# Oatzar HaYeerah – Yissurin v'Yishuah §§1–10
אוֹצַר הַיִּרְאָה · Oatzar HaYeerah
Source: https://ajew.org/reader/otzar-hayirah/2/22
## Segment 1
עִקַּר הָעֵצָה הַגְּדוֹלָה הָאֲמִתִּית בְּכָל הַצָּרוֹת, חַס וְשָׁלוֹם, שֶׁעוֹבְרִין עַל יִשְׂרָאֵל בִּכְלָל אוֹ בִּפְרָט, רַחֲמָנָא לִצְּלַן – אֵין שׁוּם עֵצָה נְכוֹנָה לִבְרֹחַ מֵהֶם, כִּי אִם עַל־יְדֵי הַבִּטּוּל אֶל הַתַּכְלִית, דְּהַיְנוּ לִסְתֹּם עֵינָיו בְּחָזְקָה וְלַעֲשׂוֹת עַצְמוֹ כְּיָשֵׁן, וּלְבַטֵּל עַצְמוֹ בְּתַכְלִית הַבִּטּוּל כְּאִלּוּ אֵין בּוֹ שׁוּם הַרְגָּשָׁה כְּלָל, רַק לְדַבֵּק וּלְבַטֵּל מַחְשְׁבוֹתָיו אֶל אוֹר הָאֵין־סוֹף יִתְבָּרַךְ. וְזֶה יָכוֹל כָּל אָדָם לַעֲשׂוֹת, כִּי אַף־עַל־פִּי שֶׁאֵינוֹ זוֹכֶה לְבִטּוּל בִּשְׁלֵמוּת כְּמוֹ גְּדוֹלֵי הַצַּדִּיקִים הַשְּׁלֵמִים, אַף־עַל־פִּי־כֵן יָכוֹל כָּל אָדָם לְבַטֵּל אֶת עַצְמוֹ אֵיזֶה שָׁעָה, אִם יִרְצֶה בֶּאֱמֶת, וְעַל־יְדֵי־זֶה יִתְבַּטְּלוּ מִמֶּנּוּ הַיִּסּוּרִין וְהַצָּרוֹת. אַךְ אַחַר־כָּךְ יָכוֹל לִהְיוֹת שֶׁיִּתְגַּבְּרוּ יוֹתֵר, חַס וְשָׁלוֹם, וְצָרִיךְ לְבַטְּלָם עַל־יְדֵי חִדּוּשֵׁי־תוֹרָה אוֹ עַל־יְדֵי עֵסֶק הַתּוֹרָה בְּחֵשֶׁק חָדָשׁ (שם ה"ד אות ג).
All troubles and sufferings come only from the absence of knowledge [ he'eder hada'as ] — from the aspect of the wisdom of nature [ chochmas hateva — "nature" as the illusory appearance of an independent, lawlike universe that operates without direct divine guidance; the belief that things "just happen" by natural cause-and-effect rather than through G‑d's constant providence ] — meaning: not knowing that everything happens only through His providence, may He be blessed, alone. And this is the essential impurity. Therefore the salvation from trouble and the purification from impurity comes through the mikveh [ ritual immersion pool; here understood not only in its halachic function but in its deeper spiritual dimension ] — which is the aspect of the World to Come, as is known — the aspect of the waters of knowledge [ meimei hada'as ] that will be revealed in the future: " Ki timla ha'aretz de'ah kamaïm layam m'chassim — For the earth will be filled with knowledge of G‑d as the waters cover the sea" [Isaiah 11:9] — for then His providence, may He be blessed, will be revealed in the world and nature will be nullified entirely. Therefore through immersion in a mikveh one draws providence from the farthest end of the world — from the aspect of the World to Come — and through this salvation comes for everything one needs — in the aspect of: " Mikveh Yisrael moshi'o — The hope [and mikveh ] of Israel is its Savior" [Jeremiah 17:13 / from the prayer after Neilas HaYad ] . (Source: Likutay Halachos, Laws of Hand-Washing in the Morning — Hilchos Nettillas Yadayim Shacharit , Halachah 2.)
## Segment 2
כָּל הַיִּסּוּרִין מְכֻנִּים בְּשֵׁם צָרוֹת, רַחֲמָנָא לִצְּלַן, כִּי עִקַּר הַיִּסּוּרִין בָּאִים מִבְּחִינַת הַצִּמְצוּמִים, בְּחִינַת דִּינִים, שֶׁהוּא בְּחִינַת מָקוֹם שֶׁשָּׁם שַׁיָּךְ מֵצַר וָדֹחַק. וְעַל־כֵּן כְּשֶׁיּוֹצְאִין מֵהַצָּרָה וְהַיִּסּוּרִין, נִקְרָא הַרְחָבָה, בְּחִינַת "בַּצָּר הִרְחַבְתָּ לִּי". כִּי עִקַּר הַיְשׁוּעָה – עַל־יְדֵי בְּחִינַת הַמְתָּקַת הַדִּינִים, שֶׁהוּא בְּחִינַת הַרְחָבַת הַצִּמְצוּם, שֶׁהוּא בְּחִינָה שֶׁיּוֹצְאִין מִן הַמָּקוֹם לִבְחִינַת לְמַעְלָה מִן הַמָּקוֹם, שֶׁשָּׁם בְּחִינַת הַרְחָבָה וְאֵין שַׁיָּךְ שָׁם שׁוּם דֹּחַק כְּלָל, מֵאַחַר שֶׁאֵין שָׁם שׁוּם מָקוֹם כְּלָל, רַק הוּא לְמַעְלָה מִן הַמָּקוֹם. וְזֶה בְּחִינַת יְצִיאַת מִצְרַיִם, כַּמְבֹאָר בִּפְנִים (הל' ציצית ה"ג אות י).
