The Praises of Rabbi Nachman - part 2 - His Voyage to Israel 28-30

HH

Shivchay HuRan

Part 2

28.

And the epic enormity of his hasaga (-spiritual conception) that he attained in the land of Israel is impossible to explain and relate whatsoever, mamash (-really) there is not heard nor is there seen the likes of this, that one born of a woman should merit to such hasaga through the atmosphere of the Land of Israel (-the Talmud Bava Basra 158b reveals that the atmosphere of the Land of Israel make people wise), and it is impossible to speak or talk about this. And he boasted profoundly of himself, with what he merited to be in the Land of Israel, and also at the end of his life he said that he vitalizes himself immensely with his having merited to be in the Land of Israel. And he said: "This I know already, that when a person wants to do some matter of holiness and he has impediments on this etc.," as all this explained further on.

29.

And the man who denigrated him exceedingly in Istanbul (-see above article 9) passed away immediately upon his arrival home. And the aforementioned man that was with him asked Rabbainu o.b.m.: "Does it not say (Proverbs 17:26), 'Also punishment is not good for the tzadik (-Rashi in Tractate Sanhedrin 105b explains that it isn't becoming of the tzadik to have people punished on his account, i.e. even if they are guilty and culpable, so why did Rabbainu bring about this man's demise)'?" And he answered him with a parable regarding this: That there was a king, and h e loved one of the children of the nobility, and he showed him affection, and drew him close with all types of love and affection. And afterwards when he grew up, he was brazen against the king. And the king said: "Know, that even though I love you very much, even still it is impossible for me to disregard the law and ordinance of the kingdom. And your judgement is decisively for death. And immediately the king commanded to restrain him in iron fetters, And put him in prison.

And this son of nobility began to picture in his mind the suffering that he will have from the death, and he saw that his pain would not be drawn out a long time, just until he was killed. However, when he began to picture in his mind the pain of the king, he saw that the pain of the king would be very great because the pain of the king would be always. Because he knows that the king loves him very much and he will have great yearning after him, and great anguish forever. And he had more pity on the king's pain than on his (own) pain. And he contemplated contemplations how to save the king from his pain. And he came to the following resolution: Behold embarrassment is considered to be like death (Bava Metzia 58:).

And he instructed the administrator of the prison to admit him in before the king. And he said to the king: "I know the truth, that your pain is greater than my pain, however, it is impossible for you to disregard the statute and law of the kingdom. Therefore this is the advisable recourse, bring about with ruses, that someone will embarrass me in public, and the shame is considered like death. Therefore, see to it to take from the captives a thief who is to be sentenced to be killed, and I will intimidate him until he gets mad at me, and denigrates me, and hits me in public, and I will be incurred great embarrassment, and it will be considered like death. And afterwards take the thief who is liable of death regardless (of this) and kill him as is his penalty. And the world (-everyone) will think that because he denigrated the cherished servant of the king he was killed, and the honor of the kingdom and his servant shall not be profaned.

Thus, sometimes someone denigrates that tzadik, and in reality he does a great favor for the tzadik, because he brings atonement to him for what he was liable to pass away, exchanging it for this embarrassment. But even still it isn't the honor of Heaven not to exact revenge from this person who denigrated the servant so beloved to the king. But to punish this person who denigrated the tzadik for what he did, is also not pleasing before Him, because "also punishment on account of the tzadik isn't becoming." Therefore, He blessed He "turns around stratagems (Job 37:12)," and stands up against the tzadik such a person that is already culpable of death and punishment. "And He summons both of them to the same inn (Makos 10b, regarding bringing about the punishment of someone who killed unintentionally unnoticed)," and this person denigrates the tzadik, and the tzadik is thereby exonerated from his penalty as mentioned above. And this person is punished afterwards, and the Name of Heaven is sanctified, because (ostensibly) on account of the honor of the tzadik he was punished. And in reality "he killed a dead man (Bava Kama 41a)," because he was already liable for his punishment previously. "And the ways of Hashem are straight (-just, upright) (based on Hosea 14:10)," "and there is no injustice in Him (Psalms 92:16)."

30.

And in the Land of Israel he engaged in Torah and prayer, and every day he wrote by himself his Torah (-original holy insights). And he boasted tremendously and said that the difference between the Torah of chutz-lu'uretz (-outside Israel) to the Torah of the Land of Israel is like the distance between east and west (see Beraishis Rabah, parsha 16 - there is no Torah like the Torah of the Land of Israel etc.). And every single day the big/great with the small went to him to wait on him (-sheemoosh - attending to the tzadik is the greatest way of gaining his wisdom and holiness) in order to hear the wisdom of his very extremely holy and awesome Torah.

