# נח.
נח.
Source: https://ajew.org/reader/ebay-hanachal/1/59
## Segment 1
ב"ה, חֲצוֹת לֵיל שִׁשִּׁי ט' כסליו תשכ"ב, טְבֶרְיָא, עַל צִיּוּן הַקָּדוֹשׁ רַבִּי מֵאִיר בַּעַל-הַנֵּס זי"ע.
My heart, my dearest, Mr. Z.
## Segment 2
בַּת עֵינִי וְלִבִּי, שֶׁאָזַר חֲלָצָיו בְּלִי עַצְלוּת, וְלִבֵּב אֶת לְבָבוֹ הַנִּלְהָב כְּאֵשׁ לוֹהֵט, לְהִשְׁתַּמֵּשׁ בְּצַחוּת לְשׁוֹנוֹ הַחַד וְהַקּוֹלֵעַ וְכִשְׁרוֹנוֹ הַגָּדוֹל בְּיוֹתֵר מִגֶּדֶר הָרָגִיל, לִרְכּשׁ נְפָשׁוֹת גְּדוֹלוֹת שֶׁל סוֹפְרִים וּמַדְעָנִים לְהַלְהִיב לִבָּם אֶל הַצַּדִּיק הָאֱמֶת שֶׁהוּא רַק יָחִיד בָּעוֹלָם, שֶׁהוּא עִקַּר הַחִדּוּשׁ וְהַפֶּלֶא שֶׁל כָּל גְּדוֹלֵי הַצַּדִּיקִים הָאֲמִתִּיִּים הַחִדּוּשִׁים הַיְחִָידִים בְּנֵי עֲלִיָּה שֶׁהָיוּ בְּכָל הַדּוֹרוֹת. הַמַּכְנִיעַ וּמְבַטֵּל הַהֶבֶל וְהָרוּחַ שְׁטוּת וְשִגָּעוֹן שֶׁל חָכְמוֹת חִיצוֹנִיּוֹת וֶאֱמוּנוֹת כָּזְבִיּוֹת, וּמְגַלֶּה אֱלֹקוּתוֹ יִתְבָּרַךְ לְכָל בָּאֵי עוֹלָם עַל-יְדֵי הַמַּאֲכָלִים הַמִתְבַּשְּׁלִים בָּאֵשׁ שֶׁל בֵּית הַבִּשּׁוּל שֶׁלּוֹ. מֶלֶךְ הַמָּשִׁיחַ, רַק הוּא יִהְיֶה הַשַּׁדְכָן שֶׁיְּשַׁדֵּךְ וִיקַשֵּׁר אֶת כָּל יִשְׂרָאֵל עִם זֶה הַצַּדִּיק הָאֱמֶת, וְיוֹדִיעַ וִיגַלֶּה לָהֶם עֹצֶם תֹּקֶף רוּם מַעֲלָתוֹ וּגְדֻלָּתוֹ וְתָקְפּוֹ וְעִזּוּז נִפְלָאוֹת חָכְמָתוֹ וְתוֹרָתוֹ הַנּוֹרָאָה עַד אֵין סוֹף וְאֵין תַּכְלִית מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשֹׁב, וְעַל-יְדֵי זֶה יְתַקֵּן כָּל הָעוֹלָם, וִיקָרֵב כֻּלָּם לַה' יִתְבָּרַךְ, וִימַלֵּא כָּל הָאָרֶץ דֵּעָה אֶת ה'. אַשְׁרֵי הָאָזְנַיִם שֶׁזּוֹכִים לִשְׁמֹעַ זֹאת. שָׁלוֹם וְכָל טוּב לְחַיִּים אֲרֻכִּים, חַיִּים טוֹבִים, חַיִּים אֲמִתִּיִּים, חַיִּים נִצְחִיִּים.
Shazar — who warms his heart with warmth and passion to drink the waters of daas of the Tzadik, from which the revelation of true wisdom and intellect will sprout forth for all who come into the world — and complete faith will grow in great light and in wondrous revelation throughout the entire world — peace and all good. Because we are so ill and crushed by ailments of the soul, the Tzadik, the faithful healer, pours upon us most precious and awesome medicinal spices. Even though to the eye it appears that almost everything is going to waste, Heaven forbid — even so a good fragrance adheres. And as the days multiply, perhaps we will merit to snatch from them some precious and wondrous drop into our mouth and our innermost being — and through this there is hope to merit a complete healing. Continuation of the story of the Ba'al Tefila — regarding the errors, strange conduct, evil opinions, and false and perverse reasonings contrary to truth, in which the people of the world became muddled, after the confusion of the storm wind that overturned the entire world completely, creating factions upon factions — all of whom strayed and became greatly confused through their evil desires. And behold — one faction erred and said that the one who eats little and is not nourished by the foods of other people is worthy to be king.
