Welcome
Opening Question: If Judaism is the answer to a question, what is the question? Or what questions do you think Judaism/Jewish life answers?
Plan for this Class
- Origin of the Tale
- Questions to Consider
- The Tale: The Lost Princess
- Discussion
- Reflections on the Tale from Rabbi Nachman, Rabbi Nathan, and others
- Summary and Next Class
Origin of the Tale
Footnote to the translation of The Lost Princess in Sefaria, from "The Days of our Master Rabbi Nathan/Yemey Moharnat." This passage refers to events of 1806:
"On Shabbath Nachamu 5566 (11 Av; July 25, 1806), while Rabbi Nachman was in Medvedevka, he told this story." - Rabbi Aryeh Kaplan (translator and commentator), The Lost Princess & Other Kabbalist Tales of Rebbe Nachman of Breslov, Jewish Lights, 2006, p. 1, note.
Questions to Consider:
- What do the different characters and elements in the tale represent?
- What is the problem or problems in the story?
- How is the problem/problems resolved?
- What are some structural elements in the tale?
- What do you think some of the purposes of the story are?
- How do you relate to the story?
The Tale: The Lost Princess
The Hebrew and English translation come from Sefaria. I have edited the English for clarity and to reflect the Hebrew.
(א) סיפורי מעשיות משנים קדמוניות-מעשה א - מאבידת בת מלך
(1) Tales of Former Years - Tale 1 - About the Loss of the Daughter of a King/The Lost Princess
The Lost Princess of Oz by L. Frank Baum, Illustrated by John. R Neill, Copyright The Reilly & Britton Co., Chicago, 1917. Sue Clark, Public domain, via Wikimedia Commons.
(ב) - 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].
(2) He spoke up and said: On the way I told [such] a story that whoever heard it had a thought of teshuvah, return.
And this is it: A story about a certain 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.)
(ג) וְהָיָה הוֹלֵךְ אָנֶה וָאָנָה זְמַן רַב וּבַמִּדְבָּרִיּוֹת וּבַשָּׂדוֹת וּבַיְּעָרִים וְהָיָה מְבַקְּשָׁהּ זְמַן רַב מְאד וְהָיָה הוֹלֵךְ בַּמִּדְבָּר, וְרָאָה שְׁבִיל אֶחָד מִן הַצַּד וְהָיָה מְיַשֵּׁב עַצְמוֹ בַּאֲשֶׁר שֶׁאֲנִי הוֹלֵךְ כָּל כָּךְ זְמַן רַב בַּמִּדְבָּר וְאֵינִי יָכוֹל לְמָצְאָהּ אֵלֵךְ בַּשְּׁבִיל הַזֶּה, אוּלַי אָבוֹא לִמְקוֹם יִשּׁוּב וְהָיָה הוֹלֵךְ זְמַן רַב.
(3) He went hither and thither for a long time, in deserts, fields and forests, seeking her for quite a long time. He was going around in a 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.
(ד) אַחַר כָּךְ רָאָה מִבְצָר, וְכַמָּה חֲיָלוֹת הָיוּ עוֹמְדִים שָׁם סְבִיבוֹ וְהַמִּבְצָר הָיָה נָאֶה וּמְתֻקָּן וּמְסֻדָּר מְאד עִם הַחֲיָלוֹת וְהָיָה מִתְיָרֵא מִפְּנֵי הַחֲיָלוֹת, פֶּן לא יַנִּיחוּהוּ לִכְנס וְהָיָה מְיַשֵּׁב עַצְמוֹ: אֵלֵךְ וַאֲנַסֶּה וְהִשְׁאִיר הַסּוּס וְהָלַךְ לְהַמִּבְצָר, וְהָיוּ מַנִּיחִים אוֹתוֹ, וְלא עִכְּבוּהוּ כְּלָל וְהָיָה הוֹלֵךְ מֵחֶדֶר לְחֶדֶר בְּלִי עִכּוּב וּבָא לְארמון אֶחָד וְרָאָה, שֶׁיָּשַׁב שָׁם הַמֶּלֶךְ בַּעֲטָרָה וְכַמָּה חֲיָלוֹת שָׁם וְכַמָּה מְשׁוֹרְרִים בְּכֵלִים לְפָנָיו וְהָיָה שָׁם נָאֶה וְיָפֶה מְאד וְהַמֶּלֶךְ וְשׁוּם אֶחָד מֵהֶם לא שְׁאָלוּהוּ כְּלָל וְרָאָה שָׁם מַעֲדַנִּים וּמַאֲכָלִים טוֹבִים, וְעָמַד וְאָכַל וְהָלַךְ וְשָׁכַב בְּזָוִית לִרְאוֹת מַה נַּעֲשֶׂה שָׁם.
(4) 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.
Catherine Palace in Tsarskoe Selo [Tsar's Village], near Saint Petersburg, Russia. Wikimedia Commons.
