{
  "bookId": "ebay-hanachal",
  "part": "1",
  "torah": "50",
  "title": "מט.",
  "hebrewTitle": "מט.",
  "sourceUrl": "/reader/ebay-hanachal/1/50",
  "plainUrl": "/reader-plain/ebay-hanachal/1/50/",
  "segments": [
    {
      "index": 1,
      "he": "ב\"ה, עֶרֶב רֹאשׁ חֹדֶשׁ אֲדָר תשכ\"א. טְבֶרְיָא.",
      "en": "The precious one of my heart, Mr. Z. Shazar — who has merited to see eye to eye the truth of the point of truth — fortunate is he."
    },
    {
      "index": 2,
      "he": "יַקִּירִי, הַחוֹתֵר חֲתִירוֹת לִמְצֹא הַמַּיִם עֲמֻקִּים שֶׁמֵּהֶם גְּדֵלָה הָאֱמוּנָה, וְנִצּוֹלִים מִמֵּימֵי הַמַּבּוּל וְהַחשֶׁךְ שֶׁהֵם אֱמוּנוֹת כָּזְבִיּוֹת שֶׁל הַצְּבוּעִים וְהַשַּׁקְרָנִים מַנְהִיגֵי שֶׁקֶר, וְהַכְּפִירוּת שֶׁל חַכְמֵי הַטֶּבַע, שָׁלוֹם וְיֶשַׁע רַב. אַשְׁרֵי חֶלְקוֹ וְגוֹרָלוֹ.",
      "en": "Abundant peace. Oi gevald, men shloft — biz ven noch vet men shlofin? {Oh, people are sleeping — until when will they yet sleep?} One must strengthen oneself with good desires and longings, with great strengthening and immense stubbornness — to snatch whatever good one can, little or much, like a rooster pecking in the rubbish heap for some piece of grain."
    },
    {
      "index": 3,
      "he": "יוֹם הוֹלֵךְ וְיוֹם בָּא, וּכְבָר בָּאנוּ בַּיָּמִים, וְהַזְּמַן רָץ וּפוֹרֵחַ וְאֵינוֹ עוֹמֵד אֲפִלּוּ רֶגַע אַחַת, וּבְכָל יוֹם וָיוֹם הוֹלְכִים וּמִתְקָרְבִים לַיּוֹם הָאַחֲרוֹן, וְאִם לֹא עַכְשָׁו אֵימָתַי. גִּיוַואלְד בְּרוּדֶער (אֲהָהּ אָחִי), הֵיכָן אֲנַחְנוּ בָּעוֹלָם. מָה אָנוּ שׁוֹתְקִים, וּמָה אָנוּ עוֹשִׂים בְּזֶה הָעוֹלָם. הֲלֹא ה' יִתְבָּרַךְ עִמָּנוּ וְעוֹמֵד עָלֵינוּ בְּכָל רֶגַע, וְרוֹאֶה בְּמַעֲשֵׂינוּ, וּמִי לֹא יִתְבַּיֵּשׁ וְלֹא יִירָא וְיִפְחוֹד מִפָּנָיו. אֵין לָנוּ שׁוּם עֵצָה וְנֶחָמָה וְתִקְוָה וְהַצָּלָה, רַק לָנוּס וְלִבְרֹחַ אֶל הַצַּדִּיק הָאֱמֶת הַמֻּבְחָר, שֶׁרָאוּי לְהַאֲמִין בּוֹ, וּלְהִתְדַּבֵּק וּלְהִתְקַשֵּׁר אֵלָיו, הַמַּמְשִׁיךְ וּמְגַלֶּה עֵצוֹת חֲדָשׁוֹת פִּלְאֵי פְּלָאוֹת בְּלִי גְּבוּל, הַנִּמְשָׁכִים מִבְּחִינַת מָשִׁיחַ, שֶׁאִי אֶפְשָׁר לְסָתְרָן בְּשׁוּם אֹפֶן, שֶׁעַל-יָדָם מְגַלֶּה הָאֱמוּנָה בִּשְׁלֵמוּת לְעֵין כָּל, וְיָשׁוּב וִיקָרֵב כָּל יִשְׂרָאֵל לַה' יִתְבָּרַךְ, וִימַלֵּא הָאָרֶץ דֵּעָה לָדַעַת אֶת ה', לְקַיֵּם אֶת הַתּוֹרָה הַמְּסוּרָה בְּיָדֵינוּ מִפִּי משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם. אַשְׁרֵי הַזּוֹכֶה לִמְצֹא צַדִּיק כָּזֶה וּלְהִכָּלֵל בְּתוֹךְ הַקִּבּוּץ הַקָּדוֹשׁ הַנִּקְרָאִים עַל שְׁמוֹ וְהוֹלְכִים בִּדְרָכָיו!",