## Segment 3
דִּבּוּר אֶחָד שֶׁל אֱמֶת עוֹלֶה יוֹתֵר מֵאֲלָפִים וּרְבָבוֹת דִּבּוּרִים שֶׁיֵּשׁ בָּהֶם אֲחִיזַת הַשֶּׁקֶר. כָּל מַה שֶּׁאָנוּ מְדַבְּרִים אֵין כַּוָּנָתֵנוּ לְדִבּוּרִים בִּלְבַד, כִּי אִם לֵילֵךְ בְּזֶה, וּלְהַצִּיל נַפְשׁוֹ עַל-יְדֵי זֶה.
Truth had so fallen among them that they chose hypocrites and liars who imitate themselves like a monkey before a human, and trained themselves to eat little — out of arrogance and haughtiness, in order to be honored and esteemed through
## Segment 4
מֵרֹב חֲבִיבוּתְךָ וְעֹצֶם אַהֲבָתְךָ אֲשֶׁר אֲהַבְתִּיךָ אַהֲבָה רַבָּה אַהֲבַת אֱמֶת בַּל יִמּוֹט וְיִנָּתֵק לְעוֹלָם, וּמִגֹּדֶל תְּשׁוּקָתִי לִרְאוֹת בְּהַצְלָחָתְךָ הַנִּצְחִית, הֲרֵינִי שׁוֹלֵחַ אֵלֶיךָ דְּבָרִים אֵלֶּה מִדִּבְרֵי רַבֵּנוּ זַ"ל, אֲשֶׁר שָׁלַח ה' בְּלִבִּי אַחֲרֵי הַשִּׂיחוֹת וְהַתְּחִנּוֹת וְהַצְּעָקוֹת וּהַבְּכִיּוֹת שֶׁשָּׁפַכְתִּי עָלֶיךָ לִפְנֵי הַבּוֹרֵא יִתְבָּרַךְ בְּעֵת הַהִתְבּוֹדְדוּת בַּחֲצוֹת לַיְלָה בֵּין הֶהָרִים שֶׁעַל-יְדֵי רַבִּי מֵאִיר בַּעַל-הַנֵּס זי"ע, כִּי נַפְשְׁךָ קְשׁוּרָה בְּנַפְשִׁי תָּמִיד בְּכָל עֵת, וּבִפְרָט בְּעֵת תְּפִלָּתִי וּבַקָּשָׁתִי. הָמוּ מֵעַי עָלֶיךָ בְּיוֹתֵר, כִּי יָדַעְתִּי טוּב לְבָבְךָ בַּפְּנִימִיּוּת וּסְגֻלַּת נַפְשְׁךָ הָאֲצִילָה וּגְבוֹהָה מְאֹד, וְרָאוּי לְךָ לְהִתְגַבֵּר בְּכָל עֹז לְבַל תְּאַבֵּד הָאוֹצָרוֹת וְהַסְּגֻלּוֹת הַיְקָרוֹת וַחֲמוּדוֹת הַתְּלוּיִים בְּנַפְשְׁךָ הַיְקָרָה מְאֹד. הָקִיצָה אָחִי מִשְּׁנָתְךָ, וּזְכֹר אֶת בּוֹרַאֲךָ בִּימֵי זִקְנוּתְךָ וַחֲשֹׁב עַל אַחֲרִיתְךָ וְתַכְלִיתְךָ הַנִּצְחִי טֶרֶם יִכְבֶּה הַנֵּר. הֲלֹא כְּבָר עָבְרוּ מִשְּׁנוֹתֶיךָ הַרְבֵּה, וּכְצֵל יָמֵינוּ עַל הָאָרֶץ, כִּי הַזְּמַן הוֹלֵךְ וְהוֹמֶה, הוֹלֵךְ וְסוֹעֵר, וְהוֹלֵךְ וְסוֹעֵר, וְרָץ וּפוֹרֵחַ מְאֹד מְאֹד, וְאֵינוֹ עוֹמֵד כְּלָל אֲפִלּוּ רֶגַע אַחַת, וּמָתַי תַּעֲשֶׂה לְבֵיתְךָ הַנִּצְחִי. הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה וְלֹא עָלֶיךָ לִגְמֹר הַמְּלָאכָה, רַק כָּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ - עֲשֵׂה. וְאִם לֹא עַכְשָׁו - אֵימָתַי. שִׂים לִבְּךָ הֵיטֵב לַדְּבָרִים הָאֵלֶּה וּזְכֹר מַה שֶּׁדִּבַּרְנוּ כַּמָּה פְּעָמִים, שֶׁתְּהִלָּה לָאֵל יֵשׁ לָנוּ אָב זָקֵן, זָקֵן שֶׁבַּזְּקֵנִים, אֲשֶׁר כֹּחוֹ גָּדוֹל וְנוֹרָא מְאֹד מְאֹד עַד אֵין סוֹף וְאֵין תַּכְלִית, הָעוֹסֵק בְּתִקּוּנֵנוּ וּמִשְׁתַּדֵּל בְּהַצָּלָתֵנוּ לָנֶצַח בְּכָל דּוֹר, וּבְוַדַּאי יְתַקֵּן אוֹתָנוּ בְּתִקּוּן נִפְלָא. רַק חֲזַק וֶאֱמַץ לְקַיֵּם דְּבָרָיו לְשַׂמֵּחַ נַפְשְׁךָ תָּמִיד בְּכָל דַּרְכֵי עֵצוֹתָיו, וְלִבְלִי לִפֹּל בְּדַעְתְּךָ כְּלָל לְעוֹלָם מִשּׁוּם דָּבָר, וְתַכְרִיחַ עַצְמְךָ הַרְבֵּה לִלְמֹד סְפָרָיו בְּכָל יוֹם וָיוֹם מְעַט אוֹ הַרְבֵּה וְתִמְצָא מַרְגּוֹעַ לְנַפְשְׁךָ. וְהָעִקַּר שֶׁתְּבַטֵּל דַּעְתְּךָ נֶגֶד דַּעַת רַבֵּנוּ הַקָּדוֹשׁ וְהַנִּשְׂגָּב זַצַ"ל.
