צַדִּיק

The true Tzaddik of the generation is in the dimension of Moshe-Mashiach — he is in the dimension of the great luminary, and he causes to shine and illuminates the prayer — which is in the dimension of the small luminary.

Those people who come to the sage of the generation — and the sage gathers their souls, which are their desires [retzonos], and elevates them in the dimension of ibbur [gestation] and renews them for good, and afterward returns and descends with the souls to this world and draws down with them the revelation of the Torah — these souls are in the dimension of the chayos [living creatures] of the Merkavah [Divine Chariot]; and their bodies are in the dimension of the ofanim [wheels]; and the soul of the sage himself and his holy da'as are in the dimension of the Throne and the One sitting upon the Throne. And likewise in the dimension of the Torah he draws down, there is also the dimension of the chayos and ofanim and the Throne and the One sitting upon the Throne.

The primary illumination of His glory, blessed be He, in the world — is only through the tzaddikim who vindicate the many [matzdikei ha'rabbim] and strive to draw the distant close and return them in teshuvah — for this is the primary glory of Hashem Yisborach. And this is the dimension of the eulogy [hesped] that must be delivered over the departure of the tzaddikim, may the Merciful One protect us.

Every Tzaddik has a great portion in the holy Torah — and when the Tzaddik departs, may the Merciful One protect us, he departs together with all his portion in the holy Torah; and therefore it is then difficult also for other tzaddikim to say Torah.

The Tzaddik always seeks and searches to reveal the wills of Hashem Yisborach — meaning the will Hashem Yisborach had in creation in general, and the wills He had in the particulars of creation and in their finest details. For every creature differs from another in form, power, nature, and conduct; and in the finest particulars there are also many differences within each creature itself, between one limb and another, and so on — and in all creatures: inanimate, vegetable, animal, and speaking — in all of them there are countless differences between each and its fellow, and likewise within each one itself in its finest details. And all of this is only because of the will of the Creator, blessed be He, Who willed that this should be so and that should be so. And the Tzaddik always searches after these wills — and attains and finds them through the glory that he finds in Israel in general, in particular, and in the finest particulars. For the entire world was created only because Hashem Yisborach foresaw the glory and delight He would receive from Israel; and the general creation was for the glory He would receive from all of Israel in general; and the particular creation was for the glory He would receive in particular from each individual Israelite; and the differences in the finest particulars of all creatures were according to the glory He would receive from each Israelite in their finest particulars, from each good movement within him. And the Tzaddik always searches and seeks and finds the glory within Israel in general, in particular, and in the finest particulars — and through this he knows and attains all the wills of Hashem Yisborach that He had in all of creation in general, in particular, and in the finest particulars. And through the Tzaddik revealing the glory that Hashem Yisborach is glorified with Israel — through which all the wills of creation are revealed — through this awe and love are revealed.

When the tzaddikim wish to hear some word from Hashem Yisborach — they first make the word and build it through their good deeds; and afterward they merit to hear words from Hashem Yisborach. And this is the dimension of "doers of His word, to hear the voice of His word" [Psalms 103:20] — for they first make the word, and afterward they hear that very word from Hashem Yisborach, for in that word Hashem Yisborach speaks with them. And when the Tzaddik hears the word of Torah from the mouth of Hashem Yisborach — the word has completeness, for the completeness of speech depends upon awe, and awe depends upon the ears [udnin]. Therefore one who hears Torah words from the mouth of the Tzaddik himself — who merited to hear the words from the mouth of Hashem Yisborach — thereby the hearer receives the holy tongue in completeness, meaning with awe. And this is the dimension of "Hashem — I heard Your report and I was awed" [Habakkuk 3:2].

There are tzaddikim who are in the dimension of limudei Hashem [those who teach Hashem, as it were] — meaning they, as it were, teach Hashem and give Him counsel. And when Hashem Yisborach decrees a decree of judgment in the world and the judgment must be by Torah law — because they are, as it were, the teachers of Hashem, Hashem Yisborach consults with them and reveals to them the Torah law decreed upon the generation. And they conceal and seal this Torah law — so that the external forces should not suckle from it and a cruel judgment should not be made from it. And when the Torah law is revealed to them, they go and rebuke the generation in order to return them to the right path — to sweeten the judgment. And even during rebuke they take care also to seal and conceal so that the external forces should not suckle from it. And on account of this they are in the dimension of a seal [chotam]. And these limudei Hashem increase peace in the world — for they go to reconcile and make peace between Israel and their Father in Heaven.

The primary selfhood [atzmiyas] of a person — what is called at the person's level "I" — is the soul, which is the permanent, enduring essence. And the soul of every person always sees and attains very lofty things — but because of the boldness [azus] of the body in its lusts, the soul, which is the person's essence, is far from his flesh and body, and cannot draw near and approach the body to illuminate it and inform it of its attainments — which would also be a great benefit for the soul, as is explained in the inner text. And likewise in the collective dimension of human beings, there is the dimension of essence and flesh — the Tzaddik of the generation, the true sage, who is in the dimension of soul to the people who are below him, is therefore in the dimension of essence and they are relative to him in the dimension of flesh. And because of the boldness of the Sitra Achra in the individual and collective, the true sage is distant from them and cannot illuminate them to inform them of his wondrous attainments. And through holy voices — whether a voice of sighing, a voice of crying out, etc. — all of which are the dimension of holy boldness [see the chapter on Boldness, §2] — through this the boldness of the Sitra Achra is broken, which is the boldness of the body. And then the soul, which is the dimension of the person's essence, draws near and cleaves to the body, which is the dimension of flesh, and illuminates it — and this is the dimension of "from the voice of my sighing my bone has cleaved to my flesh" [Psalms 102:6]. And likewise when the people cleave to the true sage as flesh cleaves to the bone of a person, they hear the voice of sighing — meaning the voice of the sage — and it breaks their body; and through this he can draw near them and inform them of his attainments. But sometimes the body is so far from the soul that it is not in the dimension of flesh to the essence — and then even when the sage sighs and cries out, etc., the person only hears an echo, and does not merit to have the boldness of his body broken through this. And likewise if the people are not attached to the sage as flesh is to the essence, they also hear only an echo of the sage's voice and their boldness is not broken and nullified through this. Therefore this requires the dimension of service [shimush] — meaning through the body serving the soul through practical commandments, the body becomes in the dimension of flesh to the soul which is the essence; and likewise through serving the sage one becomes in the dimension of flesh to the sage; and then one merits to hear the holy voice, through which the boldness of the Sitra Achra is nullified, and through this one merits to come to the completeness of faith — which is the totality of the holiness received from the truly true tzaddikim of the generation.

There is Torah that is hidden and concealed — and likewise there are hidden tzaddikim, for the world is not worthy to make use of their light. And one who forces his heart and binds it to his mind — meaning whose heart is in his power, who bends his inclination — merits, according to his dimension, to see the hidden light: meaning to attain the light of the hidden Torah and the hidden tzaddikim.

The Tzaddik who serves Hashem with great attachment and great intellect — when he falls to some lower level, even though the level he is now on is itself a great level relative to other tzaddikim — even so, since relative to his own stature it is a fall, he is ashamed of this level as if he had committed some sin, and does teshuvah over it as if he had sinned; and through this comes to him great shame — which is the dimension of the light of the tefillin — and his intellect and mochin are further sharpened, and new knowledge and awareness are added to him in the attainments of His Divinity, blessed be He.

The Tzaddik whose heart is open in wisdom — in the dimension of "and my heart is hollow within me" [Psalms 109:22] — through this he can renew ma'aseh bereishis [the work of creation] and perform miracles and wonders in the world; for the heart of such a Tzaddik is literally in the dimension of the creation of the world.

Through lashon hara the holy da'as departs, and the imaginative faculty [koach ha'medameh] — which is the dimension of all animal lusts and loves — is strengthened. And the remedy for this is through the true Tzaddik who merited to the holy spirit [Ruach HaKodesh] — the spirit of prophecy.

Sometimes there is one Tzaddik who in open view [b'isgalya] has no dominion at all — and even so in concealment and great hiddenness [b'iskasya] he rules over the entire generation, and even over all the tzaddikim of the generation — for all their souls are under his dominion and kingship, and all are subdued and bowed before him; only that it is in great hiddenness.

