Likutay Moharan - Torah-teaching 282 - Azamra - Seeing people by their good point

282 - One Needs to Judge Every Person to the Scale of Merit

Know that one needs to judge every person to the scale of merit and even who is wicked completely needs to search and find in him some little good that in that little is not wicked. Through this, that finds in him little good and judges him to the scale of merit, it raises him in truth to the scale of merit and can return him to repentance.

This aspect "and yet little and no wicked and contemplated on his place and not he" warns to judge all to the scale of merit. Even if you see that he is completely wicked, you still need to search and seek to find in him a little good where he is not wicked. Because how is it possible that there is no little good in him? Because how is it possible that he did not do some mitzvah or good thing in his days?

Through this, when you find in him yet little good where he is not wicked and judge him to the scale of merit, you take him out in truth from the scale of guilt to the scale of merit until he returns in repentance. This "and yet little and no wicked" means finding in the wicked yet little good that is not wicked.

Through this "and contemplated on his place and not he" means when you contemplate and gaze on his place and level his place and not he himself there — on his place first — because through finding in him yet little good, some good point, and judging him to the scale of merit through this, you truly take him out from scale guilt to scale merit.

As above, understand that a person needs to find also in himself some little good. Because it is known that a person needs to be very careful to be in joy always and to distance sadness very much (as explained with us several times).

Even when one begins to gaze in himself and sees no good in him and he is full of sins and wants the Master to make him fall through sadness and black bile, God forbid — with all this it is forbidden for him to fall. He only needs to search and find in himself some little good. Because how is it possible that he did not do some mitzvah or good thing in his days?

Even though when he begins to gaze at the good thing he sees that he is also full of wounds, seeing that even the mitzvah and the holy thing he merited to do is also full of turnings, foreign thoughts, and many defects, still how is it possible that in that mitzvah and holy thing there is no little good? Because in every aspect he was some good point in the mitzvah and good thing he did.

Because a person needs to search and seek to find in himself some little good to revive himself and come to joy, as above. Through this searching and finding in himself still little good, he goes out in truth from scale guilt to scale merit and can return in repentance in the aspect "and yet little and no wicked and contemplated on his place and not he" as above.

That is, one needs to judge others to the scale of merit, even the wicked, and find in them some points of good. Through this, you truly take them out from scale guilt to scale merit in the aspect "and yet little..." and "contemplated...".

Similarly, for a person in himself, he needs to judge himself to the scale of merit and find in himself some good point to strengthen himself not to fall completely, God forbid. On the contrary, he will revive himself and gladden his soul in the little good that he finds in himself — that is what he merited to do in his days, some mitzvah or good thing.

Similarly, he needs to search and find still some good in himself, and even though that good thing is mixed with much waste, he will still take some good point from there. So he will gather still the good points and through this make melodies, as explained elsewhere.

Through this, he does not let himself fall and revives himself by searching, seeking, and finding in himself some good points, gathering and clarifying these good points from within the bad and waste in him.

Through this he makes melodies and then can pray, sing, and thank Hashem from his corporeality and his deeds, even though he sees that he is far from holiness in truth.

When revived and gladdened by his own words, even though he knows he has many bad deeds and sins and is very far from the Name blessed be He, he still searches and finds some good points in himself and revives and gladdens himself. Certainly it is fitting for a person to enlarge his joy very much in every good point from the holiness of Israel that he finds in himself.

Then, when he revives and gladdens himself, he can pray, sing, and thank Hashem. This aspect "I will sing to my God in my stillness" is precisely through the aspect of "my stillness" that I find in myself, the aspect "still little and no wicked", as above. Through this point, one can sing and thank Hashem.

[Our Rabbi warned strongly to follow this Torah, because it is a great foundation for all who want to approach the Name blessed be He and not to lose their world completely, God forbid. Many people far from the Name blessed be He mainly are distant from Him because of black bile and sadness; because of that they fall into despair and see in themselves great spoilage, their deeds spoiled, and despair completely. Because of this, they do not pray with intention at all and do not do even what they could still do.

Therefore a person needs to be very wise about this because all the falls of mind, even though from bad deeds he did, with all this, the fall of mind and the sadness and black bile that fall on him is all by the master of evil, who weakens his mind to cause him to fall completely, God forbid.

Therefore, one needs to strengthen greatly and walk with this Torah — to search and seek in himself always some little good and good points, etc. Through this he will revive and gladden himself and expect salvation, and can pray, sing, and thank Hashem — the aspect "I will sing to my God in my stillness" — and by this merit to return to Him in truth.]

Know that whoever can make these melodies — that is, gather the good points found in all Israel, even in the sinners — he can pray before the amud (the prayer leader's platform), because he who prays before the amud is called shaliach tzibur (prayer leader) and needs to be sent by all the public. That is, he needs to gather all good points found in all the prayer-ers, and all the good points will be included in him. He will stand and pray with all this good. This is the shaliach tzibur.

He needs to have such a high level that through this all the points will desire him and be included in him. Whoever can make these melodies can be chazan and shaliach tzibur to pray before the amud.