The essential great and true counsel against all troubles, G‑d forbid, that pass over Israel collectively or individually, G‑d spare us — there is no proper counsel to escape them except through ultimate nullification [ bitul el hatachlis — nullification toward the ultimate end; dissolving the self into its root in G‑d ]: to close one's eyes firmly and make oneself as though asleep, and to nullify oneself in ultimate nullification as though one has no sensation at all — only to cleave and nullify one's thoughts to the light of the Infinite , may He be blessed [ Ohr HaAin-Sof ]. And every person can do this — for even though one does not merit perfect nullification like the great and complete Tzadikim — even so, every person can nullify himself for some time, if he truly wishes — and through this the sufferings and troubles will be nullified from him. But afterward it may be that they intensify even more, G‑d forbid — and then one must nullify them through Torah novellae [ chidushei Torah — fresh insights and innovations in Torah learning ] or through engaging in Torah study with fresh enthusiasm. (Source: Likutay Halachos, Laws of Hand-Washing, Halachah 4, sub-section [ os ] ג — passage 3 of that Halachah.)
## Segment 3
כָּל הַיִּסּוּרִין וְהַמְּנִיעוֹת אֵינָם בָּאִים כִּי אִם בִּשְׁבִיל נִסָּיוֹן. וּכְשֶׁהוּא חָזָק בְּדַעְתּוֹ וּמַאֲרִיךְ רוּחוֹ וְאֵינוֹ מִסְתַּכֵּל עֲלֵיהֶם כְּלָל – עַל־יְדֵי־זֶה נִתְבַּטְּלִין מִמֵּילָא לְפָנָיו, כִּי הַכֹּל נִמְתָּק וְנִתְבַּטֵּל עַל־יְדֵי בְּחִינַת אֲרִיכַת אַפַּיִם (שֶׁזֶּה בְּחִינַת מַה שֶּׁמַּאֲרִיךְ רוּחֵהּ הַנַּ"ל), שֶׁהוּא בְּחִינַת הַמְתָּקַת הַדִּינִים, בְּחִינַת כְּבִישַׁת כַּעַס וָדִין (הל' תפלין ה"ה אות יא).
All sufferings are called by the name tzaros [ tzaros — troubles; from the root tzar , narrow/constricted; the very word for "trouble" contains the word for "narrowness" ], G‑d spare us — for the essential sufferings come from the aspect of contractions [ tzimtzumim ], the aspect of strict judgments [ dinim ] — which is the aspect of a place where narrowness and pressure apply. And therefore when one exits from trouble and suffering, it is called harchavah [expansiveness] — the aspect of: " Batzar hirchavta li — In my constriction You gave me expansiveness" [Psalms 4:2] . For the essential salvation is through the aspect of the sweetening of the strict judgments [ hamtakas hadinim ] — which is the aspect of expanding the contraction — which is the aspect of going out from the place to the aspect of above place [ l'ma'alah min hamakom — transcending spatial limitation entirely; the domain of the Infinite has no "place" in the sense of limitation, and reaching it dissolves the narrowness ] — where there is the aspect of expansiveness and no narrowness applies at all — since there is no place there at all, but rather it is above all place. And this is the aspect of the Exodus from Egypt [ Mitzrayim / meitzar — Egypt is related etymologically to "narrowness/constriction"; the Exodus was the paradigm of going from narrowness to expansiveness ], as is explained within. (Source: Likutay Halachos, Laws of Tzitzis — Hilchos Tzitzis , Halachah 3, sub-section [ os ] י — passage 10 of that Halachah.)
