The Praises of Rabbi Nachman 11-13

HH

Shivchay Huran

11-13

11. And some times he would be speaking before Hashem Yisburach words of beseeching and supplication from his heart and it occurred to him while he was speaking nice arguments and fitting and articulate prayers, and they were good in his eyes and he would write them to have by him to remember, in order that he could also pray them frequently afterwards. And so he was accustomed in this matter to speak between himself and his Creator very very copiously, and all the prayers were that he should merit to draw close to Hashem Yisburach, and he had great arguments to Hashem Yisburach on this.

12. ‎And even still it seemed to him always that he was not being looked at at all and he was not being heard at all, just on the contrary, it seemed to him that he was being alienated from His service blessed He with all types of alienation as if he was not desired at all whatsoever. Because he would see the changing and passing of many many days and years and he was still distant from a Hashem Yisburach, and still had not merited to be drawn any closer, therefore it seemed in his eyes that his words were not being heard at all and absolutely no attention was being given to him, just on the contrary, he was being alienated with all types of alienation from His service blessed He. But even still he would strengthen himself tremendously and would not leave his place. And there were times that he was disheartened because he saw that he prays, pleads, and implores so much that he should be drawn close to the service of Hashem Yisburach but was not looked upon at all, and because of this he fell sometimes disheartened and he would not speak so much between himself and his Creator for some days. Afterwards he would be conscious of himself and would be embarrassed of himself that he suspected His attributes/conduct blessed He, because in reality certainly Hashem Yisburach is gracious and merciful etc. and certainly He desires to draw him close etc. and he returned and strengthened his resolve, and he began again to plead and speak before Hashem Yisburach as mentioned above. And so it was many times.

13. And he would do all types of simple devotions of service of Hashem without any smarts ("chuchmos") and all with great secrecy/modesty. And immediately upon going outside he would purposely do all types of childish things, all types of silliness and prancing and other similar things (which are called in Yiddish far shaitkait) until it was not possible for it to occur to anyone that he desired the service of Hashem.

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

And similarly he would do and serve Hashem Yisburach with all types of absolutely simple devotions without any smarts (-chuchmos) whatsoever, even though in reality he was enormously wise with very extreme superlative wisdom even in his childhood and in his youth as was widely known to all who knew him, even still he did not use any smarts whatsoever in the service of Hashem and was just accustomed to doing all the simple devotions of the world. That is, studying a lot of Torah, good deeds, and abundant prayers and supplications, and very abundant hisbodidus, to speak and express his words before Him blessed He as mentioned above, and so forth. And this was his essential phenomenally great wisdom, because from his utter superlative wisdom he merited immediately to this wisdom that no wisdom whatsoever is necessary for the service of Hashem. Because this is the fundamental greatest wisdom of all (as is explained in our words many times), not to be smart at all in the service of Hashem, just (to conduct) with unfeigned wholeheartedness and simplicity without any smarts (-chuchmos) whatsoever.

Na Nach Nachma Nachman Meuman

Nanach on the Torah Portion of Meekaitz - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

פרשת מקץ – Portion of Meekaitz <Culmination – of two years in jail>

41:2 וְהִנֵּה מִן הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר וגו': - And behold from the lake (Nile River) ascended seven cows of fitting appearance and healthy flesh etc..

This matter is the matter of the confusion and obscurity of aitzu <recourse, remedy, advice>

The tikun <rectification> for this is through the tzadik who teaches aitzoas <remedies>

Likutay Halachos, Laws of Rosh Chodesh 6:54

_________

It is the matter of the overwhelming rise of the imagination and forgetfulness

Likutay Halachos, Laws of a Renter 3

__________

41:36 וְהָיָה הָאֹכֶל לְפִקָּדוֹן וגו' וְלֹא תִכָּרֵת הָאָרֶץ בָּרָעָב: - And the food would be safeguarded etc. and the (people of the) land will not be eradicated by the famine.

