The Classified Books of Breslov

 HH

There are a few Breslov manuscripts that are being held by private people who refuse to share them with the public. One example is a manuscript Saba Yisroel had which was written by one of Rabbainu's main disciples, Rabbi Naftoli, regarding this Saba said:

I remember eighty years ago, Rabbi Shlomo Wexler, he had such words to say about Rabbeinu, but it was not revealed, and there were many other letters that did not come to us, I saw, there were wellsprings, yes. In the time of Rabbi Shlomo Wexler, before the Second World War, they were in possession of  Rabbi Shmuel Horowitz, there were writings of Rabbi Natan, some of it was lost……

 I had a ‘Likutey Tefilot’* in the handwriting of Rabbi Natan, and I also had many writings that had the potential to create a great commotion throughout the world. There was one chassid, a kosher butcher in America, he lived more than sixty years ago, and was together with several other married Torah students and chassids from Poland, and he came to me and said that he wanted to see me. Alright, they travelled to see me in Meron, and asked me to give them writings that would inspire one in the service of G-d. And I, Israel Ber, thought: “A Breslov chassid asks me for writings giving inspiration in serving G-d, could I not give them to him?” So I gave him the writings and they did not return those writings to me. “I lent them to you, why did you not give them back in return?” 

 Those were in the handwriting of Rabbi Naftali, a friend of Rabbi Natan, it was like a ‘Chai Moharan’* written by Rabbi Naftali, but there were awesome secrets there that had never before been revealed in the world, and if the writings were existing today, we would be publishing them.

Everything that Rabbi Natan brought in ‘Chai Moharan’, they are secrets that it is possible to reveal to the world, but those writings contained secrets that are impossible to reveal, they were such great secrets that they could have shaken the whole world…. and they are gone! 

 They had an accident in their car, and the writings were with them. They were saved miraculously, but the writings disappeared…… 

 Also, I had writings in the handwriting of Rabbi Natan, writings describing the suffering of the Breslovers, the persecution they endured. I remember one story....

 Saba says disappeared, seemingly as a euphemism for stolen, because that we know, but perhaps some writings were actually lost.

Why do holy books go missing? This is a question the holy Magid of Terivitza posed to many of the tzadikim of his generation, challenging them to tell him where were all the holy compositions of our forefathers and early Sages, and none were able to give him an answer, until he asked Rabbainu. It was then that Rabbainu revealed to him the Torah-Teaching of Likutay Moharan volume 2:32. See all of this in The Life of Our Leader Rabbi Nachman - Chayay Moharan 607.

In this Torah Rabbainu revealed, that just as HY allows His name to be erased in order to bring peace between man and wife, in the matter of the Sota, so too He allows for holy works of Torah to disappear, to counter act - to disappear with them - works of heresy. Rabbainu explained that the heretics had a tremendous science and persuasive reasoning, and their books were a huge threat to mislead the world from the truth of HY. 

Today I heard about a book written in the sixtees (-sometime around when the Breslov manuscripts started being stolen or going missing?) that was classified by the CIA and only recently was declassified - but only about 20% of the book was released, the other 80% was "sanitized". The book draws many connections to scientific anomalies especially in the field of geology, ancient civilizations, and prehistoric stuff, to different idolatries and mythologies. People are wondering what in the world could be in the redacted pages. 

Rabbainu said that holy books are disappeared in order to disappear works of heresy. It could follow, that when holy books are held classified, this holds up works of heresy to be classified and withheld from the public. 

Na Nach Nachma Nachman MayUman

Words of Rabbi Nachman - article 5

5

He extremely denigrated the books of the naturalists and the philosophers[1], and he said that there isn't any complete abstraction there as there is in any piece of (the commentary on the Talmud by the) Maharsha or Maharam Shif and so forth[2] from our holy books, which have in them depth and extremely wondrous and pleasant intellect, but in these books there is not found this intellect at all. Because they speak just in the way of self-evident association until they come to some postulate, but the intellect that there is in our holy Torah lihavdil (to distinguish between the holy and what is not), it's not there at all whatsoever.[3]

And he said: Fortunate is someone who does not know at all from their books[4], (and) just goes with timeemus (wholesomeness, sincerity) and he has fear of punishment (yiras hu-oanesh). Because the main devotion in the beginning[5] is just on account of fear of punishment[6], and without fear of punishment it is impossible to begin at all in the service of Hashem. And even tzadikim need as well[7] fear (of punishment), because those who serve (Hashem) from love are very, very few[8]. And the main thing is fear of punishment, because the supernal fear (yiruh eelu-uh) - because He is great/master and ruler etc., that is, yiras haroamimus (fear of the exaltedness (of Hashem)), not every person merits to this fear[9], rather, the main devotion is just through fear of punishment, by most people.

And someone who learns Heaven forbid from the books of the naturalists and the philosophers, there is infused in his heart doubt and heresies. Because every person is born with wickedness[10], because the nature of every person has a tendency for wickedness, that is, for bad desires of this world, may the Merciful One save us. Just on account of his fear of punishment, he breaks his desire and enters in the ways of Hashem. However, when he learns (in/with) those books of chakeeros (theoretics and postulations of the naturalists) Heaven forbid, then he discovers for himself doubts and heresies which help his wickedness that he has in his nature. Therefore, we did not find at all that some person becomes a kosher and God fearing man through the books of the naturalists, even though there are found in their words some words about good character and so forth, even still it is all emptiness, because their losses are greater then their benefits, because they extremely confuse a person's mind. And see elsewhere about this, of the great prohibition of studying these books may the Merciful One save us[11].

