`

For such is the way of the upper holy ones [11] , harvesters of the field [12] , who raised their hands and hearts to God, to clothe and conceal the King's treasure houses in story tales according to the generation and according to the times, knowing the understanding of times, to know what Yisrael should do, until [Mashiach] arises and delivers Tziyon and returns to build the ruins of Ariel. “Now Ya`akov and Yisrael are told what God has done.” [13]

Go out and see the might of your Master [2] Who has illuminated heavenly Torah for us to enliven us as [sure as] it is this day [3] , for the everlasting world [4] ; and our God has not forsaken us in our servitude but has extended kindness to us [5] in each and every generation and has sent us deliverers and rabbis and tzadikei yesodei `olam /righteous ones, foundation of the world [6] to teach us the way. His first [mercies] have come to pass [7] and yet His mercies have not ceased [8] at any period or any time. And He has performed kindness for us, drawing water from the wellsprings of salvation [9] , ancient things, words which are the secret of the world [10] , under wonderful and awesome clothings. See and understand and look at His wonderful and awesome way, which is an inheritance to us from our holy forefathers who were during ancient times in Yisrael.

Foreword [ edit ]

Lehithvada` Ulhigaloth/Let it Be Known and Revealed...

Foreword in Yiddish from the first printing, 5575/1815, Ostroh:

...that the stories in this book contain great secrets of the Torah; they contain very great things. There is no trivial word in them and even simple folk can take great mussar [practical life guidance] from the stories. For these stories have a great power to awaken all people from sleep so that a person should not, Heaven forbid, sleep through his days for nothing. And whoever will look into the stories with an honest eye can see and understand a little of God’s greatness; even simple folk can also get some glimpse of hints of mussar. So one should take a good look around, what the purpose of the world is; so one should not rely only on this world. And one should pray day and night, and one should be saved from the foolishness of the world, and one should merit to be as Hashem Yithbarakh desires. And furthermore there are hidden things available in the stories that one cannot write or tell of, that it would be good if he could know [even] just a bit of them. And because we once heard from his mouth saying that he had great yearning that the stories should be printed with Hebrew above and Yiddish below, therefore we have fulfilled his holy desire and we have printed it so, because common folk also need to be acquainted with the stories; even if they understand scant little of what they mean and where the stories reach, a great benefit is derived for him toward the ultimate [life] purpose if he will look into them with an honest eye, because they have a great power to awaken [a person] to the Almighty, as mentioned, for the stories are not empty things, Heaven forbid. And the Rebbe, rest in peace, would each time after most of the stories confirm each sentence and each thing; so people should know that he did not say any wasted words, Heaven forbid. He slightly indicated only a little of where the stories reach unto, for all these stories are secrets of the Torah through and through.

Foreword in Yiddish from the second printing, 5610/1850, Lemberg (Lviv):

...that every word that stands here in this holy book is holy of holies; a great deal of the Torah’s secrets. One should not think that they are simple tales, for the stories that stand in this book were told by the great tzaddik, the highest saint, the holy rabbi, Rabbi NACHMAN, memory of the Tzaddik bring blessing; may his merit stand up for us. His intention was to teach us how to serve the Almighty. And if only we would understand the great secrets and lessons that are put in these stories, we would be devout Jews like we ought to be. And Hashem Yithbarakh should send us the Righteous Redeemer now in our times, quickly in our days, Amen.

Preface [ edit ]

Mah shehayah kevar nikra shemo venoda` shehu adam/[His greatness] in the past, his fame has long since been declared, and it is known that he was a [great] man[14]. Vezoth torath ha'adam/ And this is the Torah of a great man[15] of holiness, who merited to complete the image of man, ki-zeh kol-ha'adam/ for this is the entire [purpose] of man[16]. Is it not his honor, our lord, our master, and our rabbi, crown of our glory, pride of our strength, the holy and the awesome Rav, the major luminary, the upper light, the honorable and holy light, of holy renown, our master Rav NACHMAN, mention of the righteous and holy bring blessing, great grandson and nephew of the holy and awesome Rav the Godly Baal Shem Tov, mention of the righteous and holy bring blessing, whose light Yisrael have already enjoyed in his holy and wonderful compositions which have already come to light. Many are they who have seen and rejoiced, and the upright who have been gladdened[17]; the truth will make itself known.

And behold, see what else is in our sack[18]: wonderful and awesome story tales, which we have been privileged to hear directly from his holy mouth, who balanced, probed and established many similes, clothing and concealing lofty and awesome perceptions in story tales in very wonderful and awesome ways. Because so was [the custom] long ago in Yisrael, regarding redemption and regarding exchanging[19], that when they wanted to speak of the hidden things of God, they would talk in the manner of riddles and similes, and they clothed the hidden things of the Torah, the treasuries of the King, in many, many different clothes and garments, as it is conveyed after the tale of the King's Son and the Maid's Son [#11 in this book] , where Rabeinu z"l said then, that in the early days, when the friends would talk and speak Kabbalah, they would speak in such language, because until Rashbi they would not speak Kabbalah openly etc. And for the most part after several stories he would reveal a little bit, a drop in the sea of some clues where the things reach to, as the things and the clues which he told after each and every story are explained below in their places. And behold, until now these things were hidden with us, but only because many have said to our souls, "Mi yir'enu tov/Who can show us anything good?"[20] — for they are many who are with us, fellow believers as us, whose souls have hoped and been consumed to constantly hear the words of the Living God which came out of the mouth from Rabeinu Hakadosh z"l, and particularly these stories he told, which they had not yet merited that they reach them except in handwritten copies via various copiers through which the errors multiplied greatly and the meaning was spoiled — and therefore their great desire compelled us and their strong hope pressed us, until we were forced to fulfill their wishes and bring them to the printhouse. And also because there was a disclosure from the mouth of our great Rabbi z"l, as one time he revealed his mind that he wanted to print story tales — and he declared it in these words before several people: "I have in mind to print a book of story tales, and it should be written above in the holy tongue [Hebrew] and below in the common tongue [Yiddish] ;" and he said, "Really, what can the world say against this, for anyways are they not nice stories to tell?!" etc. — such words were heard from his holy mouth explicitly, and this is what has moved us to bring them to the printhouse.

And if we would have indeed known, and had it not been hidden from our eyes, that many had arisen against him — nevertheless the truth is witness for itself, and we are obligated to do his will, and Hashem will do what is good; the one who hears will hear and who refrains will refrain. And also because, praise God, until now His mercies have helped us, for his holy compendiums have spread out within the Holy People, in the community and the assembly and Yisrael, and his words have been joy and happiness to them, and have been sweet as honey in their mouths. All will be satiated and delight from his goodness; their souls shall be satisfied as with grease and fat, and with shouting lips their mouths shall praise. And they are more who are with us than those who argue against the truth, speaking arrogantly against the Tzadik in pride and disdain, who have fabricated from their hearts things that were not on his mind; but we need not prolong and talk about this, for it is a thing of Hashem's concern. And several worlds have been turned over because of that person, because of the great controversy, which has increased in our days between the chakhamim and the tzadikim. But who can criticize the King for what has already been done?

But let this be known, that our whole intention in printing these story tales is only for anshei shelomeinu/our own people, who take refuge in his holy shade, who crave and hope and yearn to hear his holy words [Translator's note: It is clear that Rabbi Nachman wanted these tales available to everybody. Rather, there was great opposition to the printing of the stories, including the fact that some tzadikim considered the stories too high for public consumption. This comment, and others, were included so as to assuage the opposition.] And if actually the words are printed in a book, it is as if they were said before a great assembly. On the other hand, we have already seen that the words have already begun to spread in writing via many copies, and there is no difference between writing and print, and also from the start they did not speak secretly, because whoever has eyes will see, and whoever has a heart will understand, "ki lo-davar reik hu, mikem/because it is not an empty word/thing, [unless it seems empty] due to you" [Deut 32:47] , because these words stand at the heights of the very heights. And we heard from his holy mouth explicitly saying that each and every utterance in these stories has astounding intentions, and whoever changes one utterance from these stories from the way he himself told them, causes much to be lacking from the story. And he said that these stories are very, very wonderful and awesome novelties, containing very extraordinarily deep ways and secrets, and they are fit to be spoken before an audience, to stand in a synagogue and tell a story from these tales, because they are very, very high and awesome novelties.

Also he whose heart is whole and who is thoroughly expert in the books of holiness, and particularly in the books of the holy Zohar and writings of the Arizal, of blessed memory, can understand and know a little bit of the hints in some stories if he puts his heart and mind to them very well.

They also have very wonderful and astounding arousal of life lessons in most places. An intelligent man will understand them on his own, because virtually all of them arouse and pull the heart very much to Hashem Yitbarakh, to return to Hashem Yitbarakh in truth for truth's sake, to delve only in Torah and devotions constantly, and to turn his face away from vanities of the world completely, as one who sees will see with the eyes of his intellect if he gazes into them in truth. However, the ultimate aim of the intentions in these stories is much too far from the knowledge of mortals. "Ve`amok `amok, mi yimtzaenu/And deep deep, who can find it out?"[21]

And the praise of the splendor of greatness of these stories ought not be prolonged, because they are exalted above our knowledge, and whoever additionally speaks in praise of their greatness and depth, detracts; we have only spoken in order to somewhat alert the heart of those of our faith in order that they not forget their wonder which he showed them from afar, like one who shows with a pointer how far these things reach, via a few hints which he revealed to our eyes after telling each and every story. For although truly some of the hints were recorded which were heard from his holy mouth, nonetheless it is clear to any intelligent person that one who hears from the mouth of a chakham/ sage himself is not like someone who sees the things in a book. And all the more so, regarding the ways of clues like this which are not understandable except by movement of the limbs, by nodding the head, squinting the eye, tilting the hand and so forth as these, through which specifically the understanding person can understand a little bit and be stymied at the sight and his eyes from afar see the greatness of Hashem and the greatness of His holy Torah which has been clothed in several different clothings as explained in all the books of holiness.