      "en": "And even though we have blemished as we have blemished, and our deeds are as they are, and what has befallen us has befallen us, and they press upon us greatly every day to bring us down entirely, Heaven forbid — nonetheless, many waters shall not wash away the good points (nekudos toavos) that we have merited to snatch in this passing shadow — for everything is hidden and secreted and sealed and preserved with the true Tzadik, the true Head of the Household (rosh bais), and through his great power there is hope for us that everything will turn to good, through the revelation of the sea of wisdom of the Tzadik, who implants in our heart the knowledge of the holy faith, and reveals the light of His G-dliness (Yisburach). Rabbainu za.tza.l. warned with an especially earnest warning in many expressions that a person must force himself with all his powers to be only joyful always, and to overcome himself in joy to such a degree that he seizes the grief and the sighing — which are all the melancholy and the sadness — seizes them and brings them forcibly into the joy, until the grief and the sighing are transformed into joy. For specifically through what the adversary brings into his heart — grief and sighing and melancholy — through this specifically, he will be very joyful. For he will say in his heart: Even though I am so very distant from Hashem Yisburach, nonetheless I am of the seed of Israel and \"Who has not made me a gentile\" — and I do sometimes merit to perform some good points and some mitzvos and good things. On the contrary — this is the essential source of my joy, that one as distant as I should also merit to perform some mitzvos that all of Israel fulfil."
    },
    {
      "index": 4,
      "he": "צָרִיךְ הָאָדָם לְהִסְתַּכֵּל מְאֹד עַל דְּרָכָיו, וּלְהַגְּדִיל דַּעְתּוֹ וְשִׂכְלוֹ לְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן הֵיטֵב עַל כָּל הַסִּבּוֹת וְהָעִנְיָנִים שֶׁה' יִתְבָּרַךְ מַזְמִין לוֹ וּמִתְגַּלְגֵּל עִמּוֹ בְּכָל יוֹם, לְהָבִין מֵהֶם הָרְמָזִים שֶׁה' יִתְבָּרַךְ מְרַמֵּז לוֹ בָּהֶם, לְהִתְקָרֵב אֵלָיו בְּכָל פַּעַם מִכָּל מָקוֹם שֶׁהוּא, עַל-יְדֵי הַצַּדִּיק הַמִּשְׁתַּדֵּל בְּתַקָּנָתוֹ!",
      "en": "And one who overcomes himself until he arrives at such joy — until he transforms all grief and sighing into joy — this is a very great thing. And from this there is made an exceedingly great delight, high and above, in all the worlds! It is good to accustom oneself at times to sing some melodies of joy, to give life and to gladden oneself — for the essential drawing close to Hashem Yisburach, particularly the drawing close of the distant ones who need to return, is only through the aspect of the ten kinds of melody, which is the aspect of the collective of joy, as mentioned above."