this, since they saw that this was a thing held in esteem at that time — and because of this they were accepted as Rebbe and leader, when people saw that he eats little — through false charm and false grace! And similarly the faction that said that eloquence and fine speech is the purpose — meaning, that one who knows many languages and is a fine orator, etc. This error is also somewhat apparent. For it is known what great evil is being perpetrated now by the sinning orators (melitzim poshe'im) — as Rabbainu za.tza.l. said with wit, after greatly praising eloquence, and then said: but there are orators who are sinners of Israel, as it is written: "and your advocates have sinned against me" [Isaiah 43:27]. For virtually all the researchers and the philosophers and the heretics — most of them are great orators, and they have chosen the ways of eloquence greatly — to learn many languages, to speak with elegance, to be masters of language and fine speakers. Yet in truth, at its holy root, eloquence is very good — as Rabbainu za.tza.l. himself greatly praised eloquence, and said that eloquence has great power to arouse a person. And behold, this matter of the virtue of eloquence is greatly necessary for every person who desires true and eternal life — who wishes to walk in the ways of Hashem, to return to Him Yisburach. The general counsel, which is the foundation of all counsels, is hisbodidus (-personal seclusion and prayer) and private conversation between a person and his Maker — as has been explained among us many times — meaning that one should accustom himself every day to go to a designated place to be alone and to pour out his speech before Him Yisburach, speaking as a man speaks to his friend, and to multiply arguments and entreaties and requests and appeasements in the language that one speaks — that Hashem Yisburach help him and grant him merit to return from his evil deeds and to draw close to Him Yisburach. And for this purpose the matter of eloquence is a great thing — meaning that one should accustom himself to broaden his speech and to multiply arguments, and to seek and to find for himself every time new words of supplication and appeasement, and fitting expressions, and words of arousal of great mercy.
