צַדִּיק

Everyone must intend in their prayer to connect themselves to the tzaddikim of the generation, for only they know how to elevate each and every prayer to the place it needs, and so forth [see Prayer, section 4] (2:6).

One who wishes to walk in the path of holiness must break all the bad traits drawn from the four elements, as explained.

They should recount their entire heart before a Torah scholar, namely, confession of words, and the Torah scholar will explain and clarify for them a path according to the root of their soul (4:8).

The second aspect is the charity given to a Torah scholar, through which one is saved from the bad traits of two elements: animal and speaking, namely, idle talk, evil speech, pride, and their consequences (ibid.).

The third aspect is when one confesses words before a Torah scholar, through which the Torah scholar guides them on a straight path according to the root of their soul, and this is the primary aspect, for then one is saved from everything (ibid.).

Each time one comes to a Torah scholar, they should recount their entire heart before him, and through this, you are included in the Infinite. Through this, one will merit to know that all their experiences are for their benefit and will bless for everything, “Who is good and does good,” and this aspect is a semblance of the World to Come (ibid., 9).

Through confessing words before a Torah scholar, all their sins are forgiven (ibid., 3).

There are three aspects in drawing close to tzaddikim, through which everything is rectified, and they are: The first aspect is when one sees the tzaddik, through this, they nullify the bad traits drawn from two elements: inanimate and vegetative, namely, laziness and its consequences and evil desires (ibid.). The second aspect is the charity given to a Torah scholar, through which one is saved from the bad traits of two elements: animal and speaking, namely, idle talk, evil speech, pride, and their consequences (ibid.).

The third aspect is when one confesses words before a Torah scholar, through which the Torah scholar guides them on a straight path according to the root of their soul, and this is the primary aspect, for then one is saved from everything (ibid.).

Each time one comes to a Torah scholar, they should recount their entire heart before him, and through this, you are included in the Infinite.

Each time one comes to a Torah scholar, they should recount their entire heart before him, and through this, you are included in the Infinite. Through this, one will merit to know that all their experiences are for their benefit and will bless for everything, “Who is good and does good,” and this aspect is a semblance of the World to Come (ibid., 9). All the deficiencies a person has, whether in livelihood, physical health, or otherwise, cannot be completed or fulfilled except through the true tzaddik and rabbi to whom they are attached, for the completion of deficiencies is through sighing and groaning over the deficiency. For the sigh of a Jew is very precious, as through it, one draws the spirit of life to complete the deficiency they sigh over, but this spirit of life to complete the deficiency is received only from the tzaddik, who is attached to the Torah, where the spirit of life resides (8:2).

Through confessing words before a Torah scholar, all their sins are forgiven (ibid., 3). Through this, one will merit to know that all their experiences are for their benefit and will bless for everything, “Who is good and does good,” and this aspect is a semblance of the World to Come (ibid., 9).

One who wishes to spare their life must overcome themselves not to listen or pay attention at all to the disputes among perfect tzaddikim, but to believe in all of them. On the contrary, when they hear the disputes among tzaddikim, they should take it as a lesson and examine themselves, where they are in the world, for through this, they are rebuked for having blemished the drops of their mind. For if their mind were not blemished, they would not hear the disputes among tzaddikim, and no question about them would enter their heart at all. The primary purpose of the dispute is for their sake, namely, for this very reason mentioned above, so that through the dispute among tzaddikim, they understand and remember where they are in the world, that they seek to expel them from the true life, which is the true tzaddikim, through this dispute, because they blemished the drops of their mind, about whom it is said, “All who come to her will not return, nor will they attain the paths of life.” One who is a fool and does not truly understand this becomes distanced through this and loses their world. But one who truly wishes to spare themselves, on the contrary, through this specifically is aroused and reminds themselves where they are in the world, as mentioned above, and understands that this is their test and they must withstand this test, not to listen or look at this dispute, and through this specifically draw close to true tzaddikim, through which is their eternal rectification. For the primary purpose of the dispute among tzaddikim is for this specifically, for this test, so that the one who distances themselves is distanced, for they deserve to be distanced due to blemishing the drops of their mind. But if they wish to withstand this test, to understand from this their great blemish and not look at it, they will draw close through this specifically, for because they blemished so much, it is impossible for them to draw close except through this test specifically, and understand. For in truth, the Blessed Name desires kindness and wishes to bring close the distant, even though they are not worthy of being brought close, but they cannot draw close except through this test, as mentioned above (5:4). The tzaddik hears all the sighs of those attached to him, for from him come the outcomes of life for each one (ibid., 8).

Through drawing close to tzaddikim and following the path of their counsel, through this, truth is engraved in them, and through this, they merit faith, prayer, the Land of Israel, and miracles, and through this, redemption will come (7:3). Every person must elevate their prayer through the gate corresponding to their tribe, and it requires great merit to achieve this. Therefore, everyone must connect their prayer to the tzaddik of the generation, for he knows how to direct the gates and elevate each and every prayer to the gate appropriate for it (9:2).

Through confessing words before a Torah scholar, all their sins are forgiven (ibid., 3). One who wishes to spare their life must overcome themselves not to listen or pay attention at all to the disputes among perfect tzaddikim, but to believe in all of them. True tzaddikim elevate prayer to great heights, until they reveal His divinity and kingdom, Blessed be He, to all inhabitants of the world, even to those extremely distant, who are the wicked and idol-worshippers, which is the primary greatness of the Holy One, Blessed be He. For the primary greatness of the Holy One, Blessed be He, is that even those extremely distant, even idol-worshippers, know that there is a ruling and governing G-d. Therefore, one who has a sick person or any distress in their home should go to tzaddikim to request mercy for them, and through this, they bring great satisfaction to the Blessed Name, for the Holy One, Blessed be He, desires the prayers of tzaddikim, as the primary aspect of prayer is known only by tzaddikim (10:2, 3, 4).

Before one draws close to the tzaddik, they are in the aspect of “a fat heart,” namely, their heart is sealed, their ears are blocked, and their eyes are blind from seeing the truth and being aroused to repentance. But when they attach themselves to tzaddikim and accept their counsel, then their heart, eyes, and ears are opened, and they see, hear, and understand the truth and merit repentance (ibid., 5). Through drawing close to tzaddikim, one nullifies pride, which is idolatry, and merits complete faith and the aspect of the holy spirit. Through this, one merits great joy, until they come to clapping hands and holy dancing, through which they sweeten judgments and merit wisdom, life, longevity, and attainment of the Torah in its revealed and hidden aspects (ibid., 5).

All the deficiencies a person has, whether in livelihood, physical health, or otherwise, cannot be completed or fulfilled except through the true tzaddik and rabbi to whom they are attached, for the completion of deficiencies is through sighing and groaning over the deficiency. For the sigh of a Jew is very precious, as through it, one draws the spirit of life to complete the deficiency they sigh over, but this spirit of life to complete the deficiency is received only from the tzaddik, who is attached to the Torah, where the spirit of life resides (8:2). That a scholar speaks evil of the tzaddik is a great intention from the Blessed Name, for the Holy One, Blessed be He, causes a great tzaddik to fall into the mouth of this scholar, so that through this, the tzaddik extracts the Shechinah, namely, the Oral Torah, from the exile in the scholar’s mouth. For the tzaddik makes halachot from these words and unifies through this great and wondrous unifications [see there within] (12:4).

The opponents and wicked who dispute with true tzaddikim receive their spirit of life from the rabbi of the husk, for there is a rabbi of the husk and the Other Side corresponding to the rabbi of holiness, as “G-d made one opposite the other.” Therefore, they are great in their time, for the spirit of life drawn from the rabbi of the husk is the aspect of a stormy wind, which is great in its time, but it is only temporary and ultimately perishes and is lost, destroying the body and soul of those who cling to it. Therefore, in their lifetime, they are called dead, for they lack the true spirit of life of holiness, which is drawn specifically through true tzaddikim, as mentioned above (ibid., 3). One must greatly seek and pursue such a tzaddik who can gather souls and elevate them, elevating their soul with them, renewing them in the aspect of gestation and bringing down Torah through this. One must pray much to the Blessed Name to merit finding such a tzaddik, for he specifically can rectify and elevate them from all the blemishes of all desires. For when a person desires something lustful, this desire is a blemish and bitterness to the soul, and then they are in the aspect of a bitter soul, as in “her soul was bitter,” which is the aspect of the scattering of the soul, and then the soul does not shine and is in the aspect of a hungry soul. Through coming to the true tzaddik mentioned above, everything is rectified, for he can rectify and elevate even these blemished desires along with the good desires they have, and then it will be fulfilled in them: “And He filled the hungry soul with good,” in the aspect of “And He satisfied your soul with splendor,” and “He will renew your youth like an eagle,” meaning that the days of their youth that passed in darkness will be renewed and rectified, and then they are called a human. Also, their body will be elevated and renewed through coming to the tzaddik (13:5, 6).

The tzaddik hears all the sighs of those attached to him, for from him come the outcomes of life for each one (ibid., 8). On the contrary, when they hear the disputes among tzaddikim, they should take it as a lesson and examine themselves, where they are in the world, for through this, they are rebuked for having blemished the drops of their mind.

True tzaddikim atone for sins, as it is written, “And a wise man will atone for it” (ibid., 4). From this, you will also understand the great difference between when a person is themselves with the tzaddik at the time of speaking Torah and when they hear it from another’s mouth. For when they are themselves there, they have a share in the Torah, and their soul is renewed then, besides many other differences, as explained elsewhere (ibid.).

צַדִּיקֵי אֱמֶת הֵם מַעֲלִין אֶת הַתְּפִלָּה בַּעֲלִיּוֹת גְּדוֹלוֹת, עַד שֶׁמְּגַלִּין אֱלֹקוּתוֹ וּמַלְכוּתוֹ יִתְבָּרַךְ לְכָל בָּאֵי עוֹלָם אֲפִלּוּ לְהָרְחוֹקִים מְאֹד מְאֹד, שֶׁהֵם הָרְשָׁעִים וְהָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁזֶּה עִקַּר גְּדֻלָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. כִּי עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מְאֹד וַאֲפִלּוּ הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת יֵדְעוּ, שֶׁיֵּשׁ אֱלֹקִים שַׁלִּיט וּמוֹשֵׁל. עַל־כֵּן מִי שֶׁיֵּשׁ לוֹ חוֹלֶה אוֹ אֵיזֶה צַעַר בְּתוֹךְ בֵּיתוֹ, יֵלֵךְ לַצַּדִּיקִים שֶׁיְּבַקְשׁוּ עָלָיו רַחֲמִים, וּבָזֶה עוֹשֶׂה נַחַת רוּחַ גָּדוֹל לְהַשֵּׁם יִתְבָּרַךְ, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים, כִּי עִקַּר הַתְּפִלָּה אֵינָם יוֹדְעִים כִּי אִם הַצַּדִּיקִים (י, ב ג ד The more souls come to the true tzaddik to receive Torah, the more the evil vanity that is done on the earth is diminished and nullified, namely, the questions of heretics, because they see a tzaddik suffering and a wicked person prospering. Through the multitude of souls gathering with true tzaddikim, the vanity of such questions is nullified (ibid., 6).

עַל־יְדֵי הִתְקָרְבוּת לַצַּדִּיקִים מְבַטְּלִין הַגַּאֲוָה שֶׁהוּא עֲבוֹדָה זָרָה וְזוֹכִין לֶאֱמוּנָה שְׁלֵמָה וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ, וְעַל־יְדֵי זֶה זוֹכִין לְשִׂמְחָה גְּדוֹלָה, עַד שֶׁבָּאִים לְהַמְחָאַת כַּף וְרִקּוּדִין דִּקְדֻשָּׁה, שֶׁעַל־יְדֵי זֶה מַמְתִּיקִין דִּינִים וְזוֹכִין לְחָכְמָה וְחַיִּים וַאֲרִיכוּת יָמִים וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר (שָׁם ה Those people who travel and come to true tzaddikim, it is fitting that love increase among them, and they arouse and remind each other in the service of the Blessed Name. This is a sign that their intention was acceptable when they were with the tzaddik and began to be renewed for good (ibid.).

For if their mind were not blemished, they would not hear the disputes among tzaddikim, and no question about them would enter their heart at all. There are souls that are extremely blemished, and even when they come to true tzaddikim, they are still immersed in all desires and have not moved from the mundane to the holy even by a hair’s breadth. Such souls certainly cannot be elevated and renewed in the aspect of gestation. But there is a tzaddik so great in wondrous and awesome stature that he can elevate and renew even such blemished souls in the aspect of gestation for good. Therefore, one who knows in their soul that they have greatly blemished and wishes to spare their life and return to the Blessed Name must greatly seek and supplicate before the Blessed Name to merit through His compassion to draw close to such a tzaddik, who is so mighty that he can elevate and renew their soul for good. Happy is the one who merits to find such a tzaddik (ibid.).

זֶה שֶׁהַלַּמְדָן דּוֹבֵר רָעוֹת עַל הַצַּדִּיק הוּא מְכֻוָּן גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַפִּיל צַדִּיק גָּדוֹל לְתוֹךְ פִּיו שֶׁל זֶה הַלַּמְדָן, כְּדֵי שֶׁעַל־יְדֵי זֶה יוֹצִיא הַצַּדִּיק הַשְּׁכִינָה, הַיְנוּ הַתּוֹרָה שֶׁבְּעַל פֶּה, מֵהַגָּלוּת שֶׁבְּפֶה הַלַּמְדָן. כִּי הַצַּדִּיק עוֹשֶׂה מֵאֵלּוּ הַדִּבּוּרִים הֲלָכוֹת וּמְיַחֵד בָּזֶה יִחוּדִים גְּדוֹלִים וְנִפְלָאִים, [עַיֵּן שָׁם בִּפְנִים] (יב, ד Fear and love cannot be received except through the tzaddikim of the generation. When fear and love are darkened for someone, it is because the light of the tzaddik has been darkened for them, and even though in truth the tzaddik shines in all the worlds, especially in this world, nevertheless, for them, it does not shine at all due to the greatness of their darkness. Even if they are with the tzaddik and sit with him, they cannot taste, understand, or see his great light, through which they would come to the eternal good purpose (17:1, 2).

צָרִיךְ לְבַקֵּשׁ מְאֹד וְלַחֲזֹר אַחַר צַדִּיק כָּזֶה, שֶׁיּוּכַל לְקַבֵּץ הַנְּפָשׁוֹת וּלְהַעֲלוֹתָם, שֶׁיַּעֲלֶה גַּם נַפְשׁוֹ עִמָּהֶם, וּלְחַדְּשָׁם בִּבְחִינַת עִבּוּר וּלְהוֹרִיד עַל־יְדֵי זֶה תּוֹרָה. וּצְרִיכִין לְבַקֵּשׁ הַרְבֵּה מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לִמְצֹא צַדִּיק כָּזֶה, כִּי הוּא דַּיְקָא יָכוֹל לְתַקְּנוֹ וּלְהַעֲלוֹתוֹ מִכָּל הַפְּגָמִים שֶׁל כָּל הַתַּאֲווֹת, כִּי כְּשֶׁאָדָם רוֹצֶה דְּבַר תַּאֲוָה, זֶה הָרָצוֹן הוּא פְּגָם וּמָרָה לַנֶּפֶשׁ וַאֲזַי הוּא בִּבְחִינַת מָרַת נֶפֶשׁ בְּחִינַת וְנַפְשָׁהּ מָרָה לָהּ, וְזֶהוּ בְּחִינַת פִּזּוּר הַנֶּפֶשׁ, וַאֲזַי אֵין הַנֶּפֶשׁ מְאִירָה וְהִיא בְּחִינַת נֶפֶשׁ רְעֵבָה. וְעַל יְדֵי שֶׁבָּא לְצַדִּיק הָאֱמֶת הַנַּ"ל נִתְתַּקֵּן הַכֹּל, כִּי יָכוֹל לְתַקֵּן וּלְהַעֲלוֹת אֲפִלּוּ אֵלּוּ הָרְצוֹנוֹת הַפְּגוּמִים עִם הָרְצוֹנוֹת הַטּוֹבִים שֶׁיֵּשׁ לוֹ, וְאָז יִתְקַיֵּם בּוֹ: וְנֶפֶשׁ רְעֵבָה מִלֵּא טוֹב, בְּחִינַת וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשְׁךָ, וִיחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיו, דְּהַיְנוּ שֶׁיִּתְחַדְּשׁוּ וִיתְתַּקְּנוּ יְמֵי נְעוּרָיו שֶׁעָבְרוּ בַּחֹשֶׁךְ, וְאָז נִקְרָא אָדָם. גַּם גּוּפוֹ יִתְעַלֶּה וְיִתְחַדֵּשׁ עַל יְדֵי שֶׁבָּא לְהַצַּדִּיק (יג, ה ו All this is due to their evil deeds, through which their intellect is darkened with folly, namely, corrupt opinions, and it seems to them that they are wise, and questions about the true tzaddik arise for them. But all these corrupt opinions, questions, and such wisdoms are complete nonsense and folly, for due to the turbidity of their deeds, their intellect is darkened with folly, as mentioned above, and through this, the light of the tzaddik is darkened for them, and because of this, they lack fear and love, as mentioned above (ibid.).