The truly true tzaddikim — through their holy sigh — merit to heal and revive the pulse that beats within them; and through this they purify their hands so that there is no hold upon them of the filth of the serpent — which is the dimension of sadness of spirit, the dimension of the grief of the hands [itzavon yadayim]. And then the hands are lifted to the heavens until they themselves are in the dimension of heaven [see the inner text] — and through this the tzaddikim merit to receive words from heaven. And regarding all the words received from there — one should not disparage the one who receives them even if the halachah does not accord with him, since he received them from heaven; and the fact that the halachah does not accord with him is the dimension of the ways of Hashem which cannot be attained — for this is the dimension of "a righteous one for whom it is good, a righteous one for whom it is bad; a wicked one for whom it is good, a wicked one for whom it is bad" [Talmud Bavli, Berachos 7a]: "a righteous one for whom it is good" is the dimension of the Tzaddik whose halachah is followed; "a righteous one for whom it is bad" is the dimension of the Tzaddik whose halachah is not followed; "a wicked one for whom it is good" is the dimension of the wicked one close to the Tzaddik whose halachah is followed; "a wicked one for whom it is bad" is the dimension of the wicked one close to the Tzaddik whose halachah is not followed. And therefore when words are received from heaven, one should not disparage the one who receives them even if the halachah does not accord with him — for this is the dimension of dispute for the sake of Heaven — specifically for the sake of Heaven; and therefore in truth "both these and those are words of the living G-d" [Talmud Bavli, Eiruvin 13b], as our Rabbis said. And the fact that the halachah does not accord with him is truly the wonders of the Perfect of Knowledge which we cannot understand and attain.

When one lacks faith in the sages [emunah chachamim] — this is the dimension of the departure of the sages; for even though they are still physically alive, since one does not believe in them, there is no greater departure of the sages than this. And the primary completeness of faith in the sages is to believe in them that they do not depart at all — for their merit and the light of their Torah and righteousness live and endure forever; as our Rabbis said, the righteous even in their death are called living.

Sometimes the Tzaddik accepts suffering upon himself for the sake of the world — and this is like an exchange he makes with Hashem Yisborach: this particular flow and Providence he does not wish for, and accepts suffering upon himself instead; for he chooses a spiritual flow and Providence. And that flow which departed is dispersed among the world.

When the truly true tzaddikim divide from one another and each draws himself to a different side — through this there is formed between them the dimension of the chalal ha'panuy [vacant space], which is the dimension of the contraction of light to the sides; and within this vacant space the worlds were created through speech. Similarly, all the things each one speaks — everything is only for the sake of the creation of worlds and the attributes that are formed and come into being through them within the vacant space between them. For the tzaddikim create everything through their words — as our Rabbis said: "What have I done? Heaven and earth — through my speech! So too shall you be" [Talmud Bavli, Sanhedrin 65b]. And even through the casual conversation [siach chullin] of the tzaddikim — and even from these words that seem to the world as if one is speaking about another and disputing with him — even from this some formation of creation comes into being. But one must take care not to speak more than is necessary for the creation of the world — lest it be in the dimension of the excess of light through which the breaking of the vessels came, through which the formation of the klippos came, may the Merciful One protect us.

Just as it is forbidden for a person to examine and contemplate at all the wisdoms and confusions that come from the dimension of the chalal ha'panuy — for through this one can come to outright heresy, may the Merciful One protect us, and regarding this it is said "all who enter her do not return, etc." [Proverbs 2:19] [see the chapter on Philosophical Investigations, etc., §9] — so too, one who wishes to examine and understand with his own intellect the matter of the dispute that sometimes exists between great truly true tzaddikim — can through this come to heresy, Heaven forbid; for this dispute is also a secret of the dimension of the chalal ha'panuy, as above. Therefore one must strengthen oneself only through faith — to believe that both these and those are words of the living G-d — only that we cannot understand this.

The disciples are from the same root as the Tzaddik who is their teacher — and they depend upon him like branches on a tree, the tree drawing its life-force from its root and the branches drawing life-force through the tree. And there are many dimensions in this — for some disciples are in the dimension of branches, some in the dimension of leaves, and so on for the other dimensions.

The mochin [consciousness] of the Tzaddik are in the dimension of tefillin; and when the Tzaddik sometimes lowers himself to small and humble things in order that the world should be able to receive from him — this is for the Tzaddik in the dimension of the excess of the mochin [mosarei mochin]; and this is in the dimension of the straps [retzu'os] of the tefillin.

There is one true Tzaddik who is the foundation of the world — as it is written "and the Righteous One is the foundation of the world" [Proverbs 10:25] — and this Tzaddik is unique in the world, for he is the foundation of the world from which all things flow. And even all the tzaddikim are only branches from him, each according to his dimension: some in the dimension of a branch from him, and some in the dimension of a branch from the branch. And this one unique Tzaddik in the world is humble and lowly and makes himself like dust — and through this he has the drawing force [koach ha'moshech] to draw all things to himself. And this Tzaddik draws all the Divine flows to the world. He is also in the dimension of the Mishkan [Tabernacle] — for he has the force to draw Divinity to wherever he is. And all the honor that every person in the world has — from the smallest to the greatest — all receive it only from this Tzaddik, for all honor and greatness belongs only to him and all receive from him. And likewise the renewal of honor — for each time the honor is renewed when this appointed one comes to a different appointment and the headship and honor are renewed — all of this is through this Tzaddik, according to his erecting of the Mishkan each time, from which all honor derives.

There is the dimension of "my soul thirsts" [Psalms 63:2] — like one who is very thirsty who drinks even bad water. Similarly in the service of the Creator, blessed be He, there are people who are always in the dimension of thirst — and they study and serve Hashem Yisborach always; and they are always in the dimension of thirst, for their soul always yearns for the service of Hashem. But this is without time and intellect — for sometimes the setting aside of Torah study is itself its fulfillment, as it is written "a time to do for Hashem — they have violated Your Torah" [Psalms 119:126]. And the primary thirst comes because they are in the dimension of mochin d'katnus [contracted consciousness] and do not merit the dimension of the renewal of mochin; and they are in the dimension of the blind [sumim] in the service of Hashem — and the blind person has no satiation, as our Rabbis said — and therefore they cannot satisfy their soul and slake their thirst in the service of Hashem. And this is the virtue of drawing close and cleaving to the tzaddikim — for through this one merits that the service should be in the dimension of seeing and intellect, which is then in the dimension of limit and time as befitting, and not in the dimension of thirst.

In every true Tzaddik there is a revelation of Mashiach — and even if there is no revelation of Mashiach in him, there is in him the measure of Mashiach which is the dimension of Moshe: meaning he is very humble, etc., and knows his own lowliness in truth, and the importance and greatness of Israel — to the point that he gives over his soul and his vitality for Israel. And all this he merited through having done such complete teshuvah that the evil is entirely repelled and he becomes entirely good — and this is also the dimension of Moshe-Mashiach.

Sometimes through a righteous person walking back and forth within his house — he can quench the fire which is the dimension of judgments; and can revive the dead so that they will be alive.

A person — if he transgresses, Heaven forbid — does not see how far the blemish reaches. But the Tzaddik sees how far the blemish of each person reaches — for the Tzaddik has, as it were, the eyes of Hashem: in the dimension of "the eyes of Hashem are to the righteous" [Psalms 34:16] and "the eyes of Hashem roam throughout the earth" [II Chronicles 16:9]. And sometimes when the Tzaddik wishes to punish someone — he sets his eyes upon him, meaning he sees him through the eyes of the tzaddikim; and through this the person sees what he has blemished; and there is no greater punishment than this: when a person sees with his own eyes what he has blemished.

There is a Tzaddik who has attained great light in the holy Torah — and his deeds are also commensurate with the light of his attainment of the Torah; and then his righteousness and his Torah both settle in calm and rest, and therefore his mind is agreeable with people. And there is a Tzaddik whose attained light of Torah is much greater than his deeds — and then oraisa kamartach bei [the Torah scorches him, Aramaic: Talmud Bavli, Bava Metzia 84a] — and it is impossible for his mind to be agreeable with people and mingled with the multitude as the first Tzaddik above.