Yosef gives advice that one should save the times of inspiration for the hard times of the future.

Likutay Halachos, Laws of Blessing on Fruits 4:12

41:49 וַיִּצְבֹּר יוֹסֵף בָּר  - And Yosef gathered grain.

The endurance of the Jews in exile was in merit of Yosef

Likutay Halachos, Laws of Breaking Bread 5:40

41:51 וַיִּקְרָא יוֹסֵף אֶת שֵׁם הַבְּכוֹר מְנַשֶּׁה וגו': And Yosef called the name of the firstborn Menashe etc..

Through Yosef's withstanding the test there and finding the good in every place, through this the Jews stood therefore

Likutay Halachos, Laws of Airoovay Techumin 6:17

42:1 וַיַּרְא יַעֲקֹב כִּי יֶשׁ שֶׁבֶר בְּמִצְרָיִם – And Yaakov saw that there was food (/hope) in Egypt.

The alienation is in reality a beckoning

Likutay Halachos, Laws of Sending Away from the Nest 5:22

42:6 וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ הוּא הַמַּשְׁבִּיר לְכָל עַם הָאָרֶץ – And Yosef, he is the ruler of the land, he is the provider for all the people of the land.

The bounty comes from the tzadik

Likutay Halachos, Laws of Grace After Meals 3:2

_______

Likutay Halachos, Laws of The Ninth of Av and Fastdays 3:2

43:14 וְאֵ-ל שַׁ-דַּי יִתֵּן לָכֶם רַחֲמִים – And G-d <Ai-l Sha-dai> will give you mercy.

Mercy in our paradigm

Likutay Moharan volume 2, Torah 62

They are great mercies through which it is not necessary to lose out from one thing else to gain another

Likutay Halachos, Laws of Bounderies 3

Na Nach Nachma Nachman MeUman!

Blossoms of the Spring - Letter 23

Letter 23

B.H., 6 Eyar 719 (Thursday, 14 May, 1959), Tiberius.

Loyal to my heart, Mr. Z. Shazar, prominently endowed with a lofty and precious neshama (-soul), whose heart uplifted him to tunnel and find the deep waters from which the faith grows[1] for every generation, fortunate is his lot. Shalom and abundant salvation.

It is incumbent on us to make a great Purim[2] with enormous joy every single day over the miracles, and the awesome wonders, wondrous wonders which Hashem wondrously did His kindness with us in these generations that we merited to be in the domain of the tzadik, the new light, novelty of novelties, awesome supreme wonder etc., who is the sole true leader of our generation, who looks and sees till the end of all the generations to raise them from apostasy ("shmad" = 344) to be desirable ("rutzoan" = 346), and to rectify them with the utmost rectification. Who draws such truth into the world which is the root of the tachlis (-utmost) of the absolute truth which is impossible to tarnish in any way, through which there is the essential nullification of the falsehood in its root, completely until the very last extremity![3]

The main elongation of the present bitter exile is due to the abundant division between (the Children of) Israel to the extent that they don't know where the true tzadik is who can bring joy to Israel (even) from the midst of the bitter exile, to shine in them the gleaming sparks of His Divinity blessed He which is the essential joy.[4] The true tzadik, chosen of the tzadikim, reveals and shines in the heart of a person very extremely deep aitzoas (-counsel), holy true aitzoas (-counsel) into the stark great darkness which intensifies and spreads over a person each time to make everything dark Heaven forbid, to merit through them to recognize the Creator blessed He, through the holy faith which is drawn through them.[5] The great tzadik who is the aspect of Moshe (-Moses), he draws Torah from such an awesome and supreme lofty place with such wondrous intellect, to the extent that his Torah has the power to revive and give life to all the souls who will engage in his Torah forever![6]

The Sitra Achruh (-Realm of Evil) and the Bal Duvur (-litigator-Satan) sets up in the world fraudulent leaders of the generation who boast of greatness and wonders, and mislead the world, as if there is nothing beyond them and everything is in their control, in order that through them, they (-everyone) should fall into the trap of the evil inclination. These charlatans are called false prophets![7]