כָּל אֵלּוּ בְּנֵי אָדָם הַבָּאִים לַחֲכַם הַדּוֹר, כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ אֵיזֶה רָצוֹן טוֹב. וְהַצַּדִּיק מַעֲלֶה כָּל אֵלּוּ הָרְצוֹנוֹת וּבָזֶה הוּא מְחַדֵּשׁ נַפְשׁוֹתֵיהֶם שֶׁל אֵלּוּ הָאֲנָשִׁים הַבָּאִים אֵלָיו, וְעַל־יְדֵי זֶה הוּא מֵבִיא הִתְגַּלּוּת הַתּוֹרָה שֶׁאוֹמֵר אָז בִּפְנֵיהֶם. נִמְצָא שֶׁיֵּשׁ לְכָל אֶחָד וְאֶחָד חֵלֶק בְּהַתּוֹרָה כְּפִי רְצוֹנוֹ וְכֵן נִתְחַדֵּשׁ נַפְשׁוֹ לְטוֹבָה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְהִתְחַזֵּק וּלְהִתְעוֹרֵר, שֶׁיָּבוֹא עִם רְצוֹנוֹת טוֹבִים וְכִסּוּפִין טוֹבִים וַחֲזָקִים לְהַשֵּׁם יִתְבָּרַךְ כְּדֵי שֶׁיִּתְחַדֵּשׁ נַפְשׁוֹ לְטוֹבָה בְּיוֹתֵר. גַּם שָׁמַעְנוּ שֶׁהָעִקָּר בְּשָׁעָה שֶׁהֶחָכָם מֵכִין עַצְמוֹ לוֹמַר תּוֹרָה, שֶׁאָז צָרִיךְ כָּל אֶחָד לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו וּלְבַקֵּשׁ לוֹ רְצוֹנוֹת טוֹבִים לַשֵּׁם יִתְבָּרַךְ וּלְהִתְפַּלֵּל עַל זֶה. כְּדֵי שֶׁעַל־יְדֵי זֶה יוּכַל הַצַּדִּיק לֶאֱחֹז בְּיָדוֹ וּלְהַעֲלוֹתוֹ מִמָּקוֹם שֶׁהוּא שָׁם וּלְחַדְּשׁוֹ לְטוֹבָה וְכַנִּזְכָּר לְעֵיל (שָׁם The primary purpose of the dispute is for their sake, namely, for this very reason mentioned above, so that through the dispute among tzaddikim, they understand and remember where they are in the world, that they seek to expel them from the true life, which is the true tzaddikim,

גַּם מִזֶּה תָּבִין הַחִלּוּק הַגָּדוֹל שֶׁיֵּשׁ בֵּין כְּשֶׁאָדָם בְּעַצְמוֹ אֵצֶל הַצַּדִּיק בִּשְׁעַת אֲמִירַת הַתּוֹרָה וּבֵין כְּשֶׁשּׁוֹמֵעַ מִפִּי אַחֵר. כִּי כְּשֶׁהוּא בְּעַצְמוֹ שָׁם, יֵשׁ לוֹ חֵלֶק בְּהַתּוֹרָה וְנִתְחַדֵּשׁ נַפְשׁוֹ אָז, מִלְּבַד עוֹד הַרְבֵּה חִלּוּקִים, כַּמְבֹאָר בְּמָקוֹם אַחֵר (שָׁם through this dispute, because they blemished the drops of their mind, about whom it is said, “All who come to her will not return, nor will they attain the paths of life.” One who is a fool and does not truly understand this becomes distanced through this and loses their world.

עַל־יְדֵי שֶׁבָּאִים לְהַצַּדִּיק, עַל־יְדֵי זֶה מַמְשִׁיכִין הַשְׁגָּחָה שְׁלֵמָה (שָׁם ד Sometimes tzaddikim flee from authority and leadership and do not wish to lead the world, attributing it to their smallness, saying they are not worthy to lead the world. But in truth, it is because the wrath and concealment of the face of the Blessed Name have descended upon them, which comes from the diminution of faith. Through breaking anger with compassion, through this, the wrath is sweetened, and then the tzaddikim accept leadership, and the world merits a true leader who leads them with compassion (ibid.).

כָּל מַה שֶּׁמִּתְרַבִּין יוֹתֵר הַנְּפָשׁוֹת הַבָּאִין אֶל הַצַּדִּיק הָאֱמֶת לְקַבֵּל תּוֹרָה, נִתְמַעֵט וְנִתְבַּטֵּל יוֹתֵר הַהֶבֶל הָרָע אֲשֶׁר נַעֲשֶׂה עַל הָאָרֶץ, שֶׁהֵם הַקֻּשְׁיוֹת שֶׁל הָאֶפִּיקוֹרְסִים, מֵחֲמַת שֶׁרוֹאִים צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ. וְעַל־יְדֵי רִבּוּי הַנְּפָשׁוֹת הַמִּתְקַבְּצִין אֵצֶל צַדִּיקֵי אֱמֶת נִתְבַּטֵּל הַהֶבֶל שֶׁל קֻשְׁיוֹת כָּאֵלּוּ (שָׁם ו All healings are dependent on the Torah, and the Torah was given to the sages. We are commanded to listen to them and not to deviate from their words to the right or to the left. And one who belittles their words and does not believe their words, because it seems to him that according to the Torah it is not so, through this he becomes afflicted with a wound that has no healing, and he dies from it (there).

אֵלּוּ הָאֲנָשִׁים הַנּוֹסְעִים וּבָאִים לְצַדִּיקֵי אֱמֶת, רָאוּי שֶׁיִּתּוֹסֵף בָּהֶם אַהֲבָה זֶה לָזֶה, וִיעוֹרְרוּ וְיַזְכִּירוּ זֶה אֶת זֶה בַּעֲבוֹדַת הַשֵּׁם. וְזֶה סִימָן שֶׁהָיָה כַּוָּנָתָם רְצוּיָה בְּעֵת שֶׁהָיוּ אֵצֶל הַצַּדִּיק וְהִתְחִילוּ לְהִתְחַדֵּשׁ לְטוֹבָה (שָׁם When one falls from faith in the sages, the rectification for this is a vow, that he should make some vow and fulfill it immediately. Through this, he returns to faith in the sages and merits healing. And through this, the lights of the Patriarchs spark within him, and through this, he merits the delight of Shabbat, which is the aspect of eating in holiness. And through this, one merits to nullify anger, to subdue and cast down enemies and haters. And through this, the gate of the Other Side (the forces of impurity) falls, and one merits the coming of the Messiah, and the gates of holiness are built (there, 2).

There are souls that are extremely blemished, and even when they come to true tzaddikim, they are still immersed in all desires and have not moved from the mundane to the holy even by a hair’s breadth. Such souls certainly cannot be elevated and renewed in the aspect of gestation. But there is a tzaddik so great in wondrous and awesome stature that he can elevate and renew even such blemished souls in the aspect of gestation for good. Therefore, one who knows in their soul that they have greatly blemished and wishes to spare their life and return to the Blessed Name must greatly seek and supplicate before the Blessed Name to merit through His compassion to draw close to such a tzaddik, who is so mighty that he can elevate and renew their soul for good. Happy is the one who merits to find such a tzaddik (ibid.). The true tzaddik is in the aspect of Moses, and he is encompassed within the three Patriarchs, and he draws down all three influences, which are in the aspect of the well, the cloud, and the manna, which are in the aspect of eating, drinking, and clothing. He constantly fights the wars of Hashem, for he battles against the husks of Amalek, which is the blemish of the covenant that stems from it. The tzaddik subdues it and all the adversaries who pursue the weak in strength among Israel, strengthens them, brings them into the service of Hashem, blessed be He, and draws them to the aspect of the rectification of the covenant. Through this, he merits a double portion of abundance, which is the aspect of the double bread on Shabbat, that is, the doubled Torah, whereby he merits to innovate Torah insights on Shabbat, one becoming two. Through this, one merits healings of the soul and healings of the body, and through this, the world is awakened to repentance out of love. All the worthy ones in the generation are healed and become honored in the eyes of people, and through this, each one receives Torah innovations, which is the hidden Torah that the tzaddik imparts on the day of Shabbat (58).

Fear and love cannot be received except through the tzaddikim of the generation. When fear and love are darkened for someone, it is because the light of the tzaddik has been darkened for them, and even though in truth the tzaddik shines in all the worlds, especially in this world, nevertheless, for them, it does not shine at all due to the greatness of their darkness. Even if they are with the tzaddik and sit with him, they cannot taste, understand, or see his great light, through which they would come to the eternal good purpose (17:1, 2). Through faith in the sages, the mind is purified, and one merits clear understanding. Through this, he merits to derive and receive from all that he learns in the Torah true judgments, that is, upright behaviors for the service of Hashem, blessed be He, so that he knows how to conduct himself in every matter, both he and those dependent on him. But when, Heaven forbid, he blemishes faith in the sages, he is judged with physical afflictions, that is, with excesses, with burning excrement, whereby foul vapors rise to his mind, confusing and confounding his mind and understanding. Then he is unable to derive from his learning true judgments and genuine behaviors; on the contrary, he derives things that are the opposite of truth. Through this, he never has complete counsel, and he is always in doubt, with his counsel divided here and there. For through the blemish of faith in the sages, his heart becomes defiled like a latrine due to being judged with excesses as mentioned above. Therefore, his counsels are foolish counsels, and he does not know how to reach complete counsel in his heart regarding how to conduct himself in any matter (61, 1).

All this is due to their evil deeds, through which their intellect is darkened with folly, namely, corrupt opinions, and it seems to them that they are wise, and questions about the true tzaddik arise for them. But all these corrupt opinions, questions, and such wisdoms are complete nonsense and folly, for due to the turbidity of their deeds, their intellect is darkened with folly, as mentioned above, and through this, the light of the tzaddik is darkened for them, and because of this, they lack fear and love, as mentioned above (ibid.). The primary source of strife that comes upon a person is due to a blemish in faith in the sages, because he did not believe in the tzaddikim who are the sages, and their words and their holy books were not considered significant in his eyes at all, and they were in his eyes as mere excess—how much more so, Heaven forbid, if he mocked them. Through all this, strife comes according to the blemish, Heaven forbid. Therefore, each person must take to heart to reflect on how much he needs to repent for the blemish of faith in the sages due to the strife, for from there the strife comes. Through this, he will return in repentance and rectify the blemish of faith in the sages, and all the holy books will become esteemed in his eyes. He will know and believe that they are all necessary for the world, and through this, he will be purified from the impurities mentioned above and merit complete counsel. Through this, all constrictions, which are the judgments, will be sweetened. And every place where there is some judgment or constriction, everything is sweetened through this, through the rectification of the aforementioned faith, by believing in the true tzaddikim and their holy books (there, 5).

Through charity given to true tzaddikim and worthy poor, through this, one completes and rectifies the intellect and merits to see the light of the tzaddik, and through this, one merits fear and love (ibid., 5). Each time one comes to the tzaddik, he must see to it that he comes each time anew, not as if he has already been with the tzaddik and now he is coming a second time, but as if he is now coming anew for the first time. For he must begin each time anew, because the essence is the beginning [see Yirah, entry 13] (62, at the end).

Every thing has a purpose, and for that purpose, there is another higher purpose above it. The primary purpose is the ultimate purpose, which is the delight of the World to Come, the ultimate purpose of all creation and all things in the world. But no one can attain or grasp this purpose in their mind except tzaddikim, and each Jew, according to their root within the soul of the tzaddik, receives this purpose from them, according to how they break anger with compassion. Through this, they merit to reach the purpose in every thing in the world, which is the primary matter (18:1, 2). Know that true tzaddikim who are leaders have many variations in their conduct with the people of the world who draw close to them. For sometimes the tzaddik draws himself very close to the people, and sometimes he conceals himself and hides himself from them and distances himself greatly from them. And it is not enough that he distances himself and elevates himself above them so that they cannot draw close to him, but also questions and perplexities fall upon him, until their minds become distorted and confused by his conduct with them. Yet all of this is for the benefit of those who draw close to him. Therefore, let not your thoughts alarm you about this, for it is all for your benefit (63).

Sometimes tzaddikim flee from authority and leadership and do not wish to lead the world, attributing it to their smallness, saying they are not worthy to lead the world. But in truth, it is because the wrath and concealment of the face of the Blessed Name have descended upon them, which comes from the diminution of faith. Through breaking anger with compassion, through this, the wrath is sweetened, and then the tzaddikim accept leadership, and the world merits a true leader who leads them with compassion (ibid.). There is an upper field where all souls grow, and these souls require the master of the field to engage in their rectification. And every person who wishes to have compassion on his soul must request and plead greatly before Hashem, blessed be He, all his days, that he merit to draw close to this tzaddik who is the master of the field, who looks upon each one to bring him to the true purpose, which is entirely good, entirely one. Through this, prayer reaches the ultimate perfection [see Tefillah, entry 58]. For it is impossible to come to the eternal good purpose except through this tzaddik, who is in the aspect of the master of the upper field (65).

All healings are dependent on the Torah, and the Torah was given to the sages. We are commanded to listen to them and not to deviate from their words to the right or to the left. And one who belittles their words and does not believe their words, because it seems to him that according to the Torah it is not so, through this he becomes afflicted with a wound that has no healing, and he dies from it (there). But one who truly wishes to spare themselves, on the contrary, through this specifically is aroused and reminds themselves where they are in the world, as mentioned above, and understands that this is their test and they must withstand this test, not to listen or look at this dispute, and through this specifically draw close to true tzaddikim, through which is their eternal rectification.

When one falls from faith in the sages, the rectification for this is a vow, that he should make some vow and fulfill it immediately. Through this, he returns to faith in the sages and merits healing. And through this, the lights of the Patriarchs spark within him, and through this, he merits the delight of Shabbat, which is the aspect of eating in holiness. And through this, one merits to nullify anger, to subdue and cast down enemies and haters. And through this, the gate of the Other Side (the forces of impurity) falls, and one merits the coming of the Messiah, and the gates of holiness are built (there, 2). One must always strive to greet the face of his master each time, and through being more accustomed to greeting the face of his master, through this he can merit the aspect of a double portion in the spirit of his master (there).