Up to here have reached a few words which encourage much. Our hearts shall “ponder in awe: Where is he that counted, where is he that weighed?”[22] "From where will our help come?"[23] "Who among us shall dwell with the devouring fire?"[24] "Who will stand for us?" Let us lift our hearts with our hands to the Almighty who is in the heavens.[25] Into His hands let us commit our spirits.[26] To You, Hashem, let us raise our souls. Your mercies have helped us until here. Our help is none but You, our Support. And let the pleasantness of Hashem our God be upon us. Until the moreh tzedek/Teacher of Righteousness come to our congregation and build our glory the Holy Temple. "Look upon Tziyon, the city of our solemn gatherings."[27] "Your eyes shall see the king in his beauty."[28]. Soon in our days, Amen. These are the words of the writer, arranger, and copier, to be eaten to satisfaction and for lasting clothing.[29] Written by the insignificant Nathan , son of my lord my father our teacher the rav Rabbi Naftali Hertz y"tzv from the capital Nemyrev, son in law of the rav, the genius the charitable the famous in all corners of the land, his holiness the rav Rabbi David Tzvi , memory of the righteous bring blessing, for life of the coming world, who was av beit din of the holy community Kreminitz and its environs and of the holy community Sharigrad and of the holy community Mahlub and its environs.

* * *

Before he told the first story in this book he spoke up and said: In the story tales that the world tells, there are many hidden things and very lofty matters — but the stories have been spoiled because much is lacking from them and they are also mixed up, and they do not tell them according to the order, telling at the end what belongs in the beginning and vice-versa and so on. But really in the stories that the world tells there are very lofty concealed matters. And the Baal Shem Tov, memory of the righteous bring blessing, was able via a story tale to perform yichudim/ unifications. When he would see that the upper channels were spoiled and it was not possible to repair them via prayer he would repair them and unify them via a story tale. And more did Rabbeinu of blessed memory speak of this, and afterwards he began to tell the story tale that is on the next page, saying, “On the way I told a story” etc.

And know, the stories that Rabbeinu told, virtually all of them are completely new stories that were never before heard; only he himself told them from his heart and his holy knowledge according to the lofty perceptions that he attained in his spirit of holiness, clothing that perception in that story, the story itself being an awesome sight and very lofty perception that he attained, and seeing the place that he saw. And also sometimes he told a story from the stories the world tells but he added much to them, exchanging and repairing the order until the story was completely changed from what the world tells, as mentioned. But from those stories were not written in this book except one or two, and all the rest of the stories are completely new, never before heard.

At the time when Rabbeinu of blessed memory began involving himself in telling stories, he stated explicitly in these words: “Now I’m going to start telling story tales (Ikh vil shoyn anheyben maysiyos dertseylen),” and the intentions of his words were as if to say, “Since it has not been effective for you to return to Hashem Yithbarakh via my holy Toroth and talks and so forth” — which he busied with in great toils all his days to return us to Hashem Yithbarakh in truth for truth’s sake, and since all these have not been effective — therefore he begins to involve himself with story tales. And then at that same time he said the torah that begins “Pathach Rabbi Shim`on ve'amar `eth la`asoth laShem heferu Torathekha/ Rabbi Shimon opened and said, ‘It is time to do for Hashem’s sake; they have made void Your law.’” etc. — da oraitha de`atika/ this is the Torah of the Ancient of Days, etc. printed in the first book [Likutei Moharan] on daf 157 [#60], where he explains at the end of the essay a little of the matter of story tales, that via story tales of the true Tzaddik, people are awoken from sleep who are sunk in sleep and who slumber through their years etc., see there; and [that] there are tales that are within [the context of human experience and] years, and there are stories of “Ancient Character” which have the character of the `Atik/ the Ancient of Days etc. Take a good look there and understand and be enlightened a little from what has gone forth, how far the words of these stories reach, and what his holy intention was in them. And in truth in these stories there is very, very great arousal to Hashem Yithbarakh in most places, even according to their simple meaning, aside from the hidden things, because they are all awesome secrets and they have great power to awaken everyone to Hashem Yithbarakh. Chazak/Be strong!

Second Preface [ edit ]

While we were involved in the first printing of the stories, a voice of tumult we did hear, saying it is not proper to print such story tales. And to repeat their words would be only superfluous, for did we not preempt [this] in the [previous] preface with the words of Rabbeinu of blessed memory, who said that his will was to print story tales, and, “What can the world say about this, for are they anyway not wonderful story tales?” And already many, many story tales have been printed in the world, too many to count, and nobody opens his mouth chirping. Especially since most of the stories of our Admor of blessed memory tell explicitly of very wonderful arousal of mussar, for example the tale of the Prayer Leader, and the tale of the Seven Beggars. Similarly in most stories we find in them explicitly words of wisdom and mussar aside from the hidden things in them, and similarly with several stories there have already been printed remarks and small portions of wonderful and awesome clues that Rabbeinu z"l himself revealed, as explained above. On top of all this, I have decided to make a few more notes [as to] how far the stories hint, according to my frail knowledge, and whoever wishes to add, let him add.

It is known in all the books of the Zohar and the Tikkunim and in all the writings of the Ari ztz"l that “the king’s daughter” is an alias for the Shekhinah/ Divine presence and the assembly of Yisrael, as it were, and permission to speak in these terms has already been given to us from the forerunners before us, from whose mouths we receive life. And also Dawidh haMelekh a"h and Shelomoh his son used these terms very much, as it is written, “Kol kevudah bath melekh penimah/ All-glorious is the King’s Daughter, who is within” [Ps. 45:13], and many other such cases. And the whole book of Song of Songs which is holy of holies, which the whole world is not worthy of, is founded on this sod [secret or hidden meaning]. And all the writings of the Ari z"l and the books of the Zohar are filled with this, as explained there, “He who slays the serpent is given the king’s daughter, which is prayer.” And in particular in the discourse of Saba deMishpatim [The Old Man in Parashath Mishpatim], where he tells of “`ulimtha shapirtha deleith lah `einin/ the beautiful maiden who has no eyes,” and many such instances, too numerous to count. And in the Yehi ratzon/ May-it-be-Your-will recited before Tehilim/ Psalms: “...and to join the bride of youth with her lover” etc. And likewise in the Leshem yichud/ For-the-sake-of-the-unification before laying tefillin that is printed in Sha`arei Tziyon, we say “the groom” etc., see there.

And whoever looks a little in the writings of the Ari ztz"l will see there explicitly the whole foundation of the kabbalah is in this way, to unite the aspect of the groom and bride, male and female. And all the holy names and sefirot and all the devolution of the worlds are explained there according to the likeness and image of the male profile, etc.; and explained there in detail are all their limbs and all the matters of unification, relations, impregnation, birth, nursing, and growth of a baby [lit. “little one”] and a baby girl until they become grown etc. etc.. And this is explained in great detail throughout the `Etz Chayim and the Peri `Etz Chayim. And also the Idra Raba to [Zohar] Nasso and Ha'azinu speaks by this way of remez. And also the whole book of Shir HaShirim/ Song of Songs is full of this, as it specifies all the limbs of the groom as the bride praises him, and likewise specifies the members of the bride as the groom praises her. And also our Rabbis obm in the Midrashim likened mathan Torah/ the giving of the Torah to a wedding, as they said, “beyom chathunotho/ on the day of his espousals [Song 3:11] — this is mathan Torah” etc., and they said regarding the verse, “Likrath ha'Elohim/ to meet God [Ex. 19:17] — like a groom going out to meet his bride,” since the holy Shabbath is called kalah/ bride and malketha/ queen, as it is written, “Lekha dodi likrath kalah... Bo'i kala/ Go, my Beloved, to greet the Bride... Enter, Bride” etc. So it is evident that all our Rabbis obm called the inclusion and the connection of the worlds into their root, by the terminology of groom and bride, for in the image of God He made man, and all the limbs of the male and female are all the image of God, as written, “wayivra Elohim eth ha'adam betzalmo, betzelem Elohim bara otho, zakhar unkevah bara otham/ And God created the man in His image; in the image of God He created him, male and female He created them” [Gen. 1:27]. And as we say in the benediction at a marriage, “asher bara eth ha'adam betzalmo, betzelem demuth tavnitho, vehithkin mimenu binyan `adei `ad/ Who has created the man in His image, in the image of likeness of His construction, and established from him an everlasting construction,” etc. Because the man — האיש והאשה, ha'iYsh veha'ishaH/ the man and the woman — are an actual piece of God on high, and in them are included the Shem Havayah [Y-H-V-H] Barukh Hu, and if they merit, the Shekhinah dwells amidst them, for he has the Yud and she has the Hei, and all these are simple things and evident to everyone, and already the early ones have used these terms to describe Yisrael’s drawing near to their Father in Heaven in terms of the connection of man and wife, because all our work, in its upper root, alludes to the joining of the Supernal Groom and Bride which is the aspect of yichud Kudsha Berikh Hu uSh'khinteh as all the books of the holy Zohar and the writings of the Ari z"l are full of this, and also on Tish`a be'Av in the kinoth that we lament on the exile of the Shekhinah and kenesseth Yisrael, we say, “Then when [Yirmiyahu] went... he found a beautiful woman, disgraced.”[30] And similarly in the tikkun-prayer of the three night-watches which is from the Zohar Chadash, there similar terms are used, "like a woman keening over her husband" etc., see there.