    },
    {
      "index": 5,
      "he": "ה' יִתְבָּרַךְ מְרַחֵם עָלֵינוּ וּמֵאִיר לָנוּ גַם בְּתוֹךְ עֹמֶק הַחשֶׁךְ הֶאָרַת הָעֵצוֹת הָעֲמֻקּוֹת הַנּוֹרָאוֹת לְהַצִּיל נַפְשֵׁנוּ מִנִּי שַׁחַת, אֲבָל צְרִיכִים לָזֶה הַבְחָנָה גְּדוֹלָה, שֶׁלֹּא יִטְעֶה מִן הָאֱמֶת עַל-יְדֵי הַמְּסִיתִים וְהַמַּדִּיחִים בְּעֵצוֹת שְׁקָרִים וּבִדְבָרִים בְּדוּיִים שֶׁלָּהֶם, הַמְאַבְּדִים אֶת הָאָדָם מִשְּׁנֵי עוֹלָמוֹת. וּמִי שֶׁחָפֵץ בָּאֱמֶת לַאֲמִתּוֹ זוֹכֶה לְהַבְחִין בֵּין יוֹם וּבֵין לַיְלָה, דְּהַיְנוּ בֵּין עֵצוֹת טוֹבוֹת אֶל הַהֵפֶךְ.",
      "en": "As is understood from the words of Rabbainu za.tza.l. in the awesome and wondrous story the like of which has never been heard since the days of the world — it is the last awesome story of the Seven Beggars — and there in the story of the sixth day, in what the Beggar who had no hands boasted against each one who boasted of the power he had in his hands. And in the end it is explained that the Beggar boasted against all of them — for all of them, even though they were of exceedingly great stature, and each and every one had a wondrous and awesome power in his hands the like of which is not found even once in a generation except among singular great and wondrous Tzadikim who were each unique novelties in many generations."
    },
    {
      "index": 6,
      "he": "צָרִיךְ לָזֶה זְכִיָּה גְּדוֹלָה שֶׁיִּזְכֶּה לְיַשֵּׁב עַצְמוֹ שָׁעָה אַחַת בַּיּוֹם, וְשֶׁיִּהְיֶה לוֹ חֲרָטָה עַל מַה שֶּׁצְּרִיכִים לְהִתְחָרֵט, כִּי לַאו כָּל אָדָם זוֹכֶה לְיִשּׁוּב הַדַּעַת. עַל-כֵּן צְרִיכִים לְהִתְגַּבֵּר מְאֹד לִרְאוֹת לְיַשֵּׁב עַצְמוֹ הֵיטֵב עַל כָּל מַעֲשָׂיו וְהַנְהָגוֹתָיו אִם כָּךְ רָאוּי לוֹ לְבַלּוֹת יָמָיו בְּמַעֲשִׂים כָּאֵלֶּה.",
      "en": "For example, one boasted that he could draw out the arrows with his hands even after the arrow had been shot, and after the arrow had reached and entered the one it was shot into. Who has ever heard such a thing. Who has ever heard such a combination of letters. The matter of the arrows alludes to all the blemishes of the sins which are like arrows that are shot and severely damage the soul of Israel. And every single person, for every sin and blemish he commits — especially the blemish of the Bris — he literally shoots an arrow into his own soul, in the aspect of what our Sages za.tza.l."
    },
    {
      "index": 7,
      "he": "לְדַבֵּר עִם חֲבֵרוֹ וּלְקָרְבוֹ אֶל הָאֱמֶת לַאֲמִתּוֹ, וִיקַבְּלוּ דֵּין מִן דֵּין - זֶה הָעֵסֶק יָקָר וְחָשׁוּב מְאֹד אֵצֶל ה' יִתְבָּרַךְ יוֹתֵר מִכָּל הָעֲבוֹדוֹת, כִּי זֶה עִקַּר גְּדֻלָּתוֹ וּכְבוֹדוֹ יִתְבָּרַךְ כְּשֶׁהָרְחוֹקִים בְּיוֹתֵר מִתְקָרְבִים אֵלָיו יִתְבָּרַךְ.",
      "en": "said: \"any seed that does not shoot like an arrow, etc.\" And certainly the one who boasted that he could draw back the arrows after they had reached and entered into the one they were shot into — he was certainly a wondrous and awesome Tzadik, a wondrous novelty the like of which has not been found in many generations. Yet he was counted as nothing against the Beggar who had no hands."