The true tzaddik is in the aspect of Moses, and he is encompassed within the three Patriarchs, and he draws down all three influences, which are in the aspect of the well, the cloud, and the manna, which are in the aspect of eating, drinking, and clothing. He constantly fights the wars of Hashem, for he battles against the husks of Amalek, which is the blemish of the covenant that stems from it. The tzaddik subdues it and all the adversaries who pursue the weak in strength among Israel, strengthens them, brings them into the service of Hashem, blessed be He, and draws them to the aspect of the rectification of the covenant. Through this, he merits a double portion of abundance, which is the aspect of the double bread on Shabbat, that is, the doubled Torah, whereby he merits to innovate Torah insights on Shabbat, one becoming two. Through this, one merits healings of the soul and healings of the body, and through this, the world is awakened to repentance out of love. All the worthy ones in the generation are healed and become honored in the eyes of people, and through this, each one receives Torah innovations, which is the hidden Torah that the tzaddik imparts on the day of Shabbat (58). For the primary purpose of the dispute among tzaddikim is for this specifically, for this test, so that the one who distances themselves is distanced, for they deserve to be distanced due to blemishing the drops of their mind.

נה. אמונת חכמים (Faith in the Sages) עִקַּר הַמַּחֲלֹקֶת שֶׁבָּא עַל הָאָדָם הוּא מֵחֲמַת פְּגַם אֱמוּנַת חֲכָמִים עַל שֶׁלֹּא הֶאֱמִין בַּצַּדִּיקִים שֶׁהֵם הַחֲכָמִים, וְדִבְרֵיהֶם וְסִפְרֵיהֶם הַקְּדוֹשִׁים לֹא הָיוּ חֲשׁוּבִים בְּעֵינָיו כְּלוּם, וְהָיוּ בְּעֵינָיו אַךְ לְמוֹתָר, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אִם חַס וְשָׁלוֹם, הָיָה מַלְעִיג עֲלֵיהֶם, וְעַל יְדֵי כָּל זֶה בָּא מַחֲלֹקֶת כְּפִי הַפְּגָם חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ כָּל אֶחָד לָשׂוּם אֶל לִבּוֹ, לְהִתְבּוֹנֵן מֵהַמַּחֲלוֹקוֹת כַּמָּה הוּא צָרִיךְ לָשׁוּב עַל פְּגַם אֱמוּנַת חֲכָמִים, שֶׁמִּשָּׁם בָּא הַמַּחֲלוֹקוֹת וְעַל־יְדֵי זֶה יָשׁוּב בִּתְשׁוּבָה וִיתַקֵּן פְּגַם אֱמוּנַת חֲכָמִים, וְיַחַזְרוּ כָּל הַסְּפָרִים הַקְּדוֹשִׁים וְיִהְיוּ נֶחֱשָׁבִים בְּעֵינָיו, וְיֵדַע וְיַאֲמִין, כִּי כֻּלָּם צְרִיכִין לְהָעוֹלָם וְעַל־יְדֵי זֶה יִהְיֶה נִטְהָר מֵהַטִּנּוֹפוֹת הַנִּזְכָּרוֹת לְעֵיל, וְיִזְכֶּה לְעֵצָה שְׁלֵמָה, וְעַל־יְדֵי זֶה יִהְיוּ נִמְתָּקִין כָּל הַצִּמְצוּמִים שֶׁהֵם הַדִּינִים. וְכָל מָקוֹם שֶׁיֵּשׁ אֵיזֶה דִּין וְצִמְצוּם, הַכֹּל נִמְתָּק עַל־יְדֵי זֶה, עַל־יְדֵי תִּקּוּן הָאֱמוּנָה הַנִּזְכֶּרֶת לְעֵיל, שֶׁמַּאֲמִין בְּהַצַּדִּיקִים אֲמִתִּיִּים וּבְסִפְרֵיהֶם הַקְּדוֹשִׁים (שָׁם ה Through the tzaddik, one draws upon himself the aspect of cool water to revive his weary soul, and through this, he merits to pray with all his heart in the aspect of “All my bones shall say…” (Psalms 35:10), which is the essence of the perfection of prayer. And this is the difference between one who hears from the mouth of the tzaddik and one who learns from books. For when he hears from the mouth of the tzaddik, then the tzaddik imparts to him the aspect of cool water to revive him as is fitting for his level, according to the weariness of his soul. But when he learns from a book, he does not know how to revive his weary soul as is fitting for his level at every moment (67, 5).

נו. התקרבות לצדיקים (Drawing Close to Tzaddikim) בְּכָל פַּעַם שֶׁבָּא לְהַצַּדִּיק, צָרִיךְ שֶׁיִּרְאֶה שֶׁיָּבוֹא בְּכָל פַּעַם מֵחָדָשׁ, לֹא כְּמוֹ שֶׁכְּבָר הָיָה אֵצֶל הַצַּדִּיק וְעַכְשָׁו הוּא בָּא פַּעַם שֵׁנִית, רַק כְּמוֹ שֶׁבָּא עַכְשָׁו מֵחָדָשׁ פַּעַם רִאשׁוֹן, כִּי צָרִיךְ לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ כִּי עִקָּר הוּא הַהַתְחָלָה [עַיֵּן יִרְאָה אוֹת י"ג] (סב, בסוף But if they wish to withstand this test, to understand from this their great blemish and not look at it, they will draw close through this specifically, for because they blemished so much, it is impossible for them to draw close except through this test specifically, and understand.

נז. התקרבות לצדיקים (Drawing Close to Tzaddikim) דַּע שֶׁהַצַּדִּיקִים הַמַּנְהִיגִים הָאֲמִתִּיִּים יֵשׁ בָּהֶם כַּמָּה שִׁנּוּיִים בְּעִנְיַן הַנְהָגַת בְּנֵי הָעוֹלָם הַמִּתְקָרְבִים אֲלֵיהֶם. כִּי לִפְעָמִים הַצַּדִּיק מִתְקָרֵב עַצְמוֹ אֶל הָעוֹלָם מְאֹד, וְלִפְעָמִים הוּא מְכַסֶּה עַצְמוֹ וּמַעֲלִים עַצְמוֹ מֵהֶם וּמִתְרַחֵק מֵהֶם מְאֹד, וְלֹא דַּי שֶׁמִּתְרַחֵק מֵהֶם וּמִתְרוֹמֵם מֵהֶם וְאֵינָם יְכוֹלִים לְהִתְקָרֵב אֵלָיו, אַף גַּם נוֹפְלִים עָלָיו קֻשְׁיוֹת וּתְמִיהוֹת, עַד שֶׁנֶּעֱקָם וְנִתְבַּלְבֵּל מֹחָם מֵהַנְהָגוֹתָיו עִמָּהֶם, וְכָל זֶה לְטוֹבַת הַמִּתְקָרְבִים אֵלָיו. עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עַל זֶה כִּי הַכֹּל לְטוֹבָתְךָ (סג The more a person diminishes himself, the greater is his power of attraction, that is, to draw the Divine Presence downward, that He, blessed be He, may dwell among us, and also to draw down influences and blessings to Israel. And similarly, he is closer and nearer to the power of attraction of the true tzaddik (there).

נח. התקרבות לצדיקים (Drawing Close to Tzaddikim) יֵשׁ שָׂדֶה הָעֶלְיוֹנָה שֶׁשָּׁם גְּדֵלִים כָּל הַנְּשָׁמוֹת, וְאֵלּוּ הַנְּשָׁמוֹת צְרִיכִים בַּעַל הַשָּׂדֶה שֶׁיַּעֲסֹק בְּתִקּוּנָם. וְצָרִיךְ כָּל אֶחָד שֶׁרוֹצֶה לְרַחֵם עַל נִשְׁמָתוֹ, לְבַקֵּשׁ וּלְהִתְחַנֵּן הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כָּל יָמָיו, שֶׁיִּזְכֶּה לְהִתְקָרֵב לְהַצַּדִּיק הַזֶּה שֶׁהוּא בַּעַל הַשָּׂדֶה, שֶׁהוּא מִסְתַּכֵּל עַל כָּל אֶחָד לַהֲבִיאוֹ אֶל הַתַּכְלִית הָאֲמִתִּי שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד, שֶׁעַל־יְדֵי זֶה הַתְּפִלָּה בְּתַכְלִית הַשְּׁלֵמוּת [עַיֵּן תְּפִלָּה נ"ח]. כִּי אִי אֶפְשָׁר לָבוֹא אֶל הַתַּכְלִית הַטּוֹב הַנִּצְחִי כִּי אִם עַל־יְדֵי הַצַּדִּיק הַזֶּה שֶׁהוּא בְּחִינַת בַּעַל הַשָּׂדֶה הָעֶלְיוֹנָה (סה For in truth, the Blessed Name desires kindness and wishes to bring close the distant, even though they are not worthy of being brought close, but they cannot draw close except through this test, as mentioned above (5:4).

נט. התקרבות לצדיקים (Drawing Close to Tzaddikim) דָּבָר גָּדוֹל מְאֹד לִהְיוֹת אֵצֶל הִסְתַּלְּקוּת הַצַּדִּיק אֲפִלּוּ מִי שֶׁאֵינוֹ תַּלְמִידוֹ. כִּי נִתְגַּלֶּה אָז הֶאָרָה גְּדוֹלָה מְאֹד וְהוּא טוֹבָה גְּדוֹלָה לְכָל מִי שֶׁנִּמְצָא שָׁם, וְזוֹכִין עַל־יְדֵי זֶה לַאֲרִיכוּת יָמִים. אַךְ הַתַּלְמִידִים הָעוֹמְדִים אָז בִּשְׁעַת הִסְתַּלְּקוּת הַצַּדִּיק, מַגִּיעַ לָהֶם הֶאָרָה גְּדוֹלָה מְאֹד בְּיוֹתֵר, וִיכוֹלִין לִזְכּוֹת אָז לְקַבֵּל פִּי שְׁנַיִם בְּרוּחוֹ שֶׁל רַבּוֹ, וּבִלְבַד כְּשֶׁהֵם מְקֻשָּׁרִים בּוֹ הֵיטֵב הֵיטֵב כַּעֲנָפִים בְּאִילָן, עַד שֶׁהֵם מַרְגִּישִׁים כָּל הָעֲלִיּוֹת וְה It is a very great thing to be present at the passing of a tzaddik, even for one who is not his disciple. For a very great illumination is revealed at that time, and it is a great benefit for all who are present there, and through this, they merit long life. However, the disciples who stand there at the moment of the tzaddik’s passing receive an even greater illumination, and they can merit at that time to receive a double portion of their master’s spirit, provided they are strongly connected to him, like branches to a tree, to the extent that they feel all the ascents and descents of their master, even when they are not with him. And then it may be that the disciple prays with greater intention and performs deeds and acts of charity more than his master, yet in truth, it is all through the spirit of his master (66, 1). It is very difficult to be famous [see Kavod, entry 30] (there).

One must always strive to greet the face of his master each time, and through being more accustomed to greeting the face of his master, through this he can merit the aspect of a double portion in the spirit of his master (there). Through drawing close to tzaddikim and following the path of their counsel, through this, truth is engraved in them, and through this, they merit faith, prayer, the Land of Israel, and miracles, and through this, redemption will come (7:3).

The primary greatness of the tzaddikim and the worthy ones who are attached to them will be revealed only in the future, on the great and awesome Day of Judgment. For then everyone will see the greatness and splendor of the tzaddikim and those attached to them—happy are they, and happy is their portion, how great is the good stored up for them. And conversely, everyone will see the downfall of the wicked, for then it will be the great day of judgment, when a person will be judged for every deed, for every detail and detail, and they will not overlook any small thing, for there is no forgetting before Him, blessed be He, and everything will be recalled to him then. And then they will see the difference between the tzaddik and the wicked, and between one who merited to draw close and connect to true tzaddikim and one who disputed them. And then everything will turn to Hashem, blessed be He, even the nations of the world, and they will all call in Hashem of Hashem. And through praying in truth to Hashem alone, without any bias for the sake of people, through this one merits to draw down this aspect of the World to Come even in this world, that is, that there will be a downfall for the wicked even in this world until they are all compelled to return to Hashem. And through this, the speech of holiness is completed, and through this, one merits to bring from potential to actuality, that is, to complete in action all the things of holiness that he desires to do (there, 3). Before one draws close to the tzaddik, they are in the aspect of “a fat heart,” namely, their heart is sealed, their ears are blocked, and their eyes are blind from seeing the truth and being aroused to repentance.

Through the tzaddik, one draws upon himself the aspect of cool water to revive his weary soul, and through this, he merits to pray with all his heart in the aspect of “All my bones shall say…” (Psalms 35:10), which is the essence of the perfection of prayer. And this is the difference between one who hears from the mouth of the tzaddik and one who learns from books. For when he hears from the mouth of the tzaddik, then the tzaddik imparts to him the aspect of cool water to revive him as is fitting for his level, according to the weariness of his soul. But when he learns from a book, he does not know how to revive his weary soul as is fitting for his level at every moment (67, 5). When the tzaddik sometimes speaks with people in mundane conversation, it is a great benefit for them, for specifically through this, he connects them to the knowledge that is the Torah. For there are people who are very distant from the Torah, such that it is impossible to bring them close through words of Torah, but only through mundane conversation specifically, in which the tzaddik clothes the Torah. Also, sometimes it is a benefit for the tzaddik, who needs to open his mind and revive himself through this conversation, and consequently, a great benefit comes to the person who speaks with the tzaddik in mundane conversation and revives him (81).

The true tzaddik has the power of attraction to draw the entire world to him, to bring them close to Hashem, blessed be He, and to His Torah. And the reason that some are distant from him and not all are drawn to him is due to the power of compulsion that opposes the power of attraction of the tzaddikim. For there are people who, through their words and deeds, interrupt and compel others to distance themselves from the true tzaddik. And the primary strengthening of the power of compulsion is through arrogance, haughtiness, and honor, whereby one fears that his honor will be diminished and he will be disgraced when he draws close to the truth. Therefore, one who wishes to know the truth in its truth must lower his mind in truth, remember his lowliness and humility in truth, and all that has passed over him from his beginning. And when he feels his lowliness in truth, then certainly the truth will be revealed to him, and the power of attraction will overcome the power of compulsion, and he will be drawn with great alacrity to the true tzaddik (70). But when they attach themselves to tzaddikim and accept their counsel, then their heart, eyes, and ears are opened, and they see, hear, and understand the truth and merit repentance (ibid., 5).

סה. התקרבות לצדיקים (Drawing Close to Tzaddikim) כְּשֶׁנּוֹתֵן צְדָקָה לְהַצַּדִּיק שֶׁהוּא עָנָו גָּדוֹל, הוּא מִתְבָּרֵךְ מִיָּד (שָׁם The necessity of traveling to the tzaddik, and that books of ethical teachings (musar) are not sufficient, is explicit in the Torah (Exodus 17:14): “And Hashem said to Moses, ‘Write this as a memorial in a book and place it in the ears of Joshua,’” for even though He told him to write it in a book, nevertheless, He was not satisfied with this and commanded him, “and place it in the ears of Joshua,” meaning that he should speak to him mouth to mouth. For the essence is what one hears from the mouth of the tzaddik. See also Midrash Devarim, Parasha 3, on the verse, “Hear, O Israel, today you are passing…” [see inside, entry 120]. Also, through learning from a book, it is in the aspect of “Na’aseh” (we will do), and hearing from the mouth of the tzaddik is in the aspect of “Nishma” (we will hear). Israel lost the crown of “Na’aseh” due to the sin of the Golden Calf, and only “Nishma” remained for them, as brought in the aforementioned Midrash. Therefore, a book does not have as much power to awaken a person as hearing from the mouth of the tzaddik himself, which is the aspect of “Nishma” that remained for Israel (120).

סו. התקרבות לצדיקים (Drawing Close to Tzaddikim) קָשֶׁה מְאֹד לִהְיוֹת מְפֻרְסָם (עַיֵּן כָּבוֹד ל All the deficiencies a person has, whether in livelihood, physical health, or otherwise, cannot be completed or fulfilled except through the true tzaddik and rabbi to whom they are attached, for the completion of deficiencies is through sighing and groaning over the deficiency.