## Segment 4
הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי, כְּשֶׁעוֹשֶׂה פִּדְיוֹן וַעֲדַיִן לֹא הָיָה לוֹ יְשׁוּעָה - חָלִילָה לְהַרְהֵר אַחֲרָיו, כִּי בְּוַדַּאי הוּא לְטוֹבָה נִפְלָאָה, כִּי הִשְׁתַּמְּשׁוּ עִם זֶה הַפִּדְיוֹן לְתוֹעֶלֶת גָּבוֹהַּ יוֹתֵר הַרְבֵּה, כַּמְבֹאָר בִּפְנִים, וּבְוַדַּאי יִהְיֶה גַם לְהַמֵּבִיא פִּדְיוֹן טוֹבָה גְדוֹלָה מִזֶּה, וּבְהֶמְשֵׁךְ הַזְּמַן תִּצְמַח גַּם יְשׁוּעָתוֹ שֶׁהוּא צָרִיךְ לָהּ, רַק שֶׁצָּרִיךְ לְהִתְמַהְמֵהַּ קְצָת. כִּי בֶּאֱמֶת עִקַּר הַיְשׁוּעָה וְהָרַחֲמִים הוּא לִזְכּוֹת לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וּלְהִנָּצֵל מֵעֲו?ֹנוֹת, שֶׁזֶּהוּ עִקַּר הָרַחֲמָנוּת, וְזֶה צָרִיךְ כָּל אָדָם. וְעַל־כֵּן כְּשֶׁהַצַּדִּיק עוֹשֶׂה הַפִּדְיוֹן הָעֶלְיוֹן, וּמִשְׁתַּמְּשִׁין בּוֹ לְמַעְלָה לְתוֹעֶלֶת גָּבוֹהַּ יוֹתֵר, דְּהַיְנוּ לְהַמְתִּיק הַחֲרוֹןשׂאַף שֶׁנַּעֲשָׂה עַל־יְדֵי שְׁמַד וַעֲבוֹדָה זָרָה, חַס וְשָׁלוֹם, וּלְהַמְשִׁיךְ הָרָצוֹן הָעֶלְיוֹן, שֶׁעַל־יְדֵי־זֶה נַעֲשִׂים גֵּרִים וּבַעֲלֵי־תְשׁוּבָה - בְּוַדַּאי בְּעִנְיָן זֶה כְּלוּלִים כָּל הַיְשׁוּעוֹת בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, כִּי כָל הַצָּרוֹת חַס וְשָׁלוֹם הֵם רַק מֵהַסְתָּרַת פָּנִים, מִבְּחִינַת חֲרוֹן־אַף הַנַּ"ל, וְעַל־יְדֵי הַפִּדְיוֹן הַנַּ"ל נִמְתָּק הַכֹּל וּמִמֵּילָא נִמְשָׁכִין כָּל הַיְשׁוּעוֹת, רַק שֶׁצְּרִיכִין לְהִתְמַהְמֵהַּ קְצָת. וְהַמַּאֲמִין לֹא יָחוּשׁ, וּבְוַדַּאי דַּיְקָא עַל־יְדֵי־זֶה תִּהְיֶה יְשׁוּעָתוֹ שְׁלֵמָה לָנֶצַח בְּיוֹתֵר בְּכָל מִינֵי הַרְחָבוֹת וּשְׁלֵמוּת, אַךְ שֶׁצְּרִיכִין לָבוֹא בְּאִחוּר הַזְּמַן קְצָת. וְזֶה בְּחִינַת: "יַחֵל יִשְׂרָאֵל אֶל ה' כִּי אִם ה' הַחֶסֶד וְהַרְבֵּה עִמּוֹ פְדוּת. וְהוּא יִפְדֶּה אֶת יִשְׂרָאֵל מִכֹּל עֲו?ֹנוֹתָיו" (הל' ברכות השחר ה"ה ס"ה).
All sufferings and obstacles come only as a trial [ nissayon ]. And when one is firm in one's mind and extends one's spirit [ ma'arich rucho — lengthens and extends one's patience and equanimity ] and does not look at them at all — through this they are nullified from him of their own accord. For everything is sweetened and nullified through the aspect of long-suffering / patience [ arichas apayim — literally: lengthening of the nostrils; the Hebrew idiom for patience and long-suffering; the opposite of hot-tempered anger ] (which is the aspect of extending one's spirit as described above) — which is the aspect of the sweetening of strict judgments — the aspect of subduing anger and judgment . (Source: Likutay Halachos, Laws of Tefillin — Hilchos Tefillin , Halachah 5, sub-section [ os ] יא — passage 11 of that Halachah.)