And he said: fortunate are we that Moshe Rabbainu r.i.p. chose for us a very good portion, and gave us the Torah, and opened it with (Genesis 1:1), "In the beginning [of] God creating the heavens etc.," without any of their chakeeros (theoretics or analysis) or postulations, he just commanded us to believe in Hashem Yisburach with faith alone, and therefore it is forbidden for us to enter in chakeeros (theoretics etc. of naturalism) whatsoever, Heaven forbid. And even though in the holy Zohar[12] it denigrates fear of punishment[13], there are already answers in the books of ethics to explain this[14], because in truth the main devotion of a Hashem is just through fear of punishment as explained above[15][16].

And he said that these contraptions and inventions that the philosophers invented with their knowledge, like wondrous weapons and other devices which are made tactically based on science, and similarly the rest of the concepts of their inventions which each and every one of their scholars invented, he said, that it is all from above, because it was not possible for them to come up with it, just by their intellect being flared up in that science, that there came to that scholar inspiration from above. Because when the instance and the time came for the revelation of that science or tactic in the world, on account of this they were sent from above into their intellect this contrivance so that it should be revealed in the world. Because certainly the primeval scholars who preceded them also analysed this as well, and why didn't they come up with this contrivance and invention? Just the reality is that it is all from above, and when the time comes for this thing to be revealed, then his intellect flares up, then that scholar comes up with that contrivance, because it was sent to him from above from the place that reached out to him. (Because certainly they do not receive by ways of holiness, just by ways of the other side (realms of evil), and this is obvious/basic).[17]

And also lihavdil (to distinguish between the holy and what is not) those that say interpretations and novelties on the Talmud, the commentary of Rashi, and Tosfos, if it would not have been sent to them from above, from the heavens, it would be completely impossible for them to come up with the novelty. Just in reality everything is from above. (And everyone receives from the place that they receive, and see elsewhere about this[18]. Because certainly there is in this matter thousands and myriads of levels from where each and everyone receives the illumination and inspiration in his intellect, and from what place they present him with the novelty or the knowledge, however, the general principle is that all types of novelties that the scholars come up with, be it in holiness, like interpretations and homilies and so forth, be it lihavdil (to distinguish between the holy and what is not) in matters of their sciences, everything is presented to them and sent to them in their intellect from above, to each and every one from the place that is befitting to him, as explained above.

---

[1] Rashi in Tractate Shabbos (end of 116a) on the word philosopher, writes: heretic.

[2] Interestingly, both the examples given by Rabbainu, are famous for their commentaries on both the analytical portions of the Talmud and the aggadic lore.

[3] From the time of the Rishonim, the sciences and all the secular disciplines were termed: cheetzoaneyoas – external, for they are all completely based on analyzing the empirical values, whereas the holy Torah is the actual inner living wisdom of creation. There is a very profound and simple parable to understand this. A rock was launched into a pool of water causing ripples to cascade out etc.. No one saw the rock, they just saw the ripples and commotion it caused. Scientists studying the ripples can come up with all types of formulae and postulations, and based upon these they can often accurately predict the course of the ripples and how to navigate them etc., but they basically miss the boat at really understanding what really takes place. The rock in the parable is faith, like King David said in Psalms (104), “all that He does is with faith,” and the Torah is the wisdom of this rock, directly keying into the real workings and creative power of the world.

This is a very large subject and I elaborated BH in the introduction to Likutay Nanach.

[4] The Tshuvas HuRosh (Klal 25), brought down in the holy Shluh (tractate Shevuos), prides himself of not knowing these wisdoms which only confuse etc. see there.

However, it should be noted that Rabbainu revealed elsewhere that very greatest of tzadikim are proficient even in these wisdoms, see e.g. Likutay Moharan, Torah-teaching 64 and The Life of Our Leader Rabbi Nachman 412, that specifically the very great Tzadik has to study them, and see The Life of Our Leader Rabbi Nachman 172, that to understand anything Rabbainu revealed in his Burned Book it is necessary to be proficient in all the seven wisdoms, and see Koachvay Ohr (translated into English and published in The Stories of Rabbi Nachman of Breslov and Saba Yisroel) the story of the Book of Eylim by Rabbi Yosef of Kandia. Also in the Story of Ancient Times, of the Clever Man and the Simple Man, the Governor suggests that the Simple Man learn all the wisdoms, and he says why not, see there.

[5] Scriptures are replete with verses attesting that Fear of Heaven comes first (see e.g. the beginning of Proverbs), and there are many follow up teachings of our Sages (see e.g. Ethics of Our Fathers 3:9, and Tractate Shabbos 31b), however there are those that try to justify their pursuit of external knowledge as a means of attaining the highest fear of G-d, by gaining insight and awareness of His awesome workings (like Rabbainu revealed in his first Torah of Likutay Moharan, that first the evil inclination dresses the sin with the appearance of being a mitzva), and this is a terrible mistake that Rabbainu set to correct here, making it clear that, first of all everyone must start with the simple fear of punishment, and second of all, most people will really only be living with this fear and not achieve the higher fear of awe, and that is fine, so there is no justification to sacrifice and endanger oneself to losing all fear of Hashem by studying the empty sciences.