סז. התקרבות לצדיקים (Drawing Close to Tzaddikim) יֵשׁ צַדִּיקִים שֶׁמְּקַבְּלִים מֵעַצְמָם עֲלֵיהֶם יִסּוּרִים בִּשְׁבִיל יִשְׂרָאֵל, וְעַל־יְדֵי זֶה זוֹכֶה לְשֶׁפַע רוּחָנִיּוּת גָּבוֹהַּ מְאֹד (שָׁם Faith alone, by believing in the tzaddik and drawing close to him, even if one does not receive anything from him at all, is itself very good. For through faith and drawing close alone, his evil is consumed and transformed into the essence of the tzaddik, provided that his intention is for the sake of Heaven. But one who travels and draws close to tzaddikim for some other intention, the drawing close will not benefit him at all (129).

סח. התקרבות לצדיקים (Drawing Close to Tzaddikim) צָרִיךְ לְהִשְׁתַּדֵּל לְהִתְקָרֵב לְצַדִּיקִים אֲמִתִּיִּים, כִּי אֲפִלּוּ מִי שֶׁלּוֹמֵד וְעוֹבֵד עֲבוֹדָתוֹ תָּמִיד, אֵין יוֹדֵעַ אֵיךְ לְהִתְנַהֵג בַּעֲבוֹדָתוֹ בְּלֹא הַצַּדִּיק (עו Drawing close to the tzaddik nullifies grandeur [as explained above, entry 17]. Therefore, this is a sign of whether one is truly bound to the tzaddik: if he has humility (135).

סט. התקרבות לצדיקים (Drawing Close to Tzaddikim) מַה שֶּׁהַצַּדִּיק מְדַבֵּר עִם הָעוֹלָם לִפְעָמִים שִׂיחַת חֻלִּין הוּא טוֹבָה גְּדוֹלָה לָהֶם, כִּי דַּיְקָא עַל־יְדֵי זֶה הוּא מְקַשֵּׁר אוֹתָם אַל הַדַּעַת שֶׁהוּא הַתּוֹרָה. כִּי יֵשׁ בְּנֵי אָדָם שֶׁרְחוֹקִים מֵהַתּוֹרָה מְאֹד, עַד שֶׁאִי אֶפְשָׁר לְקָרְבָם עַל־יְדֵי דִּבְרֵי תּוֹרָה כִּי אִם עַל־יְדֵי שִׂיחַת חֻלִּין דַּיְקָא, שֶׁהַצַּדִּיק מַלְבִּישׁ בָּהֶם אֶת הַתּוֹרָה. גַּם לִפְעָמִים הוּא טוֹבָה לְהַצַּדִּיק שֶׁצָּרִיךְ לִפְקֹחַ דַּעְתּוֹ וּלְהַחֲיוֹת אֶת עַצְמוֹ עַל־יְדֵי שִׂיחָה זֹאת, וּמִמֵּילָא מַגִּיעַ טוֹבָה גְּדוֹלָה לְזֶה הָאִישׁ, שֶׁמְּדַבֵּר עִם הַצַּדִּיק שִׂיחַת חֻלִּין וּמְחַיֶּה אוֹתוֹ (פא If one is bound to the tzaddik, he will be able to feel the holiness of the festival. And through this, he elevates the kingship of holiness from among the husks, and the kingship of wickedness falls (there).

ע. התקרבות לצדיקים (Drawing Close to Tzaddikim) עַל־יְדֵי הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עַל גְּדוֹלֵי הַצַּדִּיקִים, עַל־יְדֵי זֶה הֵם יְכוֹלִין לְהַמְשִׁיךְ הַשֶּׁפַע בְּלִי קִטְרוּג (פח The essence of binding is love, that one should love the tzaddik with complete love, such that his soul is bound to his soul, until through the love of the tzaddik, the love of women is nullified, in the aspect of “Your love is more wonderful to me…” (Song of Songs 1:4) (there).

עא. התקרבות לצדיקים (Drawing Close to Tzaddikim) מַה שֶּׁצְּרִיכִין לִנְסֹעַ לְהַצַּדִּיק וְלֹא דַּי בְּסִפְרֵי מוּסָר, מְפֹרָשׁ בַּתּוֹרָה (שְׁמוֹת י"ז וַיֹּאמֶר ה' אֶל מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, כִּי אַף שֶׁאָמַר לוֹ לִכְתֹּב בַּסֵּפֶר אַף עַל פִּי כֵן לֹא הִסְתַּפֵּק בָּזֶה וְצִוָּה לוֹ וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, שֶׁיְּדַבֵּר עִמּוֹ פֶּה אֶל פֶּה. כִּי הָעִקָּר מַה שֶּׁשּׁוֹמְעִין מִפֶּה הַצַּדִּיק. וְעַיֵּן מִדְרַשׁ דְּבָרִים פָּרָשָׁה ג' עַל פָּסוּק, שְׁמַע יִשְׂרָאֵל הַיּוֹם אַתָּה עוֹבֵר וְכוּ', [עַיֵּן בִּפְנִים סִימָן ק"כ]. גַּם עַל־יְדֵי לִמּוּד בַּסֵּפֶר הוּא בְּחִינַת נַעֲשֶׂה, וּשְׁמִיעָה מִפִּי הַצַּדִּיק הִיא בְּחִינַת נִשְׁמַע, וְיִשְׂרָאֵל אִבְּדוּ אֶת כֶּתֶר הַנַּעֲשֶׂה עַל־יְדֵי חֵטְא הָעֵגֶל, וְלֹא נִשְׁאָר לָהֶם כִּי אִם הַנִּשְׁמַע, כַּמּוּבָא בַּמִּדְרַשׁ הַנַּ"ל. עַל־כֵּן אֵין בַּסֵּפֶר כֹּחַ כָּל כָּךְ לְעוֹרֵר אוֹתוֹ כְּמוֹ שֶׁשּׁוֹמֵעַ מִפִּי הַצַּדִּיק בְּעַצְמוֹ, שֶׁזֶּה בְּחִינַת נִשְׁמַע שֶׁנִּשְׁאָר לְיִשְׂרָאֵל (קכ The Shabbat that one observes with the true tzaddik is like a fast (167).

עב. התקרבות לצדיקים (Drawing Close to Tzaddikim) הָעִקָּר וְהַיְסוֹד שֶׁהַכֹּל תָּלוּי בּוֹ הוּא לְקַשֵּׁר עַצְמוֹ לְהַצַּדִּיק שֶׁבַּדּוֹר וּלְקַבֵּל דְּבָרָיו עַל כֹּל אֲשֶׁר יֹאמַר כִּי הוּא זֶה. דָּבָר קָטָן וְדָבָר גָּדוֹל, וְלִבְלִי לִנְטוֹת מִדְּבָרָיו, חַס וְשָׁלוֹם יָמִין וּשְׂמֹאל. וְצָרִיךְ לְהַשְׁלִיךְ מֵאִתּוֹ כָּל הַחָכְמוֹת וּלְסַלֵּק דַּעְתּוֹ כְּאִלּוּ אֵין לוֹ שׁוּם שֵׂכֶל בִּלְעֲדֵי אֲשֶׁר מְקַבֵּל מֵהַצַּדִּיק וְהָרַב הָאֱמֶת. וְכָל זְמַן שֶׁנִּשְׁאָר אֶצְלוֹ שׁוּם שֵׂכֶל עַצְמוֹ אֵינוֹ בִּשְׁלֵמוּת וְאֵינוֹ מְקֻשָּׁר לְהַצַּדִּיק (קכג For the sigh of a Jew is very precious, as through it, one draws the spirit of life to complete the deficiency they sigh over, but this spirit of life to complete the deficiency is received only from the tzaddik, who is attached to the Torah, where the spirit of life resides (8:2).

עג. התקרבות לצדיקים (Drawing Close to Tzaddikim) הָאֱמוּנָה לְבַדָּהּ שֶׁמַּאֲמִין בְּהַצַּדִּיק וּמְקָרֵב עַצְמוֹ אֵלָיו אֲפִלּוּ אִם לֹא יְקַבֵּל מִמֶּנּוּ כְּלָל, זֶה בְּעַצְמוֹ טוֹב מְאֹד. כִּי עַל־יְדֵי הָאֱמוּנָה וְהַהִתְקָרְבוּת לְבַד נֶאֱכָל הָרָע שֶׁלּוֹ וְנִתְהַפֵּךְ לְמַהוּת הַצַּדִּיק. וּבִלְבַד שֶׁיִּהְיֶה כַּוָּנָתוֹ לַשָּׁמַיִם. אֲבָל מִי שֶׁנּוֹסֵעַ וּמְקָרֵב עַצְמוֹ לַצַּדִּיקִים בִּשְׁבִיל כַּוָּנָה אַחֶרֶת, לֹא יוֹעִיל לוֹ הַהִתְקָרְבוּת כְּלָל (קכט One who believes well in the words of tzaddikim sees great wonders from them at all times. For true tzaddikim are full of wonders. And one who believes in them and pays attention to their words sees and finds afterward that everything that happened was alluded to in their words (186).

Before a person comes into the air of the world, they teach him and show him everything he needs to serve and achieve in this world. But as soon as he comes into the air of the world, everything is immediately forgotten and lost from him. And for this reason, he must travel to the tzaddik to seek after his lost things. For all these lost things of all the people of the world are with the tzaddik (188).

Drawing close to the tzaddik nullifies grandeur [as explained above, entry 17]. Therefore, this is a sign of whether one is truly bound to the tzaddik: if he has humility (135). All the conversations spoken about the true tzaddik and his people are very great benefits, both materially and spiritually (191).

If one is bound to the tzaddik, he will be able to feel the holiness of the festival. And through this, he elevates the kingship of holiness from among the husks, and the kingship of wickedness falls (there). One who hears a word from the mouth of the true tzaddik, especially when he sees him at that time, receives the aspect of the tzaddik’s face, the aspect of his intellect, and his soul. But one must guard against forgetfulness, for forgetfulness causes all this to be forgotten from him. And when he merits to remember the words of the tzaddik as he said them, or through repeating them one hundred and one times, through which he remembers them, or when he says this matter in Hashem of the tzaddik, the form of the tzaddik’s image is pictured before him, and it is as if the tzaddik himself is saying it. But this memory must be in truth, with the power of memory (192).

The essence of binding is love, that one should love the tzaddik with complete love, such that his soul is bound to his soul, until through the love of the tzaddik, the love of women is nullified, in the aspect of “Your love is more wonderful to me…” (Song of Songs 1:4) (there). When one hears the innovation from the mouth of the rabbi himself at the time he innovated it, through this, he will remember it well. But when he does not hear it from the mouth of the rabbi himself, or even from his mouth later, not at the time he innovated the innovation, then he can easily forget it (there).

The Shabbat that one observes with the true tzaddik is like a fast (167). The opponents and wicked who dispute with true tzaddikim receive their spirit of life from the rabbi of the husk, for there is a rabbi of the husk and the Other Side corresponding to the rabbi of holiness, as “G-d made one opposite the other.” Therefore, they are great in their time,

One must be very careful to expel from within himself the spirit of folly, that which fills his heart with the spirit of folly that clings to him. And through binding himself to the true tzaddik, that is, by loving the tzaddik with a soulful love, through this, he expels the spirit of folly from within him with great speed. And through this, he merits a broken heart (176). Therefore, in their lifetime, they are called dead, for they lack the true spirit of life of holiness, which is drawn specifically through true tzaddikim, as mentioned above (ibid., 3). The tzaddik hears all the sighs of those attached to him, for from him come the outcomes of life for each one (ibid., 8). True tzaddikim atone for sins, as it is written, “And a wise man will atone for it” (ibid., 4).

It is also a benefit to tzaddikim that there are some disputes against them, for the disputes are like a cover for them, so they are not revealed and publicized more than necessary. But those who dispute them want to cover them completely, to remove them from the world, Heaven forbid. However, Hashem, blessed be He, will not abandon them to their hands (there). Even those who are distant from the tzaddik receive vitality and illumination from him (224).

One who believes well in the words of tzaddikim sees great wonders from them at all times. For true tzaddikim are full of wonders. And one who believes in them and pays attention to their words sees and finds afterward that everything that happened was alluded to in their words (186). Every person must elevate their prayer through the gate corresponding to their tribe, and it requires great merit to achieve this.

for the spirit of life drawn from the rabbi of the husk is the aspect of a stormy wind, which is great in its time, but it is only temporary and ultimately perishes and is lost, destroying the body and soul of those who cling to it. All influences come only from the true tzaddik. Therefore, one who is distant from the tzaddik receives his abundance with great difficulty, to the point that even when he draws some wealth, he may die because of it, and sometimes the wealth is lost and does not even remain for his children. And all this is due to distancing from the tzaddik (240).

Before a person comes into the air of the world, they teach him and show him everything he needs to serve and achieve in this world. But as soon as he comes into the air of the world, everything is immediately forgotten and lost from him. And for this reason, he must travel to the tzaddik to seek after his lost things. For all these lost things of all the people of the world are with the tzaddik (188). Therefore, everyone must connect their prayer to the tzaddik of the generation, for he knows how to direct the gates and elevate each and every prayer to the gate appropriate for it (9:2).

All the conversations spoken about the true tzaddik and his people are very great benefits, both materially and spiritually (191). The tzaddik himself cannot be grasped, for there is no hold on him, but through his people, one can understand the awesome essence of his greatness. For by seeing that his people are men of action and walk in the way of Hashem in truth, through this, one can understand the essence of the tzaddik’s greatness (140).

One who hears a word from the mouth of the true tzaddik, especially when he sees him at that time, receives the aspect of the tzaddik’s face, the aspect of his intellect, and his soul. But one must guard against forgetfulness, for forgetfulness causes all this to be forgotten from him. And when he merits to remember the words of the tzaddik as he said them, or through repeating them one hundred and one times, through which he remembers them, or when he says this matter in Hashem of the tzaddik, the form of the tzaddik’s image is pictured before him, and it is as if the tzaddik himself is saying it. But this memory must be in truth, with the power of memory (192). True tzaddikim elevate prayer to great heights, until they reveal His divinity and kingdom, Blessed be He, to all inhabitants of the world, even to those extremely distant, who are the wicked and idol-worshippers, which is the primary greatness of the Holy One, Blessed be He.

פד. התקרבות לצדיקים (Drawing Close to Tzaddikim) מַה שֶּׁהָרְשָׁעִים עוֹשִׂים יִסּוּרִים לַצַּדִּיקִים וְרוֹדְפִים אֶת הַצַּדִּיקִים, זֶה סִבָּה מֵאֵת הַשֵּׁם יִתְבָּרַךְ, כְּדֵי שֶׁיִּתְבּוֹנֵן הַצַּדִּיק וִיפַשְׁפֵּשׁ בְּמַעֲשָׂיו, וְהֵם כְּמוֹ שׁוֹמְרִים לִשְׁמֹר אֶת הַצַּדִּיק מִלִּפֹּל בְּגַשְׁמִיּוּת (רח The tzaddik who conquers his inclination, and even in what is permitted to him, he holds his desire in his hand, is always alive, even after death. And there is no difference for him between death and life (144).

פה. התקרבות לצדיקים (Drawing Close to Tzaddikim) גַּם הוּא טוֹבָה לָהֶם לַצַּדִּיקִים מְעַט הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עֲלֵיהֶם, כִּי הַמַּחֲלוֹקוֹת הוּא כְּמוֹ מִכְסֶה לָהֶם שֶׁלֹּא יִתְגַּלּוּ וְיִתְפַּרְסְמוּ יוֹתֵר מִכְּדֵי הַצֹּרֶךְ. אַךְ הַחוֹלְקִים רוֹצִים לְכַסּוֹת לְגַמְרֵי לְהַעֲבִירָם מִן הָעוֹלָם חַס וְשָׁלוֹם. אֲבָל הַשֵּׁם יִתְבָּרַךְ לֹא יַעַזְבֵם בְּיָדָם (שָׁם For the primary greatness of the Holy One, Blessed be He, is that even those extremely distant, even idol-worshippers, know that there is a ruling and governing G-d.

