Gain perspective

HH

In Proverbs it says “In all your ways know Him,” Ruvuh said (Brachos) this refers even to endeavors of sin. Many commentaries have elaborated on this. Here I will present one practical approach. Even when a person is convinced that he needs to do something wrong he should approach it with the intent to do good. For example, a person might feel that he needs to watch a movie or television, even though he knows that this is the epitome of the sitra-achra (-evil realm), for Rabbainu has revealed that today the main affair of the sitra-achra is imagination and fantasy. The actual world we live in, our holy sages have already made clear that it is all a façade, and they tried to share with us how to live the true reality of the Torah. However television and movies further enshrouds the world in layers of void and emptiness that subject a person to live in wishy-washy paradigms of delusion. All of this a person knows, and yet he might still need his fix, he might not be able to just break out cold turkey. So the aitzuh (-recourse, advice) is that before he sits down in capitulation, he should make a little disclaimer, and say a few words to his Creator. Let him turn to HY and express his intent, that even though he knows that he shouldn’t be watching this, even still in order to give himself a well needed break from the stresses of the day and all the responsibilities weighing upon him, he feels that this is what he needs, and by watching this he will be able to unwind and regain his breath and strength to get back in their etc..” With this little rejoinder a person will gain eternally, for just the fact that he spoke honest heartfelt words to HY is precious beyond measure, and also now he has steered himself to actually strive to accomplish good objectives, and maybe even he will come to conclude that to reach this clear objective he is better off watching a different show, something more educational and softer on the soul, and in the future he will definitely slowly aim to achieve his stated objective in a better, holier fashion. He will avoid watching shows that are just frivolous and licentious, and he will avoid shows that have vulgar language which completely destroys all holy boundaries and brings death and destruction, may the holy Merciful One save us. He will start to only watch shows that he can find in them some justification and purpose. Eventually he may merit to wean himself off the tube completely B”H.

Na Nach Nachma Nachman MayUman!

Shame and humiliation

HH

Some people are into the whole fire and brimstone thing, many evangelicals and lihavdil (-to separate) baalay mussar (-masters of ethics) go to great length to give over the utter horrors and fearsome pain and agony that awaits the sinner in hell, may HY save us. Rabbi Nussun writes in a few places that usually this has an adverse effect, since it is too much for a person to deal with it just throws him into despair which in turn gives him license to sin. This is something I think many people can relate to and is empirical.

However recently I came across something with a different approach to driving home the gravity and punishment of sin. There is a short little video of a dog, its head lowered in shame, and it is cowering and almost whimpering with very sad eyes, until it finally sinks to the ground with its head resting there, looking up now and again utterly ashamed. Then the video veers off the dog just for a brief second before returning to capture the dog's histrionics, to show the viewer what the dog is so ashamed of - there it is on the floor, the dog broke the rules of its training and had defecated in the house right there, and now was completely at loss, completely ashamed and humiliated.

This is what sin is, and what sin does, and a very good reason why you don't want to sin....

Na Nach Nachma Nachman MayUman!

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

HH

Kee Seesuh – פרשת כי תשא – When you receive the count

30:12 כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ וגומר: When you receive the head count of the Children of Israel each man shall give atonement for his soul etc..

The construct of the counting is in order to make boundaries for constriction, so that there should not be to much fervor, and so that one does not breech the bounds of his friend, because everyone has his own portion

Likutay Halachos, Laws of the Prayer of Mincha 7:14

30:34-38 – The kitoaress - incense

This is discussed in Likutay Moharan: 13:1, 24:2, 35:8, vol. 2: 16.

32:1 קוּם עֲשֵׂה לָנוּ אֱלֹהִים: Rise up and make for us a god.

Their defect was due to their viewing the Torah as laws of etiquette the mannerism of this worldliness

Likutay Halachos, Laws of Lifting the Palms (Priestly blessing) 5:25

32:1 זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה הָיָה לוֹ: This man Moshe who took us up from the land of Egypt, we do not know what happened to him.

Through the parting from the tzadik comes the great calamity of idolatry

Likutay Halachos, Laws of Damages 4:14

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When one attempts to understand the tzadik and questions him this leads to bad things

Likutay Halachos, Laws of Shabbos 6:13

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The main sin of the golden calf was the defection in faith, which is primarily contingent on faith in the Sages and therefore when one hears about infighting between the Sages he should not get embroiled, rather he should repent

Likutay Halachos, Laws of Rosh Chodesh (first of the month) 7:34

___________________

The main sin of the golden calf was that they concluded that Moshe was dead and finished with

Likutay Halachos, Laws of Meat With Milk 5:22

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The mistake that led to the golden calf was that they didn't seek and wait for Moshe like Yehoshua did

Likutay Halachos, Laws of Messengers 5:10

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One must not be daunted by a fall in his will, but hold on without doubting and wait and wait hopefully

Likutay Halachos, Laws of the Blessings of the Morning 5:30

32:4 וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל וגומר: And they said, “These are your gods Israel etc..”

Because Moshe was not with them they fouled, because the main clarification of the faith is received specifically through the tzadik of each and every generation

Likutay Halachos, Laws of Fragrance 4:33

32:7 לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ: Go descend for your nation has acted corruptly.

