# kuntrass-hiskashrus — complete plain text
Source index: https://ajew.org/reader/kuntrass-hiskashrus/
## Sections
- [Opening Discourse](/reader-plain/kuntrass-hiskashrus/1/1/) — [TXT](/reader-plain/kuntrass-hiskashrus/1/1/index.txt)
- [Chapter 1 — The Benefit of Drawing Close to the Tzadik](/reader-plain/kuntrass-hiskashrus/1/2/) — [TXT](/reader-plain/kuntrass-hiskashrus/1/2/index.txt)
- [Chapter 2 — The Path of Drawing Close](/reader-plain/kuntrass-hiskashrus/1/3/) — [TXT](/reader-plain/kuntrass-hiskashrus/1/3/index.txt)
- [Chapter 3 — The Power of the Tzadik](/reader-plain/kuntrass-hiskashrus/1/4/) — [TXT](/reader-plain/kuntrass-hiskashrus/1/4/index.txt)
- [Chapter 4 — The Principal and Foundation Upon Which Everything Depends](/reader-plain/kuntrass-hiskashrus/1/5/) — [TXT](/reader-plain/kuntrass-hiskashrus/1/5/index.txt)
- [Chapter 5 — Head and First](/reader-plain/kuntrass-hiskashrus/1/6/) — [TXT](/reader-plain/kuntrass-hiskashrus/1/6/index.txt)
- [Chapter 6 — The Tenth Trial](/reader-plain/kuntrass-hiskashrus/1/7/) — [TXT](/reader-plain/kuntrass-hiskashrus/1/7/index.txt)
---
# Opening Discourse
URL: https://ajew.org/reader-plain/kuntrass-hiskashrus/1/1/
# Opening Discourse
שיחה ומאמר לקיום התורה
Source: https://ajew.org/reader/kuntrass-hiskashrus/1/1
## Segment 1
שִׂיחָה וּמַאֲמָר לְקִיּוּם הַתּוֹרָה וְשׁוֹרְשֶׁיהָ וּמִצְווֹתֶיהָ וּמִדּוֹתֶיהָ
Behold, although the essential matter is "the study of Torah" — to observe, to perform, and to fulfill — and even the Holy One, blessed be He, takes delight in the dialectical pilgrimage of Torah study [pilpul d'oraisa — even the Holy One, blessed be He, rejoices when people engage in the vigorous analysis of Torah learning], nevertheless, what is of greater importance is learning Torah for the sake of its fulfillment. And it is already known, from the words of our Rebbe, of blessed memory, that the essence is temimus (wholeness) and peshitus (simplicity) without sophistications; and in Sichos HaRan [the recorded conversations of Rebbe Nachman], that simplicity and straightforwardness stand higher than everything. So it is in many places throughout the books of our Rebbe, of blessed memory. And if so, the essential thing is to converse and speak — (zikh durk shmissen) — in wholeness and simplicity about what is the ultimate purpose and the success of a Jewish person in this world.
## Segment 2
הִנֵּה כַּאֲשֶׁר הָעִקָּר הוּא "לִמּוּד הַתּוֹרָה" - לִשְׁמֹר לַעֲשׂוֹת וּלְקַיֵּם, וְאַף דְּקֻדְשָׁא בְּרִיךְ הוּא חֲדֵי בְּפִלְפּוּלָא דְאוֹרַיְתָא [וַאֲפִילוּ הַקָּדוֹשׁ־בָּרוּךְ־הוּא שָׂמֵחַ שֶׁמְּפַלְפְּלִים בְּלִמּוּד הַתּוֹרָה], אַף־עַל־פִּי־כֵן הַיּוֹתֵר חָשׁוּב הוּא הַלִּמּוּד לְקִיּוּם הַתּוֹרָה , וּכְבָר יָדוּעַ דִּבְרֵי רַבֵּנוּ זַ"ל שֶׁהָעִקָּר הוּא תְּמִימוּת וּפְשִׁיטוּת בְּלִי חָכְמוֹת, וּבְשִׂיחוֹת הָרַ"ן שֶׁתְּמִימוּת וּפְשִׁיטוּת גָּבֹהַּ מֵהַכֹּל, וְכֵן בְּהַרְבֵּה מְקוֹמוֹת מִסִּפְרֵי רַבֵּנוּ זַ"ל, וְאִם כֵּן הָעִקָּר הוּא לָשׂוּחַ וּלְדַבֵּר (זִיךְ דּוּרְךְ שְׁמִיסֶען) בִּתְמִימוּת וּפְשִׁיטוּת מַהוּ עִקַּר הַתַּכְלִית וְהַצְלָחַת הָאִישׁ הַיִּשְׂרְאֵלִי בְּזֶה הָעוֹלָם, וְעַל כֵּן כְּדַאי וְרָאוּי לַעֲשׂוֹת שִׂיחָה פְּשׁוּטָה מִכָּל עִנְיְנֵי הַיַּהֲדוּת: מִכָּל עִנְיָן וְעִנְיָן, וּמִכָּל מִצְוָה וּמִצְוָה, וּמִכָּל מִדָּה וּמִדָּה בְעַצְמָהּ - גֹּדֶל הַדָּבָר הַזֶּה וְהָעִנְיָן הַזֶּה.
Therefore, it is worthwhile and fitting to make a simple discourse about all the matters of Jewish life — about every topic and every topic, about every commandment and every commandment, about every character trait in itself — proclaiming the magnitude and the inner substance of each such matter.
## Segment 3
בְּרֹאשׁ וְרִאשׁוֹנָה נְדַבֵּר וְנַעֲסֹק בְּשָׁרְשֵׁי הַיַּהֲדוּת - שֶׁכָּל יַהֲדוּתוֹ תָּלוּי בָּזֶה, וְשֶׁהֵם שְׁקוּלִים כְּנֶגֶד כָּל הַמִּצְווֹת. וְרֵאשִׁית הַכֹּל נְּדַבֵּר מְעַט בִּקְצָרָה מִשֹּׁרֶשׁ כָּל הַשָּׁרָשִׁים, הַיְנוּ עִנְיַן הִתְקָרְבוּת וְהִתְקַשְּׁרוּת לַצַּדִּיק הָאֱמֶת רֹאשׁ כָּל הַדּוֹרוֹת, בְּחִינַת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם - שֶׁהוּא שֹׁרֶשׁ כָּל הַנְּשָׁמוֹת וְשֹׁרֶשׁ כָּל הַתּוֹרָה כֻּלָּהּ, כַּמּוּבָא בְּכִתְבֵי הָאֲרִ"י זַ"ל וּבְדִבְרֵי רַבֵּנוּ זַ"ל .
First and foremost, let us speak and engage with the roots of Jewish life — upon which all of one's Judaism depends, and which are equal in weight to all the commandments. And the very beginning of all: let us speak briefly, in short, about the root of all roots — namely, the matter of hitkarvus (drawing close) and hiskashrus (bonding) to the True Tzadik — the head of every generation, in the aspect of Moshe Rabbeinu, peace be upon him — who is the root of all souls and the root of the entire Torah, as brought in the writings of the holy Ari, of blessed memory, and in the words of our Rebbe, of blessed memory.
## Segment 4
הִנֵּה הִתְקָרְבוּת לַצַּדִּיק הָאֱמֶת הוּא יְסוֹד כָּל הַיַּהֲדוּת וְהוּא רוּחַ הַחַיָּה בָּאוֹפַנִּים - שֶׁכָּל חִיּוּת הַקְּדֻשָּׁה נִמְשָׁךְ מִשָּׁם, כִּי הוּא נוֹתֵן רוּחַ חַיִּים בְּכָל דָּבָר וְדָבָר, וּבְכָל עִנְיָן וְעִנְיָן, וּבְכָל מִצְוָה וּמִצְוָה, וּבְכָל קְדֻשָּׁה וּקְדֻשָּׁה שֶׁכָּל יִשְׂרָאֵל מְקַיְּמִים אוֹתָם, וְכַמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ וּבְדִבְרֵי הַמְקֻבָּלִים הַהֶפְרֵשׁ בֵּין הַמְקַיְּמִים הַמִּצְווֹת שֶׁאֵינָם יוֹדְעִים הָרָזִים וְהַנִּסְתָּרוֹת, וּבֵין הַיּוֹדְעִים, כִּי הַ'לֹּא יוֹדְעִים' הֵם יוֹנְקִים מִבְּחִינַת "אֲחוֹרֵי כַתְפָּא" [מֵאֲחוֹרֵי הַכְּתֵפַיִם], וְהַ'יּוֹדְעִים' הֵם מִבְּחִינַת "פָּנִים בְּפָנִים" וְכוּ'.
Behold, drawing close to the True Tzadik is the foundation of all Judaism, and it is the ruach hachaya ba'ofanim [the living spirit within the heavenly wheels — cf. Yechezkel 1:21] — for all vitality of holiness flows from there. For he [the Tzadik] infuses the spirit of life into every matter and every matter, into every topic and every topic, into every commandment and every commandment, into every act of holiness and every act of holiness that all of Israel fulfill. As is brought in the holy Zohar and in the words of the Kabbalists: the difference between those who fulfill the commandments but do not know the mysteries and hidden meanings, and those who do know — is that the "non-knowers" draw sustenance from the aspect of "the back of the shoulders" [אֲחוֹרֵי כַתְפָּא], while the "knowers" draw sustenance from the aspect of "face to face" [פָּנִים בְּפָנִים], and so on.
## Segment 5
וְזֶה יָדוּעַ שֶׁאֵין הָעִקָּר הַיְּדִיעָה לְבַדָּהּ, רַק הַהַרְגָּשָׁה - שֶׁמַּרְגִּישׁ תַּעֲנוּג וּדְבֵקוּת וְטַעַם הַקְּדֻשָּׁה מַה שֶּׁאֵין יָכוֹל לְהַגִּיד לַחֲבֵרוֹ, כַּמּוּבָא בְּכֶתֶר־שֵׁם־טוֹב בְּשֵׁם הַבַּעַל־שֵׁם־טוֹב זַ"ל: "הַחָכְמָה נִקְרָא 'נִסְתָּר', פֵּרוּשׁ: כִּי 'נִסְתָּר' נִקְרָא מַה שֶּׁאֵין אָדָם יָכוֹל לְהַשִּׂיגוֹ, כְּמוֹ טַעַם שֶׁל הַמַּאֲכָל - אִי אֶפְשָׁר לְסַפֵּר לְאָדָם שֶׁלֹּא טָעַם וְכוּ'. אֲבָל מַה שֶּׁהֵם קוֹרְאִים 'נִסְתָּר' - חָכְמַת הַקַּבָּלָה וְכוּ', הֲלֹא כָּל מִי שֶׁרוֹצֶה לִלְמֹד - הַסֵּפֶר לְפָנָיו, וְאִם אֵינוֹ מֵבִין - הוּא עַם הָאָרֶץ, וְלִפְנֵי אִישׁ כָּזֶה גְּמָרָא וְתוֹסְפוֹת גַּם־כֵּן נִקְרָא 'נִסְתָּר', אֶלָּא עִנְיַן הַנִּסְתָּרוֹת שֶׁבְּכָל הַזֹּהַר הַקָּדוֹשׁ וְכִתְבֵי הָאֲרִ"י זַ"ל הַכֹּל בְּנוּיִים עַל־פִּי דְּבֵקוּת הָאֱלֹקוּת", עַיֵּן שָׁם (הַיְנוּ שֶׁהָעִקָּר הוּא הַדְּבֵקוּת הָאֱלֹקוּת וְהַהִתְלַהֲבוּת - שֶׁזֶּהוּ כָּל אֶחָד לְפִי זְכוּתוֹ וּלְפִי קְדֻשָּׁתוֹ, וְהָעִקָּר כְּפִי הִתְקָרְבוּתוֹ לַצַּדִּיק הָאֱמֶת, שֶׁאֲזַי הַצַּדִּיק הָאֱמֶת מַטְעִימוֹ גַּן עֵדֶן וְעוֹלָם הַבָּא, וְכַמּוּבָא בְּשִׂיחוֹת הָרַ"ן שֶׁהַמְקֹרָבִים לַצַּדִּיק הָאֱמֶת מְחֻיָּבִים לִטְעֹם טַעַם גַּן עֵדֶן, כִּי הַצַּדִּיק הוּא 'גַּנָּנָא דְּגִנְּתָא' [הַגַּנָּן שֶׁל הַגָּן (שֶׁל הַנְּשָׁמוֹת)], וְכַמּוּבָא שָׁם : "אֲנִי יָדַעְתִּי וְכוּ' - כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ", עַיֵּן שָׁם).
And it is known that the essence is not knowledge alone, but rather hargasha (feeling) — that one feels delight and dveikus (cleaving) and the taste of holiness, something one cannot communicate to another. As is brought in Keser Shem Tov in the name of the Baal Shem Tov, of blessed memory:
## Segment 6
וְעַל־יְדֵי הַהִתְקָרְבוּת לַצַּדִּיק אֲזַי כָּל הַמִּצְוֹת וְהַתּוֹרָה וְהַתְּפִלָּה וְכָל הַיַּהֲדוּת הוּא בִּבְחִינַת רוּחַ חַיִּים וּדְבֵקוּת וְהִתְלַהֲבוּת וְהַרְגָּשַׁת טַעַם הַקְּדֻשָּׁה בְּאַהֲבָה וְיִרְאָה - שֶׁאֲזַי פָּרְחַת לְעֵילָא, כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ שֶׁבְּלִי דְּחִילוּ וּרְחִימוּ לָא פָּרְחַת לְעֵילָא [שֶׁבְּלִי יִרְאָה וְאַהֲבָה לֹא עוֹלָה לְמַעְלָה], וְכַמּוּבָא שֶׁיֵּשׁ שֶׁעֲבוֹדָתָם בִּבְחִינַת שֵׁנָה וְכוּ' עַיֵּן שָׁם, וְזֶה רַק אֶחָד מֵאַלְפֵי אֲלָפִים וְרִבּוֹא רְבָבוֹת טְעָמִים מִגֹּדֶל עִנְיַן הִתְקָרְבוּת לַצַּדִּיק. וְכֵן מַה שֶּׁהַצַּדִּיק יוֹדֵעַ לְנַקּוֹת וּלְזַכּוֹת הָעֲבוֹדָה וּלְהַעֲלוֹתָהּ לִמְקוֹם שָׁרְשָׁהּ וְכוּ' וְכוּ' וְכוּ'. וְעַל־כֵּן נְדַבֵּר תְּחִלָּה מִזֶּה בְּעִנְיַן "הִתְקָרְבוּת לְהַצַּדִּיק" שֶׁהוּא שֹׁרֶשׁ הַכֹּל.
(That is: the essential thing is dveikus Elokus [divine cleaving] and the hisl'hayvus [burning ardor] — which belongs to every individual according to his merit and according to his holiness, and primarily according to his degree of closeness to the True Tzadik. For then the True Tzadik gives him a taste of Gan Eden and the World to Come. As is brought in Sichos HaRan: those who are close to the True Tzadik are obligated to taste the taste of Gan Eden — for the Tzadik is the "gardener of the Garden" [גַּנָּנָא דְּגִנְּתָא] of souls. And as brought there: "I know… each one according to what he conceives in his heart" — see there.)
## Segment 7
הַהִתְקָרְבוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק הָאֱמֶת הוּא יְסוֹד כָּל הַיְסוֹדוֹת וְשֹׁרֶשׁ כָּל הַשָּׁרָשִׁים אֲשֶׁר אֵין לְמַעְלָה מִזֶּה, וְאֵין לְשַׁעֵר גֹּדֶל זֹאת הַזְּכִיָּה שֶׁהוּא לְמַעְלָה מִכָּל הַזְּכִיּוֹת, וְעִקַּר גְּדֻלַּת הָאָדָם הִיא רַק כְּפִי שֶׁזָּכָה לְהִתְקָרֵב וּלְהִתְקַשֵּׁר לַצַּדִּיק הָאֱמֶת.
And through drawing close to the Tzadik, all the commandments and Torah and prayer and all of Judaism are in the aspect of living spirit and cleaving and burning ardor and the feeling of the taste of holiness in love and awe — and then it soars upward, as brought in the holy Zohar: "Without awe and love, it does not soar upward." [Zohar] And as brought there: some people's service is in the aspect of sleep, etc. — see there. And this is but one of thousands upon millions of millions of reasons for the greatness of the matter of drawing close to the Tzadik. Likewise, the Tzadik knows how to cleanse and purify the service and elevate it to the place of its root, and so on and so forth. Therefore, we shall speak first about this matter of "drawing close to the Tzadik," which is the root of everything.