פו. התקרבות לצדיקים (Drawing Close to Tzaddikim) אִי אֶפְשָׁר לָבוֹא לְמֹחִין זַכִּים וּמַחֲשָׁבָה טְהוֹרָה אֶלָּא עַל־יְדֵי הִתְקַשְּׁרוּת לַצַּדִּיקִים, וְעַל־יְדֵי זֶה עִקַּר הַמְתָּקַת הַדִּינִים. וּבִשְׁבִיל זֶה צְרִיכִים לִנְסֹעַ לַצַּדִּיקִים עַל רֹאשׁ הַשָּׁנָה [עַיֵּן רֹאשׁ־הַשָּׁנָה] (ריא The true tzaddik is exceedingly compassionate toward Israel, for he has true compassion for Israel, which is to instill in them holy knowledge, to make known to them that Hashem is G-d, and to bring them out of their iniquities. This is the primary compassion for Israel, greater than all kinds of compassion. For Israel, a holy people, cannot bear the burden of iniquity even for a single day [see Tochachah]. For he knows the lofty holiness of Israel, their refinement, and their spirituality, how they are completely distant from iniquity, and iniquity is not at all relevant to a Jew. Therefore, he gives his soul each time for their sake to bring them out of their iniquities and to request from Hashem, blessed be He, that He forgive them for all their sins. He also knows how to conduct himself with compassion, not to have compassion on someone with compassion that harms him, Heaven forbid, and not to have compassion on one whom it is forbidden to have compassion. He also strives to leave his knowledge for generations forever, which is the primary perfection of the tzaddik after his passing. For even if the tzaddik merited to pass and ascend higher and higher to the ultimate level, nevertheless, this is not his perfection to be above alone; rather, his primary perfection is that he shines after his passing downward as well, that he leaves a son and disciple who will receive his holy knowledge and shine his knowledge in the world from generation to generation forever. He also knows how to speak with each and every one and to set a boundary for his words, to remain silent where silence is needed, so that the listeners do not enter into questions and answers that are forbidden to engage in [see inside, entry 7, Likutay Tinyana]. He is also able to teach and shine for those above and those below, to show those of high stature that they do not know at all in the knowledge of Hashem, blessed be He, in the aspect of “What have you seen, what have you examined?” (cf. Job 38:17), and conversely, to those below, who are placed in the lowest level, truly within the earth, at the ultimate descent, to show them that Hashem is still with them, near them, and close to them, to strengthen and encourage them not to despair, Heaven forbid, in any way in the world. And he encompasses all the worlds together, the upper in the lower and the lower in the upper, and sustains them all with his great power. And through this, he draws sustenance from the source of will, and through this, every person of valor receives this sustenance from him and merits, at the time of his eating, the illumination of the will, that he will desire, yearn, and long for Hashem, blessed be He, with a strong and boundless will, to the point that he does not know at all what he wants, and so on. And all this is merited through the true tzaddik and his disciples who drew from his holy knowledge. Therefore, each person must have compassion on himself and prostrate himself and plead before Hashem, blessed be He, with abundant tears, that he merit to know the truth in its truth, that he find a true, compassionate leader like this, who can bring him out of his iniquities and enable him to merit all the above. For this is the primary compassion of all kinds of compassion, as mentioned above (7).

פז. התקרבות לצדיקים (Drawing Close to Tzaddikim) כֹּחַ הַדִּבּוּר בָּא עַל־יְדֵי הִתְקַשְּׁרוּת לַצַּדִּיקִים (ריב Every true leader in each generation has the aspect of the spirit of prophecy, and even now, when prophecy has ceased and he does not have actual prophecy, nevertheless, it is necessary that he has another holy spirit, which the rest of the masses do not have, which is the aspect of the Holy Spirit, the spirit of prophecy. And through the aspect of the spirit of prophecy of the true tzaddik leader, through this is the primary clarification of the imagination, through which is the primary perfection of holy faith. For the primary perfection of faith depends on the clarification of the imagination. Therefore, each person must search greatly for a true leader to draw close to him, in order to merit complete faith, that is, to believe in the renewal of the world, that Hashem, blessed be He, created His world ex nihilo, absolutely. For the renewal of the world cannot be understood with any intellect, but only through faith, which is merited through the true tzaddik, as mentioned above. And do not imagine in your soul that you can easily merit this, to draw close to a true leader, for in truth, one must search and seek greatly after him, and request greatly from Hashem, blessed be He, to merit finding a true leader, through whom he will merit complete faith. For there are false leaders, and when one draws close to them, on the contrary, he comes to false beliefs. Therefore, one must search greatly for a true leader, as mentioned above, in order to merit complete faith through him, which is the essence of everything. And through this, he will merit the renewal of the world in the future, until he merits the melody and song that will arise in the future, when Hashem, blessed be He, renews His world, which is the melody played on seventy-two strings, from which grow all good fragrances and all fears [of Heaven]. This melody is the primary reward of the tzaddikim in the World to Come—happy is the one who merits this (8, 7, 8, 10).

פח. התקרבות לצדיקים (Drawing Close to Tzaddikim) אֲפִלּוּ הָרְחוֹקִים מִן הַצַּדִּיק הֵם מְקַבְּלִים חִיּוּת וְהֶאָרָה מִמֶּנּוּ (רכד Through drawing close to the true tzaddik, the impurity of the serpent is severed, and conversely, through a false leader, the impurity is strengthened, Heaven forbid (there, 8).

פט. התקרבות לצדיקים (Drawing Close to Tzaddikim) סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים, דְּהַיְנוּ שֶׁמְּסַפְּרִין מַה שֶּׁנַּעֲשָׂה עִמָּהֶם, וְאֶת כָּל הַגְּדוֹלוֹת אֲשֶׁר עָשׂוּ, הוּא דָּבָר גָּדוֹל מְאֹד וְעַל־יְדֵי זֶה נִטְהָר מַחֲשַׁבְתּוֹ, וְעַל־יְדֵי זֶה מַמְתִּיק הַדִּינִים וְנִצּוֹל מִכָּל הַצָּרוֹת. אֲבָל אִי אֶפְשָׁר לְסַפֵּר מַעֲשִׂיּוֹת מִצַּדִּיקִים כִּי אִם מִי שֶׁיּוֹדֵעַ לְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, דְּהַיְנוּ בֵּין מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים, לְמַעֲשִׂיּוֹת שֶׁל רְשָׁעִים וְשַׁקְרָנִים [עַיֵּן בִּפְנִים]. וְזֶה זוֹכִין עַל־יְדֵי אֶרֶץ יִשְׂרָאֵל (רלד The true tzaddikim, leaders of the generation, expel from the heart of Israel the black bile and sadness, and through this, they are able to burn and be inflamed for Hashem, blessed be He. Also, sometimes a person burns excessively for Hashem, blessed be He, beyond the proper measure, and this is not good, for it is in the aspect of a stormy wind and is called destruction. And the tzaddikim supervise this as well, to subdue the stormy wind, so that they do not burn beyond the proper measure, but rather the heart of each one of Israel should be inflamed for Hashem, blessed be He, as is fitting, in a balanced temperament (9).

צ. התקרבות לצדיקים (Drawing Close to Tzaddikim) כָּל הַהַשְׁפָּעוֹת הֵם בָּאִים רַק מֵהַצַּדִּיק הָאֱמֶת. וְעַל־כֵּן מִי שֶׁהוּא רָחוֹק מֵהַצַּדִּיק, אֲזַי בָּא לוֹ בְּקֹשִׁי גָּדוֹל הַשֶּׁפַע שֶׁלּוֹ, עַד שֶׁיֵּשׁ אֲפִלּוּ כְּשֶׁמַּמְשִׁיךְ אֵיזֶה עֲשִׁירוּת הוּא מֵת עַל יְדֵי זֶה, וְלִפְעָמִים גַּם הָעֲשִׁירוּת נֶאֱבָד וְאֵינוֹ נִשְׁאָר אֲפִלּוּ לְבָנָיו. וְכָל זֶה מֵחֲמַת הִתְרַחֲקוּת מֵהַצַּדִּיק (רמ Because there are true tzaddikim who are exceedingly great in stature, and their way is to speak of great and wondrous things—for they are truly capable of doing great things and serving Hashem in everything in the world, even in eating and drinking and the like, and there are tzaddikim who can effect redemption through their eating—because of this, there are liars who also boast of such great and wondrous things, and some of them are leaders of the generation, misleading the world as if nothing is withheld from them and everything is in their hands. And all this is because there are true tzaddikim who truly have this power, and therefore, they imitate them like a monkey before a man, and they are called false prophets. But they do good for the true tzaddikim. For there are those who give charity, and they are wicked adulterers, and their charity is harmful to the true tzaddik. Therefore, it is a good thing that the aforementioned liars exist, for through this, the wicked turn to them. For Hashem, blessed be He, causes the wicked to stumble, so that they give their charity to the aforementioned liars, and through this, the tzaddik is saved from their charity (15).

Through the hints that the true rabbi hints to his disciples with his hands—for when the rabbi teaches his disciples, there are things that cannot be explained to them except through hints, which is the aspect of hands, that he hints to them and gestures to them with his hands—through these hints, the sustenance mentioned above is drawn (there, 10). The true tzaddik receives the speech of his holy mouth from those who give charity (there).

צא. התקרבות לצדיקים (Drawing Close to Tzaddikim) עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים נִתְעוֹרֵר וְנִתְלַהֵב הַלֵּב בְּהִתְעוֹרְרוּת גָּדוֹל לְהַשֵּׁם יִתְבָּרַךְ בְּחֵשֶׁק נִמְרָץ מְאֹד. וְכַמָּה צַדִּיקִים גְּדוֹלִים וְנוֹרָאִים מְאֹד סִפְּרוּ, שֶׁעִקַּר הִתְעוֹרְרוּת שֶׁלָּהֶם לְהַשֵּׁם יִתְבָּרַךְ הָיָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים, וְזֶה הִבְעִיר לִבָּם לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיָּגְעוּ בַּעֲבוֹדָתוֹ, וְזָכוּ לְמַה שֶּׁזָּכוּ - אַשְׁרֵי לָהֶם (רמח Let not your thoughts alarm you when you find some questions difficult regarding true tzaddikim. For tzaddikim resemble their Creator, and just as questions are difficult regarding Hashem, blessed be He, so too it is necessary that questions regarding the tzaddik be difficult [see Chakirot, entry 15] (52).

צב. התקרבות לצדיקים (Drawing Close to Tzaddikim) הַצַּדִּיק בְּעַצְמוֹ - אִי אֶפְשָׁר לְהַשִּׂיגוֹ כִּי אֵין בּוֹ שׁוּם תְּפִיסָה, רַק עַל־יְדֵי אֲנָשָׁיו יְכוֹלִין לְהָבִין עֹצֶם נוֹרְאוֹת גְּדֻלָּתוֹ. כִּי עַל־יְדֵי שֶׁרוֹאִין שֶׁאֲנָשָׁיו הֵם אַנְשֵׁי מַעֲשֶׂה, וְהוֹלְכִים בְּדֶרֶךְ ה' בֶּאֱמֶת, עַל־יְדֵי זֶה יְכוֹלִין לְהָבִין עֹצֶם גְּדֻלַּת הַצַּדִּיק (קמ The greater the tzaddik is in stature, the more he is able to supervise and look upon the world. And it is not as some people mistakenly think, who say that because of the tzaddik’s greatness, he is distant from the world (58).

All counsels must be received from true tzaddikim, and through this, judgments are sweetened, and salvation comes to him [see Etzah] (143). The true tzaddik does repentance on behalf of Israel, therefore, those who are closer to him find their repentance easier, for the tzaddik does repentance on their behalf (66).

The tzaddik who conquers his inclination, and even in what is permitted to him, he holds his desire in his hand, is always alive, even after death. And there is no difference for him between death and life (144). The true tzaddik is the splendor, beauty, and charm of the entire world, and he is the master of the entire world, in the aspect of the master of the house of the Holy Temple, for he illuminates the Holy Temple and the entire world. For he is the light, splendor, beauty, and charm of the entire world. And when this tzaddik becomes renowned and his name is magnified in the world, through this, Hashem of Hashem, blessed be He, is magnified. And the more his name is magnified and glorified, the more Hashem of Hashem, blessed be He, is magnified and glorified. And everyone who is included in this true name, which is the true splendor and charm of the entire world as mentioned above—that is, who draws close to him and is included in his name—through this, his eyes are opened, and he begins to look at himself, at all his traits, how he holds them, and to repent for all the bad traits he has blemished. And he merits to look at the greatness of the Creator, blessed be He, and to look at the entire world, for his eyes and mind are opened through the true tzaddik who illuminates the entire world (67).

Through a true rabbi with his disciples, everything is rectified, that is, the rectification of faith, the rectification of the covenant, which is the rectification of the mind, and the rectification of sleep, that it should be in holiness and purity. And through this, one is saved from the impurity of a nocturnal emission, Heaven forbid, in all its aspects [see Brit, entry 57]. Also, all five senses of the mind are rectified through coming to the tzaddik who is a true rabbi. For through the seeing itself, by seeing the rabbi, the sense of sight is rectified, for the seeing itself of the rabbi is a great matter. And through hearing the ethical teachings of the rabbi, through this, the sense of hearing is rectified. And through the efforts and toils that each one has in order to travel and come to the rabbi—for it is impossible to come to the rabbi and receive and draw from his holy wisdom except through efforts and toils—through these efforts and toils, the sense of smell is rectified. And through meriting to taste and feel the pleasant words of the rabbi, through this, the sense of taste is rectified. And through the expenses that each one has, expending his money and the toil of his hands to come to the rabbi, through this, the sense of touch is rectified. And the primary time of gathering to the true rabbi is on Rosh Hashanah, and then is the primary rectification of the five senses mentioned above, and then all the rectifications mentioned above are rectified with wondrous rectifications (Likutay Moharan II, 5, 15). The true leader of the generation must be a truly great tzaddik, that is, he must be greatly holy and separated from the desire for sexual relations with great holiness, and then specifically he is worthy to be a leader of Israel. And then, through his mere looking at each one of Israel, through this, he illuminates and sparks the mind and intellect of each and every one. And through this, he distributes greatness to each one as is fitting for him according to the sparking of his mind. And through this, each one merits to innovate Torah insights as is fitting for him. And also, holiness and separation from the aforementioned desire are drawn upon each one through the leader who is greatly holy, as mentioned above. And through this, they merit shame and repentance [see Bushah]. And through this, they merit true humility, which is the aspect of eternal life in the World to Come. But when Israel, Heaven forbid, does not have such a leader, then the entire world is confused, and anyone who wishes to take Hashem takes it, as is the practice now due to our many sins (72).