Na Nach Nachma Nachman Meuman

Na Nach on the Torah Portion Va-yaishev - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

Va-Yaishev וישב – And He <Yaakov> Dwelled

37:1 וישב יעקב בארץ מגורי אביו – And Yaakov dwelled in the land of his fathers sojourning.

In every generation there is opposition against the great tzaddikim who are engaged in bringing the alienated souls close to Hashem Yisburach.

Likutay Halachos, Laws of Getting up early in the morning 4:16.

Likutay Halachos, Laws of Blessing of Thanksgiving 6:32.

The outburst of the fury of Yosef – קפץ רוגזו של יוסף – is the matter of the conflict between the tzaddikim themselves.

Likutay Halachos, Laws of Rosh Chodesh 6:47.

37:3 וישראל אהב את יוסף וגו' ועשה לו כתנת פסים – And Yisroel loved Yosef etc. and he made for him a kisoanes passim <ornate cloak>.

The main provocation of the garments of feces is in the desire of promiscuity, and Yosef who completely divested himself of this, merited to the kisoanes passim.

His brothers thought that he was not completely free of this, and they were therefore jealous and stripped him of the kisoanes.

Therefore when they brought the kisoanes to Yaakov, he immediately linked it to the battle against the wife of Poateefar.

Likutay Halachos, Laws of a Meal 5:40.

37:4 וישנאו אתו ולא יכלו דברו לשלם – And they hated him and they were unabe to speak to him peacefully.

The conflict between tzadikim.

There were never two tzadikim completely identical in their views and mannerism.

It is necessary to judge one's friend who has a different view that his intention is for the sake of Heaven.

This was the matter of the dispute on Yosef Hatzadik.

Likutay Halachos, Laws of a Paid Guardian 2:10.

37:8 המלך תמלך עלינו אם משול תמשל בנו – Will you reign as king over us, will you subjugate domination on us?

All the Torah and avoada <devotion> of the Shevatim <tribes> needed to be brought on high by Yosef the tzadik of the generation.

Likutay Halachos, Laws of Business 3:13

37:8 וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל חֲלֹמֹתָיו וְעַל דְּבָרָיו: And they further hated him on account of his dreams and his words.

True Aitzu <counsel>

Even very great tzadikim can be mistaken in the matter of disputing and conflicting against another tzadik and antagonize him.

Likutay Halachos, Laws of Tishu Bi'uv and fast days 4:5

For want of understanding the ways of the tzadik they oppose him.

Likutay Halachos, Laws of Rosh Chodesh 6:49.

37:20 וְעַתָּה לְכוּ וְנַהַרְגֵהוּ - And now let us go and kill him.

The evil inclination can get a person to go overboard on a small misconception

Likutay Halachos, Laws of Stealing 5:10

37:26 מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ - What gain is there for us in killing our brother?

The Shevatim <tribes> that he desired to rule with the kingdom of the evil realm which is drawn from wealth, and in reality it was the opposite, his rule came through daas <realization of knowledge> through which one merits the illumination of rutzoan <desire, will> when eating, and therefore Yehuda proposed that through selling him they would rectify what they considered to be a defect in the illumination of the rutzoan.

Likutay Halachos, Laws of Redeeming a Firstborn 5:14

37:28 וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים  - And they sold Yosef to the Yishmaelites.

The sale of Yosef and the opposition of the Shevatim <tribes> on him stems from the story of the king's son who was exchanged.

37:31 וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וגו' – And they slaughter a goat etc..

Brazeness and Bashfulness

Likutay Halachos, Laws of Meat in Milk 4:9

39:9 וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים: - And how can I do this great evil and I will sin to G-d.

Mishpat <judgment/justice>

Likutay Halachos, Laws of Authorization 4:20.

39:12 וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ וגו' וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה: - And she grabbed him by his garment etc. and he left his garment in her hand and he escaped and went outside.

Yosef completely divested himself of the grasp of the garments of feces.

Likutay Halachos, Laws of a Meal 5:40.

The litigator <evil inclination/satan> bogs a person down with the preoccupation of clothing

The Words of Rabbi Nachman, article 100.

Most of the desire for money is for clothing.

Likutay Halachos, Laws of a hold on moveable property 4:6.

Na Nach Nachma Nachman MeUman

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.