Rebbe Nachman's Stories

- עָנָה וְאָמַר: בַּדֶּרֶךְ סִפַּרְתִּי מַעֲשֶׂה שֶׁכָּל מִי שֶׁהָיָה שׁוֹמְעָהּ, הָיָה לוֹ הִרְהוּר תְּשׁוּבָה וְזוֹ הִיא מַעֲשֶׂה בְּמֶלֶךְ אֶחָד, שֶׁהָיוּ לוֹ שִׁשָּׁה בָּנִים וּבַת אֶחָת וְאוֹתָהּ הַבַּת הָיְתָה חֲשׁוּבָה בְּעֵינָיו מְאד וְהָיָה מְחַבְּבָהּ בְּיוֹתֵר וְהָיָה מְשַׁעֲשֵׁעַ עִמָּהּ מְאד פַּעַם אַחַת הָיָה מִתְוַעֵד עִמָּהּ בְּיַחַד בְּאֵיזֶה יוֹם וְנַעֲשָׂה בְּרגֶז עָלֶיהָ וְנִזְרְקָה מִפִּיו דִּבּוּר: שֶׁהַלּא טוֹב יִקַּח אוֹתָךְ בַּלַּיְלָה הָלְכָה לְחַדְרָהּ וּבַבּקֶר לא יָדְעוּ הֵיכָן הִיא וְהָיָה אָבִיהָ מְצַעֵר מְאד וְהָלַךְ לְבַקְּשָׁהּ אָנֶה וָאָנָה עָמַד הַשֵּׁנִי לַמַּלְכוּת, מֵחֲמַת שֶׁרָאָה שֶׁהַמֶּלֶךְ מִצְטַעֵר מְאד וּבִקֵּשׁ, שֶׁיִּתְּנוּ לוֹ מְשָׁרֵת וְסוּס וּמָעוֹת עַל הוֹצָאוֹת, וְהָלַךְ לְבַקְּשָׁהּ וְהָיָה מְבַקְּשָׁהּ מְאד זְמַן מְרֻבֶּה מְאד עַד שֶׁמְּצָאָהּ [עַתָּה מְסַפֵּר אֵיךְ בִּקְּשָׁה עַד שֶׁמְּצָאָהּ].

[The Princess Is Lost] Once, there was a king. On the way I told [such] a story that whoever heard it had a thought of teshuvah, return. And this is the story. 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.)

Sippurei Maasiyot 1:2 · Tales of Rabbi Nachman -- Wikisource

- מַעֲשֶׂה בְּקֵיסָר אֶחָד, שֶׁלּא הָיָה לוֹ בָּנִים גַּם מֶלֶךְ אֶחָד לא הָיָה לוֹ בָּנִים וְנָסַע הַקֵּיסָר עַל הָאָרֶץ לְשׁוֹטֵט לְבַקֵּשׁ אוּלַי יִמְצָא אֵיזֶה עֵצָה וּתְרוּפָה לְהוֹלִיד בָּנִים גַּם הַמֶּלֶךְ נָסַע כְּמוֹ כֵן וְנִזְדַּמְּנוּ שְׁנֵיהֶם לְפֻנְדָּק אֶחָד, וְלא הָיוּ יוֹדְעִים זֶה מִזֶּה וְהִכִּיר הַקֵּיסָר בְּהַמֶּלֶךְ, שֶׁיֵּשׁ לוֹ נִמּוּס [שֶׁל מַלְכוּת] וְשָׁאַל אוֹתוֹ וְהוֹדָה לוֹ שֶׁהוּא מֶלֶךְ גַם הַמֶּלֶךְ הִכִּיר בַּקֵּיסָר גַּם כֵּן, וְהוֹדָה לוֹ גַּם כֵּן וְהוֹדִיעוּ זֶה לָזֶה שֶׁנּוֹסְעִים בִּשְׁבִיל בָּנִים וְנִתְקַשְּׁרוּ שְׁנֵיהֶם בְּאִם שֶׁיָּבוֹאוּ לְבֵיתָם וְיוֹלִידוּ נְשׁוֹתֵיהֶם זָכָר וּנְקֵבָה בְּאפֶן שֶׁיִּהְיוּ יְכוֹלִים לְהִתְחַתֵּן אֲזַי יִתְחַתְּנוּ בֵּין שְׁנֵיהֶם וְנָסַע הַקֵּיסָר לְבֵיתוֹ וְהוֹלִיד בַּת וְהַמֶּלֶךְ נָסַע לְבֵיתוֹ וְהוֹלִיד בֵּן וְהַהִתְקַשְּׁרוּת הַנַּ"ל נִשְׁכַּח מֵהֶם וְשָׁלַח הַקֵּיסָר אֶת בִּתּוֹ לִלְמד גַּם הַמֶּלֶךְ שָׁלַח אֶת בְּנוֹ לִלְמד וְנִזְדַּמְּנוּ שְׁנֵיהֶם אֵצֶל מְלַמֵּד אֶחָד וְהָיוּ אוֹהֲבִים זֶה אֶת זֶה מְאד, וְנִתְקַשְּׁרוּ בֵּינֵיהֶם, שֶׁיִשְּׂאוּ זֶה לָזֶה וְנָטַל הַבֶּן מֶלֶךְ טַבַּעַת וְנָתַן עַל יָדָהּ, וְנִתְחַתְּנוּ יַחַד.