The true tzaddik is exceedingly compassionate toward Israel, for he has true compassion for Israel, which is to instill in them holy knowledge, to make known to them that Hashem is G-d, and to bring them out of their iniquities. This is the primary compassion for Israel, greater than all kinds of compassion. For Israel, a holy people, cannot bear the burden of iniquity even for a single day [see Tochachah]. For he knows the lofty holiness of Israel, their refinement, and their spirituality, how they are completely distant from iniquity, and iniquity is not at all relevant to a Jew. Therefore, he gives his soul each time for their sake to bring them out of their iniquities and to request from Hashem, blessed be He, that He forgive them for all their sins. He also knows how to conduct himself with compassion, not to have compassion on someone with compassion that harms him, Heaven forbid, and not to have compassion on one whom it is forbidden to have compassion. He also strives to leave his knowledge for generations forever, which is the primary perfection of the tzaddik after his passing. For even if the tzaddik merited to pass and ascend higher and higher to the ultimate level, nevertheless, this is not his perfection to be above alone; rather, his primary perfection is that he shines after his passing downward as well, that he leaves a son and disciple who will receive his holy knowledge and shine his knowledge in the world from generation to generation forever. He also knows how to speak with each and every one and to set a boundary for his words, to remain silent where silence is needed, so that the listeners do not enter into questions and answers that are forbidden to engage in [see inside, entry 7, Likutay Tinyana]. He is also able to teach and shine for those above and those below, to show those of high stature that they do not know at all in the knowledge of Hashem, blessed be He, in the aspect of “What have you seen, what have you examined?” (cf. Job 38:17), and conversely, to those below, who are placed in the lowest level, truly within the earth, at the ultimate descent, to show them that Hashem is still with them, near them, and close to them, to strengthen and encourage them not to despair, Heaven forbid, in any way in the world. And he encompasses all the worlds together, the upper in the lower and the lower in the upper, and sustains them all with his great power. And through this, he draws sustenance from the source of will, and through this, every person of valor receives this sustenance from him and merits, at the time of his eating, the illumination of the will, that he will desire, yearn, and long for Hashem, blessed be He, with a strong and boundless will, to the point that he does not know at all what he wants, and so on. And all this is merited through the true tzaddik and his disciples who drew from his holy knowledge. Therefore, each person must have compassion on himself and prostrate himself and plead before Hashem, blessed be He, with abundant tears, that he merit to know the truth in its truth, that he find a true, compassionate leader like this, who can bring him out of his iniquities and enable him to merit all the above. For this is the primary compassion of all kinds of compassion, as mentioned above (7). This is a sign that one was with a true tzaddik: when shame and lowliness are drawn upon him through hearing some word of Torah from his mouth. For through the Torah that the true tzaddik draws down, through this, shame is drawn, which is the essence of repentance, through which one merits true humility, as mentioned above (there).

Through the hints that the true rabbi hints to his disciples with his hands—for when the rabbi teaches his disciples, there are things that cannot be explained to them except through hints, which is the aspect of hands, that he hints to them and gestures to them with his hands—through these hints, the sustenance mentioned above is drawn (there, 10). Merely looking at the face of tzaddikim is also a very great matter, certainly when one merits to speak with him, and even more so when one merits to hear Torah from his mouth, which is even better. But even the seeing and looking alone is also very good [see Einayim, entries 10, 11] (75).

Every true leader in each generation has the aspect of the spirit of prophecy, and even now, when prophecy has ceased and he does not have actual prophecy, nevertheless, it is necessary that he has another holy spirit, which the rest of the masses do not have, which is the aspect of the Holy Spirit, the spirit of prophecy. And through the aspect of the spirit of prophecy of the true tzaddik leader, through this is the primary clarification of the imagination, through which is the primary perfection of holy faith. For the primary perfection of faith depends on the clarification of the imagination. Therefore, each person must search greatly for a true leader to draw close to him, in order to merit complete faith, that is, to believe in the renewal of the world, that Hashem, blessed be He, created His world ex nihilo, absolutely. For the renewal of the world cannot be understood with any intellect, but only through faith, which is merited through the true tzaddik, as mentioned above. And do not imagine in your soul that you can easily merit this, to draw close to a true leader, for in truth, one must search and seek greatly after him, and request greatly from Hashem, blessed be He, to merit finding a true leader, through whom he will merit complete faith. For there are false leaders, and when one draws close to them, on the contrary, he comes to false beliefs. Therefore, one must search greatly for a true leader, as mentioned above, in order to merit complete faith through him, which is the essence of everything. And through this, he will merit the renewal of the world in the future, until he merits the melody and song that will arise in the future, when Hashem, blessed be He, renews His world, which is the melody played on seventy-two strings, from which grow all good fragrances and all fears [of Heaven]. This melody is the primary reward of the tzaddikim in the World to Come—happy is the one who merits this (8, 7, 8, 10). One must request greatly from Hashem, blessed be He, to merit drawing close to a true tzaddik, for happy is the one who merits to draw close to him while he is still alive—happy is he, happy is his portion—for afterward, that is, after his death, it is very difficult to draw close. And the Evil Inclination sets its heart on this to confuse the world, for there is now among the youth a longing and yearning for Hashem, blessed be He, such as there was not in earlier days, but they do not know where to draw close. Therefore, one must request greatly from Hashem, blessed be He, to merit drawing close to the true tzaddik (78).

Through drawing close to the true tzaddik, the impurity of the serpent is severed, and conversely, through a false leader, the impurity is strengthened, Heaven forbid (there, 8). Therefore, one who has a sick person or any distress in their home should go to tzaddikim to request mercy for them, and through this, they bring great satisfaction to the Blessed Name, for the Holy One, Blessed be He, desires the prayers of tzaddikim, as the primary aspect of prayer is known only by tzaddikim (10:2, 3, 4).

But conversely, Heaven forbid, when Hashem of the true tzaddik is concealed and he passes from the world, and a false celebrity, who has no connection to Hashem of Hashem, is magnified and publicized, through this, as it were, Hashem of Hashem is diminished and concealed. And then, those with names and Kedarites [called Tatars] are magnified in the world, and things come to the world, Heaven forbid, that benefit only Hashems of impurity, Heaven forbid. And through this, fires come to the world, the light of the eyes is removed, and it is considered as if the Holy Temple was destroyed and burned. And then, the precious children of Israel are considered as if they are rolling in the streets, about whom Jeremiah the prophet lamented (Lamentations 4:2), “The precious sons of Zion… the holy stones are poured out at the head of every street.” And the rectification for all this is to be very careful to rise at midnight, to mourn the destruction of the Holy Temple, and the essence is to weep and mourn for one’s sins that cause the delay of the building of the Holy Temple, which is considered as if one destroyed it. And perhaps in a previous incarnation, he was the cause of the destruction of the Holy Temple. And for all this, he should weep and mourn greatly every night at midnight. And through this, it will be considered as if he is striving in the building of the Holy Temple, and through this, all the above will be rectified (there). The leaven and chametz in a person’s heart incite him to think after the disciples of the sages in the generation and to say, “This one is fitting, and this one is not fitting.” And through the rectification of the covenant, the leaven and chametz in the heart are nullified [as explained in Brit, entry 66] (83).

The true tzaddikim, leaders of the generation, expel from the heart of Israel the black bile and sadness, and through this, they are able to burn and be inflamed for Hashem, blessed be He. Also, sometimes a person burns excessively for Hashem, blessed be He, beyond the proper measure, and this is not good, for it is in the aspect of a stormy wind and is called destruction. And the tzaddikim supervise this as well, to subdue the stormy wind, so that they do not burn beyond the proper measure, but rather the heart of each one of Israel should be inflamed for Hashem, blessed be He, as is fitting, in a balanced temperament (9). Through drawing close to tzaddikim, one nullifies pride, which is idolatry, and merits complete faith and the aspect of the holy spirit. Through this, one merits great joy, until they come to clapping hands and holy dancing, through which they sweeten judgments and merit wisdom, life, longevity, and attainment of the Torah in its revealed and hidden aspects (ibid., 5).

Because there are true tzaddikim who are exceedingly great in stature, and their way is to speak of great and wondrous things—for they are truly capable of doing great things and serving Hashem in everything in the world, even in eating and drinking and the like, and there are tzaddikim who can effect redemption through their eating—because of this, there are liars who also boast of such great and wondrous things, and some of them are leaders of the generation, misleading the world as if nothing is withheld from them and everything is in their hands. And all this is because there are true tzaddikim who truly have this power, and therefore, they imitate them like a monkey before a man, and they are called false prophets. But they do good for the true tzaddikim. For there are those who give charity, and they are wicked adulterers, and their charity is harmful to the true tzaddik. Therefore, it is a good thing that the aforementioned liars exist, for through this, the wicked turn to them. For Hashem, blessed be He, causes the wicked to stumble, so that they give their charity to the aforementioned liars, and through this, the tzaddik is saved from their charity (15). All things in the world and all wisdoms in the world, everything must be connected to Hashem, blessed be He, and one who does not connect them to Hashem, blessed be He, is in the aspect of “a complainer separates the Chief” (Proverbs 16:28), who separates the Chief of the world, and causes, Heaven forbid, the blemish of the moon, the exile of the Shechinah. For every person, wherever he is, must connect his intellect from his place to the Torah and to Hashem, blessed be He. And all this is rectified through drawing close to true tzaddikim. For true tzaddikim elevate and connect everything to Hashem, blessed be He, through their conversation, as they engage in mundane conversation about worldly matters. For even the conversation of true tzaddikim is very precious, for specifically through their conversation, they connect everything to Hashem, blessed be He, even those who are very distant. And then, all judgments are removed, all debts are atoned, and all light and all perfection are found (there).

קג. התקרבות לצדיקים (Drawing Close to Tzaddikim) אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ כְּשֶׁקָּשֶׁה לְךָ אֵיזֶה קֻשְׁיוֹת עַל הַצַּדִּיקִים הָאֲמִתִּיִּים. כִּי הַצַּדִּיקִים מִתְדַּמִּים לְיוֹצְרָם וּכְמוֹ שֶׁקָּשֶׁה קֻשְׁיוֹת עַל הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ כֵן בְּהֶכְרֵחַ שֶׁיִּהְיֶה קָשֶׁה קֻשְׁיוֹת עַל הַצַּדִּיק [וְעַיֵּן חֲקִירוֹת אוֹת ט"ו] (נב That a scholar speaks evil of the tzaddik is a great intention from the Blessed Name, for the Holy One, Blessed be He, causes a great tzaddik to fall into the mouth of this scholar, so that through this, the tzaddik extracts the Shechinah, namely, the Oral Torah, from the exile in the scholar’s mouth.

קד. התקרבות לצדיקים (Drawing Close to Tzaddikim) כָּל מַה שֶּׁהַצַּדִּיק גָּדוֹל בְּמַעֲלָה יוֹתֵר, הוּא יָכוֹל לְהַשְׁגִּיחַ וּלְהִסְתַּכֵּל יוֹתֵר עַל הָעוֹלָם. וְלֹא כְּמוֹ שֶׁטּוֹעִין קְצָת בְּנֵי אָדָם, שֶׁאוֹמְרִים שֶׁמֵּחֲמַת גְּדֻלַּת הַצַּדִּיק הוּא רָחוֹק מִן הָעוֹלָם (נח The magnitude of the compassion needed for the souls in the World to Come is beyond measure. For there are souls that are truly naked and cry out with a very bitter voice, and there is no one to have compassion on them, for there, no compassion avails. But one who merits to draw close to a true tzaddik can run to him and receive from there a garment for his soul [see inside for more on this] (there, 23).

קה. התקרבות לצדיקים (Drawing Close to Tzaddikim) הַצַּדִּיק הָאֱמֶת הוּא עוֹשֶׂה תְּשׁוּבָה בְּעַד יִשְׂרָאֵל, לָכֵן כָּל הַמְקֹרָבִים אֵלָיו בְּיוֹתֵר תְּשׁוּבָתָם בְּנָקֵל יוֹתֵר, כִּי הַצַּדִּיק עוֹשֶׂה תְּשׁוּבָה בַּעֲדָם (סו For the tzaddik makes halachot from these words and unifies through this great and wondrous unifications [see there within] (12:4).

קו. התקרבות לצדיקים (Drawing Close to Tzaddikim) הַצַּדִּיק הָאֱמֶת הוּא הַפְּאֵר וְהַיֹּפִי וְהַחֵן שֶׁל כָּל הָעוֹלָם כֻּלּוֹ, וְהוּא בַּעַל הַבַּיִת שֶׁל כָּל הָעוֹלָם כֻּלּוֹ, וְהוּא בְּחִינַת הַבַּעַל הַבַּיִת שֶׁל בֵּית הַמִּקְדָּשׁ, כִּי הוּא מֵאִיר לְבֵית הַמִּקְדָּשׁ וּלְכָל הָעוֹלָם כֻּלּוֹ. כִּי הוּא הָאוֹר וְהַפְּאֵר וְהַיֹּפִי וְהַחֵן שֶׁל כָּל הָעוֹלָם. וּכְשֶׁזֶּה הַצַּדִּיק נִתְפַּרְסֵם וְנִתְגַּדֵּל שְׁמוֹ בָּעוֹלָם, עַל־יְדֵי זֶה נִתְגַּדֵּל שְׁמוֹ יִתְבָּרַךְ. וְכָל מַה שֶּׁמִּתְגַּדֵּל וּמִתְפָּאֵר שְׁמוֹ יוֹתֵר, מִתְגַּדֵּל וּמִתְפָּאֵר שֵׁם הַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר. וְכָל מִי שֶׁנִּכְלָל בְּזֶה הַשֵּׁם הָאֱמֶת, שֶׁהוּא הַפְּאֵר וְהַחֵן הָאֱמֶת שֶׁל כָּל הָעוֹלָם כַּנַּ"ל, דְּהַיְנוּ שֶׁמִּתְקָרֵב אֵלָיו וְנִכְלָל בִּשְׁמוֹ, עַל־יְדֵי זֶה נִפְתָּחִין עֵינָיו וּמַתְחִיל לְהִסְתַּכֵּל עַל עַצְמוֹ, עַל כָּל הַמִּדּוֹת, אֵיךְ הוּא אוֹחֵז בָּהֶם, וְלָשׁוּב בִּתְשׁוּבָה עַל כָּל הַמִּדּוֹת רָעוֹת שֶׁפָּגַם בָּהֶם. וְזוֹכֶה לְהִסְתַּכֵּל בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וּלְהִסְתַּכֵּל בְּכָל הָעוֹלָם, כִּי נִפְתָּחִין הָעֵינַיִם וְהַמֹּחִין עַל־יְדֵי הַצַּדִּיק הָאֱמֶת שֶׁמֵּאִיר בְּכָל הָעוֹלָם (סז One who speaks against the tzaddik is truly as if he speaks against Hashem, blessed be He, and is called an Epicurean, as our Rabbis, of blessed memory, said (there, 38, Tzedakah).

קז. התקרבות לצדיקים (Drawing Close to Tzaddikim) אֲבָל לְהֵפֶךְ חַס וְשָׁלוֹם, כְּשֶׁנִּתְעַלֵּם שֵׁם הַצַּדִּיק הָאֱמֶת וְנִסְתַּלֵּק מִן הָעוֹלָם, וְנִתְגַּדֵּל וְנִתְפַּרְסֵם מְפֻרְסָם שֶׁל שֶׁקֶר, שֶׁאֵין בּוֹ שֵׁם ה' כְּלָל, עַל־יְדֵי זֶה, כִּבְיָכוֹל, נִתְמַעֵט וְנִתְעַלֵּם שֵׁם ה', וַאֲזַי נִתְגַּדְּלִין בָּעוֹלָם בַּעֲלֵי שֵׁמוֹת וְקֵדָרִיִּים [שֶׁקּוֹרִין טַאטַארִין]. וּבָאִין לָעוֹלָם חַס וְשָׁלוֹם, דְּבָרִים שֶׁאֵין מוֹעִיל לָהֶם כִּי אִם שְׁמוֹת הַטֻּמְאָה חַס וְשָׁלוֹם. וְעַל יְדֵי זֶה בָּאִין שְׂרֵפוֹת בָּעוֹלָם וְנִסְתַּלֵּק מְאוֹר הָעֵינַיִם, וְנֶחֱשָׁב כְּאִלּוּ נֶחֱרָב וְנִשְׂרָף הַבֵּית הַמִּקְדָּשׁ, וַאֲזַי בְּנֵי יִשְׂרָאֵל הַיְקָרִים נֶחֱשָׁבִים כְּאִלּוּ הֵם מִתְגַּלְגְּלִים בַּחוּצוֹת, שֶׁעֲלֵיהֶם קוֹנֵן יִרְמְיָהוּ הַנָּבִיא (אֵיכָה ד בְּנֵי צִיּוֹן הַיְקָרִים וְגוֹ' תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת. וְהַתִּקּוּן לְכָל זֶה הוּא לְהִזָּהֵר מְאֹד לָקוּם בַּחֲצוֹת לַיְלָה, לִהְיוֹת מִתְאַבֵּל עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְהָעִקָּר לִבְכּוֹת וּלְהִתְאַבֵּל עַל חֲטָאָיו שֶׁגּוֹרְמִים לְעַכֵּב בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁנֶּחֱשָׁב כְּאִלּוּ הֶחֱרִיבוֹ. וְגַם אוּלַי בַּגִּלְגּוּל הָרִאשׁוֹן הָיָה הוּא הַגּוֹרֵם שֶׁיֵּחָרֵב הַבֵּית הַמִּקְדָּשׁ. וְעַל כָּל זֶה יִבְכֶּה וְיִתְאַבֵּל מְאֹד בְּכָל לַיְלָה בַּחֲצוֹת. וְעַל־יְדֵי זֶה יִהְיֶה נֶחֱשָׁב כְּאִלּוּ הוּא מִשְׁתַּדֵּל בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, וְעַל־יְדֵי זֶה יִתְתַּקֵּן כָּל הַנַּ"ל (שָׁם One must greatly seek and pursue such a tzaddik who can gather souls and elevate them, elevating their soul with them, renewing them in the aspect of gestation and bringing down Torah through this.