[6] In the Life of Our Leader Rabbi Nachman 442, Rabbi Nachman instructed one of his greatest disciples in the practice of speaking to one’s limbs, there too the main message to the limbs is along the lines of the practical fear of punishment and their future decomposition and so forth, with no mention of trying to instill in them the higher fear of awe.

[7] “As well”, can be read with what precedes it: Even tzadikim as well etc. i.e. not just regular people, or with the continuation: Even tzadikim need fear of punishment as well, i.e. in addition to their righteous characteristics they also need fear of punishment.

[8] The inference here is NOT that there are tzadikim that serve Hashem only with love and no fear, because the Torah commands many times that everyone must fear Hashem. There are however tzadikim that don’t need to come on to the lower fear of punishment, their fear of Hashem is out of awe of His exaltedness, and this fear is considered an aspect of love of Hashem (see the beginning of Aruch Hashulchan), this is what is meant here that there are a few tzadikim that only serve with love.

[9] In The Life of Our Leader Rabbi Nachman 442, a follower of Rabbainu heeded his advice to speak to his limbs about the fear of punishment and the ultimate purpose of the world, until eventually the limbs would feel how it would be in the grave and afterwards, until he would begin to faint. This was achieved by the fear of punishment, and not many at all can achieve that, so certainly the exalted fear of awe is not something attained by many.

[10] See Genesis 8:21, “Because the inclination of the heart of man is evil from his youth <meeni-ooruv>,” and the Medrash Rabba (Noach 34:10, cited in Rashi) deduces from this word <meeni-ooruv> that as soon as the baby stirs in the womb to be born it is imbued with the evil inclination. There are some conflicting opinions when exactly this happens. The Jerusalem Talmud (Brachos 3:5) sets a rule that a minor from the time he can eat a certain amount of food is already beset with bad thoughts. The nature of this evil and its parameters are analyzed and discussed at great length by many commentaries.

[11] The Life of Our Leader Rabbi Nachman 407-425. Rabbi Nussun wrote prolifically about this, including very harsh prayers to eradicate all who study and teach these things. Many of his expositions were collected and published in a book entitled “Machneya <quash> Zaidim <malicious sinners>.” Other great tzadikim also wrote books about this.

[12] Introduction of the Zohar, pg. 11b.

[13] In the famous prayer of the holy SheLaH (acronym of the book: Shnay Loochoas Habris) for parents to say on behalf children, the prayer specifically asks for Fear of Awe and NOT to have fear of punishment! The Ramchal in Yichud Ha-Yeeruh goes so far as to say, that it is almost appropriate to say that it is better not to have any fear at all than to just have fear of punishment, however ultimately a person must have fear of Hashem, even if it is just of punishment. The Ramchal explains this in his inimitable fashion, laying down awesome foundations, see there. BH this will be expounded upon in the coming footnotes.

[14] To this day I haven’t found anywhere directly addressing this problem and providing a resolution. Rabbi Aryeh Kaplan in his footnotes here cites two places, as if to say they answer the question, it took many years until I was able to get a hold of these commentaries, only to be disappointed. The first source he provides is Ohr Yisroel, the notes of the Kuzhnitzer Maggid on the Tikunay Zohar, there (pg. 15a of the pgs. of the TZ) the Maggid asks, if fear of punishment is so lowly, how come it is so important to know the punishments (as they are written in the Torah and expounded upon at great length and detail by the Sages)? He answers that one must fear Hashem lest he causes Divine wrath to incur the punishments. Thus, the Maggid clearly retains the simple understanding of the Zohar. The second source RAK brings is the commentary Mikor Chessed on the Sefer Chasidim (13:9) there he explains how fear of punishment which is rooted in belief in the Torah, is needed to merit to Torah, and only through Torah one can come to the higher fear of awe. Perhaps this can be seen as a resolution, because it asserts that one can only start with fear of punishment, and thus ultimately it alone is a requisite, and it alone is all important. However, this falls short of satisfactorily resolving the Zohar’s severe stance against fear of punishment.

In Likutay Halachos (Orach Chaim 1, Washing Hands 6:99) Rabbi Nussun brings this teaching of Rabbainu and writes, “Even though it is written in the holy books that it is necessary to have specifically fear of awe etc., however, in reality if only <halivaye> we would merit to be saved from what we need to be saved through fear of punishment, and so we heard from many great tzadikim that the main thing is fear of punishment.” From this it doesn’t look like Rabbi Nussun found a satisfactory answer, and just relied upon Rabbainu that fear of punishment was the main thing.

A further look at the Zohar will put everything in perspective.

The Ramchal wrote a little treatise called Yichud HaYeeruh (today it is published in the back of his work Kitzur Hakavanoas) which is based on this excerpt of the Zohar. The Ramchal reveals the huge secret of the power of the fear of awe which is a gateway to awesome revelations of the Divine, so much so that Rabbi Shimon bar Yochai cried before revealing it to his holy chevra (-group), he said, “Woe if I don’t say it. If I say it then the wicked can know how to serve their Master, if I don’t say it the chevra will lose this word.” This is utterly astounding! Why would Rabbi Shimon not want to have the wicked know how to serve Hashem?! The Ramchal explains (pg. 308) that it is not desirable for the wicked to just grasp this lofty way, because a person should merit to this by virtue of the purity of his deeds. The question screams out, does not this very Zohar propound that all of the service of Hashem begins only with the fear of Hashem, and that fear should be fear of awe, so shouldn’t the wicked also be entitled to know this very basic precept?! One might finagle out of this question, but the most apparent answer is: no, even after all that the Zohar denigrates fear of punishment and promotes the fear of awe, this is only something special for those meritorious, but for most people Hashem primarily wants for them to purify their deeds. Thus, the Zohar which at first glance seemed to be completely contrary to Rabbainu’s teaching, this very Zohar absolutely vindicates it! This is also exactly what Rabbi Nussun wrote, that it is true, fear of awe is greatly extolled, but for us, if only we can merit to be saved from what we need to be saved from….”