When the falsehood will be rejected, and truth will gain strength and will be revealed in the world, and everyone will merit to know of the true Rebbe who will be publicized and revealed, through this, all will return to Hashem Yisburach, (and) even the nations of the world, and there will be one common vernacular to serve Him with one accord[8].[9]

When a person is very alienated from Hashem Yisburach, and there is he whose fall is so extremely great, and he descended to the depth of the depth of the nethermost abyss to the extent that it seems to him that it is no longer possible for him to draw close to Hashem Yisburach because he is distanced so much from Him through his bad conduct etc., even still when he strengthens himself nonetheless and seeks, and asks, and searches, and requests an aitzu (-counsel) and scheme to return to Him blessed He, then he merits that the descent is the tachlis (utmost, purpose) of ascent.[10] And the essential factor is according to his proximity to the true tzadik who is engaged in raising all those who fall and the very alienated from the Torah from where they are to the illumination of the supernal rutzoan (-will, desire)[11] by the power of his Torah, and his aitzoas (-remedies, counsel), and his holy hinting which are deep, and very extremely supreme without end or limit which never ever ceases.[12]

This is a great principle, that all the rectifications in the world are done only through the great tzadik (who is the) aspect of Messiah, and each and every one, according to how he surmounts to draw close to this tzadik, to incline his ear and his heart well to his (-the tzadik's) words (/matters) and to believe in him, so too he will get out each time from all the bad places in the world that he was repelled (there), and he (-the tzadik) will raise him and rectify him![13]

Hashem Yisburach devises schemes so that no reject will be rejected from Him (Samuel 2:14:14). And when He sees that a person is falling to a place exceedingly low and distant from the Torah, to the uttermost lowliness and baseness, and the Sitruh Achruh (-Other Side – Realm of Evil) and the impurity are very much spread over him and encompassing him from all sides and desire to consume him completely, Heaven forbid, Heaven forbid, specifically then Hashem Yisburach has mercy on him and sets about hints for him there in accordance to that place, and sets about some sort of merit that he can merit specifically in that distant place, and this is his test and free choice (-becheeruh). And if he merits there to remember of Hashem Yisburach and to do there what Hashem Yisburach hints to him wherever he is, he can return with ease to Hashem Yisburach.[14]

The tzadik who is of very great stature, who purified himself through and through, he doesn't die at all, because even after his passing he works at rectifying the souls of Israel more than in his lifetime, because then he rises each time to such lofty, wondrous, and exalted levels until he is able to rectify everything, because the essential rectification must be received from an exceedingly high place, and each person, the very more he vitiated, Heaven forbid, he needs to receive the rectification from an even higher and distant paradigm. To the extent that there are those who defected so much, particularly now in these generations, that it is impossible for them to be rectified except by the tzadik of exceedingly great stature, and the sicker he is – he needs a greater Rebbe, because this necessitates a great Rebbe and sage of true wisdom of superlative and very extremely enormous (/powerful) stature for him to know how to draw his (-the sinner's) rectification from a very lofty and distant paradigm in such a way that he can rectify a degenerate like him. And this is the aspect of (Jeremiah 31:2), "from afar Hashem appeared to me," specifically "from afar," (Aishes Chayil – Woman of Valor, end of Proverbs) "from afar she brings her bread (/provisions)," because the main rectification must be received from afar, from a paradigm very higher and distant from him. But the main thing is, that it is necessary to break many impediments before meriting to this, to draw close to this tzadik, because the impediments are many and extremely huge (/powerful) without limit, particularly the impediments there are from the mind (one's own imagination and preconception), that they don't believe in themselves that they can receive rectification, according to the enormity of the multitude of their vitiations each time without measure for many days and years. And even though they blame the degeneration on themselves, this is also an aspect of impediments of the mind, that they don't believe in the greatness of the kindnesses of Hashem Yisburach, which do not exhaust and do not deplete[15] ever, and in the greatness of the true tzadik who has the power to rectify everything each time whatever may be particularly after his passing for he rises each time to such formidable levels and draws wondrous new kindnesses each time, until all who desire to receive them can merit through him to be rectified even if he is the way he is even if he vitiated the way he vitiated, Heaven forbid.[16]