# Chapter 1 — The Benefit of Drawing Close to the Tzadik
URL: https://ajew.org/reader-plain/kuntrass-hiskashrus/1/2/
# Chapter 1 — The Benefit of Drawing Close to the Tzadik
פֶּרֶק א — הַתּוֹעֶלֶת בְּהִתְקָרְבוּת לַצַּדִּיק
Source: https://ajew.org/reader/kuntrass-hiskashrus/1/2
## Segment 1
וְגַם עִקַּר הַגְּאֻלָּה הוּא עַל־יְדֵי הַהִתְקָרְבוּת לַצַּדִּיקִים, כַּמּוּבָא בְּסֵפֶר הַמִּדּוֹת לְרַבֵּנוּ זַ"ל : "בִּיאַת הַמָּשִׁיחַ (גְּאֻלָּה כְּלָלִית) תָּלוּי בְּקִרְבַת הַצַּדִּיק". "עִקַּר הַשְּׁלֵמוּת הַנֶּפֶשׁ (גְּאֻלָּה פְרָטִית - 'קָרְבָה אֶל נַפְשִׁי גְאָלָהּ') תָּלוּי בְּקִרְבַת הַצַּדִּיקִים", עַד כָּאן לְשׁוֹנוֹ. וּבְחִינַת שְׁלֵמוּת הַנֶּפֶשׁ, תַּכְלִית שְׁלֵמוּתָהּ הוּא רַק עַל־יְדֵי הִתְקָרְבוּת הַצַּדִּיקִים, וּבְכָל מַה שֶּׁנִּתְיַגֵּעַ וְנַעֲמֹל בְּחַיֵּינוּ לֹא נַשִּׂיג הַשְּׁלֵמוּת הַנֶּפֶשׁ כְּפִי שֶׁנַּשִּׂיג עַל־יְדֵי הִתְקָרְבוּת לַצַּדִּיקִים וְכוּ', וְכַמּוּבָא שָׁם : "טוֹב לְבַלּוֹת זְמַן רַב בִּשְׁבִיל שָׁעָה אַחַת שֶׁיִּתְקָרֵב לְהַצַּדִּיק", וְכֵן שָׁם : "פְּעָמִים שֶׁבִּטּוּלָהּ שֶׁל תּוֹרָה זֶהוּ יְסוֹדָהּ" (וּמִמַּה שֶּׁרַבֵּנוּ זַ"ל מֵבִיא סִימָן זֶה בְּאוֹת 'צַדִּיק', נִרְאֶה שֶׁזֶּה מוּסָב עַל בִּטּוּל בִּשְׁבִיל הִתְקָרְבוּת לְהַצַּדִּיק).
The hitkarvus (drawing close) and hiskashrus (bonding) to the True Tzadik is the foundation of all foundations and the root of all roots, above which there is nothing higher. The magnitude of this privilege cannot be measured — it stands above all privileges. The essential greatness of a person is only according to how much he has merited to draw close and bond to the True Tzadik.
## Segment 2
וּבֶאֱמֶת "זֶהוּ יְסוֹדָהּ", כִּי זוֹכֶה עַל־יְדֵי הַהִתְקָרְבוּת אַלְפֵי אֲלָפִים וְרִבּוֹא רְבָבוֹת פְּעָמִים יוֹתֵר וְיוֹתֵר מִמַּה שֶּׁיָּכוֹל לִזְכּוֹת בְּלִי הִתְקָרְבוּת לְהַצַּדִּיק, וְדַי לְחַכִּים. וּכְמוֹ שֶׁאָמַר הָרַב הַצַּדִּיק הַקָּדוֹשׁ רַבִּי שְׁלֹמֹה מִקַּרְלִין זְצוּקַ"ל שֶׁכְּדַאי לִנְסֹעַ כַּמָּה אֲלָפִים פַּרְסָאוֹת לְצַדִּיק הָאֱמֶת וּלְבַטֵּל תּוֹרָה וּתְפִלָּה בַּהֲלִיכָה וַחֲזָרָה, בִּשְׁבִיל דִּבּוּר אֱמֶת אֶחָד שֶׁיִּשְׁמַע מֵהַצַּדִּיק. וְכֵן פֵּרֵשׁ הָרַב הַצַּדִּיק הַקָּדוֹשׁ הַנַּ"ל מַשְׁמָעוּת הַלָּשׁוֹן "מְסִירַת נֶפֶשׁ" בִּשְׁבִיל הַצַּדִּיק, שֶׁלֹּא רַק מְסִירַת הַגּוּף מֵהַיְּגִיעוֹת וְהַטְּרָחוֹת שֶׁל טִלְטוּלֵי הַנְּסִיעוֹת וְהַדְּרָכִים כְּדַאי בִּשְׁבִיל הַקֵּרוּב לְהַצַּדִּיק, אֶלָּא אֲפִלּוּ מְסִירַת "נֶפֶשׁ" - שֶׁהַנֶּפֶשׁ סוֹבֶלֶת מִבִּטּוּל תּוֹרָה וּתְפִלָּה בְּעֵת הַנְּסִיעָה, אוֹ הַמְאֹרָעוֹת בַּנֶּפֶשׁ שֶׁעוֹבְרִים עָלָיו מֵחֲמַת הַנְּסִיעָה, גַּם־כֵּן כְּדַאי וּכְדַאי בִּשְׁבִיל הִתְקָרְבוּת לְהַצַּדִּיק וְכוּ'.
Furthermore, the essential redemption comes through drawing close to the Tzadikim. As is brought in the Sefer HaMidos of our Rebbe, of blessed memory:
## Segment 3
וְכֵן עִקַּר הַתְּשׁוּבָה הוּא עַל־יְדֵי הַהִתְקָרְבוּת לְהַצַּדִּיק, וְכַמּוּבָא בְּסֵפֶר הַמִּדּוֹת : "רָשָׁע שֶׁעָשָׂה חֲטָאִים רַבִּים, תַּקָּנָתוֹ שֶׁיִּהְיֶה פְּעֻלּוֹתָיו לְחַיּוֹת אֶת הַצַּדִּיק" (הַיְנוּ לַעֲשׂוֹת נַחַת רוּחַ לְהַצַּדִּיק), וּמוּבָא גַּם בְּסֵפֶר שַׁעַר הַגִּלְגּוּלִים מֵהָאֲרִ"י זַ"ל מֵעִנְיַן הַבַּעַל תְּשׁוּבָה: אֵיךְ הוּא מְצַפֶּה לְהִנָּצֵל מֵהַיֵּצֶר הָרָע, מֵאַחַר שֶׁקֹּדֶם שֶׁתְּפָשׂוֹ הַיֵּצֶר הָרָע בִּמְזִמּוֹתָיו כְּבָר נִכְשָׁל רַחֲמָנָא לִצְּלָן - וּמִכָּל שֶׁכֵּן כְּשֶׁכְּבָר נָפַל בְּיָדוֹ, וְכֵן תָּמַהּ עַל מַאֲמַר חֲכָמֵינוּ זַ"ל : "יָכוֹל כָּל אָדָם לִהְיוֹת כְּמֹשֶׁה" וְכוּ'. וּמְבָאֵר הָעִנְיָן עַל־פִּי הַמּוּבָא בַּמִּדְרָשׁ הַנֶּעֱלָם : "אָמַר רַבִּי נָתָן, בַּעֲלֵי תְשׁוּבָה נִשְׁמוֹת הַצַּדִּיקִים מְסַיַּעְתָּן", הַיְנוּ כְּשֶׁמְּעוֹרֵר הַבַּעַל תְּשׁוּבָה רַחֲמִים אֵצֶל ה' יִתְבָּרַךְ, אָז כְּפִי הִתְעוֹרְרוּת רַחֲמָיו כֵּן ה' יִתְבָּרַךְ שׁוֹלֵחַ לוֹ נִשְׁמַת הַצַּדִּיק, מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אוֹ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי זְכוּתוֹ יָגֵן עָלֵינוּ אָמֵן, שֶׁיִּתְעַבְּרוּ בְּנַפְשׁוֹ (הַיְנוּ שֶׁמְקָרְבוֹ לַצַּדִּיק הָאֱמֶת), וְנֶפֶשׁ הַצַּדִּיק מוֹלִיכוֹ בְּדֶרֶךְ הַיָּשָׁר וּמְלַמְּדוֹ, וְאִם שׁוֹמֵעַ בְּקוֹל הַצַּדִּיק אֲזַי יָכוֹל לְהִזְדַּכֵּךְ בְּכֹחַ הַצַּדִּיק עַד שֶׁיִּהְיֶה מַמָּשׁ אֶחָד עִם נִשְׁמַת הַצַּדִּיק, וּכְשֶׁנִּפְטַר יוֹשֵׁב אֶצְלוֹ בְּגַן עֵדֶן וְכוּ', וּכְמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל לַאֲנָשָׁיו : "רָצִיתִי לַעֲשׂוֹת אֶתְכֶם כָּמוֹנִי מַמָּשׁ" וְכוּ'.
The perfection of the soul — its ultimate completeness — can only be achieved through drawing close to the Tzadikim. However much effort and toil we invest in our lives, we will not attain the perfection of the soul to the degree we can attain it through drawing close to the Tzadikim. As brought there:
## Segment 4
וְכֵן הַבַּעַל־שֵׁם־טוֹב זַ"ל אָמַר שֶׁעִקַּר הַתְּשׁוּבָה שֶׁל בַּעֲלֵי הַתְּשׁוּבָה הוּא שֶׁיִּתְקַשְּׁרוּ לְהַצַּדִּיקִים הַגְּדוֹלִים וְכוּ' , וְהוּא עִנְיָן הַמּוּבָא בַּגְּמָרָא שֶׁאָמַר רַבִּי עֲקִיבָא לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: "אִם בִּקַּשְׁתָּ לֵחָנֵק, הִתָּלֶה בְּאִילָן גָּדוֹל" עַיֵּן שָׁם, וּמוּבָא בְּסֵפֶר הַמִּדּוֹת : "הַקָּדוֹשׁ־בָּרוּךְ־הוּא מוֹחֵל עֲווֹנוֹת יִשְׂרָאֵל בִּשְׁבִיל הַצַּדִּיקִים".
And truly, "this is its foundation" — for one merits, through the closeness, thousands upon tens of thousands of times more than one could merit without drawing close to the Tzadik. Enough for the wise to understand.
## Segment 5
וְעַיֵּן עוֹד שָׁם : "הִתְקַשְּׁרוּת לְצַדִּיק הוּא רְפוּאָה גְּדוֹלָה" (הָעִקָּר רְפוּאוֹת הַנֶּפֶשׁ), וּכְעֵין זֶה מוּבָא שָׁם : "בָּנִים הַטּוֹבִים הוּא רְפוּאָה גְּדוֹלָה לָאָבוֹת" שֶׁנִּצְּלוּ הָעֲבַרְיָנִים מֵעָנְשָׁם וּבָאוּ לְגַן־עֵדֶן עַל־יְדֵי הַבָּנִים הַטּוֹבִים, וּמִפְּנֵי זֶה עוֹשִׂים הַבָּנִים לְטוֹבַת הָאָבוֹת בַּאֲמִירַת קַדִּישׁ וּתְפִלָּה וְכוּ' , אֲבָל הַהִתְקַשְּׁרוּת לְהַצַּדִּיק הוּא רְפוּאָה יוֹתֵר גְּדוֹלָה. וְכַמּוּבָא בְּסֵפֶר עֵץ הַדַּעַת טוֹב לְהָרַב חַיִּים וִיטַאל זַ"ל שֶׁהַבָּנִים הֵם טוֹבָה לְהָאָבוֹת, וּמִכָּל שֶׁכֵּן הַבָּנִים שֶׁנִּפְטְרוּ בְּחַיֵּיהֶם רַחֲמָנָא לִצְּלָן - שֶׁמַּצִּילִים אוֹתָם מֵעֹנֶשׁ גֵּיהִנֹּם וְכוּ'.
As the holy Rav and Tzadik, Rabbi Shlomo of Karlin, of blessed and holy memory, said: it is worthwhile to travel thousands of parasangs [leagues] to the True Tzadik, and to forgo Torah study and prayer on the way there and back — for the sake of a single word of truth that one will hear from the Tzadik. He also explained the meaning of the expression "mesirah nefesh" [self-sacrifice] for the sake of the Tzadik: not only mesirah of the body — the weariness and trouble of the hardships of travel — is worthwhile for the sake of closeness to the Tzadik, but even mesirah of the nefesh [soul] — that the soul suffers from the suspension of Torah and prayer during the time of travel, or the spiritual trials that befall one on account of the journey — this too is worthwhile, truly worthwhile, for the sake of drawing close to the Tzadik.
## Segment 6
וְכַמּוּבָא בַּגְּמָרָא מַאֲמַר רַשְׁבִּ"י זַ"ל שֶׁאַל יִתְרַעֵם הָאָדָם חַס וְשָׁלוֹם וְכוּ', כִּי הֵם עוֹשִׂים יוֹתֵר טוֹבָה מֵהַחַיִּים, וְטוֹעֲנִים: וְכִי לְחִנָּם הִקְהֵתָ שִׁנֵּי אֲבוֹתֵינוּ וְכוּ', וְאַף־עַל־פִּי־כֵן יֵשׁ עַל זֶה עֹנֶשׁ - מַה שֶּׁנִּפְטְרוּ בַעֲווֹנוֹתָיו וְכוּ'. אֲבָל הִתְקַשְּׁרוּת לְהַצַּדִּיקִים יוֹתֵר טוֹב מֵהַכֹּל, שֶׁהֵם הַבֵּית דִּין שֶׁל מַעְלָה - וְיֵשׁ לָהֶם כֹּחַ לְהַצִּיל הָאָדָם מֵעֳנָשִׁים, וּכְמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל לְאֶחָד: אֲנִי אֶהְיֶה הַקַּדִּיש שֶׁלְּךָ .
And likewise, the essence of teshuvah [repentance] is through drawing close to the Tzadik. As brought in the Sefer HaMidos:
## Segment 7
וּמוּבָא בְּשִׂיחוֹת הָרַ"ן : "טוֹב מְאֹד מִי שֶׁזּוֹכֶה לִהְיוֹת מְקֹרָב לְצַדִּיק אֲמִתִּי וְכוּ', וְלֶעָתִיד לֹא יִהְיֶה נִנְעָר עִם הָרְשָׁעִים מֵאַחַר שֶׁיַּחְזִיק וְיֶאֱחֹז עַצְמוֹ בְּהַצַּדִּיק". וְכֵן סִפֵּר רַבֵּנוּ זַ"ל לְעִנְיָן עֹצֶם כֹּחַ הַצַּדִּיק לְהַצִּיל אֲנָשָׁיו בְּעָלְמָא דִקְשׁוֹט [בְּעוֹלָם הָאֱמֶת], הַמַּעֲשֶׂה מֵאֶחָד שֶׁהָיָה עֵרוֹם לְגַמְרֵי וְנִפְסַק הַפְּסַק דִּין שֶׁיֹּאבַד בְּתוֹךְ כַּף הַקֶּלַע לְגַמְרֵי - וּבָא צַדִּיק אֶחָד וְהִשְׁלִיךְ עָלָיו מַלְבּוּשׁ מִמַּלְבּוּשָׁיו וְכוּ' וְהִצִּילוֹ מִכַּף הַקֶּלַע (מִסְּתָמָא עָשָׂה אֵיזֶה נַחַת רוּחַ לְהַצַּדִּיק וְכוּ' ).
And it is also brought in Shaar HaGilgulim of the Ari, of blessed memory, regarding the baal teshuvah (penitent): how can he hope to be saved from the evil inclination, given that before the evil inclination ensnared him with its schemes he had already stumbled, heaven preserve us — and all the more so once he has already fallen into its hands? The text also wonders at the statement of our Sages: "Any person can be like Moshe," etc. It explains this based on what is brought in the Midrash HaNe'elam:
## Segment 8
וְאִיתָא בְּסֵפֶר הַמִּדּוֹת : "הַצַּדִּיק יָכוֹל לְהַעֲלוֹת מֵתִים לְמַדְרֵגָה גְדוֹלָה" (וְשָׁמַעְתִּי מַעֲשֶׂה כָּזֹאת בַּאֲרִיכוּת עַל הַבַּעַל־שֵׁם־טוֹב זַ"ל, מַה שֶּׁהִבְטִיחַ לְאֶחָד שֶׁיַּעֲשֶׂה לְמַעֲנוֹ בְּעָלְמָא דִקְשׁוֹט, וְגִיסוֹ הָרַב רַבִּי גֵּרְשׁוֹן זַ"ל מִקִּיטוֹב יָדַע מִזֶּה הַהַבְטָחָה, וּבְכֵן לָקַח תְּקִיעַת כָּף מִזֶּה הָאִישׁ - שֶׁאַחֲרֵי פְּטִירָתוֹ יָבוֹא וִיסַפֵּר לוֹ מַה שֶּׁנַּעֲשָׂה אִתּוֹ שָׁם, וְנִפְטַר לְבֵית עוֹלָמוֹ, וְאַחַר־כָּךְ בָּא לְרַבִּי גֵּרְשׁוֹן הַנַּ"ל וְסִפֵּר לוֹ שֶׁאָמַר הַבַּעַל־שֵׁם־טוֹב עָלָיו אַרוֹיף אַרוֹיף אַרוֹיף [שֶׁיַּעֲלֶה, שֶׁיַּעֲלֶה, שֶׁיַּעֲלֶה] - וְהֵרִימוּהוּ לְמַעְלָה לְמַעְלָה, וְנִתְוַדַּע לְהַבַּעַל־שֵׁם־טוֹב שֶׁהַמֵּת גִּילָה הַדָּבָר לְגִיסוֹ רַבִּי גֵּרְשׁוֹן, וְהִקְפִּיד מְאֹד עַל זֶה שֶׁהוּא מְגַלֶּה וְכוּ', וְאָמַר אַרָאפּ אַרָאפּ אַרָאפּ [שֶׁיֵּרֵד, שֶׁיֵּרֵד, שֶׁיֵּרֵד] - וְהוֹרִידוּהוּ לְמַטָּה לְמַטָּה, וּבָא הַמֵּת בִּבְכִיָּה לְרַבִּי גֵּרְשׁוֹן עַל מַה שֶּׁגָּרַם לוֹ, וּבִקֵּשׁ רַבִּי גֵּרְשׁוֹן מֵהַבַּעַל־שֵׁם־טוֹב זַ"ל בַּעֲדוֹ - כִּי הוּא לֹא אָשֵׁם בַּדָּבָר, וְחָזַר וְאָמַר אַרוֹיף אַרוֹיף אַרוֹיף - וּמִיָּד הֶעֱלוּהוּ שׁוּב לְמַעְלָה לְמַעְלָה וְכוּ').