The only question that remains is one more of disappointment, after the Zohar revealed that the importance and superiority of fear of awe, how could Rabbainu just leave us with the basic fear of punishment which the Zohar denigrates, even though it is true and in order, we would expect for Rabbainu to pull us through to the top as he always does.

The answer is that everything in its proper place. Here Rabbainu had to make it extremely clear as to the primary nature of the fear of Heaven (at the very same time he warned against external wisdom, this itself already will propel a person to seek the higher fear of Hashem, because the conception of external wisdom is true only in the paradigm of fear of punishment, one who seeks real wisdom of the Torah will be forced to aim for the higher fear of awe, see this at length in Yichud HaYeeruh), elsewhere Rabbainu himself taught (Likutay Moharan 15 and 154) how one has to raise all the fallen fear (fear of anything other than Hashem, which is the root of all fear, and when it is fallen it dresses itself in all types of things which people then fear) until ultimately he will achieve the supernal fear of awe. Furthermore, Rabbainu made it very clear (article 48) that to be a truly kosher person one needs to have the determination and conviction to serve Hashem irregardless of any reward or punishment, see there. Furthermore, Rabbainu revealed )Likutay Moharan II, Torah-teaching 4) the way of ratzon (-Will), which is the root even, of all fear. Thus we see Rabbainu didn’t hold back from revealing and guiding everyone to the highest aspirations, just everything in its right place.

In addition, the denigration of the fear of punishment according to the Zohar has a lot to do with the inability to progress from it to true fear of Hashem (see this at length in Yichud HaYeeruh). However, the Baal Shem Tov already revealed in a letter to his son, a method how one can do so, by viewing the punishment as messenger and reminder. Rabbainu himself concretized (Likutay Moharan 87) that fear of punishment is in fact a prerequisite and a stepping stone to attaining fear of awe, because true faith in G-d is only be virtue of having a meaningful awareness of Divine retribution, the strength of a persons fear of the punishment meted out by Hashem is the determining factor of how much that person really believes in G-d’s omnipotence, so the more one strengthens his fear of punishment, the more he is actually gaining faith in G-d Almighty Himself, which is itself the fear of awe.

This already seems to contradict the understanding of the Zohar presented by the Ramchal that there is no progression from the fear of punishment to the fear of awe. (One might argue that Rabbainu is Torah 87 is referring to the fear of punishment as explained by the Maggid of Kuzhnitz above, however Rabbainu distinctly contrasts the two fears, so it very unlikely). The answer I think is contingent on another fundamental scheme eluded to in the Zohar which the Ramchal revealed and expounded upon, and I will try to summarize very rudimentarily its basics. This is the system of the rectification of the beginning and the ending. HY is infinite, above time and space, He created the vacant space in which all of creation begins and ends. The beginning is G-d’s unity, and the end is where every single atom of creation gains its complete independent identity. The rectification of creation can thus come from either end. The preferred way is from the beginning, by bringing the Unity of G-d into the world, everything immediately is abnegated to HY, and G-ds unity is shown to be eternal and ubiquitous. Because of sin, this way is blocked, and creation has to unravel and develop to show all the elements it contains, and then the rectification of the end shows how despite all these different elements, there is nothing by the unity of G-d.

In previous times there was great fear in the world from many elements, Kings and governors held the power of life and death, in addition to all the other fears of insecurity of living in those times. The world was also much, much more spiritual and superstitious. In such a milieu fear of God came more naturally, and it was fear of retribution, this is in line with the holy Zohar. Rabbainu already set down (Likutay Moharan 56 and elsewhere, see the Introduction to Hisbodidus – Alone Time) that every person is their own monarch of their own little kingdom. This is very much in line with the understanding of the rectification of the end. From this perspective one really sees themselves independent, secure, and self reliant. From this perspective, any fear of G-d will come only with belief that HY is in fact G-d and does in fact rule the world, and rewards and punishment, this is exactly what Rabbainu wrote in Torah 87. Thus, every little bit of fear that a person gains today, is an awesome rectification uniting the beginning and end.

[15] Rabbi Nussun expounds on this teaching in Likutay Halachos, Orach Chaim 1, Washing Hands 6 article 99.

