# ג.
ג.
Source: https://ajew.org/reader/ebay-hanachal/1/3
## Segment 1
ב"ה ט"ו אִיָּר תשי"ז.
B.H. 15
Eyar
717 (16 May, 1957)
## Segment 2
לִכְבוֹד יְדִידִי כְּנַפְשִׁי הַטּוֹב וְהַנָּעִים, שָׁלוֹם רַב.
In honor of my friend dear as my soul, Mr.
Zalman
Shazar
, the good and the pleasant, ‘shalom
## Segment 3
לְפֶלֶא בְּעֵינַי שֶׁלֹּא הֱשִׁיבַנִי עַל מִכְתָּבִי הַקֹּדֶם, אַךְ אֲנִי דָּן אוֹתוֹ לְכַף זְכוּת שֶׁהוּא טָרוּד מְאֹד בַּעֲסָקָיו, וּבִפְרָט כִּי מִצַּד עַצְמִי מָה אֲנִי וּבְוַדַּאי אֵינֶנִּי כְּדַאי לְגֹדֶל שִׂפְלוּת מַדְרֵגָתִי. אַף-עַל-פִּי כֵן אֲנִי מַמְשִׁיךְ לַעֲשׂוֹת הַחוֹב הַמּוּטָל עָלַי לַעֲשׂוֹת רְצוֹנוֹ לִכְתֹּב לוֹ נִפְלְאוֹת דִּבְרֵי רַבֵּנוּ הַקָּדוֹשׁ זַצַ"ל, הַמְחַיִּם נֶפֶשׁ כָּל חָי, וּלְקַיֵּם בָּזֶה הַזְהָרַת רַבֵּנוּ זַ"ל, לְהוֹדִיעַ וּלְפַרְסֵם דַּעְתּוֹ הַקָּדוֹשׁ בָּעוֹלָם, לְמַלְּאוֹת הָעוֹלָם דֵּעָה אֶת ה'. אוּלַי יִתְעוֹרֵר עַל-יְדֵי זֶה לָשִׂים עֵינָיו וְלִבּוֹ בְּיוֹתֵר בִּסְפָרָיו הַקְּדוֹשִׁים אֲשֶׁר הֵם כָּל תִּקּוּנֵנוּ וּגְאֻלָּתֵנוּ וְתִקּוּן כָּל הָעוֹלָם. אַשְׁרֵי הַזּוֹכֶה לָזֶה.
rav
’ (hearty greetings).
It is astonishing in my eyes that he did not reply to me on my previous letter, however, I judge him favorably, that he is very busy with his affairs, and especially because pertaining me, who am I, and certainly I am not worthy due to the utter lowliness of my level. Even still, I am continuing to do the obligation which is incumbent upon me, to do his will, to write to him wondrous words of
Rabbainu
Hakadosh
za.tza.l
., which give life to the soul of all life, and to fulfill thereby the exhortation of
Rabbainu
o.b.m
., to make known and to publicize his holy
daas
(-know) in the world, to fill the world with the knowledge of Hashem (Isaiah 11, Likutay Moharan II 7), perhaps he will be aroused through this to put his eyes and his heart surpassingly in his holy books which are our entire rectification and redemption, and the rectification of the whole world.