Every Tzaddik of the generation is in the dimension of Moshe-Mashiach — and when he innovates Torah he is in the dimension of "and the spirit of G-d — this is the spirit of Mashiach — hovered over the face of the waters" [Genesis 1:2] — which is the Torah. And just as Mashiach suffers illnesses [savil mar'in] for all Israel to atone for them — as it is written "he was profaned for our transgressions" [Isaiah 53:5] — so too every Tzaddik of the generation suffers for the sake of all Israel to ease [their suffering] from them. Also the fact that we do not merit to attain the Torah innovations of the Tzaddik as they are — as they came forth from the mouth of the Tzaddik in its supernal heights — but they must be explained to us in a profane manner [b'derech chol] in the Ashkenazic language or similar profane language that is commonly spoken — this too is the dimension of "he was profaned [mecholal] for our transgressions" — the dimension of "it became profane [aisa'aveid chol] on their account" [Aramaic] — and this too is for the Tzaddik the dimension of suffering illnesses to atone for Israel.

Sometimes when the disciples greatly delight and take pleasure in the light of their teacher's Torah, and are so moved that they praise him to his face — through this he reveals to them afterward additional Torah innovations; and this is much discussed in the holy Zohar regarding the chavrayya [companions] with their holy teacher Rabbi Shimon ben Yochai.

There is a Tzaddik who is like what is brought in the holy Zohar: a spring that emerges from one place and flows underground until it bubbles forth and is revealed and comes out in another place again — and even in the place where it flows underground it waters the roots of the tree. Similarly there is a true Tzaddik who is greatly famous in his own place, and in another place nearby he is not famous and not considered at all, and again in another place he is even more famous. But in truth, even in the place where he is not famous and not considered at all — even there the primary sustenance and life-force is through him; only that it is hidden — for even there, where he flows underground, he waters the roots of the tree, as above.

Just as the sun — which is many thousands of times greater than the entire surface of the earth — illuminates always equally at the beginning of the day and the middle of the day, and the impediment is only from the earth which intervenes between human beings and the sun, so that the light does not spread so much at the beginning of the day but only gradually until it spreads over the earth; and although the earth is very small relative to the surface area of the sun, even so, since human beings are closer to it, it blocks them from seeing the great light of the sun — as in the analogy of a small coin held close to one's eyes, by which one can block oneself from seeing a great mountain — similarly, the light of the true Tzaddik and the light of the holy Torah is many thousands of times greater than the entire extent of this world — as our Rabbis said expressly concerning the Torah [see the inner text]. For in truth the holy Torah and the true tzaddikim illuminate in all the worlds with a very great light, and their light is thousands and tens of thousands of times greater than this entire world and its vanities; and they always illuminate equally like the sun as above — and the impediment is only from the side of the receivers. That is, since people are deeply sunken in the vanities of this world and it is very close before their eyes, and it seems to them that there is nothing better than this — therefore this world, even though it is very small and has no substance at all, even so it stands before their eyes and prevents them from seeing the great and holy light of the Torah and the true tzaddikim. As the Ba'al Shem Tov of blessed memory said: "Woe and alas" — for the world is full of wondrous and awesome lights and secrets, and the small hand stands before the eyes and blocks seeing such great lights. But in truth, if a person were to take this very thing to heart well — how something so small and minor prevents and blocks him from seeing such great lights, and all because it is very close before his eyes — then through a mere passing motion he could remove this world from before his eyes: that is, by turning his eyes from the world and not looking upon it, but lifting his head and raising his eyes and gazing above this very small world that intercepts and blocks — and then immediately he will merit to see the great and exalted light of the Torah and the true tzaddikim in completeness.

One who wishes the truth can know the greatness of the Tzaddik through the people close to him — for the Tzaddik himself cannot be attained since he is entirely beyond our intellect. But through his people who are close to him — who the world is not yet so far from that they cannot grasp and attain — through them one can understand the greatness of the Tzaddik.

When a holy soul comes to the world with the branches belonging to it — then the klipah surrounds it; but only a gateway remains opposite faith, for opposite faith the gateway is open. And sometimes, due to the blemish of the branches, they are cast away from there — and then the klipah spreads also over the gateway: that is, they are cast and fallen from faith, and then they cannot enter and draw close to their root which is the above-mentioned soul. And the closing of the gateway — the faith — through the blemish of the branches as above, is only temporary: meaning at the time when those who are unworthy of drawing close must be cast outside; but immediately afterward the gateway returns and opens as before. And when there are, Heaven forbid, many blemishes — then there is fear that the klipah surrounding it will gain strength and spread entirely over the gateway. Then a G-d-fearing person is placed at the gateway to guard that those who should not enter should not enter; and even so, he is of benefit against the surrounding klipah — which cannot gain strength and spread over the gateway because of the G-d-fearing person standing there. And through mesiras nefesh [self-sacrifice] — meaning giving over one's soul to travel and draw close to the Tzaddik — through this it is possible to attach oneself to him; but even so the wisdom — meaning the mind itself — cannot illuminate upon him.

The disciple and the teacher are in the dimension of sun and moon. And if the disciple has a face — meaning the dimension of illuminated countenance [anpin nehirin] — he can receive the light of the teacher's face to the point where the light of the teacher's face is actually visible in his face — as the moon receives the light of the sun; and this is the matter of receiving the face of a Torah scholar [kabbalas p'nei talmid chacham] — receiving the teacher's face into one's own face literally. But if the disciple has no face — meaning he is in the dimension of darkened countenance [anpin chashokin] because he is sunken in the lust for money — then the teacher's face is not visible within him. And likewise one who has brazenness of face has no holy face and cannot receive a face in the above-mentioned dimension.

One who truly attaches himself to Torah words that come forth from the mouth of the Tzaddik and truly enjoys them — certainly afterward he cannot bear or desire the life of this world at all.

There are those who come to the Tzaddik who is the physician of the souls — and wish the Tzaddik to give them healing medicines: meaning practices and paths according to what they know he should prescribe. But in truth the Tzaddik has other precious and important healing medicines and straight paths with which he needs to guide him for his true healing; and sometimes it is impossible for the Tzaddik to reveal to him the inner Torah needed for his healing — lest it become for him a deadly poison, Heaven forbid. Therefore he is compelled to clothe the inner Torah for him in other Torah words. And sometimes even this the person cannot receive — and the Tzaddik is compelled to clothe the Torah in externally appearing stories — so that the person can receive the appropriate healing.

When the world is with the Tzaddik — then he has dominion.

When Hashem Yisborach shows a smiling, living, and good face to the world — and the opposite to the opposite, Heaven forbid. And likewise the Tzaddik: when he shows a smiling face — it is good; and likewise the opposite.

There are truly true tzaddikim who have such power that sometimes when they drink wine they merit to receive holy wisdom and holy mochin of such a kind that through this they can atone and forgive the sins of Israel — in the dimension of "and a wise man appeases it" [Proverbs 16:14].

The tzaddikim of the generation sit in circular order and are in the dimension of a court of law [beis din] — and Hashem Yisborach is the head of their court; and from them issues the judgment for each person — whether to merit or to be liable; and likewise they distribute the livelihood to each person according to what he deserves. And the essential thing is that there should be love among them until they are in the dimension of seeing one another [ro'in zeh es zeh].

When the Divine flow that comes through lower awe [yir'ah ta'ta'ah] that comes from lower things is drawn down [see the chapter on Yir'ah, §18] — one must then make a vessel to receive the flow so that the external forces should not suckle from it; and through the yearning and desire to travel to the Tzaddik, the imprint and form of the vessel is made; and afterward when one comes to the Tzaddik the vessel is completed.

The primary feeling of the delight and pleasures of the World to Come and all 310 worlds that the Holy One Blessed be He will bequeath to each Tzaddik — it is only in the heart; for the heart can contain in its place without limit and without number. And there is the source of the feeling of all delights and pleasures. Therefore it is possible for one person to sit next to another in one place — and this one has all the delights and pleasures and all 310 worlds; while his fellow, even though sitting next to him, feels nothing — for his heart lacks all the goodness and pleasures that his fellow the Tzaddik has within his heart. Fortunate is he.

Sometimes the request of the Tzaddik may not be fulfilled — for "sometimes he hears and sometimes he does not hear" [Talmud Bavli, Yevamos 105a] as our Rabbis said. But there is a Tzaddik who can decree and say: "I say that it shall be so."

Sometimes a person draws close to the true Tzaddik and afterward loses his wealth — know that this is because he sees something very precious: the light of the Tzaddik which is more precious than fine gold and pearls; and even though "he himself does not see, his mazal sees" [Talmud Bavli, Megillah 3a] — and then his mazal casts aside the wealth as an afterthought. All the more so when the person himself merits to feel that drawing close to the Tzaddik is more precious than all the wealth in the world — then certainly he pays no heed to money and does not want wealth at all.