[16] Here is a good place to point out that pretty much all the teachings we have from Rabbi Nachman were transmitted by Rabbi Nussun, and Rabbi Nachman himself said various statements to this effect, that transmission of his teachings would be via Rabbi Nussun. However, as Rabbi Nussun himself says, he – Rabbi Nussun did not come to the toenails, so to speak, of Rabbainu, and the profundity of the teachings of Rabbainu are way beyond his – or anyone’s grasp, far greater than can be fathomed. Just, from all the disciples, the understanding and delivery of Rabbi Nussun was the chosen. One of the things Rabbi Nussun writes explicitly that he had absolutely no understanding, was how Rabbainu conducted himself with the maskilim – the so called enlightened Jews, the leaders of these Jews resided in Uman, they had so distanced themselves from the faith, that they swore to never even mention G-d lest they might have any second thoughts or remorse. Even the greatest of Rabbis, such as Rabbi Levi Yitzchok of Berdichev who is legendary for only seeing the good even in the most despicable people, even so he could not even look at the faces of the maskilim of Uman, and they laughed him out of the city. When Rabbi Nachman came to the Uman, by their invitation, he turned the tables on them, he blew their minds with his prowess in mathematics and his genius and knowledge of everything, and he would play chess with them. [Some secular scholars in their arrogant ignorance try to explain this as an inner conflict G-d forbid, as if Rabbi Nachman was grappling with issues of faith and conduct. These are the same people who have the audacity to suggest all types of ridiculous theories about Rabbi Nachman. They do not have any comprehension of anything. Rabbi Nachman had trained himself as a very young child to always see the letters of name of Hashem before his eyes, always, and he fasted most of the year, all this as he mastered all fields of knowledge, people testify that he always trembled visibly from the fear of HY, and so forth and so on, and these scholars have the stupidity to ask whether he suffered from depression and from doubt.] Once when Rabbi Nussun saw Rabbi Nachman playing chess with them, he was shocked to the core, and he asked Rabbainu what was going on? Rabbainu brushed off the question saying that just like a King has advisors to help govern, he also has friends for entertainment, so too, these were his friends. Rabbi Nussun never really understood this, and even Rabbi Nachman warned him against speaking with them, except for one of them. In this vein Rabbi Nussun always kept his distance from the maskilim, even though he had their respect, and in his prolific works he warns very strongly against any interaction whatsoever with the heretics, saying that only the true Tzadik himself, alluding to Rabbainu, can deal with them and rectify them.

This was the way of Breslov for many generations, until Rabbi Yisroel Dov Odesser, known as Saba, or Saba Yisroel. Saba openly engaged and befriended even the heretics. Once, Saba was invited to be on television, and before entering the building he stood by the door and said, “Rabbi Yisroel Karduner (Saba’s mentor in the ways of Rabbainu, who Saba never ceased to praise lavishly) would never step foot into such a place,” and then he stepped in and did the interview. From these points, and many others, it is my belief that Saba Yisroel, with the receival of the Petek – the letter – from Rabbi Nachman in 1922 which states: “Upon you I stated, ‘my fire will burn until the coming of Messiah,” and signed the note “Na NaCh NaChMa NaChMaN MayUMaN,” with this Saba received ordination as the transmitter of the other way that Rabbi Nachman had, how he conducted himself with the heretics. The transmission of the way of the Torah is through Rabbi Nussun, and the other ways of Rabbi Nachman are through Saba Yisroel.

All of this I present here, because it is clear that the way Rabbi Nachman dealt with the heretics was not by insisting they begin by accepting the fear of Divine retribution, as presented here as a fundamental prerequisite. So it is clear that Rabbainu had another way, a way not transmitted by Rabbi Nussun. To find out more about this other way one must study and examine everything available from and about Saba Yisroel.

[17] Regarding inventors and their inventions, see also The Life of Our Leader Rabbi Nachman 194.

[18] See article 245, “Someone who merits to come up with a novel matter in the Torah, from where was this novelty taken? And what was understood from his words was that from this that they merited to come up with this novelty, this is a manifestation of the revelation of His Divinity blessed He, that He blessed He brings from nothing <ain> to something <yes>, because originally he did not know at all this novelty, just now he takes and draws from the source of which wisdom which is the aspect of nothing <ain>, that is from the Ain Soaf <No End – the Infinite One> etc..” See also The Life of Our Leader Rabbi Nachman, articles 342 and 353.

ENGLISH BRESLOV LITERATURE

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

Na Nach Nachma Nachman MayUman

Blossoms of the Spring - Letter 16

Letter 16[1]

B.H., 8 Tishray 719 (Monday, 22 September, 1958), Tel-Aviv. 28 Ben Atar.

To my beloved who throws and rolls himself in slime and mud for the sake of the point of truth, Mr. Z. Shazar, Hashem is with you and will not desert you and will not abandon you do not fear and do not cower![2]

It is upon us to praise <ulainoo lishabai-ach> and to say the complete hallel[3] and the great hallel[4] that we merited in our days to such a true Rebbe and leader who is a cure for all our wounds be what they might be, and through him there is already hope for our destiny even for the worst of the worst etc.. And if only the world would merit in any event even now to bask in his light the world would already come to its rectification completely.

Hashem Yisburach sends after us and calls us all the time and hints to us holy intimations to draw close to Him Yisburach[5], and it is necessary to deepen and greaten one's cognizance at this to understand His clues[6]. Sometimes a person is extremely aroused with great arousal[7] to attach and bond to the tzadik in whom is contingent all the holiness of his Judaism and his entire complete rectification, but the bal duvur (-litigator-Satan-evil inclination) assails (/hassles) this very much[8]. Until he causes that the person is alienated and banished from the holiness of his Judaism to a desolate desert region an extremely dangerous place, and he waylays him to catch him in his trap[9], and then it is possible for him to something stupefying and what appears to be truly crazy, and there is no human intellect which concurs to this – how it is possible to conceive such a thing, however, even still, due to his true arousal Hashem gives him success, and he merits to traverse all the fences and obstructions, and to break all of them, until he merits to complete the matter completely[10].

