ה.

Because of the immensity of the attachment and the true love — and the love that exists between us — how can I sever myself from you — and separate from you — and forget you — Heaven forbid. For we are children of one man. And how — how can I sever myself from you and separate from you and forget you — Heaven forbid. For upon this depends the essential of our redemption — our vitality.

And I have thought — for through the kindness of Hashem — for we are children of one man. And we are bound together — in the root of the most select of the truth. And how can I sever myself from you and separate my thought from you — and forget you — Heaven forbid.

For upon this depends all the Jewish identity — and the length of our days. In the root of the most select of the truth — who is the essential of our vitality and the deliverance of our souls. And how can I sever myself from you, etc. All the troubles and the sufferings and the evils that pass over a person — Heaven forbid — if he looks at the purpose — they are certainly not evils at all.

Only great goodnesses. For certainly all the sufferings come with intention from Hashem Yisburach — for his good. Whether to remind him to return in teshuvah — whether to scour his sins.

And if all the sufferings are great goodnesses — for the intention of Hashem Yisburach is certainly only for good — it turns out — that in all the evils and the sufferings that a person has — Heaven forbid — when he has daas — and looks at the purpose. Namely the intention of Hashem Yisburach — he will have no suffering at all. Rather on the contrary — he will be filled with joy — from the immensity of the abundance of the good that he sees — that there is in the purpose of these sufferings. For the purpose is entirely good — entirely one.

And when he has daas and looks at the purpose — he does not feel at all — the pain of the sufferings.

It turns out — that all the evils and the sufferings that come upon a person — Heaven forbid — when he has daas and looks at the purpose — namely the intention of Hashem Yisburach, etc.

Because of the immensity of the attachment and the true love — and the love that exists between us — how can I sever myself from you — and separate from you — and forget you — Heaven forbid. For we are children of one man. And how — how can I sever myself from you and separate from you and forget you — Heaven forbid. For upon this depends the essential of our redemption — our vitality. And I have thought — for through the kindness of Hashem — for we are children of one man. And we are bound together — in the root of the most select of the truth. And how can I sever myself from you and separate my thought from you — and forget you — Heaven forbid. For upon this depends all the Jewish identity — and the length of our days. In the root of the most select of the truth — who is the essential of our vitality and the deliverance of our souls. And how can I sever myself from you, etc. All the troubles and the sufferings and the evils that pass over a person — Heaven forbid — if he looks at the purpose — they are certainly not evils at all. Only great goodnesses. For certainly all the sufferings come with intention from Hashem Yisburach — for his good. Whether to remind him to return in teshuvah — whether to scour his sins. And if all the sufferings are great goodnesses — for the intention of Hashem Yisburach is certainly only for good — it turns out — that in all the evils and the sufferings that a person has — Heaven forbid — when he has daas — and looks at the purpose. Namely the intention of Hashem Yisburach — he will have no suffering at all. Rather on the contrary — he will be filled with joy — from the immensity of the abundance of the good that he sees — that there is in the purpose of these sufferings. For the purpose is entirely good — entirely one. And when he has daas and looks at the purpose — he does not feel at all — the pain of the sufferings. It turns out — that all the evils and the sufferings that come upon a person — Heaven forbid — when he has daas and looks at the purpose — namely the intention of Hashem Yisburach, etc.

Israel Dov Odesser