    },
    {
      "index": 8,
      "he": "עִקַּר הַהִתְפָּאֲרוּת וְהַשַּׁעֲשׁוּעִים שֶׁל ה' יִתְבָּרַךְ הוּא עַל-יְדֵי חִדּוּשִׁים דַּיְקָא, דְּהַיְנוּ כְּשֶׁעוֹלֶה הִתְפָּאֲרוּת חָדָשׁ לְמַעְלָה עַל-יְדֵי הִתְקָרְבוּת הָרְחוֹקִים, וְכָל הַהִתְפָּאֲרוּת שֶׁה' יִתְבָּרַךְ מִתְפָּאֵר בְּיִשְׂרָאֵל אֵינוֹ עוֹלֶה כְּלָל נֶגֶד אוֹר הַהִתְפָּאֲרוּת הֶחָדָשׁ שֶׁעוֹלֶה לְמַעְלָה כְּשֶׁמִּתְקָרֵב אֶחָד מֵהָרְחוֹקִים מֵחָדָשׁ אֵלָיו יִתְבָּרַךְ וְרוֹצֶה לְעָבְדוֹ בֶּאֱמֶת. כִּי זֶה עִקַּר גְּדֻלָּתוֹ וְהִתְפָּאֲרוּתוֹ יִתְבָּרַךְ כְּשֶׁמִּתְקָרְבִים הָרְחוֹקִים אֵלָיו יִתְבָּרַךְ, כִּי אֵין הַמֶּלֶךְ מִתְפָּאֵר בִּלְבוּשׁ מַלְכוּת שֶׁיֵּשׁ לוֹ מִכְּבָר, אֲפִלּוּ הֵם יְקָרִים וַחֲשׁוּבִים מְאֹד, כְּמוֹ שֶׁמִּתְפָּאֵר בִּלְבוּשׁ חָדָשׁ וְגָוֶן חָדָשׁ שֶׁעוֹלֶה לְמַעְלָה עַל-יְדֵי שֶׁנִּתְקָרֵב הָרָחוֹק לַה' יִתְבָּרַךְ, שֶׁזֶּה עִקַּר שַׁעֲשׁוּעָיו וְהִתְפָּאֲרוּתוֹ וּכְבוֹדוֹ וְגָדְלוֹ יִתְבָּרַךְ.",
      "en": "For the Beggar without hands was immediately asked: which kind of arrows can you draw out — that is, which blemish of the Bris can you repair? For there are very many and very many aspects of the blemish of the Bris — thousands of thousands and tens of thousands of tens of thousands — for certainly not all blemishes and sins are equal. They answered: such-and-such a kind — meaning, that part of the blemish of the Bris which is the aspect of such-and-such an arrow, he can draw back and rectify. He — the one without hands — answered and said: You are still unable to heal the King's Daughter, who is the aspect of the collective of the souls of Israel, since you can only draw out one kind of arrow — meaning he can only repair one particular blemish of the Bris — but there are still evil arrows of such grievous blemishes that even he cannot draw out and repair. But the one without hands boasted in the end that he is able to draw out all ten kinds of arrows, which include all kinds of sins and all kinds of blemish of the Bris in the world — all the sins and transgressions and the most severe offences, Heaven have mercy — all of it, entirely, he is able to draw back and draw out and rectify everything."
    },
    {
      "index": 9,
      "he": "עִקַּר שְׁלֵמוּת הָעֵצָה כְּשֶׁהִיא בִּבְחִינַת \"כֻּלּוֹ זֶרַע אֱמֶת\" שֶׁתִּהְיֶה אֱמֶת גָמוּר וּבָרוּר מִתְּחִלָּה וְעַד סוֹף, וְאֵין בָּהּ שׁוּם נִפְתָּל וְעִקֵּשׁ כְּלָל.",
      "en": "For he is able to enter inside all ten kinds of walls of water where the King's Daughter lies in a swoon these many hundreds of years — and he can enter there and knows how to draw out all ten kinds of arrows, and he knows all ten kinds of pulses, and he knows how to heal her through all the ten kinds of melody, which are the collective of joy — for the essential of all healing depends upon them, upon the ten kinds of pulses."