The greatest wisdom of all wisdoms (is) – not to be wise at all, just to be wholehearted and straight with simplicity[11]. Even someone who has a truly great mind, needs to cast away all the erudition and engage in the devotion of Hashem with simplicity and wholeheartedness, and it is necessary even to behave and do things which appear like madness in order to do His will blessed He, because it is necessary to roll in all types of mire and mud for the sake of the service of Hashem and His commandments, and not specifically for an actual mitzva, but every matter that has in it the will of Hashem Yisburach is called a mitzva, and it is necessary to roll oneself in all types of mire and mud in order to do some desire and nachas (-gratification) for Hashem Yisburach. And when one's love is that strong for Hashem Yisburach then he is the aspect of a very dear and beloved son of Hashem Yisburach, and through this he merits to search in the hidden treasure of the king which are extremely hidden and concealed, until he merits that it is revealed to him the aspect of (why there are) righteous with bad fortune (and) wicked with good fortune, and he merits to raise the justice which fell to the abyss and rectify it[12], because he merits to attain conception of (why there are) righteous with bad fortune (and) wicked with good fortune which is seemingly a distortion of justice. And now that he merits to attain conception and understand this – this is the aspect of the rectification of the justice[13]. All the essential rectification of the world is contingent upon this – that there should be nullified from the world all the ways of the evil wisdoms from which stem as well all types of heresy and apostasy[14], and to truly bond to the true tzadik who can rectify everything even in all the places and matters which transpire over us. This will relieve/console/comfort us from our occupation/deeds[15], this is our salvation, this is our hope, this is our joy for all eternity[16].

When a person follows his intellect and acumen he can fall into many errors and failure, and come to hands of great evil Heaven forbid, because the essence of Judaism is to go with wholeheartedness and simplicity without any shrewdness, and not to pay any attention whatsoever to one's personal honor, just; if this subsumes the honor of Hashem Yisburach he should do it, and if not – (he should) not. Then certainly he will never founder[17].

The main might is in the heart. For he whose heart is strong has no fear from any person or anything and he perform deeds of awesome might and conquer harsh battles due to the strength and courage of his heart[18]. There are those who transgress so many sins until they fell into the aspect of hasturuh <hiddenness> shebisoach <which is in> hasturuh <hiddenness>, in thousands and myriads of hiddenness. And because of this, it seems to them that they no longer have hope Heaven forbid. However, the tzadik can arouse even him and apprise him of Hashem Yisburach, that he also has hope, until he returns to the truth and draws close to Hashem Yisburach. For in reality with the power of the true tzadik, all can draw close to Hashem Yisburach always, at all time, however they are, and wherever they are[19].

It is forbidden for a person to despair of himself Heaven forbid, and even if he fell to where he fell, and his fall and descent is very extremely huge Heaven forbid, and he is situated in nethermost hell mamash Heaven forbid, even still he should not despair of himself in any way in the world, because the true tzadik has the power to give life and to raise those that fell severely, to strengthen them and to give them courage, to arouse them and to awaken them, and to reveal to them that Hashem is still accompanying them, and with them[20], and by them, and close to them. And so too the converse, the tzadik needs to show those that are on a high level that they still no absolutely nothing of the knowledge of Him blessed He[21]! If you believe that it is possible to ruin, believe that it is possible to fix[22]. Hashem Yisburach desires kindness and desires to draw close the distanced even though they are not worthy of being drawn close, however, they can not draw close except through drawing close to the tzadik, for his (-their) main eternal rectification is through him[23]!

Before one draws close to the tzadik his heart is sealed, and his eared are plugged, and his eyes are blind from seeing the truth, however, when he attaches himself to the tzadik and receives from him aitzos (-remedies, advice, recourse), then his heart, and eyes, and ears are opened, and he sees, and hears, and understands the truth, and merits to repentance[24].

Through being drawn close to the tzadik and going in the ways of his counsel – through this truth is ingrained in him, and he merits to faith, and prayer, and miracles, and the Land of Israel, and through this will come the redemption[25].

The misnagdim (-antagonists) and the wicked who oppose the true tzadik, they receive their ruach chaim (-life spirit, pulse) from the Rav (-formal rabbi) of the Kleepuh (-husks, evil forces). Because there is a Rav of the Kleepuh and the Other (-evil) Realm against the Rav of Holiness, because this opposite this G-d made (Koheles 7:14), and therefore they are great in their time, because the life spirit which is drawn from the Rav of the Kleepuh is the aspect of a storm wind which is great in its time, but it is just for a brief time and in the end it ceases and is forgone, and therefore they (even) in their lifetime are called dead, because they don't have the true life spirit of holiness which is drawn through the true tzadik specifically[26]. The tzadik hears all the sighs of those attached to him, because from his life goes out to each one[27]. The tzadik reveals His Divinity and His Kingship blessed He to all who traverse the world, even to those who are very extremely distant, they being the wicked and pagans, for this is the main greatness of the Holy One Blessed He, because the main greatness of the Holy One Blessed He is when even the very alienated, and even the pagans, know that there is a G-d, Ruler, and Lord[28].

            The transcriber who is give over and bound by his soul, day and night, when I go to sleep and when I rise, always praying for his well-being and his success, blessing him with a good final seal[29] for blessing and good and lengthy life, true life.

Yisroel Dov Odesser

Wishes of Shalom and a good seal to his wife, and sister, and all those affiliated with him.

---

[1] This letter contains most of letter 132.

[2] See Deuteronomy 1:21, 31:8, Joshua 1:9, and elsewhere.