But know all this, that to know all tzadikim (righteous ones) and which infants belong to them and how they receive from them — and all the aspects there — and the generation that will come from them until the end, to know who can make these melodies is to know all this.

This is the secret what our rabbis said in the Mishnah (Shabbat 11): the chazan sees where the infants read the chazan — that is, who can make these melodies can be chazan and shaliach tzibur to pray before the amud, seeing and knowing where the infants read, i.e., from which tzadik they receive their breath and mouth through him read and enter in the Torah.]

Montana Tucker

 HH

A week or two ago, all the Jewish media was gushing over the Montana Tucker's trip to Auschwitz and her docuseries on it. She shared this on her instagram which has over 8 million followers. It truly is remarkable. Previously I had never heard of her, so i took a look at her instagram to see what she was about. Much of the immediate content was stuff that would have got me expelled from school.... BH the world is adopting the holy way of Rabbainu (Likutay Moharan 282) to only associate with the good in the Jewish people, and not to pay attention to the rest. The Breslov tradition is that this is one of the certain paths to redemption.

Na Nach Nachma Nachman MayUman

Blossoms of the Spring - Letter 27

Letter 27 (in some editions this is #25)

BH The night preceding the day of erev (the day preceding) Rosh Chodesh Eyar 719 (Tuesday night (In Judaism the day starts with night, so this is considered Wednesday), September 2, 1959), Tiberias.

The apple of my eye, who is engraved in my memory always, Mr. Z. Shazar, who grapples[1] and longs and craves to taste from the good life of the true Tzadik[2], who prepared tools for our righteous Messiah[3], and the Messiah will fight with them to rectify the world. His wellbeing and his success should shine for length of pleasant and invigorating days.

There is a true Tzadik who merits to live good life that do not have in them any deficiency, and he specifically, is called deaf because he doesn’t hear at all  any call/voice of this world, because all of the calling of this world, they are all of deficiencies, because everyone screams over their deficiencies, and even all the rejoicing of the world, it is just on account of the lacking, that one was deficient and it was filled up for him.

And by this deaf one, the whole entire world doesn’t amount to anything that he should hear their lacking, because he lives good life that do not have in them any lacking whatsoever, and the good life of his are bread and water, just that in the bread and water of his one can taste all the tastes, and all the aromas, and all the types of delights that there are in the world, so that the entire world can have through them truly good life.[4]

The fundament and the foundation that everything is contingent upon, (is) to bind oneself to the true Tzadik, and to accept his words, and to discard from oneself all the smarts, and to remove one’s wit as if he does not have any intellect other than what he receives from the Tzadik![5]

The true Tzadik is the aspect of Messiah, who (/in that he) engages always in the rectification of the souls of Israel to arouse them from their slumber through the good points that he finds in each one, and he shines in the heart of each one of Israel to search, and to seek, and to find in himself always good points in order to arouse him from his sleep and his fall, so that he doesn’t fall completely Heaven forbid. And most essentially, when the heaviness of sleep overwhelms the soul of an Israelite through his abundant sins and defections, to the extent that th will just about fall completely Heaven forbid, specifically then, he will inspire in him with his kindness, to arouse, and to strengthen (himself) to find his good point, to save him and to arouse him. And the redemption, in general and in particular, is contingent upon this![6] The drawing close to the Tzadik surmounts everything, and it is the aspect of the resurrection of the dead, because all that happens without purity is called by the term death, as it says )Yechezkel 18:4), “and the soul who sins [it (this word is missing from the quote)] shall die,” and the Tzadik resurrects the dead, because through him one merits to repentance, and the intentional sins are turned around into merits.

The entire devotional enterprise of the Tzadik is to reveal His Divinity to all who traverse the world, until the distant will all hear, and come, and convert, and they will draw close to Hashem Yisburach![7]

The Tzadik gathers and draws close all the lost and rejected who are (the ones that are) far from the Torah, who come to truly draw close to him![8] The true Tzadik who is the main true splendor, and grace, and beauty, of the world[9] makes baalay teshuva (-penitents) and converts through the aspect of his name alone, because there are many souls that draw close and bond with him only because of his name alone, that his name alone goes and spreads out in the world, and through this alone they bond with him, and he teaches them his wisdom, and imbues them with his intellect in order to save them from the realm of death, the aspect of sleep, and he subdues, and nullifies, and burns (down) the evil completely, and they are gathered, and drawn close, and lifted, all the rejected and scattered, to Hashem Yisburach.[10]

Even a person who is the great of the greatest needs to be very cautious that he doesn’t stumble Heaven forbid through the proliferation of his wisdom, like what happened by the King’s son with his wise men (Story of the Seven Beggars), that through the proliferation of their wisdom they fell into apostasy, may the Merciful One save us. And the King’s son himself, even though because he has good in him, he would remember sometimes where (-in what state) he was in the world, and he would moan and sigh a lot over his fall into such quandaries, however, as soon as he would begin to use his intellect, the paralogisms of apostasy would return to him and be strengthened. And so it was many times, as is explained in the beginning of the awesome story of the Seven Beggars, see there. From this it is understood how it is necessary to be cautious and on guard not to get started with this whatsoever.[11]