(ה) וְרָאָה שֶׁהַמֶּלֶךְ צִוָּה לְהָבִיא הַמַּלְכָּה וְהָלְכוּ לְהָבִיא אוֹתָהּ וְהָיָה שָׁם רַעַשׁ גָּדוֹל וְשִׂמְחָה גְּדוֹלָה וְהַמְשׁוֹרְרִים הָיוּ מְזַמְּרִים וּמְשׁוֹרְרִים מְאד בַּאֲשֶׁר שֶׁהֵבִיאוּ אֶת הַמַּלְכָּה וְהֶעֱמִידוּ לָהּ כִּסֵּא וְהוֹשִׁיבוּהָ אֶצְלוֹ וְהִיא הָיְתָה הַבַּת מֶלֶךְ הַנַּ"ל וְהוּא [הַיְנוּ הַשֵּׁנִי לַמַּלְכוּת] רָאָהּ וְהִכִּירָהּ אַחַר כָּךְ הֵצִיצָה הַמַּלְכָּה וְרָאֲתָה אֶחָד, שֶׁשּׁוֹכֵב בַּזָּוִית וְהִכִּירָה אוֹתוֹ וְעָמְדָה מִכִּסְאָהּ וְהָלְכָה לְשָׁם וְנָגְעָה בּוֹ וְשָׁאֲלָה אוֹתוֹ: הַאַתָּה מַכִּיר אוֹתִי ? וְהֵשִׁיב לָהּ: הֵן, אֲנִי מַכִּיר אוֹתָךְ אַתְּ הִיא הַבַּת מֶלֶךְ שֶׁנֶּאֶבְדָה.
(5) 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."
Christiansborg Palace, Throne Room, Copenhagen. JERRYE & ROY KLOTZ MD, CC BY-SA 3.0, via Wikimedia Commons
(ו) וְשָׁאַל אוֹתָהּ: הָאֵיךְ בָּאת לְכָאן ? וְהֵשִׁיבָה: בַּאֲשֶׁר שֶׁאָבִי הַמֶּלֶךְ נִזְרַק מִפִּיו דִּבּוּר הַנַּ"ל וְכָאן, הַמָּקוֹם הַזֶּה, הוּא לא טוֹב וְסִפֵּר לָהּ, שֶׁאָבִיהָ מִצְטַעֵר מְאד וְשֶׁהוּא מְבַקְּשָׁהּ כַּמָּה שָׁנִים וְשָׁאַל אוֹתָהּ: אֵיךְ אֲנִי יָכוֹל לְהוֹצִיא אוֹתָךְ ? וְאָמְרָה לוֹ שֶׁאִי אֶפְשָׁר לְךָ לְהוֹצִיא אוֹתִי כִּי אִם, כְּשֶׁתִּהְיֶה בּוֹחֵר לְךָ מָקוֹם וְתִהְיֶה יוֹשֵׁב שָׁם שָׁנָה אַחַת וְכָל הַשָּׁנָה תִּתְגַּעְגַּע אַחֲרַי לְהוֹצִיא אוֹתִי וּבְכָל זְמַן שֶׁיִּהְיֶה לְךָ פְּנַאי תִּהְיֶה רַק מִתְגַּעְגֵּעַ וּמְבַקֵּשׁ וּמְצַפֶּה לְהוֹצִיא אוֹתִי וְתִהְיֶה מִתְעַנֶּה וּבַיּוֹם הָאַחֲרוֹן מֵהַשָּׁנָה תִּהְיֶה מִתְעַנֶּה וְלא תִּישַׁן כָּל הַמֵּעֵת לְעֵת וְהָלַךְ וְעָשָׂה כֵּן וּבְסוֹף הַשָּׁנָה בַּיּוֹם הָאַחֲרוֹן הָיָה מִתְעַנֶּה, וְלא הָיָה יָשֵׁן וְעָמַד וְהָלַךְ לְשָׁם וְהָיָה רוֹאֶה אִילָן, וְעָלָיו גְּדֵלִים תַּפּוּחִים נָאִים מְאד וְהָיָה מִתְאַוֶּה לְעֵינָיו מְאד וְעָמַד וְאָכַל מִשָּׁם וְתֵכֶף שֶׁאָכַל הַתַּפּוּחַ, נָפַל וַחֲטָפוֹ שֵׁנָה וְהָיָה יָשֵׁן זְמַן מְרֻבֶּה מְאד וְהָיָה הַמְשָׁרֵת מְנַעֵר אוֹתוֹ, וְלא הָיָה נֵעוֹר כְּלָל.
(6) 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."
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 great 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.
Lucas Cranach the Elder (1472–1553), Adam and Eve (1526), Courtauld Gallery. Wikimedia Commons.