The main illumination of His glory blessed He in the world is just through the tzadik, who justifies the populace and endeavors to draw the alienated close and to return them to Hashem Yisburach, this being His main glory blessed He, and His glory is elevated and exalted in the world. Therefore, every person needs to strive hard to draw close those who are distant from Hashem Yisburach. Also, a person cannot say: "How can I draw close to Hashem Yiburach, when I am so far due to the multitude of my bad deeds." Because on the contrary, the more distant he is, the greater the glory of Hashem Yisburach will be exalted when he strives to return and to draw close to Him blessed He, because this is His main glory blessed He.[17]

The transcriber and organizer, who prays constantly every day for his wellbeing and his benefit with full heart, with miseeroos nefesh (-self-sacrifice). Soliciting his wellbeing and the wellbeing of all those in his company.

Yisroel Dov Odesser - Tiberius

ספר אב"י הנחל

הוצאת נקדות טובות – מוגה מחדש לפי כתב יד של המחבר

לפי המכתבים המקוריים

אבי הנחל – מכתב כג

מכתב כג

ב"ה, ו' אייר תשי"ט, טבריא.

נאמן ליבי, מר ז.שזר, הדגול בנשמה גבוהה ויקרה, שנשאו ליבו לחתור ולמצוא המים עמוקים שמהם גדלה האמונה לכל דור, אשרי חלקו. שלום וישע רב.

עלינו לעשות פורים גדול בשמחה רבה בכל יום ויום על הניסים והנפלאות הנוראות פלאי פלאות אשר הפליא ה' חסדו עימנו בדורות הללו שזכינו להיות בחלקו של הצדיק אור החדש חידוש שבחידושים פלא נורא ונשגב וכו', שהוא המנהיג האמיתי היחידי שבדורנו, הצופה ומביט עד סוף כל הדורות להעלותם משמד לרצון ולתקנם בתכלית התיקון. הממשיך אמת כזה בעולם שהוא שורש תכלית האמת לאמיתו שאי אפשר לקלקלו בשום אופן, שעל ידו עיקר ביטול השקר בשרשו לגמרי עד קצה אחרון!

עיקר אריכת מרירת הגלות של עכשיו מחמת ריבוי המחלוקת שבין ישראל עד שאין יודעים היכן הוא הצדיק האמת שיכול לשמח את ישראל מתוך מרירת הגלות, להאיר בהם התנוצצות אלקותו יתברך שזה עיקר השמחה. הצדיק האמת שהוא בחיר שבצדיקים מגלה ומאיר בלב האדם עצות עמוקות מאד מאד, עצות קדושות אמיתיות לתוך תוקף החושך הגדול המתגבר ומשתטח על האדם בכל פעם להחשיך הכל חס ושלום. לזכות להכיר את הבורא יתברך על ידם על ידי האמונה הקדושה שנמשך על ידם. הצדיק הגדול שהוא בחינת משה, הוא ממשיך תורה ממקום עליון נורא ונשגב כזה בשכל נפלאה כזה, עד שיש כוח בתורתו להשיב ולהחיות כל הנפשות שיעסקו בתורתו לעולם ועד!

הסטרא אחרא והבעל דבר מקים בעולם מנהיגי הדור של שקר שמתפארים בגדולות ונפלאות ומטעים את העולם כאילו אין שום דבר נמנע מהם והכל בידם, כדי שיפלו על ידם למכמורת היצר הרע. אלו השקרנים נקראים נביאי השקר!