Sometimes there are people who abound to engage just in domains of knowledge, and by and large their intent with this is just for the sake of the vanities of this world, that is, for the sake of importance and honor, or money, and so forth, and because they are engaged just in the domains of knowledge, through this they completely forget the tactics of war, that is, how to fight the great battle which a person must fight in this world, which is the batter of the (evil) inclination, and sometimes they come to absolute apostasy through the domains of knowledge, therefore it is necessary to be extremely wary of this![12]

In every generation there are found elders and elite who oppose the great Tzadik who is a wondrous novelty, who is engaged in drawing the souls of the phenomenally alienated close to Hashem Yisburach, and he draws His light upon each one until it illuminates for him wherever he is, each on according to his aspect.[13]

The brazen faced extremely mixed up the world, to the extent that it is impossible for most of the world to know the whereabouts of the true Tzadik and Leader who can lead Israel properly, and the main culling of the faith and sustaining of the world in this generation is specifically by him.[14] And their main quashing is just through truth, because someone who looks towards the real truth, and endeavors and toils always to attain the point of truth, certainly he does not fear any evil eye[15]. But he needs to be very strong minded not to allow himself to be defeated by any person, because the truth is always victorious, and in the very end Hashem Yisburach will finalize as He wills, and “Hashem will cut down all the smooth talkers (Psalms 12:4),” and the speakers of lushon hura (-evil talk, slander) and strife will be forced to their knees and fall over (Prayer of Ullainoo), and they will not be able to confuse the world from listening to the call of the words of the Tzadik, on the contrary, the pure words of the Tzadik will be revealed and elevated in the entire world[16], until everything that is made will know that You made it etc. and they will all make one society to do Your will etc. (Prayer of Musaf, Rosh Hashana, also mentioned in Likutay Halachos cited earlier, Yoreh Daya II, Laws of Converts 3:5).

On account of the harsh suffering that befell upon me, not upon you, I did not write for such a long time, but (my) love for him, true love, is engraved deep in my heart always without interruption, and (I) supplicate for his (-your – third person) wellbeing and salvation, and wish his wellbeing and the wellbeing of his esteemed daughter (/household).

The transcriber Yisroel Dov Odesser

House of Zalman Odesser

Tiberias

 For more letters of Blossoms of the Spring

http://naanaach.blogspot.com/2018/05/blossoms-of-spring-table-of-contents.html

For more English Breslov literature

http://naanaach.blogspot.com/search/label/read%20online

מכתב כז

ב"ה, אור ליום ער"ח אלול תשי"ט, טבריא

מחמד עיני החרות על זכרוני תמיד, מר ז.שזר, המתאבק ומתייגע ומגעגע וחושק לטעום מהחיים טובים של הצדיק האמת, שהכין כלים למשיח צדקנו, והמשיח ילחום בהם לתקן את העולם. שלומו והצלחתו יאיר כשמש לאורך ימים נעימים ורעננים.

יש צדיק אמיתי שזוכה לחיות חיים טובים שאין בהם שום חסרון, והוא דייקא נקרא חרש מחמת שאינו שומע כלל שום קול של זה העולם, כי כל הקולות של זה העולם כולם הם חסרונות, כי כל אחד צועק על חסרונו, ואפילו כל השמחות שבעולם הוא רק מחמת החסרון שחסר לו ונתמלא לו.

ואצל החרש הזה, כל העולם כולו אינו עולה אצלו לכלום שישמע החסרון שלהם, כי הוא חי חיים טובים שאין בהם שום חסרון כלל, וחיים טובים שלו הם לחם ומים, אבל בהלחם ומים שלו יכולין להרגיש כל הטעמים וכל הריחות וכל מיני עונג שבעולם, עד שיחיו כל העולם על ידם חיים טובים באמת.

העיקר והיסוד שהכל תלוי בו, לקשר עצמו אל הצדיק האמת ולקבל דבריו ולהשליך מאיתו כל החכמות ולסלק דעתו כאילו אין לו שום שכל בלעדי אשר יקבל מהצדיק!

הצדיק האמת הוא בחינת משיח, שעוסק תמיד בתיקון נפשות ישראל לעוררם משנתם על ידי הנקודות טובות שמוצא בכל אחד, ומאיר בלב כל אחד מישראל לחפש ולבקש ולמצוא בעצמו נקודות טובות תמיד כדי לעוררו משנתו ונפילתו שלא יפול לגמרי חס ושלום. והעיקר בעת שמתגבר תוקף השנה על נפש הישראלי על ידי ריבוי עוונותיו וקילקוליו עד שכמעט כמעט יכול ליפול לגמרי חס ושלום, אזי דייקא יאיר בו בחסדו להתעורר ולהתחזק לחפש נקודתו הטובה להצילו ולעוררו. ובזה תלוי הגאולה בכלל ובפרט! ההתקרבות להצדיק עולה על הכל, והוא בחינת תחיית המתים, כי כל מעשה בלתי טהור מכונה בשם מיתה, כאמור "והנפש החוטאת תמות", והצדיק מחייה מתים כי על ידו זוכין לתשובה וזדונות נתהפכין לזכויות.