There is a Tzaddik so great that the world cannot bear his holiness — and therefore he conceals himself greatly and no holiness or exceptional separation is visible from him.

When a person believes in the Tzaddik without any da'as [understanding] — it is possible for him to fall; for from faith alone it is possible to fall. But if he also has da'as — that he also understands through his understanding — then it is impossible for him to fall.

From the dwelling [dirah] of the Tzaddik, the deeds of the generation are recognizable.

There are greatly lofty tzaddikim whose souls they draw to their children are in the dimension of above sixty myriads [shishim rivo] of souls of Israel.

The Tzaddik who mortifies himself [memis atzmo] during his lifetime — through this he merits even while still alive to search in the treasuries of the King [ginzaya d'malka], which is the ultimate of all the pleasures of the World to Come.

There is a Tzaddik so great in level that no Tzaddik in this world or in the World to Come is jealous of him — only He, blessed be He, alone; in the dimension of "in his zealousness my zealousness" [Numbers 25:11].

In every generation there is a shepherd of Israel in the dimension of Moshe Ra'aya Meheimna [the faithful shepherd]; and this shepherd makes a Mishkan; and from this Mishkan the schoolchildren [tinokos shel beis rabban] receive the breath of their mouths which has no sin — and from there they begin to read and enter the Torah. And know that all the tzaddikim of the generation — in each one there is the dimension of Moshe, and each one is in the dimension of a shepherd and makes the dimension of a Mishkan, each according to his dimension of Mishkan. And likewise the schoolchildren who receive the breath of their mouths from there. And to know all this — meaning to know each and every Tzaddik, which are the children belonging to him and how many they receive from him, and to know all the dimensions in this and the generation that will come from them to the end — know that one who is able to judge every person with the scale of merit and to search and find the good points within every Israelite — even the sinners of Israel — through which he has so lofty a dimension that all the good points are drawn to him and included within him, through which he can be a cantor [chazzan] and communal representative in the utmost completeness [see the inner text] — this Tzaddik knows all of the above-mentioned in completeness — in the dimension of what our Rabbis said: "The cantor sees where the children are reading."

Immediately when one tastes the good taste of the Torah of the true Tzaddik — even in a time of distancing which is the dimension of night and darkness — meaning even if one is afterward prevented from drawing close — even so the light of the Torah one tasted at the true Tzaddik's will always illuminate for him.

The tzaddikim are mighty in strength, doers of His word — who act and guide through speech as they wish; and they can change nature through the completeness of their speech.

When the Tzaddik is in distress and trouble, may the Merciful One protect us — many and many souls in this world and in the World to Come wail and mourn over his suffering; and also the Shechinah wails. And when he merits to healing and relief — all are consoled and joy flows to all of them.

The great sage of holiness can bind all the desires in the world to the root of will — where this is the dimension of the departure of Moshe, as is known — and through this he overcomes, subdues, and refutes the opinions of the sages of nature who deny the will: meaning those who wish to show through their misguided wisdom that everything follows nature, as if there is no will at all, Heaven forbid. But against this the sage of holiness has the dimension of the forehead of the serpent [meitzach ha'nachash] — which is the root of the wisdom of nature; and his sustenance derives from the elders of the generation in whom there is no completeness [see the inner text]; and one must subdue it through charity [tzedakah].

The Rebbe and true sage of the generation — through occupying himself to speak with his disciples and to bring his da'as into them — through this his surrounding lights [makifim] enter inward: meaning he merits at all times to attain new attainments and knowledge. And his surrounding lights are in the dimension of above the time of this entire world — for they are in the dimension of the delight of the World to Come, the dimension of the ultimate of knowledge, the dimension of the flow of Keser.

Sometimes the light of the Tzaddik is very very great — to the point where it is impossible for the disciples to receive from him in his place. Therefore the Tzaddik is compelled to lower and humble himself among them and go to them — so that through this the light should diminish and become somewhat more material so that the disciples can receive it. And for this reason the Tzaddik is sometimes compelled to travel through the provinces to illuminate the disciples. And this is specifically because of the very great exaltedness of his level — for the higher a Tzaddik's level, the more he must contract and lower himself to humility and smallness so that those smaller than him can receive the light. And this is the dimension of "in the place of his greatness there you find his humility" [Talmud Bavli, Megillah 31a].

The primary thing the Tzaddik must illuminate in his disciples is to expand their da'as and bring them out from the dimension of mochin d'katnus [contracted consciousness] to mochin d'gadlus [expanded consciousness] — and this is the dimension of sweetening [hamtakah]. And sometimes he illuminates in them through the illumination of a shining and comforting face [anpin nehirin] — consoling them and showing them his face with smiling countenance; and sometimes they cannot receive through this — and then he must illuminate in them through suffering: that he must rebuke and degrade them in order to nullify them so that they can receive his light — in the dimension of "a branch that does not kindle — one knocks it" [Aramaic: Talmud Bavli, Berachos 6b].

What the Tzaddik is sometimes compelled to lower and nullify himself somewhat from his greatness so that the smaller person can receive — as above — this nullification and smallness of his is only temporary, and afterward he returns to his level. But through this he rectifies and elevates the small one entirely. And there are distinctions in the matter of the great one humbling himself before the small one in order for him to receive his light — for sometimes it is only a movement in passing, and sometimes he must go and travel to him; and all according to the situation.

The true Tzaddik who occupies himself to draw people close to Hashem Yisborach — he is the primary glory that Hashem Yisborach is glorified with Israel [which is the dimension of G-d's tefillin], for through him is all the drawing-close and the glory. And therefore one who gazes upon him — and particularly at the time of the gathering of those who come to him to hear the word of Hashem, and especially on Rosh Hashanah which is the time of the greatest gathering — then the glory is greater because many people desiring to draw close to Hashem Yisborach gather; and then the beauty and splendor of the Tzaddik grows and increases, for he himself is the primary glory as above. Then one who truly gazes upon this true Tzaddik — is gazing and seeing in the light of G-d's tefillin; and then he receives through this also the dimension of tefillin-mochin [tefillin-consciousness]; and then his eyes become in the dimension of the eyes of Hashem; and then in every place he gazes, the holiness of the Land of Israel is drawn — in the dimension of "the air of the Land of Israel makes one wise" [Talmud Bavli, Bava Basra 158b].

The Tzaddik is in the dimension of Shabbos — the dimension of the inner point within the circles, which are the dimension of the six weekdays which are the dimension of the circles surrounding the point; and the ba'al davar strengthens itself against the person and brings him obstacles and does not allow him to draw close to the inner point which is the Tzaddik from whom all draw sustenance. But as long as he is within the general community of Israel — the dimension of still being within the circles, and not having gone entirely outside the circles, Heaven forbid — he still has hope of drawing close to the above-mentioned inner point.

When the great true Tzaddik reveals wondrous and awesome Torah innovations — through this some smaller persons in level also grow; for there is a great stir from this that this one reveals such awesome innovations; and through this everyone runs and gathers and comes to some smaller person in level to hear some Torah innovations from him; and he stands on some verse and tells them what he tells them.

A person is formed from the four elements — fire, wind, water, earth — and all these four elements flow from the simple element which is the dimension of the Tzaddik Yesod Olam [the Righteous One Who is the Foundation of the World] — from whom all four elements flow. Also the Tzaddik is the dimension of "the river going out from Eden to water the garden, etc." [Genesis 2:10].

All the generations flow from the Tzaddik who is the true head — in the dimension of the head of the household [rosh bayis]. And when, Heaven forbid, this Tzaddik departs and is hidden — even though for him personally there is no loss at all in his departure and concealment, for if he departs and is concealed from here he is great and glorified in the World to Come — for the orphaned generation left behind it is a very great tragedy; for they are like literal orphans, rolling in the head of every street with no one to gather them and bring them home. But when this Tzaddik who is the head of the household is present — then all the members of the generation are in the dimension of household members.

That Tzaddik who engages most in the matter of prayer — meaning who speaks much with his people and warns them greatly to increase in prayer with intention and with great force, and likewise to engage in hisbodidus and personal conversation between oneself and one's Maker, etc. — upon this Tzaddik there is generally more controversy; for prayer is "things that stand at the height of the world" [Talmud Bavli, Berachos 6b] and people belittle it, as our Rabbis said.