כשיהיה נדחה השקר, ויתגבר ויתגלה האמת בעולם ויזכו כולם לידע מהרבי האמת שיתפרסם ויתגלה, על ידי זה הכל יחזרו לה' יתברך ואפילו אומות העולם, ויהיה שפה אחת לעבדו שכם אחד!

כשאדם נתרחק מה' יתברך מאד, ויש שנפילתו גדולה מאד מאד וירד לעמקי עמקי תהום תחתיות עד שנדמה לו שאי אפשר לו עוד להתקרב לה' יתברך מחמת שנתרחק ממנו מאד על ידי מעשים רעים וכו', אף על פי כן כשהוא מחזק את עצמו עדיין ודורש ושואל ומחפש ומבקש עצה ותחבולה לשוב אליו יתברך, אזי זוכה שתהיה הירידה תכלית העליה. והעיקר כפי התקרבותו לצדיק האמת העוסק להעלות כל הנופלים והרחוקים מהתורה מאד ממקומם שהם, להארת הרצון העליון בכוח תורתו ועצותיו ורמזיו הקדושים העמוקים ונשגבים מאד מאד עד אין סוף ותכלית שאינו נפסק לעולם.

זה כלל גדול, שכל התיקונים שבעולם נעשין רק על ידי הצדיק הגדול בחינת משיח, וכל אחד ואחד כפי מה שמתגבר להתקרב לזה הצדיק ולהטות אזנו וליבו לדבריו היטב ולהאמין בו, כמו כן יוצא בכל פעם מכל המקומות הרעים שבעולם שנדח לשם, ויעלה אותו ויתקנו.

ה' יתברך חושב מחשבות לבל ידח ממנו נדח. וכשרואה שהאדם נופל למקום נמוך ורחוק מהתורה ביותר, בתכלית השפלות והפחיתות, והסטרא-אחרא והטומאה מתפשטין עליו מאד ומסבבין אותו מכל צד ורוצין לבלעו לגמרי, חס ושלום, חס ושלום, אזי דווקא השם יתברך מרחם עליו ומזמין לו שם רמזים לפי אותו המקום, ומזמין לו איזו זכות שיכול לזכות בזה המקום הרחוק דייקא, וזהו הניסיון והבחירה שלו. ואם יזכה לזכור שם בה' יתברך ולעשות שם מה שמרמז לו השם יתברך בכל מקום שהוא, בקל יוכל לשוב להשם יתברך.

הצדיק הגדול במעלה מאד, שזיכך עצמו מכל וכל, הוא אינו מת כלל, כי גם לאחר הסתלקותו הוא עוסק בתיקון נפשות ישראל יותר מבחייו, מחמת שאז עולה בכל פעם למדרגות גבוהות ונפלאות ונשגבות כל-כך, עד שיכול לתקן הכל, כי עיקר התיקון צריכין לקבל ממקום הגבוה ביותר, וכל אחד כל מה שקילקל יותר ויותר, חס ושלום, הוא צריך לקבל התיקון מבחינה הגבוה ורחוקה עוד יותר. עד שיש שפגמו כל כך בפרט עתה בדורות הללו, שאי אפשר להם להתקן רק על ידי הצדיק הגדול במעלה יותר, וכל מה שהוא חולה ביותר - הוא צריך רבי גדול ביותר, כי צריכין לזה רבי גדול וחכם בחכמה אמיתית במעלה מופלגת ועצומה מאד מאד שידע איך להמשיך תיקונו מבחינה גבוה ורחוקה מאד באופן שיוכל לתקן מקולקל כמותו. וזה בחינת "מרחוק ה' נראה לי", מרחוק דייקא, "ממרחק תביא לחמה", שעיקר התיקון צריכין לקבל ממרחק, מבחינה הגבוה ורחוקה ממנו מאד. אבל העיקר, שצריכין לשבר מניעות הרבה קודם שזוכין לזה להתקרב לזה הצדיק, כי המניעות רבים ועצומים מאד בלי שיעור, בפרט מניעת המוח שיש, שאינם מאמינים בעצמם שיוכלו לקבל תיקון, לפי עוצם ריבוי קילקולם בכל פעם בלי שיעור ימים ושנים הרבה. ואף על פי שתולין הקלקלה בעצמם, גם זה הוא בחינת מניעת המוח, שאינם מאמינים בגדולת חסדי השם יתברך, אשר לא תמנו ולא כלו לעולם, ובגדולת הצדיק האמיתי שיש לו כוח לתקן הכל בכל פעם יהיה איך שיהיה בפרט אחר הסתלקותו שעולה בכל פעם למדרגות עצומות כל כך וממשיך חסדים נפלאים חדשים בכל פעם, עד שכל מי שחפץ לקבלם יכול לזכות על ידו ולהתתקן אף אם הוא כמו שהוא אפילו אם קלקל כמו שקלקל, חס ושלום.