כל עבודת הצדיק לגלות אלוקותו לכל באי עולם עד שישמעו רחוקים ויבואו ויתגיירו כולם ויתקרבו לה' יתברך!

הצדיק מקבץ ומקרב כל האובדים והנדחים שהם הרחוקים מהתורה הבאים להתקרב אליו באמת! הצדיק האמת שהוא עיקר הפאר והחן והיופי האמת של העולם עושה בעלי תשובה וגרים על ידי בחינת שמו לבד, כי יש כמה נפשות שמתקרבין ומתדבקין בו רק מחמת שמו לבד, ששמו לבד הולך ומתפשט בעולם ועל ידי זה לבד הם נתדבקין בו, והוא מלמד אותם חכמתו ומכניס בהם דעתו כדי להצילם מסטרא דמותא, בחינת שנה, ומכניע ומבטל ושורף הרע לגמרי ונתקבצים ונתקרבים ועולים כל הנדחים והמפוזרים לה' יתברך!

אפילו האדם הגדול שבגדולים צריך להזהר מאד שלא יכשל חס ושלום על ידי ריבוי חכמתו, כמו שהיה אצל הבן מלך עם החכמים שלו, שעל ידי ריבוי חכמתם נפלו לאפיקורסות רחמנא ליצלן. והבן מלך בעצמו, אף שמחמת שהיה בו טוב היה נזכר לפעמים היכן הוא בעולם, והיה גונח ומתאנח הרבה על שנפל למבוכות כאלו, אבל תכף כשהתחיל לשמש עם השכל חזרו ונתחזקו אצלו החכמות של אפיקורסות, וכן היה כמה פעמים, כמבואר בתחילת הסיפור הנורא של השבעה בעטלערס עיין שם. מזה מובן איך צריכין להזהר ולהשמר שלא לכנוס בזה כלל.

לפעמים יש בני אדם שמרבים לעסוק רק בחכמות, ועל פי רוב כוונתם בזה רק בשביל הבלי עולם הזה, דהיינו בשביל חשיבות וכבוד או ממון וכיוצא, ומחמת שעוסקין רק בחכמות על ידי זה שוכחין טכסיסי מלחמה לגמרי, היינו איך ללחום המלחמה הגדולה שצריך האדם ללחום בעולם הזה שהוא מלחמת היצר, ולפעמים באים לאפיקורסות גמור על ידי החכמות, ועל כן צריכין לזהר מזה מאוד!

בכל דור נמצאים זקנים וחשובים שחולקין על הצדיק הגדול שהוא חידוש נפלא העוסק לקרב נפשות הרחוקות ביותר לה' יתברך, וממשיך הארתו על כל אחד עד שיאיר לו בכל מקום שהוא שם, כל אחד לפי בחינתו!

העזי פנים ערבבו את העולם מאד עד שאי אפשר לרוב העולם לידע היכן הצדיק והמנהיג האמת שיכול להנהיג את ישראל כראוי, ועיקר ברור האמונה וקיום העולם בזה הדור על ידו דייקא. ועיקר הכנעתם הוא רק על ידי אמת, כי מי שמסתכל על האמת לאמיתו ומשתדל ומתייגע תמיד להשיג נקודת האמת, בוודאי אינו מתיירא משום רע עין. וצריך להיות חזק מאד בדעתו לבלי להניח את עצמו להתנצח משום אדם, כי האמת מנצח תמיד, וסוף כל סוף יגמור ה' יתברך כרצונו, ויכרת ה' כל שפתי חלקות, ובעלי לשון הרע ומחלוקת יכרעו ויפולו ולא יוכלו לבלבל העולם מלשמוע קול דברי הצדיק, אדרבא יתגלו ויתעלו האמרות טהורות של הצדיק בכל העולם עד שידע כל פעול כי אתה פעלתו וכו' ויעשו כולם אגודה אחת לעשות רצונך וכו'.

לרגל היסורים הקשים דעדו עלי לא עליך לא כתבתי זמן רב כל כך, אבל אהבתו אהבת אמת חקוק בעומק ליבי תמיד בלי שום הפסק, ומעתיר בעד שלומו וישועתו ודורש שלומו ושלום ביתו הנכבדה.

המעתיק ישראל דב אודעסר

בית זלמן אודעסר

טבריא

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[1] The word used here, “misabbek,” can also be referring to the teaching in Ethics of Our Fathers (1:4) to be “missabbek” in the dust of the feet of the Sages. Ovvek can mean dust. For further understanding of this word see Rashi on Genesis on the verse where Jacob wrestled – “va-yay-uvvek” -with the angel (32:25).

[2] A reference to [Rabbi Nachman as he is portrayed as] the Deaf Beggar, as elaborated upon in the letter.