## Segment 5
מִי שֶׁרוֹצֶה לִזְכּוֹת לְאַחֲרִית טוֹב לָנֶצַח, צָרִיךְ לְהִשְׁתַּדֵּל בְּכָל כֹּחוֹ לְהִתְקָרֵב לְהַצַּדִּיק וַאֲנָשָׁיו הָאֲמִתִּיִּים, וְעַל-יְדֵי זֶה נִתַּקֵּן הַכֹּל, עַד שֶׁעֲווֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת, וְעַל-יְדֵי זֶה גּוֹרֵם שֶׁגַּם הָרְשָׁעִים הַגְּמוּרִים שֶׁיָּצְאוּ מִכְּלַל יִשְׂרָאֵל עַל-יְדֵי רִבּוּי מַעֲשֵׂיהֶם הָרָעִים, גַּם הֵם נַעֲשִׂים כִּסֵּא לַקְּדֻשָּׁה, וְחוֹזְרִים בִּתְשׁוּבָה, וְעוֹזְרִים לְעוֹבְדֵי ה' שֶׁיִּבְנוּ בִּנְיָנִים דִּקְדֻשָּׁה.
For the purpose of private conversation between a person and his Maker — which is the essential true purpose, through which one needs to merit eternal life and to be saved from the pit of destruction and from the miry clay, etc. — for this purpose, all kinds of speech in the world are needed: supplications and requests and winning-over and appeasements and entreaties and mercy and grace and arguments and the like in abundance. And all these kinds of speech and their like are all included in the aspect of melitza (-eloquent speech).
## Segment 6
עִקַּר הִתְגַּבְּרוּת הַיֵּצֶר הָרָע שֶׁהוּא בְּחִינַת הַנָּחָשׁ הַקַּדְמוֹנִי, הוּא עַל הַתַּלְמִידֵי חֲכָמִים וְהַלּוֹמְדִים הַגְּדוֹלִים שֶׁיֵּשׁ לָהֶם דַּעַת גָּדוֹל בְּיוֹתֵר, כִּי אַחֲרֵיהֶם הוּא כָּרוּךְ תָּמִיד לְהַחֲטִיאָם מֵחֲמַת שֶׁיֵּשׁ לָהֶם נְשָׁמָה גְּבוֹהָה בְּיוֹתֵר שֶׁהוּא הַשֵּׂכֶל. וְעִקַּר הַתְּשׁוּבָה וְהַתִּקּוּן - לִשְׁמֹר מְאֹד אֶת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ שֶׁלֹּא יַכְנִיס בְּתוֹךְ מַחֲשַׁבְתּוֹ שׁוּם מַחֲשָׁבָה חִיצוֹנָה וְלֹא שׁוּם חָכְמָה חִיצוֹנָה, כִּי הַשֵּׂכֶל הוּא הַנְּשָׁמָה, וּכְשֶׁמְּקַדֵּשׁ שִׂכְלוֹ, הַיְנוּ נִשְׁמָתוֹ, עַל-יְדֵי זֶה מַגְבִּיהַּ וּמֵשִׁיב הַכֹּל לְשָׁרְשׁוֹ, וְזֶה עִקַּר הַתְּשׁוּבָה.
For all of this flows in its root from the aspect of the supernal eloquence — from which King David, peace be upon him, founded the Book of Psalms through his holy spirit, which encompasses all the languages of holy eloquence. But the aforementioned faction chose eloquence for their harm — to spend all their days in the ways of eloquence in order to draw the heart of Israel, Heaven forbid, to the ways of the researchers and the philosophers.
## Segment 7
בְּתֹקֶף הַחשֶׁךְ, בְּתֹקֶף הַיְּרִידָה שֶׁל נֶפֶשׁ הַיִּשְׂרְאֵלִי כְּשֶׁנּוֹפֵל מְאֹד לְסִטְרָא דִּמְסַאֲבוּתָא, אָז דַּיְקָא אֵינוֹ יָכוֹל לְקַבֵּל חִיּוּת מִשּׁוּם קְדֻשָּׁה, כִּי אִם מִבְּחִינַת הַקְּדֻשָּׁה הָעֶלְיוֹנָה שֶׁהוּא קְדֻשַּׁת הַצַּדִּיק הָאֱמֶת שֶׁהוּא יָכוֹל לְהִתְעַלֵּם וּלְהִסְתַּתֵּר גַּם בַּמְּקוֹמוֹת הַטְּמֵאִים לְגַמְרֵי וּלְהַחֲיוֹת הַנּוֹפְלִים לְשָׁם, חַס וְשָׁלוֹם. עַל-כֵּן אֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל, כִּי אַדְרַבָּא שָׁם דַּיְקָא מְלֻבָּשׁ וְנִסְתָּר וְנֶעֱלָם קְדֻשָּׁה עֶלְיוֹנָה מְאֹד לְהַחֲיוֹתוֹ. וְעַל-כֵּן אִם יִזְכֹּר הָאָדָם זֹאת בְּתֹקֶף יְרִידָתוֹ וּנְפִילָתוֹ וְיַאֲמִין זֹאת בֶּאֱמוּנָה שְׁלֵמָה, אָז בְּוַדַּאי יָכוֹל לִזְכּוֹת לְהִתְקָרֵב לַה' יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא, וְלַהֲפֹךְ הַיְרִידָה לְתַכְלִית הָעֲלִיָּה.