עיקר הארת כבודו יתברך בעולם הוא רק על ידי הצדיק, המצדיק את הרבים ומשתדל לקרב את הרחוקים ולהחזירם להשם יתברך, שזה עיקר כבודו יתברך, ונתעלה ונתגדל כבודו בעולם. על כן צריך כל אדם להשתדל מאד לקרב הרחוקים לה' יתברך. גם אין לאדם לומר: איך אני יכול להתקרב להשם יתברך, ואני רחוק כל-כך על ידי ריבוי מעשי הרעים. כי אדרבא, כל מה שהוא רחוק ביותר, יתגדל על ידו כבוד השם יתברך ביותר כשישתדל לשוב ולהתקרב אליו יתברך, כי זה עיקר כבודו יתברך.

המעתיק והמסדר, המתפלל תמיד בכל יום בעד שלומו וטובתו בכל לב, במסירות נפש. דורש שלומו ושלום הנילווים אליו.

ישראל דב אודעסר - טבריא

---

[1] Likutay Moharan, volume 2, Torah-teaching 5:2-3.

[2] Ullim Litroofuh, letter 171. A great Purim sometimes is a reference to when there is a Hebrew leap year and there are two months of Adar hosting the small Purim in the first, and the main celebrated big or great Purim in the second. Hence a "great Purim" would mean a full-fledged Purim. However, in this case it just means great tribute of the magnitude of Purim. It is interesting to note that the year 595, in which Rabbi Nussun used this term, was a regular year with only one Purim, whereas the year 719 in which Saba wrote this letter was in fact a leap year with both a small and a great Purim.

[3] Likutay Halachos, Yoreh Daya 1, Signs of a Kosher Animal and Beast 4:30, also brought in Oatzar Ha-yeeruh, Tzadik 103.

[4] Likutay Halachos, Orach Chaim 2, Blessing of Thanksgiving 6:59.

[5] Likutay Halachos, Choshen Mishpat 2, Injuring One's Friend 39, also brought in Oatzar Ha-yeeruh.

[6] Oatzar Ha-yeeruh, Tzadik 238, from Likutay Halachos, Choshen Mishpat 2, Lost and Found 3:5.

[7] Kitzur Likutay Moharan, volume 2, Torah 15; Likutay Aitzoas, Tzadik 101.

[8] Zephaniah 3:9.

[9] Kitzur Likutay Moharan 48.

[10] Likutay Halachos, Orach Chaim 1, Falling on the Face 6.

[11] Likutay Halachos, Orach Chaim 1, Morning Blessings 5:42.

[12] Likutay Halachos, Orach Chaim 1, Falling on the Face 6:2.

[13] Likutay Halachos, Orach Chaim 2, Blessing of Thanksgiving 6:20.

[14] Oatzar Ha-yeeruh, Exile and Redemption 6, from Likutay Halachos, Orach Chaim 2, Blessing of an Individual's Thanksgiving 45.