From all this, and more than this, it is evident to the eyes the exile of the Shekhinah and assembly of Yisrael is an aspect of the loss of the King’s Daughter and her estrangement from her Lover etc. And look in the book of the Bahir [and] in the sections omitted from the Zohar on Bereishith for what is written there regarding, “Come my beloved, let us go out to the field,” etc.: a parable of a king who was sitting in rooms within rooms etc. and she was both wed and given to him as a present, and sometimes out of love he calls her “my sister,” because he is from the same place, and sometimes he calls her “my daughter,” because she is his daughter, and sometimes he calls her “my mother,” and thus our Rabbis obm said regarding the verse, “...upon the crown with which his mother crowned him...”[31] — he loved loved her to the point that he called her “my daughter” etc., and similarly throughout the book of Proverbs he calls the faith and the holy Torah by the name “good woman, woman of valor” and the deceitful beliefs and apostasy by the name “evil woman, promiscuous woman,” as explained in Rashi’s commentary and all the words of our Rabbis obm. And there has already been printed the story of the Baal Shem Tov obm, at the end of the book Toledoth Ya`akov Yosef, of the trader and his wife who were at sea, etc., which is founded on this predicate that the “woman who fears Hashem” is the assembly of Yisrael.

Now that Hashem has informed us of all this, through our early prophets and tzaddikim and sages, according to these words the understanding reader who wants to gaze into these stories with the honest eye for its own sake can easily understand and be enlightened by them, to find wonderful awesome things. And even if it is indeed impossible to reach their character, to understand the story’s connection from beginning to end, nevertheless he will understand a little bit of them and it will please his soul greatly.

And behold, the first story... [ edit ]

And behold, the first story, of the king’s daughter who was lost — it is clear that this is the sod/secret of the Shekhinah/ Divine Presence in exile. Because the exile of the Shekhinah began before the creation the world, in the secret of “the breaking of the vessels,” in the secret of “and these are the kings that reigned” etc. [Gen. 36:31]. And as soon as Adam the first man was created he needed to repair this, to raise up all the worlds to their place, to reveal His blessed kingship, immediately at the time of creation of the world, just as His kingship will soon be revealed at the coming of our Mashiach; may he come speedily in our days. However he was not vigilant against eating from the Tree of Knowledge and so forth, which corresponds to what is written in this story, that the viceroy [lit. second in the kingship] did not stand up to his test and ate the apple, and through this he damaged all the worlds, and the Shekhinah again fell down and descended amongst the Sitra Achra/ Other Side, as is known. And afterwards Noach came, and he wanted to repair; but he did not repair, because he drank and got drunk, in the secret of, “And he drank of the wine, and was drunken” etc. [Gen. 9:21]; as taught in the [kabbalistic] books, that this is the aspect of “what is man” etc. [Ps. 8:4], his having not withstood his trial and having drank from the wine, as it is written there. And from then onwards, all the tzaddikim in all the generations have been involved in this repair, until our Mashiach comes, soon in our days, when the repair will be complete.

And this story is about every man and at all times, for even in each individual man almost this whole entire story passes over him, for each member of Yisrael needs to be involved in this repair, to raise the Shekhinah from the exile, “le'ukma shekhintha me`afra/ to raise the Shekhinah out of the dirt,” to take the malkhuth dikdushah/ kingship of holiness out from amongst the idolaters and the Sitra Achra where it has been going around. For this is the secret of all our work and all the mitzvot, good deeds and Torah occupation that we do all the days of our lives, which are all founded on this pole, as explained in the [kabbalistic] writings. And even completely simple people and the masses who do not know their right and left, nonetheless they too if they are privileged to go on the straight path according to their determination, namely to shun evil and do good — because even a completely simple person knows that the Torah forbade, and if his eyes look straight ahead to shun evil and choose good — then all the repairs in the upper worlds are accomplished automatically through him, and he merits to establish the Shekhinah from its fall, in proportion with how much he merits to sanctify and purify himself.

Hence each member of Yisrael is involved in seeking and asking for the King’s Daughter, to return her to her Father so that she may return to Him as in her youth in the secret of [Lev. 22:13], “and is returned to her father’s house as in her youth; she may eat of her father’s bread.” For Yisrael as a whole are an aspect of the viceroy, because they rule over the world: just as He revives the dead and heals the sick, so do Yisrael; as they said, “Do not read it `ami/ My people but `imi/ with Me [Isa. 51:16]: ‘Just as I created the heavens and earth with my speech, so do you’” etc.; and there are many more of the like. And each person, to the extent that he merits to delve into His service, whereby he delves as it were in seeking and requesting the Shekhinah and the assembly of Yisrael, to take it out from the exile, to that extent it — as it were, the Shekhinah — is revealed to him, as it were, from out of the grip of its exile, and hides and conceals itself and comes to him in secret and reveals to him its place and dwelling and what to do for it so that he be privileged to find it. [Which] this corresponds to the king’s daughter’s revealing to the viceroy by what means he can take her out. And the means explained there are very explicitly clear according to their simple meaning (for so was the way of Rabbeinu z"l, in most of the stories, that within the connections of the stories he tells words of mussar in the simple sense, as will be clear to one who looks into them).

For, a person must choose for himself a place, and ordain for himself repentance and fasting, and constantly yearn and constantly long for Him, Blessed-be-He, that he be privileged to recognize Him; that His kingship be revealed in the world; “and let every [man who has been] made know that it is You who have made him, and let every [man who has been] formed know that it is You who have formed him, and let all that has breath in its nose say, ‘...And His kingship rules over all,’” which is the main point of erecting the Shekhinah out of the exile, when people merit to recognize His kingship in complete faith in truth, and everyone knows Him, Blessed-be-He, from little to great, “and the kingship will be Hashem’s” etc. And when a man begins to delve in this and chooses for himself a place to be alone [in meditation and conversation with God, hithbodeduth] and delve in the service of Hashem and hope and long for Him, Blessed-be-He, and sometimes merits that it continues for some time — then however when he is very close to arrive at his request, that a revelation of His kingship, Blessed-be-He, be revealed to him according to his station — then on the last day a test is summoned for him according to his station, and then on that day upon which everything depends, then the Prosecutor with all his forces fortifies himself against him in a very great surge, and enters into discussion with him and draws him to himself, and he sees that “it is a delight to the eyes, and desirable” etc. [Gen. 3] and he takes from the fruit and eats, God forbid, and he does not withstand his test in which he is required to be tried and purified then at that time. And then sleep immediately falls upon him, and sleep is the absence of the brains, when his mind and wisdom are removed from him, which enlighten his face, in the secret of “and his face fell,” and it is written, “Why is your face fallen?” [Gen. 4:5]. Look regarding this at the lesson which begins “Pathach Rabbi Shim`on” [#60 in Likutei Moharan]. There it speaks of this, that through the blemish of the craving of eating, a person loses his face which is the intellect, and then he falls into the aspect of sleep; take a good look there and you will understand, for there it speaks at length concerning story tales, through which people are awakened from sleep; see there.

And at these times, when a man is in the aspect of sleep, God forbid, what happens to him happens, which corresponds to all the troops who passed over the viceroy when he was asleep. And later he woke up and became aware that he slept so long, and he went again to the place of the king’s daughter, and she informed him how much pity there is upon him and her, that because of one day he lost what he lost, and she lightened the prohibition for him, that he need not fast, but only refrain from drinking wine, so that he should not come to sleep. And he again yearned for some long time in service of Hashem in order to take out the king’s daughter, but on the last day also did not endure the easier test, for he saw a spring of wine and inclined himself and began to be drawn to it and said to the attendant, “Have you seen? This is a spring, and how does wine come here!?” — and meanwhile he went and took a little and tasted from the wine and immediately sleep fell upon him and he slept very long. For so is the way of the Prosecutor and the cravings: when he wants to incite a kosher man who wants to distance himself from the cravings, that is when he inclines him little by little so that he should wonder and be amazed in his mind at the interest of the thing that he craves after, and as soon as he enters into discussion over the object of desire, the Prosecutor prevails over him until he makes him stumble in it, as explained in the Torah regarding the Tree of Knowledge, how the serpent spoke with the woman, “Did God verily say...? And she saw the tree was good for food, and that it was a delight to the eyes etc.” Look and you will find that this is the matter in all the cravings and trials.

And whoever is truly intelligent and has mercy on his soul in truth, to rescue his soul from destruction, and wants to endure the trial — he needs to overcome will all his valor, to distract himself completely and not enter into arguments and counterarguments with the cravings at all, and not speak of, contemplate, wonder at, or be amazed at them at all, and his ideas should not alarm him at all, as written in the Alef-Beth Book [aka Sefer HaMidoth], “Do not enter in to argument and counterargument with those who wish to fool you” etc., see there, but just to divert his attention from them completely and make his mind clear with words of Torah or commerce or conversation and so forth, until he escapes from what needs to escape from. And later, such thoughts and ideas return and arise to him, and he needs to again prevail over them, distracting his mind from them, and to do this many, many times; and he needs to be very stubborn until he wins the war.

And behold, since the second time too he did not endure the test and tasted from the wine, again a long sleep fell on him and he slept very long, namely seventy years. And the concept of sleeping the whole seventy years is clear from the instruction-lesson Pathach Rabbi Shim`on/ Rabbi Shim`on in the chapter #60 mentioned above, that there are people who fall away from all the seventy faces of the Torah, which correspond to seventy years, etc. — see there; that it is impossible to arouse and awaken them except via story tales of Ancient Years etc.; take a good look there.

And the king’s daughter, who is the root of this soul, when she passes by him and sees him fall into sleep many days and years, such a long time, she weeps very much, because there is great pity on him and on her, and then she let him know her place, that now she is not in the first place but in a different place, namely on a golden mountain etc. And the hint is clear, that even though he did what he did and fell how he fell such a very long time, nonetheless the Shekhinah arouses him each time, and each time hints to him new advices how he should seek and ask for the root of his holiness, which corresponds to the king’s daughter.

And this viceroy, even though he did not endure the test two times and fell into so much sleep and all that passed over him passed over, and after such hard and extraordinary toils, travels, travails and afflictions that had passed upon him in order to find the king’s daughter, and then because of one day lost everything — and so he stumbled two times, as mentioned — despite this he did not let himself despair altogether, God forbid, but only went to seek and request the golden mountain and the castle. And after he had many more hard toils and travels and sought the mountain and castle, he found a giant man with a big tree, etc. and this man dissuaded him that surely the mountain and castle do not exist, and wanted to incite him and dissuade him so that he should go back. But the viceroy did not listen to the obstacles and discouragements and said that the mountain and castle surely exist, until the big man was forced to call and assemble all the animals etc., but they all answered that it does not exist. And then he (the big man to the viceroy) said, “Look and see with your eyes that it does not exist; and for what do you exert so much for nothing? If you will listen to my words, go back.” But he did not pay attention to this and said that it surely exists, and then the big man answered him that he should go to his brother who is appointed over the birds, and he went and exerted himself and sought him until he found him. And then the second one also dissuaded him and incited him to return, that the mountain and castle surely do not exist. But he did not listen to his words of dissuasion either, and the second one was forced to call and assemble all the birds, but they all answered that the mountain and castle do not exist in the world. And then this second one told him similarly, “See with your eyes that you toil for nothing. Go back.” But he did not give ear to the words of the second one either, and said that he was strong in his faith that it surely exists. And then the second one informed him that he should go to his brother who was appointed over the winds. And this one also dissuaded him very much, as before, and afterwards called and assembled all the winds and they all replied that it does not exist. And then this third one said to him, “Now look and see that you have toiled for nothing, because you will certainly no longer find it. Go back.” And then he saw that all the ends had been exhausted, and he did not know whether to veer right or left, in order to find her, but in himself he was strong in his mind that the mountain and castle certainly exist, where the king’s daughter was captured, and then out of his great pain and bitterness of heart he began to cry very much, and at that moment Hashem Yithbarakh had compassion on him and at the same time another wind came and informed him that it itself had carried the king’s daughter to the mountain and castle. And then he gave him a vessel from which he would get money, that he would not have hindrance due to money, and then he went there and made effort with strategies until he took her out. Fortunate is he!

And whoever reads this with an honest eye will thoroughly understand just how much a person needs to make himself valiant in the service of Hashem, and how and to what extent he needs to be very stubborn in service of Hashem: without bounds, limit, and number, each and every man according to his level and his ascents and declines, and even if what has happened with him has happened. See and understand and inspect this story, how much effort the viceroy exerted and how many travails he toiled and then fell very low by not enduring the easy test two times, until he fell into the aspect of sleep many, many years, until he pertained to the slumber of the whole seventy years, as mentioned. But despite this he did not despair, and he made these toils afterwards and did not listen to any obstacle or discouragement which they wanted to dissuade him to not seek and request her any more. And the more he strengthened himself and did not listen to the voice of dissuasions of those people, immediately it turned around, that those people were of help, for each one assembled for him the animals or the birds that he was appointed over, and if afterwards they again dissuaded him and said to him, “See, it does not exist,” and despite this he did not listen to their dissuasions, then they assisted him and each one informed him of his brother, until he came to this one who was appointee over the winds, through whom he arrived at his object of request. And this one too dissuaded him extremely much, but since he was strong in his mind and never did despair in any case, then within an easy moment the thing reversed, and the obstacles were reversed to assistances and salvations, and one wind came and informed him that he had personally carried the king’s daughter to the mountain and castle, and afterwards this very wind carried him there too, as mentioned.

See, understand and gaze on each detail of the story and understand clues and wonderful arousal, how much one needs to strengthen himself to seek, look for and request the service of Hashem constantly, as written, “Bakeshu panaw tamid/ Seek His face always” [Ps. 105:4], etc. for if indeed the essence of the story is beyond our knowledge and we do not know at all what are the golden mountain with the castle of pearls and so forth, or the rest of the concepts whether in general or in particular — nonetheless all the clues are true and made clear to an honest eye within the story, and more clues and wonderful arousals beyond these can each person get out of them if he desires. “The wise man will listen, and increase learning” [Prov. 1:5]. And similarly in the rest of the stories. (The concept of the golden mountain with the castle of pearls hints to a wonderful affluence on the side of holiness, which one needs for [a certain level of] contemplation of Torah etc. as explained in the lesson Pathach Rabbi Shim`on, #60 in Likutei Moharan; take a very good look there, for this lesson is an explanation of this story, as we understood from him z"l).

Let us go from one topic to the next and give a little attention to the story of the Sophisticate and the Simpleton [#9]. There you will see the point a bit clarified in that story, that the main purpose is to go in simplicity without any sophistries, so take a good look there at each and every utterance and find wonderful clues for strengthening yourself in the ways of simplicity, which is the main goodly purpose even in this world; all the more so in the coming world.

And similarly in the story of the Exchanged Sons [#11] and in the story of the Prayer Leader [#12], and beyond so and all the more so in the story of the Seven Beggars [#13], that by each and every of the seven, wonderful and awesome mussar beyond compare are elucidated, for each one glories in how superbly far he is from this world in the uttermost, for this one glories that he is completely blind to this world and does not look at this world at all, for the whole world does not count by him as much as an eyeblink and so forth; and the deaf one glories in that he is completely deaf to hearing any sounds of this world, which are all due to things that are lacking, for the whole world is not worth hearing the sounds of its lackings and so forth; and one glories that he does not speak any utterance that does not praise Hashem Yithbarakh, and therefore he was completely mute from the speech of this world; and similarly one glories that he does not want to spend any breath on this world, and similarly the rest; take a good look there and if you will look with an honest eye you will stand still, quake and be dumbfounded and see the wonderful marvel of the mussar and the awesome arousal to Hashem Yithbarakh in this story which is beyond compare.

And see our words in the book Likutei Halakhoth in several places for what Hashem has shined on my eyes and various clues to several of the stories. See Hilkhoth Tefillin/ laws of tefillin in relation to the story of the Seven Beggars: The first [beggar] who was blind [corresponds to a level beyond the eight partitions of the tefillin], etc.; see there in Hilkhoth Birkhoth Hashachar/ laws of morning blessings in relation to the story of the Exchanged Sons; and in Hilkhoth Tefilah/ laws of prayer in relation to the story of the Prayer Leader; and in Yoreh De`ah in Hilkhoth Tola`yim/ laws regarding worms in relation to the story of the Sixth Beggar who had no hands who tells the story of the king’s daughter who fled to the castle of water and so forth; and in Even ha`Ezer in Hilkhoth [P"U] Ishuth/ laws regarding marriage in relation to that story, regarding that it is written there that the healing of the king’s daughter is through ten kinds of music; and several other places. See there and find satisfaction with the help of Hashem Yithbarakh. And look in Hilkhoth Nedarim/ laws of vows in relation to the story of the Fourth Bay regarding the two birds; and in Hilkhoth Tzedakah/ laws of charity in relation to the story of the Third Day regarding the mute one and the spring that is above time and the heart of the world. May Hashem Yithbarakh show us the wonders of His Torah, that we may be privileged to continue to perceive true hints in all the stories and talk which we have been privileged to hear from this light.

Zoth Matzanu/This We Found [ edit ]

This we found in a sack of writings and its subject is an explanation of him [Rabbi Nathan] — of blessed memory — having written story tales in such common language, and here it is:

[Rabbi Nathan wrote:] Furthermore I saw fit to alert the hearts of the readers of this book of tales, that they should not grudge him [Rabbi Nachman] that sometimes crude expressions come from his mouth in the book of Story Tales, for instance, “and he got upset at her” [lit. and he became in anger at her] in the first story, and, “he started drinking” [lit. he took himself to the drink] in the story of the exchanged children, and more in other places. Let them just judge him favorably, for this was “like an error that proceeds from a ruler” [Eccl. 10:5] under great necessity because... (up to here is what we have found, and I have copied his words, obm, letter for letter):

And behold, it is plainly clear that his holy desire was to write a reason for this, but apparently he stopped in the middle due to some force, and we were never again privileged that Hashem Yithbarakh cause things to happen that he should write it himself. Praise God that we have been privileged in His great mercies that these words have been written, because for each and every utterance that he wanted to write so that it be revealed in the world, there were many obstacles against them, and because of this he was very, very rushed in his writing, as we saw with our eyes, for he was accustomed to always tells us that if he did not hurry himself to break the obstacles and write immediately, he did not know if more will be written, due to several reasons held secret by him. And now since I have heard an expression of intention from him z"l that his desire when they be printed again was to write a reason for this, I decided not to hide from print one of the many reasons that were hidden and held secret by him z"l, and this is what I heard from him z"l: That our lord, master and rebbe, Moharan, memory of the righteous and holy bring blessing, told the stories in the Yiddish that was customary in our country, and our master the rav Rabbi Nathan ztz"l the chief of his dear disciples z"l copied them in the holy tongue [Hebrew] and brought himself down intentionally into simple language in order that the concepts not deviate, for those who read them in the holy tongue, away from what he z"l told in the Yiddish that was customary among us. And this is the reason why we hear from his holy tongue such simple language as this in several places. This reason is according to what I heard from him z"l, according to the simple meaning, aside from him having secret reasons which I was not privileged to hear from him z"l. And it is proper to believe that he had additional, secret reasons, for it is known from his holy books that he was superbly eloquent, yet here he brought himself down to simple language; therefore it is proper to believe that he had a profound intention in this; and a man of faith will abound with blessings[32], Amen, so be His will.

References [ edit ]

Tale 1: The Lost Princess [ edit ]

On the way[1]I told [such] a story that whoever heard it had a thought of teshuvah, return. And this is the story.

[The Princess Is Lost] [ edit ]

Once, there was a king. The king had six sons and one daughter. The daughter was very dear to him, and he would cherish (in other words, love) her exceedingly and play with her very much.

One time, while he was together with her on a certain day he became angry with her and the words, "Let the Not-Good take you away!" escaped from his mouth. At night she went to her room; in the morning no one knew where she was. Her father (the king) was very afflicted and went here and there looking for her. The viceroy [lit. second in kingship] arose because he saw the king was very distressed, and asked to be given an attendant, a horse and money for expenses, and he went to search for her. He searched hard for her, for a very long time, until he found her. (Now he tells how he searched for her until he found her.)

[The Viceroy Seeks Her a Long Time, Until He Finds Her] [ edit ]

He went a long time, in deserts, fields and forests, and was seeking her quite a long time. He was going around in desert area and saw a way from the side. He decided, "Since I have been going for such a long time in the wilderness and cannot find her, I will follow this path; maybe I will reach a settled area." He went for a long time.

Later on he saw a castle and many soldiers standing around it. The castle was very beautiful, with the soldiers standing around it in fine order. He was afraid of the soldiers lest they not let him enter. He decided, "I will go and try," and he left the horse and went to the castle. They let him [enter], and did not hinder him at all, so he went from room to room, and they did not stop him. He came to a palace and saw the king sitting there with a crown and many soldiers standing around him. And many were playing on instruments for him and it was very pleasant and beautiful there. And [neither] the king nor any of them asked the viceroy a thing. And he saw there delicacies and good foods, and he went and ate, and went and lay down in a corner to see what would be done there.

He saw that the king called for the queen to be brought, and they went to bring her. And there was a great commotion and a great celebration, and the musicians played and sang vigorously because they were bringing the queen. And they placed a throne for her and seated her next to him. And she was the king's daughter, and he (the viceroy) saw her and recognized her. Later, the queen glanced and saw someone lying in a corner. She recognized him and rose from her throne, went to him, touched him and asked him, "Do you recognize me?" And he answered her, "Yes, I know you. You are the king's daughter who was lost."

[The Princess's Advice; the Viceroy Fails] [ edit ]

He asked her, "How is it that you've come here?" She answered him: because that utterance slipped out from her father (namely, that "the Not-Good should take you"), and here, this is the place that is Not-Good." He told her that her father was very distressed, and that he had been searching for many years. And he asked her, "How can I take you out?" She answered him, "You cannot take me out unless you choose for yourself a place and remain there for one year; and the entire year you must yearn for me, to take me out; and whenever you have free time you must only yearn, ask and hope expectantly to take me out, and you must fast. And on the last day of the year you must fast and you must not sleep the entire twenty-four hour period [lit. from period to period]." He went and did so, and at the end of the year on the last day he fasted and did not sleep, and he arose and went there (that is, to the king's daughter, to take her out). He beheld a tree; on this tree grew very beautiful apples. He had a big craving for it and he went and ate from them. As soon as he ate the apple, he fell down and sleep overtook him, and he slept a very long time. His attendant tried to wake him, but he could not be awakened at all.

Later he awoke from his sleep and asked the attendant, "Where am I in the world?" He [the attendant] told him the whole story. "You have been sleeping a very long time. It is already several years. And I have sustained myself from the fruit." He [the viceroy] agonized very much, and went there and found her there (that is, the king's daughter). She lamented to him very much. "If you would have just come on that day you would have taken me out of here, and because of one day you lost. (In other words, because you could not restrain yourself one day and you ate the apple, because of that you lost.) In truth, not to eat is a very difficult thing, especially on the last day, when the evil inclination becomes very strong. (That is, the king's daughter said to him that now she would make the prohibition more lenient, and he would not be forbidden to eat, because it is a hard thing to abide by, etc.) Therefore choose for yourself a place again, and also stay there a year, as before, and on the last day you will be permitted to eat — only, do not sleep, and do not drink wine so that you will not sleep, because the main thing is sleep." He went and did so.

On the last day he was going there, and he saw a running spring, and its color was red and the smell was of wine. He asked the servant, "Have you seen? This is a spring, and there ought to be water in it, but its color is red and the smell is of wine!" And he went and tasted from the spring. He immediately fell down and slept many years, until seventy years. There were many troops going along, with their trains that follow behind them, and the servant hid himself because of the soldiers. After that went a carriage and covered wagons, and there sat the king's daughter. She stood next to him, went down and sat next to him and recognized him. And she tried very much to wake him, but he could not be woken. She started to lament over him, that "so many, so many great efforts and toils you tortuously made these many, many years in order to take me out, and for one day, when you could have taken me out, you completely lost," and she cried very much about this. She said, "It is a great pity on you and on me, that I am here such a long time and cannot go out," etc. Afterwards she took the scarf off her head, and wrote on it with her tears and laid it down next to him, and stood up and sat in her carriage and rode away.

[The Princess's Lament; How She Can Yet Be Found] [ edit ]

Afterwards he awoke and asked the attendant, "Where am I in the world?" He told him the whole story, and that many troops passed through there, and that the carriage was here, and that she [the king's daughter] screamed, "It is a great pity on you and on me" etc. as before. Meanwhile, he glanced and noticed the scarf lying next to him. He asked, "Who is this from?" He answered him, "She left it behind and wrote on it with her tears." He took the scarf and raised it up against the sun and began to see the letters. He read what was written there: her lamentation and her cries, as mentioned; and (it was written there) that now, she is no longer in the castle; he should just search for a golden mountain and a pearl castle; "There, you will find me." He left the attendant behind and went alone to seek her. And he went and sought her for many years. He decided that in a settled area there cannot be a golden mountain and a pearl castle, because he was an expert in the world map [which is called kroinikes/a chronicle]. "Therefore I will go in the deserts." He went searching for her in deserts for many years.

Afterwards he noticed a very large man whose largeness was beyond human bounds and he was carrying a large tree, so large that in a settled area such a large tree would not exist, and he [the giant] asked him, "Who are you?" He answered him, "I am a man." He was amazed and said, "I have been in the wilderness such a long time now, and I have never seen a man." He told him the whole story mentioned above and that he's looking for a golden mountain and a pearl castle. He replied to him, "It certainly does not exist." And he dissuaded him and said to him, "They have convinced you with nonsense, because it certainly does not exist." He started to weep very much (the viceroy cried very much and said), "With certainty it does exist, in some place." But he dissuaded him and said, "Certainly they have convinced you with nonsense." He said, "Certainly it exists somewhere!" He said to him, "In my opinion it is nonsense, but because you are so stubborn, look — I am the appointee over all the animals. I will act for your sake and summon all the animals. Since they run all over the world, maybe one of them will know of that mountain and that castle." He summoned all the animals from small to large, all sorts of animals, and asked them. They all replied that they had not seen. He said to him, "See, they have talked nonsense into you. If you want to listen to me, turn back, because certainly you will not find [it], because it does not exist in the world." But he pressed him very much and said, "It must surely indeed be!" He said to him, "Look, I have a brother in the wilderness and he is the appointee over all the birds. Maybe they will know, since they fly high in the air. Maybe they have seen this mountain and the castle. Go to him, and tell him that I've sent you to him."

He went many, many years seeking him [the appointee over the animals] and again found a very large man, as before, and he also carried a large tree and also questioned him as before. He answered him with the whole story and that his brother had sent him to him, and he too dissuaded him [the viceroy] since, "This certainly does not exist;" and the viceroy also disputed with him, "It certainly does exist!" He told him (this man told the viceroy), "I am the appointee over all the birds; I will summon them; maybe they will know." He called up all the birds and asked all of them, from small to large. They answered him that they do not know of the mountain and the castle. He told him, "Don't you see it is certainly not here in the world? If you will listen to me, turn back, because it certainly is not here." And he pressed him and said, "It certainly is here in the world!" He told him, "Further in the wilderness is my brother; he is appointee over all the winds and they run over the whole world; perhaps they know."

He went many, many years seeking him and again found a large man, as before, who was also carrying a large tree and also questioned him, as before. He also answered him with the whole story, as before. He also dissuaded him, and the viceroy implored him likewise. He said to him (this third man to the viceroy) that he would act for his sake and summon the winds and ask them. He called them and all the winds came and he asked all of them. Not one of them knew of the mountain and the castle. He said to him (the third man to the viceroy), "Don't you see that you have been told nonsense?" The viceroy began to cry very much and said, "I know it surely does exist!"

Just then, he saw that another wind had arrived. The appointee became angry with him. "Why have you so delayed in coming? Didn't I decree that all the winds should come? Why didn't you come with them?!" He answered him, "I was delayed because I had to carry a king's daughter to a golden mountain with a pearl castle." He was overjoyed (the viceroy was very happy that he now merited hearing what he desired.) The appointee asked the wind, "What is valuable there?" (That is, "What things are precious and important there?") He said to him, "There, everything is very dear."

The appointee over the winds replied to the viceroy, "Since it is such a long time that you have been searching for her, and you have spent so much effort, and perhaps you will now have a hindrance due to money, therefore I will give you a vessel, [such] that when you put your hand into it, you will get money from there." And he summoned the wind to carry him there. The storm wind came and carried him there and brought him to the gate, and standing there were soldiers who did not let him enter the city. He put his hand into the vessel and took out money and bribed them and went into the city. It was a beautiful city. And he went to a man of means and rented food and lodging for himself, for one must remain there, for one needs to see with wisdom and intellect in order to take her out. (And how he took her out, he did not tell.) (But) in the end, he took her out. Amen, Selah.





Tale 2: The Emperor and the King [ edit ]

Tale 2: The Emperor and the King [ edit ]

[Introduction; the Betrothal] [ edit ]

A tale. Once there was an emperor [keisar, Caesar]. The emperor had no children. And there was also one king; the king also had no children. The emperor let himself wander the earth searching: perhaps he would find some solution or treatment so that he would have children. The king also let himself travel the world. The two of them came together at one inn and they did not recognize each other. The emperor recognized in the king that he had royal mannerisms and he asked him, and he acknowledged to him that he was a king. The king also recognized in the emperor that he had royal customs, and he also acknowledged it to him. They told each other that they were traveling for children. They enacted between them that if they would come home and their wives would bear one a boy and one a girl, they would match them. The emperor traveled home and had a daughter and the king traveled home and had a son — and the match was forgotten by them. The emperor sent his daughter to study. The king also sent his son to study. They both arrived at the same teacher; they liked each other very much. They agreed between themselves to marry each other. The prince took a ring and placed it on her hand; they were espoused.

Afterwards, the emperor sent for his daughter and brought her home. The king also sent for his son and also brought him home. Matches were suggested for the emperor’s daughter, but she was not interested in any match on account of the bond she had already made with the king’s son. The king’s son yearned for her greatly, and the emperor’s daughter was also constantly sad. The emperor would walk her through his courtyards and palace, showing her her greatness, but she was always sad. The king’s son yearned for her so much that he became ill, and no matter how much he was asked, "Why are you ill?" he did not want to say. They asked the one who served him, "Maybe you can clarify by him?" He answered them, "I know," because the one who served him was with him there where he learned. He told them (that is, the servant told them why he was sick). The king remembered that he had already long ago made a match with the emperor, so he went and wrote to the emperor that he should prepare himself for the wedding, for the match had indeed been made long ago, as mentioned. And the emperor no longer wanted the match, but he could not brazenly refuse. The emperor wrote that the king should send his son to him, in order for him to see if he could rule countries; then he would give him his daughter. The king sent his son to him. The emperor sat him down in a room and gave him papers of government matters in order to see if he could lead a country. The king’s son was deeply yearning to see her, but he could not see her.

Once time, while he was walking along a wall of mirror, he saw her and fainted. She came to him and roused him, and she told him that she does not want any other match because of the bond she already had with him. He said to her, "What can we do? Your father does not want it." She said, "Nevertheless;" she would save herself just for him. Then they took counsel: they would let themselves go by sea. So they rented a ship and set out on the sea; they traveled on the sea. Afterwards they wanted to come ashore, and they came ashore. There was a forest there, and they went into it. The emperor’s daughter took the ring and gave it to him, and she lay down to sleep. Afterwards, the king’s son saw that she would soon get up, so he put the ring next to her. Then they went to the ship.

[The Couple Get Lost] [ edit ]

Meanwhile, she remembered that they had forgotten the ring there, so she sent him after the ring. He went there, but could not find the place. He went further and still could not find the ring. He went seeking the ring from one place to another place, until he got lost and was unable to return. She went looking for him and she too got lost. He was going along and getting further and further astray. Then he saw a path and he entered a settled area. He had nothing to do, so he became a servant. She too went and got lost. She decided she would sit by the sea. She went to the shore of the sea, and there were fruit trees there. She settled there, and during the day she would go along the sea; perhaps she would find some passersby. And she sustained herself on the fruit, and at night she would climb up a tree to be protected from wild beasts.

[The Merchant’s Son Finds the Emperor’s Daughter] [ edit ]

The day came to pass, when there was a big merchant — a very big merchant — who had commerce throughout the entire world. And he had an only son. And the merchant was now old. Once the son said to his father, "Being that you are already old and I am still very young and your trustees do not supervise me whatsoever, what will happen? — You will die, and I will be left alone; I will not at all know what to do. So give me a ship with wares so that I can set out to sea in order to be experienced in commerce." The father gave him a ship with wares, and he went to countries and sold the wares and purchased other wares and was very successful. While he was at sea he noticed the trees where the emperor’s daughter was dwelling. They thought that it was a settlement; they wanted to go there. When they came near, they saw that they were trees; they wanted to go back.

Meanwhile, the merchant’s son looked in the sea and saw a tree there upon which was the appearance of a human being. He thought that perhaps he was misleading himself, so he told the other men who were there. They too looked and also saw the appearance of a human on the tree. They decided to draw near there. They sent a man with a small boat, and they looked in the sea in order to guide the scout so that he could hit the tree. The emissary went there and saw that sitting there was a human, and he told them. He himself [the merchant’s son] went there and saw her sitting there (that is, the emperor’s daughter) and he told her to come down. She said to him that she does not want to enter the ship unless he promises that he will not touch her until he arrives home and marries her lawfully. He promised her, and she entered with him into the ship. He saw that she could play musical instruments and speak several languages, and he rejoiced that she chanced upon him.

Afterwards as they began drawing near his house she said to him that the proper thing would be that he goes home and informs his father, relatives, and good friends, that since he is bringing such a precious woman they should all come out to greet her, and after that he would know who she is. (Because previously she had also made a condition with him that he should not ask her who she is until after the wedding, at which time he would know who she is.) He agreed to this. Further she said to him, "The proper thing is also that you should inebriate all the mariners who operate the ship, to let them know that their merchant is getting wed with such a woman," and he accorded with her. So he took very fine wine that he had on board the ship and gave it to them; they got very drunk, and he went home to inform his father and friends. And the sailors were drunk and went out from the ship and they fell and lay drunk.

[The Emperor’s Daughter Flees From the Merchant’s Son] [ edit ]

While they were preparing themselves to go greet her with the entire family, she went and untied the ship from the shore, spread the sails and was away with the ship. And the entire family came to the ship and found nothing. The merchant was enraged at his son, and the son cried out, "Believe me! I brought a ship with wares!" etc. — but they see nothing. He said to him, "Ask the sailors!" So he went to ask them, but they lay drunk. Afterwards the sailors got up, and he asked them, but they knew nothing at all about what happened to them. They only knew that they had brought a ship with all the aforementioned, but they don’t know where it is. The merchant was very angry at his son and banished the son from his home so that he should not appear before him. The son went away wandering about. And she (that is, the emperor’s daughter) was going on the sea.

[The King by the Sea Finds the Emperor’s Daughter] [ edit ]

The day came to pass when there was a king who had built himself a palace by the sea, for it pleased him there because of the sea air and because the ships go there. And the emperor’s daughter was going on the sea and came near to this palace of the king. The king took a look and he saw the ship going without a crew and no one was there. He thought he was deceiving himself. He ordered his men to look, and they also saw. And she came closer to the palace. She decided: what does she need this palace for? — and she started to turn around. The king sent and brought her back [from her ship which she had turned around] and brought her into his home. Now, this king did not have any wife, because he could not choose for himself, because whoever he wanted did not want him and vice versa. When the emperor’s daughter came to him she told him to swear to her that he would not touch her until he legally marries her, and he swore to her. She told him that it would be right to not open her ship and to not touch it; to just let it stand like that in the sea until the wedding, in order that everyone would then see the vast wares she had brought, so that they should not say that he had taken a woman from the market. He promised her so.

So the king wrote to all the countries to all come to the wedding. And he built a palace for her sake, and she commanded that they bring her eleven daughters of nobility to be with her. The king ordered, and they sent her eleven daughters of very high noblemen, and they built each one an individual palace, and she also had an individual palace. They would gather unto her; they would play musical instruments and play with her.

Once, she told them she would go with them on the sea. They went with her and were playing there. She told them she would honor them with good wine that she had. She gave them from the wine that was in the ship; they became drunk, fell down and remained lying. She went and unbound the ship, spread out the sails and fled with the ship. The king and his people took a look and saw that the ship was not there, and they were very panicked. The king said, "See to it that you do not tell her suddenly, for she would have great distress (for, the king did not know that she herself had fled with the ship; he thought she was in her room), and she might think that the king had given the ship to someone. Rather, they should send her one of the young noblewomen to tell her tactfully. They went to one room and found no one. And likewise in another room they also did not find anybody, and so on in all eleven rooms they also found nobody. They decided (the king and his people) to send her an elderly noblewoman at night to tell her. They came to her room and also found nobody, and they were very terrified. Meanwhile, the fathers of the young noblewomen saw they were not having letters from their daughters; they were sending letters and got no letters back. They personally got up and all went to them, and did not find any of their daughters. They were enraged and wanted to send the king to his death, for they were the royal ministers. However, they came to the decision, "What is the king guilty of that he should be sent to death? — the king transgressed as a victim of circumstance." They agreed to remove him from kingship and drive him out. They deposed him and exiled him; he went on his way.

And the emperor’s daughter who had fled was faring with the ship. Later, the young noblewomen awoke and began to play with her again as before, for they were not aware that the ship had already departed from the shore. Then they said to her, "Let’s go back home!" She answered them, "Let’s stay here a bit longer." Afterwards there arose a storm wind and they said, "Let’s go back home!" She informed them that the ship had already long left from the shore. They asked her, "Why have you done this?" She told them she was afraid the ship might be wrecked because of the storm wind; therefore she had to do so. They were faring on the sea, the emperor’s daughter with the eleven noblewomen, and were playing musical instruments, and they came across a palace. The daughters of nobility said to her, "Let’s approach the palace!" But she did not want to; she said that she also regretted having approached the previous palace (of the king who wanted to marry her).

