Getting Attached to the Tzadik by Shmuel Horowitz

 BH the friends in Uman have translated this little book, and you can download the pdf with this link:

Hiskashrus Latzadik - Getting attached to the Tzadik - by Shmuel Horowitz

Na Nach Nachma Nachman MayUman

Bind yourself to the Tzadik at all times

 HH

The baalay mussar (School and Systems of Rabbi Yisroel Salanter) wrote that a person should be careful to draw close to a tzadik only when he is on the rise, because they feared that when the tzadik was having a descent the person would be susceptible to also suffer discouragement and so forth. This obviously has to do with their weak idea of the tzadik, something along the lines of someone very motivated, dedicated and devoted to HY, and very talented and smart, and so forth, and so when this person is suffering a low, there may be some manifestation of vice.

Rabbi Nachman says a tzadik is completely beyond our comprehension, and thus it is very difficult to learn anything at all from him when he is thriving and rising, therefore a person has to be diligent to bind himself to the tzadik at all times, that way he might be lucky to detect when the tzadik has a descent, and in that time he has the opportunity to learn and gain enormously from the tzadik. 

The tradition in Breslov is that until the coming of the Messiah there will be no true contemporary rabbis, whoever is true will be unwilling to present himself as a rabbi, and whoever is does present themselves as a rabbi will not be true. Thus we are binding ourselves to Rabbainu. Now as long as Rabbainu was living, he had ups and downs in whatever level or paradigm he was in, but now that he is in the world of truth, he only ascends, this makes it very difficult to gain directly from Rabbainu. This needs further thought and development BH.

Na Nach Nachma Nachman MayUman

Ilya Ehrenbourg - and fixing pure kindness

On Tuesday, August 5, 2008 I published a short story written by Ilya Ehrenbourg, it is a pretty nice portrait of some of the qualities and beauty of Breslov. This led me to wonder who Ilya was, and the little research I did on him was far from positive so I rather not get into details but you can google him and see what you find. The fact of the matter is, Rabbainu taught in a few places, bringing from the Zohar, that G-d's holy name is aggrandized and glorified much greater when those that are far from holiness recognise and praise Him. Thus when an estranged Jew like Ilya writes so positively about Breslov this is a huge glorification of the The Tzadik, Rabbainu HaKadosh, and thus it is the ultimate glorification of G-d.

Chazal (early Rabbis) taught that the kindness done for the dead is called truthful, because the dead will not be reciprocating the kindness, so the one doing it is doing it in purity. This is very holy and noble. Rabbi Nachman was very involved in rectifying the souls of the dead. We, the Nanach, the true chasidim - followers of Rabbainu, should follow the ways of G-d, the ways of Rabbainu, the ways of the Nanach, and help rectify the soul of Ilya who is now in the Olam Huemes - the world of truth- and he probably doesn't have too much to say for himself (though we would never know for certain), so by reading his promotion for Breslov and showing it to others this will undoubtedly earn him defense and protection up there, and give him power and succor to achieve eternal bliss.

This is the power and the importance of connecting and supporting the Tzadik Huemes - The True Holy Righteous Man, for after everything is said and done, if the person was with the Tzadik, the Tzadik will see to it that he will come to a proper lot.

A similar thing is found in the Talmud regarding Acher, the elite sage who deviated from proper faith. After his death the Rabbis said to one another, was he not one of us, so they saw to it that he was able to enter paradise.

Ilya wrote a pretty nice essay about Breslov, so let it be his ticket to take him up, and probably this alone will be sufficient for him to enjoy what the most righteous of the opposers will never merit.

Here I will post, in the merit of Ilya Ehrenbourg:

NA NACH NACHMU NACHMUN MAYUMAN!

Here's the story:

[Out of the corner of my eye I spotted this book: A Golden Treasury of Jewish Literature, and something told me that for sure Rabbi Nachman was included, and I think it just took me a few seconds to find this title and follow my suspicion that The Zaddik would undoubtedly be Breslov. Upon reading the story I immediately typed it out and completed it right when I had to go. The story I dedicate to Mojo who I was sure would appreciate it. He has since verified his appreciation.]

With difficulty I have at last succeeded in finding a real Zaddik. He is, perhaps, one of the last. His name is Reb Yosele from Skvernovic. He lives in Warsaw, in the neighborhood of the Jewish paupers. A tiny unheated room. I am reminded: "Do not forget to cover your head". This is his only request. The Zaddik is a tall, good-looking Jew of about fifty-five years of age, with a long traditional beard and the kind, yet sad eyes of a village dreamer. He is dressed poorly, and everything around him is poor and shabby. The chairs are broken and the tapestry torn. This Zaddik resembles a great poet who is read only by ten or twenty people. His followers are poor workers from Nalevki.