## Segment 5
עִקַּר הַנֵּס וְהַיְשׁוּעָה שֶׁל הָאָדָם הוּא עַל־יְדֵי שֶׁנִּמְשָׁךְ עָלָיו הַשְׁגָּחָה מִבְּחִינַת עוֹלָם הַבָּא, וְעַל־יְדֵי־זֶה עִקַּר הַיְשׁוּעָה. וְעַל־ כֵּן הָאַרְבָּעָה צְרִיכִין לְהוֹדוֹת מְבָרְכִין: "הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב", בְּחִינַת עוֹלָם הַבָּא שֶׁכֻּלּוֹ טוֹב. וְזֶה: "הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת", כִּי עִקַּר הַחִדּוּשׁ שֶׁל הַנִּסִּים הוּא כְּשֶׁהָאָדָם בְּצָרָה, רַחֲמָנָא לִצְּלַן, יֵשׁ עָלָיו קִטְרוּגִים רַבִּים. וְזֶה בְּחִינַת חִיּוּב הַטֶּבַע בְּרוּחָנִיּוּת, כִּי זֶה טֶבַע כָּל הַנִּבְרָאִים, שֶׁכֻּלָּם נִבְרְאוּ לִשְׁלִיחָתוֹ יִתְבָּרַךְ לְשַׁלֵּם לְעוֹשֵׂי רָע כְּרָעָתוֹ, כִּי זֶה טִבְעָם, כִּי כֻלָּם נִבְרְאוּ לִכְבוֹדוֹ יִתְבָּרַךְ, וְהֵם מִתְקַנְאִים תֵּכֶף כְּשֶׁאֶחָד פּוֹגֵעַ בִּכְבוֹדוֹ יִתְבָּרַךְ. וְעַל־כֵּן כְּשֶׁאֶחָד בָּא בְּאֵיזֶה צָרָה, רַחֲמָנָא לִצְּלַן, וְאֵין יִסּוּרִין בְּלֹא עָו?ֹן, וַאֲזַי יֵשׁ עָלָיו שׂוֹנְאִים וְקִטְרוּגִים רַבִּים, וְזֶה בְּחִינַת חִיּוּב הַטֶּבַע כַּנַּ"ל; וְהַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי שֶׁהוּא אוֹהֵב מִשְׁפָּט, אַף־עַל־פִּי־כֵן מִתְגַּבֵּר בְּרַחֲמָיו הָעֲצוּמִים עַל מִשְׁפָּט וְהַדִּין, וּמַשְׁתִּיק כָּל הַקִּטְרוּגִים וְעוֹשֶׂה נֵס וְחֶסֶד גָּדוֹל לִפְנִים מִשּׁוּרַת־הַדִּין. וְזֶה עִקַּר שִׁדּוּד הַטֶּבַע בְּרוּחָנִיּוּת, מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מְשַׁדֵּד חִיּוּב הַמִּשְׁפָּט וְהַדִּין, וְאָז נַעֲשֶׂה עִם הָאָדָם כְּמוֹ־כֵן נִסִּים בְּגַשְׁמִיּוּת גַּם־כֵּן. וּבְחִינָה זוֹ מַמְשִׁיךְ הַשֵּׁם יִתְבָּרַךְ מִבְּחִינַת עוֹלָם הַבָּא, שֶׁאָז כָּל הַזְּדוֹנוֹת יִתְהַפְּכוּ לִזְכֻיּוֹת וְלֹא יִהְיֶה אָז שׁוּם קִטְרוּג וָדִין, כִּי יִהְיֶה כֻּלּוֹ טוֹב כַּנַּ"ל. וְזֶה: "הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב" - בְּחִינַת עוֹלָם הַבָּא שֶׁכֻּלּוֹ טוֹב כַּנַּ"ל (הל' הודאה ה"א אות ג).
When the great true Tzadik performs a pidyon [ pidyon — redemption; a spiritual-financial act whereby the Tzadik accepts a monetary gift and uses it to spiritually "redeem" the giver from judgments and troubles; a practice rooted in Kabbalistic sources ] and yet salvation has not yet come — it is absolutely forbidden to entertain doubts about him [ chalilah l'harheir acharav — G‑d forbid to have second thoughts about the Tzadik; this is one of the fundamental principles of Breslov teaching — complete trust in the true Tzadik even when results are not immediately visible ] — for certainly it is for a wondrous good: that redemption was employed Above for a much higher purpose, as is explained within. And certainly the one who brought the pidyon will also receive great good from this — and in the course of time his salvation too, which he needs, will flourish — only that it requires a little delay. For in truth, the essential salvation and mercy is to merit to return to Hashem, may He be blessed, and to be saved from sins — and this is the essential compassion, and every person needs this. And therefore when the Tzadik performs the supernal pidyon and it is employed Above for a higher purpose — namely, to sweeten the burning wrath [ charon-af — divine anger; here the intense judgment that arises from the sins of forced conversion and idolatry ] that arose through apostasy and idolatry, G‑d forbid, and to draw the supernal will — through which converts and penitents are made — certainly in this matter are included all salvations in physical and spiritual matters. For all troubles, G‑d forbid, come only from hester panim [the hiding of G‑d's face] — the aspect of the burning wrath described above — and through this pidyon everything is sweetened and all salvations flow of themselves — only requiring a small delay. And the one who believes will not be moved — and certainly precisely through this his salvation will be completely eternal, in every kind of expansiveness and wholeness — but it needs to come with a small delay in time. And this is the aspect of: " Yachel Yisrael el Hashem, ki im Hashem hachesed v'harbeh imo p'dus. V'hu yifdeh es Yisrael mikol avonosaiv — Let Israel hope to Hashem, for with Hashem is the kindness, and abundant with Him is redemption. And He will redeem Israel from all its sins" [Psalms 130:7–8] . (Source: Likutay Halachos, Laws of Morning Blessings — Hilchos Birchos HaShachar , Halachah 5, sub-section 5.)
## Segment 6
עִקַּר הַיִּסּוּרִין וְהַצָּרוֹת, רַחֲמָנָא לִצְּלַן, קיט הוּא מֵחֲמַת שֶׁהִתְגַּבְּרוּ הַהֲבָלִים רָעִים שֶׁנַּעֲשׂוּ מִכִּסּוּפִין רָעִים, שֶׁעַל־יְדֵי־זֶה נִצְטַיְּרוּ אוֹתִיּוֹת הַתּוֹרָה הַמַּנְהִיגִים הָעוֹלָם לְלֹא טוֹב, חַס וְשָׁלוֹם, וּמִזֶּה בָּאִין כָּל הַצָּרוֹת, חַס וְשָׁלוֹם. וְעַל־כֵּן עִקַּר הַתַּקָּנָה לָזֶה הוּא רַק: "וַיִּצְעֲקוּ אֶל ה'", וּכְמַאֲמַר רַבּוֹתֵינוּ זַ"ל: יָפָה צְעָקָה לְאָדָם וְכוּ', כִּי מֵאַחַר שֶׁהוּא בְּצָרָה, חַס וְשָׁלוֹם, שֶׁהוּא מוֹרֶה שֶׁכְּבָר הִתְגַּבְּרוּ הַהֲבָלִים רָעִים עַל הַהֲבָלִים טוֹבִים, חַס וְשָׁלוֹם, עַל־כֵּן אֵין דַּי בִּתְפִלָּה בְּקוֹל פָּשׁוּט לְבַד, רַק צָרִיךְ לִצְעֹק בְּקוֹל גָּדוֹל וְחָזָק לְהַשֵּׁם יִתְבָּרַךְ, כְּדֵי לְהַגְבִּיר הַהֶבֶל דִּקְדֻשָּׁה עַל הַהֲבָלִים רָעִים, כְּדֵי שֶׁיַּחֲזֹר וְיִתְנַהֵג עִמּוֹ לְטוֹבָה וְעַל־יְדֵי־זֶה יֵצֵא מֵהַצָּרָה, בְּחִינַת "וַיִּצְעֲקוּ אֶל ה' בַּצַּר לָהֶם, מִמְּצוּקוֹתֵיהֶם יַצִּילֵם". וְאָז צָרִיךְ לְהוֹדוֹת לַה', בְּחִינַת "יוֹדוּ לַה' חַסְדּוֹ" דַיְקָא, בְּחִינַת חֶסֶד וְאַהֲבָה וְכִסּוּפִין נִפְלָאִים לְהַשֵּׁם יִתְבָּרַךְ, שֶׁזֶּה עִקַּר הַדְּבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ, וְעַל זֶה נִתְיַסְּדוּ כָּל הַשִּׁירוֹת וְהַהוֹדָאוֹת. וְזֶה: "יוֹדוּ לַה' חַסְדּוֹ וְנִפְלְאוֹתָיו וְכוּ'", כִּי עַל־יְדֵי הַחֶסֶד הַזֶּה, שֶׁהוּא בְּחִינַת רְצוֹנוֹת וְכִסּוּפִין טוֹבִים, עַל־יְדֵי־זֶה נַעֲשִׂין כָּל הַנִּפְלָאוֹת שֶׁבָּעוֹלָם עַל־יְדֵי שֶׁנִּצְטַיְּרִין הָאוֹתִיּוֹת לְטוֹב עַל־יְדֵי זֶה, כַּמְבֹאָר בִּפְנִים (שם ה"ה אות א).
The essential miracle and salvation of a person comes through providence being drawn upon him from the aspect of the World to Come — and through this comes the essential salvation. And therefore the four who must give thanks [ the Talmudic category of four who are obligated to recite the HaGomel blessing: one who was imprisoned, ill, traversed a desert, or crossed the sea (Berachos 54b) ] recite the blessing: " HaGomel l'chayyavim tovos sheg'malani kol tov — Who bestows good upon the culpable, Who has bestowed every good upon me" — the aspect of the World to Come which is entirely good. And this: "Who bestows good upon the culpable" — for the essential novelty of miracles is that when a person is in trouble, G‑d spare us, there are many accusations against him. And this is the aspect of the obligation of nature spiritually — for it is the nature of all created beings to be G‑d's emissaries to repay evildoers as their evil deserves — for this is their nature: for they were all created for His glory, and they are immediately jealous when someone affronts His honor. And therefore when someone comes into some trouble, G‑d spare us — and there is no suffering without iniquity [ Shabbos 55a ] — then there are enemies and many accusations against him — and this is the aspect of the obligation of nature as above. And Hashem, may He be blessed — even though He loves justice — even so His immense mercy overpowers judgment and strict law, and He silences all the accusations and performs miracle and great kindness beyond the letter of the law [ lifnim mishuras hadin ]. And this is the essential overriding of nature spiritually — that Hashem, may He be blessed, overrides the obligation of judgment and law — and then miracles happen with the person physically as well. And through this, Hashem draws from the aspect of the World to Come — where all willful sins will be transformed into merits and there will be no more accusation and judgment — for it will all be entirely good as above. And this is: "Who bestows good upon the culpable Who has bestowed every good upon me" — the aspect of the World to Come which is entirely good. (Source: Likutay Halachos, Laws of Thanksgiving — Hilchos Hodaah , Halachah 1, sub-section [ os ] ג — passage 3 of that Halachah.)
## Segment 7
כָּל הַצְּעָקוֹת וּזְעָקוֹת שֶׁצְּרִיכִין לִצְעֹק בְּעֵת הַצָּרָה, רַחֲמָנָא לִצְּלַן, הַכֹּל הוּא לִזְכּוֹת שֶׁיָּאִיר עָלָיו הַדַּעַת לִמְצֹא הַהַרְחָבוֹת גַּם בְּתוֹךְ הַצָּרָה, עַד שֶׁיּוּכַל לְשַׂמֵּחַ נַפְשׁוֹ כָּל־כָּךְ, עַד שֶׁיֵּהָפֵךְ הַיָּגוֹן וַאֲנָחָה עַצְמוֹ לְשִׂמְחָה, שֶׁעַל־יְדֵי־זֶה עִקַּר הַכְנָעַת הַסִּטְרָא־ אָחֳרָא וְהֵיכְלֵי הַתְּמוּרוֹת, שֶׁהֵם בְּחִינַת עַצְבוּת וְיָגוֹן וַאֲנָחָה, וְזוֹכִין לְבָרֵר הַקְּדֻשָּׁה שֶׁהָיְתָה בְּגָלוּת בֵּינֵיהֶם, שֶׁעַל־יְדֵי־זֶה דַיְקָא יוֹצְאִין מִן הַצָּרָה וְהַגָּלוּת (שם ה"ו, אותיות יב יג).
The essential [cause of] suffering and troubles, G‑d spare us, is because the evil vapors [ havalim ra'im — harmful vapors/vanities; in the Breslov teaching, based on the opening of Ecclesiastes, all worldly things are "vapor" — hevel ; desires create negative vapors that corrupt the letters of Torah that govern the world ] have intensified — those made from impure desires — through which the letters of Torah that govern the world have been formed toward what is not good, G‑d forbid, and from this come all the troubles. Therefore the essential remedy for this is only: " Vayitz'aku el Hashem — And they cried out to Hashem" — as our Sages of blessed memory taught: "Crying out is good for a person…" [Rosh HaShanah 16b] — for since one is in trouble, G‑d forbid, which indicates that the evil vapors have already overpowered the good vapors — therefore ordinary prayer in a plain voice is not sufficient — rather one must cry out with a great and powerful voice to Hashem , in order to strengthen the holy vapor over the evil vapors, so that it returns to governing toward the good — and through this one exits the trouble: " Vayitz'aku el Hashem batzar lahem, mimetzukoseihem yatzzilem — And they cried out to Hashem in their narrowness — from their constrictions He saved them" [Psalms 107:13] . And then one must give thanks to Hashem — in the aspect of " Yodu la'Hashem chasdo — Let them give thanks to Hashem for His kindness" — specifically chasdo [for His kindness]: the aspect of kindness and love and wondrous longing for Hashem — for this is the essential cleaving to Hashem, and upon this all the songs and thanksgivings are founded. And this: " Yodu la'Hashem chasdo v'niflaosav — Let them give thanks to Hashem for His kindness and His wonders…" — for through this kindness — which is the aspect of will and good longing — all the wonders in the world are made, through the letters being formed for good through this, as is explained within. (Source: Likutay Halachos, Laws of Thanksgiving, Halachah 5, sub-section [ os ] א — passage 1 of that Halachah.)
## Segment 8
עִקַּר הִתְגַּלּוּת יוֹסֵף לְאֶחָיו, שֶׁזֶּה הָיָה אֶצְלָם חֶסֶד גָּדוֹל וְרַחֲמִים רַבִּים וִישׁוּעָה גְדוֹלָה לָהֶם וְלַאֲבִיהֶם יַעֲקֹב אָבִינוּ, עָלָיו הַשָּׁלוֹם, כָּל זֶה הָיָה עַל־יְדֵי הַגָּבִיעַ שֶׁהָיָה בְּאַמְתַּחַת בִּנְיָמִין, שֶׁבַּתְּחִלָּה הָיָה לָהֶם מִזֶּה מְרִירוּת וְצַעַר גָּדוֹל מְאֹד, וּלְבַסּוֹף הָיָה נֶעְלָם בְּעִנְיָן זֶה יְשׁוּעָה גְדוֹלָה וְרַחֲמִים רַבִּים כַּנַּ"ל. וְעַל־כֵּן מוּבָא בִּסְפָרִים בֶּאֱמֶת, שֶׁסּוֹד הַ'גָּבִיעַ' הוּא אוֹתִיּוֹת י"ג ע"ב, הַיְנוּ י"ג פְּעָמִים עַ"בּ, בְּחִינַת תְּלֵיסַר מְכִילִין דְּרַחֲמֵי, שֶׁהֵם כְּלַל הָרַחֲמִים וְהַחֶסֶד. וְזֶה רֶמֶז לָנוּ לֵידַע וּלְהוֹדִיעַ, כְּשֶׁהָאָדָם בְּצַעַר גָּדוֹל וּמַר מְאֹד עַד שֶׁמְּעַקֵּם אֶת לִבּוֹ מְאֹד מְאֹד - יְחַזֵּק אֶת עַצְמוֹ וְיֵדַע וְיַאֲמִין שֶׁגַּם זֶה לְטוֹבָה, וּבְוַדַּאי נֶעְלָמִין רַחֲמִים נִפְלָאִים בִּמְרִירוּת הַצַּעַר הַזֶּה, רַק שֶׁצְּרִיכִין לִצְעֹק וּלְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ וּלְחַכּוֹת לְרַחֲמָיו יִתְבָּרַךְ (שם אות מה).
All the cries and outcries that one must cry in a time of trouble, G‑d spare us — all of it is in order to merit that the knowledge shall illuminate upon one to find the expansiveness even within the trouble itself [ not merely to escape the trouble from outside, but to discover the divine expansiveness that is latent within the constriction — a characteristically Breslov idea: the salvation is hidden inside the suffering, not external to it ], until one can gladden one's soul so greatly that the grief and sighing themselves are transformed into joy — and through this comes the essential subduing of the forces of impurity and the heichalos hat'muros [ heichalos hat'muros — the palaces of exchange/substitution; the spiritual chambers that swap good for evil and joy for sadness ], which are the aspect of sadness, grief, and sighing. And one merits to clarify the holiness that was in exile among them — and through this precisely one exits the trouble and the exile. (Source: Likutay Halachos, Laws of Thanksgiving, Halachah 6, sub-sections [ osios ] יב and יג — passages 12 and 13 of that Halachah.)
## Segment 9
כָּל הַיִּסּוּרִין הַבָּאִים עַל הָאָדָם, חַס וְשָׁלוֹם, הוּא בֶּאֱמֶת בְּרַחֲמָנוּתוֹ יִתְבָּרַךְ, כִּי כַּוָּנָתוֹ יִתְבָּרַךְ הַכֹּל רַק לְטוֹבַת הָאָדָם. כְּגוֹן אִם אֵין לוֹ מָמוֹן - מִסְּתָמָא אִם הָיָה לוֹ מָמוֹן, הָיָה לוֹ הֶזֵּק וְחִסָּרוֹן בְּעִנְיָן אַחֵר שֶׁהוּא גָרוּעַ מִמֶּנּוּ, וְכֵן כַּיּוֹצֵא בָזֶה בְּכָל מִינֵי יִסּוּרִים שֶׁבָּעוֹלָם. אַךְ כָּל זֶה הוּא בְּחִינַת רַחֲמִים סְתָם, שֶׁבָּהֶם יֵשׁ אֵיזֶה בְּחִינַת צִמְצוּם, וְהָרַחֲמִים עַצְמָם הֵם גַּם־כֵּן עַל־פִּי בְּחִינַת דִּין וּמִשְׁפָּט, וְעַל־כֵּן יָכוֹל לִהְיוֹת שֶׁהַיִּסּוּרִים חַס וְשָׁלוֹם יִהְיֶה תַּכְלִית הָרַחֲמָנוּת, כִּי עַל־יְדֵי־זֶה יָכוֹל לְקַבֵּל טוֹבָה גְדוֹלָה בְּעִנְיָן אַחֵר, וּבִלְתִּי אֵלּוּ הַיִּסּוּרִים אִי אֶפְשָׁר שֶׁיְּקַבֵּל הַטּוֹבָה הַנַּ"ל, כִּי אֵין הָרַחֲמִים הַנַּ"ל מְחַיְּבִים לְהֵיטִיב לוֹ בְּכָל הָעִנְיָנִים, כִּי הֵם בְּחִינַת רַחֲמִים סְתָם, שֶׁיֵּשׁ בָּהֶם בְּחִינַת צִמְצוּם עֲדַיִן. אֲבָל אָנוּ צְרִיכִין לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיְּרַחֵם עָלֵינוּ בִּבְחִינַת רַחֲמִים רַבִּים, רַחֲמִים גְּדוֹלִים, שֶׁאֵין בָּהֶם שׁוּם צִמְצוּם וְשׁוּם אֲחִיזַת הַדִּין כְּלָל, וְאָז יוּכַל הַשֵּׁם יִתְבָּרַךְ לִמְסֹר בְּיָדֵינוּ הָרַחֲמָנוּת, שֶׁאֲנַחְנוּ בְּעַצְמֵנוּ נְרַחֵם עָלֵינוּ כְּפִי הַשָּׂגַת דַּעְתֵּנוּ, וְלֹא יַזִּיק לָנוּ עַל־יְדֵי־זֶה בְּשׁוּם עִנְיָן אַחֵר גַּם־כֵּן, כִּי גַם שָׁם בְּזֶה הָעִנְיָן יֵיטִיב עִמָּנוּ גַם־כֵּן בְּרַחֲמָיו הַגְּדוֹלִים, מֵאַחַר שֶׁאֵין בָּהֶם שׁוּם צִמְצוּם כְּלָל. וְאֵלּוּ הָרַחֲמִים יְכוֹלִין לְהַסְפִּיק לְכָל הָאֳפָנִים וְהָעִנְיָנִים, כִּי מִמֶּנּוּ יִתְבָּרַךְ לֹא יִפָּלֵא כָּל דָּבָר. וּלְהַמְשִׁיךְ בְּחִינַת הָרַחֲמִים אֵלּוּ הוּא עַל־יְדֵי תִּקּוּן הָאֱמוּנָה, וְכֵן עַל־יְדֵי קְדֻשַּׁת שַׁבַּת־קֹדֶשׁ (הל' תחומין ה"ג).
The essential revelation of Yosef to his brothers — which was for them a great kindness and abundant mercy and a great salvation for them and for their father Yaakov Avinu, peace be upon him — all of this came about through the goblet that was in Binyamin's sack [ Genesis 44 — Yosef's silver goblet was placed in Binyamin's sack, causing the brothers enormous anguish and fear, which ultimately led to Yosef revealing himself ]: through which at first they had great bitterness and grief — and in the end it was revealed that hidden within this matter was a great salvation and abundant mercy, as described. And therefore it is brought in the holy books in truth, that the secret of the word "Gavia" [goblet] is the letters of Yud-Gimmel times Ayin-Bais — that is, 13 times 72 — the aspect of the thirteen measures of mercy [ t'leisar m'chilin d'rachamei — Aramaic: the thirteen attributes of divine mercy from Exodus 34:6–7 ] which are the totality of mercy and kindness. And this is a hint to us to know and to make known: when a person is in great sorrow and bitterness to the point that his heart is twisted very greatly — let him strengthen himself and know and believe that this too is for the good , and certainly wondrous mercies are hidden within the bitterness of this sorrow — only one must cry out and pray to Hashem and wait for His mercy. (Source: Likutay Halachos, Laws of Thanksgiving, sub-section [ os ] מה — passage 45 of that Halachah.)
## Segment 10
כָּל הַמִּשְׁפָּטִים וְהַיִּסּוּרִים וְהַדִּינִים הָעוֹבְרִין עַל הָאָדָם הֵם רַק בִּשְׁבִיל נִסָּיוֹן. וּמִי שֶׁאֵינוֹ מְהַרְהֵר אַחַר מִשְׁפָּטוֹ יִתְבָּרַךְ, רַק יוֹדֵעַ וּמַאֲמִין כִּי צַדִּיק ה' וְיָשָׁר מִשְׁפָּטָיו, וְחוֹזֵר אֶל הַשֵּׁם יִתְבָּרַךְ, וּמְבַקֵּשׁ וּמִתְחַנֵּן וְצוֹעֵק לְפָנָיו יִתְבָּרַךְ שֶׁיָּקֵל מֵעָלָיו מִשְׁפָּטָיו וְדִינָיו - עַל־יְדֵי־זֶה נִמְתָּק הַדִּין וְהַמִּשְׁפָּט מֵעָלָיו וְנִתְהַפֵּךְ הַכֹּל לְטוֹבָה (הל' ר"ח ה"ו, אותיות יב יד).
All the sufferings that come upon a person, G‑d forbid, are in truth from His compassion, may He be blessed — for His intention, may He be blessed, is entirely only for the person's good . For example: if one has no money — most likely, if one did have money, one would have damage and deficiency in another matter that would be worse. And so similarly with all kinds of sufferings in the world. But all of this is the aspect of ordinary mercy [ rachamim s'tam — simple or plain mercy, as contrasted with rachamim rabbim / great mercy or rachamim g'dolim / vast mercy ] — in which there is some aspect of contraction — and these mercies themselves are also according to the aspect of judgment and law. And therefore it is possible that the sufferings, G‑d forbid, might be the ultimate of compassion — for through them one can receive great good in another matter, and without these sufferings one could not receive that good. For the ordinary mercies above do not obligate goodness in all matters — for they are the aspect of plain mercy, which still has some contraction within them. But we must beseech Hashem, may He be blessed, to have mercy upon us with great mercy [ rachamim rabbim ] — vast mercy [ rachamim g'dolim ] — in which there is no contraction whatsoever and no grip of judgment at all. And then Hashem, may He be blessed, can entrust into our hands the compassion itself — so that we ourselves have mercy upon ourselves according to our own understanding — and it will not harm us through this in any other matter — for there too He will deal well with us in His great mercy, since there is no contraction there at all. And these mercies can suffice for all forms and matters — for from Him, may He be blessed, nothing is too wondrous [ Genesis 18:14 ]. And to draw this aspect of mercy is through the rectification of faith — and also through the holiness of the holy Shabbos . (Source: Likutay Halachos, Laws of Tchumim [Shabbos boundaries] — Hilchos Tchumim , Halachah 3.)