[3] In the recording of Saba Yisroel, he says numerously that Rabbainu prepared everything for Messiah.

[4] Legendary Tales of Ancient Times, The Story of the Seven Beggars, The Deaf Beggar – day two.

[5] Likutay Moharan, Torah-teaching 123.

[6] This is also brought in letter 121, it is from Likutay Halachos, Orach Chaim, Rising early in the morning 1:15. In the book Azamru – Live Up The Good Points, I point out that from here it is evident that the famous teaching of Rabbi Nachman to always look and find a good point, only works with the power of the Tzadik.

[7] Likutay Halachos, Orach Chaim II, Laws of Mincha 7:19.

[8] See Likutay Halachos, Yoreh Daya II, Converts 3:7 – The Shofar gathers etc. far from holiness etc. draw close to Hashem Yisburach.

[9] This statement is found in the abridged Likutay Moharan, Torah-teaching 67, and Likutay Aitzoas – A Collection of Advice, to do Tikun Chatzoas 4, regarding the true tzadikim, Heaven fearing, and kosher people.

[10] Likutay Halachos, Yoreh Daya II, Converts 3:20.

[11] Rimzay Maaseyoas, Story 13 of the Seven Beggars.

[12] Likutay Aitzoas – Collection of Advice, Mahadura Basra – 2^nd edition, Chakeeroas Vichuchmoas Cheetzoaneyus 4.

[13] Oatzar Hayeeruh, Machloakes ViNeetzuchoan, article 3.

[14] Oatzar Hayeeruh – ibid – article 8.

[15] Oatzar Hayeeruh – ibid – article 9, and from the source – Likutay Halachos, Orach Chaim II, Birchoas Hari-eyuh Vibruchoas Pruteyoas 5:2.

[16] Likutay Halachos, Yoreh Daya I, Laws of Seemunay Bihaimuh Vichayuh Tihoaruh 4:13.

Na Nach Nachma Nachman MayUman

Blossoms of the Spring - Letter 20

Letter 20

B.H., 27 Adar 2, 719 (Monday, 6 April, 1959).

My heart my heart light of my eyes, Mr. Z. Shazar, the sweet and pleasant, who longs and desires to dwell in the tent of the truth which is found in the mountain of gold and fortress of jewels[1], fortunate is his lot. Abundant Shalom to him and to his household and to all of his company for true and eternal lengthy days, amen.

Our awesome Rebbe o.b.m. once said to Rabbi Nussun o.b.m., "Ich <I> hub <have> ayech arayen ginart in zak arayen <grasped/taken you into inside my sack>," Rabbi Nussun replied, "far bund mich goot <tie me well>!"[2]

Hartziger <of the heart> bruder <brother> givald <alas, woe, far out – an exclamation to bring to attention>, vus shvaygen mir <why are we silent>, az <when> mir <we> hubin <have> azellicheh zoacheh givven <merited to such a thing>, that we came to this world at this time[3] when there shines such a Light of Lights of the most pristine immaculate brilliance, such an awesome novelty of novelties that never was in history, and he is undisclosed, and very hidden and concealed from all the worlds, and we merited with the wondrous kindnesses of Hashem at this time in our days, in our days in the utter deluge of darkness, and void, and emptiness[4] there is already found such a novel new secret which gives life and sustains all the souls of the world even the most deplorable that there is no more execrable than them – with every single word, and he reveals and informs every one wherever he is, wherever he is, at all times at every moment, that Hashem is by him, and with him, and very extremely close to him. We are fortunate, how good is our portion etc.[5] that we know of such supreme treasures. Awaken and sing in praise dwellers of the earth[6], what can we say, what can we speak, what can we reply/return to Hashem for all He has bestowed upon us[7] that he gave us life – sick and weak with ailments of the soul like ourselves in these generation, with such holy delicacies, with seven responders (-restorations) of reason (-taste)[8], which can give life and revive (with them) all the souls of the world. And if we repeat and say we are fortunate etc. thousands and myriads of myriads of times on this – it would not suffice. The Master of Kindness should (/will) satiate us from His abundant goodness which is hidden in store etc. and we will sing praises and be joyous all our days![9]

The true tzadik, he inclines towards kindness[10] always and finds good in each one of Israel, because he knows how to gather all the aspects of good hairs[11] that are found in each one of Israel, as long as they are called by the name of Israel, and through this he engages in healing each one, and even if one is very extremely sick in the illness of his soul, because he (the tzadik) finds in him as well good points, the aspect of hairs, that is, what he (the invalid) extracted himself a hairbreadth from bad to good, and through this he (the tzadik) draws even upon him intellect and constrictions[12], until he (the tzadik) imbues him (the invalid) as well with hasagos Eloakus (conceptions of the Divine)[13], this being the main greatness of the tzadik, when he is able to heal even the very most sick! Because the more overly sick the person is – he needs an overly greater doctor[14]. And this good point of a hairbreadth that each one has is the aspect of a conduit and vessel through which the tzadik extends even upon him hasugos <conception of the> Eloakus <Divine>.[15]

The main love and unity is through the aforementioned hairs, through not looking at the bad in his friend just striving with all one's ability to find in him something good. Even if it seems to him that his (friend's) bad is very hefty, even still he should search and find in him at any rate, good hairs[16].