The Baal Shem Tov, of blessed memory, also said that the essential teshuvah of penitents is that they bind themselves to the great Tzadikim, etc. And this relates to what is brought in the Gemara: Rabbi Akiva said to Rabbi Shimon bar Yochai: "If you wish to be strangled, hang from a great tree." [Pesachim 112a] And it is brought in the Sefer HaMidos: "The Holy One, blessed be He, forgives the sins of Israel for the sake of the Tzadikim."
## Segment 9
וּמוּבָא שָׁם : "הַצַּדִּיק בְּדִבּוּרוֹ יָכוֹל לִפְסֹק לָזֶה גַּן עֵדֶן וְלָזֶה גֵּיהִנֹּם", וְכֵן שָׁם : "קִרְבַת הַצַּדִּיקִים טוֹב בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא", וְכֵן שָׁם : "עַל־יְדֵי הַקְבָּלַת פְּנֵי הָרַב לֹא יִרְאֶה שָׁחַת", וְכֵן שָׁם : "לִפְעָמִים עַל־יְדֵי נַחַת רוּחַ אֶחָד וּמְעַט שֶׁעוֹשִׂים לַצַּדִּיק, עַל־יְדֵי־זֶה זוֹכִים לָעוֹלָם הַבָּא".
And see further there: "Bonding to the Tzadik is a great healing" (primarily the healing of the soul). And similar to this is brought there: "Good children are a great healing for the fathers" — that sinful fathers are saved from their punishment and come to Gan Eden through their righteous children, and for this reason children do things for the benefit of their fathers through reciting Kaddish and prayer, etc. But bonding to the Tzadik is an even greater healing.
## Segment 10
מוּבָא בְּלִקּוּטֵי מוֹהֲרַ"ן : "וּצְרִיכִין לְבַקֵּשׁ מְאֹד מֵה' יִתְבָּרַךְ לִזְכּוֹת לְהִתְקָרֵב לְהַצַּדִּיק הָאֱמֶת, כִּי אַשְׁרֵי לְמִי שֶׁזּוֹכֶה לְהִתְקָרֵב בְּעוֹדוֹ בְּחַיִּים חִיּוּתוֹ לַצַּדִּיק הָאֱמֶת, אַשְׁרֵי לוֹ, אַשְׁרֵי חֶלְקוֹ, כִּי אַחַר־כָּךְ (הַיְנוּ לְאַחַר מִיתָה) קָשֶׁה אָז מְאֹד לְהִתְקָרֵב" וְכוּ',
As brought in Sefer Etz HaDaas Tov by Rav Chaim Vital, of blessed memory: righteous children bring benefit to their fathers, and all the more so children who have passed away during their [parents'] lifetimes, heaven preserve us — who save them from the punishment of Gehinom, etc.
## Segment 11
עַיֵּן שָׁם.
Behold, although the essential matter is "the study of Torah" — to observe, to perform, and to fulfill — and even the Holy One, blessed be He, takes delight in the dialectical pilgrimage of Torah study [pilpul d'oraisa — even the Holy One, blessed be He, rejoices when people engage in the vigorous analysis of Torah learning], nevertheless, what is of greater importance is learning Torah for the sake of its fulfillment. And it is already known, from the words of our Rebbe, of blessed memory, that the essence is temimus (wholeness) and peshitus (simplicity) without sophistications; and in Sichos HaRan [the recorded conversations of Rebbe Nachman], that simplicity and straightforwardness stand higher than everything. So it is in many places throughout the books of our Rebbe, of blessed memory. And if so, the essential thing is to converse and speak — (zikh durk shmissen) — in wholeness and simplicity about what is the ultimate purpose and the success of a Jewish person in this world.
## Segment 12
וְכֵן עִקַּר שְׁבִירַת הַתַּאֲווֹת רָעוֹת, וּבִפְרָט תַּאֲוָה הַכְּלָלִית, הוּא עַל־יְדֵי הִתְקַשְּׁרוּת לַצַּדִּיקִים, כַּמּוּבָא בְּלִקּוּטֵי מוֹהֲרַ"ן עַל הַפָּסוּק "נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים" עַיֵּן שָׁם, וְכֵן מְבֹאָר שָׁם שֶׁזּוֹכִים עַל־יְדֵי־זֶה לִשְׁבִירַת הַגֵּאוּת וּלְמִדַּת הָעֲנָוָה. וְכֵן אִיתָא שָׁם : "עִקַּר שְׁבִירַת הַגַּאֲוָה שֶׁהִיא עֲבוֹדָה זָרָה הוּא עַל־יְדֵי הִתְחַבְּרוּת לְצַדִּיקִים, בְּחִינַת : 'בִּתְרוּעָה, דְּאִיהוּ רוּחָא, אִתְעֲבִיר אֵל אַחֵר', עֲבוֹדָה זָרָה גֵּאוּת" וְכוּ', עַיֵּן שָׁם.
And as is brought in the Gemara from the statement of Rashbi [Rabbi Shimon bar Yochai], of blessed memory: a person should not complain, heaven forbid, [against such departed children], for they do more good than the living. And they argue [on behalf of the parents]: "Did we dull the teeth of our fathers for nothing?" — etc. Yet even so, there is punishment [upon the departed children] for having been taken from the world on account of [the parent's] sins, etc. But bonding to the Tzadikim is better than all of this — for they are the Heavenly Court of Justice [בֵּית דִּין שֶׁל מַעְלָה], and they have the power to save a person from punishments. As our Rebbe, of blessed memory, said to one person: "I will be your Kaddish."
## Segment 13
וְעַיֵּן בְּסִפּוּרֵי מַעֲשִׂיּוֹת מַעֲשֶׂה מֵהַבָּנִים שֶׁנִּתְחַלְּפוּ , שֶׁכְּשֶׁמַּנִּיחִים עֲלֵיהֶם הַכְּלִי (הַהִתְקָרְבוּת לְהַצַּדִּיק), תֵּכֶף שׁוֹכְחִים תַּאֲוָתָם וּמְנַגְּנִים הַנִּגּוּן הַנִּפְלָא - שֶׁנִּתְבַּטְּלִים כָּל הַתַּעֲנוּגִים לְנֶגֶד זֶה הַתַּעֲנוּג. כִּי הַתַּעֲנוּג שֶׁל הִתְקָרְבוּת לְהַצַּדִּיק הוּא לְמַעְלָה מִכָּל הַתַּעֲנוּגִים, אֲפִלּוּ מִכָּל תַּעֲנוּגֵי עוֹלָם הַבָּא וְהַמִּצְווֹת וְהַקְּדֻשּׁוֹת. וּכְמוֹ שֶׁהַהִתְקָרְבוּת לְהַצַּדִּיק גָּבֹהַּ לְמַעְלָה וְגָדוֹל מִכָּל הָעֲבוֹדוֹת כְּמוֹ כֵן מַרְגִּישִׁים יוֹתֵר הַתַּעֲנוּג, וְכֵן מוּבָא בְּשִׂיחוֹת וְסִפּוּרִים מֵהָרַב רַבִּי אַבְרָהָם בֶּן רַבִּי נַחְמָן זַ"ל בְּשֵׁם מוֹהֲרַנַ"ת זַ"ל, שֶׁכָּל שֶׁהַדָּבָר יוֹתֵר גָּבֹהַּ וְגָדוֹל מַרְגִּישִׁים יוֹתֵר הַתַּעֲנוּג אֲפִלּוּ בָּעוֹלָם הַזֶּה. וּבְחַיֵּי מוֹהֲרַ"ן אִיתָא שֶׁעִקַּר הַתַּעֲנוּג וְטַעַם הִתְקָרְבוּת לְהַצַּדִּיק יַרְגִּישׁוּ בָּעוֹלָם הַבָּא אַחַר הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת וְכוּ', עַיֵּן שָׁם.
And it is brought in Sichos HaRan: "Very good is he who merits to be close to a true Tzadik, etc. — and in the future [World to Come] he will not be shaken [cast out] together with the wicked, since he holds and grasps himself to the Tzadik." And likewise our Rebbe, of blessed memory, related — regarding the tremendous power of the Tzadik to rescue his people in the olma dikshot [the World of Truth] — the account of a person who was completely bare [spiritually destitute], against whom the verdict had been issued that he was to be utterly destroyed within the kaf hakela [the hollow of the sling — a form of harsh spiritual punishment]. Then a certain Tzadik came and cast upon him one of his garments, etc., and rescued him from the kaf hakela. (In all probability that person had done some form of service for the Tzadik's satisfaction, etc.)
## Segment 14
וְהַכְּלָל שֶׁאֵין לְשַׁעֵר עִנְיַן הַהִתְקָרְבוּת לְהַצַּדִּיק - שֶׁהוּא גָּבֹהַּ וְגָדוֹל מֵהַכֹּל, וְכַמְבֹאָר הַרְבֵּה מִזֶּה בְּכָל סִפְרֵי קֹדֶשׁ, וּבִפְרָט בְּדִבְרֵי רַבֵּנוּ זַ"ל וּמוֹהֲרַנַ"ת זַ"ל.
And it is stated in the Sefer HaMidos: "The Tzadik can raise the dead to a great level." And I heard a detailed account like this about the Baal Shem Tov, of blessed memory: what he promised to do for someone in the World of Truth [עָלְמָא דִּקְשׁוֹט]. His brother-in-law, the Rav Rabbi Gershon of Kitov, knew of this promise, and so he took a handshake from this man — that after his passing he would come and tell Rabbi Gershon what had happened to him there. The man passed away, and afterward came to Rabbi Gershon and told him that the Baal Shem Tov had declared over him: "Aroyf, aroyf, aroyf" [Up, up, up] — and they raised him higher and higher. But when it became known to the Baal Shem Tov that the deceased had revealed this matter to his brother-in-law Rabbi Gershon, he was greatly displeased that he was revealing it, and said: "Arop, arop, arop" [Down, down, down] — and they lowered him downward. The deceased came to Rabbi Gershon in tears over what he had caused. Rabbi Gershon pleaded with the Baal Shem Tov on his behalf — since he himself was not at fault in the matter — and the Baal Shem Tov again said: "Aroyf, aroyf, aroyf" — and immediately they raised him back upward, etc.
## Segment 15
בְּעִנְיַן עֶצֶם הַהִתְקָרְבוּת לְהַצַּדִּיק יֵשׁ כַּמָּה וְכַמָּה בְּחִינוֹת: יֵשׁ הִתְקָרְבוּת אֵלָיו בְּלִמּוּד סְפָרָיו הַקְּדוֹשִׁים - הַמְלֵאִים עֵצוֹת וְהַשָּׂגוֹת וּקְדֻשּׁוֹת וּמַדְרֵגוֹת עַד אֵין שִׁעוּר וְעֵרֶךְ, שֶׁיְּכוֹלִים לִזְכּוֹת לְטַהֵר אֶת עַצְמוֹ מֵעֲווֹנוֹת וּמִדּוֹת רָעוֹת, וְלִזְכּוֹת לַעֲבוֹדַת ה' וְלִקְדֻשּׁוֹת עֶלְיוֹנוֹת עַד אֵין חֵקֶר, וְכֵן עַל־יְדֵי אֲנָשָׁיו שֶׁל הַצַּדִּיק שֶׁהֵם מְקֻשָּׁרִים אֵלָיו וְכוּ' שֶׁזָּכוּ כְּבָר לְמַה שֶּׁזָּכוּ, וְכֵן עוֹד וְעוֹד כַּמָּה עִנְיָנִים.
And it is brought in the Sefer HaMidos: "The Tzadik, through his speech, can decree Gan Eden for this person and Gehinom for that person." And likewise there: "Closeness to the Tzadikim is good in this world and in the World to Come." And also there: "Through receiving the face of one's teacher, one will not see the pit." And further: "Sometimes through a single satisfaction and a small amount that one does for the Tzadik, thereby one merits the World to Come."
## Segment 16
וְיוֹתֵר מֵהַכֹּל הוּא הָעִקַּר הַהִתְקָרְבוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק בְּעֶצֶם, וּכְמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל: יֵשׁ הַמִּתְקָרְבִים אֵלַי כְּדֵי שֶׁיִּטַּהֲרוּ מֵעֲווֹנוֹת (עַל־יְדֵי הָעֵצוֹת וְכוּ' וְהַתּוֹרוֹת וְכוּ'), וְיֵשׁ שֶׁמִּתְקָרְבִים אֵלַי שֶׁיִּזְכּוּ לְמַה שֶּׁיִּזְכּוּ לַעֲבוֹדַת ה' בְּמַדְרֵגוֹת קְדוֹשׁוֹת וְכוּ', אֲבָל יֵשׁ שֶׁמִּתְקָרְבִים וּמְקֻשָּׁרִים אֵלַי וְכוּ' - "אַיין גִּיבַּאקִין אִין הַארְץ" [לְהֵאָפוֹת בַּלֵּב], וּכְמוֹ שֶׁאָמַר תַּלְמִידוֹ הַמֻּבְהָק מוֹהֲרַנַ"ת זַ"ל: "וָואס הָאט זִיךְ אִין גַּאנְצִין אַוֶועק גִּילֵיְיגְט פַאר דֶּעם רֶעְבִּין זַאךְ" וְכוּ' [הִנַּחְתִּי אֶת כֻּלִּי עֲבוּר עִנְיָן רַבֵּנוּ].
It is brought in Likutay Moharan: "And one must beseech G-d, blessed be He, greatly, to merit drawing close to the True Tzadik — for praiseworthy is he who merits to draw close to the True Tzadik while he is still alive. Praiseworthy is he, praiseworthy is his portion — for afterward [that is, after death] it is then very difficult to draw close." See there.
## Segment 17
וְזֶהוּ הָעִנְיָן הַמּוּבָא בְּסִפּוּרֵי מַעֲשִׂיּוֹת בְּהַמַּעֲשֶׂה מִמֶּלֶךְ וְקֵיסָר , שֶׁהַבַּת קֵיסָר נָתְנָה לְהַמֶּלֶךְ הַמְגֹרָשׁ בַּחֲזָרָה אֶת הַפַּאנִיס [בְּנוֹת שָׂרִים] כְּדֵי שֶׁיִּהְיֶה שׁוּב מֶלֶךְ, וּלְבֶן הַסּוֹחֵר נָתְנָה הַסְּפִינָה עִם הַכֶּסֶף וְכוּ', וּלְבֶן הַמֶּלֶךְ הָאֱמֶת שֶׁהוּא זִוּוּגָהּ הָאֲמִתִּי נִשְׁאֲרָה מְקֻשָּׁרָה עָלָיו וְכוּ'.
And likewise, the essential breaking of evil desires — and particularly the all-encompassing desire [licentiousness, נְאוּף] — is through bonding to the Tzadikim, as brought in Likutay Moharan on the verse "your love to me was more wonderful than the love of women" [II Samuel 1:26] — see there. And it is explained there that one thereby merits the breaking of arrogance and the character trait of humility. And thus it is brought there:
## Segment 18
וְכֵן הָעִנְיָן הַמּוּבָא בְּהַמַּעֲשֶׂה שֶׁל הַבֶּערְגֶיר וְעָנִי , שֶׁלְּכָל מִינֵי שִׁירִים יָפִים שֶׁשָּׁר לִפְנֵי הַבַּת קֵיסָר מִי שֶׁהָיָה רוֹצֶה לְהִתְחַתֵּן אִתָּהּ - הִיא גַּם־כֵּן הֵשִׁיבָה בְּשִׁיר יָפֶה, אֲבָל לְבַסּוֹף סִיְּמָה: "דִּיא וַואסֶערִין זֶענֶען אָבֶּער אִיבֶּער דִּיר נִיט אַרִיבֶּער גִּיגַאנְגֶען" [אֲבָל הַמֵּימוֹת לֹא עָבְרוּ עָלֶיךָ]. הַיְנוּ שֶׁמְּרַמֵּז לְבַעֲלֵי הַמַּדְרֵגוֹת הַקְּדוֹשׁוֹת שֶׁזָּכוּ בַּעֲבוֹדַת ה', אַף־עַל־פִּי שֶׁהֵם אוֹמְרִים שִׁיר יָפֶה עַל־פִּי הַשָּׂגָתָם וּקְדֻשָּׁתָם, אֲבָל הַמְסִירוּת נֶפֶשׁ וְהַמְאֹרָעוֹת שֶׁל הַהִתְקָרְבוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק - שֶׁהוּא הָעִקָּר וְהַמְּרֻמָּז לְהַבַּת מֶלֶךְ וְהַשְּׁכִינָה הַקְּדוֹשָׁה, עֲדַיִן לֹא עָבְרוּ עָלָיו, וְעַל כֵּן הִיא אֵינָהּ זִוּוּגוֹ הָאֲמִתִּי וְכוּ'.