## Segment 4
הֲרֵינִי מְקַשֵּׁר לָזֶה הַעֲתָקַת לְשׁוֹן מוֹרֵנוּ רַבִּי נָתָן הַקָּדוֹשׁ זַצַ"ל, וְזֶה לְשׁוֹנוֹ: "זְכוּת גָּדוֹל הוּא לְהָאָדָם כְּשֶׁזּוֹכֶה שֶׁיִּהְיוּ מַחְשְׁבוֹתָיו מְשׁוֹטְטוֹת בְּדִבְרֵי רַבֵּנוּ זַ"ל הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד אֲשֶׁר אֵין עֲרוֹךְ אֵלָיו, וְאִי אֶפְשָׁר לְסַפֵּר בְּשִׁבְחוֹ הַקָּדוֹשׁ שֶׁלֹּא לִפְגֹּם בִּכְבוֹדוֹ חַס וְשָׁלוֹם, וְכָל מַה שֶּׁנִּמְצָא בִּדְבָרֵינוּ אֵיזֶה שֶׁבַח עַל רַבֵּנוּ זַ"ל הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד, צְרִיכִין לֵידַע שֶׁהַכֹּל נֶחֱשָׁב כְּלֹא, וְאֵינוֹ אֲפִלּוּ כְּטִפָּה מִן הַיָּם הַגָּדוֹל, כִּי אִי אֶפְשָׁר לְסַפֵּר בְּשִׁבְחוֹ כְּלָל, כִּי הָיָה נֶעֱלָם בְּתַכְלִית הַהֶעֱלֵם מִשֵּׂכֶל אֱנוֹשִׁי, וַאֲפִלּוּ צַדִּיקִים גְּדוֹלִים אִי אֶפְשָׁר (לָהֶם) לְהַשִּׂיג מִקְּצָת מַעֲלָתוֹ. וְאֵין לָנוּ שׁוּם הַשָּׂגָה וּתְפִיסָא בּוֹ כְּלָל, כִּי אִם עַל-יְדֵי קְצָת הַתּוֹרוֹת הַנִּפְלָאִים שֶׁגִּלָּה בִּסְפָרָיו הַקְּדוֹשִׁים, וְהַמַּעֲשִׂיּוֹת הַנּוֹרָאוֹת, וּמִזֶּה יָכוֹל כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּיהּ לְהָבִין קְצָת מְעַט מִזְּעֵיר עַד הֵיכָן מַגִּיעַ רוּם תָּקְפּוֹ וּקְדֻשָּׁתוֹ עַד אֵין תַּכְלִית. אַשְׁרֵי יְלוּד אִשָּׁה שֶׁזָּכָה לְמַעֲלָה כָּזוֹ הָעוֹלָה לְמַעְלָה לְמַעְלָה מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשֹׁב".
Fortunate is he who merits this.
I am hereby attaching to this a quotation of the words of our teacher the holy Rabbi Nussun
za.tza.l
., and this is the quotation (Life of Our Leader Rabbi Nachman, article 83): “It is a great merit for a person when he merits to have his thoughts roam in the words of our extremely holy and awesome
Rebbe
o.b.m
. of whom there is no equal, and it is impossible to relate his holy praise so as not to tarnish his honor Heaven forbid, and all that is found in our words, any praise of our extremely holy and awesome
Rebbe
o.b.m
., it is necessary to know that it is all likened to nothing, and it isn’t even like a drop of the ocean, because it is completely impossible to relate his praise, because he was hidden with the utmost concealment from human intellect, and even great tzadikim
can not
conceive a fraction of his stature. And we
don
not have conception or grasp of him whatsoever, except through the few wondrous
Toaroas
(-holy teachings) which revealed in his holy books, and the awesome stories, and from this each one, according to how much his heart can fathom, can understand slightly, a bit of the extent of the powerful height of his holiness, beyond limit. Fortunate is one born from a woman who merits to such a height which is elevated high and above, what a mouth
can not
say, and a heart
can not
## Segment 5
"כִּי מְרַחֲמָם יְנַהֲגֵם" (ישעיה מ"ט), הַיְנוּ מִי שֶׁהוּא רַחֲמָן הוּא יָכוֹל לִהְיוֹת מַנְהִיג.
contemplate (end of quotation).
“For he who has compassion on them will lead them (Isaiah 49, Likutay Moharan II, Torah 7),” that is, he who is merciful, he can be a leader.