קח. התקרבות לצדיקים (Drawing Close to Tzaddikim) הַמַּנְהִיג הָאֱמֶת שֶׁל הַדּוֹר צָרִיךְ שֶׁיִּהְיֶה צַדִּיק גָּדוֹל בֶּאֱמֶת, דְּהַיְנוּ שֶׁיִּהְיֶה קָדוֹשׁ וּפָרוּשׁ גָּדוֹל מִתַּאֲוַת הַמִּשְׁגָּל בִּקְדֻשָּׁה גְּדוֹלָה, וְאָז דַּיְקָא הוּא רָאוּי לִהְיוֹת מַנְהִיג יִשְׂרָאֵל. וַאֲזַי עַל־יְדֵי הִסְתַּכְּלוּתוֹ לְבַד שֶׁמִּסְתַּכֵּל בְּכָל אֶחָד מִיִּשְׂרָאֵל, עַל־יְדֵי זֶה מֵאִיר וּמִתְנוֹצֵץ מֹחוֹ וְשִׂכְלוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְעַל־יְדֵי זֶה מְחַלֵּק לָהֶם גְּדֻלָּה לְכָל אֶחָד כָּרָאוּי לוֹ לְפִי הִתְנוֹצְצוּת מֹחוֹ. וְעַל־יְדֵי זֶה זוֹכֶה כָּל אֶחָד לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא כָּרָאוּי לוֹ. וְגַם נִמְשָׁךְ עַל כָּל אֶחָד קְדֻשָּׁה וּפְרִישׁוּת מִתַּאֲוָה הַנִּזְכֶּרֶת לְעֵיל, עַל־יְדֵי הַמַּנְהִיג שֶׁהוּא קָדוֹשׁ גָּדוֹל כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכִין לְבוּשָׁה וּתְשׁוּבָה [עַיֵּן בּוּשָׁה]. וְעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית שֶׁהִיא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא. אֲבָל כְּשֶׁאֵין לְיִשְׂרָאֵל חַס וְשָׁלוֹם, מַנְהִיג כָּזֶה, אֲזַי כָּל הָעוֹלָם מְבֻלְבָּל וְכָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם נוֹטֵל כְּמוֹ שֶׁמִּתְנַהֵג עַכְשָׁו בַּעֲווֹנוֹתֵינוּ הָרַבִּים (עב One who is not bound and close to a true tzaddik, all his service is only like one who contorts himself and imitates his friend, like a monkey before a man, for there is no substance in service except through the true tzaddik (there, 111).

קט. התקרבות לצדיקים (Drawing Close to Tzaddikim) זֶה סִימָן שֶׁהָיָה אֵצֶל צַדִּיק אֲמִתִּי כְּשֶׁנִּמְשָׁךְ עָלָיו בּוּשָׁה וְשִׁפְלוּת עַל־יְדֵי שֶׁשָּׁמַע מִפִּיו אֵיזֶה דְּבַר תּוֹרָה. כִּי עַל־יְדֵי הַתּוֹרָה שֶׁמַּמְשִׁיךְ הַצַּדִּיק הָאֱמֶת, עַל־יְדֵי זֶה נִמְשָׁךְ בּוּשָׁה שֶׁהִיא עִקַּר הַתְּשׁוּבָה שֶׁעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית כַּנִּזְכַּר לְעֵיל (שם Through charity given to a Torah scholar, through this, one is saved from idle talk, slander, pride, and their offshoots. Also, through charity, one is saved from poverty and merits wealth (4, 8).

קי. התקרבות לצדיקים (Drawing Close to Tzaddikim) הִסְתַּכְּלוּת פְּנֵי הַצַּדִּיקִים לְבַד הוּא גַּם כֵּן דָּבָר גָּדוֹל מְאֹד, בְּוַדַּאי כְּשֶׁזּוֹכִין לְדַבֵּר עִמּוֹ, מִכָּל שֶׁכֵּן כְּשֶׁזּוֹכִין לִשְׁמֹעַ מִפִּיו תּוֹרָה, הוּא טוֹב יוֹתֵר. אֲבָל גַּם הָרְאִיָּה וְהַהִסְתַּכְּלוּת לְבַד הוּא גַּם כֵּן טוֹב מְאֹד [עַיֵּן עֵינַיִם י י"א] (עה For when a person desires something lustful, this desire is a blemish and bitterness to the soul, and then they are in the aspect of a bitter soul, as in “her soul was bitter,” which is the aspect of the scattering of the soul, and then the soul does not shine and is in the aspect of a hungry soul.

קיא. התקרבות לצדיקים (Drawing Close to Tzaddikim) צְרִיכִין לְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, לִזְכּוֹת לְהִתְקָרֵב לְצַדִּיק אֲמִתִּי, כִּי אַשְׁרֵי מִי שֶׁזּוֹכֶה לְהִתְקָרֵב אֵלָיו בְּעוֹדוֹ בַּחַיִּים חִיּוּתוֹ אַשְׁרֵי לוֹ, אַשְׁרֵי חֶלְקוֹ כִּי אַחַר כָּךְ, דְּהַיְנוּ לְאַחַר מוֹתוֹ קָשֶׁה מְאֹד לְהִתְקָרֵב. וְהַבַּעַל דָּבָר שָׂם לִבּוֹ עַל זֶה לְבַלְבֵּל אֶת הָעוֹלָם, כִּי יֵשׁ עַכְשָׁו גַּעְגּוּעִים וְכִסּוּפִין בֵּין בְּנֵי הַנְּעוּרִים לְהַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר לֹא הָיְתָה כָּזֹאת בִּימֵי קֶדֶם, אַךְ אֵין יוֹדְעִים לְהֵיכָן לְהִתְקָרֵב. עַל־כֵּן צְרִיכִין לְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, לִזְכּוֹת לְהִתְקָרֵב לְצַדִּיק הָאֱמֶת (עח Through charity to true tzaddikim and worthy poor people, through this, converts are made, and through this, the intellect is completed, and one merits to see the light of the tzaddikim, and through this, one merits fear [of Heaven] and love (17, 5).

A person comes to this world only to attain the ultimate purpose. For it is impossible for the soul to attain the ultimate purpose, that is, to know Him, blessed be He, as is fitting, except by being in this world specifically. But the essence is the true leader of the generation. For it is impossible for a person to attain the ultimate purpose in this world except through the true tzaddik, who is great in stature, in the aspect of Moses our Teacher, who specifically can illuminate in us the knowledge and attainment of the ultimate purpose through all the creatures in this world specifically. And even if we are in the lowest level, at the lowest rung, as we know ourselves now in these generations, that none of us have beautiful faces at all, nevertheless, through the great power of the true leader, as mentioned above, he can illuminate even in us the attainment of the ultimate purpose mentioned above for each and every one. Therefore, every person must request, yearn, and plead greatly before Hashem, blessed be He, and weep with abundant tears every day for this, that Hashem, blessed be He, have compassion on us and give us a true leader, a faithful shepherd like this, who will be in the aspect of Moses our Teacher, peace be upon him, who will instill in us true knowledge, to know the Creator, blessed be He, through all the things in the world, until we merit to attain the ultimate purpose in perfection, what we need to attain in this world, for which we came to this lowly world (39). The charity given to true tzaddikim and worthy poor people is considered as if one gave to many, many souls of Israel (there).

The leaven and chametz in a person’s heart incite him to think after the disciples of the sages in the generation and to say, “This one is fitting, and this one is not fitting.” And through the rectification of the covenant, the leaven and chametz in the heart are nullified [as explained in Brit, entry 66] (83). Through coming to the true tzaddik mentioned above, everything is rectified, for he can rectify and elevate even these blemished desires along with the good desires they have, and then it will be fulfilled in them: “And He filled the hungry soul with good,” in the aspect of “And He satisfied your soul with splendor,” and “He will renew your youth like an eagle,” meaning that the days of their youth that passed in darkness will be renewed and rectified, and then they are called a human.

One must pray much to the Blessed Name to merit finding such a tzaddik, for he specifically can rectify and elevate them from all the blemishes of all desires. Through charity given to a worthy poor person, through this, all one’s wealth is rectified, and then supernal colors are revealed through his wealth, which are the primary revelation of the greatness of the Creator, blessed be He. And through this, one subdues and breaks the husks, imaginations, confusions, desires, and obstacles that strengthen against a person each time he needs to ascend from level to level, spreading over him greatly and not allowing him to enter holiness. And through charity to a worthy poor person, they are broken, and one ascends from level to level (25, 4).

Through binding to true tzaddikim, through this, one merits complete repentance, atonement for iniquity, and the sweetening and nullification of all judgments, and through this, a unification of the Holy One, blessed be He, and His Shechinah is achieved (91). Also, their body will be elevated and renewed through coming to the tzaddik (13:5, 6). All these people who come to the sage of the generation, each one has some good desire.

All things in the world and all wisdoms in the world, everything must be connected to Hashem, blessed be He, and one who does not connect them to Hashem, blessed be He, is in the aspect of “a complainer separates the Chief” (Proverbs 16:28), who separates the Chief of the world, and causes, Heaven forbid, the blemish of the moon, the exile of the Shechinah. For every person, wherever he is, must connect his intellect from his place to the Torah and to Hashem, blessed be He. And all this is rectified through drawing close to true tzaddikim. For true tzaddikim elevate and connect everything to Hashem, blessed be He, through their conversation, as they engage in mundane conversation about worldly matters. For even the conversation of true tzaddikim is very precious, for specifically through their conversation, they connect everything to Hashem, blessed be He, even those who are very distant. And then, all judgments are removed, all debts are atoned, and all light and all perfection are found (there). Through charity, the mind is elevated, and one has sustenance (there).

In the future, it is written, “To take hold of the ends of the earth, that the wicked might be shaken out of it” (Job 38:13). But one who is close to a true tzaddik will hold fast and cling to the tzaddik and will remain standing and not be shaken out with the wicked (Sichot Haran 22). The tzaddik elevates all these desires, and through this, he renews the souls of those people who come to him, and through this, he brings the revelation of the Torah that he then speaks before them. Thus, each person has a share in the Torah according to their desire, and their soul is renewed for good.

The magnitude of the compassion needed for the souls in the World to Come is beyond measure. For there are souls that are truly naked and cry out with a very bitter voice, and there is no one to have compassion on them, for there, no compassion avails. But one who merits to draw close to a true tzaddik can run to him and receive from there a garment for his soul [see inside for more on this] (there, 23). Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7).

The merit of one who gives money to true tzaddikim is beyond measure [see inside] (there, 24). Therefore, everyone must strengthen and arouse themselves to come with good desires and strong, good yearnings for the Blessed Name, so that their soul is renewed for good even more.

One who speaks against the tzaddik is truly as if he speaks against Hashem, blessed be He, and is called an Epicurean, as our Rabbis, of blessed memory, said (there, 38, Tzedakah). Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31).

One who does not listen and obey the words of true sages can become insane through this (there, 67). One should give charity before setting out on a journey, and through this, he will be saved, so that there will be no delay or distress on the journey (there, 9).

ו. עַל־יְדֵי צְדָקָה הַנִּזְכֶּרֶת לְעֵיל, הוּא מַזְכִּיר אֶת הַטּוֹב הַכָּבוּשׁ בֵּין הָאֻמּוֹת, הַיְנוּ נִיצוֹצֵי נִשְׁמוֹת יִשְׂרָאֵל שֶׁנָּפְלוּ בַּגָּלוּת, וּמֵחֲמַת אֲרִיכַת הַזְּמַן שֶׁל הַגָּלֻיּוֹת שָׁכְחוּ מַעֲלָתָם. אֲבָל עַל־יְדֵי צְדָקָה הַנִּזְכֶּרֶת לְעֵיל הֵם זוֹכְרִים אֶת עַצְמָן, אֵיךְ נָפְלוּ מִשָּׁמַיִם לָאָרֶץ, וּמַתְחִילִים לְרַחֵם עַל עַצְמָן וּלְהִתְגַּעְגֵּעַ, כִּי הֲלֹא הֵם לְמַעְלָה מִכָּל הָעוֹלָמוֹת כִּי יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה תְּחִלָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נִמְלַךְ בְּנִשְׁמוֹת יִשְׂרָאֵל בִּבְרִיאַת הָעוֹלָם, וְעַתָּה הֵם כְּבוּשִׁים בְּגָלוּת כָּזֶה וִיכוֹלִים לֵילֵךְ לְכִלָּיוֹן וְהֶפְסֵד חַס וְשָׁלוֹם, וּמֵחֲמַת זֶה שֶׁזּוֹכְרִים כָּל זֶה, הֵם שָׁבִים וְחוֹזְרִים אֶל הַקְּדֻשָּׁה. וּמִזֶּה מִמֵּילָא יוּכַל כָּל אָדָם לְהָבִין בְּעַצְמוֹ, כַּמָּה וְכַמָּה הוּא בְּעַצְמוֹ צָרִיךְ לְרַחֵם עַל עַצְמוֹ, כְּשֶׁיִּזְכֹּר גֹּדֶל מַעֲלָתוֹ בְּשָׁרְשׁוֹ, וְיֹאמַר בְּלִבּוֹ, הֲלֹא אֲנִי מִזֶּרַע יִשְׂרָאֵל שֶׁהֵם לְמַעְלָה מִכָּל הָעוֹלָמוֹת וְכוּ', כַּנַּ"ל, וְאֵיךְ אֲנִי מֻטָּל עַתָּה, וְחַס וְשָׁלוֹם חַס וְשָׁלוֹם, מִי יוֹדֵעַ מַה יִּהְיֶה לְהַלָּן בַּיָּמִים הַבָּאִים, כִּי הֲלֹא הַבַּעַל דָּבָר רוֹצֶה לְכַלּוֹת אוֹתוֹ חַס וְשָׁלוֹם. וְעַל־יְדֵי זֶה יְרַחֵם עַל עַצְמוֹ וְיִשְׁתַּדֵּל לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ (שם ו One who is not bound and close to a true tzaddik, all his service is only like one who contorts himself and imitates his friend, like a monkey before a man, for there is no substance in service except through the true tzaddik (there, 111). The essence of fasting is charity, and through fasting and charity, one merits to subdue the body to the soul, the material to the form, folly to the intellect, and comes out from darkness to light, from death to life, from beast to man. And external wisdoms and all vain and false wisdoms are nullified before the wisdoms of the Torah, which is the true wisdom. And forgetfulness is nullified, and one merits memory, nullifies judgment and darkness, and draws kindness into the world (37, 3).