And see in Sipuray Maasios [Stories of Rabbi Nachman], the tale of "The Children Who Were Exchanged" — that when they place upon them the vessel [i.e., closeness to the Tzadik], they immediately forget their desires and play the wondrous melody — for all other pleasures become nullified before this pleasure. For the pleasure of closeness to the Tzadik is above all pleasures, even above all the pleasures of the World to Come and of commandments and of holiness. And just as closeness to the Tzadik stands higher and greater than all divine service, so too does one feel the pleasure more intensely.
## Segment 20
וּבָזֶה יֵשׁ הַרְבֵּה לְדַבֵּר וּלְהָבִיא רְאָיוֹת מִכָּל סִפְרֵי הַקֹּדֶשׁ וּמִסִּפְרֵי רַבֵּנוּ זַ"ל: הַהִתְקָרְבוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק הוּא כְּלָלִיּוּת דִּכְלָלִיּוּת שֶׁל כָּל הָעֲבוֹדוֹת וְהָעֵצוֹת וְהַמַּדְרֵגוֹת הַקְּדוֹשׁוֹת, כִּי זֹאת יָדוּעַ שֶׁאַחֲרֵי כָּל הַטּוֹבוֹת שֶׁעָשָׂה רַבֵּנוּ זַ"ל עִמָּנוּ, בְּהַתּוֹרוֹת וְהַמַּעֲשִׂיּוֹת וְהַשִּׂיחוֹת וְהָעֵצוֹת שֶׁגִּלָּה לָנוּ - שֶׁיְּכוֹלִים לִזְכּוֹת עַל יָדָם לְמַה שֶּׁיְּכוֹלִים לִזְכּוֹת שֶׁאֵין לְמַעְלָה מִזֶּה, אַף־עַל־פִּי־כֵן כֹּחוֹ הַגָּדוֹל וְהֶעָצוּם גָּבֹהַּ הַרְבֵּה הַרְבֵּה מְאֹד שֶּׁאֵין לְשַׁעֵר מִכָּל מַה שֶּׁגִּלָּה, וַאֲפִלּוּ מִמַּה שֶּׁלֹּא גִלָּה וְכוּ' (וּכְמוֹ שֶׁמּוּבָא בְּכִתְבֵי הָאֲרִ"י זַ"ל, שֶׁכָּל עוֹלָם הַתִּקּוּן שֶׁל עַתִּיק לְמַעְלָה לְמַעְלָה וְכוּ' נַעֲשָׂה רַק עַל־יְדֵי הָאוֹרוֹת שֶׁיָּצְאוּ מֵאָדָם קַדְמוֹן, אֲבָל אָדָם קַדְמוֹן בְּעַצְמוֹ בְּוַדַּאי גָּבֹהַּ לְאֵין שִׁעוּר וְעֵרֶךְ מוּל הָאוֹרוֹת שֶׁיָּצְאוּ מִמֶּנּוּ וְכוּ', וְכָל שֶׁכֵּן לְעֵרֶךְ אֵין סוֹף בְּעַצְמוֹ וְכוּ' וְכוּ'), וְאִם כֵּן הַהִתְקָרְבוּת בְּעַצְמוֹ וְהַדְּבֵקוּת לְהַצַּדִּיק גָּבֹהַּ הַרְבֵּה הַרְבֵּה יוֹתֵר גַּם מִמַּה שֶּׁיְּכוֹלִים לִזְכּוֹת עַל־יְדֵי עֵצוֹתָיו הַקְּדוֹשׁוֹת, כִּי 'הַמְחֻבָּר לַטָּהוֹר טָהוֹר', וְכַנִּזְכָּר לְעֵיל מִסֵּפֶר 'שַׁעַר הַגִּלְגּוּלִים'.
It is brought in Chayyay Moharan: the essential pleasure and taste of closeness to the Tzadik will be fully felt in the World to Come, after the body's physicality falls away, etc. — see there.
The rule is that the matter of closeness to the Tzadik cannot be measured — it stands high and great above all, as is explained greatly in all the holy books, and particularly in the words of our Rebbe, of blessed memory, and of Moharan'as [Rabbi Nosson of Breslov], of blessed memory.
This chapter establishes that drawing close to the True Tzadik is the bedrock of all Jewish life. Key points:
# Chapter 2 — The Path of Drawing Close
URL: https://ajew.org/reader-plain/kuntrass-hiskashrus/1/3/
# Chapter 2 — The Path of Drawing Close
פֶּרֶק ב — דֶּרֶךְ הַהִתְקָרְבוּת
Source: https://ajew.org/reader/kuntrass-hiskashrus/1/3
## Segment 1
וְכֵן מוּבָא בְּסֵפֶר שִׂיחוֹת וְסִפּוּרִים מֵהָרַב רַבִּי אַבְרָהָם בֶּן רַבִּי נַחְמָן זַ"ל , שֶׁבֶּאֱמֶת הָיוּ צְרִיכִים כָּל הַנְּפָשׁוֹת יִשְׂרָאֵל (שֶׁהֵם חֵלֶק אֱלֹקִי מִמַּעַל) לִהְיוֹת קְדוֹשִׁים וּלְהַגִּיעַ לְמַדְרֵגַת הָרַשְׁבִּ"י זְכוּתוֹ יָגֵן עָלֵינוּ אָמֵן, אֲבָל מִי זוֹכֶה לָזֶה, וּבִפְרָט שֶׁבַּעֲווֹנוֹתֵינוּ הָרַבִּים הוּא הַהֵפֶךְ חַס וְשָׁלוֹם, אֲבָל הָעִקָּר הוּא עַל כָּל פָּנִים לְקַיֵּם מִצְוַת "וּבוֹ תִדְבָּק" , כְּפֵרוּשׁ חֲכָמֵינוּ זַ"ל "הִדַּבֵּק בַּחֲכָמִים" וְכוּ', וְעַל כֵּן מֻכְרָחִים לְהִתְקָרֵב וּלְהִתְדַּבֵּק לַצַּדִּיקִים, כְּרַשְׁבִּ"י זַ"ל, בְּאַהֲבָה וְשִׂמְחָה וְכוּ', עַיֵּן שָׁם. וּכְדִבְרֵי רַבּוֹתֵינוּ זַ"ל עַל הַפָּסוּק 'וּלְדָבְקָה בוֹ': "וְכִי אֶפְשָׁר לִדַּבֵּק בַּה' יִתְבָּרַךְ 'אֵשׁ אֹכְלָה', אֶלָּא הִדַּבֵּק בַּחֲכָמִים וְתַלְמִידֵיהֶם", וְגַם כָּתוּב בִּמְגִלַּת אֶסְתֵּר : "וּבְהַגִּיעַ תֹּר אֶסְתֵּר וְכוּ' לֹא בִקְשָׁה דָּבָר, כִּי אִם אֶת אֲשֶׁר יֹאמַר הֵגַי וְכוּ'". וְדַי לְחַכִּימָא.
Regarding the matter of closeness to the Tzadik itself, there are a number of aspects: there is closeness to him through studying his holy books — which are filled with advice and insights and holiness and levels beyond measure and reckoning, through which one can merit to purify oneself from sins and bad character traits, and to merit divine service and supernal holiness without limit. And there is closeness through the Tzadik's people — those who are bonded to him, etc., who have already merited to what they have merited. And there are yet further and further additional aspects.
## Segment 2
וְעַיֵּן בְּלִקּוּטֵי מוֹהֲרַ"ן שֶׁהַמִּשְׁכָּן הוּא בְּחִינַת הַמָּאוֹר הַקָּטָן, כְּנֶגֶד מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם שֶׁהוּא בְּחִינַת הַמָּאוֹר הַגָּדוֹל כַּיָּדוּעַ, הוּא כְּלָלִיּוּת קְדֻשַּׁת כְּנֶסֶת יִשְׂרָאֵל (בְּחִינַת הַשְּׁכִינָה הַקְּדוֹשָׁה), אֲשֶׁר מֵהַנִּיצוֹץ הַקָּדוֹשׁ שֶׁל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל נַעֲשָׂה חֵלֶק מֵהַמִּשְׁכָּן - מִזֶּה נַעֲשָׂה הָאָרוֹן וְכוּ', וּמִזֶּה נַעֲשָׂה הַכְּרוּבִים וְכוּ', וְכָל בִּנְיַן הַמִּשְׁכָּן וְכֵלָיו שֶׁזָּכוּ לְקַבֵּץ וְלַעֲשׂוֹת בְּצַלְאֵל - שֶׁיָּכוֹל לִבְרֹא שָׁמַיִם וָאָרֶץ, וְאָהֳלִיאָב, וְכָל חֲכַם לֵב וְכוּ' - שֶׁהֵם גְּדוֹלֵי צַדִּיקֵי יִשְׂרָאֵל וְרָאשֵׁי הַיְּשִׁיבוֹת וְהַמְתִיבְתּוֹת , אַף־עַל־פִּי־כֵן 'וַיָּבִיאוּ הַמִּשְׁכָּן אֶל מֹשֶׁה' - שֶׁהוּא יַשְׁלִימוֹ לְגַמְרֵי וְהוּא יְקִימוֹ, "וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן" - לַאֲעָלָא שָׁיְיפָא בְּשָׁיְיפָא , וְהוּא יַזְהִירוֹ וְיָאִירוֹ, בְּחִינַת "לְהַזְהִיר הַגְּדוֹלִים עַל הַקְּטַנִּים" הַמּוּבָא בְּהַתּוֹרָה שָׁם, כִּי כָּל קְדֻשַּׁת יִשְׂרָאֵל נִקְרָא מָאוֹר הַקָּטָן לְגַבֵּי מֹשֶׁה בְעַצְמוֹ, עַיֵּן שָׁם.
But most of all, the essential thing is the closeness and bonding to the Tzadik in essence. As our Rebbe, of blessed memory, said: there are those who draw close to me in order that they be purified of sins (through the counsel and teachings, etc.), and there are those who draw close to me that they may merit whatever they may merit in the divine service of holy levels, etc. But there are those who draw close and are bonded to me, etc. — "ayin gibakin in hartz" [baked into the heart]. As his primary and outstanding disciple Moharan'as, of blessed memory, said: "Vos hot zikh in gantsn avek gileigt far dem Rebn's zakh" [I laid down my entire self for the Rebbe's matter].
## Segment 3
וְעַיֵּן עוֹד , שֶׁמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם פָּתַח אוֹר הַדַּעַת וְכוּ', וְשֶׁעַל־יְדֵי רְאִיַּת פְּנֵי הַצַּדִּיק (וַדַּאי בְּאַהֲבָה, בִּבְחִינַת 'רוֹאִין זֶה אֶת זֶה' שֶׁמֵּבִיא רַבֵּנוּ זַ"ל ) וְהִשְׁתּוֹקְקוּת וּדְבֵקוּת בְּהִתְקָרְבוּת לְהַצַּדִּיק מְשַׁבְּרִים כָּל הַתַּאֲווֹת וּמִדּוֹת רָעוֹת וְכוּ', עַד שֶׁעַל־יְדֵי וִדּוּי דְּבָרִים שֶׁמְּדַבֵּר לְפָנָיו וּמְסַפֵּר לְפָנָיו אֶת כָּל לִבּוֹ (גַּם־כֵּן בְּאַהֲבָה, כְּמוֹ שֶׁמְּדַבְּרִים לִידִידוֹ וְאוֹהֲבוֹ בֶּאֱמֶת), עַל־יְדֵי־זֶה נִכְלָלִים בְּהַצַּדִּיק וּמוֹצִיא מִמֶּנּוּ כָּל הַצֵּרוּפִים רָעִים שֶׁל הָעֲווֹנוֹת, וּמַעֲלֶה הַמַּלְכוּת לְאֵין סוֹף, וְזוֹכֶה הָאָדָם לִהְיוֹת נִכְלָל בָּאֵין סוֹף בְּרָצֹא וָשׁוֹב וְכוּ', עַיֵּן שָׁם.
And this is the matter brought in Sipuray Maasios in the tale of "The King and the Emperor" — where the Emperor's daughter gave the exiled king back his nobles so that he would be a king again, and to the merchant's son she gave the ship with the silver, etc. But to the true king's son — who was her true soulmate — she remained bonded to him entirely.
## Segment 4
וְכֵן שֶׁהַצַּדִּיק בְּחִינַת מֹשֶׁה , הוּא בִּבְחִינַת 'זֶה הַדָּבָר', אַסְפַּקְלַרְיָא הַמְּאִירָה, שֶׁשְּׂכַר עוֹלָם הַבָּא שֶׁלּוֹ הוּא בְּהַמִּצְוָה בְעַצְמָהּ בָּעוֹלָם הַזֶּה, בְּחִינַת שְׂכַר מִצְוָה מִצְוָה, עַיֵּן שָׁם.
And likewise the matter brought in the tale of "The Burgher and the Pauper" — that for all the beautiful songs that those who wished to wed the Emperor's daughter sang before her, she also responded with a beautiful song. But in the end she concluded: "Di vaserin zenen ober iber dir nit ariber gigangen" [But the waters have not passed over you.] That is, she is hinting to those of holy levels who have merited in divine service — that although they sing a beautiful song according to their attainments and holiness, nevertheless the mesirah nefesh [self-sacrifice] and the ordeals of drawing close and bonding to the Tzadik — which is the essential matter hinted at by the "king's daughter," the holy Shechinah — these have not yet passed over them. Therefore she is not his true soulmate.
## Segment 5
וְגַם בְּהַתּוֹרָה "כִּי אֶקַּח מוֹעֵד" , שֶׁעִקַּר הִתְקַשְּׁרוּת לְהַצַּדִּיק הוּא שֶׁיֹּאהַב אֶת הַצַּדִּיק אַהֲבָה שְׁלֵמָה כְּמוֹ שֶׁכָּתוּב "וְנַפְשׁוֹ קְשׁוּרָה בְנַפְשׁוֹ" וְכוּ' - אַהֲבַת נֶפֶשׁ נִפְלָאָה מֵאַהֲבַת נָשִׁים וְכוּ', וְאָז זוֹכֶה לַעֲנָוָה וְכוּ', וְנִתְהַפֵּךְ לְמַהוּת הַצַּדִּיק, כַּמּוּבָא בְּהַתּוֹרָה עַל הַפָּסוּק "אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ" : "כְּשֶׁדָּבוּק לְהַצַּדִּיק וּמַאֲמִין בּוֹ נִתְהַפֵּךְ לְמַהוּת הַצַּדִּיק" וְכוּ', עַיֵּן שָׁם. וְכַמּוּבָא בְּהַמַּעֲשֶׂה מִשִּׁבְעָה בֶּעטְלֶירְשׂ: "דִּיא קִינְדֶּערְלִיךְ הָאבִּין זִיךְ צִי גִּיטוּלִיט צִיא זֵייא" [וְהַיְלָדִים הָיוּ מִתְגַּעְגְּעִים אַחֲרֵיהֶם] (הַיְנוּ דָּבְקוּ וְהִתְקָרְבוּ לְהַשִּׁבְעָה בֶּעטְלֶירְשׂ), עַל כֵּן נָתְנוּ לָהֶם לֶחֶם וּבֵרְכוּ אוֹתָם שֶׁיִּהְיוּ כְמוֹתָם וְכוּ', וְאַחַר־כָּךְ בְּעֵת הַשִּׂמְחָה וְהַחֲתֻנָּה שֶׁנִּכְסְפוּ וְהִשְׁתּוֹקְקוּ אַחֲרֵיהֶם בָּאוּ וְנָתְנוּ לָהֶם מַתָּנָה גְּמוּרָה שֶׁיִּהְיוּ כְמוֹתָם, הַיְנוּ שֶׁיִּתְהַפְּכוּ לְמַהוּתָם וְכוּ'. וְדַי לְחַכִּימָא.
And on this matter there is much to say and many proofs to bring from all the holy books and from the books of our Rebbe, of blessed memory.
## Segment 6
וְגַם מוּבָא בְּשִׁבְחֵי הַבַּעַל־שֵׁם־טוֹב , שֶׁאֶחָד מִתַּלְמִידָיו אָמַר לִפְנֵי הַבַּעַל־שֵׁם־טוֹב זַצַּ"ל עֵין יַעֲקֹב, וְהַבַּעַל־שֵׁם־טוֹב אָמַר תּוֹרָה עַל מַאֲמָר אֶחָד מֵעֵין יַעֲקֹב, וְרָאָה הַתַּלְמִיד נִפְטָר אֶחָד שֶׁהָיָה מִתַּלְמִידֵי הַבַּעַל־שֵׁם־טוֹב זַצַּ"ל שֶׁבָּא בְּמַלְבּוּשֵׁי שַׁבָּת וְכוּ' - וּפַחַד הַתַּלְמִיד וְכוּ', וְשָׁאַל לְהַבַּעַל־שֵׁם־טוֹב זַצַּ"ל לָמָּה זָכָה לָזֶה (כִּי הוּא מַדְרֵגַת נְבוּאָה כְּשֶׁרוֹאִין נִשְׁמַת צַדִּיק), וְהֵשִׁיב לוֹ: "מִפְּנֵי שֶׁאָמַרְתָּ לְפָנַי - וַאֲנִי אָמַרְתִּי לְפָנֶיךָ, וְהָיִיתִי מְזַכֵּךְ אוֹתְךָ בְּדִבּוּרִי, וְהִתְקַשַּׁרְנוּ שְׁנֵינוּ וְהָיִינוּ לְאֶחָד, וּמֵחֲמַת זֶה רָאִיתָ" וְכוּ', עַיֵּן שָׁם.
This chapter teaches that there are multiple levels of closeness to the Tzadik:
## Segment 7
עִנְיַן הִתְקָרְבוּת וְהִתְקַשְּׁרוּת לְהַצַּדִּיק הוּא כְּלָלִיּוּת שֶׁבִּכְלָלִיּוּת, וְכָל הָעֲבוֹדוֹת הַקְּדוֹשׁוֹת, אֲפִלּוּ הַכְּלָלִיּוֹת, הֵם פְּרָטִיּוֹת לְנֶגֶד הִתְקָרְבוּת לְהַצַּדִּיק, וְכַמּוּבָן מֵהַנִּזְכָּר לְמַעְלָה . וְעַל כֵּן זֶהוּ כְּלָל הַיַּהֲדוּת, וְהַהִתְקָרְבוּת לְהַצַּדִּיק הוּא גּוּף הָאִילָן, וְהָאִילָן יֵשׁ לוֹ עֲנָפִים - שֶׁהֵם גַּם־כֵּן עֲנָפִים גְּדוֹלִים כְּלָלִיִּים.
The Sipuray Maasios allegory teaches that even great spiritual attainments cannot substitute for the actual ordeal of closeness and bonding to the True Tzadik.
# Chapter 3 — The Power of the Tzadik
URL: https://ajew.org/reader-plain/kuntrass-hiskashrus/1/4/
# Chapter 3 — The Power of the Tzadik
פֶּרֶק ג — כֹּחַ הַצַּדִּיק
Source: https://ajew.org/reader/kuntrass-hiskashrus/1/4
## Segment 1
כְּמוֹ עִנְיַן הַהִתְבּוֹדְדוּת - שֶׁהוּא כְּלָלִיּוּת גָּדוֹל (וְגַם בָּזֶה יֵשׁ כַּמָּה וְכַמָּה מִינֵי הִתְבּוֹדְדוּת וְכוּ'), אֲבָל הוּא רַק עָנָף מֵהִתְקָרְבוּת לְהַצַּדִּיק, וְגַם לְכָל הַהִתְבּוֹדְדוּת צָרִיךְ שֶׁיִּהְיֶה שֶׁיִּזְכֶּה לְהִתְקָרֵב לְהַצַּדִּיק בֶּאֱמֶת .
The drawing close and bonding to the Tzadik is the all-encompassing generality of all holy service, counsels, and holy levels. For it is known that after all the good things that our Rebbe, of blessed memory, has done for us — in the Torahs and the tales and the conversations and the counsels he revealed to us, through which one can merit to what one can merit, above which there is nothing higher — nevertheless, his great and mighty power stands far, far, immeasurably higher than everything he has revealed, and even than what he has not revealed, etc.
## Segment 2
וְכֵן חֲצוֹת הוּא כְּלָלִיּוּת גָּדוֹל, אֲבָל הוּא רַק עָנָף מֵהִתְקָרְבוּת לְהַצַּדִּיק. וְכָל עִנְיַן חֲצוֹת הוּא לְהִתְאַבֵּל עַל חֻרְבַּן הַבָּיִת, וְהָעִקָּר עַל הַעֲלָמַת הָרֹאשׁ בַּיִת כַּמּוּבָא .
As is brought in the writings of the Ari, of blessed memory: all the world of Tikkun of Atik [the highest world of rectification] was made only through the lights that issued from Adam Kadmon [the primordial spiritual form]. But Adam Kadmon himself is certainly higher beyond measure and reckoning than the lights that issued from him, and all the more so compared to Ayn Sof [the Infinite] Himself, etc.
## Segment 3
וְכֵן שְׁאָר כָּל הָעֲבוֹדוֹת הַקְּדוֹשׁוֹת הֵם רַק עֲנָפִים לְהִתְקָרְבוּת לְהַצַּדִּיק, שֶׁהַהִתְקָרְבוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק הוּא כְּלָלִיּוּת דִּכְלָלִיּוּת, וְכָל הָעֲבוֹדוֹת וְהַמִּצְווֹת וְהַתְּפִלּוֹת וְכוּ' צְרִיכִים לִהְיוֹת בְּהִתְקַשְּׁרוּת לְהַצַּדִּיק - וְאָז יִהְיֶה לָהֶם שְׁלֵמוּת, וְאַחַר כָּל זֶה הֵם בִּבְחִינַת מָאוֹר הַקָּטָן לְנֶגֶד עֹצֶם הַהִתְקָרְבוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק הָאֱמֶת שֶׁהוּא מָאוֹר הַגָּדוֹל כַּנַּ"ל, וּכְמוֹ בְּחִינַת תְּפִלָּה שֶׁל יָד לְנֶגֶד תְּפִלָּה שֶׁל רֹאשׁ כַּמּוּבָא .
And if so, closeness itself and dveikus [cleaving] to the Tzadik stands far, far higher even than what one can merit through his holy counsels — for "one who is attached to the pure becomes pure" [הַמְחֻבָּר לַטָּהוֹר טָהוֹר], as mentioned above from Shaar HaGilgulim.
## Segment 4
וְעַל־כֵּן כָּל הָעֲבוֹדוֹת הֵם כְּפִי הַיְּכֹלֶת, מְעַט אוֹ רַב - וְאֵין צָרִיךְ כָּל כָּךְ מְסִירוּת נֶפֶשׁ מַמָּשׁ, בִּבְחִינַת 'לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר' וְכוּ' , וְ'אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט' וְכוּ' , אֲבָל עִנְיַן הַהִתְקָרְבוּת לְהַצַּדִּיק וּלְהִקָּרֵא עַל שְׁמוֹ וְלִהְיוֹת נִכְלָל בּוֹ - זֶה צָרִיךְ מְסִירוּת נֶפֶשׁ מַמָּשׁ, לִבְלִי לְהָנִיחַ אֶת עַצְמוֹ מִלְּהִפָּרֵד מִמֶּנּוּ עַל־יְדֵי הַמּוֹנְעִים וְהַמְּסִיתִים וְכוּ', כִּי הַפּוֹרֵשׁ מֵהַצַּדִּיק הוּא כְּפוֹרֵשׁ מֵהַחַיִּים, וּכְמוֹ שֶׁאָמְרוּ תַּלְמִידֵי הָרַשְׁבִּ"י עָלָיו כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ , וּמִכֹּל שֶׁכֵּן שֶׁאֵין לְהִתְבַּיֵּשׁ כְּלָל בְּהִתְקָרְבוּתוֹ לְהַצַּדִּיק - שֶׁהוּא בְּחִינַת תְּפִלָּה שֶׁל רֹאשׁ, שֶׁעָלֶיהָ נֶאֱמַר "וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם הֲוָיָ"ה נִקְרָא עָלֶיךָ וְכוּ'".
And it is also brought in Sichos V'Sipurim [from Rav Avraham ben Rav Nachman, of blessed memory], that in truth all souls of Israel — who are a portion of G-d from above — should have been holy and should have reached the level of Rashbi [Rabbi Shimon bar Yochai], may his merit protect us, Amen. But who merits to this? And particularly, with our many sins, the opposite is the case, heaven forbid. But the essential thing is, at the very least, to fulfill the commandment of "and to Him you shall cleave" [Devarim 10:20], as our Sages interpret: "Cleave to the Torah scholars," etc. And therefore one is obligated to draw close and cleave to the Tzadikim — to the Rashbi — in love and joy, etc. See there. As our Sages, of blessed memory, stated regarding the verse "and to cleave to Him" [וּלְדָבְקָה בוֹ]: "Is it possible to cleave to G-d, blessed be He — 'a consuming fire' [אֵשׁ אֹכְלָה]? Rather, cleave to Torah scholars and their disciples." [Kesuvos 111b] And it is also written in Megillas Esther: "When the turn of Esther came, etc., she requested nothing, except for what Hegai said, etc." [Esther 2:15] And enough for the wise to understand.
## Segment 5
וְגַם מוּבָא בְּשִׂיחוֹת הָרַ"ן שֶׁהַצַּדִּיק הוּא קוֹצָא דְּאוֹת ד' , וּכְשֶׁנִּפְרָדִין מִמֶּנּוּ חַס וְשָׁלוֹם אֲזַי מַפְרִידִין קוֹצָא דְּאוֹת ד' דְּ'אֶחָד' וְנַעֲשָׂה חַס וְשָׁלוֹם אֵל אַחֵר רַחֲמָנָא לִצְּלָן, עַיֵּן שָׁם. וְהוּא כְּמוֹ קֹרַח שֶׁחָלַק עַל מֹשֶׁה וְעַל־יְדֵי־זֶה עָקַר עַצְמוֹ מִשָּׁרְשׁוֹ - עַד יַעֲקֹב אָבִינוּ שֶׁבִּקֵּשׁ שֶׁלֹּא יֻזְכָּר כְּבוֹדוֹ בְּמַחֲלֹקֶת זוֹ כְּדֵי שֶׁלֹּא יַזִּיק וְיִפְגֹּם הַשֹּׁרֶשׁ חַס וְשָׁלוֹם .
And see in Likutay Moharan that the Mishkan [Tabernacle] is the aspect of the lesser luminary, corresponding to Moshe Rabbeinu, peace be upon him, who is the aspect of the greater luminary — being the encompassing holiness of the Community of Israel [the holy Shechinah]. From the holy spark of each and every one of Israel, a portion of the Mishkan was made — from this one was made the Ark, etc., from this one the Cherubim, etc. And all the building of the Mishkan and its vessels, which Betzalel — who could create heavens and earth — gathered and crafted, and Oholiav and all the wise-hearted ones — who are the great Tzadikim of Israel and the heads of the heavenly academies — nevertheless: "And they brought the Mishkan to Moshe" — for he would complete it fully and he would erect it. "And Moshe erected the Mishkan" [Shemos 40:18] — la'ala shaifa b'shaifa [joining limb by limb], and he would illuminate and give radiance to it — in the aspect of "to illuminate the great to the small," as brought in the Torah there — for all the holiness of Israel is called the "lesser luminary" compared to Moshe himself. See there.
## Segment 6
גַּם מוּבָא בְּלִקּוּטֵי מוֹהֲרַ"ן עִנְיַן הִתְקָרְבוּת לְהַצַּדִּיק, וְעִנְיַן הָאֱמוּנָה, וְעִנְיַן אֶרֶץ יִשְׂרָאֵל - שֶׁהִיא גַּם־כֵּן בְּחִינַת אֱמוּנָה וּכְלָלִיּוּת הַקְּדֻשָּׁה, שֶׁנִּתְהַפְּכִים לְמַהוּתָם עַל־יְדֵי הַהִתְקָרְבוּת. וְעַל כֵּן כְּמוֹ שֶׁהָאֱמוּנָה הַקְּדוֹשָׁה הוּא הָעִקָּר יוֹתֵר מִכָּל הַמִּצְווֹת כֻּלָּם, שֶׁהוּא שֹׁרֶשׁ כָּל הַתּוֹרָה כֻּלָּהּ, וּכְמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זַ"ל "בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת, וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה", בִּבְחִינַת "כָּל מִצְוֹתֶיךָ אֱמוּנָה" , וְעַל זֶה צָרִיךְ מְסִירוּת נֶפֶשׁ בְּפֹעַל מַמָּשׁ - עַל הַשֵּׁם 'יְהוּדִי' וְעַל אֱמוּנָתוֹ בַּה', שֶׁלֹּא לְהַחְלִיף הָאֱמוּנָה הַקְּדוֹשָׁה חַס וְשָׁלוֹם. וְזֶה יוֹתֵר גָּבֹהַּ וְגָדוֹל מִכָּל הָעֲבוֹדוֹת הַקְּדוֹשׁוֹת וְהַמִּצְווֹת כֻּלָּם, כִּי אֲפִלּוּ יַעֲשֶׂה מַה שֶּׁיַּעֲשֶׂה, אִם יַכְחִישׁ הַשֵּׁם שֶׁלּוֹ 'יְהוּדִי' חַס וְשָׁלוֹם אוֹ יִכְפֹּר בָּאֱמוּנָה חַס וְשָׁלוֹם, אֵין מַמָּשׁ בְּכָל תּוֹרָתוֹ וּמִצְווֹתָיו וַעֲבוֹדוֹתָיו, וְרַק הָאֱמוּנָה וְהַשֵּׁם 'יְהוּדִי' שָׁקוּל וְגָבֹהַּ יוֹתֵר מֵהַכֹּל, וְרַק עִם הָאֱמוּנָה וְהַשֵּׁם 'יְהוּדִי' חָשׁוּב וְסָפוּן כָּל תּוֹרָתוֹ וּמִצְווֹתָיו וַעֲבוֹדוֹתָיו, וּבִלְתִּי הַשֵּׁם 'יְהוּדִי' וְהָאֱמוּנָה אֵין שׁוּם חֲשִׁיבוּת לְכָל עֲבוֹדָתוֹ. כֵּן הוּא בְּעִנְיַן הַצַּדִּיק וּשְׁמוֹ, הָעִקָּר הוּא שֶׁיִּתְקָרֵב לְהַצַּדִּיק וְיִכְלֹל עַצְמוֹ בְּהַשֵּׁם שֶׁל הַצַּדִּיק לִהְיוֹת נִקְרָא עָלָיו, וְעַל־יְדֵי־זֶה נִכְלָל בְּהַשֵּׁם וְהַחֵן וְהַפְּאֵר וְהַיֹּפִי שֶׁל הַצַּדִּיק וְנִתְבַּטֵּל כָּל תַּאֲווֹתָיו וּמִדּוֹתָיו הָרָעִים, וְיִזְכֶּה לִהְיוֹת נִכְלָל בְּשֵׁם הַשֵּׁם , בִּבְחִינַת "וַיַּאֲמִינוּ בַּה' וּבְמֹשֶׁה עַבְדּוֹ" .
And see further there: that Moshe Rabbeinu, peace be upon him, opened the light of daas [sublime knowledge-union], etc. And that through seeing the face of the Tzadik (certainly with love, in the aspect of "seeing one another" that our Rebbe, of blessed memory, brings) and through longing and cleaving in drawing close to the Tzadik, one breaks all evil desires and bad character traits, etc. Until, through verbal confession — speaking before him and telling him all of one's heart (also with love, as one speaks to one's true friend and beloved) — through this, one is included within the Tzadik, and he extracts from him all the evil combinations of sins, and raises the malchus [the divine presence of kingship] to Ayn Sof. And the person merits to be included in Ayn Sof, in ratzoh v'shov [running and returning], etc. See there.