Just as in the physical realm — to the view of people there is no difference in form and appearance between the Land of Israel and other lands, to distinguish; and even so it is holy with the most extreme and awesome and powerful holiness — so too the Tzaddik and wholesome people, relative to the rest of the world, there is no difference between them in the physical realm to all appearance of the eyes of flesh — and they are similar in their form, image, and all their movements like all other people. And even so in truth, in truth, we believe that they are entirely separated and distinguished from them — for a wholesome person is an entirely different matter from all other people; and all the more so the truly true tzaddikim. And not as those who err and believe that one must recognize the Tzaddik from his face and image and form — that he should be different in his form and movements; and in truth it is not so as above. And similarly for other matters of holiness.

There are great lofty tzaddikim who merit to attain very wondrous and awesome attainments — and even so, all their attainment does not rise to them compared to some word of Torah they reveal to the world; for in every single word they reveal to the world, all the supernal and lower worlds depend upon it.

Sometimes the Tzaddik blemishes in some matter against the will of Hashem Yisborach — and Hashem Yisborach loves justice, and therefore his verdict is clear for death, Heaven forbid. Only since Hashem Yisborach loves the Tzaddik greatly and has great longing after him — sometimes Hashem Yisborach exchanges the verdict of death for shame; for shame is sometimes also considered like death, may the Merciful One protect us. And then Hashem Yisborach sets against the Tzaddik some sinful person, himself liable to death, may the Merciful One protect us — and he stands and disputes and humiliates the Tzaddik; and through this the Tzaddik's punishment of death is atoned for, may the Merciful One protect us, and the Tzaddik remains alive. And that person who disputes is afterward punished and dies — not because of the Tzaddik's will, for it is not good to punish one for the honor of the Tzaddik; but because without this the person was already liable to death; and from this itself the name of Heaven is also sanctified, since the world thinks he was punished for the honor of the Tzaddik, which is the honor of Heaven.

There are tzaddikim who served Hashem and toiled with great efforts until they merited some level and supernal elevation, each according to his level. But the truly true Tzaddik of the supremely elevated and awesome and very very lofty level — he never stands still at one level at any time; but immediately when he merits some high and wondrous level and lofty and very awesome supernal attainment — at which point he has some rest and is somewhat joyful — immediately afterward he yearns, longs, and pines for Hashem Yisborach as if he had not yet begun at all to enter the service of Hashem, and he is truly lowly in his own eyes; and he has great compassion on himself as if he had not smelled any breath of the service of Hashem. And he toils and strains at all times and every hour, accepts harsh and bitter suffering without measure, increases prayers and supplications and great yearnings and longings, etc. — until he comes to a yet higher level. And so each time and each hour he begins anew — and forgets all the past as if he had not yet begun at all, only as one who begins to go and enter the holiness of Israel; and his heart is broken within him and he has true, sincere, and greatly humble compassion on himself as if he had not yet begun at all. And in truth, even though certainly the knowledge of the Tzaddik and his awesome attainment that he attains each time is a great, wondrous, and very awesome innovation — the dimension of not-knowing [einenu yodea] that he has is an even greater innovation: meaning that each time he sets aside and entirely forgets all his wisdom and wondrous attainment and truly makes himself as if not knowing — through which very thing he merits each time to come to still higher and more supernal levels. This dimension of not-knowing that he possesses is a most wondrous and awesome innovation. And it is impossible to explain this — only each person according to what he conceives in his heart.

Heresy is called a burden [massa] — and therefore when one travels to the Tzaddik, he casts a great burden from himself; for since he travels to the Tzaddik, he already has faith — which is the opposite of heresy.

There are tzaddikim who immediately reveal and say what they see and cannot hold it within themselves. But there are tzaddikim whose root is from a higher dimension — and they can hold within themselves everything they see and do not reveal it.

Know that there is a light that illuminates in a thousand worlds — and this light no ordinary person can receive because of its greatness; and for this one needs a great sage who will be in the dimension of a Torah scholar who is vengeful and retentive [talmid chacham nokein v'noter], etc. — as our Rabbis said [Talmud Bavli, Yoma 22b-23a] — and he can divide the thousands into hundreds: that is, divide the great light into portions so that even those smaller in level can receive it bit by bit. And it is very good to draw close to such a sage — as our Rabbis said: "If you see a Torah scholar who is vengeful and retentive — gird him on your loins, for in the end you will benefit from his learning" [ibid.] — for since he can divide the thousands into hundreds — meaning divide the great light into portions — certainly through this one can benefit from his learning and receive from him. And one who knows the intellectual dimension of this matter — why one who is a Torah scholar vengeful and retentive can divide the thousands into hundreds, etc., as above — one who knows this knows what death is; and he can revive the dead, etc. [see the inner text]. And Mashiach knows the entire matter in completeness — but the tzaddikim only know insofar as they can make thousands into hundreds; and these tzaddikim are the girdle of Mashiach — in the dimension of "and righteousness shall be the belt of his loins" [Isaiah 11:5], as in its translation. And these tzaddikim revive the smaller tzaddikim.

When visiting the graves of ancestors as is customary — it is good to say and to ask of the dead buried around the grave of one's father or mother or the like, that they should inform them that their son or daughter has come and requested and entreated such and such — for perhaps the father or mother or the like is not present at their grave at all, having departed to wherever they have been taken. But at the Tzaddik's grave one does not need to worry about this — that perhaps he is not there — for the death of the Tzaddik is only like one who goes out from one room to another room and closes the door behind him; and certainly if one comes to the door and cries out and entreats "my father, my father!" or "my master, my master, and my teacher, etc.!" — he will certainly hear his words and his outcry and will help and save him in all that is possible.

The true Tzaddik — even when he comes to the highest of high levels — is not content with this, but yearns, longs, and pines to attain even more; for who knows what there is still to attain and what one can yet merit — for the greatness of Hashem Yisborach has no end.

The true Tzaddik knows each and every person from beginning to end and everything he has done and passed through, etc. — and this knowledge is entirely simple to him.

The great true Tzaddik of the very highly exalted level, etc. — he knows all the root-souls of Israel and attains them from the Written Torah and the Oral Torah; and he knows how to give rectifications and practices to each person in the service of Hashem, and likewise in the order of study and the like — to each according to the root of his soul. And even though the ba'al davar greatly strengthens itself against this and brings many many obstacles to each person to prevent him from fulfilling the practices the Tzaddik commands him — even so one must strengthen oneself and compel oneself with all one's heart and soul to fulfill them in completeness; for every single practice he commands to do is a segulah [remedy] and rectification and beneficial — for what has passed, for the future, after the departure of the person, for the days of Mashiach, for the resurrection of the dead, and for the eternal future.

One must believe in truth that just as Hashem Yisborach certainly always exists — so too there certainly exist tzaddikim always in every generation.

Even one who does not hear the Torah words of the true Tzaddik — only the voice alone — this too is very good. And even one who is only standing in the house of the Tzaddik at the hour when he reveals and says Torah — this too is very very good beyond measure.

Sometimes the true Tzaddik speaks some word to some person — and the words rest with the person and do not accomplish their effect and do not arouse him until much later. And likewise sometimes the words do not accomplish their effect in that person at all — but instead travel from that person to another person, and from him to his friend, etc. — until they come to a person in whom the words enter his heart deeply and greatly arouse him and accomplish their full effect.

Know and believe: if it is possible to extract someone from the mire — also one who clings to such a person will be extracted along with him.

When those close to the true Tzaddik taste the taste of the Garden of Eden — for the Tzaddik is the gardener of the garden [gannana d'ginta].

The tzaddikim have the eyes of Hashem — and therefore certainly they can gaze with the eyes of Hashem and know everything a person has passed through.

There are displaced souls [neshamos nidachos] that can only be elevated through the Tzaddik's being displaced [na v'nad] on the road from time to time. And there is a Tzaddik who does not wish to be displaced — but even so he is displaced within his house: meaning his going back and forth within his house is also the dimension of being displaced.

The great Tzaddik — in the word he speaks, all the words needed by all Israel are included; and everything needed by each individual Israelite.

In the stories that the world tells there are many hidden matters and very lofty things — only that the stories have become very confused, etc. [see the inner text]. And the great Tzaddik can through a story effect unifications [yichudin]; and when he sees that the supernal channels have become damaged and it is impossible to rectify them through prayer — he rectifies and unifies them through a story. And also when he sees that he cannot bring the world back to the right path and return them in complete teshuvah to Hashem Yisborach through the holy Torah teachings and conversations he engages in speaking with them — sometimes he begins to engage in story-telling; and through this specifically he arouses them from their sleep and brings them to the ultimate of their completeness. For the stories [sipuray ma'asios] of the Tzaddik flow from a very lofty, supernal, and awesome place — and there are such stories that are from the dimension of Atik [the Ancient One], etc.