The Zaddik offers me a cigarette and lights one himself. By the awkward movement of his fingers, and his strenuous puffing, it is obvious that he is not a habitual smoker. Perhaps he only lit the cigarette so as to soften the tension of our strange meeting.However, he soon feels at ease and answers my questions. I ask him about the essence of Hassidism. He answers readily without stopping to think a moment; sometimes smiling ironically, sometimes inspired, like a real poet.

"The Misnagdem consider the 'Law' above all. But soldiers are trained differently in different countries. The English soldiers are taught differently from the Polish. However, soldiers of the world are trained to obey the commands of 'one-two'; the good one forgets everything he has been taught."

The Zaddik caresses his long beard and looks at me questioningly. It seems that he is not certain whether I understood. He adds: "All life is war....

"You ask what is 'Heaven' and 'Hell'? After death a man with strong will power lives his life all over again. The joy from the love and kindness he dispensed through his life is 'Heaven'. And 'Hell'? 'Hell' is shame...

"In order for a man to rise he must first fall. One cannot rise without having fallen. This is the law of life and the law of G-d....

"Poverty is the path to G-d. In the book Zohar it is said that G-d has many attires, but he is always dressed in the prayers of the poor."

My last question: "What is more important, the relation between man to G-d or between man to man?"

The Zaddik smiles.

"At first it seems that his relation to G-d is the more important. For G-d is everything, and man - dust. But when you think about it, especially if you have lived and experienced, you will realize that man's relation to man is the most significant. If a man insults G-d, he has insulted G-d alone. But when a man insults a man, he has wronged both, G-d and man."

Reb Yosele has a score of followers. They always come to him for advice: "What's to be done, the daughter is sick?" or "Soloveichik will not return the ten zlotys he borrowed." His wisdom remains withing the four walls, hidden under a faded cap, bent over an old book.

The Zaddik reminds one of an old master who remembers a secret of an ancient craft, but does not know where to apply it. Reb Yosele still remembers the words of the Besht, but his words nobody understands any more. He cures hearts not with his inherited wisdom but with his title of "Zaddik," and with a kind and generous smile.

The rich Jews go to the better-known Zaddikim. There, they too may expect some honor or benefits; the right to sit with the Zaddik, at one table, or with his influential assistants in some commercial scheme. These Hasidim wear silk talletim (prayer-shawls), their beards are neatly trimmed, and Saturdays, they wear silk caps with borders of yellow fur. They call themselves Hasidim, but if you ask them about the teachings of Besht, they will not be able to answer. For them more important than the joy and ecstasy is - who will sit today next to the Zaddik, Aaron Shmulevich or Hayyim Rosenberg?

There are still other places where Hasidim is yet alive, not its philosophy but spirit - amid the poor of the synagogue of the so-called "Brazlav Hasidim." They have no Zaddik at all. Their Zaddik died long ago - a century and a half ago. His name was "Reb Nachman from Brazlav." He was a great philosopher and poet. His sayings, legends and poetry were recently published in a German translation. This first emergence of historical Hasidism from the borders of the Ghetto was full of belated glory, to the classical astonishment of the descendants. "Whence such daring thought? Whence such poetry? From Brazlav?... Nobody ever knew about it..."

Yes, only his Hasidim knew it. For them Reb Nachman was a great Zaddik. And when he died, they did not take another one in his place. They have chosen for their adviser the memory of this Zaddik-poet. Among the Brazlav Hasidim there are neither rich nor hypocrites. These have nothing to do here, their place is at the table of the living Zaddik. And here? Here are only the paupers of the Nalevki: peddlers, tailors, cobblers.