It is necessary to attach oneself to the public, even Moshe Rabbainu

Likutay Halachos, Laws of Reading the Torah 6:37

__________________

Moshe is accountable for drawing close the Erav Rav (mixed multitude) who sinned – because he acted prematurely, one must never force things before their time

Likutay Halachos, Laws of Matters Pertaining a Meal 4:7

32:11 לָמָה יְהוָֹה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ: Why shall Hashem be angry with Your nation.

Moshe found good points in Israel and judged them favorably and through this Hashem was appeased and commanded the building of the Tabernacle which is comprised of the good points of each and every one of Israel

Likutay Halachos, Laws of Waking Up Early in the Morning 1

32:32 וְעַתָּה אִם תִּשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ: And now, if You waive their sin (good), and if not erase me now (/please) from Your book which You wrote.

read left to right – I am Nachman – and the acronym is MeUman.

_________________

The tzadik who is humble can atone for us, and this was what Moshe Rabbainu requested here from Hashem Yisburach

Likutay Moharan, Torah-lesson 4

________________

Moshe requested do invoke the ordinance of kindness gratis

Likutay Halachos, Laws of Circumcision 3:8

33:11 וְדִבֶּר ה' אֶל מֹשֶׁה פָּנִים אֶל פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ וְשָׁב אֶל הַמַּחֲנֶה: And Hashem spoke with Moshe face to face as a man speaks with his friend and he would return to the camp.

Even when Hashem is angry with Israel on account of their conduct, He desires that the tzadikim should beseech and pray for them

Likutay Halachos, Laws of Getting Up Early In The Morning 4:11

33:11 וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל: And his attendant, Yehoshua son of Nuen, a lad, did not budge from within the tent.

Yehoshua did not yield and did not leave from waiting by Moshe even in the hardest of times of the battle with the evil inclination

Likutay Halachos, Laws of Matrimony 4:19

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The praise that the Torah saw fit to relate of Yehoshua over all virtues was this that he attended the great tzadik

Koachvay Ohr, Sichos ViSeepoorim (Talks and Stories) 47

33:19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָֹה לְפָנֶיךָ וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם: And He said, “I will pass all My goodness before you, and I will call out with the Name of Hashem before you, and I will be gracious to whom I am gracious, and I will be merciful to whom I have mercy.

The Thirteen Attributes waives the main sin upon which other similar sins accumulated and amassed

Sichos Huran (Words of Rabbi Nachman) 89

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Moshe asked Hashem Yisburach how they would come to fulfilling the Torah, if even after the huge revelation of Mt. Sinai they sinned, and Hashem answered with the 13 Attributes of Mercy

Likutay Halachos, Laws of Rosh Chodesh 5:9

34:3 וְאִישׁ לֹא יַעֲלֶה עִמָּךְ: And a man shall not ascend with you.

Since the sin of the golden calf was due to reeboy ohr (-too much light – spiritual elevation and elation), now they were commanded on modesty, for it is necessary to be wary of reeboy ohr

Likutay Halachos, Laws of the Prayer of Mincha 7:10

34:6 ה' ה' א-ל רחום וחנון וגומר: Hashem, Hashem, G-d, Merciful, and Gracious, etc..

Hashem before one sins and Hashem after; Torah and Repentance, Revealed and Hidden Torah

Likutay Halachos, Laws of Succah 7:4

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The Thirteen Attributes of Mercy – How Hashem inclines to the good even when it is minute and swamped in bad

Likutay Halachos, Laws of Waking Up Early in the Morning 1:3

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Moshe was resolute that there is no despair whatsoever until Hashem actually revealed the Thirteen Attributes of Mercy

Likutay Halachos, Laws of Falling on One's Face (Tachanun) 6:6

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The real truth is that despite the true terrible nature of something, Hashem is infinitely merciful

Likutay Halachos, Laws of Interest 5:33

34:8  וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ: And Moshe hastened and he bowed his head towards the ground and he prostrated himself.

The trait of forbearance is necessary for every person

Also on confusion that one has from his own deficiencies it is necessary to have forbearance and not to pay attention to it

The falling of those that fell away from the service of Hashem was through their growing old and not having forbearance

The awesome renewal of Rabbi Nachman

By the power of these tzadikim we can also prevail

Likutay Halachos, Laws of Tefillin 5

Na Nach Nachma Nachman MeUman!

Blossoms of the Spring - Letter 23

Letter 23

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

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

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

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

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

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

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

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

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

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

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

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

Yisroel Dov Odesser - Tiberius

ספר אב"י הנחל

הוצאת נקדות טובות – מוגה מחדש לפי כתב יד של המחבר

לפי המכתבים המקוריים

אבי הנחל – מכתב כג

מכתב כג

ב"ה, ו' אייר תשי"ט, טבריא.

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

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

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

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

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

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

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

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

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

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

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

ישראל דב אודעסר - טבריא

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

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

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

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

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

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

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

[8] Zephaniah 3:9.

[9] Kitzur Likutay Moharan 48.

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

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

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

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

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

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

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

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

Na Nach Nachma Nachman MeUman!

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