[3] Hallel – Melodious Praise - is said on holidays, it is composed of Psalms 113-118, however on some holidays two of the Psalms are omitted, thus the term full Hallel denotes all of them.

[4] Namely Psalm 136, as explained in Pesachim 118a.

[5] Rimzay Hamaseyos, Story 9 of a Wise Man and a Simple Man, from Likutay Aitzos, Mahadura Basra, Temimus 8.

[6] Likutay Moharan 54:2.

[7] Rimzay Hamaseyos, Story 10 of a Burgher and a Pauper, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 38 – this is continued after short interjections cited in the next footnotes.

[8] Rimzay Hamaseyos, Story 8 of a Rabbi and an Only Son.

[9]  Rimzay Hamaseyos, Story 10, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 39.

[10] RImzay Hamaseyos, Story 10 of a Burgher and a Pauper, from Likutay Aitzos, Mahadura Basra, Yira and Avodas Hashem 38.

[11] Likutay Aitzos, Temeemoos 4.

[12] Kitzur Likutay Moharan, volume 2, 5:18.

[13] Kitzur Likutay Moharan, volume 2, 5:15.

[14] Rimzay Hamaaseyos, Story 9 of a Wise Man and a Simple Man.

[15] Genesis 5:29.

[16] (Oatzar Ha-yeeru, Tzadik 119 – from Likutay Halachos, Ya-yeen Nesech 4:28).

[17] Likutay Moharan, volume 2, Torah 12.

[18] Kitzur Likutay Moharan 249; Likutay Aitzoas, Hischazkus 24; Restoration of the Soul 24.

[19] Likutay Aitzoas, Hischazkus 12; Restoration of the Soul 12.

[20] The difference between the two words "eetum" and "eemum" is explained by the Vilna Gaon in the beginning of the Torah portion of Buluk.

[21] Likutay Aitzoas, Hischazkus 29.

[22] Likutay Moharan, volume 2, Torah 112.

[23] Kitzur Likutay Moharan 5; Likutay Aitzoas, Tzadik 8.

[24] Kitzur Likutay Moharan 7; Likutay Aitzoas, Tzadik 10.

[25] Kitzur Likutay Moharan 7; Likutay Aitzoas, Truth and Faith 5, Tzadik 9.

[26] Kitzur Likutay Moharan 8:3. Likutay Aitzoas, Tzadik 12.

[27] Likutay Aitzoas, Tzadik 13.

[28] Likutay Aitzoas, Tzadik 16.

[29] "Gimar Chaseemuh Toavuh" – is said after Rosh Hashana when the righteous are inscribed for life, and they just await the final seal.

Na Nach Nachma Nachman MeUman!

ספר אבי הנחל, הוצאת נקדות טובות - מוגה מחדש לפי כתב יד של המחבר - לפי המכתבים המקוריים

אב"י הנחל

מכתב טז

ב"ה, ח' תשרי תשי"ט, תל-אביב. בן עטר 28

לאהובי המשליך ומגלגל עצמו ברפש וטיט בשביל נקודת האמת, מר ז.שזר, ה' עימך לא יעזבך ולא יטשך אל תירא ואל תחת!

עלינו לשבח ולומר הלל שלם והלל הגדול שזכינו בימינו לרבי ומנהיג אמת כזה שהוא הרפואה לכל מכותינו יהיה איך שיהיה, ועל ידו יש כבר תקוה לאחריתנו אפילו להגרוע שבגרועים וכו'. ואלמלא זכו העולם על כל פנים גם עכשיו להנות מאורו כבר היה העולם בא לידי תיקונו בשלמות.

ה' יתברך שולח אחרינו וקורא אותנו בכל עת ומרמז לנו רמזים קדושים להתקרב אליו יתברך, וצריך להעמיק ולהגדיל מחשבתו בזה להבין רמיזותיו. לפעמים נתעורר האדם מאד בהתעוררות גדול להתדבק ולהתקשר להצדיק שבו תלוי כל קדושת יהדותו וכל תיקונו בשלמות, רק שהבעל דבר מתגרה מאד בזה. עד שגורם שנתרחק ונתגרש האדם מקדושת יהדותו למקום מדבר שממה מקום מסוכן מאד, ואורב עליו לתפסו במצודתו, ואזי יכול לעשות דבר מבוהל ומה שנראה באמת לשיגעון, ואין שום שכל אדם שיסכים לזה איך שיוכל להשיג דבר זה, אך אף על פי כן מחמת ההתעוררות אמיתי שלו ה' מצליח בידו וזוכה לעבור על כל הגדרים והמניעות ולשבר את כולם עד שזוכה לגמור הדבר בשלמות.