[The Emperor’s Daughter Meets Twelve Pirates] [ edit ]

Later, they saw some kind of island in the sea, and they drew near there. There were twelve pirates there; the pirates wanted to kill them. She asked, "Who is the superior amongst you?" They showed her. She said to him, "What do you do?" He told her they were robbers. She said to him, "We too are robbers. Only, you rob with your might, and we rob with shrewdness, for we are learned in languages and play musical instruments. Therefore what will you win if you kill us? Better to take us for wives and you will have great wealth too;" and she showed them what was on the ship (for the ship belonged to the trader’s son, with his great wealth). The pirates agreed to her words. The pirates also showed them their wealth, and brought them to all their places. And it was agreed between them that they should not marry them all at one time, but only one after the other; and a selection should be made to give each one such a noblewoman as befits him, according to his greatness.

Afterwards she told them that she would honor them with very good wine which she has on board the ship, which she does not use at all; only, the wine is kept in store by her until God brings her her match. She gave them the wine in twelve goblets and said that all of them should drink to each twelve. They drank, got drunk and collapsed. She called out to the other noblewomen, "Go and each of you kill your man." They went and killed off all of them. And they found enormous wealth there, such as cannot be found with any king. They decided that they should not take any copper or silver, only gold and precious stones, and they threw out from their ship things which are not so important, and loaded up the entire ship with precious things, with the gold and precious stones that they found there. And they came to a decision to no longer go dressed as women, and they sewed men’s clothing for themselves — German style — and went with the ship.

[The Bald King Prince; the Emperor’s Daughter is Crowned] [ edit ]

And the day came to pass, and there was a king. The king had an only son, and he had made him a wedding and had transferred the kingdom to him. Once, he said to his father he would go on a leisurely trip with his wife on the sea so that she become accustomed to the sea air, lest at some time they would have to flee on the sea. The king’s son went with his wife and with the royal ministers and set out on a ship, and they were very merry there and played freely. Later they said they would all take off their clothes; they did so, and nothing remained on them except their shirts. And they urged everybody who could, to climb up to the mast. The prince climbed up on the mast. Meanwhile, the emperor’s daughter approached with her ship and saw this ship (of the prince with the ministers). Initially, she was afraid of going there, then she came a bit closer; she saw that they were playing intensely, so she understood that they were not pirates. She began drawing closer.

The emperor’s daughter announced to her retinue, "I can throw that bald-head guy down into the sea (that is, the prince, who was climbing up the mast)!" For the prince had a bald head. They said to her, "How is that possible? We are very far from them!" She answered them: she has a burning-lens, and with it she will cast him down. And she decided she would not knock him down until he reaches the very top of the mast, because as long as he was in the middle of the mast, were he to fall he would fall into the ship, whereas when he reaches the top then when he falls he will fall into the sea. She waited until he was up on the top of the mast. She took the burning lens and held it facing his brain until it burned his brain. He fell down into the sea. When he fell down there was a great commotion there (on the ship) and they did not know what to do. How could they return home? For the king would die of heartbreak. They decided to go to the ship that they saw (that is, to the ship of the emperor’s daughter); perhaps there would be some doctor there on board who could give them a solution. They drew close to the ship and told them (namely, the people who were on the emperor’s daughter’s ship) that they should not have any fear whatsoever for they [the men of the king’s ship] would not do any thing at all to them, and they asked, "Maybe you have here a doctor who can advise us?" And they told the whole story and how the prince had fallen into the sea.

The emperor’s daughter instructed [them] to draw him out of the sea. They went and found him and took him out. The emperor’s daughter took his pulse with her hand and said his brain had been burnt. They went and tore open his brain and saw it was as she had said, and they were awestruck (that is, it was a great novelty to them how the doctor, that is, the emperor’s daughter, had been so correct). And they requested that she go together with them to their home; she would be doctor to the king and would be very esteemed by him. She did not want to, and she said that she was not a doctor at all, only she knows such things. Now, the people of the prince’s ship did not want to return home; the two ships went together. It pleased the royal ministers very much that their queen (that is, the wife of the prince) should take the doctor (that is, the emperor’s daughter who was going dressed as a male and they thought that it was a doctor): for they saw she was exceedingly wise, therefore they wanted their queen (who was the wife of the prince who died) to marry the doctor (that is, the emperor’s daughter) and he would be their king. And their old king (that is, the father of the king) they would kill. Only, they were ashamed to tell the queen that she should marry a doctor. But the queen too was pleased to marry the doctor, only, she feared the country — perhaps they would not want him to be king. They came to the decision to make balls (that is, banquets) so that while drinking, at a time of merriment, they would be able to talk about it. They made a ball for each one of them on a separate day.

When the day came for the ball of the doctor (that is, the emperor’s daughter) he gave them of his aforementioned wine that he had and they got drunk. When they were merry, the ministers said, "How beautiful it would be if the queen would marry the doctor!" The doctor (that is, the emperor’s daughter) replied, "It would surely be very beautiful! If only they said this with a not drunken mouth!" The queen also replied, "It would be very beautiful for me to marry the doctor! If only the country would agree to it!" The "doctor" repeated, "It would surely be very beautiful! If only they proposed this with not drunken mouth!" Afterwards, when they sobered up from their drunkenness, the ministers remembered what they had said and were embarrassed before the queen for having said such things. But they decided: the queen herself had also said it! And the queen too was embarrassed before them, but she decided: they themselves had also said it! Meanwhile, they began to talk about it, and so it was agreed; they betrothed — the queen with the doctor (that is, with the emperor’s daughter whom they thought was a doctor, as mentioned) — and they went home to their country. When the country saw them coming, they rejoiced greatly, since it had been a long time since the prince was away with the ship. And they did not know where he was, and the old king had meanwhile died before they arrived. Meanwhile they noticed that their prince — who was their king — was not there. They (that is, the country) asked, "Where is our king?" They told them the whole story, that the prince had long been dead now, and that they had already taken a new king, who was accompanying them (that is, the "doctor" who was emperor’s daughter). The countrymen were very happy that they had received a new king.

[The Wedding and Conclusion] [ edit ]

The king (that is, the emperor’s daughter) ordered to announce in all countries that whosoever was present anywhere — foreigner, guest, refugee or exiled — should all come to his wedding. Not a single one should be absent. They would receive great gifts. And the king (that is, the emperor’s daughter) also commanded to make fountains all around the city, so that anyone who wanted to drink would not have to go away to get a drink, but would be able to find a fountain next to him. And the king (that is, the emperor’s daughter) also ordered for his picture to be drawn next to every fountain, and to station guards to watch for anyone coming along and looking hard at the picture (that is, at the portrait of the king, who was the emperor’s daughter, as mentioned) and making a bad face [as someone who looks at something and is shocked or saddened]; they should grab him and put him in prison. All this was done. And these three men came along — that is, the first prince, who was the true groom of the emperor’s daughter (who had become king there), the merchant’s son (who had been banished by his father on account of the emperor’s daughter who had fled from him with the ship and all its merchandise), and the deposed king (also on account of her, who had fled from him with the eleven daughters of nobility, as mentioned). And each of the three recognized that this was her picture, and they gazed intensely and remembered and became very anguished. They were caught and placed in prison.

At the time of the wedding, the king (that is, the emperor’s daughter) commanded to bring the captives before him. The three were brought and she recognized them, but they did not recognize her, since she was dressed like a man. The emperor’s daughter spoke up and said, "You, king (that is, the exiled king, who was one of the prisoners) — you were deposed on account of the eleven daughters of nobility who were lost. Take back your daughters of nobility. Return home to your country and to your kingdom." (Because the eleven daughters of nobility were there with her here.) "You, merchant (that is, first she spoke to the deposed king; now she turned to speak to the merchant, that is, the merchant’s son) — you were banished by your father on account of the ship with its merchandise that was lost from you. Take back your ship with all the merchandise. And for your money being out so long, you now have a much greater wealth on the ship, many, many fold more than there was before" (for the same ship with all the merchandise belonging to the merchant’s son, with which she had fled, was still with her in its entirety, and in addition to this was all the wealth which she had taken from the pirates, which was extraordinary wealth, many, many fold more). "And you, prince (that is, the first prince who was truly her groom) — come here and let’s go home." They returned home. Amen and Amen.





Tale 3: The Son Who Could Not Walk [ edit ]

[The Son's Trip to Leipzig, and Ambush by Robbers] [ edit ]

A tale. Once there was a sage. Before his death he called his sons and family and left them a will: that they should water fruit trees [ilanoth]. "You may engage in other needs as well, but this you must constantly do: water trees." Afterwards the sage passed away and he left children. And he had one son who could not walk; he could stand, but he could not walk. His brothers would give him his needs for livelihood, and they gave him so much that he had leftover. He would save up for himself bit by bit whatever remained beyond his needs, until he had amassed a certain amount. He then came to the decision, "Why should I get a stipend from them? Better that I begin some commerce." And though he could not walk, he came up with the solution to hire a carriage, an assistant (ne'eman, lit. faithful or trusted one) and a wagon-driver and to travel with them to Leipzig[2], and he would be able to conduct trade even though he could not walk. When the family heard this, it pleased them very much, and they also said, "Why should we give him subsistence? Better to let him make a livelihood." And they lent him more money so that he could conduct trade.

Thus he did; he hired a carriage, an assistant and a wagon-driver, and he set out, and they came to an inn. The assistant said that they should spend the night there, but he did not want to. They pleaded with him, but he was stubborn with them. They traveled away from there and got lost in a forest and thieves ambushed them. And the thieves had come about according to a story: There was once a famine. Someone came to the city and proclaimed: Whoever wants food should come to him. Numerous people came to him. When he saw that the men who came to him were not useful to him he would reject them. To one he would say, "You can be a craftsman," while to another he said, "You can be a miller." And he chose only intelligent youths, and went with them into the forest and proposed to them that they become thieves: "Being that from here there are roads to Leipzig, to Breslau [a city in Germany] and to other places, merchants travel through here. We will rob them. We will have money." (So did the thief who had earlier made the proclamation in the city tell them.) The thieves ambushed them (that is, the one who could not walk and his men, namely the assistant and the wagon driver). The assistant and the wagon driver were able to flee and they fled; and he was left on the wagon. The thieves came to him and took from him the chest of money and asked him, "Why are you sitting?" He replied he could not walk. And they stole the chest and the horses, and he remained on the carriage.