## Segment 6
הַצַדִּיק הַמַּנְהִיג הָאֱמֶת הוּא רַחֲמָן מְאֹד עַל יִשְׂרָאֵל, כִּי הוּא מְרַחֵם בְּרַחֲמָנוּת הָאֲמִתִּי עַל יִשְׂרָאֵל, שֶׁהוּא לְהַכְנִיס בָּהֶם הַדַּעַת הַקָּדוֹשׁ לְהוֹדִיעָם כִּי ה' הוּא הָאֱלֹקִים וּלְהוֹצִיאָם מֵעֲווֹנוֹת, שֶׁזֶּהוּ עִקַּר הָרַחֲמָנוּת עַל יִשְׂרָאֵל הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת. כִּי כָּל הַיִּסּוּרִים הַקָּשִׁים שֶׁבָּעוֹלָם אֵינָם נֶחֱשָׁבִים כְּלָל כְּנֶגֶד הַמַּשָּׂא הַכָּבֵד שֶׁל עֲווֹנוֹת חַס וְשָׁלוֹם, כִּי כְּשֶׁיִּשְׂרָאֵל נוֹפְלִים בַּעֲווֹנוֹת זֶהוּ מַשָּׂא כָּבֵד מְאֹד שֶׁאִי אֶפְשָׁר לִשָּׂא כְּלָל הַמַּשָּׂא הַכָּבֵד הַזֶּה שֶׁל עֲווֹנוֹת אֲפִלּוּ יוֹם אֶחָד, כִּי מִי שֶׁיּוֹדֵעַ קְדֻשַּׁת יִשְׂרָאֵל מֵאַיִן הֵם לְקוּחִים, וְיוֹדֵעַ רוּחָנִיוּת וְדַקּוּת שֶׁל יִשְׂרָאֵל, הוּא יוֹדֵעַ שֶׁיִּשְׂרָאֵל הֵם רְחוֹקִים לְגַמְרֵי מֵעָווֹן, וְאֵין עָווֹן שַׁיָּךְ לָהֶם כְּלָל כְּלָל לֹא, לְפִי גֹּדֶל קְדֻשָּׁתָם מִשָּׁרְשָׁם, וְגֹדֶל דַּקּוּתָם וְרוּחָנִיּוּתָם. וְעַל-כֵּן כָּל הַיִּסּוּרִים שֶׁבָּעוֹלָם אֵינָם נֶחֱשָׁבִים לְמַשָּׂא כְּנֶגֶד הַמַּשָּׂא הַכָּבֵד שֶׁל עֲווֹנוֹת חַס וְשָׁלוֹם, רַחֲמָנָא לִצְלַן, כִּי עִקַּר הַיִּסּוּרִים הֵם רַק כְּשֶׁנּוֹפְלִים בַּעֲווֹנוֹת חַס וְשָׁלוֹם, וְזֶהוּ עִקַּר הָרַחֲמָנוּת לְרַחֵם עַל יִשְׂרָאֵל עַם קָדוֹשׁ לְהוֹצִיאָם מֵהַמַּשָּׂא הַכָּבֵד שֶׁל עֲווֹנוֹת. וּבֶאֱמֶת מֵהֵיכָן בָּאִים לַעֲווֹנוֹת, הוּא רַק עַל-יְדֵי שֶׁאֵין לוֹ דַּעַת, כִּי אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא אִם כֵּן נִכְנָס בּוֹ רוּחַ שְׁטוּת, וְזֶהוּ הָרַחֲמָנוּת הַגָּדוֹל מִן הַכֹּל, שֶׁצְּרִיכִין לְרַחֵם עָלָיו לְהַכְנִיס בּוֹ דַּעַת. וְעַל-כֵּן כָּל רַחֲמָנוּת הַמַּנְהִיג הָרַחֲמָן הָאֱמֶת עַל יִשְׂרָאֵל הוּא לְהַכְנִיס בָּהֶם דַּעַת, כְּדֵי לְהוֹצִיאָם מֵהַמָּשְׂאוּי הַכָּבֵד של עֲווֹנוֹת חַס וְשָׁלוֹם, וְהוּא הוּא הָעוֹסֵק בְּיִשּׁוּבוֹ שֶׁל עוֹלָם, שֶׁיִּהְיֶה הָעוֹלָם מְיֻשָּׁב מִבְּנֵי-אָדָם, הַיְנוּ בְּנֵי דֵּעָה. כִּי עִקַּר הָאָדָם הוּא הַדַּעַת, וּמִי שֶׁאֵין לוֹ דַּעַת אֵינוֹ אָדָם כְּלָל רַק הוּא בְּחִינַת חַיָּה בִּדְמוּת אָדָם, וְעִקַּר הַדַּעַת הוּא לֵידַע שֶׁיֵּשׁ אֱלֹקִים שַׁלִּיט בָּאָרֶץ וְלַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַך. גַּם הוּא מִשְׁתַּדֵּל לְהַשְׁאִיר דַּעְתּוֹ לְדוֹרוֹת לָנֶצַח, שֶׁזֶּהוּ עִקַּר שְׁלֵמוּת הַצַּדִּיק אַחַר הִסְתַּלְּקוּתוֹ. וַאֲפִלּוּ כְּשֶׁמַּגִּיעַ זְמַנּוֹ לְהִסְתַּלֵּק וְלַעֲלוֹת לְמַעְלָה לְמַעְלָה בְּתַכְלִית הַמַּעֲלָה, אַף-עַל-פִּי כֵן אֵין זֶה שְׁלֵמוּתוֹ לִהְיוֹת לְמַעְלָה לְבַד, רַק הָעִקַּר שְׁלֵמוּתוֹ שֶׁיָּאִיר אַחַר הִסְתַּלְּקוּתוֹ לְמַטָּה לְמַטָּה גַּם-כֵּן, שֶׁיַּשְׁאִיר בֵּן וְתַלְמִיד שֶׁיְּקַבְּלוּ דַּעְתּוֹ הַקְּדוֹשָׁה וְיָאִירוּ דַּעְתּוֹ בָּעוֹלָם מִדּוֹר לְדוֹר לָנֶצַח, כְּדֵי לְהַצִּיל אֶת יִשְׂרָאֵל מֵעֲווֹנוֹת לְדוֹרֵי דּוֹרוֹת לְעוֹלָם וָעֶד, וְעַל-יְדֵי זֶה נֶחֱשָׁב כְּאִלּוּ הוּא בְּעַצְמוֹ מַמָּשׁ נִשְׁאָר בָּעוֹלָם.
The
tzadik