[15] See Lamentations 3:22 and the prayer of Moadim in the Eighteen Benedictions.

[16] Likutay Halachos, Yoreh Daya 1, Making Vessels Kosher 4:7,8,11.

[17] Kitzur Likutay Moharan 14, also brought down in Likutay Aitzos, mahadura basra, and Likutay Aitzoas, Honor 4.

Na Nach Nachma Nachman MeUman!

נ נח נחמ נחמן מאומן

Blossoms of the Spring - Letter 21

Letter 21

B.H., 28 Adar 2, 719 (Tuesday, 7 April, 1959).

Shalom Shalom to my love and cherished as my very soul, Mr. Z. Shazar, the good and more charming[1] than fine gold, who desires to be bound to the tree of life. May Hashem command his blessing with him, and may he merit from now to go in all the ways of the deep, wondrous, and awesome counsel which gush from the wellsprings of salvation, all the days of his life, until he merits to gaze in the pleasantness of Hashem in this (world) and the next.

If I said I would relate a fraction of a fringe of the utter magnitude of the wonders of the kindnesses of Hashem and of His wondrous wonders which He did with us in these generations, that He shined in the world such light, true, holy, and awesome, and very extremely supreme which will not be extinguished Heaven forbid in any way, and many waters cannot extinguish it and rivers cannot flush it[2], a plethora of folios would not be sufficient (to address it). And even though from the second side, i.e. from the Other Side (-Sitra Achra - Realm of Evil), waylays and tunnels, in general and in particular, upon each and every one, and does his agenda with all his means to waylay, and to tunnel, and to grab in his web Heaven forbid, to the extent that it seems that it is impossible to break such concealments, and impediments, and confusions, and bodily desires, and entanglements, and detaining, and hassles, and expulsions, and estrangements etc. etc.[3], nevertheless the great tzadik draws such wondrous rectifications until he shines the aspect of hasugos <conceptions of the> Elokus <Divine> even down below in the very nethermost level where the Shechina <Divine Presence> never descended, because with his great power he can illuminate even to those completely alienated from the Torah Heaven forbid, if they desire to accept.[4]

(The) Falsehood is zoohumas <pollution of the> nuchush <(primordial) snake>, sitra <side, realm> dimoasuh <of death>, and truth is samuh dicha-yay <elixir of life>, and therefore culling the truth from the midst of the falsehood is the aspect of resurrecting the dead.[5]

Sometimes through an ascent that a person rises in wealth or in wisdom, specifically through this he strays from the truth, and he inverts is from its true order and disputes the true tzadik because he says reasoning which is the opposite of the truth, however, the truth bears witness of itself, and certainly one who desires the absolute truth and doesn't want to deceive himself, then he can know and understand the truth well. And similarly sometimes a person due to his huge descent that he descends extremely into the exile of bodily desires, each one according to his descent, until this causes him to be dejected and it seems to him that the reality is that he has already lost all hope Heaven forbid, and all this is because he inverts the truth out of order, because this is not the real truth, because Hashem Yisburach already revealed to us through Moshe Rabbainu o.b.m. and the tzadikim after him, His abundant mercies that do not diminish ever, and they revealed to us explicitly that it is forbidden for a person to despair (himself) of the Mercy, because Hashem Yisburach is everywhere and even in the utmost lowest level even there Hashem Yisburach is found[6], and there is such a phenomenon that everything can be rectified and it will be reversed to good, and all the sins will be turned around to be merits.[7]

The transcriber, who prays always for his wellbeing and his success in truth.

Yisroel Dov Odesser

28 Ben Atar

Tel Aviv.

מכתב כא

ב"ה, כ"ח אדר ב' תשי"ט

שלום שלום לאהובי וחביבי כנפשי, מ ז.שזר, הטוב ונחמד מפז, החפץ להתדבק בעץ החיים. יצו ה' את הברכה איתו ויזכה מעתה לילך בכל הדרכים העצות העמוקות הנפלאות והנוראות הנובעים ממעייני הישועה כל ימי חייו, עדי יזכה לחזות בנועם ה' בזה ובבא.