And through this they uproot themselves and their sons and their students who follow in their footsteps from both worlds — as one sees directly with their evil ways, what they come to through their sinning orators — until they publicly desecrate the Sabbath, and speak slander against Hashem and against His holy Torah, and walk in the ways of the nations and their customs and their garments and all their movements, and completely deny the Oral Torah, and through this consequently deny the Written Torah as well — for one knows nothing whatsoever of the Written Torah without the words of our Sages, blessed be their memory, in the Talmud and the Midrashim, which is the Oral Torah. And it is impossible to elaborate on this here, for many pages would fall short to tell of the magnitude of the bitterness of this trouble that has so spread now.
## Segment 8
צָרִיךְ לְסַלֵּק הַדַּעַת לְגַמְרֵי וּלְהוֹרִיד עַצְמוֹ לִבְחִינַת אֱמוּנָה שֶׁהִיא בְּחִינַת אֶרֶץ יִשְׂרָאֵל, וְעַל-יְדֵי זֶה זוֹכִין לְדַעַת גָּבוֹהַּ מְאֹד. וְעִקַּר הָאֱמוּנָה הָאֲמִתִּית הוּא שֶׁה' יִתְבָּרַךְ מְקַבֵּל תַּעֲנוּג וְשַׁעֲשׁוּעַ מִבְּנֵי-אָדָם הַתַּחְתּוֹנִים דַּיְקָא, אֲפִלּוּ מֵהַנְּמוּכִים בְּיוֹתֵר. וְלִזְכּוֹת לָזֶה בִּשְׁלֵמוּת הוּא רַק עַל-יְדֵי הַצַּדִּיק הַגָּדוֹל שֶׁזָּכָה לַעֲנָוָה שֶׁל משֶׁה, וּמִגֹּדֶל עַנְוְתָנוּתוֹ הוּא מוֹרִיד אֶת עַצְמוֹ לְכָל הַמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת וּמַעֲלֶה וּמְקַשֵּׁר כֻּלָּם לַה' יִתְבָּרַךְ, אֲפִלּוּ הָרְחוֹקִים בְּיוֹתֵר.
And these sinning orators are precisely the matter of the aforementioned faction that chose the French madman as king, because he was a wondrous orator and knew many languages and was always speaking — even to himself. And certainly he led them on the straight path. Woe to them — regarding them it is said: "And what advantage has the master of the tongue?" [Ecclesiastes 10:11] — "Remove from me the noise of your songs" [Amos 5:23], etc. He who prays always for his wellbeing and his salvation — who longs to see him with joy.
## Segment 9
הַמַּעְתִּיק הַמִּתְגַּעְגֵּעַ וְחוֹשֵׁק לְהִתְרָאוֹת בְּאַהֲבָה וּבְשִׂמְחָה רַבָּה.
My heart, my dearest, Mr. Z. Shazar — who warms his heart with warmth and passion to drink the waters of daas of the Tzadik, from which the revelation of true wisdom and intellect will sprout forth for all who come into the world — and complete faith will grow in great light and in wondrous revelation throughout the entire world — peace and all good.
Yisroel Odesser
Because we are so ill and crushed by ailments of the soul, the Tzadik, the faithful healer, pours upon us most precious and awesome medicinal spices. Even though to the eye it appears that almost everything is going to waste, Heaven forbid — even so a good fragrance adheres. And as the days multiply, perhaps we will merit to snatch from them some precious and wondrous drop into our mouth and our innermost being — and through this there is hope to merit a complete healing.