## Segment 7
וְעַל־כֵּן עַל עִנְיַן הַהִתְקָרְבוּת לְהַצַּדִּיק וְהַהִכַּלְלוּת בְּשֵׁם הַצַּדִּיק צָרִיךְ לְהִתְאַזֵּר בִּמְסִירוּת נֶפֶשׁ יוֹתֵר מִכָּל הָעֲבוֹדוֹת, וְעַל זֶה מֵנִיחַ עַצְמוֹ הַבַּעַל דָּבָר לְאָרְכּוֹ וּלְרָחְבּוֹ יוֹתֵר מֵהַכֹּל, וְיַנִּיחַ לוֹ לַעֲבֹד כָּל מִינֵי עֲבוֹדוֹת, וְגַם יְסִיתֵהוּ וְיֹאמַר לוֹ שֶׁפֹּה יֵשׁ צַדִּיק וְכוּ', וּפֹה יֵשׁ צַדִּיק וְכוּ' (כַּמּוּבָא בְּהַמַּעֲשֶׂה שֶׁל רַב וּבֵן יָחִיד ), וְגַם יְדַמֵּהוּ וְיַרְאֵהוּ שֶׁפֹּה מִתְפַּלְּלִים יוֹתֵר בְּכַוָּנָה וְכוּ', וּפֹה אַהֲבַת חֲבֵרִים וְכוּ', וּבִלְבַד שֶׁיַּפְרִידֵהוּ וְיַעֲקְרֵהוּ מִמְּקוֹר חַיּוּתוֹ - מֵהַצַּדִּיק הָאֲמִתִּי. וְאַדְרַבָּה לְהֵפֶךְ, מִזֶּה יַשְׂכִּיל וְיָבִין הָאָדָם וְיֹאמַר לוֹ: "אֲנִי מוֹחֵל לְךָ הַכֹּל - וְאֵינִי מַבִּיט וּמִסְתַּכֵּל עַל שׁוּם עֲבוֹדוֹת קְדוֹשׁוֹת שֶׁאַתָּה מַרְאֶה לִי, וְאָנֹכִי רוֹצֶה רַק זֶה הָעִקָּר שֶׁבָּעִקָּרִים - שֵׁם הַצַּדִּיק וְהִתְקָרְבוּתוֹ אֵלָיו. וּמִמַּה נַּפְשָׁךְ, אִם יוּכַל גַּם לַעֲבֹד עֲבוֹדוֹת קְדוֹשׁוֹת - מַה טּוֹב, וְאִם לָאו, עַל־כָּל־פָּנִים מִזֶּה לֹא אֶפְרֹשׂ מִשֵּׁם הַצַּדִּיק וְהִתְקָרְבוּתוֹ אֵלָיו" - כְּמוֹ בִּכְלַל הָאֱמוּנָה וְשֵׁם הַיַּהֲדוּת וְכוּ' כַּנַּ"ל.
And likewise, that the Tzadik in the aspect of Moshe is in the aspect of "zeh hadavar" [this is the word] — the aspaklaria hame'irah [the lucid mirror of prophecy] — whose reward for the World to Come is within the very commandment itself in this world, in the aspect of "the reward of a commandment is the commandment" [שְׂכַר מִצְוָה מִצְוָה]. See there.
## Segment 8
וּבֶאֱמֶת רוֹאִים בְּחוּשׁ שֶׁאַדְּרַבָּה כְּשֶׁזּוֹכִים לְהִתְקָרְבוּת לְהַצַּדִּיק הָאֲמִתִּי אֲזַי יוֹדְעִים הַהֶפְרֵשׁ כַּמָּה זוֹכִים יוֹתֵר בַּעֲבוֹדַת ה', הֵן בַּ'עֲשֵׂה טוֹב' - בִּתְשׁוּבָה וַחֲרָטָה וּצְעָקָה וּתְפִלָּה וְתוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים וְכוּ', וְהֵן בְּ'סוּר מֵרָע' בְּכָל הָאֵבָרִים וּבְכָל הַמִּדּוֹת וְתַאֲווֹת רָעוֹת, וְכַמָּה מַפְסִידִים בְּיוֹתֵר מִבְּאִם לֹא הָיוּ מְקֹרָבִים וּמְקֻשָּׁרִים לְהַצַּדִּיק הָאֲמִתִּי.
And also in the Torah "Ki Ekkach Mo'ed" — that the essential bonding to the Tzadik is that one love the Tzadik with a complete love, as it is written: "his soul was bound up with his soul" [Bereishis 44:30] — a love of souls wondrous above the love of women. And then one merits humility, etc., and is transformed into the very essence of the Tzadik. As brought in that Torah on the verse "a land that devours its inhabitants" [Bamidbar 13:32]: "When one cleaves to the Tzadik and believes in him, one is transformed into the very essence of the Tzadik."
## Segment 9
וְכַמּוּבָא בְּחַיֵּי מוֹהֲרַ"ן לְעִנְיַן רֹאשׁ הַשָּׁנָה שֶׁל רַבֵּנוּ זַ"ל, שֶׁאֶחָד הָיָה קוֹבֵל לְפָנָיו שֶׁיּוֹתֵר טוֹב לוֹ לִהְיוֹת אֶצְלוֹ בִּזְמַן אַחֵר וְלֹא בְּרֹאשׁ הַשָּׁנָה - כִּי קָשֶׁה לוֹ אָז לְהִתְפַּלֵּל (מֵחֲמַת רִבּוּי וְדֹחַק הָאֲנָשִׁים וְכוּ'), וְאָמַר לוֹ רַבֵּנוּ זַ"ל: "יָא דַּאוֶוענֶען, נִישְׁט דַּאוֶוענֶען [כֵּן לְהִתְפַּלֵּל, לֹא לְהִתְפַּלֵּל], הָעִקָּר לִהְיוֹת אֶצְלוֹ בְּרֹאשׁ הַשָּׁנָה" וְכוּ', וּמֵבִיא מוֹהֲרַנַ"ת זַ"ל שֶׁבֶּאֱמֶת זֶה רַק דִּמְיוֹן וַעֲצַת הַיֵּצֶר, וְאַדְרַבָּה רוֹאִים בְּחוּשׁ שֶׁמִּתְפַּלְּלִים אָז יוֹתֵר טוֹב וְכוּ', עַיֵּן שָׁם, כְּמוֹ כֵן לְעִנְיָן הַנַּ"ל שֶׁל הִתְקָרְבוּת לְרַבֵּנוּ זַ"ל.
As brought in the tale of "The Seven Beggars": "Di kinderleekh hobn zikh tsi gitult tsyee zay" [The children were longing toward them] — that is, they cleaved and drew close to the Seven Beggars — therefore they gave them bread and blessed them that they would be like them. And afterward, at the time of the joy and the wedding, when they [the children] longed and yearned after them, they came and gave them a complete gift — that they would be like them — that is, that they would be transformed into their very essence.
## Segment 10
וְכֵן מוּבָא בְּשִׁבְחֵי הָרַ"ן לְעִנְיַן שְׁבִירַת הַתַּאֲווֹת וְהַמִּדּוֹת שֶׁל רַבֵּנוּ זַ"ל בִּימֵי יַלְדּוּתוֹ, שֶׁהַבַּעַל דָּבָר רָצָה לְוַתֵּר לוֹ עַל הַכֹּל - רַק שֶׁהוּא יְוַתֵּר לוֹ בְּדָבָר אֶחָד, וְרַבֵּנוּ זַ"ל הִתְעַקֵּשׁ וְאָמַר לוֹ שֶׁהוּא בְעַצְמוֹ יְוַתֵּר לוֹ עַל הַכֹּל עַכְשָׁו - וְהַבַּעַל דָּבָר יְוַתֵּר לוֹ בְּדָבָר אֶחָד הָעִקָּרִי אֶצְלוֹ. וְכֵן הוּא בְּעִנְיַן הַהִתְקָרְבוּת לְהַצַּדִּיק, כִּי לְהַבַּעַל דָּבָר כְּדַאי הַכֹּל - וּבִלְבַד לְהַפְרִידוֹ וּלְהַפְרִישׁוֹ מֵהַצַּדִּיק וּמִשְּׁמוֹ הַקָּדוֹשׁ. וְעַל כֵּן צָרִיךְ כָּל אֶחָד לְהַשְׂכִּיל וּלְהָבִין הַהֵפֶךְ, שֶׁבְּמַחֲשַׁבְתּוֹ צָרִיךְ לְוַתֵּר אֲפִלּוּ עַל הַכֹּל, וּבִלְבַד שֶׁיִּזְכֶּה לְהִתְקָרֵב לְהַצַּדִּיק וּלְהִקָּרֵא עַל שְׁמוֹ (וּמִמֵּילָא בְּוַדַּאי גַּם יִזְכֶּה לְכָל הָעֲבוֹדוֹת הַקְּדוֹשׁוֹת כֻּלָּם). וְאָמְרוּ חֲכָמֵינוּ זַ"ל , וּמוּבָא גַּם בְּסֵפֶר הַמִּדּוֹת : "כְּשֶׁיֵּשׁ שְׁנֵי מִצְווֹת, יַעֲשֶׂה הַמִּצְוָה שֶׁיֵּשׁ בָּהּ כְּפִיַּת הַיֵּצֶר" וְכוּ'.
And it is also brought in Shivchay HaBaal Shem Tov: one of the Baal Shem Tov's disciples was reciting before the Baal Shem Tov, of holy and blessed memory, from Ayin Yaakov. And the Baal Shem Tov spoke Torah on one of the statements in Ayin Yaakov. The disciple then saw a departed soul — one who had been among the Baal Shem Tov's disciples — who came clothed in Shabbos garments, etc. The disciple was frightened, and asked the Baal Shem Tov why he [the deceased] had merited this [for it is the level of prophecy — when one sees the soul of a Tzadik]. He replied: "Because you were speaking before me, and I was speaking before you — and I was purifying you through my speech. And we were bonded to one another and became one — and through this you saw."
## Segment 11
וּמֵחֲמַת שֶׁהַבַּעַל דָּבָר מֵנִיחַ עַצְמוֹ עַל זֶה לְאָרְכּוֹ וּלְרָחְבּוֹ כְּדֵי לְהַרְחִיק אֶת הָאָדָם מֵהַצַּדִּיק הָאֱמֶת , וְכֵן הִתְפַּלֵּא מוֹהֲרַנַ"ת זַ"ל בְּאוֹמְרוֹ עַל עַצְמוֹ : "אוּוַ'א, אַוַויְיסֶע בָּארְד אוּן נָאךְ אַבְּרֶסְלְבֶר חָסִיד" [זָקָן לָבָן וַעֲדַיִן בְּרֶסְלֶבֶר חָסִיד]. וְדַי לְחַכִּימָא.
The power of the Tzadik transcends even what he reveals in his teachings, just as Adam Kadmon exceeds all the lights that issued from him. Key spiritual mechanics discussed:
# Chapter 4 — The Principal and Foundation Upon Which Everything Depends
URL: https://ajew.org/reader-plain/kuntrass-hiskashrus/1/5/
# Chapter 4 — The Principal and Foundation Upon Which Everything Depends
פֶּרֶק ד — הָעִקָּר וְהַיְּסוֹד שֶׁהַכֹּל תָּלוּי בּוֹ
Source: https://ajew.org/reader/kuntrass-hiskashrus/1/5
## Segment 1
הַהִתְקָרְבוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק הוּא כְּלָלִיּוּת שֶׁבְּכָל הַכְּלָלִיּוּת, וְגַם הַהַתְחָלָה שֶׁבְּכָל הַהַתְחָלוֹת. וּכְמוֹ שֶׁהָאֱמוּנָה הַקְּדוֹשָׁה בַּה' יִתְבָּרַךְ וְקִיּוּם מִצְווֹתָיו - רֵאשִׁית לַכֹּל הוּא קַבָּלַת עֹל מַלְכוּת שָׁמַיִם, כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ שֶׁקֹּדֶם נוֹתְנִים הָעֹל - לְסִימָן שֶׁהוּא עָבֶד, וְאַחַר־כָּךְ מְצַוִּים עָלָיו הַצִּוּוּיִים.
The matter of drawing close and bonding to the Tzadik is the generality of all generalities. All the holy forms of service, even the most encompassing ones, are particulars in comparison to drawing close to the Tzadik, as is clear from what was said above. Therefore, this is the comprehensive principle of Judaism — and closeness to the Tzadik is the trunk of the tree, and the tree has branches — which are themselves great comprehensive branches.
## Segment 2
וּכְמַאֲמַר הַמִּשְׁנָה לָמָּה קָדְמָה 'שְׁמַע' לְ'וְהָיָה אִם שָׁמֹעַ'? כְּדֵי שֶׁיְּקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם תְּחִלָּה (בִּ'שְׁמַע' 'וְאָהַבְתָּ') וְאַחַר־כָּךְ יְקַבֵּל עָלָיו עֹל מִצְווֹת דִּ'וְהָיָה אִם שָׁמֹעַ' (מִצְוַת תַּלְמוּד תּוֹרָה שֶׁשָּׁקוּל נֶגֶד כָּל הַמִּצְווֹת) - וְנוֹהֵג בַּיּוֹם וּבַלַּיְלָה, וְאַחַר־כָּךְ פָּרָשַׁת 'וַיֹּאמֶר' - עַל מִצְוַת צִיצִית הַשְּׁקוּלָה גַּם כְּנֶגֶד כָּל הַמִּצְווֹת וְכוּ', "וְלֹא תָתוּרוּ" וְכוּ' - הַשְּׁקוּלָה כְּנֶגֶד כָּל הַ'לֹּא תַעֲשֶׂה' וְכוּ', וְאַף־עַל־פִּי־כֵן 'שְׁמַע' קוֹדֵם, שֶׁהוּא קַבָּלַת עֹל מַלְכוּת שָׁמַיִם: שֶׁאֲנַחְנוּ יְהוּדִים - וְכוֹלְלִים שְׁמֵנוּ בְּשֵׁם הַשֵּׁם, וְהַשְּׁכִינָה הַקְּדוֹשָׁה, וְי"ב שְׁמוֹת שִׁבְטֵי יָהּ, כַּמּוּבָא בְּלִקּוּטֵי מוֹהֲרַ"ן , וְשָׁם יִחוּדָא עִלָּאָה וְתַתָּאָה - 'שְׁמַע' וּ'בָרוּךְ שֵׁם', כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ , וְסוֹגְרִים הָעֵינַיִם - לְהִתְבַּטֵּל לַתַּכְלִית בִּמְסִירוּת נֶפֶשׁ: "בְּכָל לְבָבְךָ, נַפְשְׁךָ, מְאֹדֶךָ" , בְּחִינַת "עוּלֵמְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינִין" וְקֻשְׁיוֹת - רַק אֱמוּנָה קְדוֹשָׁה וּטְהוֹרָה וּבִטּוּל דַּעְתּוֹ לְגַמְרֵי נֶגֶד ה' יִתְבָּרַךְ וְכוּ' .
Like the matter of hisbodidus [private personal prayer and meditation with G-d] — which is a great generality (and within it too there are many kinds of hisbodidus, etc.) — but it is only a branch of drawing close to the Tzadik. And all hisbodidus too requires that one merit to draw close to the Tzadik in truth.
## Segment 3
וּבֶאֱמֶת הַיִּחוּד גָּבֹהַּ מֵהַכֹּל, וְכַמּוּבָא בַּכַּוָּנוֹת שֶׁל תִּקּוּן קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה בְּעִנְיַן עֹנֶשׁ הַמִּצְווֹת, שֶׁבִּטּוּל 'מִצְוַת הַיִּחוּד' פּוֹגֵם בַּיּוּד שֶׁל שֵׁם הֲוָיָ"ה - וְעָנְשׁוֹ סְקִילָה וְכוּ', 'תְּפִלִּין' בְּהֵא רִאשׁוֹנָה - עָנְשׁוֹ שְׂרֵפָה וְכוּ', 'צִיצִית' בְּוָאו - עָנְשׁוֹ הֶרֶג וְכוּ', 'תְּפִלָּה' בְּהֵא אַחֲרוֹנָה - עָנְשׁוֹ חֶנֶק, עַיֵּן שָׁם.
Likewise, Chatzos [the midnight service of mourning] is a great generality, but it is only a branch of drawing close to the Tzadik. And the entire matter of Chatzos is to mourn the destruction of the Temple — and the essential matter is to mourn the concealment of the Head of the Household, as is brought.
## Segment 4
וּכְמוֹ־כֵן מוּבָא שֶׁלַּנִּזְהָרִים בַּיִּחוּד הוּא הַגַּן עֵדֶן הַיּוֹתֵר עֶלְיוֹן מֵהַכֹּל (וְאֶפְשָׁר שֶׁמִּפְּנֵי זֶה הַתְחָלַת תּוֹרָה שֶׁבְּעַל פֶּה - שֶׁהוּא הַמִּשְׁנָיוֹת, מַתְחִיל בְּמִצְוַת קְרִיאַת שְׁמַע, שֶׁהוּא רֹאשׁ וְרִאשׁוֹן לַכֹּל).
And so with all the other holy forms of service — they are only branches of drawing close to the Tzadik. For the closeness and bonding to the Tzadik is the generality of all generalities, and all forms of service and commandments and prayers, etc., need to be in bonding to the Tzadik — and only then will they have completeness. And after all this, they are in the aspect of the lesser luminary compared to the overwhelming power of closeness and bonding to the True Tzadik, who is the greater luminary — as mentioned above, and as in the analogy of the tefillin shel yad [hand phylactery] compared to the tefillin shel rosh [head phylactery], as is brought.