The true Tzaddik — even though he has the power to use Divine names and oaths and the like with great holiness — even so he should not make use of this at all; rather he should have simple faith in Hashem Yisborach and Hashem Yisborach will help him. And sometimes it seems to the Tzaddik that he is compelled to make use of this and that it is a great mitzvah and the like — even so he must reflect on this greatly; for even though it seems to him that his heart counsels him toward this, perhaps it is only from the tempting forces [ha'medabrim] that are enticing him toward it. See the inner text.

Before the soul of the true Tzaddik — who is the true leader — descends to the world, a proclamation is made throughout all the supernal worlds: that all who have anything to argue as a charge against this soul should come. And presumably no one at all comes to argue any charge, Heaven forbid, against such a holy soul. Meanwhile the ba'al davar — the Samael himself — comes and cries out: "If this Tzaddik comes to the world, what remains for me to do? For what purpose in vain was I created? For certainly he will return the entire world to the right path and the entire world will be rectified through him in completeness." They then answer the Samael: "This soul must certainly descend to the world — and you think of a plan for yourself." Then the ba'al davar devises a plan for himself that this Tzaddik should be permitted to descend to the world — and yet even so, the true light of his holiness and the holiness of his righteousness should be hidden and concealed from the world greatly. (And presumably the plan is through placing against him some famous person of the generation who will dispute against this Tzaddik and greatly conceal his light; and this disputer presumably has a prior acquaintance with the Samael, for there have already been many, many, many such events in almost every generation.) And were it not that the ba'al davar so strengthens itself in every generation to conceal the light of the true Tzaddik — certainly the rectification of the world would have already been completed. But even so, "devise a plan and it shall be foiled; speak a word and it shall not stand" [Isaiah 8:10], and "many are the thoughts in a person's heart, but the counsel of Hashem will stand" [Proverbs 19:21]. And the soul descends to the world — and even though in truth he passes through what he passes through, and "were it not for Hashem Who was for us, etc." [Psalms 124:1] — even so this Tzaddik conquers many battles; and in the end the world will be rectified through him in completeness.

As long as a person does not merit to truly draw close to the true Tzaddik — even if he studies and prays always — even so he does not merit to feel a true taste in his study and prayer; and if he were to take it truly to heart, he would feel within himself that he is lacking some deficiency without knowing what it is. (And in truth the deficiency is from the side of not having merited to draw close to a true Tzaddik who will illuminate the truth for him.) And fortunate is one who merits to draw close to the true Tzaddik in this world during his lifetime — for the ba'al davar places itself very greatly on this to prevent a person from it all the days of his life, Heaven forbid; since the primary completeness of the holiness of his Judaism depends upon this. And sometimes there is a person who performs a mitzvah through which he comes to the dimension of the small luminary — and if this person had merited to draw close to the true Tzaddik who is the dimension of the great luminary, Mashiach would already have come and the rectification of the world would have been in completeness. And this person, even though he presumably has great yearnings and longings to draw close to this Tzaddik — but the ba'al davar provokes him more, and brings him many other obstacles each time — particularly the obstacle of the mind [meni'as ha'moach] as explained elsewhere; and the primary obstacles are through the Samael himself clothing in some disputants and fabricators who speak arrogantly against the Tzaddik, etc. Therefore one must greatly beseech Hashem Yisborach that one merit to break all the obstacles and to truly draw close to the true Tzaddik. See the inner text.

The true Tzaddik who engages in drawing people close to the service of Hashem Yisborach — he sits with his people outside the settled world [chutz la'yishuv]: that is, for all his sitting and practices are certainly the complete opposite of the ways of the settled world, whose majority of deeds are vanity and who pursue the superfluous and are troubled by the vanities of the time. But the Tzaddik with his people are entirely far from all of this — and are content with what they have, and particularly regarding garments and clothing they have no concern at all — and they are as if sitting entirely outside the settled world in all their views and practices. And they engage only in prayer, songs, and praises to Hashem Yisborach, and teshuvah, confessions, fasts, and mortifications, etc. And for these people, all the great and difficult service of Hashem — which seems to most of the world very hard to accept upon themselves, especially mortifications, fasts, and the like — all of this is more precious to them than all the pleasures in the world; for they have pleasure from great mortification or from a fast or the like — more than from all the pleasures in the world. But even though they are truly sitting outside the settled world — even so they enter into the settled world each time in order to draw more people to the service of Hashem Yisborach; and they conduct themselves in this with great wisdom — as is explained in the inner text.

This above-mentioned Tzaddik can provide for each one of those close to him what he needs — and if he perceives in one of his people that according to his mind he needs for the service of Hashem to be clothed in very precious garments, he provides this for him. And likewise sometimes the opposite: that a wealthy person draws close to him and he brings him out of the settled world as above and leads him there in humble garments. And the general principle is that he knows the need of the provision for each individual — and he provides for and leads him accordingly.

The more the Tzaddik renews himself in his service each time and makes himself as if he does not know — and as if he is still entirely as a suckling, and has not yet begun to live at all, and begins each time anew as above — through this specifically he merits to rise each time to higher and higher attainments — "no eye has ever seen, etc." [Isaiah 64:3] — to the point that through this, even though he is more of a suckling, even so he is older above all — and merits such long life that the entire time of the world does not rise before him to the blink of an eye; and because of this he has no contemplation of the world at all, since the entire time of the world does not rise before him to the blink of an eye. See the inner text.

All the voices in the world are only from deficiencies — for each person cries out about his deficiency; and even all the joys of the world come only from the deficiency that was lacking and has been filled. But there is a true Tzaddik who merits to live a good life in which there is no deficiency — and he appears as if deaf [cheiresh], since the entire world does not rise before him to anything that he should hear their deficiency — for he lives a good life that has no deficiency. And his good life is bread and water — but in his bread and water one can feel all the tastes and all the aromas and all kinds of pleasure in the world; to the point that they can live truly good lives through them without any deficiency, as above.

There is a kind of garden in which grow wondrous fruits and growths that contain all the tastes and all the aromas and all the appearances in the world — and they could all live truly good lives through this garden. And over this garden there is a gardener [in Yiddish-Ashkenazic: agradnik] — a holy and very lofty Tzaddik who is appointed over this garden — and he always endeavors in all the rectifications of the garden. And sometimes due to the sins of the generation this gardener is lost — meaning the light of this Tzaddik is concealed and covered — and the world does not merit to know of him, that he is this gardener through whom they could all live truly good lives through the garden. And this gardener, even though he goes and says that he is the gardener — the world considers him a madman, Heaven forbid, and throws stones after him and drives him away; and thereby he cannot engage in the garden's rectifications. And through this, everything in that garden will certainly have to decay and spoil — since the appointed one, meaning the gardener, is not there. But even so they could live from the volunteer growths [sefichim] of the garden — but the ba'al davar provokes greatly even in this, and introduces into the world such things — meaning such evil attributes — that corrupt the good life that they would have merited through the garden. For through these attributes, every kind of taste is corrupted to the point of being the dimension of the taste of nevailah [carrion]; and every kind of aroma to the point of being the dimension of the aroma of chelbena [galbanum]; and also the eyes are darkened through the dimension of clouds that cover the eye — to the point that through this all kinds of appearance and colors in the world are blemished. And even though certainly there exist in the world such tzaddikim who have great wealth and treasuries in holiness — who also boast that they live a good life; and in truth they do live a good life through their holy treasures — even so the above-mentioned corruptions can damage them as well: meaning that through the blemishes of the world the taste, aroma, and other things are also corrupted for them. And all the more so they have no power to rectify the world and restore to them the good life they could have lived through the garden. Therefore sometimes when the good life is corrupted even for them — their entire rectification is through the above-mentioned Tzaddik who is the deaf one [cheiresh], who lives a good life without any deficiency; and he gives them to taste of his bread and water — and they feel in them all the tastes, etc., as above; and through this also what was corrupted for them is rectified. And this Tzaddik can rectify the good life for the entire world — and he announces that the primary corruption of their good life came to them from the evil attributes that the ba'al davar introduced into them: that is, through foul speech [nibul peh] the taste was corrupted for them so that all tastes have the taste of carrion; and through actual licentiousness, Heaven forbid, the aroma was corrupted; and through there being no truth among them and perverting justice and showing favoritism and taking bribes — through this their sight was corrupted. And he warns them greatly to purify themselves from these sins; and then not only is their taste and sight and aroma rectified — but through this they also merit to find the lost gardener; and all of this they merit through the deaf Tzaddik.