The main labor of the true tzadik is to draw hasagos (conception of the) Eloakus (Divine) in his students through wondrous ways, until they can illuminate (it) in their students, and the students of their students for all future generations, until they all know Hashem, and through this it is possible to give life to the entire world, and each one can understand and cogitate aitzos (-pointers) and ways to draw close to Hashem Yisburach until he merits to hasugos (conception of the) Eloakus (Divine).[17]

The main alienation of Israel from their Father in Heaven, and the main aggregate total of all the defects and the lengthening of the exile, is all due to the great hiddenness of the disappearance of the light of the true tzadik who is the splendor, and the beauty, and the grace, and the magnificence of Israel, and he is the Rosh <head of the> Bayis <house>. And through the strife and calumny this great and holy light is hidden from us, and then the aspect of the Rosh <head of> Kul <all> Chootzoas <outdoors – in contradistinction to the holiness of the house> the Rav of the Kleepu <husks, evil forces> comes to bear, as it is written (Lamentations 4:1), "The holy gems are poured out at Rosh <head of> Kul <all> Chootzoas <outdoors – translated in context as: at every street corner>, and through this the name of Hashem is hidden, and the me-oaray <luminaries of> ohr <light> depart and the me-oaray <luminaries of> aish <fire> prevail![18]

The essence of the elongation of the exile is what the falsehood intensifies severely almost without limit Heaven forbid, because the sitra achru <other side – the evil realm> which is the falsehood has spread out to the length and breadth, and all that there is revealed some truth in the world to draw close through it to Hashem Yisburach, the falsehood immediately connives with its schemes to confuse it, and to conceal it, and to turn it around to its very antithesis![19]

The main mercy that is needed to have mercy on Israel is to instill in them the truth, and to extract them through this from sins, and to draw them close to Hashem Yisburach.[20]

When the darkness surrounds a person very much and encompasses him from every side, but he turns himself just to the truth, (and) through this Hashem Yisburach clears the darkness from him and illuminates for him.[21] And if the truth is discarded to the ground now and it is forbidden to reveal it publicly, even still it is the truth, and (Proverbs 12:19) "truthful speech is set forever."[22]

Every one, according to how much he recognizes in his soul, the enormity of his shortcomings, and his utter alienation that he has so much distanced from Hashem Yisburach, so too he needs specifically to draw close to the true Rebbe of the very, very greatest stature, because the smaller he is – he needs an overly greater true Rebbe.[23]

The holier the tzadik is and very extremely lofty, so too he is able to lower himself very exceedingly to raise even the nethermost, who are ensconced in an overly low level. And this is the main perfection of his lofty prominence.[24]

There is a tzadik so great, and awesome, and wondrous awesome novelty that he can extract all the ten types of (poisonous) arrows[25] in which are included all the types of transgressions, and sins, and willful sins, and all types of defects of the bris (-circumcision, covenant) that are in the world may the Merciful One save us, entirely everything, he can draw back in return, and extract, and rectify everything, and only he knows how to heal the Queen's daughter completely.[26] "Be strong and courageous," it is worthy to go and to crawl on hands and feet to be grasped in his wings, in order that there should be hope for our fate[27] and our souls will be our spoils (-saved and spared[28]).[29]

To my great chagrin I did not merit to write now for such a long time, because truthfully I was almost not of sound mind from the utter prodigious hardships and troubles which transpired over me (may they) not (happen) upon you, and the Holy One Blessed He gave me the strength of iron to bear the yoke of such suffering which is impossible to describe. And even still his honorable prominence was engraved in the tablet of my heart at all times every day and he didn't leave my memory, as he already knows.

The transcriber, who mentions him (in prayer) for benefit every single day, solicits his wellbeing and his success in truth with all (my) heart and soul.

Yisroel Dov Odesser – 28 Ben Atar, Tel Aviv.

מכתב כ

ב"ה, כ"ז אדר ב' תשי"ט

ליבי ליבי נהורא דעיני, מר ז. שזר, המתוק ונעים, המתגעגע ומתאווה לגור באוהל האמת שנמצא בהר של זהב ומבצר של מרגלית, אשרי חלקו. שלום רב לו ולביתו ולכל הנלווים אליו לאורך ימים אמיתיים ונצחיים, אמן.

רבנו הנורא ז"ל אמר פעם לרבי נתן ז"ל: "איך האב אייך אריין גינארט אין זאק אריין"(אני תפסתי אתכם בשק שלי), ענה רבי נתן ואמר: "פאר בונד מיך גוט" (קשור אותי היטב)!