    },
    {
      "index": 10,
      "he": "עִקַּר הִלּוּךְ הָאָדָם בְּדַרְכֵי הַתּוֹרָה הוּא עַל-יְדֵי עֵצוֹת טוֹבוֹת, אַךְ צְרִיכִים שְׁמִירָה גְּדוֹלָה שֶׁלֹּא יִגֹּף בָּאֶבֶן רַגְלוֹ, שֶׁלֹּא יִהְיֶה נִכְשָׁל בְּעֵצוֹת רָעוֹת שֶׁל הַמַּנְהִיגִים הָרוֹדְפִים אַחַר הַמָּמוֹן וְכָבוֹד וּשְׁאָר תַּאֲווֹת עוֹלָם הַזֶּה, כִּי רֹב עֲצוֹתֵיהֶם מְקַלְקֶלוֹת וְכַמָּה אֲנָשִׁים נִלְכְּדוּ בָּהֶם כַּצִּפֳּרִים הָאֲחוּזוֹת בְּפַח רַחֲמָנָא לִצְלַן. כִּי כְּמוֹ שֶׁעַל-יְדֵי עֵצוֹת דִּקְדֻשָּׁה נִתְגַּדְּלָה הָאֱמוּנָה, כְּמוֹ-כֵן לְהֵיפֶךְ, עַל-יְדֵי עֵצוֹת רָעוֹת חַס וְשָׁלוֹם נֶחְלְשָׁה הָאֱמוּנָה דִּקְדֻשָּׁה, וְנִמְשָׁכִים אֱמוּנוֹת כָּזְבִיּוֹת, וּכְפִירוּת וְאֶפִּיקוֹרְסוּת רַחֲמָנָא לִצְלַן.",
      "en": "And the essential vitality of the ten kinds of pulses is through joy, which is the aspect of the ten kinds of melody. Therefore joy is a very great thing — and one must always strengthen oneself in joy with all one's powers, for it is the essential healing of the soul and the body — the aspect of the healing of the King's Daughter. My dearest beloved brother, the beloved of my soul and my heart — in truth I do not know through what merit we have merited to hear such awesome wonders. He who seeks his wellbeing with joy and love and longing — the transcriber who stands on guard and prays always for his wellbeing, and greets all those attached to him who hearken to his voice."
    },
    {
      "index": 11,
      "he": "הַצַּדִּיק מַכְנִיעַ וּמְבַטֵּל חָכְמַת הַטֶּבַע וּמְגַלֶּה שֶׁהַכֹּל מִתְנַהֵג רַק בִּרְצוֹנוֹ יִתְבָּרַךְ, וְעַל-יְדֵי זֶה נִתְבַּטֵּל כָּל מִינֵי רֹגֶז וְכַעַס וּמַחֲלֹקֶת, וְנִתְרַבֶּה בְּחִינַת רָצוֹן וְאַהֲבָה וְשָׁלוֹם בָּעוֹלָם.",
      "en": "Yisroel Odesser"
    },
    {
      "index": 12,
      "he": "הַמַּעְתִּיק הַדּוֹרֵשׁ שְׁלוֹמוֹ וִישׁוּעָתוֹ בְּכָל לֵב.",
      "en": "The precious one of my heart, Mr. Z. Shazar — who has merited to see eye to eye the truth of the point of truth — fortunate is he. Abundant peace.\n\nOi gevald, men shloft — biz ven noch vet men shlofin? {Oh, people are sleeping — until when will they yet sleep?} One must strengthen oneself with good desires and longings, with great strengthening and immense stubbornness — to snatch whatever good one can, little or much, like a rooster pecking in the rubbish heap for some piece of grain. And even though we have blemished as we have blemished, and our deeds are as they are, and what has befallen us has befallen us, and they press upon us greatly every day to bring us down entirely, Heaven forbid — nonetheless, many waters shall not wash away the good points (nekudos toavos) that we have merited to snatch in this passing shadow — for everything is hidden and secreted and sealed and preserved with the true Tzadik, the true Head of the Household (rosh bais), and through his great power there is hope for us that everything will turn to good, through the revelation of the sea of wisdom of the Tzadik, who implants in our heart the knowledge of the holy faith, and reveals the light of His G-dliness (Yisburach).\n\nRabbainu za.tza.l. warned with an especially earnest warning in many expressions that a person must force himself with all his powers to be only joyful always, and to overcome himself in joy to such a degree that he seizes the grief and the sighing — which are all the melancholy and the sadness — seizes them and brings them forcibly into the joy, until the grief and the sighing are transformed into joy. For specifically through what the adversary brings into his heart — grief and sighing and melancholy — through this specifically, he will be very joyful. For he will say in his heart: Even though I am so very distant from Hashem Yisburach, nonetheless I am of the seed of Israel and \"Who has not made me a gentile\" — and I do sometimes merit to perform some good points and some mitzvos and good things. On the contrary — this is the essential source of my joy, that one as distant as I should also merit to perform some mitzvos that all of Israel fulfil. And one who overcomes himself until he arrives at such joy — until he transforms all grief and sighing into joy — this is a very great thing. And from this there is made an exceedingly great delight, high and above, in all the worlds!