(ז) אַחַר כָּךְ הֵקִיץ מִשְּׁנָתוֹ וְשָׁאַל לְהַמְשָׁרֵת: הֵיכָן אֲנִי בָּעוֹלָם ? וְסִפֵּר לוֹ הַמַּעֲשֶׂה [הַיְנוּ הַמְשָׁרֵת סִפֵּר לְהַשֵּׁנִי לַמֶּלֶךְ הַמַּעֲשֶׂה וְאָמַר לוֹ] שֶׁאַתָּה יָשֵׁן זְמַן מְרֻבֶּה מְאד זֶה כַּמָּה שָׁנִים וַאֲנִי הָיִיתִי מִתְפַּרְנֵס מֵהַפֵּרוֹת וְהָיָה מְצַעֵר עַצְמוֹ מְאד וְהָלַךְ לְשָׁם וּמָצָא אוֹתָהּ וְהָיְתָה מִצְטַעֶרֶת לְפָנָיו מְאד כִּי אִלּוּ בָּאתָ בְּאוֹתוֹ הַיּוֹם, הָיִיתָ מוֹצִיא אוֹתִי מִכָּאן וּבִשְׁבִיל יוֹם אֶחָד אִבַּדְתָּ אָמְנָם שֶׁלּא לֶאֱכל הוּא דָּבָר קָשֶׁה מְאד בִּפְרָט בַּיּוֹם הָאַחֲרוֹן, אָז מִתְגַּבֵּר הַיֵּצֶר הָרָע מְאד [הַיְנוּ שֶׁהַבַּת מֶלֶךְ אָמְרָה לוֹ, שֶׁעַתָּה תָּקֵל עָלָיו הָאַזְהָרָה וְלא יִהְיֶה מֻזְהָר שֶׁלּא לֶאֱכל, כִּי הוּא דָּבָר קָשֶׁה לַעֲמד בּוֹ וְכוּ'] בְּכֵן תָּשׁוּב לִבְחֹר לְךָ מָקוֹם, וְתֵשֵׁב גַּם כֵּן שָׁנָה, כַּנַּ"ל וּבַיּוֹם הָאַחֲרוֹן תִּהְיֶה רַשַּׁאי לֶאֱכל, רַק שֶׁלּא תִּישַׁן וְלא תִּשְׁתֶּה יַיִן כְּדֵי שֶׁלּא תִּישַׁן, כִּי הָעִקָּר הוּא הַשֵּׁנָה וְהָלַךְ וְעָשָׂה כֵּן.
(7) 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 had 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.
(ח) בַּיּוֹם הָאַחֲרוֹן הָיָה הוֹלֵךְ לְשָׁם וְרָאָה מַעְיָן הוֹלֵךְ וְהַמַּרְאֶה אָדם וְהָרֵיחַ שֶׁל יַיִן וְשָׁאַל אֶת הַמְשָׁרֵת: הֲרָאִיתָ שֶׁזֶּה מַעְיָן, וְרָאוּי שֶׁיִּהְיֶה בּוֹ מַיִם. וְהַמַּרְאֶה אַדְמוּמִית וְהָרֵיחַ שֶׁל יַיִן ? וְהָלַךְ וְטָעַם מֵהַמַּעְיָן וְנָפַל וְיָשַׁן מִיָּד כַּמָּה שָׁנִים עַד שִׁבְעִים שָׁנָה וְהָיוּ הוֹלְכִין חֲיָלוֹת רַבּוֹת עִם הַשַּׁיָּךְ לָהֶם, מַה שֶּׁנּוֹסֵעַ אַחֲרֵיהֶם וְהַמְשָׁרֵת הִטְמִין עַצְמוֹ מֵחֲמַת הַחֲיָלוֹת אַחַר כָּךְ הָלְכָה מֶרְכָּבָה וְעֶגְלוֹת צָב, וְשָׁם יָשְׁבָה הַבַּת מֶלֶךְ וְעָמְדָה שָׁם אֶצְלוֹ, וְיָרְדָה וְיָשְׁבָה אֶצְלוֹ וְהִכִּירָה אוֹתוֹ וְהָיְתָה מְנַעֶרֶת אוֹתוֹ מְאד, וְלא נִנְעַר וְהִתְחִילָה לִקְבּל עָלָיו אֲשֶׁר כַּמָּה וְכַמָּה יְגִיעוֹת וְטִרְחוֹת גְּדוֹלוֹת מְאד שֶׁהָיוּ לוֹ זֶה כַּמָּה וְכַמָּה שָׁנִים כְּדֵי לְהוֹצִיא אוֹתִי וּבִשְׁבִיל אוֹתוֹ הַיּוֹם שֶׁהָיָה יָכוֹל לְהוֹצִיאֵנִי וְאִבְּדוֹ וְהָיְתָה בּוֹכָה מְאד עַל זֶה, כִּי יֵשׁ רַחֲמָנוּת גָדוֹל עָלָיו וְעָלַי שֶׁכָּל כָּךְ זְמַן שֶׁאֲנִי כָּאן, וְאֵינִי יָכוֹלה לָצֵאת אַחַר כָּךְ לָקְחָה מטפחת מֵעַל ראשָׁהּ וְכָתְבָה עָלָיו בַּדְּמָעוֹת שֶׁלָּהּ וְהִנִּיחָה אֶצְלוֹ וְעָמְדָה וְיָשְׁבָה בְּמֶרְכַּבְתָּהּ, וְנָסְעָה מִשָּׁם.