אם אמרתי אספרה אפס קצה מעוצם נפלאות חסדי ה' ופלאי פלאותיו שעשה עימנו בדורות הללו, שהאיר בעולם אור אמת קדוש ונורא ונשגב מאד מאד כזה שלא יכבה חס ושלום בשום אופן, מים רבים לא יוכלו לכבותו ונהרות לא ישטפוהו, יקצרו המון יריעות. ואף על פי שהצד השני, היינו הסטרא אחרא, אורב וחותר בכלליות ובפרטיות על כל אחד ואחד, ועושה את שלו בכל מה שאפשר לו לארוב ולחתור ולתפוס ברשתו חס ושלום, עד אשר נדמה שאי אפשר לשבר הסתרות ומניעות ובלבולים ותאוות וסכסוכים ועיכובים וטרדות והשלכות והתרחקות וכו' וכו' כאלה, עם כל זה הצדיק הגדול ממשיך תיקונים נפלאים כאלה עד שמאיר בחינת השגות אלוקות גם למטה למטה בדיוטא התחתונה מאד שמעולם לא ירדה השכינה לשם, כי בגודל כוחו יכול להאיר אפילו בהרחוקים מהתורה לגמרי חס ושלום, אם רוצים לקבל.

השקר הוא זוהמת הנחש סטרא דמותא, ואמת הוא סמא דחיי, ועל כן ברור האמת מתוך השקר הוא בחינת תחיית המתים.

לפעמים על ידי העליה שעולה האדם בעשירות או בחכמה, על ידי זה דייקא נוטה מן האמת ומהפכו מסדרו האמיתי וחולק על הצדיק האמת מחמת שאומר סברות הפוכות מן האמת, רק האמת עד לעצמו, ובוודאי החפץ באמת לאמיתו ואינו רוצה להטעות את עצמו אז יכול לידע ולהבין האמת היטב. וכן לפעמים האדם מחמת ירידתו הגדולה שיורד בגלות התאוות מאד כל אחד כפי ירידתו, עד שמחמת זה נופל בדעתו ונדמה לו שלפי האמת כבר אבדה תקוותו חס ושלום, וכל זה מחמת שמהפך האמת שלא כסדר, כי לא כך האמת האמיתי, כי כבר גילה לנו ה' יתברך ריבוי רחמיו שאינם כלים לעולם על ידי משה רבינו עליו השלום והצדיקים שאחריו, והם גילו לנו בפרוש שאסור לאדם לייאש את עצמו מן הרחמים, כי ה' יתברך בכל מקום ואפילו בתכלית דיוטא התחתונה גם שם נמצא ה' יתברך, ויש ענין כזה שיוכל להתקן הכל ויתהפך לטובה וכל העוונות יתהפכו לזכויות.

המעתיק, המתפלל תמיד לשלומו והצלחתו באמת.

ישראל דב אודעסר

בן עטר 28

תל-אביב

---

[1] The Hebrew word "nechmad" is congruous in description of the Tree of Knowledge, as is "good," however holiness is always much more, so certainly it is applicable to the Tree of Life.

[2] Based on Song of Songs 8:7.

[3] Ullim Litroofuh, letter 317.

[4] Oatzar Ha-yeeruh, Orach Chaim, Chanukah 1 (from Likutay Halachos, Orach Chaim, Getting Up Early in the Morning 4:10).

[5] Oatzar Ha-yeeruh, Truth 56 (from Likutay Halachos, Choshen Mishpat, Testimony 4:6).

[6] Oatzar Ha-yeeruh, Truth 59 (from Likutay Halachos, Choshen Mishpat, Testimony 5:2).

[7] Likutay Halachos, Yoreh Daya 1, Interest 5:26.

Na Nach Nachma Nachman MeUman!