הרציגער ברודער גיואהלד, וואס שוייגען מיר. אז מיר האבין אזעלכעס זוכה גיוועהן (אהה אחי לבבי, מה אנו שותקים כשזכינו לדבר כזה), שבאנו לזה העולם בזה הזמן שמאיר אור האורות צח הצחצחות כזה, חידוש שבחידושים נורא כזה שעדיין לא היה מימות עולם, והוא כמוס ונעלם ונסתר מאד מכל העולמות, ואנחנו זכינו בנפלאות חסדי ה' בעת הזאת בימינו בימינו אלה בעצם קצף החושך ותוהו ובוהו נמצא כבר סוד חידוש חדש כזה המחייה ומקיים כל הנפשות שבעולם אפילו הגרועים ביותר שאין גריעות מהם - בכל דיבור ודיבור, ומגלה ומודיע לכל אחד בכל מקום שהוא, בכל מקום שהוא, בכל עת ורגע, כי ה' איתו ועימו וקרוב אליו מאד מאד. אשריינו מה טוב חלקנו וכו' שאנו יודעים מאוצרות נשגבות כאלה. הקיצו ורננו שוכני עפר, מה נאמר, מה נדבר, מה נשיב לשם כל תגמולוהי עלינו שהחיה אותנו - חולים וחלושים בחולי הנפש כמונו בדורות הללו, במטעמים קדושים כאלו, בשבעה משיבי טעם שיכולים להחיות ולהשיב בהם כל הנפשות שבעולם. ואם נכפול ונאמר אשריינו וכו' אלפים ורבי רבבות פעמים על זה - לא יספיק. בעל החסד ישביענו מרוב טובו הצפון וכו' ונרננה ונשמחה כל ימינו!

הצדיק האמת הוא מטה כלפי חסד תמיד ומוצא טוב בכל אחד מישראל, כי יודע ללקוט כל מיני שערות טובות שנמצא בכל אחד מישראל כל זמן ששם ישראל נקרא עליו, ועל ידי זה הוא עוסק ברפואות כל אחד ואפילו אם הוא חולה גדול מאד מאד בחלי הנפש, כי הוא מוצא בו גם כן נקודות טובות בחינת שערות, דהיינו מה שמנתק עצמו מרע לטוב כשערה, ועל ידי זה ממשיך גם עליו שכליות וצמצומים עד שמכניס בו גם כן השגות אלוקות, שזהו עיקר גדולת הצדיק, כשיכול לרפאות גם החולה הגדול ביותר, כי כל מה שהחולה גדול ביותר - צריך רופא גדול ביותר. וזאת הנקודה טובה כחוט השערה שיש בכל אחד הוא בחינת צינור וכלי שהצדיק ממשיך על ידו גם עליו השגות אלוקות.

עיקר האהבה ואחדות על ידי השערות הנ"ל, על ידי שאין מסתכלין על הרע שבחברו רק משתדלין בכל כוחו למצוא בו איזה טובה. אפילו אם נדמה לו שרעתו רבה מאד, אף על פי כן יחפש וימצא בו שערות טובות על כל פנים.

עיקר יגיעת הצדיק האמת הוא להמשיך השגות אלוקות בתלמידיו בדרכים נפלאים, עד שיוכלו להאיר בתלמידיהם , ובתלמידי תלמידיהם לדורות עולם, עד שכולם ידעו את ה', ועל ידי זה יכולין להחיות את כל העולם כולו, וכל אחד יכול הבין ולהשכיל עצות ודרכים להתקרב לה' יתברך עד שיזכה להשגות אלוקות.

עיקר התרחקות ישראל מאביהם שבשמים, ועיקר כלל כל הפגמים ואריכת הגלות, הכל על ידי ההעלמה הגדולה שנתעלם אור הצדיק האמת שהוא הפאר והיופי והחן וההידור של ישראל והוא הראש בית. ועל ידי המחלוקת והקטגוריא נעלם אור הגדול והקדוש הזה מאיתנו, ואזי מתגבר בחינת הראש כל חוצות רב דקליפה, כמו שכתוב "תשתפכנה אבני קודש בראש כל חוצות", ועל ידי זה נתעלם שם ה' ונסתלקו המאורי אור וגברו המאורי אש!

עיקר אריכת הגלות הוא מה שמתגבר השקר מאד כמעט בלי גבול חס ושלום, כי הסטרא אחרא שהוא השקר התפשט לאורך ולרוחב, וכל מה שמגלין איזה אמת בעולם להתקרב על ידו לה' יתברך, השקר מתנכל בתחבולותיו תכף לבלבלו ולהסתירו ולהפכו אל ההפך ממש!

עיקר הרחמנות שצריכים לרחם על ישראל הוא להכניס בהם אמת, ולהוציאם על ידי זה מעוונות ולקרבם לה' יתברך.

כשהחושך מסבב מאד את האדם ומקיפו מכל צד, והוא פונה עצמו רק אל האמת, ועל ידי זה ה' יתברך מפנה החושך ממנו ומאיר לו. ואם האמת מושלך ארצה עתה ואסור לגלות בפומבי, אף על פי כן האמת הוא כן, ושפת אמת תיכון לעד!

