Segment 1
נהניתי מאוד מעבודתך...
[More about the letter – Petek – from Rabbainu]
Segment 2
נהניתי מאוד מעבודתך...
אני זוכר, אני נתקרבתי בתקופה שהיה רעב כזה, הייתי אז עם רבי ישראל [קארדונער זצ"ל], כשרבי ישראל הלך למירון הלכתי עמו. נו, הייתי שם במירון, והיו איזה ימים שלא היה לנו מה לאכול, איזה פרוסת לחם. חשבתי שנלך לצפת, בין אנשים, יהודים, שיהיה לנו מה לאכול, פרוסת לחם, שיהיה לנו משהו, עכ"פ בצמצום, משהו, אבל כאן אין שום דבר!
אמרתי לרבי ישראל שצריכים לילך לצפת, אי אפשר לסבול! רציתי שניסע לצפת, רציתי פרוסת לחם. אז הוא אמר לי; עד שלשה ימים אם לא יגיע כלום אז נלך, שלשה ימים! עברו שני ימים. ביום השלישי כבר חיכיתי שנלך יחד לצפת, אז הגיע שלש קילו קמח מרבי נתן טירהוביצר (מאנ"ש בצפת...
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אי אפשר לספר אפילו מילה אחת, אתם לא יודעים מה יש בזה! צריך לשום לב ואוזניים, היטב היטב לכל מילה, כדי שיוכל לזכות להיות מה שצריכים! - וכן אל הסיפורי מעשיות, וכן אל הליקוטי מוהר"ן, זהו העיקר - זה מאיר בנו את אור התורה! בלי זה הכל סתום!
כל הדיבורים שלנו הם רק בשביל זה, כדי שנלמוד מהם איך שאנחנו צריכים את רבינו. וזה הכל כאן! הכל, הכל, מההתחלה עד הסוף!
מה שזכיתי לראות במו עיני, מה שראיתי אצל רבי ישראל, מזה נודעתי משהו שהעולם לא יודעים! מה שראיתי בעיניי - שהוא ענין אחר לגמרי! מתוך מסירות נפש, מתוך כאלה מיני השפלות וכאלה מיני בזיונות שאין כמותם בעולם! וככה זכיתי להיוודע משהו מרבינו, משהו.
אני קיבלתי מכל אנשי שלומינו, מרבי שלמה (וקסלר זצ"ל - - לא ישבתי בירושלים וראיתים שם, אלא נסעתי! ערכתי נסיעות עם מסירות נפש! והקב"ה ריחם עלי, שכל פעם שנסעתי קיבלתי חדשות יקרות כאלה - -
אבל היסוד היה רבי ישראל, בלי רבי ישראל לא הייתי זוכה לכל זה, הכל היה על ידי רבי ישראל!
הייתי אצל רבי שלמה, וכן אצל כולם, נסעתי כדי לקבל מהם. והקב"ה ריחם עלי, וסיבב כאלה סיבות שזכיתי לקבל הרבה. אבל אם לא הייתי יודע מרבי ישראל לא היה כלום, לא היה לי שום שייכות. הוא היה ה'יסוד', הלב שלי, הלב שלי!
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ומזה נעשה כאלה ענינים שהם 'נצחיות', אין לנו שום השגה. עכשיו אני רואה שהאמת יש לו כח כזה - ראיתי כזה עבודה, כזה אמת, והיה לי מסירות נפש, היה לי מלחמות עם כל העולם! ואיך אני החזקתי מעמד - כל מיני צרות שבעולם היו, חוץ מההתנגדות היו עוד צרות, היה רעב - היה מוקף סביב סביב! וככה, זה היה מוסתר - -
נו, בשעת מעשה לא מרגישים, אבל עכשיו אני רואה שכבר מההתחלה שנתקרבתי לרבינו, איך שנסתבבו סיבות פלאות שאהיה ענין אחר לגמרי! שיהיו לי כאלה דיבורים שיאירו את העולם! וזה "המכתב" - זה עולה על הכל! עולה על הכל!
זה הכניס בי כזה שמחה וכזה דעת, אין הדיבורים להגיד מה שזה הכניס בי! נו, לך תצעק 'אני שלמה'... אם יש אפילו אחד שמקבל אותו, זה עכ"פ ענין! - -
זה לא פשוט כל-כך, איך יתכן דבר כזה?! רואים - בעל נפש גדול, ראש ישיבה, בעל מקובל - - אבל כאן הלא יש כלי ריק... זה מפלאות רבינו, זה מפלאות רבינו!
וזה מה שרבינו הקדוש אוהב, רק פשוט! שבורח מ'חיזו דהאי עלמא', מ'כבוד המדומה', לא להחזיק מעצמו - - אני לא יכול לחזיק מעצמי... אם יש למדן - אז אם הוא עניו זה ענין גדול! אבל מישהו כלום?!...