When the people of the world begin to take stock of their affairs — meaning to think thoughts about rectifying the good life that has been corrupted for them — they first come to the above-mentioned tzaddikim who live a good life through the wealth and holy treasuries they possess. But if the world is meritorious and the time of their rectification has already arrived — these above-mentioned tzaddikim acknowledge the truth, and inform the world that all the rectification of these above-mentioned tzaddikim themselves and likewise the rectification of all the world's inhabitants depends only upon the above-mentioned deaf Tzaddik.

The primary formation of time is only through true acts of loving-kindness [chasadim shel emes] — and through this the primary sustaining of the world, the spring, and the heart, as is explained in the inner text. And each day as it departs from the place it comes from — it departs with very wondrous riddles and songs that contain all the wisdoms; and there are differences between the days, for no day resembles another, as is explained in the inner text. And there is a very great and wondrous Tzaddik who engages in this — meaning he goes and gathers all the true acts of loving-kindness and brings them to the true man of loving-kindness who is in truth a very great person. And through this is the primary formation of time. And this Tzaddik who engages in this — gathering the true acts of loving-kindness — is certainly a great and wondrous sage; and also a wonderful orator and speaker — who can speak wondrous riddles and songs such that no creature in the world would not want to listen to him; and in these riddles and songs are all the wisdoms. And all this is self-understood — since the primary sustaining of the world and the spring and the heart and all creatures is only through him, through his gathering the true acts of loving-kindness; and likewise the primary riddles and songs of each day which contain all the wisdoms — all of this is through him. It follows that he knows very wondrous riddles and songs as above. But since the words of the world that are not praises to Hashem Yisborach have no completeness — therefore this above-mentioned Tzaddik specifically appears to the world as someone with a heavy mouth [kevad peh] — for he is truly heavy-mouthed regarding the words of the world which have no completeness. But in truth he is not heavy-mouthed at all — on the contrary, as above.

There are two birds — one male and one female — and they are the only pair in the world; and these two above-mentioned birds have wandered and become distant from each other to the point where they cannot find each other. And when night comes they wail with a very great wail — for each wails for its mate. And these two birds allude to what they allude to (somewhat understood by those who know, as it is written "like a bird wandering from its nest" [Proverbs 27:8], etc., and it is written "he roars greatly over his dwelling" [Jeremiah 25:30], and of it is written "she refuses to be consoled for her children for they are gone" [Jeremiah 31:14] — specifically as our Rabbis interpreted). And there is one Tzaddik who has a very beautiful and wondrous neck and a very wondrous voice — and all kinds of voices that exist in the world that are sound without speech — all of them he can produce with his voice: that is, he can direct himself to produce with his voice something like all the kinds of voices that exist in the world — of all kinds of animals and birds, all kinds of musical instruments, and the like; and also he can throw his voice — meaning that at the place where he produces the voice, the voice will not be heard there at all — but it will be heard in the distance. And through this he can draw the two above-mentioned birds and unite them with each other, as explained in the inner text. But since there are vanities of the world — and this above-mentioned Tzaddik does not want to expend any vanity, breath, or sighing [in Yiddish-Ashkenazic: duch] in the vanities of the world — therefore he specifically appears to the world's eyes as if his neck is crooked; for he truly turns his neck entirely from the vanities of the world and does not wish to expend any vanity and breath in the vanities of the world. But in truth his neck is not crooked at all — on the contrary, as above.

There is one who boasts that his brain is in the dimension of the little containing the much — for he carries in his brain thousands and tens of thousands of people: all their needs and all their practices and all their states and movements — all of it entirely he carries in his brain; and therefore he boasts about himself that his brain is in the dimension of the little containing the much. But in truth he is nothing, and his people are nothing, and they are all vanity together and there are many things that increase vanity. But there are great tzaddikim in whom in truth each one has the dimension of the little containing the much — each according to his dimension. And there is one whose speech is in the dimension of the little containing the much; and there is one whose silence is in the dimension of the little containing the much; and there is one who drives the sphere of the moon — even though the sphere of the moon is very great and is the sustaining of all the world since the world needs the moon — it follows that he is in the dimension of the little containing the much in truth. But there is yet another dimension of the little containing the much that is above all of them in general — and this Tzaddik who merits to the dimension of the little containing the much in the ultimate supernal level above which there is nothing higher — he specifically appears as a hunchback [in Yiddish-Ashkenazic: hokir]; and in truth he is not hunchbacked at all — on the contrary, he carries everything upon himself. See the inner text.

There is a tree in whose shade all the animals dwell and on whose branches all the birds and all the birds of the heavens dwell — and the wondrous pleasure that exists there at that tree cannot be estimated. And sometimes there is a group of people who perceive that there is such a tree in the world and wish to go and come to it — but there is no one to adjudicate between them as to which direction they should go to come to that tree; and dispute falls between them over this, since one says one must go in this direction and another says in that direction — and there is no one to adjudicate between them. Until one wise man comes and informs them that it is impossible to merit to come to that tree except for one who has the attributes of the tree — for this tree has three roots: faith, awe, and humility; and truth is the trunk of the tree. And then when all of them merit to come to these above-mentioned attributes — they all agree on one mind that by this path they must go and come to that tree. But this tree has no place at all — for it is entirely above place. And therefore even those tzaddikim who merit to all the attributes of the above-mentioned tree — even so they cannot rise and come to it except through the above-mentioned hunchbacked Tzaddik who merited to the ultimate supernal level in the matter of the little containing the much; and he is at the very end of the dimension of place, for immediately above him it is entirely above place. And therefore he can lift and elevate them from within the dimension of place and elevate them to the above-mentioned tree that is above place, as above.

The primary complete healing of the king's daughter is only through the very great Tzaddik who has in his hands such a power that whoever leans upon his hand he gives all ten kinds of charity; and he also has in his hands such a power to return and extract all ten kinds of charity; and also such a power in his hands that he can return and extract all ten kinds of arrows even after they have reached the one they were shot at; and also he knows all ten kinds of pulses [defikan] — through having in his hands the power to give one who leans upon his hand all ten measures [kabin] of wisdom; and also he has in his hands the power to restrain and hold in his hand all ten kinds of winds and make with his hands a balance of wind [mishkal l'ruach] — through which he knows how to play all ten kinds of melody; and the melody is the healing of the king's daughter. It follows that he has such power in his hands — yet even so he appears as one who has no hands; since he does not make use of the power in his hands in this world — for he needs to use the power in his hands for all the above-mentioned matters.

You the examiner — stand and contemplate from all the above-mentioned the greatness of the concealment of the holiness and the light of the tzaddikim of very great and exalted level — how their light is greatly hidden in this world, since this world is very far from the awesome holiness, to the point that they appear as blind and deaf and physically blemished as all the above. And not only that — but they are also called by the name "bettlirs" [beggars — Yiddish-Ashkenazic] — which is the lowest and most humble level in this world. And also the entire matter of the wedding — where the entire revelation of these awesome and wondrous things took place — was also in the most lowly and humble place in this world: namely in a great pit covered with reeds, earth, and refuse. And similarly things are conducted in every generation — until the world comes to the completeness of its rectification; and then "the righteous will see and rejoice, etc." [Psalms 64:11] — and then the holiness and light of the true Tzaddik will be revealed, illuminating all the worlds, particularly this world — as is mentioned elsewhere.

From the fact that one sees one Tzaddik humbling himself before his fellow — there is no proof from this that presumably his fellow is greater than him; for sometimes it can be the opposite: only that this Tzaddik is more humble than his fellow, etc.