## Segment 5
כְּמוֹ־כֵן בְּעִנְיַן הִתְקָרְבוּת לְהַצַּדִּיק, שֶׁרֹאשׁ וְרִאשׁוֹן הוּא קַבָּלַת הָעֹל - דְּהַיְנוּ הִתְקָרְבוּת וְהִתְקַשְּׁרוּת אֵלָיו, וְהָאֱמוּנָה בּוֹ, וּלְהִקָּרֵא עַל שְׁמוֹ, וְאַחַר־כָּךְ קִיּוּם כָּל עֲבוֹדוֹתָיו וַעֲצוֹתָיו וְלִמּוּדָיו כַּנַּ"ל, וְכָאָמוּר לְעֵיל שֶׁעִקַּר הַדְּבֵקוּת לְהַצַּדִּיק וְהָאֱמוּנָה בּוֹ הוּא שֶׁיִּתְהַפֵּךְ עַל־יְדֵי־זֶה לְמַהוּתוֹ, וְכֵן מוּבָא : "הָעִקָּר וְהַיְסוֹד, שֶׁהַכֹּל תָּלוּי בּוֹ - לְקַשֵּׁר עַצְמוֹ לְהַצַּדִּיק שֶׁבַּדּוֹר, וּלְקַבֵּל דְּבָרָיו עַל כָּל אֲשֶׁר יֹאמַר כִּי הוּא זֶה - דָּבָר קָטֹן וְדָבָר גָּדוֹל, וְלִבְלִי לִנְטוֹת חַס וְשָׁלוֹם מִדְּבָרָיו יָמִין וּשְׂמֹאל וְכוּ', וּלְהַשְׁלִיךְ מֵאִתּוֹ כָּל הַחָכְמוֹת, וּלְסַלֵּק דַּעְתּוֹ כְּאִלּוּ אֵין לוֹ שׁוּם שֵׂכֶל בִּלְעֲדֵי אֲשֶׁר יְקַבֵּל מֵהַצַּדִּיק וְהָרַב שֶׁבַּדּוֹר", עַיֵּן שָׁם.
Therefore, all the forms of service are according to one's ability — a little or a lot — and truly one does not need literal mesirah nefesh [self-sacrifice] for each one, in the aspect of: "It is not upon you to complete the work," [Avos 2:16] etc., and: "Both the one who does much and the one who does little" [Menachos 110a] — but the matter of drawing close to the Tzadik, of being called by his name, and of being included within him — this requires literal self-sacrifice, so as not to allow oneself to be separated from him through those who obstruct and incite, etc. For one who separates from the Tzadik is like one who separates from life itself — as the disciples of Rashbi said about him, as brought in the holy Zohar. And all the more so, one should not be ashamed at all of one's closeness to the Tzadik — for it is the aspect of the tefillin shel rosh, about which it is said: "And all the peoples of the earth will see that the Name of G-d is proclaimed upon you." [Devarim 28:10]
## Segment 6
עַל־כָּל־פָּנִים, הַיּוֹצֵא מִדְּבָרֵינוּ, שֶׁהָעִקָּר שֶׁבְּכָל הָעִקָּרִים, וְהַנִּצָּחוֹן שֶׁבְּכָל הַנִּצְחוֹנוֹת, וְהַשְּׁלֵמוּת שֶׁבְּכָל הַשְּׁלֵמוּת - הוּא לְהִתְקָרֵב לְהַצַּדִּיק הָאֱמֶת, וּלְהִתְדַּבֵּק אֵלָיו וּלְהִתְקַשֵּׁר עִמּוֹ - שֶׁיִּהְיֶה מַמָּשׁ נִכְלָל בּוֹ, וְעַל־יְדֵי־זֶה יִּזְכֶּה לְמַה שֶּׁיִּזְכֶּה, שֶׁאֵין זְכוּת יוֹתֵר גָּדוֹל מִזֶּה. ה' יִתְבָּרַךְ יְזַכֵּנוּ לָזֶה, אָמֵן כֵּן יְהִי רָצוֹן:
And it is also brought in Sichos HaRan that the Tzadik is the "kotzo d'os dalet" [the crown of the letter Dalet in the word Echad] — and when one separates from him, heaven forbid, one severs the crown of the Dalet of "One" and it becomes, heaven forbid, el acher [another god], heaven preserve us. See there. And it is like Korach who disputed Moshe — and through this he uprooted himself from his root — all the way back to Yaakov Avinu, who requested that his honor not be mentioned in connection with that dispute, so as not to harm and damage the root, heaven forbid.
## Segment 7
הַהִתְקָרְבוּת לְהַצַּדִּיק הוּא הָעִקָּר לַכֹּל כַּנַּ"ל. וַאֲפִלּוּ אִם אָמֹר יֹאמַר לוֹ הַבַּעַל דָּבָר שֶׁעַל־יְדֵי־זֶה יֵשׁ לוֹ הֶפְסֵד בַּעֲבוֹדַת ה' וּבְהִתְקָרְבוּת אֲנָשִׁים - שֶׁיָּכוֹל לְהוֹעִיל לָהֶם הַרְבֵּה וּלְזַכּוֹת לְחַיָּבַיָּא שֶׁיִּשְׁמְעוּ לוֹ, וְיִדְמֶה לוֹ שֶׁעַל־יְדֵי שֵׁם הַצַּדִּיק יַזִּיק לוֹ בָּזֶה - שֶׁלֹּא יִהְיוּ דְּבָרָיו נִשְׁמָעִים וְנֶחְשָׁבִים וְכוּ', וְעוֹד טְעָנוֹת וּפִתּוּיִים כָּאֵלֶּה, אַף־עַל־פִּי־כֵן הַהִתְקָרְבוּת לְהַצַּדִּיק הוּא יוֹתֵר גָּבֹהַּ וְנִשְׂגָּב מֵהַכֹּל, וּכְמוֹ שֶׁאָמַרְנוּ לְמַעְלָה בְּעִנְיַן הָאֱמוּנָה וְיִחוּד הַשֵּׁם - שֶׁכָּל הָעוֹלָם כֻּלּוֹ אֵינוֹ כְּדַאי וְנֶחְשַׁב כְּנֶגֶד הַשֵּׁם 'יְהוּדִי' וְהָאֱמוּנָה בַּה', כְּמוֹ כֵן הוּא לְעִנְיַן שֵׁם הַצַּדִּיק - הַנִּכְלָל בְּשֵׁם הַשֵּׁם, וְהַהִתְקָרְבוּת אֵלָיו וְכוּ'.
And it is also brought in Likutay Moharan — the matter of drawing close to the Tzadik, the matter of emunah [faith], and the matter of Eretz Yisrael — which is also in the aspect of emunah and the comprehensive holiness — that one is transformed into the very essence of the Tzadik through drawing close. And therefore, just as holy emunah is the most essential matter above all the commandments — being the root of the entire Torah — as our Sages, of blessed memory, said: "Chavakuk came and established them all upon one: 'and the righteous shall live by his faith'" [Makkos 24a; Chavakuk 2:4] — in the aspect of: "All Your commandments are faith" [Tehillim 119:86] — and for this, literal mesirah nefesh in deed is required — for the name 'Jew' and for one's faith in G-d, so as not to exchange the holy faith, heaven forbid. And this is higher and greater than all the holy forms of service and all the commandments together — for even if one does whatever one does, if one denies one's name 'Jew,' heaven forbid, or denies the faith, heaven forbid, there is no substance to all of one's Torah and commandments and service. Only emunah and the name 'Jew' stand above and higher than everything. Only with emunah and the name 'Jew' does all of one's Torah and commandments and service have value — and without the name 'Jew' and emunah, there is no significance at all to any of one's service.
## Segment 8
וּכְמוֹ שֶׁמֵּבִיא בְּסֵפֶר עֵץ הַדַּעַת טוֹב לְמוֹרֵנוּ הָרַב חַיִּים וִיטַאל זַצַּ"ל , שֶׁעִנְיַן הַנִּסָּיוֹן שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם בְּמִצְוַת מִילָה, שֶׁכָּל כָּךְ קָשֶׁה הָיָה לְפָנָיו הַדָּבָר הַזֶּה, עַד שֶׁאָמַר לַה' יִתְבָּרַךְ שֶׁהוּא מַכְנִיס אוֹרְחִים וּמְקָרֵב כָּל הָעוֹלָם לַה' יִתְבָּרַךְ - שֶׁיֵּדְעוּ מִמֶּנּוּ וְיוֹדוּ לִשְׁמוֹ וְכוּ', וּכְשֶׁיִּמּוֹל אֲזַי כֻּלָּם יִפְרְשׁוּ מִמֶּנּוּ - וְלֹא יוּכַל לְקַיֵּם מִצְוַת הַכְנָסַת אוֹרְחִים וְחֶסֶד לְאַבְרָהָם, וְלֹא יוּכַל לְקָרֵב הָעוֹלָם לַה' יִתְבָּרַךְ. וְהֵשִׁיב לוֹ ה': "אֲנִי מוֹחֵל לְךָ הַכֹּל. כָּל הַכְנָסַת אוֹרְחִים וְחֶסֶד הָעוֹלָם וְהִתְקָרְבוּתָם אֵלַי - אֵינוֹ שָׁוֶה לְפָנַי כְּלוּם נֶגֶד הַמִּילָה, וַאֲנִי מוֹחֵל לְךָ כָּל הָעֲבוֹדוֹת הַקְּדוֹשׁוֹת הַנַּ"ל, וְרַק זֶה תַּעֲשֶׂה לִי" וְכוּ', עַיֵּן שָׁם.
So it is regarding the Tzadik and his name: the essential thing is that one draw close to the Tzadik and include oneself in the name of the Tzadik — to be called by his name. And through this, one is included in the name and the grace and the glory and the beauty of the Tzadik, all of one's desires and bad character traits are nullified, and one merits to be included in the Name of G-d — in the aspect of: "And they believed in G-d and in Moshe His servant." [Shemos 14:31]
## Segment 9
וּכְמוֹ כֵן גַּם־כֵּן לְעִנְיַן הַהִתְקָרְבוּת לְהַצַּדִּיק, אַף־עַל־פִּי שֶׁנִּדְמֶה לְךָ שֶׁאַתָּה יָכוֹל לְזַכּוֹת אֶת הָרַבִּים וְכוּ', זֶה אֵינוֹ כְּלוּם נֶגֶד הַהִתְקָרְבוּת לְהַצַּדִּיק הָאֱמֶת - שֶׁהוּא אוֹת בְּרִית מִילָה, כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ שֶׁהוּא אוֹת דְּצַדִּיק (מַאן דְּנָטִיר בְּרִית הוּא צַדִּיק) - שֶׁחוֹתְמִים אוֹתוֹ בְּחוֹתָמוֹ שֶׁל הַצַּדִּיק, וְעַל־יְדֵי־זֶה כָּל יִשְׂרָאֵל נִקְרָאִים צַדִּיקִים, אֲפִלּוּ הַפְּשׁוּטִים, עַל שֵׁם שֶׁהֵם נִמּוֹלִים, וְכַמּוּבָא בְּהַתּוֹרָה "צִוִּיתָ צֶדֶק" , וּבֶאֱמֶת בְּרִית מִילָה שָׁקוּל נֶגֶד כָּל הַתּוֹרָה וְהַמִּצְווֹת וְ"חֻקּוֹת שָׁמַיִם וָאָרֶץ" וְכוּ' , כְּמַאֲמַר חֲכָמֵינוּ זַ"ל .
Therefore, for the matter of drawing close to the Tzadik and being included in the name of the Tzadik, one must arm oneself with mesirah nefesh more than for all other forms of service. And it is upon this that the Baal Davar [Evil One] exerts himself most of all — both in length and breadth — to obstruct him, more than anything else. He will let him practice all kinds of holy service, and he will even incite him and say to him: "Here there is a Tzadik," and "here there is a Tzadik" (as brought in the tale of "The Rabbi and the Only Son") — and he will portray to him that here they pray with greater devotion, and here there is love between friends, etc. — all only so as to separate him and uproot him from the source of his vitality — from the True Tzadik. On the contrary — from this very thing a person should understand and say to him: "I forgive you everything — and I am not looking at or examining any holy service that you are showing me. And I want only this — the most essential of all essentials — the name of the Tzadik and closeness to him. And in any case, if I can also practice holy service — how good! And if not — in any case, I will not separate myself from the name of the Tzadik and from closeness to him" — as with the principle of emunah and the name of Judaism, etc., as mentioned above.
## Segment 10
וְכֵן עִנְיַן עֲקֵדַת יִצְחָק - שֶׁהוּא הַנִּסָּיוֹן הָעֲשִׂירִי, שֶׁבִּקֵּשׁ ה' יִתְבָּרַךְ מֵאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם: "אָנָּא רַחֵם וַעֲמֹד בַּנִּסָּיוֹן, שֶׁלֹּא יֹאמְרוּ שֶׁכָּל הַנִּסְיוֹנוֹת הָרִאשׁוֹנוֹת אֵינָם כְּלוּם". וּבַמֶּה הָיָה הַנִּסָּיוֹן כָּל כָּךְ גָּדוֹל, אֶלָּא מִפְּנֵי שֶׁהוּא הִכְרִיז תָּמִיד שֶׁה' יִתְבָּרַךְ אֵינוֹ רוֹצֶה בְּקָרְבָּנוֹת אָדָם (כְּמוֹ שֶׁנָּהֲגוּ הָעַמִּים לְהַקְרִיב לֶאֱלִילֵיהֶם) - וְרַק חֶסֶד צְדָקָה וּמִשְׁפָּט רְצוֹנוֹ, וְכָעֵת שֶׁהוּא בְעַצְמוֹ יִקַּח בֵּן יְחִידוֹ הַנּוֹלַד לִזְקוּנָיו וְיַקְרִיבוֹ לְעוֹלָה, מַה יֹּאמְרוּ הַבְּרִיּוֹת עַל זֶה, וּכְמוֹ שֶׁאָמַר אֵלָיו הַשָּׂטָן : "הֲנִסָּה דָבָר אֵלֶיךָ תִּלְאֶה וְכוּ', הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ" וְכוּ' , וְזֶה עִנְיַן חִלּוּל ה'. וְאָמַר לוֹ ה' יִתְבָּרַךְ שֶׁלֹּא יַבִּיט עַל שׁוּם דָּבָר, וְיַעֲמֹד בַּנִּסָּיוֹן - וְיֹאמְרוּ מַה שֶּׁיֹּאמְרוּ וִידַבְּרוּ מַה שֶּׁיְּדַבֵּרוּ, וַאֲפִלּוּ יִתְרַחֲקוּ כָּל הָעוֹלָם מִמֶּנּוּ - וְלֹא יִהְיֶה לוֹ פִּתְחוֹן פֶּה וּפָנִים לָהֶם, מִכָּל מָקוֹם יַעֲשֶׂה הַמְסִירוּת נֶפֶשׁ שֶׁלּוֹ בַּעֲקֵדַת בְּנוֹ, וּלְבַטֵּל כְּבוֹדוֹ לְגַמְרֵי נֶגֶד רְצוֹן ה' יִתְבָּרַךְ. וּכְמוֹ כֵן לְעִנְיַן הַהִתְקָרְבוּת לְרַבֵּנוּ זַ"ל וּלְהִקָּרֵא עַל שְׁמוֹ הַקָּדוֹשׁ.
And in truth one sees clearly in actual experience: on the contrary — when one merits to draw close to the True Tzadik, then one knows the difference, how much more one merits in the service of G-d, both in "turn from evil" — in repentance, contrition, crying out, prayer, Torah, commandments, and good deeds — and in "do good" — in all the limbs and in all the character traits and evil desires. And how very much more one loses, rather than if one were not close and bonded to the True Tzadik.
## Segment 11
וְרַבֵּנוּ זַ"ל בְּעַצְמוֹ אָמַר שֶׁאַחַר שֶׁעוֹבְרִים כָּל הַנִּסְיוֹנוֹת מַעֲמִידִים הַנִּסָּיוֹן הָעֲשִׂירִי (עֲקֵדַת יִצְחָק, רֹאשׁ הַשָּׁנָה שֶׁל רַבֵּנוּ זַ"ל: בְּרִית אַבְרָהָם וַעֲקֵדַת יִצְחָק) - שֶׁלֹּא יַחְלְקוּ עָלָיו, שֶׁהוּא הַנִּסָּיוֹן הָעֲשִׂירִי, וְצָרִיךְ לַעֲמֹד בְּזֶה הַנִּסָּיוֹן וְלִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכַת דָּמִים מִקְּרוֹבָיו וְאָבִיו וְאִמּוֹ וְכָל הָעוֹלָם וְכוּ' - אֲשֶׁר נִרְאָה לִכְאוֹרָה כְּחִלּוּל ה': שֶׁאֵינוֹ שׁוֹמֵעַ לַאֲבוֹתָיו וְרַבּוֹתָיו הַקּוֹדְמִים וְכוּ', וְהַכֹּל צָרִיךְ לְשַׁבֵּר וְלַעֲמֹד בַּנִּסָּיוֹן (בִּבְחִינַת עֲקֵדַת יִצְחָק), וְלִסְבֹּל וְלֶאֱחֹז עַצְמוֹ בְּשֵׁם הַצַּדִּיק וּלְהִתְקָרֵב אֵלָיו - שֶׁזֶּה גָּבֹהַּ וְגָדוֹל מֵהַכֹּל כַּנַּ"ל, וּכְמַאֲמַר רַבֵּנוּ זַ"ל שֶׁאִי אֶפְשָׁר לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת כִּי אִם כְּשֶׁמִּתְקָרְבִים לַצַּדִּיק הָאֱמֶת וְכוּ'. קֹדֶם שֶׁנִּמְצָא הַצַּדִּיק וְכוּ', אֲבָל אַחַר שֶׁכְּבָר הַצַּדִּיק בָּעוֹלָם אִי אֶפְשָׁר לִהְיוֹת יְהוּדִי כְּשֶׁאֵין מִתְקָרְבִים אֵלָיו וְכוּ'.