(8) 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 awakened. 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 for you and for 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.
Simone Brentana (1656-1742, Italy), Drunken Noah. Wikimedia Commons.
(ט) אַחַר כָּךְ הֵקִיץ וְשָׁאַל אֶת הַמְשָׁרֵת: הֵיכָן אֲנִי בָּעוֹלָם ? וְסִפֵּר לוֹ כָּל הַמַּעֲשֶׂה וְשֶׁחֲיָלוֹת רַבּוֹת הָלְכוּ שָׁם, וְשֶׁהָיְתָה כָּאן מֶרְכָּבָה הַנַּ"ל וְשֶׁהָיְתָה בּוֹכָה עָלָיו וְהָיְתָה צוֹעֶקֶת שֶׁיֵּשׁ רַחֲמָנוּת עָלָיו וְעָלֶיהָ כַּנַּ"ל בְּתוֹךְ כָּךְ הֵצִיץ וְרָאָה, שֶׁהַמטפחת מֻנַּחַת אֶצְלוֹ וְשָׁאַל: מֵאַיִן זֶה ? וְהֵשִׁיב לוֹ, שֶׁהִיא כָּתְבָה עָלָיו בְּהַדְּמָעוֹת וּלְקָחָהּ וְהֵרִים אוֹתָהּ כְּנֶגֶד הַשֶּׁמֶשׁ וְהִתְחִיל לִרְאוֹת הָאוֹתִיּוֹת וְקָרָא מַה שֶּׁכָּתוּב שָׁם כָּל קָבְלָתָהּ וְצַעֲקָתָהּ, כַּנַּ"ל וְשֶׁכָּעֵת אֵינֶנָּהּ שָׁם בַּמִּבְצָר הַנַּ"ל כִּי אִם שֶׁיְּבַקֵּשׁ הַר שֶׁל זָהָב וּמִבְצָר שֶׁל מַרְגָּלִיּוֹת, שָׁם תִּמְצָאֵנִי וְהִשְׁאִיר אֶת הַמְשָׁרֵת וְהִנִּיחוֹ, וְהָלַךְ לְבַדּוֹ לְבַקְּשָׁהּ וְהָלַךְ כַּמָּה שָׁנִים לְבַקְּשָׁהּ וְיִשֵּׁב עַצְמוֹ, שֶׁבְּוַדַּאי בַּיִּשּׁוּב לא נִמְצָא הַר שֶׁל זָהָב וּמִבְצָר שֶׁל מַרְגָּלִיּוֹת כִּי הוּא בָּקִי בְּמַפַּת הָעוֹלָם וְעַל כֵּן אֵלֵךְ אֶל הַמִּדְבָּרִיּוֹת וְהָלַךְ לְבַקְּשָׁהּ בַּמִּדְבָּרִיּוֹת כַּמָּה וְכַמָּה שָׁנִים.
(9) 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 for you and for 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.
(י) אַחַר כָּךְ רָאָה אָדָם גָּדוֹל מְאד שֶׁאֵינוֹ [בגֶּדֶר] אֱנוֹשִׁי כְּלָל שֶׁיִּהְיֶה אָדָם גָּדוֹל כָּל כָּךְ וְנָשָׂא אִילָן גָדוֹל, שֶׁבַּיִּשּׁוּב אֵינוֹ נִמְצָא אִילָן גָּדוֹל כָּזֶה וְאוֹתוֹ הָאִישׁ שָׁאַל אוֹתוֹ: מִי אַתָּה ? וְאָמַר לוֹ: אֲנִי אָדָם וְתָמַהּ וְאָמַר, שֶׁזֶּה כָּל כָּךְ זְמַן שֶׁאֲנִי בְּהַמִּדְבָּר וְלא רָאִיתִי מֵעוֹלָם בְּכָאן אָדָם וְסִפֵּר לוֹ כָּל הַמַּעֲשֶׂה הַנַּ"ל וְשֶׁהוּא מְבַקֵּשׁ הַר שֶׁל זָהָב וּמִבְצָר שֶׁל מַרְגָּלִיּוֹת אָמַר לוֹ: בְּוַדַּאי אֵינוֹ בַּנִּמְצָא כְּלָל וְדָחָה אוֹתוֹ וְאָמַר לוֹ, שֶׁהִשִּׁיאוּ אֶת דַּעְתּוֹ בִּדְבַר שְׁטוּת כִּי בְּוַדַּאי אֵינוֹ נִמְצָא כְּלָל וְהִתְחִיל לִבְכּוֹת מְאד [הַיְנוּ הַשֵּׁנִי לַמַּלְכוּת בָּכָה מְאד וְאָמַר] כִּי בְּוַדַּאי בְּהֶכְרֵחַ הוּא נִמְצָא בְּאֵיזֶה מָקוֹם וְהוּא דָחָה אוֹתוֹ [הַיְנוּ הָאָדָם הַמְשֻׁנֶּה שֶׁפָּגַע דָּחָה אוֹתוֹ בִּדְבָרָיו וְאָמַר] כִּי בְּוַדַּאי דְּבַר שְׁטוּת אָמְרוּ לְפָנָיו וְהוּא אָמַר [הַיְנוּ הַשֵּׁנִי לַמַּלְכוּת], שֶׁבְּוַדַּאי יֵשׁ אָמַר לוֹ [הָאָדָם הַמְשֻׁנֶּה לְהַשֵּׁנִי לַמַּלְכוּת]: לְדַעְתִּי הִיא שְׁטוּת אַךְ מֵחֲמַת שֶׁאַתָּה מִתְעַקֵּשׁ הִנֵּה אֲנִי מְמֻנֶּה עַל כָּל הַחַיּוֹת, אֶעֱשֶׂה לְמַעַנְךָ וְאֶקְרָא לְכָל הַחַיּוֹת כִּי הֵם רָצִים אֶת כָּל הָעוֹלָם, אוּלַי תֵּדַע אַחַת מֵהֶם מֵהַר וּמִבְצָר, כַּנַּ"ל וְקָרָא אֶת כֻּלָּם מִקָּטָן וְעַד גָּדוֹל כָּל מִינֵי הַחַיּוֹת וְשָׁאַל אוֹתָם וְכֻלָּם הֵשִׁיבוּ, שֶׁלּא רָאוּ וְאָמַר לוֹ: רְאֵה שֶׁשְּׁטוּת סִפְּרוּ לְפָנֶיךָ אִם תִּשְׁמַע, שׁוּב לַאֲחוֹרֶיךָ, כִּי בְּוַדַּאי לא תִּמְצָא, כִּי אֵינֶנּוּ בָּעוֹלָם וְהוּא הִפְצִיר מְאד וְאָמַר, שֶׁבְּהֶכְרֵחַ הוּא בַּנִּמְצָא בְּוַדַּאי אָמַר לוֹ [הָאָדָם הַמְשֻׁנֶּה לְהַשֵּׁנִי לַמַּלְכוּת]. הִנֵּה בַּמִּדְבָּר נִמְצָא שָׁם אָחִי, וְהוּא מְמֻנֶּה עַל כָּל הָעוֹפוֹת וְאוּלַי יוֹדְעִים הֵם מֵחֲמַת שֶׁהֵם פּוֹרְחִים בָּאֲוִיר בְּגָבוֹהַּ אוּלַי רָאוּ הַר וּמִבְצָר הַנַּ"ל וְתֵלֵךְ אֵלָיו וְתֹאמַר לוֹ, שֶׁאֲנִי שָׁלַחְתִּי אוֹתְךָ אֵלָיו.
(10) 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."
Illustration from 'Krawczyk królem' published in 1932. Wikimedia Commons.
(יא) וְהָלַךְ כַּמָּה וְכַמָּה שָׁנִים לְבַקְּשׁוֹ וּמָצָא שׁוּב אָדָם גָּדוֹל מְאד כַּנַּ"ל וְנָשָׂא גַּם כֵּן אִילָן גָּדוֹל כַּנַּ"ל וְשָׁאַל אוֹתוֹ גַּם כֵּן כַּנַּ"ל וְהֵשִׁיב לוֹ כָּל הַמַּעֲשֶׂה וְשֶׁאָחִיו שְׁלָחוֹ אֵלָיו וְהוּא דָחָה אוֹתוֹ גַּם כֵּן, כִּי בְּוַדַּאי אֵינוֹ בַּנִּמְצָא וְהוּא הִפְצִיר אוֹתוֹ גַּם כֵּן וְאָמַר לוֹ [הָאָדָם הַזֶּה לְהַשֵּׁנִי לַמַּלְכוּת]. הִנֵּה אֲנִי מְמֻנֶּה עַל כָּל הָעוֹפוֹת, אֶקְרָא אוֹתָם, אוּלַי יוֹדְעִים הֵם וְקָרָא כָּל הָעוֹפוֹת וְשָׁאַל אֶת כֻּלָּם מִקָּטָן וְעַד גָּדוֹל וְהֵשִׁיבוּ, שֶׁאֵינָם יוֹדְעִים מֵהַר וּמִבְצָר הַנַּ"ל אָמַר לוֹ: הֲלא אַתָּה רוֹאֶה שֶׁבְּוַדַּאי אֵינֶנּוּ בָּעוֹלָם אִם תִּשְׁמַע לִי, שׁוּב לַאֲחוֹרֶיךָ, כִּי בְּוַדַּאי אֵינֶנּוּ וְהוּא [הַיְנוּ הַשֵּׁנִי לַמַּלְכוּת] הִפְצִיר אוֹתוֹ וְאָמַר, שֶׁבְּוַדַּאי יֶשְׁנוֹ בָּעוֹלָם אָמַר לוֹ [הָאָדָם הַב' הַזֶּה לְהַשֵּׁנִי לַמַּלְכוּת]. לְהַלָּן בַּמִּדְבָּר נִמְצָא שָׁם אָחִי שֶׁמְּמֻנֶּה עַל כָּל הָרוּחוֹת וְהֵם רָצִים כָּל הָעוֹלָם, אוּלַי יוֹדְעִים הֵם.