The primary toil and labor of a person to draw close to the true Tzaddik is only for the ultimate purpose — for now one does not know and feel such taste in the drawing-close because of the turbidity of the material and the many obstacles and confusions. But then — after the departure of the person — if he merits, he will understand and know and attain what he has already heard; in addition to what he will merit to hear even then; and beyond this what will be from the side of the soul according to what each individual merits. And in truth even then, after the departure and passing of the person, one also needs great strengthening to believe in the true Tzaddik; for there are wicked souls and accusers and destroyers who confuse and weaken the person's mind even then through their evil words — and they wish to mislead the person even then and prevent him from going and coming to the true Tzaddik to receive a great rectification for his soul. (As is known and understood from the words of our Rabbis in many places — that even after passing, not every person merits to come immediately to his place of rest in completeness; and some are led through the dimension of the world of chaos and the like, as is known.) Therefore one must strengthen oneself even then with great strengthening and great faith in the true Tzaddik — until through this one merits there too to pass over all the obstacles and tangles and confusions and to come to the true Tzaddik and receive from him a great rectification for one's soul. And the essential depends on this world — for "according to what a person cleaves to in this world, etc." [Zohar III:71b] as our Rabbis said. And one who merits in this world to strengthen himself in complete faith and to draw close to the true Tzaddik — certainly there too no confusion or obstacle can prevent him from this. And the greatness of the exaltedness of the holy rectifications one can receive in the World to Come through the drawing-close to the Tzaddik is impossible to explain at all — for there are such naked souls [neshamos arumos], entirely naked, may the Merciful One protect us, that would have been cast and lost, Heaven forbid, within the kaf ha'kela [sling of the hollow], may the Merciful One protect us — and through meriting to draw close to the true Tzaddik, they are saved from this. See the inner text.

The great true Tzaddik of the very supremely elevated level — all the world needs him: not only simple wholesome people — but even those tzaddikim who can already pray themselves: he can show them that they do not know at all what prayer is and show them the path in prayer. And even the very great tzaddikim who engage in effecting unifications [yichudin] (meaning something like the unifications and intentions explained in the writings of the holy Ari, of blessed memory — for which one needs very great persons, as is known) — he can show them that they do not know the path at all in this matter and show them the path in unifications, etc.

Those close to the true Tzaddik who truly take shelter under his wings — they must strengthen themselves greatly in the service of Hashem all the days of their lives, and need not worry or be anxious at all — only to shelter in trust and truly lean on the power and merit of the holy Tzaddik who goes before them. For if the souls who did not know him at all look forward to his rectifications — how much more so those who merited in their lifetimes to draw close to him and shelter under his wings in truth — who certainly will receive through this a great rectification for their souls, etc. See the inner text.

When great wicked people sometimes enter the true Tzaddik and humble themselves somewhat before him — through this itself also a very great rectification is made in the place where it is made; for specifically when such distant ones from the depths of the klippos come and humble themselves under the holiness — through this specifically the name of Hashem Yisborach is all the more elevated and magnified.

In every service among the services of Hashem there is something that is left to the person according to his free choice — meaning it is not explicitly commanded or enjoined that he should do so; only the matter depends on his mind and choice, whether he chooses to do it as he wishes. And this is the dimension of "Moshe added one day from his own mind, etc." [Talmud Bavli, Shabbos 87a]. And this is the primary service and choice of the truly true tzaddikim — for in what is certainly the will of Hashem Yisborach to do or not to do, they have no trial at all and are willing to do all the things that are His will even with mesiras nefesh and very harsh and bitter suffering, may the Merciful One protect us. And the primary choice and trial for them is only in the above-mentioned dimension — the matter left only to his mind to choose as he wishes; and he does not know how the will of Hashem Yisborach is — whether to do or not to do, etc. And even in the matter of leading the world and engaging with people and returning them to the right path — which is certainly a very precious matter as our Rabbis said — even so, the Tzaddik has many and many doubts about this; and he does not know how to counsel himself how to conduct himself in this; for as long as a person is clothed in his body and is a creature of free choice — even if he is a great person and Tzaddik — it is very difficult to work with him to detach him from his choice and bend him toward the truth from whatever path and matter he needs to be turned from. And it is easier for the true Tzaddik to help and elevate a thousand myriads of wicked souls, may the Merciful One protect us, in the spiritual realm — meaning souls of the dead — than to help some bodily Tzaddik in the service of Hashem as long as he is in his choice. Therefore the great tzaddikim have great doubts about this — for during the time and toil they spend engaging with people who have free choice — in which the matter is still in great doubt whether they will accomplish what they want with them in completeness — during that time they could have accomplished and done in the service of Hashem what they would have done, etc. But even so, when one merits to help someone with free choice — this is certainly a very precious matter beyond estimation, etc.

The journeys and roads traveled to the true Tzaddik in order to draw close to Hashem Yisborach through him are very precious — and from each and every step an angel is created; and the true Tzaddik himself yearns and hopes and waits to merit to see the clear luminance of the roads traveled on by those who merit to draw close to him.

Those who merit to draw close to the true Tzaddik need have no thoughts at all — and they need only carry stones and mortar [meaning to engage in the service of Hashem in simplicity: in Torah, prayer, mitzvos, and good deeds]; and the Tzaddik builds from this wondrous and awesome buildings, etc.

Before the true Tzaddik is found in the world — one can draw close to Hashem Yisborach on one's own. But after the true Tzaddik is already present in the world — it is impossible to truly and completely draw close to Hashem Yisborach except by meriting to draw close to the true Tzaddik.

One who has merited to draw close to the true Tzaddik — even if several years pass and he does not advance and rise from his level to a higher level in fear of Heaven, but stands at his original level as at first; and even if it seems to him, Heaven forbid, that he is worse than at first — even so the drawing-close itself: that he is close to the Tzaddik, is also very good. (And if he had not been close to the Tzaddik — certainly he would have been worse and worse.) And if he will be strong in the drawing-close to the Tzaddik — certainly in the end he will merit to come in this world to the completeness of his rectification.

The roads greatly desire to be traveled upon to the true Tzaddik — and one who is accustomed to travel and afterward stops and is prevented from this — the roads themselves mourn over this and yearn for him; as our Rabbis said: "The roads seek their appointed traveler."

This very thing itself — meriting to be counted and included among such a beloved and cherished group [meaning among wholesome and G-d-fearing people who merited to draw close to the true Tzaddik] — this too is very precious beyond measure. And all the more so if one merits oneself also to serve Hashem Yisborach as befitting — and his holy deeds and good actions come and are automatically included within the holy partnership of the above-mentioned beloved friends; and then it is a good thing for all of them, for they too can extend their hands and succeed more through his holy deeds.

All who obey and fulfill the words of the Tzaddik will certainly become a great Tzaddik — whoever he may be. And the essential is to entirely cast away and nullify one's own intellect — only as the Tzaddik says, one should fulfill all according to his word, etc. Presumably one who can study more is more suited for this.

It is very good to train oneself to travel and go to the true Tzaddik on foot specifically — and this is better than traveling to him in wagons.

Whatever the Tzaddik commands to do in the service of Hashem — even if it seems to the person that it is a simple and easy matter — even so he must take very great care in this to fulfill all his words; and to believe that all the life of his soul depends on this.

Through faith in truly true tzaddikim one merits much money.

There are tzaddikim who are very beautiful and handsome — for they are truly true and great tzaddikim — and even so they cannot lead the world.

The people of the Tzaddik must serve the Tzaddik in all his needs and do for him all that he would have needed to do.

The blessing that people bless themselves with at the presence of great and important persons is a very precious thing — and it is good to endeavor to bless oneself at the presence of all of them.

It is very good to see the face of every truly true Tzaddik of the generation — for "the righteous ones are the face of the Shechinah" [Aramaic: tzadikaya anpei Shechintah].

One who has been close to a true Tzaddik for many years — standing and serving before him and hearing his words — even though he hears from him many words, stories, and conversations of which he understands no benefit or counsel for his soul: even so, if he merits, he will be able afterward as time passes to understand retroactively — to learn and draw out from all the stories he has already heard great counsels for the service of Hashem Yisborach. And each and every word he heard from beforehand, some years ago, will afterward be of great benefit for him and will nourish him — for afterward he will merit to understand and say: "This my master hinted to me then in that word at that time"; and so each time wondrous hints and great counsels will sprout in his mind from all that he has already heard — if he takes it well to heart.

Also people who hear the Torah of the true Tzaddik and do not understand it — in the future, in the World to Come, they will understand; for the primary Torah is for their souls: that when they come to the World to Come, all the souls of those who heard will be expert in those very lofty Torah teachings. And also in this world one must fulfill them in simplicity at the very least and walk with them — meaning to walk for some time with some Torah teaching or saying that one has heard from the mouth of the true Tzaddik, or in his name, or that one has studied in his holy books. And all one's service from morning until evening should be with the walking of that Torah teaching one is walking with at that time; and afterward one should choose another Torah teaching or saying and walk with it for some time — until as time passes one may merit to pass through and walk with all the Torah teachings one has heard from the mouth of the true Tzaddik or in his name, of blessed memory.