, the true leader is very compassionate on Israel, for he has compassion with true mercy on Israel, which is, to imbue them with holy
daas
(-realization of knowledge), to make known to them that Hashem is G-d, and to extract them from iniquities, for this is the main compassion on Israel, greater than all kinds of mercy.
Because all the harsh suffering in the world do not come into consideration in comparison to the heavy burden of sins, Heaven have mercy, because when Israel falls into sins, this is an enormously heavy burden, which is impossible in any way to carry (this heavy burden), because someone who knows the holiness of (the people of) Israel, from where they originate, and knows the spirituality and the refinement of Israel, he knows that Israel are completely distanced from iniquity, and sin does not appertain to them in any way whatsoever, according to the greatness of their holiness from their roots, and the greatness of their refinement and spirituality. And therefore, all the suffering in the world is not considered a burden compared to the heavy burden of iniquities, Heaven forbid, may the Merciful One save us, because the main suffering is just when they fall into sins Heaven forbid, and this is the main compassion, to have mercy on the holy nation of Israel, to take them out from the heavy burden of sins. And in reality, how do they come to sins, it is only through one’s lack of
daas
, because (
Sota
3), a person doesn’t commit a transgression only if a spirit of fallacy enters him, and this is the greatest pity over everything, that it is necessary to have compassion on him and imbue him
daas
. And therefore, all the mercy of the true merciful leader on Israel is to imbue them with
daas
, in order to extricate them from iniquities, Heaven have mercy, and it is precisely he, who is engaged in settling the world, so that the world will be settled with people, that is, people with
daas
. Because the essence of man is
daas
, and someone who doesn’t have
daas
is not a person at all, just an aspect of animal in the form of man. Also, he endeavors to bequeath his
daas
for the (future) generations eternally, for this is the main completion of the
tzadik
after his passing.
And even when his time comes to pass away, and to ascend very high above to the utmost height, even still it is not perfection to be only above, rather, the essential perfection is to shine after his demise to very down below as well, by leaving over a son and/or disciple who will receive his holy
daas
and will shine his
daas
in the world, eternally, from generation to generation, in order to save Israel from iniquities for generations upon generation, forever, and through this it is considered as if he himself
mamash
(-actually) remained in the world.
Also, he can learn (T.N.