[Introduction; the Betrothal] 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.

Sippurei Maasiyot 2:2 · Tales of Rabbi Nachman -- Wikisource

- מַעֲשֶׂה בְּחָכָם אֶחָד קדֶם מוֹתוֹ קָרָא אֶת בָּנָיו וּמִשְׁפַּחְתּוֹ וְצִוָּה אוֹתָם לְהַשְׁקוֹת אִילָנוֹת גַּם יֵשׁ לָכֶם רְשׁוּת לַעֲסֹק בִּשְׁאָר פַּרְנָסוֹת אֲבָל בָּזֶה תִּשְׁתַּדְּלוּ לְהַשְׁקוֹת אִילָנוֹת אַחַר כָּךְ נִפְטַר הֶחָכָם וְהִנִּיחַ בָּנִים וְהָיָה לוֹ בֵּן אֶחָד שֶׁלּא הָיָה יָכוֹל לֵילֵךְ וְהָיָה יָכוֹל לַעֲמד, רַק שֶׁלּא הָיָה יָכוֹל לֵילֵךְ וְהָיוּ אֶחָיו נוֹתְנִים לוֹ סִפּוּק דֵּי פַּרְנָסָתוֹ וְהָיוּ מַסְפִּיקִים אוֹתוֹ כָּל כָּךְ עַד שֶׁנִּשְׁאַר לוֹ וְהָיָה אוֹתוֹ הַבֵּן [שֶׁלּא הָיָה יָכוֹל לֵילֵךְ] מְקַבֵּץ עַל יָד עַל יָד מִמַּה שֶּׁנִּשְׁאַר לוֹ מִפַּרְנָסָתוֹ עַד שֶׁקִּבֵּץ סַךְ מְסֻיָּם וְיִשֵּׁב עַצְמוֹ: לָמָּה לִי לְקַבֵּל הַסְפָּקָה מֵהֶם ? טוֹב שֶׁאַתְחִיל לַעֲשׂוֹת אֵיזֶה מַשָּׂא וּמַתָּן וְאַף שֶׁאֵינוֹ יָכוֹל לֵילֵךְ יָעַץ בְּדַעְתּוֹ לִשְׂכּר לוֹ עֲגָלָה וְנֶאֱמָן וּבַעַל עֲגָלָה וְיִסַּע עִמָּהֶם לְלַיְפְּסִיק [עיר] וְיוּכַל לַעֲשׂוֹת הַמַשָּׂא וּמַתָּן, אַף שֶׁאֵינוֹ יָכוֹל לֵילֵךְ כְּשֶׁשָּׁמְעוּ הַמִּשְׁפָּחָה זאת, הוּטַב בְּעֵינֵיהֶם וְאָמְרוּ: לָמָּה לָנוּ לִתֵּן לוֹ הַסְפָּקָה ? טוֹב שֶׁיִּהְיֶה לוֹ פַּרְנָסָה וְהִלְווּ לוֹ עוֹד מָעוֹת, כְּדֵי שֶׁיּוּכַל לִנְהג הַמַשָּׂא וּמַתָּן.