(11) 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."
(יב) וְהָלַךְ כַּמָּה וְכַמָּה שָׁנִים לְבַקֵּשׁ וּמָצָא אָדָם גָּדוֹל גַּם כֵּן כַּנַּ"ל וְנָשָׂא גַּם כֵּן אִילָן גָּדוֹל כַּנַּ"ל וְשָׁאַל אוֹתוֹ גַּם כֵּן כַּנַּ"ל וְהֵשִׁיב לוֹ כָּל הַמַּעֲשֶׂה כַּנַּ"ל וְדָחָה אוֹתוֹ גַּם כֵּן וְהוּא הִפְצִיר אוֹתוֹ גַּם כֵּן וְאָמַר לוֹ [הָאָדָם הַשְּׁלִישִׁי הַזֶּה לְהַשֵּׁנִי לַמַּלְכוּת] שֶׁלְּמַעֲנוֹ יִקְרָא שֶׁיָּבוֹאוּ כָּל הָרוּחוֹת וְיִשְׁאַל אוֹתָם וְקָרָא אוֹתָם, וּבָאוּ כָּל הָרוּחוֹת, וְשָׁאַל אֶת כֻּלָּם וְלא יָדְעוּ שׁוּם אֶחָד מֵהֶם מֵהַר וּמִבְצָר הַנַּ"ל וְאָמַר לוֹ [הָאָדָם הַשְּׁלִישִׁי לְהַשֵּׁנִי לַמַּלְכוּת]. הֲלא אַתָּה רוֹאֶה שֶׁשְּׁטוּת סִפְּרוּ לְפָנֶיךָ וְהִתְחִיל לִבְכּוֹת מְאד וְאָמַר: אֲנִי יוֹדֵעַ שֶׁיֶּשְׁנוֹ בְּוַדַּאי.
(12) 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!"
(יג) בְּתוֹךְ כָּךְ רָאָה שֶׁבָּא עוֹד רוּחַ אֶחָד וְכָעַס עָלָיו הַמְמֻנֶּה הַנַּ"ל: מַדּוּעַ נִתְאַחַרְתָּ לָבוֹא ? הֲלא גָּזַרְתִּי, שֶׁיָּבוֹאוּ כָּל הָרוּחוֹת, וְלָמָּה לא בָּאתָ עִמָּהֶם ? הֵשִׁיב לוֹ שֶׁנִּתְעַכַּבְתִּי מֵחֲמַת שֶׁהָיִיתִי צָרִיךְ לָשֵׂאת בַּת מַלְכָּה אֶל הַר שֶׁל זָהָב וּמִבְצָר שֶׁל מַרְגָּלִיּוֹת וְשָׂמַח מְאד וְשָׁאַל הַמְמֻנֶּה אֶת הָרוּחַ: מַה יָּקָר שָׁם ? [הַיְנוּ אֵיזֶה דְּבָרִים הֵם שָׁם בְּיקֶר וּבַחֲשִׁיבוּת] וְאָמַר לוֹ, שֶׁכָּל הַדְּבָרִים הֵם שָׁם בְּיקֶר גָּדוֹל.
(13) 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."