The assistant and the wagon-driver (who had fled away) came to the decision that inasmuch as they had taken out loans from feudal landlords [poritzes], why should they return home where they could be placed in chains? Better to remain there (where they had fled) and be an assistant and wagon-driver there. Now, the one who could not walk, who remained on the wagon, as long as he had the dry bread that he had brought from home, he ate it. Then when it ran out and he had nothing to eat, he thought about what to do. He threw himself out of the carriage to eat grass. He slept alone in the field and was frightened and his strength was so taken from him that he could not even stand, only crawl, and he would eat the grass that was around him. And as long as he could reach grass and eat, he would eat there, and when the grass around him ran out so that he could no longer reach, he crawled further away and ate again. Thus he ate grass for a time.

[The Son Finds a Diamond Having Four Charms] [ edit ]

Once, he came to an herb the likes of which he had never eaten before. This herb pleased him very much, because he had been eating grasses for a long time, so he knew them very well, and such an herb he had never seen before. He came to the decision to tear it out with its root. Under the root was a diamond. The diamond was quadrangular [Yid. firekig, Heb. meruba`] and each side had in it a different segulah [a charm or special ability]. On one side of the diamond it was written that whoever grasps that side, it would take him where day and night meet together, that is, where the sun and the moon gather in unison. When he tore out the herb with its root (which is where the diamond was) it happened that he grasped that side (that is, the side which the segulah of it was it would take him to the place where day and night come together). It took him there, where day and night come together. He looked around and now he was there!

He heard the sun and the moon talking, and the sun was complaining before the moon, "Inasmuch as there is a tree that has many branches, fruits, and leaves, and each of its branches, fruits, and leaves has a segulah — one is conducive [mesugal] to having children, another is conducive to livelihood, another is conducive to healing this sickness, another is conducive for another sickness; each tiny bit [pitsel] of the tree is conducive to something else — this tree should have been watered, and if it would be watered, it would be very specially potent [mesugal]. But not only do I not water it, I shine on it too and dry it out."

The moon answered and said, "You worry about others' worries. I'll tell you my worry. Inasmuch as I have a thousand mountains, and around the thousand mountains are another thousand mountains, and that [lit. there] is a place of demons, and the demons have chicken-like feet — they have no strength in their feet, so they take strength from my feet and because of this I have no strength in my feet. And I have a powder (that is, a dust) that is a cure for my feet, but a wind comes and carries it away."

The sun responded, "That is what you worry about?! I will tell you a cure. Inasmuch as there is a path, and many paths branch off from that path: One is the path of the tzaddikim [righteous]. Even someone who is a tzaddik here, the dust from that path is sprinkled underneath each his steps, so that with each step he is stepping on that dust. Another is the path of heretics. Even someone who is a heretic here, the dust of this path is sprinkled underneath each of his steps, as mentioned. And there is the path of the insane. Even someone who is insane here, the dust of this path is sprinkled underneath each of his steps, as mentioned. And so there are several paths. And there is a different path, being that there are tzaddikim who accept suffering upon themselves, the landlords march them in chains, and they have no strength in their feet: dust from this path is sprinkled underneath their feet so that they have strength in their feet. So go there, for there is plenty of dust there and you will have healing for your feet." (All this did the sun say to the moon.) And he heard all this. (That is, the one who had no strength in his feet heard all this.)

[The Son Is Healed, and the Robbers Repent] [ edit ]

Meanwhile, he looked at the diamond on another side and saw that it was written there that whoever grasps that side, it would bring him to the path from which many paths go out (namely, the path mentioned above, of which the sun informed the moon). He grasped that side and it carried him away to there (that is, to the path). He placed his feet on the path whose dust was healing for the feet and he was immediately healed. He went and took the dust from all the paths and bound each dust separately in a bundle. (Namely,) he bound the dust from the path of the righteous separately, and likewise the dust of the remaining paths he bound separately; so he made himself bundles from the powders and took them with him. And he came to a decision and went to the forest where he was robbed. When he arrived there, he chose a tall tree near the path from which the thieves go out to rob. And he took the dust of the righteous and the dust of the insane and mixed them together, and spread them on the path. And he went up the tree and sat there to see what would happen with them.

He saw the robbers going out, having been sent out by the elder robber (mentioned above) to rob. When the robbers came to that path, as soon as they took a step on the powder they became tzaddikim and began to cry out for their years and days for having robbed until then and having killed numerous souls. But since it was mixed there with the powder of the insane, they became insane tzaddikim and began to argue with each other. One said, "Because of you we killed," and another said, "Because of you!" So did they argue until they killed each other. The elder robber sent more robbers, and it was also as before and they also killed each other. And so it was each time until they were all killed off, until he (namely the one who previously had no strength in his feet, who was up in a tree) understood that there were none remaining of the robbers except for him alone (namely the elder robber who commanded them all) and one other. He went down from the tree and swept up the dust from the path, and sprinkled only dust from the path of the righteous, and went to sit in the tree again.

Now, the elder robber was very puzzled that he had sent all the thieves and none of them had returned. He decided to go personally with the one that still remained with him. And as soon as he came onto the path (where the son mentioned above had sprinkled the dust of the righteous by itself), he became a tzaddik. He began to cry out to the other bandit over his soul [Heb. nafsho; Yid. seine yar un tag, his years and days], over how he had murdered so many souls and robbed so much. And he tore graves and was penitent and very remorseful. When he (the son who was sitting in the tree) saw he had remorse and was very penitent, he came down from the tree. As soon as the robber noticed a person he began to cry out, "Woe to me! I have done this and that! Woe! Give me penance!" He answered him, "Return to me the chest that you robbed from me." For, it was written by them on all the stolen goods, when it was stolen and from whom. He said to him, "I will immediately return it to you! I will even give you the troves of stolen goods that I have! Just give me penance!" He said to him, "Your penance is just to go into the town, call out and confess, 'I am the one who made the proclamation at that time [during the famine, that whoever wants food should come to me] and made many robbers, and I murdered and robbed many souls.' That is your penance." The robber gave him all his troves, and went with him into the city and did so. Judgment was passed in that town that since he had murdered so many souls, he should be hanged, so people would know: meaning, so that others would be edified.

[To the Two Thousand Mountains with the Demons] [ edit ]

After this he (that is, the one who previously had no strength in his feet) decided to go to the two thousand mountains (mentioned above) to see what takes place there. When he arrived there he stood far from the two thousand mountains, and he saw there were many, many millions and billions of demon families, for they are fruitful and they multiply and they have children as do humans, so they are very numerous. And he saw their kingship sitting on a throne, upon which no one born of a woman (meaning, no human) had ever sat on such a throne. And he saw how they make scoffery: one tells over that he had harmed someone's baby, another tells how he had harmed someone's hand, another tells how he had harmed someone's foot, and other such scoffery.

Meanwhile, he noticed a father and mother [demon] walking and weeping. They were asked, "Why are you weeping?" They answered: They have a son, whose routine was he would go his way and would return at the same time, but now it has been a long time and he still has not come. They were brought before the king. The king ordered to send messengers throughout the world to find him. As they were returning from the king, the parents met up with someone who used to go together with their son. He asked them, "Why are you weeping?" They told him. He answered them, "I will tell you. Being that we had a little island at sea, which was our territory — the king to whom this island pertained went and wanted to build palaces there and had already laid a foundation. Your son said to me that we should harm him. We went and took away the king's strength. He got involved with doctors but they could not help him so he started getting involved with sorcerers. There was one sorcerer there who knew his family. He did not know my family, therefore he could not do anything to me — but he knew his family, so he seized him and is torturing him severely." They brought him (that is, the demon who was telling all this) to the king and he told it over before the king too. The king said: "Let them return the strength to the king [to whom the island pertained]!" He replied, "There was someone by us who had no strength and we have given away the strength to him." The king said, "Let them take that strength away from him and return it to the king!" They answered him: He has become a cloud (that is, the demon to whom they have given away the king's strength has become a cloud). The king said that they should, "Summon the cloud and bring it here." They sent an emissary for him.

[How a Demon Becomes a Cloud] [ edit ]

He (namely, the one who previously had no strength in his feet, who has witnessed all this) decided, "I will go ahead and see how these people [i.e. these demons] become a cloud." He followed the emissary and came to the city where the cloud was. He asked the townspeople, "Why is it [such] a cloud here in town?" They answered him, "Here in town it is just the opposite; never a cloud here. Only for while has such a cloud enveloped the city." And the emissary came and summoned the cloud; it went away from there. He (that is, the one who previously had no strength in his feet) decided to follow them to hear what they were saying. He heard the messenger ask him, "How did it come to be, that you became a cloud here?" He answered him, "I'll tell you a story.

[The Sage-Elder Has No Fear of the Demons] [ edit ]

"Once, there was a sage (Heb. an elder). And the emperor [keisar, Caesar] of the country was a big heretic, and he made the entire country into heretics. The sage went and summoned his whole family and said to them, 'Surely you see that the emperor is a big heretic and has made the entire country into heretics, and some of our family he has already made into heretics. Therefore let us set out for the wilderness so that we will be able to remain in our faith in God, blessed be He.' They agreed on this. The sage uttered a [Divine] Name; it brought them to a wilderness. This wilderness did not please him. He again uttered a Name; it took them to yet another wilderness. This wilderness too did not please him. He uttered another [noch] name; again 