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

Sippurei Maasiyot 3:2 · Tales of Rabbi Nachman -- Wikisource

- פַּעַם אַחַת הָיָה מֶלֶךְ וְגָזַר עַל הַמְּדִינָה גֵּרוּשׁ בִּגְזֵרוֹת שְׁמָד שֶׁמִּי שֶׁיִּרְצֶה לִשָּׁאֵר בַּמְּדִינָה יָמִיר דָּתוֹ וְאִם לָאו יִהְיֶה נִתְגָּרֵשׁ מֵהַמְּדִינָה וְהָיוּ קְצָת מֵהֶם שֶׁהִפְקִירוּ כָּל רְכוּשָׁם וַעֲשִׁירוּת שֶׁלָּהֶם וְיָצְאוּ מִשָּׁם בְּדַלּוּת כְּדֵי לִשָּׁאֵר בֶּאֱמוּנָה שֶׁיִּהְיוּ יִשְׂרְאֵלִים וּקְצָת מֵהֶם חָסוּ עַל רְכוּשָׁם וַעֲשִׁירוּתָם וְנִשְׁאֲרוּ שָׁם וְהָיוּ אֲנוּסִים בְּצִנְעָא הָיוּ נוֹהֲגִים דָּת יְהוּדִית וּבְפַרְהֶסְיָא לא הָיוּ רַשָּׁאִים [לִנְהג כְּמוֹ יְהוּדִים].

The King Decrees Forced Conversion upon the Jews Once, there was a king who decreed religious exile over the country: that is, whoever wanted to remain in the country had to convert, otherwise be expelled from the country. There were some who abandoned all their goods and wealth, and they left in poverty, in order to remain in the faith and be able to be Jews. But some had pity on their wealth and remained there; they became anoosim [lit. forced, compelled]: discreetly (that is, in concealment), they practiced the religion of the Jews, but publicly (that is, in front of people) they were not allowed to conduct themselves as Jews.

Sippurei Maasiyot 4:2 · Tales of Rabbi Nachman -- Wikisource

מַעֲשֶׂה בְּמֶלֶךְ אֶחָד שֶׁלּא הָיוּ לוֹ בָּנִים וְהָלַךְ וְעָסַק בְּדָאקְטוֹרִים [רופאים], כְּדֵי שֶׁלּא תִּהְיֶה מַלְכוּתוֹ נֶהְפֶּכֶת לְזָרִים וְלא הוֹעִילוּ לוֹ וְגָזַר עַל הַיְּהוּדִים שֶׁיִּתְפַּלְּלוּ בַּעֲבוּרוֹ שֶׁיִּהְיוּ לוֹ בָּנִים וְהָיוּ הַיְּהוּדִים מְבַקְּשִׁים וּמְחַפְּשִׂים צַדִּיק, כְּדֵי שֶׁיִּתְפַּלֵּל וְיִפְעַל שֶׁיִּהְיוּ לוֹ בָּנִים וּבִקְּשׁוּ וּמָצְאוּ צַדִּיק גָּנוּז וְאָמְרוּ לוֹ שֶׁיִּתְפַּלֵּל שֶׁיִּהְיוּ לְהַמֶּלֶךְ בָּנִים.

There was once a king who had no children. He went and got involved with doctors so that his kingdom should not be turned over to strangers, but they did not help him. So he decreed on the Jews to pray for him to have children. The Jews sought a tzaddik to pray and cause it happen that the king should have children. They sought and found a hidden tzaddik, and they told him to pray for the king to have children.

Sippurei Maasiyot 5:2 · Tales of Rabbi Nachman -- Wikisource

- מַעֲשֶׂה בְּמֶלֶךְ אֶחָד וְהָיָה לוֹ חָכָם אָמַר הַמֶּלֶךְ לְהֶחָכָם. בַּאֲשֶׁר שֶׁיֵּשׁ מֶלֶךְ שֶׁחוֹתֵם עַצְמוֹ שֶׁהוּא גִּבּוֹר גָּדוֹל וְאִישׁ אֱמֶת וְעָנָו וְהִנֵּה גִּבּוֹר אֲנִי יוֹדֵעַ שֶׁהוּא גִּבּוֹר מֵחֲמַת שֶׁסְּבִיב מְדִינָתוֹ הוֹלֵךְ הַיָּם וְעַל הַיָּם עוֹמְדִים חַיִל עַל סְפִינוֹת עִם תותחים, וְאֵינָם מַנִּיחִים לְהִתְקָרֵב וְלִפְנִים מִן הַיָּם יֵשׁ מָקוֹם שֶׁטּוֹבְעִין בּוֹ שֶׁקּוֹרִין ביצה טובענית, גָּדוֹל סְבִיב הַמְּדִינָה שֶׁאֵין שָׁם כִּי אִם שְׁבִיל קָטָן שֶׁאֵינוֹ יָכוֹל לֵילֵךְ שָׁם כִּי אִם אָדָם אֶחָד וְגַם שָׁם עוֹמְדִים תותחים וּכְשֶׁיָּבוֹא אֶחָד לְהִלָּחֵם מוֹרִים עִם הַתותחים וְאִי אֶפְשָׁר לְהִתְקָרֵב לְשָׁם.

A tale. There was once a king who had a wise man. The king spoke up to the wise man, "Inasmuch as there is a king whose signature declares that he is a great man of might, and a man of truth, and humble (in other words, a truthful person who does not focus on himself [lit. "hold of himself"]): mighty — I know that he is a great man of might, for the sea flows around his country, and on the sea is stationed a navy on warships with cannons and they do not allow anyone to approach, and inwards from the sea there is a great swamp (a place where one drowns) surrounding the country, through which there is only one narrow path wide enough for only one person to pass; there too cannons are positioned, so that if someone comes to attack, the cannons are fired, so it is impossible to set foot there.

Sippurei Maasiyot 6:2 · Tales of Rabbi Nachman -- Wikisource

- עָנָה וְאָמַר אֲסַפֵּר לָכֶם כָּל הַנְּסִיעָה שֶׁלִּי שֶׁהָיָה לִי מַעֲשֶׂה בְּמֶלֶךְ אֶחָד שֶׁהָיוּ עָלָיו כַּמָּה מִלְחָמוֹת כְּבֵדוֹת וְכָבַשׁ אוֹתָם, וְלָקַח שְׁבוּיִים הַרְבֵּה [בְּתוֹךְ דְּבָרָיו שֶׁהִתְחִיל לְסַפֵּר זאת הַמַּעֲשֶׂה עָנָה וְאָמַר בְּזוֹ הַלָּשׁוֹן תּאמְרוּ שֶׁאֲסַפֵּר לָכֶם הַכּל וְתוּכְלוּ לְהָבִין] וְהָיָה הַמֶּלֶךְ עוֹשֶׂה סְעֻדָּה גְדוֹלָה, בְּכָל שָׁנָה בְּאוֹתוֹ הַיּוֹם שֶׁכָּבַשׁ הַמִּלְחָמָה וְהָיוּ שָׁם עַל הַסְעֻדָּה גְדוֹלָה כָּל הַשָּׂרֵי מְלוּכָה וְכָל הַשָּׂרִים כְּדֶרֶךְ הַמְּלָכִים וְהָיוּ עוֹשִין שָׁם עִנְיְנֵי צְחוֹק, [שֶׁקּוֹרִין קומדיות, הצגות] וְהָיוּ מְשַׂחֲקִים וְצוֹחֲקִים מִכָּל הָאֻמּוֹת, מֵהַיִּשְׁמָעֵאל וּמִכָּל הָאֻמּוֹת וְהָיוּ עוֹשִׂים וּמְעַקְּמִים בְּדֶרֶךְ שְׂחוֹק כְּדֶרֶךְ הַנִּמּוּס וְהַהַנְהָגָה שֶׁל כָּל אֻמָּה וּמִן הַסְּתָם מִיִּשְׂרָאֵל גַּם כֵּן הָיוּ עוֹשִׂין הַשְּׂחוֹק.

He [Rebbe Nachman] announced, “I'll tell you my entire trip that I had.” A tale. There was once a king who had a number of hard wars up against him, and he conquered them and took many captives. (In the midst of his words as he began telling this story he interjected and said, "You might think [mistakenly] that I will tell you everything and that you will be able to understand.") The king made a big banquet (a ball) every year on the day when he vanquished the war. There at the ball would be all the royal ministers and all the gentlewomen, as the usual way of kings goes, and comedy shows would be made and they would make fun of all the nations: of the Turk (Heb. Ishmaelites) and of all the nations. And they would imitate every nation in the way that their manner and conduct is, and they probably made fun of Jews as well.