\n\nIt is good to accustom oneself at times to sing some melodies of joy, to give life and to gladden oneself — for the essential drawing close to Hashem Yisburach, particularly the drawing close of the distant ones who need to return, is only through the aspect of the ten kinds of melody, which is the aspect of the collective of joy, as mentioned above. As is understood from the words of Rabbainu za.tza.l. in the awesome and wondrous story the like of which has never been heard since the days of the world — it is the last awesome story of the Seven Beggars — and there in the story of the sixth day, in what the Beggar who had no hands boasted against each one who boasted of the power he had in his hands. And in the end it is explained that the Beggar boasted against all of them — for all of them, even though they were of exceedingly great stature, and each and every one had a wondrous and awesome power in his hands the like of which is not found even once in a generation except among singular great and wondrous Tzadikim who were each unique novelties in many generations. For example, one boasted that he could draw out the arrows with his hands even after the arrow had been shot, and after the arrow had reached and entered the one it was shot into. Who has ever heard such a thing. Who has ever heard such a combination of letters.\n\nThe matter of the arrows alludes to all the blemishes of the sins which are like arrows that are shot and severely damage the soul of Israel. And every single person, for every sin and blemish he commits — especially the blemish of the Bris — he literally shoots an arrow into his own soul, in the aspect of what our Sages za.tza.l. said: \"any seed that does not shoot like an arrow, etc.\" And certainly the one who boasted that he could draw back the arrows after they had reached and entered into the one they were shot into — he was certainly a wondrous and awesome Tzadik, a wondrous novelty the like of which has not been found in many generations. Yet he was counted as nothing against the Beggar who had no hands. For the Beggar without hands was immediately asked: which kind of arrows can you draw out — that is, which blemish of the Bris can you repair? For there are very many and very many aspects of the blemish of the Bris — thousands of thousands and tens of thousands of tens of thousands — for certainly not all blemishes and sins are equal. They answered: such-and-such a kind — meaning, that part of the blemish of the Bris which is the aspect of such-and-such an arrow, he can draw back and rectify. He — the one without hands — answered and said: You are still unable to heal the King's Daughter, who is the aspect of the collective of the souls of Israel, since you can only draw out one kind of arrow — meaning he can only repair one particular blemish of the Bris — but there are still evil arrows of such grievous blemishes that even he cannot draw out and repair. But the one without hands boasted in the end that he is able to draw out all ten kinds of arrows, which include all kinds of sins and all kinds of blemish of the Bris in the world — all the sins and transgressions and the most severe offences, Heaven have mercy — all of it, entirely, he is able to draw back and draw out and rectify everything. For he is able to enter inside all ten kinds of walls of water where the King's Daughter lies in a swoon these many hundreds of years — and he can enter there and knows how to draw out all ten kinds of arrows, and he knows all ten kinds of pulses, and he knows how to heal her through all the ten kinds of melody, which are the collective of joy — for the essential of all healing depends upon them, upon the ten kinds of pulses. And the essential vitality of the ten kinds of pulses is through joy, which is the aspect of the ten kinds of melody. Therefore joy is a very great thing — and one must always strengthen oneself in joy with all one's powers, for it is the essential healing of the soul and the body — the aspect of the healing of the King's Daughter.\n\nMy dearest beloved brother, the beloved of my soul and my heart — in truth I do not know through what merit we have merited to hear such awesome wonders."
    },
    {
      "index": 13,
      "he": "יִשְׂרָאֵל דֹב אוֹדֶעסֶר",
      "en": "Israel Dov Odesser"
    }
  ]
}