Continuation of the story of the Ba'al Tefila — regarding the errors, strange conduct, evil opinions, and false and perverse reasonings contrary to truth, in which the people of the world became muddled, after the confusion of the storm wind that overturned the entire world completely, creating factions upon factions — all of whom strayed and became greatly confused through their evil desires.
And behold — one faction erred and said that the one who eats little and is not nourished by the foods of other people is worthy to be king. Truth had so fallen among them that they chose hypocrites and liars who imitate themselves like a monkey before a human, and trained themselves to eat little — out of arrogance and haughtiness, in order to be honored and esteemed through this, since they saw that this was a thing held in esteem at that time — and because of this they were accepted as Rebbe and leader, when people saw that he eats little — through false charm and false grace!
And similarly the faction that said that eloquence and fine speech is the purpose — meaning, that one who knows many languages and is a fine orator, etc. This error is also somewhat apparent. For it is known what great evil is being perpetrated now by the sinning orators (melitzim poshe'im) — as Rabbainu za.tza.l. said with wit, after greatly praising eloquence, and then said: but there are orators who are sinners of Israel, as it is written: "and your advocates have sinned against me" [Isaiah 43:27]. For virtually all the researchers and the philosophers and the heretics — most of them are great orators, and they have chosen the ways of eloquence greatly — to learn many languages, to speak with elegance, to be masters of language and fine speakers. Yet in truth, at its holy root, eloquence is very good — as Rabbainu za.tza.l. himself greatly praised eloquence, and said that eloquence has great power to arouse a person.
And behold, this matter of the virtue of eloquence is greatly necessary for every person who desires true and eternal life — who wishes to walk in the ways of Hashem, to return to Him Yisburach. The general counsel, which is the foundation of all counsels, is hisbodidus (-personal seclusion and prayer) and private conversation between a person and his Maker — as has been explained among us many times — meaning that one should accustom himself every day to go to a designated place to be alone and to pour out his speech before Him Yisburach, speaking as a man speaks to his friend, and to multiply arguments and entreaties and requests and appeasements in the language that one speaks — that Hashem Yisburach help him and grant him merit to return from his evil deeds and to draw close to Him Yisburach. And for this purpose the matter of eloquence is a great thing — meaning that one should accustom himself to broaden his speech and to multiply arguments, and to seek and to find for himself every time new words of supplication and appeasement, and fitting expressions, and words of arousal of great mercy.
For the purpose of private conversation between a person and his Maker — which is the essential true purpose, through which one needs to merit eternal life and to be saved from the pit of destruction and from the miry clay, etc. — for this purpose, all kinds of speech in the world are needed: supplications and requests and winning-over and appeasements and entreaties and mercy and grace and arguments and the like in abundance. And all these kinds of speech and their like are all included in the aspect of melitza (-eloquent speech). For all of this flows in its root from the aspect of the supernal eloquence — from which King David, peace be upon him, founded the Book of Psalms through his holy spirit, which encompasses all the languages of holy eloquence. But the aforementioned faction chose eloquence for their harm — to spend all their days in the ways of eloquence in order to draw the heart of Israel, Heaven forbid, to the ways of the researchers and the philosophers. And through this they uproot themselves and their sons and their students who follow in their footsteps from both worlds — as one sees directly with their evil ways, what they come to through their sinning orators — until they publicly desecrate the Sabbath, and speak slander against Hashem and against His holy Torah, and walk in the ways of the nations and their customs and their garments and all their movements, and completely deny the Oral Torah, and through this consequently deny the Written Torah as well — for one knows nothing whatsoever of the Written Torah without the words of our Sages, blessed be their memory, in the Talmud and the Midrashim, which is the Oral Torah. And it is impossible to elaborate on this here, for many pages would fall short to tell of the magnitude of the bitterness of this trouble that has so spread now. And these sinning orators are precisely the matter of the aforementioned faction that chose the French madman as king, because he was a wondrous orator and knew many languages and was always speaking — even to himself. And certainly he led them on the straight path. Woe to them — regarding them it is said: "And what advantage has the master of the tongue?" [Ecclesiastes 10:11] — "Remove from me the noise of your songs" [Amos 5:23], etc.
## Segment 10
יִשְׂרָאֵל בֶּר אוֹדֶעסֶר
Israel Dov Odesser