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[קברו של רבי ישראל קארדונר זצ"ל]
רבי ישראל מנו"כ בטבריה, בבית העלמין, יש מצבה קטנה, המצבה היחידה שכתוב עליה "רבי ישראל ברסלב'ר", חקוק על המצבה... אין עוד מצבה כזה שכתוב עוד שֵם חוץ מהשם הפרטי שניתן לו - רק כמו שקראו לו בחיים כך כתוב על המצבה.
- - "רבי ישראל ברסלב'ר בן רבי יהודה הלוי", האבא שלו היה רבי יהודה, הוא היה לוי, "ט' חשון תרע"ט" - כך כתוב על המצבה. כבר נעשו שם שינויים, והשי"ת עזר שמצאו אותה, כתוב על המצבה "רבי ישראל ברסלב'ר", רואים את זה בעיניים...
בחייו קראו לו "רבי ישראל ברסלב'ר", ועל המצבה כתוב "רבי ישראל ברסלב'ר"... לא שום שבח, רק השם ויום ה'יארצייט' [- יום הפטירה].
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- - I showed it in Tiberius to a kabalist, a misnaged (-antagonist) , his father was Rabbi Yoel Ashkenazi (o.b.m. from the elders of the chasidim of Slunim in Tiberius). In any case, I learned with him when we were young, we lived in the very same town, just that he was a misnaged, and I merited – this is already something else. However he was very – he was not any plain person. And when he would come to Tiberius he would come to me. Nu, I wanted to do him a favor, but I saw that it wasn't going. I gave him books of Rebbe'n, I gave him the Likutay Aitzoas (Collection of Advice/directives/remedies) - - in short, I showed him the note (-the Petek), and he was very moved, immeasurably!
Segment 3
- - I do not seek any testimony, and I look not for any proof. However, I know that this is completely not from me, this is from the holy Rebbe'n, the holy Rebbe takes a Yisroel Ber'n as well…
Segment 4
[Continuing the story of R' Alter Krementzuger]
Segment 5
I would go in to (-visit) this R' Alter Krementzuger, and they were the first marriage, he was an old man, and she was an old woman, yeah. And he – even in his old age – the (-his) face was like a seven year old child, a young child, the eyes with the face. By nature when one gets older one gets wrinkles, (but) his face was very soft, not a fresser (-one who eats without restraint), one could recognize on his face.
Segment 6
And he never once sat idle. He would descend from the old age home to Rabbi Shimon'en. There were such stones, one could slip, and one could break the hands and the feet. And there are winds over there, between the stones, when the wind goes through it is mamash (-really) - - he held himself to the stones, and in this way he would descend to the bottom. It was mamash meseeras nefesh (-self sacrifice), because he was a delicate man, a light body, not a heavy body, the wind could have carried him away… and this is how he would go the tzion (-holy tomb).
Segment 7
And he told me about R' Yisroel'n, that he had heard from our men - - he was drawn close yet before R' Yisroel'n, he was an old Jew, R' Yisroel was forty and some years old, and he was ninety years old. In any event, he told me that he had heard from our men, “If R' Yisroel would have been in the time of Rabbi Nussun'en – he (still) would have been a novelty!” That is what he told me – that, that is what he heard from our men! And he strengthened me that I should be steadfast, that I shouldn't listen to anyone!
Segment 8
Yeah, all the time nebach (-pitifully, unfortunately) we see that the Shechina (-Divine Presence) is in exile (“Shichinta bigaloosa”), there are “gedoalim” (-greats), gedoalim – who made themselves leaders (“manheegim”) (*), and I know - - there are some which are not misnagdim (-antagonists), and there are some which are big misnagdim, small misnagdim, however, one thing (-is unanimous) – they do not speak at all of the Tikun Haklali (-The ten Psalms Rabbi Nachman revealed to be a general/comprehensive rectification, as they are rooted in the Song of the Future, Na NaCh NaChMa NaChMaN (1,2,3,4=10) Me'Uman), and certainly not of Likutay Tefilos… what is it then – they aren't misnagdim, he doesn't patch (-slap, hit)….
Segment 9
[-BH Today even many of the misnagdim are already strong proponents of the Tikun Haklali, and Saba's words here are befitting to the main root of the Tikun Hakalili, which is Rabbainu's name in the special formula of the Song of Redemption: Na Nach Nachma Nachman MeUman].
Segment 10
(*See Likutay Halachos, Orach Chaim, Laws of Shabbos 5:9, “And if this true tzaddik of every generation would be revealed in the world, and the whole world would be truly drawn close to him, the world would already be rectified. Because this tzaddik has the power to rectify the whole world, if they didn't hide and conceal him. However, in every generation and generation there is the aspect of the wars of (-against) Amulaik, and the main war of Amulaik, may his name be blotted out, is exclusively specifically against this true tzaddik who is the “Roash Ba-yis ” etc.. Because the klipa (-husk- evil force) of Amulaik is pleased to have Israel draw close to all the heads of the world, even heads that have a part in holiness, that are somewhat kosher men, and even if they are tzaddikim, just that they still have in them some grip of the bad, and they don't have the power to take Israel out of bad to good. Therefore Amulaik is content for all these heads to be greats and famous with prestigious names (-reputations) in the world, and that they should have great elevated status. And his entire evil intention is only in order to hide through this the name of the true “Roash Ba-yis , who is the head of all the heads of the world, and he is the true “Baal Haba-yis (-Master of the House)” of the world, for the main rectification of all the people in the world to return to Hashem Yisburach is specifically through him etc..”
Segment 11
Likutay Halachos, Choashen Mishpat, Laws of Buying and Selling 3:11, “And even totally righteous tzaddikim, not all of them merit to completely break the aspect of the left, and therefore everyone needs to receive from one another (“this one from this one, and this one from this one”), until they all receive from the true head whom is in each generation and generation, who is the tzaddik of the generation, who is “chad bidura ,” who merited to the point of truth, to utterly break the body, who unites everything to its root etc.. That is, because even great people and tzaddikim, not all of them merit that their learning goes up to the Shechina (-Divine Presence), because few are those who merit to this, and therefore everyone needs, in every generation and generation, to bind themselves to the tzaddik of the generation, for then they merit that the tzaddik will receive their Torah and make from it Torah novelties, and then their Torah and their learning returns and is included in the Shechina through the tzaddik etc..”)
Segment 12
[Speaking of the President of Israel, Zalman Shazar, whom Saba drew close to Rabbainu]
Segment 13
- - Oy vay, oy vay, oy vay, from this itself we see – he needed to come to me?! Was he missing honor?! He had friends, the greatest professors - - with Yisroel Ber?! We see from the wonders of Rebbe'ns!
Segment 14
I remember, when I used to sit with him – he would sit exactly (/straight) like someone that knows absolutely nothing of what is going on, exactly like one who knows absolutely nothing, and that is how he listened. And I saw his face, I saw such – I didn't ask him if he was bettering himself, if he is doing teshuva (-repentance) – I never once asked him. I only spoke with him of Rebbe'n, and I told him that he should learn the Rebbe'ns books. And I discerned that it was making a tumult in him, but what and when (Heb: who) – I really did not know. I had a spy, in the house, his sister, and she was extremely happy over this, and she told me, “Since he knows you,” she looked upon me like (at) an angel – “that it is possible to turn him around like this to the diametric opposite?!” And she told me that there is a conflict in the house (-against his return to Torah observance)….
Segment 15
Be Strong and Courageous In Your Devotion
Segment 16
- - And this is somewhat of a matter which is inherent in the note (-the Petek), every time I see more. It depends on how one accepts it, with what kind of temimus (-sincerity, wholeheartedness), with what kind of truth one accepts it. However, I alone certainly know more than everyone what it is doing here – what it is. And the more time that goes by, I see epes (some, somehow) new things which are there, in Rebbe'ns words – every word is a “nachal noavaya ,” it is a fountain, from a Torah, from a seecha , and in this matter.
Segment 17
This is the matter of Rebbe'ns, it is not Heaven forbid doubtful – this (-would be) inappropriate! Doubts are not a good thing, one can Heaven forbid – with a hairbreadth – it could be good and it could be the opposite, it is completely contingent on the mind – in the faith!
Segment 18
Here in the note (-the Petek), not so long ago I spoke at length – that there shines here such a type of encouragement! - - If one looks at the writing, one sees the wording with the writing – if one looks for the truth one can understand from this, that this is not something that one can have doubts about!
Segment 19
In any case, as we already schmoozed about this, that this which is written there, “It was very difficult for me to come down to you” - before everything, the “ailechu ” - is written with such a type of aleph which screams out the “upper point and the nether point” (*The letter aleph of the formal Ashurite script is comprised of a diagonal line which runs from the top left to the bottom right, on each side of this line are small dashes – little letter yuds – which are referred to as points. In the holy Petek, the aleph in the word “ailechu” is written in the Ashurite script, unlike most of the other alephs in the petek which are in Rashi script which has an altogether different design, and in addition it has extremely pronounced yuds.) - “Moses and Joshua” - “Rav and disciple.”
Segment 20
(*See Likutay Moharan, Torah 6, where Rabbainu revealed and explained these secrets. (Also the word “ailechu” is explained kabalisticly where it appears in the opening verse of the Tachanun, according to the Rishash the main Divine Unification of the 24 hour daily cycle takes place here). On a different occasion Saba attributed this hint to R' Shlomo Wexler who told it to him.