I enter the synagogue. It is a small room in a worker's house, dimly lit by a tiny electric lamp. It is crowded to capacity, and with difficulty I manage to elbow my way inside. At first it seems as though it were a trade union meeting. But no, here is a different century, a different chronology. Perhaps it is altogether beyond the concepts of our time. Bearded men in dirty caps who toil the whole week selling rags and herrings, pounding out a monotonous dreary existence. But now is Sabbath Eve. They came here to rejoice. And they are happy, not because it has been prescribed to be happy. No, in them is still alive the belief which is already dead outside of this tiny room. They are meeting the "Sabbath-Queen". They clasp their hands and sing. At first, they say words of prayer. But neither the tongue nor the mind can keep up with the gayness of the soul Soon, the words are heard no more, only a gay, wide, soul-captivating melody. The feet will not stand in one place any longer, and they begin to jump. And they dance in this tiny and dimly-lit room. Happiness! Life! I observe the faces and wonder. Who changed them? Who erased from their minds the memory of insults, hunger and "Zlotys"? One can speak here even about Catholicism, Freud or "Mass Hypnotism." But is it worth while? These things can be read by everyone in solid books. Would it not be better now to accept the smile of the Brazlav Hasidim as an extraordinary happiness? Even though it is foreign, inaccessible, but human till the end. The joy of losing oneself in a greater joy, the joy of honesty and forgetfulness, the joy of simple and childish souls. Rejoice!!!...

Na NaCh NaChMa NaChMaN MayUMaN

Nanach on the Torah Portions Vayakhail and Pikooday - references to all the original teachings of Rabbi Nachman of Breslov and his disciples

HH

Va'yakhail – פרשת ויקהל – And he (Moshe) gathered

35:5 קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיהֹוָה כֹּל נְדִיב וגומר: Take from yourselves a contribution to Hashem every benevolent etc..

The commandment of making the Tabernacle after the sin of the golden calf, and the transient holiness of the Tabernacle, are matters of the seeking and searching of “A-yay <where>?!”

Likutay Halachos, Laws of Collecting Debt From Orphans 3:1, 7

36:1 נָתַן ה' חָכְמָה וּתְבוּנָה בָּהֵמָּה: Hashem gave wisdom and understanding in them.

To use timeemoos (wholehearted simplicity) for holiness

Likutay Halachos, Laws of an Object Given Over For Safekeeping 4

Peekooday – פרשת פקודי – Accounting (of the materials and vessels of the Tabernacle)

39:33 וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה וגומר: And they brought the Tabernacle to Moshe etc..

It is necessary to bind oneself in prayer with the tzadik of the generation

Likutay Moharan, Torah-lesson 2

40:9 וְלָקַחְתָּ אֶת שֶׁמֶן הַמִּשְׁחָה וּמָשַׁחְתָּ אֶת הַמִּשְׁכָּן וְאֶת כָּל אֲשֶׁר בּוֹ: And you should take the anointing oil and anoint the Tabernacle and everything that is in it.

The tzadik brings a good fragrance – the aspect of awe of Hashem from where all the holiness of the Tabernacle is drawn

Likutay Halachos, Laws of a Synagogue 6:18

40:17וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן וגומר הוּקַם הַמִּשְׁכָּן: And it was in the first month etc. the Tabernacle was erected.

They had the intention and desire to do it, and it was done of itself alone

Likutay Halachos, Laws of Shabbos 3:4

Na Nach Nachma Nachman MeUman!

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

_______________

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

Likutay Halachos, Laws of Shabbos 6:13

_________________

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

_______________

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

_______________

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

_____________

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

___________

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

______________

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

_____________

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

_________________

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!

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

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

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

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

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

Likutay Halachos, Laws of Rosh Chodesh 6:54

_________

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

Likutay Halachos, Laws of a Renter 3

__________

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

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

Likutay Halachos, Laws of Blessing on Fruits 4:12

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

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

Likutay Halachos, Laws of Breaking Bread 5:40

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

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

Likutay Halachos, Laws of Airoovay Techumin 6:17

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

The alienation is in reality a beckoning

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

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

The bounty comes from the tzadik

Likutay Halachos, Laws of Grace After Meals 3:2

_______

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

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

Mercy in our paradigm

Likutay Moharan volume 2, Torah 62

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

Likutay Halachos, Laws of Bounderies 3

Na Nach Nachma Nachman MeUman!

Blossoms of the Spring - Letter 23

Letter 23

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

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

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

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

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

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

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

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

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

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

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

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

Yisroel Dov Odesser - Tiberius

ספר אב"י הנחל

הוצאת נקדות טובות – מוגה מחדש לפי כתב יד של המחבר

לפי המכתבים המקוריים

אבי הנחל – מכתב כג

מכתב כג

ב"ה, ו' אייר תשי"ט, טבריא.

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

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

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

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

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

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

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

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

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

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

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

ישראל דב אודעסר - טבריא

---

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

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

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

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

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

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

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

[8] Zephaniah 3:9.

[9] Kitzur Likutay Moharan 48.

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

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

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

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

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

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

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

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

Na Nach Nachma Nachman MeUman!

נ נח נחמ נחמן מאומן