פא.

I am writing this to you in the synagogue of Rabbi Meir Ba'al HaNess — the holy place in which we merited to join and to bind ourselves to the Nachal Noavaya in the year 5717, on the 15th of Shevat. My eyes stream with tears — from within the great joy. I am writing this in the synagogue of Rabbi Meir Ba'al HaNess. My eyes stream with tears from within joy — that we have merited to join and to bind ourselves to the Nachal Noavaya in this holy place in the year… And most of the letters were written here — without me realizing in my mind — how many wondrous matters I wrote then — which are a great good for all of Israel. I spend most of the day and the night in hisbodidus on the mountains above the holy burial site. And know, my brother — that you always stand before my eyes — and I do not forget you, Heaven forbid, to pray for you. The Nachal Noavaya — the Tzadik of the most lofty stature — who is a novelty of novelties — a most wondrous and most awesome novelty — in the very extremity of the depth of his most exalted wisdom in the Tree of Life — ascending to the very heights of the lofty heights — above and above — is able to illuminate the attainment of His G-dliness even if one has fallen to the place he has fallen… Who illuminates upon us a wondrous illumination from the light of the revelation of His G-dliness Yisburach. The essential provocation of the adversary — is to conceal and to hide the light of the true Tzadik. And we have no counsel or stratagem — except to overcome ourselves and to exert ourselves with all our strength — to run and to fly (and to flee) to the Tzadik. Who draws up and reveals the deep counsels — upon which the faith grows. The path of teshuvah is this: at first they bring him close from above and arouse his heart with a wondrous arousal — to draw close to Hashem Yisburach. And afterwards they distance him — and he has a descent and falls to distant places. And then he must strengthen himself in all that he can — and not let himself fall entirely, Heaven forbid. And then — the descent is the ultimate ascent.

For he merits to elevate lost things — that are clothed there in the low levels to which he has fallen. And he merits to return and to ascend to holiness at an even loftier level. The essential revelation of the will and the subjugation of the forehead of the serpent — which is the root of the wisdom of nature — is through the Tzadik. Those holy souls that have also fallen into the errors and confusions of the wisdom of nature — the essential completion of the repair and the ascent of those holy souls that have fallen, etc. as above — is through the Tzadik. When one finds a blemish in Israel and accuses him — through this he is able to distance from holiness, from Hashem Yisburach. And they separate the feet from the head — meaning they cause a separation between the whole of Israel — the aspect of the feet — and the Tzadik — who is the head of the children of Israel — who darken the world.