Sippurei Maasiyot 7:2 · Tales of Rabbi Nachman -- Wikisource

- מַעֲשֶׂה בְּרַב אֶחָד, שֶׁלּא הָיָה לוֹ בָּנִים אַחַר כָּךְ הָיָה לוֹ בֵּן יָחִיד וְגִדֵּל אוֹתוֹ וְהִשִּׂיא אוֹתוֹ וְהָיָה יוֹשֵׁב בָּעֲלִיָּה וְלָמַד כְּדֶרֶךְ אֵצֶל הַגְּבִירִים וְהָיָה לוֹמֵד וּמִתְפַּלֵּל תָּמִיד רַק שֶׁהָיָה מַרְגִּישׁ בְּעַצְמוֹ שֶׁחָסֵר לוֹ אֵיזֶה חִסָּרוֹן וְאֵינוֹ יוֹדֵעַ מַהוּ וְלא הָיָה מַרְגִּישׁ טַעַם בְּלִמּוּדוֹ וּבִתְפִלָּתוֹ וְסִפֵּר לִפְנֵי שְׁנֵי אֲנָשִׁים בְּנֵי הַנְּעוּרִים וְנָתְנוּ לוֹ עֵצָה שֶׁיִּסַּע לְאוֹתוֹ צַדִּיק וְאוֹתוֹ בֵּן הַנַּ"ל עָשָׂה מִצְוָה שֶׁבָּא עַל יָדָהּ לִבְחִינַת מָאוֹר הַקָּטָן וְהָלַךְ אוֹתוֹ הַבֵּן יָחִיד וְסִפֵּר לְאָבִיו בַּאֲשֶׁר שֶׁאֵינוֹ מַרְגִּישׁ טַעַם בַּעֲבוֹדָתוֹ כַּנַּ"ל וְחָסֵר לוֹ, וְאֵינוֹ יוֹדֵעַ מַהוּ בְּכֵן הוּא רוֹצֶה לִנְסֹעַ לְאוֹתוֹ צַדִּיק וְהֵשִׁיב לוֹ אָבִיו: אֵיךְ אַתָּה בָּא לִנְסֹעַ אֵלָיו ? הֲלא אַתָּה לַמְדָן יוֹתֵר מִמֶּנּוּ וּמְיֻחָס יוֹתֵר מִמֶּנּוּ ? לא נָאֶה לְךָ לִנְסֹעַ אֵלָיו, כַּלֵּךְ מִדֶּרֶךְ זוֹ! עַד שֶׁמָּנַע אוֹתוֹ לִנְסֹעַ.

A tale. There was once a rabbi who had no children. Later, he had an only son and he raised him and made him a wedding. The son would sit in an attic room and learn [i.e. study Torah], as is the way with the wealthy. He would study and pray constantly, except that he felt in himself a lacking [due to] some deficiency, but he did not know what, and he had no taste [satisfaction] in his learning and praying. He told this to two young people and they advised he should travel to a certain tzaddik [saintly Jew]. Now, this son had done a [certain] "mitzvah" [commandment or good deed] through which he had reached the aspect of the Smaller Luminary. The only son went and told his father inasmuch as he feels no taste in his service [meaning in what he serves God, namely praying, learning and other mitzvot] inasmuch that something is missing for him but he doesn't know what — therefore he wants to travel to this tzaddik about whom they had told him, as above. His father answered him, "How do you come [to decide he's worthy for you] to travel to him? You are, after all, more scholarly and more pedigreed than he. It doesn't suit you to travel to him. Desist from this way!" Until the father thus dissuaded him from traveling to the tzaddik.

Sippurei Maasiyot 8:2 · Tales of Rabbi Nachman -- Wikisource

- מַעֲשֶׂה שְׁנֵי בַּעֲלֵי בַּתִּים הָיוּ בְּעִיר אַחַת וְהָיוּ גְּדוֹלִים בַּעֲשִׁירוּת וְהָיָה לָהֶם בָּתִּים גְּדוֹלִים וְהָיוּ לָהֶם שְׁנֵי בָּנִים, לְכָל אֶחָד בֵּן אֶחָד וְלָמְדוּ שְׁנֵיהֶם בְּחֶדֶר [כיתה] אֶחָד וְאֵלּוּ הַשְּׁנֵי בָּנִים הָיוּ אֶחָד מֵהֶם בַּר הֲבָנָה, וְהָאֶחָד הָיָה תָּם [לא שֶׁהָיָה טִפֵּשׁ, אֶלָּא שֶׁהָיָה לוֹ שֵׂכֶל פָּשׁוּט וְנָמוּךְ] וְאֵלּוּ הַשְּׁנֵי בָּנִים הָיוּ אוֹהֲבִים זֶה אֶת זֶה מְאד אַף עַל פִּי שֶׁהָאֶחָד הָיָה חָכָם וְהָאֶחָד הָיָה תָּם וּמחוֹ הָיָה נָמוּךְ אַף עַל פִּי כֵן אָהֲבוּ זֶה אֶת זֶה מְאד.

[Introduction] Once there were two home-owners in a city who had great wealth, large houses and two sons; that is, each one of them had a son. The two children learned together in the same schoolhouse. One of them was a khakham [clever, smart, sophisticated, wise] and the other was a tam [simple, innocent, artless, wholesome] (not that he was a fool; rather, his intellect was simple, without sophistication). The two sons loved each other very much. Even though one was khakham and the other was tam,they nevertheless loved each other very much.

Sippurei Maasiyot 9:2 · Tales of Rabbi Nachman -- Wikisource

- מַעֲשֶׂה, פַּעַם אַחַת הָיָה סוֹחֵר גָּדוֹל [בֶּערְגִיר] וְהָיָה עָשִׁיר מֻפְלָג מְאד וְהָיָה לוֹ סְחוֹרוֹת רַבּוֹת מְאד וְכַיּוֹצֵא וְהָיוּ הַוֶועקְסְלֶען [שטרות] וְהַבְּרִיב [מכתבים] שֶׁלּוֹ הוֹלְכִין עַל הָעוֹלָם וְהָיָה לוֹ כָּל טוּב וּלְמַטָּה מִמֶּנּוּ הָיָה דָּר עָנִי אֶחָד שֶׁהָיָה עָנִי גָּדוֹל מְאד וְהָיָה לוֹ כָּל הַהֵפֶךְ מִן הַסוֹחֵר הֶעָשִׁיר וּשְׁנֵיהֶם הָיוּ חֲשׂוּכֵי בָּנִים: לָזֶה לא הָיָה בָּנִים וְכֵן לָזֶה.

Tale 10: The Burgher and the Pauper [Introduction; the Dream of the Burgher and the Pauper's Wife] A tale. Once there was a burgher (that is, a [member of the] great merchant [class in Medieval Europe]) [burgh denotes a (fortified) city and is related to the word berg, mountain; see Rabbi Nathan's notes at the story's end] who was an extremely rich man and had a vast amount of merchandise. His promissory notes [vekhseln] and letters of credit [briv] circulated over the world and he had everything good. Below him lived a pauper who was an extremely poor man and had the complete opposite of the burgher (that is, the complete reverse: just as the burgher was a very rich man, so the pauper was conversely a very poor man). But both of them had no children: the burgher had no children and likewise the pauper also had no children.