## Segment 7
גַּם הוּא יָכוֹל לִלְמֹד וּלְהָאִיר בְּדָרֵי מַעְלָה וּבְדָרֵי מַטָּה, לְהַרְאוֹת לְהַגְּבוֹהִים בְּמַעֲלָה שֶׁאֵינָם יוֹדְעִים כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ, וּלְהֵפֶךְ לְדָרֵי מַטָּה שֶׁהֵם הַמּוּנָחִים בַּדְּיוּטָא הַתַּחְתּוֹנָה מְאֹד בְּתוֹךְ הָאָרֶץ מַמָּשׁ, בְּתַכְלִית הַיְרִידָה, לְהַרְאוֹת לָהֶם שֶׁעֲדַיִן ה' עִמָּם וְאֶצְלָם וְקָרוֹב לָהֶם, לְחַזְּקָם וּלְאַמְּצָם שֶׁלֹּא יִתְיָאֲשׁוּ חַס וְשָׁלוֹם בְּשׁוּם אֹפֶן בָּעוֹלָם. עַל-כֵּן אֲפִלּוּ אִם הָאָדָם נוֹפֵל חַס וְשָׁלוֹם לְמָּקוֹם שֶׁנּוֹפֵל רַחֲמָנָא לִצְלַן, וְהוּא בְּשֶׁפֶל הַמַּדְרֵגָה הַתַּחְתּוֹנָה מַמָּשׁ, גַּם מִשָּׁם יוּכַל לְדַבֵּק אֶת עַצְמוֹ בַּה' וְלָשׁוּב אֵלָיו יִתְבָּרַךְ, כִּי מְלֹא כָּל הָאָרֶץ כְּבוֹדוֹ וּמִכָּל הַטֻּמְאוֹת וְהַזֹּהֲמוֹת שֶׁבָּעוֹלָם יְכוֹלִים לָשׁוּב אֵלָיו יִתְבָּרַךְ. וְכָל זֶה זוֹכִין עַל-יְדֵי הַצַּדִּיק הָאֱמֶת וְתַלְמִידָיו שֶׁיָּנְקוּ מִדַּעְתּוֹ הַקְּדוֹשָׁה. עַל-כֵּן צָרִיךְ כָּל אֶחָד לְרַחֵם עַל עַצְמוֹ וּלְהִתְנַפֵּל וּלְהִתְחַנֵּן לִפְנֵי ה' יִתְבָּרַךְ בִּדְמָעוֹת שָׁלִישׁ שֶׁיִּזְכֶּה לֵידַע הָאֱמֶת לַאֲמִתּוֹ, שֶׁיִּמְצָא מַנְהִיג אֲמִתִּי כָּזֶה שֶׁיּוּכַל לְהוֹצִיא אוֹתוֹ מֵעֲווֹנוֹת, כִּי זֶה עִקַּר הָרַחֲמָנוּת מִכָּל מִינֵי רַחֲמָנוּת.
in Likutay Moharan being quoted here this can be read as: teach, however Saba clearly wrote: learn) and enlighten in the supernal dwellers and the nether dweller, to show those of high stature that they have no knowledge whatsoever of the knowledge of Him blessed He, and the converse with the nether dwellers who are situated in very lowest echelon, in the very earth, in the utmost descent, to show them that Hashem is still with them, and by them, and close to them, to strengthen them, and to embolden them, so that they do not despair Heaven forbid in any way in the world. Therefore, even if a person falls Heaven forbid to the place where he falls, may the Merciful One save us, and he is at the bottom of the lowest level
mamash
, even from there he can bind himself to Hashem and return to Him blessed He, for (Isaiah 6:3), the who world is full of His glory. And all of this one merits through the true
tzadik
and his disciples who nurtured from his holy
daas
. Therefore, every single one needs to have mercy on himself, and fall down, and beseech before Hashem Yisburach with copious tears, that he
merit
to know the absolute truth, that he merit to find such a true leader that can extricate him from iniquities, for this is the main mercy of all the types of mercy.
## Segment 8
הֶמְשֵׁךְ יָבוֹא בְּקָרוֹב בְּעֶזְרַת ה'.
To be continued soon with the help of Hashem
At the beginning of my letter I hereby give thanks to his honor for the trouble he took and came to visit me from such a distant place. And through this I have gained additional trust in Hashem — that I have seen that the Holy Blessed One does not abandon a person alone in any place where he may fall. I cannot describe in words the joy and the pleasure that I received from the books of Rabbi Nachman of Breslov, may the memory of the righteous and holy one be for a blessing — which his honor brought me — truly words of the living G-d.
Indeed I do not have much time to look into them — but in the little time that I do look into them, I truly enjoy it. I was especially gratified by the words of Rabbi Nachman concerning what he said: "There is no despair whatsoever in the world" — and from these words I truly strengthen myself.
## Segment 9
יִשְׂרָאֵל דֹּב אוֹדֶסֶר
Israel Dov Odesser