As brought in Chayyay Moharan regarding the Rosh HaShana of our Rebbe, of blessed memory: one person was complaining before him that it was better for him to be with him at another time, not on Rosh HaShana — because it was difficult for him to pray then [due to the great multitude and crowding of people, etc.]. And our Rebbe, of blessed memory, said to him: "Ya davvenen, nisht davvenen" [Whether one prays or does not pray] — the essential thing is to be with him on Rosh HaShana. And Moharan'as, of blessed memory, brings that in truth this is only imagination and the counsel of the evil inclination — on the contrary, one sees in actual experience that one prays better then, etc. See there. And so it is regarding the aforementioned matter of drawing close to our Rebbe, of blessed memory.
## Segment 12
וּמוּבָא בְּלִקּוּטֵי מוֹהֲרַ"ן : "כְּשֶׁאִישׁ הַיִּשְׂרְאֵלִי צָרִיךְ לַעֲשׂוֹת דָּבָר הַצָּרִיךְ לוֹ לְיַהֲדוּתוֹ, וּבִפְרָט כְּשֶׁצָּרִיךְ לוֹ לַעֲשׂוֹת דָּבָר גָּדוֹל הַצָּרִיךְ לְיַהֲדוּתוֹ - שֶׁכָּל יַהֲדוּתוֹ תָּלוּי בָּזֶה, כְּגוֹן לִנְסֹעַ לְצַדִּיק אֲמִתִּי, אֲזַי מַזְמִינִים לוֹ מְנִיעָה וְכוּ' בִּשְׁבִיל הַחֵשֶׁק וְכוּ'. כִּי יֵשׁ צַדִּיקִים הַרְבֵּה, אֲבָל יֵשׁ בְּחִינַת נְקֻדַּת הָאֱמֶת שֶׁבֵּין הַצַּדִּיקִים, שֶׁכְּשֶׁרוֹצִים לְהִתְקָרֵב אֵלָיו, שֶׁבָּזֶה תָּלוּי הַכֹּל, אֲזַי יֵשׁ לְהָאָדָם מְנִיעוֹת גְּדוֹלוֹת רַבּוֹת מְאֹד, וּמִזֶּה בְעַצְמוֹ יָבִין הָאָדָם גֹּדֶל מַעֲלַת הַנֶּחְשָׁק וְכוּ'. וְזֶה בְּחִינַת תִּשְׁעָה נְקּוּדִין - שֶׁהֵם מִקָּמַץ עַד שׁוּרוּק וְכוּ', עַד שֶׁיֵּשׁ נֶחְשָׁק שֶׁהוּא בְּחִינַת 'קָמַץ' - קָמִיץ וּסָתִים מְאֹד, וְכוּ'. וְעַיֵּן לְעֵיל שֶׁהִתְקָרְבוּת לְרַבֵּנוּ זַ"ל הוּא הַנִּסָּיוֹן הָעֲשִׂירִי (עֲקֵדַת יִצְחָק) - שֶׁהוּא לְמַעְלָה מִכָּל הַתִּשְׁעָה נְקּוּדִין, אֲפִלּוּ קָמַץ, מְסִירוּת נֶפֶשׁ מַמָּשׁ.
And it is also brought in Shivchay HaRan regarding the breaking of desires and character traits of our Rebbe, of blessed memory, in the days of his youth: the Baal Davar wished to grant him everything — only that he [our Rebbe] should grant him one thing. And our Rebbe, of blessed memory, insisted and said to him that he himself would now grant him everything — and let the Baal Davar grant him one essential thing. And so it is regarding closeness to the Tzadik — for the Baal Davar, everything is worthwhile — as long as he separates and disconnects a person from the Tzadik and from his holy name. Therefore each person must understand the opposite: that in one's mind one must be prepared to give up even everything — as long as one merits to draw close to the Tzadik and to be called by his name (and automatically one will certainly also merit all the holy forms of service). As our Sages, of blessed memory, said, and as brought also in the Sefer HaMidos: "When there are two commandments, one should do the commandment that involves forcing down the evil inclination."
## Segment 13
הַכְּלָל, שֶׁאִי אֶפְשָׁר לְסַפֵּר וּלְדַבֵּר וּלְהַעֲרִיךְ כְּלָל גֹּדֶל עִנְיַן הִתְקָרְבוּת וְהַדְּבֵקוּת וְהַהִתְקַשְּׁרוּת לְהַצַּדִּיק הָאֱמֶת - שֶׁעוֹלֶה עַל הַכֹּל, וּכְמוֹ שֶׁהָיָה אוֹמֵר מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם בֶּן רַבִּי נַחְמָן זַ"ל: "אֲנִי נַנָּס עַל גַּבֵּי עֲנָק" (מִצַּד עַצְמִי אֲנִי קָטָן, אֲבָל מִצַּד הָעֲנָק אֲנִי גָּבֹהַּ מִכֻּלָּם). וְעַל כֵּן צָרִיךְ הָאָדָם לְהָבִין שֶׁכָּל יַהֲדוּתוֹ וּשְׁלֵמוּתוֹ וּרְפוּאַת נַפְשׁוֹ וְהַצְלָחָתוֹ תָּלוּי רַק בָּזֶה - בְּהִתְקָרְבוּתוֹ לְהַצַּדִּיק הָאֱמֶת, וְיִכְסֹף וְיִשְׁתּוֹקֵק לָזֶה, וְכָל עִקַּר מַעְיָנוֹ וְהִשְׁתַּדְּלוּתוֹ יִהְיֶה רַק שֶׁיִּזְכֶּה לָזֶה, וִישַׂמַּח אֶת עַצְמוֹ בָּזֶה. ה' יִתְבָּרַךְ יְזַכֵּנוּ לָזֶה בֶּאֱמֶת, אָמֵן כֵּן יְהִי רָצוֹן.
And because the Baal Davar exerts himself upon this matter at great length and breadth to distance a person from the True Tzadik, Moharan'as, of blessed memory, was astounded and said about himself: "Uva, avayse bord un nokh a Breslever Chassid" [A white beard — and still a Breslever Chassid!] And enough for the wise.
## Segment 14
וּמֵהָרָאוּי הָיָה לְהַדְפִּיס סֵפֶר בְּשֵׁם "צַדִּיק" שֶׁיִּהְיֶה מְפֹרָשׁ וּמְלֻקָּט בּוֹ כָּל גְּדֻלַּת עִנְיַן הִתְקָרְבוּת לְהַצַּדִּיק מִכָּל הַסְּפָרִים, וּבִפְרָט מִסִּפְרֵי רַבֵּנוּ זַ"ל, וְכָל הַפְּרָטִים שֶׁיֵּשׁ בְּעִנְיַן הַהִתְקָרְבוּת, וְכָל הָעִנְיָנִים שֶׁיֵּשׁ בָּזֶה - הַכֹּל כַּאֲשֶׁר לַכֹּל:
This is the most pivotal chapter, articulating the supreme ranking of the Tzadik bond over all other forms of service:
# Chapter 5 — Head and First
URL: https://ajew.org/reader-plain/kuntrass-hiskashrus/1/6/
# Chapter 5 — Head and First
פֶּרֶק ה — רֹאשׁ וְרִאשׁוֹן
Source: https://ajew.org/reader/kuntrass-hiskashrus/1/6
## Segment 1
חָזָק חָזָק וְנִתְחַזַּק:
Therefore, it is worthwhile and fitting to make a simple discourse about all the matters of Jewish life — about every topic and every topic, about every commandment and every commandment, about every character trait in itself — proclaiming the magnitude and the inner substance of each such matter.
## Segment 5
זְכוּת רַבֵּנוּ הַקָּדוֹשׁ יָגֵן עָלֵינוּ זְכוּת נַ נַחְ נַחְמָ נַחְמָן מֵאוּמָן.
As the Mishnah states: why does Shema precede V'haya Im Shamoa? So that one first accepts upon oneself the yoke of the Kingdom of Heaven [in Shema and V'ahavta], and afterward one accepts upon oneself the yoke of the commandments of V'haya Im Shamoa — the commandment of Torah study which equals all the commandments — which applies by day and by night. And afterward, the portion of Vayomer — the commandment of tzitzis, which likewise equals all the commandments, and "you shall not stray," etc. — which equals all the negative commandments. And yet Shema comes first — it is the acceptance of the yoke of the Kingdom of Heaven: that we are Jews — and we include our name within the Name of G-d, and the holy Shechinah, and the twelve names of the Tribes of G-d — as brought in Likutay Moharan. And there is the higher and lower yichud [unity] — Shema and Baruch Shem — as brought in the holy Zohar. And one closes one's eyes — to become completely nullified with mesirah nefesh: "with all your heart, your soul, your might" — in the aspect of "the beautiful maiden who has no eyes" [Zohar] — only pure and holy emunah and complete nullification of one's mind before G-d, blessed be He, etc.
Likewise, regarding the matter of drawing close to the Tzadik: the head and first is the acceptance of the yoke — that is, drawing close and bonding to him, and emunah in him, and being called by his name. And afterward, the fulfillment of all his forms of service and counsels and learning — as mentioned above. And as said earlier, the essential cleaving to the Tzadik and emunah in him is that through this one is transformed into his very essence. And it is brought:
In any case, what emerges from our words is that the most essential of all essentials, the victory of all victories, the completeness of all completeness — is to draw close to the True Tzadik, to cleave to him and to bond with him — so that one is literally included within him. And through this one will merit what one merits, for there is no privilege greater than this. May G-d, blessed be He, grant us to merit this. Amen, so may it be His will.
This chapter draws the parallel to Krias Shema — the acceptance of the yoke of Heaven is the prerequisite for all the commandments. Similarly:
## Segment 6
וְעַל כָּל אֶחָד מִיִּשְׂרָאֵל, תָּם וְנִשְׁלָם שֶׁבַח לָאֵל בּוֹרֵא עוֹלָם.
And in truth, the yichud stands highest of all. As brought in the kavanos [mystical intentions] of the Tikkun Krias Shema before sleep — regarding the punishment for the commandments: the negation of the "commandment of the yichud" damages the Yud of the Name of G-d — and its punishment is stoning, etc.; tefillin [corresponding to] the first Heh — punishment is burning; tzitzis [corresponding to] the Vav — punishment is the sword; tefillah [corresponding to] the final Heh — punishment is strangulation. See there. And it is likewise brought that for those who are careful in the yichud, it is the highest Gan Eden of all. (And it is perhaps for this reason that the beginning of the Oral Torah — the Mishnayos — starts with the commandment of Krias Shema, which is the head and first of all.)
The drawing close and bonding to the Tzadik is the generality of all generalities, and the beginning of all beginnings. Just as holy faith in G-d, blessed be He, and the fulfillment of His commandments — the very first thing is the acceptance of the yoke of the Kingdom of Heaven, as brought in the holy Zohar: that first one accepts the yoke — as a sign that one is a servant — and afterward the commandments are given to him.
# Chapter 6 — The Tenth Trial
URL: https://ajew.org/reader-plain/kuntrass-hiskashrus/1/7/
# Chapter 6 — The Tenth Trial
פֶּרֶק ו — הַנִּסָּיוֹן הָעֲשִׂירִי
Source: https://ajew.org/reader/kuntrass-hiskashrus/1/7
## Segment 1
Drawing close to the Tzadik is the essential matter for everything, as mentioned above. And even if the Baal Davar should say to him that through this he has a loss in the service of G-d and in drawing people close to him — that he could help many people and merit sinners who would listen to him — and he imagines that through the Tzadik's name this would harm him, that his words would not be heeded and considered, etc., and more arguments and enticements such as these — nevertheless, drawing close to the Tzadik stands higher and more exalted than everything, as we said above regarding emunah and the unity of the Name — that the whole world together is not worth anything compared to the name 'Jew' and to faith in G-d. So it is regarding the name of the Tzadik — who is included in the Name of G-d — and closeness to him, etc.
## Segment 2
As is brought in Sefer Etz HaDaas Tov by our teacher Rav Chaim Vital, of blessed and holy memory — regarding the matter of the trial of our father Avraham, peace be upon him, in the commandment of milah [circumcision]: the matter was so difficult before him that he said to G-d, blessed be He, that he receives guests and brings the entire world close to G-d, blessed be He — so that they would know of Him and thank His Name, etc. — but when he circumcises himself, all of them will distance themselves from him and he will no longer be able to fulfill the commandment of hospitality and chesed l'Avraham [kindness associated with Avraham], nor will he be able to bring the world close to G-d, blessed be He.
## Segment 3
And G-d replied to him: "I forgive you everything. All the hospitality and kindness in the world and the closeness of others to Me — is worth nothing before Me compared to the milah. And I forgive you all the aforementioned holy forms of service — and only this do for Me," etc. See there.
## Segment 4
And likewise regarding the matter of drawing close to the Tzadik — even if it seems to you that you can merit the many, etc., that is nothing compared to drawing close to the True Tzadik. For the True Tzadik is the sign of the covenant of circumcision — as brought in the holy Zohar: he is the sign of the Tzadik ["maan d'natir bris hu tzadik" — one who guards the covenant is called Tzadik] — with whose seal one is sealed. And through this all Israel are called Tzadikim — even the simple ones — by virtue of being circumcised. As brought in the Torah "You commanded righteousness" [Tehillim 119:138]. And in truth, bris milah is equal in weight to the entire Torah and commandments and "the statutes of heaven and earth," etc., as our Sages, of blessed memory, stated.
## Segment 5
And likewise the matter of the Akeidah [Binding of Yitzchak] — which is the tenth trial — about which G-d, blessed be He, requested of our father Avraham, peace be upon him: "Please have mercy and stand in the trial, so that they will not say that all the previous trials are nothing." And what made the trial so great? — Only because he had always proclaimed that G-d, blessed be He, does not desire human sacrifice (as the nations practiced by sacrificing to their idols) — only kindness, charity, and justice is His desire. And now, that he himself would take his only son born to him in his old age and offer him as a burnt offering — what would people say about this? As the Satan said to him: "Has a word been tried upon you, and you found it wearisome?… Is not your fear, your folly?" [Iyov 4:2,6 — as applied by Chazal to the Satan's argument at the Akeidah] — and this is the matter of desecration of G-d's Name.
## Segment 6
And G-d, blessed be He, told him not to look at anything — to stand in the trial, and let them say what they say and speak what they speak. Even if the entire world would distance itself from him — and he would have no opening and countenance before them — nevertheless he should perform his mesirah nefesh in the binding of his son, and nullify his honor entirely before the will of G-d, blessed be He. And likewise regarding the matter of drawing close to our Rebbe, of blessed memory, and of being called by his holy name.
## Segment 7
And our Rebbe, of blessed memory, himself said that after passing through all the trials, they set before one the tenth trial — the Akeidah of Yitzchak, the Rosh HaShana of our Rebbe: the covenant of Avraham and the Akeidah of Yitzchak — namely, that one should not dispute him. This is the tenth trial, and one must stand in this trial and endure humiliations and the "shedding of blood" from one's relatives and one's father and one's mother and the whole world — which appears superficially as if it were a desecration of G-d's Name: that one is not listening to one's fathers and previous teachers, etc. All of this one must break through and stand in the trial [in the aspect of the Akeidah of Yitzchak] — to endure, and to hold firmly to the Tzadik's name and draw close to him, which stands higher and greater than everything, as mentioned above.
## Segment 8
As our Rebbe, of blessed memory, stated: it is impossible to be a truly upright person except when one draws close to the True Tzadik. Before the Tzadik is found in the world, etc. — but after the Tzadik is already in the world, it is impossible to be a Jew if one does not draw close to him.
## Segment 9
The rule is that it is impossible to describe, speak about, or assess at all the greatness of the matter of drawing close, cleaving, and bonding to the True Tzadik — which stands above everything. As our teacher and guide, Rav Avraham ben Rav Nachman, of blessed memory, used to say: "I am a dwarf standing on a giant's shoulders" — on my own I am small, but by virtue of the giant I am taller than all. Therefore each person must understand that all of his Judaism and his completeness and the healing of his soul and his success depend only upon this — his closeness to the True Tzadik. And let him yearn and long for this, and let his essential focus and striving be only to merit this, and let him gladden himself with it. May G-d, blessed be He, grant us to merit this in truth. Amen, so may it be His will.
## Segment 10
And it would be fitting to print a book by the name "Tzadik" in which would be clearly compiled all the greatness of the matter of closeness to the Tzadik from all the books — and particularly from the books of our Rebbe, of blessed memory — along with all the particulars of the matter of drawing close, and all the topics contained therein — the whole of it, all in all.
## Segment 11
The final chapter identifies the supreme challenge — and supreme merit — of the Tzadik-bond as the "Tenth Trial," parallel to Avraham's Akeidah: