefore, take with you matzos, both shemura matza, and other matzos if you will want to eat, and from the most choice good wine, and vegetables, and other articles that are related to the Seder. And the aforementioned man traveled by himself and returned to the large boat where Rabbainu o.b.m. was alone.

And upon his arrival at the large boat which stood far from the city, immediately when Rabbainu heard his voice (/noise of his arrival) he rejoiced immensely with great joy, and he ran up to him, and said to him: "Baruch (-blessed is) Hashem that I see you alive, because I said (-thought) maybe they drowned you at sea and they will also drown me at sea, but now Baruch Hashem who gives strength to the weary, because I did not have any more strength to endure the suffering until you came, for I said (-thought) I would die until you came." Because Rabbainu o.b.m. had extremely pining eyes (-as in Deuteronomy 28:65) during all those hours that the man parted from him, and he remained alone on the boat, and he stood and waited expectantly, and his eyes pined the whole day for his arrival. And they prayed, and arranged the Seder properly, and they ate and drank, and the man told him all the things mentioned above, and he rejoiced with great happiness.

And on the first day of Passover the order came that they should take the boat to the city and tie it to the dock. And they were there on the boat for the second night as well, and on the second day the man that was with Rabbainu o.b.m. went to the city to the synagogue to pray, and after he left the synagogue he went with the Chacham to his house to eat the feast of the holiday, and they ate and drank. And during the feast the Chacham said Torah (-holy teachings), what he himself had been michadesh (-brought to light), and also in the name of others, and also from the tzadikim of our generation that are in our country. And he asked the aforementioned man that he should say Torah as well from Rabbainu o.b.m., and he (Rabbainu's man) said something in his (Rabbainu's) name, and he (-the Chacham) had very great satisfaction, and he said (Bava Metzia 83b, 84b - said upon great satisfaction of being vindicated on his deduction), "Rejoice my innards etc.."

And after the feast he returned to the boat, and the gabbai (-sexton) followed him and carried delicacies for Rabbainu o.b.m.. and when the aforementioned man  arrived on the boat his face had the appearance of someone who is sad and depressed. And when Rabbainu o.b.m. saw him it seemed to him that it must be that the situation had reversed, and who knows what the day will bring, and he was not able to eat, out of distress. And in reality this was because the Chacham had forced him to drink a lot of wine and was intoxicated, and because of this his face looked drawn when he came to Rabbainu. And Rabbainu asked him, but he didn't answer anything. Just afterwards, the man went to sleep for some hours, and afterwards he got up from the sleep gleefully, and he said to Rabbainu, "You (-respectful plural) didn't know that they intoxicated me, because they forced me to drink too much because of his joy." And he recounted everything to him, how the Chacham treated him, and he (Rabbainu) rejoiced and was gratified. And then he (Rabbainu) ate his feast.

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 21

HH

Shivchay Huran

Part 2

21. And in the morning soldiers called brand vach (- the given translation is that it is something similar to border patrol. Vach is Yiddish for guards (-coast guards?), and brand in Yiddish usually means burning, so perhaps it is an elite, attack, or active division, or perhaps the word is frund, which is like front. Subsequently someone learned in Yiddish has suggested that a brandvach would be a fire brigade to prevent or extinguish fires, this seems the most plausible especially in context) bordered the boat. And Rabbainu o.b.m. and the aforementioned man that was with him wanted yet to come and fall before the feet of the captain and plead to him that he should let them return to the shore. However, in the meantime they weighed anchor, and they fled out of fright in the direction which the wind took them, because the war had aroused promptly and their (-its) hubbub was heard profoundly, and they heard there on the boat the tremendous bellowing of the harmatas (-cannons) and the bombs (-the Ukrainian word is provided here, which is similar enough to the English) and other such noises related to war, because their clamor was heard to a very far distance. And the greatness of the danger, and the fright, and the fear that they had then is immeasurable. And both of them together fell bedridden. And they did not even have water to drink because they did not prepare anything for themselves as mentioned previously. And Hashem, in His abundant mercies and kindnesses gave them favor in the eyes of one Ishmaelite who was the kecher (-cook, in Yiddish) by the captain, and he secretly pilfered and gave them one shawl (-cup  (see commentators on Isaiah 40:12), in Yiddish, especially-) of coffee, for each of them, in the morning and in the evening.

And because of their weakness they were laid up on sickbed may the Merciful One save us, and they did not know for themselves where they were, because they were closed off in their room, bedridden. However, this they heard, that there was a storm wind that carried the boat and/but they did not know to where it had carried them. When they heard that the boat had reached some shore, they went out of the rooms to see the place where they had arrived, and they saw that it was not Istanbul. And they asked the aforementioned Ishmaelite, and he said that this country was called "Adal" (- Asia Minor - Western Turkey, is called Anatolia. One of the largest cities on its southern coast of the Mediterranean is Antalya which was originally  "Attaleia," named after its founder Attalos II, king of Pergamon. This name, still in use in Greek, was later evolved in Turkish as Adalia (-In Megillas Esther 9:8 Adalia is listed as one of the ten sons of Haman) and then Antalya. This is probably the Adal referred to here. It is interesting to note that Rabbainu's grandmother, the daughter of the Baal Shem Tov was named Odel as was Rabbainu's oldest daughter (who was approximately 11 years old then). Adal is also a permutation of A.L.D. one of the 72 Divine Names. See also Bava Basra 16b where adli means progression and lifting).

And they (Rabbainu and his companion) had already heard about their practice, that when a Jew came to their hands, the first "mitzvah" by them is to sacrifice him as an offering, so when they heard that this is Adal, they immediately went to their room, and they closed the door after them, and they hid themselves there. And they were beset with great fear. And the boat stood there for three days, and it was possible (that) the captain intended (- t.n. the original allows for either understanding, i.e. a. The captain in fact had intended to carry out this possibility. B. It is possible that the captain entertained carrying out such a possibility) to stay there longer, but (for) suddenly a storm wind arose, and the ropes of the anchor were severed, and the anchor was left in the sea, and the boat went on its own accord from there. And there was a great shouting there between the Ishmaelites: "haman haman (t.n. the translation supplied here by the publisher is: help help. However the closest similar word in any Turkish dialect that I was able to find was "amra (save, rescue)," which doesn't quite cut it. It is in fact strange that the publisher chose to translate it as such when Rabbi Nussun himself immediately supplied the translation as givald which is not a cry for help, at least not directly. There is a word in some Turkish dialects for "bad" - "aman," with slight variations in other Turkish dialects, and this "bad" could very well be the equivalent of the Yiddish exclamation"givald," and it most resembles the word haman presented here. Before finding this word I came across other possibilities, such as "umun," in the Dolgan and Yakut Turkish Dialects with slight variations in the others, which means to forget, and might therefore also imply to be forgotten, lost, and despair (the word for hope is quite similar - umut), and a third more remote possibility is the Karachi verb for fear (with slight variations in the other dialects) - emen. Being that all these possibilities are the same consonants just with different vowels not even very distinctive, chances are that these words convey and insinuate a little of each), i.e. givald (-a Yiddish exclamation of woe or amazement). And the boat was pitched about frantically in the sea the whole night until daybreak, (and) the storm wind subsided, "And they rejoiced because/when they (-strong winds and waves) abated (Psalms 107:26)." However, it didn't take them to their desired destination (-in contradistinction to the verses of the aforementioned Psalms), rather by the storm wind they returned and came close to Akko by approximately a day's worth of travel.

And afterwards, after midday, their arose again a great storm winds, and it carried the boat. And the boat pitched about frantically and recklessly for many consecutive days and nights, "they rose (to the) heavens (and) descended (to the) depths (Psalms 107:26)," and the masters of the boat did not have any aitzuh (-remedy, recourse) how to escape. "And they were smashed/reeled and staggered like a drunk, all their skills smothered (Psalms 107:27)." And on Thursday at 12 o'clock they started to remove water from the boat, from the third level, with pumps ("plumpin") as boat owners do. And the way they do it is to remove the water for fifteen minutes for every elapse of twenty four hours. But now, when they began to pump, they didn't suffice pumping until night time came, and abundant water accumulated on the boat due to the pumping, and the water went also to their room, of Rabbainu o.b.m., and they were not able to lie on the bed there because the waters had risen there, and Rabbainu was forced to ascend to some higher place to lie down, and the man that was with him ascended to a different place, because they did not want to go out to be seen before the Ishmaelites. And the water on the boat went and became more and more plentiful all the time until the Ishmaelites were compelled to do away with the pumps, and they made a bucket brigade, and they drew the water by hand with large vessels. And the storm went on very fiercely. And from the great intensity of the storm wind the waves rose almost to the heart of the sky, and they were like huge mountains and great valleys. And it was like that the whole night as well.

And when it became daylight, the man that was with him o.b.m. came, and Rabbainu o.b.m. said to him that he has severe weakness of heart from the great fear, "Because I see (-understand) in my heart that I am now in great danger, because this is not a simple matter, even though I do not know what they are doing even still the heart sees." And the aforementioned man negated (to him), and said to him: "Do not fear (-respectful plural) because Baruch Hashem everything is in check."

And the aforementioned men went to look in the hamber (-deck, this word is actually found in the Talmud, Kedushin 70b, however in The Life of Our Leader Rabbi Nachman 221 it says that they prayed in the hamber of the house, and the translation given there is terrace) where they were pumping the water, and he saw that there were already small waves there like on our rivers, because the boat had become laden just with water. Because the method of the boats is to be loaded up with two thirds cargo, and the Ishmaelites had already discarded all the cargo, and the boat remained laden with water alone. And the surplus water in excess of the allotted weight for cargo on the boat, this water they pumped out, and even this they weren't sufficing to pump. It was then that the man saw that it was no longer possible by way of nature to be saved. And he came to the room, and because of the great anguish and fear he was almost not able to speak. And Rabbainu o.b.m. said to him: "What is this? And where is your mouth which said that this isn't anything, and now you yourself are so frightened?!" And he replied, that there is no longer any consideration according to nature to be saved, because the waters are going and accumulating in the boat, and they do not have the ability to pump all of it, because their strength of endurance had deteriorated. Because it was close to twenty four hours that they hadn't eaten, and hadn't drank, and hadn't seen sleep for their eyes.

And the man said to him that he still hadn't prayed. Rabbainu o.b.m. answered him: "You do not need to pray now, just accept the yoke of Heaven with the first verse (-of Shema), and say the first three and last three etc. (-abridgement of the Shemoaneh Esray - eighteen benedictions). And he (Rabbainu) said to him: "Take all the money, to the very last penny, and divide it in two. Half, tie by you on your body, and half, I will tie on my body." 

And the man asked him: "Why (do) this, behold the fish of the sea can swallow us without the money?"

He replied (to him): "Do so as I tell you. Israel was upon (-in) the sea and they didn't drown, whereas we are still in a boat etc.." 

And he did what he did. And he told the man to dress himself, and to gird himself with a belt over his tulep (-fancy overcoat with fine fur on the inside, and the fur rolled over onto the collar), and he did so as well, like someone prepared to embark on a journey.

And the man asked him, and said to him: "I don't even know how to pray even the prayer set/arranged by the Anshay (-men of) Kinnesses Hagedoaluh (-the Great Assembly - that is the standard daily prayers), certainly (not) now at this dire time. But kivoad Torusoa (-he who is honorable by virtue of his Torah) knows how to pray for the general and the particular, why do you (-respectful plural) not pray now?"

And he replied: "That now because of small moachin (-consciousness and acumen) I am distant from Hashem Yisburach. However, my recourse is faithful, because there is no alternative due to the great danger, that we are now in such terrible enormous danger, Hashem Yisburach knows that all the days of my life I never yet would have used the merit of my fathers, just due to necessity I am forced to request from Hashem Yisburach that He do this (-bring salvation) for the sake of the merit of my elder (-great grandfather) Rabbi Yisroel Baal Shem Tov o.b.m. and the merit of my grandmother Odel, and the merit of my grandfather Rabbi Nachman of Hordainke." And more than this he did not make further mention.

And afterwards they saw from a distance the likes of a large very dark cloud, and there fell upon them more great fear, because sometimes when a cloud gathers and connects to all water from the sea, the likes of a valley would be made there (-a waterspout), and when the boat descends there (then) it drowns there. And the remedy for this is to shoot with guns and harmatas (-cannons) like in war, in order to break up the clouds (-there was a commonly held belief among sailors in the 18th and 19th centuries that shooting a broadside cannon volley dispersed waterspouts). But they did not have spare time for this because they needed to pump the water from the boat as mentioned above, and the troubles were pitted against each other like a wasp to a scorpion (c.f. Talmud Chagiga 5a, the treatment for a bee sting is with heat, whereas the treatment for that of a scorpion is with cooling, therefore one who Gf is stung by both will be caught in conflicting troubles partnered against him). However, with the mercy of Hashem, due to the force of the storm wind the boat went with great speed, and the boat flew mamash like an arrow from a bow, and the boat came to that aforementioned place (-the waterspout) where the cloud drinks from. And it was like a gateway there surrounded by mountains, and the boat passed through from there safely.

And in the interim, Hashem enlightened their eyes, and they found the hole through which the water was entering the boat, and they slaughtered a goat, and they took its hide and fixed the boat, and they were saved safely from these great and terrible dangers. And this was on erev (-the day preceding) Shabbos Kodesh (-holy). And they had great happiness, and Rabbainu o.b.m. said then (Psalms 107 which is customarly said before the mincha (afternoon) services preceding Shabbos, this Psalm speaks of the four types of dangers one who is saved from them is required to give special thanks to Hashem, and it details some of the dangers of going out to sea, and how those who do so witness the greatness of Hashem), "Hoadoo (-give gratitude) LaHashem (-to Gd)" with great joy. From there they went by way of very many places. And their eating on the boat was just what the aforementioned kecher (-cook) gave them out of pity from their "magazine," "soochares" (-the Russian word for hardtack - сухарь) and worms were crawling on them. And they would go and beg and stretch out their hands humbly everyday like a pauper in the doorway, and he would give them from these hardtacks, and they ate this alone.

And when they brought to mind that it was close to Passover they had great distress, because they worried what they would do on Passover, because it is impossible to fast all the days of Passover. And after an hour or two they came to a big city which stands on a mountain of stones in the middle of the sea, and the Ishmaelites bought there many fruit, and for them they gave for one thaler many carobs which are called "bucksirin" (-to this day this is a popular name for carobs - bokser, Bocks-horn is the medieval German word for the fruit of the carob tree), approximately a chetvert (-this is a Russian measure (which means a quarter), which is enormous, and impossible to be the referent here even if it was considerably smaller back then it would still not be feasible, unless it is referring to the liquid measure which is approximately 1.537 liters or 93.75 cubic inches. The Hebrew publisher says the weight referred to here is approximately 3 kilograms), and Rabbainu o.b.m. said, "For the time being this is also very good, because it is possible to live the eight days of Passover with Carobs alone, however, if only Hashem Yisburach would merit us to fulfill the mitzvah of eating matzo and four cups (of wine).

Na Nach Nachma Nachman Meuman

The Praises of Rabbi Nachman - part 2 - His Voyage to the Land of Israel 20

HH

Shivchay HuRan

Part 2

20. And when he heard this, he sent the messenger to Akko (-Acre) to purchase passage on a boat from Regaz (-Ragosa, Present day Crotia. - Between the 14th century and 1808, Dubrovnik, the capital of the Republic of Ragosa, ruled itself as a free state, although it was a vassal from 1382 to 1804 of the Ottoman Empire and paid an annual tribute to its sultan. 

With the help of skilled diplomacy, Dubrovnik merchants traveled lands freely and on the sea the city had a huge fleet of merchant ships (argosy) that traveled all over the world. From these travels they founded some settlements, from India to America, and brought parts of their culture and flora home with them. One of its keys to success was not conquering, but trading and sailing under a white flag with the word Latin: Libertas (freedom) prominently featured on it.

Many Jews from Spain and Portugal moved there in the 16th century), which is at peace with all the nations. That is, there is a country Regaz (-Ragosa) which maintains peace with all the kings, and when that boat unfurls its flag (then) it is not taken into the "plen" (-captivity - in Russian). Because the way of the battleships is to snatch at sea a boat with the people on board into the "plen" (-captivity), that is, into captivity, but when the aforementioned boat from the Republic of Regaz (-Ragosa) unfurls its flag, then they do not take them into the "plen" (-captivity). So it was that they purchased for him (passage on) such a boat.

And when the rav the tzadik, our teacher Rav Avrohom mentioned above, heard that Rabbainu o.b.m. wants to conduct travels to his home, he sent a special messenger to him with his letter and a general letter (t.n. these seem to be letters of introduction to aid Rabbainu in his travels), and he o.b.m. hustled himself immensely, and he did not want to wait for the letter of the Rav the gaon of the community of Shipeetuvkeh, and he embarked from there on erev (-day preceding) Shabbos Kodesh (-holy) of the Torah reading of the portion of Zachor (-remember- what Amulaik ambushed Israel etc., read on the Shabbos preceding Purim), and they went the whole night until three hours before kabulas (-the receiving - taking in - of) Shabbos; then they came to the coast of Akko (-Acre). And they sent the temsilci (-agent - in Turkish) (to arrange) that he should take them on board the boat, and he came with the reply that it was impossible in any way to take them, because the boat was already full of people, too many had boarded it, and Rabbainu and the man that was with him were forced to enter the city of Akko (-Acre) to spend there Shabbos of the reading of the Torah portion Zachor.

And they went to the wealthy man that they had a letter for him from the aforementioned Rav the Kalisker, and they were guests by him. And there a very, very great fright fell upon them, because there were approximately 15,000 or more, Ishmaelite soldiers with all their accessories for waging war, and they closed the door of the city's wall. And on Shabbos in the morning during the prayer the temsilci (-agent) came, and said that, "it is no longer possible to find any boat of Ragosa, just boats of Ishmaelite merchants that go to Istanbul with merchandise. And even though there is a fear of going with them, from the danger of the soldiers that were prevalent then on the sea that would take (whoever they could) into the "plen," that is - into captivity, even still it is better to enter this danger than to be here. Because the command had come that after two or three days there will be the battle, and probably they would kill many from the city, and why do you need this calamity. Therefore may his eminence by virtue of the honor of his Torah (m.c.t. - maalas kivoad Toarusoa) permit me to purchase (a fare on) a boat for you (plural - respectfully) on Shabbos, because peekuach nefesh (-saving life) doacheh (pushes away - precedes the obligations of) Shabbos," and so it was, and the temsilci (-agent) went and purchased (fare on) a boat for them, and gave an adrof (adrof/adroif translated loosely as down payment, is earnest money (money given by a buyer to a seller to bind a contract), the term adrof is found in halachic responsa such as Yishuot Malko) of one gold dinar.

And in the meantime many, more boats came with soldiers from England, also to Akko (-Acre), and the fear there grew more and more. And there was great cramping in the city, because the place was inadequate to contain such a vast population. And there was great fear there on that Shabbos (and all the members of the household where Rabbainu was staying, they all spread out their hands (in prayer)). However, even still Rabbainu o.b.m. and the man who was with him had a small consolation, that which they had already bought (fare on) a boat for them. Also they were dismayed for not having prepared for themselves at all any food or drink to take on the boat because the arrangement had been so sudden as mentioned above. And they reminded themselves of how upon their boarding the boat from chutz-lu'uretz (-outside Israel) to Israel they had on the boat all the necessary provisions ("kol toov") for four to five months as is customary for sea travelers, whereas now they did not have anything.

On Sunday morning Rabbainu o.b.m. sent the man that was with him to go with the temsilci (-agent) to buy provisions to take on the boat as is customary. But he did not find what to buy in the marketplace, and he returned to the lodgings. And Rabbainu o.b.m. was standing then wrapped in Talis and Tefilin and did not speak with him at all. And the aforementioned man, fell asleep from the great plight and fear, and Rabbainu did not know that he was in the house. In the interim the great uproar occurred there, because the ordinance had came from the Pasha, that he will give an allowance of just two hours, whoever does not know how to wage war should see to escape by sea, because no gate was open to leave the city just by way of the sea. And whoever is found inside the city after two hours they will slaughter him there. Because the Ishmaelites of the city wanted to make room inside the city so that they would not be so congested from so many people, before they wanted to slaughter those found there to make room for them so that they would not be so cramped. And there was a great ruckus there, and a great shouting in the city, and very great dread and terror, and during the great commotion Rabbainu o.b.m. fled  from there towards the sea, and he did not look at all for the aforementioned man that was with him (and) who had fallen asleep as mentioned previously.

Afterwards the aforementioned man woke up and saw that Rabbainu was not in the house, and he waited protractedly, and afterwards he went to the courtyard and saw and heard (that) men, and women, and children screaming and  crying extremely bitterly, and their outcry rose to the Heavens. And the lady of the house, when she saw the man that was with Rabbainu o.b.m., she came to him and said to him: "Oy vavoy (-woe), I pity your (-respectful plural) youth that you (-plural) will be killed here, we at any rate received goodness here, now we need to accept as well what is decreed upon this place, but upon you it is a tremendous pity, because you will be lost here from your family etc.," and similar words like these.

And great trepidation fell upon him to the extent that he didn't have the ability to move/feel with - his fingers. And he asked her about Rabbainu, and she answered: "I think he fled to the sea." And when he heard this, he wanted to take the chest with the money and their stuff, because Rabbainu o.b.m. fled there alone without anything. But the man was unable to carry the chest by himself, and Hashem summoned for him some Frank (-Sephardic Jew) and he gave him the chest with the stuff, and he fled with him to the sea.

And because of the great pandemonium that was in the city, (every)one almost stabbed their (adjacent) friend with their knife, and it was not possible to go about in the city. However, with Hashem's mercy, there was an induction from Hashem so that in that hour (-time) the Ishmaelites stood on the roof of the wall and made an announcement of some good tiding. And many people gathered by them. And because of this there was way to pass through the city to go to the sea.

And when the aforementioned men came to the sea he saw many boats, but he did not see Rabbainu there, and he was asking and searching ardently, with search after search (-very meticulously), until he found Rabbainu o.b.m. who was sitting on a boat, and the boat was full of Ishmaelites, and Rabbainu o.b.m. sat in the middle. And when they met up together, Rabbainu o.b.m. with his aforementioned man, there was great joy between them, because originally they had very, very great distress because they didn't know from one another. And first they were sitting on the small boat which is called "barkas"  (- баркас - this is the Russian word for longboat, the largest boat carried by a merchant sailing vessel), afterwards they went with this boat until they came to the big boat which is called "okrent" (-okręt is the Polish word for ship) which was standing near Haifa.

And they saw that the boat was surrounded with harmatas (-this is the Ukrainian word for cannon - гармата, it is also a word historically associated with weapons, such as the Persian scythed-harmata chariot), and it was a marvel to them. However, they said (-thought) in their hearts that because it is a time of war, therefore also the merchant's ship goes as well with harmatas (-cannons). But in reality, this boat was a battleship with soldiers and weapons. And certainly it was a very great and enormous danger to join up together with them, particularly with Ishmaelite soldiers who are savages (Genesis 16:12), and particularly to set out to sea with them. But when Rabbainu o.b.m. fled, in the enormous chaos he didn't ascertain to board the boat that they had paid for him, because he did not know where it was, and in the bedlam he boarded this boat, and he did not know at all that it was a battleship.

And the Ishmaelites took them, and brought them into the big ship, and gave them a special (-their own private) room. And they also gave the aforementioned man that was with Rabbainu o.b.m. a loaded gun, and they couldn't ask them anything because they did not know the language. And they did not have any food or beverages on the boat. And after two or three hours into the night they closed the door to the room and they lay down to sleep. And they didn't eat anything because they didn't have what to eat as mentioned previously.

And then after an hour or two someone open the door and said to them in the language of the gentiles in our country (-Russian): "What are you doing here? Behold this is a battleship, and you will be lost/obliterated here, Heaven forbid. Behold you see that the boat is fully surrounded with loaded harmatas (-cannons)." And they awakened from their sleep, and they grabbed him by his garment, and it was a garment of givant (-the early editors translate this to be simple cloth. Perhaps it is gabardine, which the dictionary says was most commonly worn by Jews, and its etymology comes from the Spanish word bearing the exact likeness of the word in case: gabán - meaning an overcoat), however, they did not see his form/appearance. And they asked him that he should help them, that he should allow them to leave the boat to the shore of the Land of Israel, because they already saw that they are in danger closer to death than life. Because they saw that the koylin (-кулі - the Ukrainian word for bullets) were flying near the boat, therefore they said, it is better to remain in the Holy Land so that their bones would remain there in the Holy Land, because they saw that it would be difficult to escape from the carnage. And he said that they would need to give him some amount of thaler (-a silver coin used as currency throughout Europe) for this, and he said that he would go to the captain.

So the aforementioned man went to open the chest to get the thaler, and waited a bit, and went to the captain, and stretched out his hand to give the money to the captain, because he thought that the person that spoke with them in the gentile tongue had already requested on their behalf from the captain for this, that he should allow them to go. But the captain screamed at him a vehement screaming, and did not listen to him at all. And afterwards they were searching for this person that spoke with them in the gentile tongue, and they searched, search after search (-meticulously), but they did not find any person that could speak the  Russian language, just, everyone were Ishmaelites and arabs. And then there fell upon them great fright, and they were gripped with great trepidation to the extent that they were not able to rest in bed because of the body tremors from the great fright, because then they understood that they were on a battleship which is called krig (-war in Yiddish) shif (-ship in Yiddish), and it is a danger huge beyond measure. And they still do not know who it was that spoke with them in Russian (language) and apprised them that it was a battleship.

Na Nach Nachma Nachman Meuman