החכמה הגדולה שבכל החכמות לבלי להיות חכם כלל, רק להיות תם וישר בפשיטות. אפילו מי שיש לו מוח גדול באמת, צריך להשליך כל החכמות ולעסוק בעבודתו יתברך בפשיטות ובתמימות, וצריך אפילו להתנהג ולעשות דברים הנראים כשיגעון כדי לעשות רצונו יתברך, כי צריכין להתגלגל בכל מיני רפש וטיט בשביל עבודת ה' ומצוותיו, ולאו דווקא בשביל מצוה ממש, אלא כל דבר שיש בו רצון ה' יתברך נקרא מצוה, וצריך לגלגל עצמו בכל מיני רפש וטיט כדי לעשות איזה רצון ונחת לה' יתברך. וכשאהבתו חזקה כל כך לה' יתברך אז הוא בחינת בן יקיר וחביב מאד לה' יתברך ועל ידי זה זוכה לחפש בגניזא דמלכא הגנוזים וצפונים ביותר, עד שזוכה שנתגלה לו בחינת צדיק ורע לו, רשע וטוב לו, וזוכה להעלות המשפט שנפל עד התהום ולתקנו, כי זוכה להשיג צדיק ורע לו רשע וטוב לו, שזה נראה כעיוות המשפט. ועכשיו כשזוכה להשיג ולהבין זאת זה בחינת תיקון המשפט. כל עיקר תיקון העולם תלוי בזה שיתבטלו מן העולם כל דרכי החכמות הרעות שמהם נמשכים גם כן כל מיני כפירות ואפיקורסות, ולהתקשר באמת אל הצדיק האמת שיכול לתקן הכל אפילו בכל המקומות והעניינים העוברים עלינו. זה ינחמנו ממעשינו, זה ישועתינו, זה תקותיו, זה שמחתנו לנצח נצחים.

כשאדם הולך אחר שכלו וחכמתו יוכל ליפול בטעותים ומכשולות רבים ולבוא לידי רעות גדולות חס ושלום, כי עיקר היהדות הוא לילך בתמימות ובפשיטות בלי שום חכמות, ולבלי להשגיח כלל על כבוד עצמו, רק אם יש בזה כבוד ה' יתברך יעשה, ואם לאו - לא. אז בוודאי לא יכשל לעולם.

עיקר הגבורה הוא בלב. כי מי שליבו חזק אינו מתירא משום אדם ומשום דבר והוא יכול לעשות גבורות נוראות ולכבוש מלחמות חזקות על ידי חוזק ואומץ ליבו. יש שעברו עברות כל כך עד שנפלו בבחינת הסתרה שבתוך הסתרה באלפים ורבבות הסתרות. ומחמת זה נדמה להם שאין להם עוד תקוה חס ושלום. אבל הצדיק יכול לעורר גם אותו ולהודיעו מה' יתברך שיש לו תקוה גם כן עד שישוב אל האמת ויתקרב לה' יתברך. כי באמת בכוח הצדיק האמת הכל יכולים להתקרב לה' יתברך תמיד בכל עת, איך שהם בכל מקום שהם.

אסור לאדם לייאש עצמו חס ושלום, ואפילו אם נפל למקום שנפל ונפילתו וירידתו גדולה מאד מאד רחמנא ליצלן, ומונח בשאול תחתיות ממש חס ושלום, אף על פי כן אל יתייאש עצמו בשום אופן בעולם, כי הצדיק האמת יש לו כוח להחיות ולהרים את אלו שנפלו מאד לחזקם ולאמצם לעוררם ולהקיצם ולגלות להם כי עדיין ה' איתם עימם ואצלם וקרוב להם. וכן להפך, צריך הצדיק להראות לאלו שהם במדרגה גדולה, שעדיין אינם יודעים כלל בידיעתו יתברך! אם אתה מאמין שיכולים לקלקל תאמין שיכולים לתקן. ה' יתברך חפץ חסד הוא ורוצה לקרב המרוחקים אף על פי שאין ראויים לקרבם, אבל אין יכולים להתקרב כי אם על ידי התקרבות להצדיק שעל ידו עיקר תיקונו לנצח!

קודם שמקורב להצדיק אזי ליבו אטום ואזניו סתומים ועיניו עורים מלראות האמת, אבל כשמדבק עצמו להצדיק ומקבל ממנו עצות אזי נפתח לבבו ועיניו ואזניו ורואה ושומע ומבין האמת וזוכה לתשובה.

על ידי התקרבות להצדיק וילך בדרך עצתו על ידי זה נחקק בו אמת, וזוכה לאמונה ותפילה וניסים וארץ ישראל ועל ידי זה תבוא הגאולה.

המתנגדים והרשעים החולקים על הצדיק האמת הם מקבלין הרוח חיים שלהם מהרב דקליפה. כי יש רב דקליפה וסטרא אחרא כנגד הרב דקדושה, כי את זה לעומת זה עשה אלוקים, ועל כן הם גדולים בשעתן, כי הרוח חיים הנמשך מהרב דקליפה הוא בחינת רוח סערה שהוא גדול בשעתיה אבל הוא רק לפי שעה ולבסוף כלה ונאבד, ועל כן הם בחייהם קרויים מתים, כי אין להם רוח חיים האמיתי דקדושה שנמשך על ידי הצדיק האמת דייקא. הצדיק שומע כל האנחות של הדבוקים בו כי ממנו תוצאות חיים לכל אחד. הצדיק מגלה אלקותו ומלכותו יתברך לכל באי עולם אפילו להרחוקים מאד מאד שהם הרשעים והעכו"ם, שזה עיקר גדולתו של הקדוש ברוך הוא, כי עיקר גדולתו של הקדוש ברוך הוא שגם הרחוקים מאד ואפילו העכו"ם ידעו שיש אלוקים שליט ומושל.

המעתיק המסור וקשור בנפשו יומם ולילה בשכבי ובקומי, מתפלל תמיד לשלומו והצלחתו, מברכו בגמר חתימה טובה לברכה וחיים טובים וארוכים, חיים אמיתיים.

ישראל דב אודעסר

דרישת שלום וחתימה טובה לרעייתו ואחותו וכל הנלווים אליו.