(יד) וְאָמַר הַמְמֻנֶּה עַל הָרוּחוֹת לְהַשֵּׁנִי לַמַּלְכוּת בַּאֲשֶׁר שֶׁזֶּה זְמַן גָּדוֹל כָּל כָּךְ שֶׁאַתָּה מְבַקְּשָׁהּ וְכַמָּה יְגִיעוֹת שֶׁהָיוּ לְךָ וְאוּלַי יִהְיֶה לְךָ עַתָּה מְנִיעָה מֵחֲמַת מָמוֹן עַל כֵּן אֲנִי נוֹתֵן לְךָ כְּלִי, כְּשֶׁתּוֹשִׁיט יָדְךָ לְתוֹכָהּ תְּקַבֵּל מִשָּׁם מָעוֹת וְגָזַר עַל הָרוּחַ הַנַּ"ל, שֶׁיּוֹלִיךְ אוֹתוֹ לְשָׁם וּבָא הָרוּחַ סְעָרָה וְנָשָׂא אוֹתוֹ לְשָׁם וְהֵבִיא אוֹתוֹ אֶל שַׁעַר וְהָיוּ עוֹמְדִים שָׁם חֲיָלוֹת, שֶׁלּא הִנִּיחוּ לִכְנס אֶל הָעִיר וְהוֹשִׁיט יָדוֹ אֶל הַכְּלִי, וְלָקַח מָעוֹת, וְשִׁחֵד אוֹתָם וְנִכְנַס לְתוֹךְ הָעִיר וְהָיְתָה עִיר נָאָה וְהָלַךְ אֶל גְּבִיר וְשָׂכַר לוֹ מְזוֹנוֹת, כִּי צָרִיךְ לִשְׁהוֹת שָׁם כִּי צָרִיךְ לְשׁוּם שֵׂכֶל וְחָכְמָה לְהוֹצִיאָהּ וְאֵיךְ שֶׁהוֹצִיאָה לא סִפֵּר וּבַסּוֹף הוֹצִיאָהּ.
(14) 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.
[Yiddish version concludes with the words:] Amen, Selah.
Discussion
Reflections on the Tale
Reflections of Rabbi Nachman: Likutei Moharan 60
This teaching was presented on Rosh Hashanah, 5567/1806, shortly after The Lost Princess was told.
(א) ו וּפְקִידוּת עֲקָרוֹת נַעֲשֶׂה עַל־יְדֵי שֶׁמְּעוֹרְרִין אֶת בְּנֵי אָדָם מִשְּׁנָתָם. כִּי יֵשׁ בְּנֵי אָדָם שֶׁיְּשֵׁנִים אֶת יְמֵיהֶם, וְאַף שֶׁנִּדְמֶה לְהָעוֹלָם שֶׁהֵם עוֹבְדִים אֶת הַשֵּׁם, וְעוֹסְקִים בְּתוֹרָה וּבִתְפִלָּה, אַף עַל פִּי כֵן כָּל עֲבוֹדָתָם אֵין לְהַשֵּׁם יִתְבָּרַךְ נַחַת מֵהֶם, כִּי נִשְׁאָר כָּל עֲבוֹדָתָם לְמַטָּה, וְאֵין יָכוֹל לְהִתְרוֹמֵם וּלְהִתְעַלּוֹת לְמַעְלָה.
(1) 6. The granting of special providence to barren women [DR: a theme of Rosh Hashanah: Sarah, who bears Isaac; Hannah, who bears Samuel] is achieved by waking people from their sleep. For there are people who sleep away their days. Although it seems to everyone that these people are serving God and are occupied with Torah and prayer, God nevertheless has no pleasure whatsoever from their service because all their devotions remain below and are incapable of rising and ascending on high.
(ז) וּכְשֶׁרוֹצִין לְהַרְאוֹת לוֹ פָּנָיו וּלְעוֹרְרוֹ מִשְּׁנָתוֹ, צְרִיכִין לְהַלְבִּישׁ לוֹ אֶת הַפָּנִים בְּסִפּוּרֵי מַעֲשִׂיּוֹת. כִּי יֵשׁ שִׁבְעִים פָּנִים לַתּוֹרָה, וְהֵם בְּחִינַת שִׁבְעִים שָׁנִים, כִּי כָּל אֶחָד מְשֻׁנֶּה מֵחֲבֵרוֹ.
(7) Now, when we want to show a person his countenance and rouse him from his sleep, it is necessary to enclothe the panim (countenance) for him in the telling of stories. For the Torah has seventy panim (faces), which are the aspect of seventy years, for each [face] is different from the next.
(יג) וְזֶה בְּחִינַת (חבקוק ג׳:ב׳): ה׳ פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ. חַיֵּיהוּ, פֵּרֵשׁ רַשִׁ"י: עוֹרְרֵהוּ. וְזֶהוּ: פָּעָלְךָ, הַיְנוּ סִפּוּרֵי מַעֲשִׂיּוֹת. בְּקֶרֶב שָׁנִים, הַיְנוּ בְּחִינַת מַעֲשִׂיּוֹת שֶׁל הַשִּׁבְעִים פָּנִים, שֶׁהֵם שִׁבְעִים שָׁנִים כַּנַּ"ל. הַיְנוּ שֶׁמְּעוֹרְרִין אוֹתוֹ עַל יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת, שֶׁהֵן בְּקֶרֶב שָׁנִים, הַיְנוּ הַמַּעֲשִׂיּוֹת שֶׁל הַשִּׁבְעִים פָּנִים כַּנַּ"ל.
(13) This is the aspect of “O God, renew Your work of recent times” (Habakkuk 3:2). “Renew,” Rashi explains, means “rouse.” And this is “Your work”—i.e., telling stories; “of recent times”—i.e., the aspect of stories of the seventy faces, which are seventy years, as explained above. That is, we rouse him by telling stories that are of recent times—i.e., the stories of the seventy faces, as explained above.