Sippurei Maasiyot 10:1 · Tales of Rabbi Nachman -- Wikisource

סיפורי מעשיות משנים קדמוניות-מעשה יא - מבן מלך ובן השפחה שנתחלפו

Tale 11: The King's Son and Bondmaid's Son Who Were Switched

Sippurei Maasiyot 11:1 · Tales of Rabbi Nachman -- Wikisource

- מַעֲשֶׂה פַּעַם אֶחָד הָיָה בַּעַל תְּפִלָּה שֶׁהָיָה עוֹסֵק תָּמִיד בִּתְפִלּוֹת וְשִׁירוֹת וְתוּשְׁבָּחוֹת לְהַשֵּׁם יִתְבָּרַךְ וְהָיָה יוֹשֵׁב חוּץ לַיִּשּׁוּב וְהָיָה רָגִיל לִכָּנֵס לַיִּשּׁוּב וְהָיָה נִכְנָס אֵצֶל אֵיזֶה אָדָם מִסְּתָמָא הָיָה נִכְנָס לְהַקְּטַנִּים בְּמַעְלָה, כְּגוֹן עֲנִיִּים וְכַיּוֹצֵא וְהָיָה מְדַבֵּר עַל לִבּוֹ מֵהַתַּכְלִית שֶׁל כָּל הָעוֹלָם הֱיוֹת שֶׁבֶּאֱמֶת אֵין שׁוּם תַּכְלִית, כִּי אִם לַעֲסֹק בַּעֲבוֹדַת ה' כָּל יְמֵי חַיָּיו וּלְבַלּוֹת יָמָיו בִּתְפִלָּה לְהַשֵּׁם יִתְבָּרַךְ וְשִׁירוֹת וְתִשְׁבָּחוֹת וְכוּ'.

[The Prayer Meister] A tale. Once, there was a Prayer Meister [Ba`al Tefilah: master of prayer; or the leader of a prayer service] who was constantly occupied only with prayer, songs and praises to Hashem Yithbarakh (the Blessed G-d). He dwelled outside of the settled areas [yeshuv], and would regularly go into them to enter into [conversation] with some person — typically people of lower stature, such as poor people, etc. He would speak to his heart about the purpose of the whole world, that truthfully there is no purpose other than being occupied with serving Hashem (G-d) every day of one's life, spending the days in prayer to Hashem Yithbarakh, with songs and praises, etc.

Sippurei Maasiyot 12:2 · Tales of Rabbi Nachman -- Wikisource

- אֲסַפֵּר לָכֶם אֵיךְ הָיוּ שְׂמֵחִים מַעֲשֶׂה פַּעַם אַחַת הָיָה מֶלֶךְ וְהָיָה לוֹ בֵּן יָחִיד וְרָצָה הַמֶּלֶךְ לִמְסֹר הַמְּלוּכָה לִבְנוֹ בְּחַיָּיו וְעָשָׂה מִשְׁתֶּה גָּדוֹל וּבְוַדַּאי בְּכָל פַּעַם שֶׁהַמֶּלֶךְ עוֹשֶׂה מִשְׁתֶּה גָּדוֹל הוּא שִׂמְחָה גְּדוֹלָה מְאד בִּפְרָט עַתָּה, שֶׁמָּסַר הַמְּלוּכָה לִבְנוֹ בְּחַיָּיו בְּוַדַּאי הָיָה שִׂמְחָה גְּדוֹלָה מְאד וְהָיוּ שָׁם כָּל הַשָּׂרֵי מְלוּכָה, וְכָל הַדֻּכָּסִים וְהַשָּׂרִים וְהָיוּ שְׂמֵחִים מְאד עַל הַמִּשְׁתֶּה וְגַם הַמְּדִינָה הָיוּ נֶהֱנִים מִזֶּה שֶׁמּוֹסֵר הַמְּלוּכָה לִבְנוֹ בְּחַיָּיו כִּי הוּא כָּבוֹד גָּדוֹל לַמֶּלֶךְ וְהָיָה שָׁם שִׂמְחָה גְּדוֹלָה מְאד וְהָיָה שָׁם כָּל מִינֵי שִׂמְחָה מקהלות זמר ומשחקי הצגות וְכַיּוֹצֵא מִזֶּה, כָּל מִינֵי שִׂמְחָה, הַכּל הָיָה שָׁם עַל הַמִּשְׁתֶּה.

[Introduction] I'll tell you about being happy! [The King Who Transferred His Kingdom To His Son During His Lifetime] A tale. Once there was a King who had an only son. The King wanted to transfer the kingdom to his son during his lifetime, so he threw a grand party (which they call a "ball"). Now, when the King throws a ball there is certainly great merriment, so especially now that he was transferring the kingdom to his son during his lifetime, there was certainly a very great celebration. And there at the ball were all the royal officers and all the dukes and gentry, and people were very merry at the ball. And the country too was enjoying this — the king's transferring his kingdom to his son in his lifetime — for it is a great honorific event for the King. So a very great celebration took place there, and there were all types of festivities there: song groups, drama groups and so forth, as well as everything useful just for merriment — it was all there at the ball.

Sippurei Maasiyot 13:2 · Tales of Rabbi Nachman -- Wikisource