כל אחד כפי מה שיודע בנפשו גודל פחיתותו וגודל ריחוקו שנתרחק מאד מה' יתברך, כמו כן הוא צריך דייקא להתקרב להרבי והמנהיג אמת הגדול במעלה מאד מאד, כי כל מה שהוא קטן ביותר, הוא צריך רבי אמיתי גדול ביותר.

כל מה שהצדיק קדוש ביותר וגבוה מאד מאד, כמו כן הוא יכול להוריד את עצמו מאד מאד להגביה אפילו התחתונים, המונחים בשפל המדרגה ביותר. וזה עיקר שלמות מעלתו הגבוה.

יש צדיק גדול ונורא וחידוש נפלא ונורא כזה שהוא יכול להוציא כל העשרה מיני חיצים שבהם כלולים כל מיני חטאים ועוונות ופשעים וכל מיני פגם הברית שבעולם רחמנא ליצלן, הכל כאשר לכל הוא יכול לחזור ולהמשיך ולהוציא ולתקן הכל, ורק הוא יודע לרפאות את הבת מלכה בשלמות. "חזק ואמץ", ראוי לילך ולרחוש על ידיים ורגליים להתאחז בכנפיו, למען תהיה תקוה לאחריתנו והיתה לשלל נפשנו.

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[1] This is the place where the lost-captive princess was taken, see the first Story of Ancient Times from Rabbi Nachman. The fact that Saba says that the tent of truth is found there is a very deep insight into the story which needs great contemplation. In the introduction to the stories Rabbi Nussun says that this mountain of gold etc. is alluding to the great wealth which is needed for highest contemplation of the Torah, as revealed by Rabbi Nachman in Likutay Moharan, Torah-teaching 60, and Rabbi Avraham ben HuRan in Chuchmu and Tevuna (5:4 and 7) goes further to suggest that it is a fitting description of the Holy of Holies, which is congruous with what Saba wrote here. This means that in its very own home the holiness is held captive and must be freed.

It might be possible that reaching the Mountain is the aspect of attaining personal peace delineated in Likutay Moharan, Torah-teaching 14 (and correlating the second levels of unifications revealed by the Ramchal in his Kitzur Kavanos) which sets the stage for the services of the Temple, and freeing the Princess would be the universal peace delineated there (and correlating the third and ultimate unification revealed by the Ramchal). There are many correlations to support this, but here is not the place to develop this.

In the book Liroas Bi-Ebay Hanachal, Michoel Barzel recounts (Chapter on Faith in the Sages) that Saba once said that it is a valuable thing to search for the Mountain of Gold etc., he also said that he had found the Lost Princess and took her out, and then added that he had killed his evil inclination and it would not return again.

[2] See more about this in Siach Sarfay Kodesh 2:129.

[3] Ullim Litroofuh, letter 304.

[4] Geneses 1:2.

[5] Beginning of the Morning Prayers.

[6] Isaiah 26, see Likutay Moharan, volume 2, 7:7.

[7] Based on Psalms 116:12 where it is in the singular.

[8] Proverbs 26:16.

[9] Ullim LiTroofuh, letter 90.

[10] This is one of the 13 Attributes of Mercy as expounded in Tractate Rosh Hashana 17a.

[11] Even as slight as a hairbreadth.

[12] The supernal wisdom is so vast so that in order for one to grasp anything it must be constricted. See Likutay Moharan, Torah 30.

[13] Oatzar Ha-yeeruh, Tzadik 265 from Likutay Halachos referenced further on. End of Letter 17.

[14] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:10.

[15] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:11. Oatzar Ha-yeeruh, Peace and Unity, Love of Friends, and to Judge Everyone Favorably 55.

[16] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:11.

[17] Likutay Halachos, Choshen Mishpat 2, Nizeekin 4:12.

[18] Likutay Halachos, Choshen Mishpat 1, Maitzrunoos 4:9,12,13.

[19] Oatzar Ha-yeeruh, Truth 13 (from Likutay Halachos, Yoareh Daya, Laws of the Signs of Animals and Beasts 4:15).

[20] Oatzar Ha-yeeruh, Truth 11 (from Likutay Halachos, Orach Chaim, Chanuka 7 in the addendum).

[21] Oatzar Ha-yeeruh, Truth 10 (from Likutay Halachos, Orach Chaim, Rosh Hashana 1).

[22] Ullim Litroofuh 159.

[23] Kitzur Likutay Moharan 30; Likutay Aitzoas, Tzadik 38; Letter 2, 19.

[24] Oatzar Ha-yeeruh, Tzadik 280 (from Likutay Halachos, Even Hu-ezer, Piryu Virivyu 2.

[25] See the Stories of Rabbi Nachman, Story 13 of the Seven Beggars, day six, the beggar without hands.

[26] Oatzar Ha-yeeruh, Tzadik 281 (from Likutay Halachos, Orach Chaim, Rosh Hashana 3:10).

[27] As in Jeremiah 31:16.

[28] As in Jeremiah 39:18 and elsewhere.

[29] Ullim Litroofuh, letter 159. Blossoms of the Spring, Letter 71.

Na Nach Nachma Nachman MeUman!