(יד) אֲבָל יֵשׁ שֶׁנָּפַל מִכָּל הַשִּׁבְעִים פָּנִים, עַד שֶׁאִי אֶפְשָׁר לְעוֹרְרוֹ בְּשׁוּם פָּנִים, כִּי אִם עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל שָׁנִים קַדְמוֹנִיּוֹת, שֶׁכָּל הַשִּׁבְעִים פָּנִים, שִׁבְעִים שָׁנִים, מְקַבְּלִין חִיּוּת מִשָּׁם. וְזֶה בְּחִינַת עַתִּיק, בְּחִינַת זָקֵן, בְּחִינַת הַדְרַת פָּנִים, שֶׁכָּל הַשִּׁבְעִים פָּנִים מְקַבְּלִין חִיּוּת וְהִדּוּר מִשָּׁם.
(14) However, it happens that a person falls from all the seventy faces, such that there is no countenance that can rouse him except by telling stories from ancient times. All the seventy faces, the seventy years, receive life-force from there. This is the aspect of Atik /an elder/a distinguished countenance; all the seventy faces receive life-force and distinction from there.
Arthur Rackham, Illustration of to Washington Irving's "Rip Van Winkle," 1919. Wikimedia Commons.
Reflections of Rabbi Nathan
Introduction to the First Edition of Sippurei Maasiyot/The Tales, 1816.
- "This was the way things were originally done in Israel, through redemption and interchanging (referring to Ruth 4:7). When people wanted to speak of God's hidden mysteries, they would speak in allegory and parable, hiding in many disguises the concealed secrets of the Torah, the King's hidden treasury." - Rabbi Aryeh Kaplan, Op. Cit., p. xiv.
Introduction to the Second Edition of The Tales, 1850 (published five years after the death of Rabbi Nathan)
- "It is known that in all the books of the Zohar and Tikkuney Zohar, as well as in the writings of the Ari, the "King's Daughter" alludes to the Divine Presence (Shekhinah) and the Congregation of Israel, as it were." Ibid., p. xxiv.
- "The first story is 'The Lost Princess.' This is speaking of the mystery of the exile of the Divine Presence (Shekhinah). This exile...began even before the creation of the universe, this being the mystery of the Shattering of the Vessels." Ibid., p. xxviii.
- "Immediately after Adam was created, he had the task of rectifying this. ... However, Adam was not careful to avoid eating from the Tree of Knowledge. ... Through eating from the Tree of Knowledge, Adam brought a great spiritual blemish to the world. This caused the Divine Presence to descend even lower, until it was in the realm of the Other Side, as is known."
- "Later, Noah wanted to rectify this. He was unsuccessful because he drank wine and became drunk..."
- "From that time on, all the saints of each generation were involved in completing this rectification. This will continue until the Messiah comes..."
- "But besides speaking of the search for cosmic rectification, this story also alludes to every person in every time. Every individual experiences almost every phase in this story. Every Israelite must constantly engage in this rectification..." Ibid., p. xxix.
Reflection of Rabbi Aryeh Kaplan
Viceroy -- "...the one time that the Torah speaks of a 'second to the king' is in relation to Joseph (Genesis 41:43). Joseph is the concept of tzaddik... This is related to the sefirah [DR: divine emanation] of Yesod (Foundation), as it is written, 'The tzaddik is the world's Yesod' (Proverbs 10:25). Yesod usually denotes the concept of penetration; hence the viceroy must penetrate the realm of evil in order to free the princess." Ibid., p. 6, note.
Reflection of Rabbi Shalom Arush
Rabbi Shalom Arush is an important Sephardic Breslov rabbi and teacher in Israel. His Garden of Yearning: The Lost Princess, translated into English by Rabbi Lazer Brody, was published in 2007.
- "Happy is the person that tenaciously searches for the lost princess--emuna [DR: faith]--for he or she certainly brings untold gratification to the King, Hashem. ... With desire and perseverance, each one of us will ultimately find our own lost princess... which will hasten the spiritual rectification of the entire universe." The Garden of Yearning, p. 28.
Summary
Next Class: Class 8 - Tale: The Portrait / The Humble King
Additional thoughts:
- Viceroy - perhaps the eldest son/crown prince, hence, brother of the princess?
- Apple - The Zohar identifies the fruit of the Tree of Knowledge of Good and Bad/Evil with the apple. Compare rabbinic understandings: pomegranate, fig, date, grape, wheat. Were apples known in the Land of Israel during the time of Tanach? Is the biblical תפוח/tapuah a reference to a citrus fruit? Think of the golden apple of discord associated with the Trial of Paris.
- May the Not-Good take you. Compare Jephthah's oath, leading to the sacrifice of his daughter (Judges 12). Compare stories of Agamemnon and his daughter Iphigenia.