ז. עַל־יְדֵי צְדָקָה שֶׁנּוֹתְנִין לְעָנִי הָגוּן, עַל־יְדֵי זֶה נִתְתַּקֵּן כָּל מָמוֹנוֹ וַאֲזַי נִתְגַּלֶּה עַל־יְדֵי מָמוֹנוֹ גְּוָנִין עִלָּאִין, שֶׁהֵם עִקַּר הִתְגַּלּוּת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וְעַל־יְדֵי זֶה מַכְנִיעִין וּמְשַׁבְּרִין הַקְּלִפּוֹת וְהַדִּמְיוֹנוֹת וְהַבִּלְבּוּלִים וְהַתַּאֲווֹת וְהַמְּנִיעוֹת, שֶׁמִּתְגַּבְּרִין עַל הָאָדָם בְּכָל פַּעַם שֶׁצָּרִיךְ לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא, וּמִתְפַּשְּׁטִין עָלָיו מְאֹד וְאֵין מַנִּיחִין אוֹתוֹ לִכְנֹס אֶל הַקְּדֻשָּׁה. וְעַל־יְדֵי צְדָקָה לְעָנִי הָגוּן מְשַׁבְּרִין אוֹתָם וְעוֹלִין מִמַּדְרֵגָה לְמַדְרֵגָה (כה, ד א. צָרִיךְ לְהַפְרִישׁ צְדָקָה קֹדֶם הַתְּפִלָּה וְעַל־יְדֵי זֶה נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה וְיוּכַל לְהִתְפַּלֵּל כָּרָאוּי, שֶׁלֹּא יִטֶה מִן הַצַּד לֹא לְיָמִין וְלֹא לִשְׂמֹאל, רַק יְכַלְכֵּל כָּל דְּבָרָיו בַּמִּשְׁפָּט (ב, ד Charity given to the Land of Israel is greater than charities given outside the Land. And through charity to the Land of Israel, you include yourself in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin, through which is the primary nullification of judgment, darkness, forgetfulness, folly, and so on, from the world (there, 4).

ח. צְדָקָה הוּא תִּקּוּן הַכְּלָלִי שֶׁל הַמַּשָּׂא וּמַתָּן. וְצָרִיךְ שֶׁיְּכַוֵּן בְּכָל הִלּוּךְ וְהִלּוּךְ וּבְכָל דִּבּוּר וְדִבּוּר שֶׁהוּא הוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא וּמַתָּן, שֶׁכַּוָּנָתוֹ בְּהִלּוּכוֹ וּבְדִבּוּרוֹ וּבִיגִיעָתוֹ בְּהַמַּשָּׂא וּמַתָּן, הַכֹּל הוּא כְּדֵי שֶׁיִּתֵּן צְדָקָה מֵהָרֶוַח שֶׁיַּרְוִיחַ בְּמַשָּׂא וּמַתָּן זֶה, וְזֶה עִקַּר תִּקּוּנוֹ שֶׁל הַמַּשָּׂא וּמַתָּן (כט, ט ב. עַל־יְדֵי צְדָקָה שֶׁנּוֹתֵן לְהַתַּלְמִיד חָכָם עַל־יְדֵי זֶה נִצּוֹל מִדְּבָרִים בְּטֵלִים וּלְשׁוֹן הָרָע וְגַאֲוָה וְתוֹלְדוֹתֵיהֶן, גַּם עַל־יְדֵי צְדָקָה נִצּוֹלִין מֵעֲנִיּוּת וְזוֹכִין לַעֲשִׁירוּת (ד, ח A person must have contentment, to be satisfied with only what he absolutely needs from this world. And even from this contentment itself, he must set aside from it for charity. And through this, a great unification is achieved above, and all good influences are drawn down (54, 2).

ט. עַל־יְדֵי צְדָקָה נִתְרוֹמֵם הַמֹּחִין וְיֵשׁ לוֹ פַּרְנָסָה (שָׁם ג. עַל־יְדֵי צְדָקָה מְשַׁבְּרִין תַּאֲוַת מָמוֹן וּמַמְשִׁיכִין הַשְׁגָּחָה שְׁלֵמָה וּמְבַטְּלִין הַחֲרוֹן אַף מִן הָעוֹלָם, וּמַמְשִׁיכִין חֶסֶד בָּעוֹלָם וְנִמְשָׁךְ הִתְגַּלּוּת מָשִׁיחַ וּבִנְיַן בֵּית הַמִּקְדָּשׁ שֶׁהוּא הִתְגַּלּוּת הַדַּעַת, וְעַל־יְדֵי זֶה יְכוֹלִין לְהַעֲלוֹת נַפְשׁוֹת יִשְׂרָאֵל וּלְחַדְּשָׁם, וְעַל־יְדֵי זֶה נַעֲשֶׂה יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ וְעַל־יְדֵי זֶה זוֹכֶה לְהָבִיא הִתְגַּלּוּת הַתּוֹרָה שֶׁל לֶעָתִיד לָבוֹא, וְנַעֲשֶׂה תִּקּוּנָא דְּמֶרְכַּבְתָּא עִלָּאָה וְתַתָּאָה גַּם נֶחֱשָׁב כְּמַקְטִיר קְטֹרֶת (ד, ח Through charity to the Land of Israel, one is saved from foreign thoughts during prayer, and his mind and thoughts are purified, and this is the aspect of the rectification of the covenant (44).

י. עַל־יְדֵי צְדָקָה יְכוֹלִין לְדַבֵּר דִּבּוּרִים, הַמְּאִירִים בַּתּוֹרָה (שָׁם י ד. עַל־יְדֵי צְדָקָה לְצַדִּיקִים אֲמִתִּיִּים וַעֲנִיִּים הֲגוּנִים עַל־יְדֵי זֶה נַעֲשִׂים גֵּרִים וְעַל יְדֵי זֶה מַשְׁלִימִין הַשֵּׂכֶל וְזוֹכִין לִרְאוֹת אוֹר הַצַּדִּיקִים וְעַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וְאַהֲבָה (יז, ה Through charity, one merits great peace (57, 7).

יא. עַל־יְדֵי צְדָקָה וָחֶסֶד מַכְנִיעִין חָכְמוֹת חִיצוֹנִיּוֹת וְנִצּוֹלִין מֵעֹל מַלְכוּת, וְזוֹכִין לְהַשָּׂגַת אֱלֹקוּת (ל, ז ה. הַצְּדָקָה שֶׁנּוֹתֵן לְצַדִּיקִים אֲמִתִּיִּים וַעֲנִיִּים הֲגוּנִים נֶחֱשָׁב כְּאִלּוּ נָתַן לְכַמָּה וְכַמָּה נְפָשׁוֹת מִיִּשְׂרָאֵל (שָׁם Through charity, one draws down all kindnesses, elevates the honor and kingship of holiness from the husks and the Other Side, and rectifies the blemish of the desire for eating. And then, the honor and dominion of the brazen-faced of the generation are nullified, and the honor returns to true leaders (67). Therefore, one must give charity at [the prayer] “And You rule over all,” as is brought, in order to elevate the honor and dominion from the Other Side and return them to holiness (there, 7). We also heard that the primary time is when the sage prepares himself to speak Torah, when each person must examine their deeds and seek good desires for the Blessed Name and pray for this, so that through this, the tzaddik can take them by the hand and elevate them from the place they are and renew them for good, as mentioned above (ibid.). From this, you will also understand the great difference between when a person is themselves with the tzaddik at the time of speaking Torah and when they hear it from another’s mouth. Giving in secret is a rectification for a nocturnal emission, may the Merciful One save us (83). For when they are themselves there, they have a share in the Torah, and their soul is renewed then, besides many other differences, as explained elsewhere (ibid.). Through coming to the tzaddik, through this, one draws complete providence (ibid., 4). Through charity, knowledge is drawn down (119). The more souls come to the true tzaddik to receive Torah, the more the evil vanity that is done on the earth is diminished and nullified, namely, the questions of heretics, because they see a tzaddik suffering and a wicked person prospering. The charity given to Torah scholars is very great and precious, and no transgression can extinguish it (204). Through the multitude of souls gathering with true tzaddikim, the vanity of such questions is nullified (ibid., 6). Through tithes, one merits contentment (there). Those people who travel and come to true tzaddikim, it is fitting that love increase among them, and they arouse and remind each other in the service of the Blessed Name. Charity is a rectification for the blemish of the covenant. But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264). This is a sign that their intention was acceptable when they were with the tzaddik and began to be renewed for good (ibid.). The defining characteristic of a human is speech, and this speech is drawn from charity. For charity and kindness are the primary defining characteristic of a human, for the defining characteristic of a speaking human is to bestow kindness on creatures. And one who does not perform charity and kindness greatly blemishes speech and is not included in the category of human at all (225). There are souls that are extremely blemished, and even when they come to true tzaddikim, they are still immersed in all desires and have not moved from the mundane to the holy even by a hair’s breadth. Charity widens all the openings of holiness, for when a person enters some path or service in the service of Hashem, blessed be He, he needs to open a door there to enter that path, and for this reason, all beginnings are difficult. And through charity, the opening is widened, for charity widens and opens all the openings of holiness even more (there, 2). Such souls certainly cannot be elevated and renewed in the aspect of gestation. Through charity, one rectifies the blemish of the elderly, long-lived people of the generation who are not as they should be [see Yirah, entry 25], and through this, one merits to nullify the root of natural wisdom and merits to hear the voice of the call of the holy festival, which calls and reveals the will, that everything is by His will, blessed be He, as we saw that Hashem, blessed be He, performed awesome signs with us on all the festivals and nullified nature. And through this, one merits the joy of the festival, and through this, one merits fear [of Heaven]. And through fear, kindness is poured forth, so that one does not need to engage in any business for sustenance, as mentioned above (there, 9). But there is a tzaddik so great in wondrous and awesome stature that he can elevate and renew even such blemished souls in the aspect of gestation for good. The true tzaddik receives the speech of his holy mouth from those who give charity (Likutay Moharan II, 15). When one is zealous with the zeal of Hashem of Hosts, it is considered like charity (65). Through charity, and especially through charity to the Land of Israel, one merits to receive the influence of the supernal pleasantness, which is the aspect of the holy minds of the Land of Israel, which are the aspect of peace. And one merits to feel the pleasantness that is in the Torah, and through this, one merits worthy children and to magnify the honor of Hashem, blessed be He, which is the primary rectification and sustenance of the world. And through this, one can also rectify the blemished minds outside the Land and nullify strife [see Eretz Yisrael, entry 19] (71). One must learn to perform and fulfill the thirteen attributes of compassion and kindness, that is, to have compassion and increase in performing kindness, and fulfill all the thirteen attributes of compassion. And through this, one awakens above all the thirteen supernal attributes of compassion, and through this, one subdues and nullifies the destroyers that were created through his iniquities. For the Holy One, blessed be He, forgives his iniquities through this and removes them one by one (Sichot Haran 89). ציצית (Tzitzit) Tzitzit are a protection against adultery, and through this, one is saved from the counsels of the serpent, which are the evil counsels of those distant from the service of Hashem, which greatly prevent one from drawing close to the truth. And one merits to receive the counsels of the tzaddikim and those attached to them, which are the aspect of the rectification of the covenant. Through this, one merits truth, faith, prayer, the Land of Israel, and miracles, and through this, the redemption will come quickly, and one will merit sustenance and to understand well in every place he learns. Therefore, one must be very careful with the mitzvah of tzitzit and intend during the wrapping of the holy tzitzit and their blessing to merit all this through this holy mitzvah (7, 4). Therefore, one who knows in their soul that they have greatly blemished and wishes to spare their life and return to the Blessed Name must greatly seek and supplicate before the Blessed Name to merit through His compassion to draw close to such a tzaddik, who is so mighty that he can elevate and renew their soul for good. Tzitzit are the aspect of the revelation of the kingship of holiness, and through this, the kingship of the Other Side is subdued and nullified. But Israel, who cleave to the kingship of holiness, receive their vitality from there, and draw down abundance, great wealth, and blessing without end (49). Happy is the one who merits to find such a tzaddik (ibid.). Fear and love cannot be received except through the tzaddikim of the generation. Through the mitzvah of tzitzit, one draws down the rectification of the constriction of the mind, so that his mind does not go beyond its boundary when he expands his knowledge to understand the hints that Hashem, blessed be He, hints to him every day through all the things in the world to draw close to Him [see Da’at, entries 36, 37, and Zikaron, entry 4]. Therefore, tzitzit come before tefillin, for one must first rectify the constriction of the mind, so that the mind does not go beyond its boundary, and afterward, one can expand his knowledge to understand the hints of Hashem, blessed be He, which is the aspect of tefillin (54, 3). קדושה - ובו נכלל קדוש השם (Holiness - Including Sanctification of Hashem) The essence of holiness is the holiness of the covenant, and this is merited through the holiness of the tongue and speech, by sanctifying it with holy words and guarding oneself from all kinds of blemishes of speech, until one merits that his speech and tongue are in the aspect of the perfection of the holy tongue. And through this, one merits the holiness of the covenant (19). One must sanctify his mouth, nose, eyes, and ears, that is, he must guard himself from uttering falsehood from his mouth and from other blemished speech, and he must have fear of Heaven, through which he sanctifies the nose. And he must have faith in the sages, through which he sanctifies the ears and listens to their words. And he must close his eyes from seeing evil, and through this, he merits complete knowledge and attains the intellect, which is the aspect of divine abundance, the aspect of the Holy Spirit. Also, through being humble, lowly, patient, and not becoming angry at his disgrace, through this, he sanctifies the nose completely. Also, through being a faithful spirit who conceals a matter, being careful not to reveal a secret that does not need to be revealed, through this, he sanctifies the ears (21). Through giving one’s life for the sanctification of Hashem, one merits peace, and through this, one merits to speak holy words of Torah and prayer, and to connect thought well to speech. Therefore, a good counsel for praying with intention is to accept in one’s thought to give one’s life for the sanctification of Hashem. Even without this, the primary perfection of prayer is to pray with self-sacrifice [see Tefillah, entry 26] (80). Even the least among Israel, even the sinners of Israel, when they want to make them forsake their religion, Heaven forbid, they give their lives for the sanctification of Hashem, as has already been visibly seen many times. Therefore, a person must remind himself of this every day, that he is willing to give his life for the sanctification of Hashem, for this is the essence of the holiness of a Jew. And through this, he will merit peace and to pray with intention, as mentioned above (there). One must recite the Shema with self-sacrifice for the sanctification of Hashem, that is, he should visualize in his thought all four death penalties of the court, as if they are stoning and burning him, and so on, and visualize the death in his thought with such strong thought that he actually feels the pain of death for the sake of the holiness of His Name, blessed be He, for thought has great power. And one can, through visualizing death in his thought, actually feel the pain of death. And one who wishes to conduct himself thus must be precise not to remain there when he feels that his soul is close to departing, so that he does not die before his time, Heaven forbid (193). The primary unification above is achieved through giving one’s life for the sanctification of Hashem (260). There are great tzaddikim who have a great name from afar, but many disgrace their name and speak against them, and they suffer bloodshed from this. And they accept all this upon themselves for the sanctification of Hashem, and through this, they save myriads of souls of Israel from death and killing, Heaven forbid (there). The very thing that most dominates a person, that very thing he must specifically break for the sake of Hashem, blessed be He, for this is the essence of his service, and this is the aspect of giving one’s life. And one who is very afraid of death, he specifically needs more to accept upon himself to give his life for the sanctification of Hashem (Sichot Haran 57). רצון וכסופין (Will and Yearning) When fear and love are darkened for someone, it is because the light of the tzaddik has been darkened for them, and even though in truth the tzaddik shines in all the worlds, especially in this world, nevertheless, for them, it does not shine at all due to the greatness of their darkness. Even if they are with the tzaddik and sit with him, they cannot taste, understand, or see his great light, through which they would come to the eternal good purpose (17:1, 2). Through good longings for Hashem, blessed be He, one shapes the letters of the Torah for good, and it becomes for him an elixir of life and brings good to the world. And conversely, through evil longings, Heaven forbid, one shapes the letters of the Torah to the contrary, and it becomes for him an elixir of death, in the aspect of “and sinners will stumble in them” (Hosea 14:10), and brings evils to the world, Heaven forbid (there). All this is due to their evil deeds, through which their intellect is darkened with folly, namely, corrupt opinions, and it seems to them that they are wise, and questions about the true tzaddik arise for them. One who cannot study at all, such as an ignoramus, or one who has no book, or is on a journey or in the wilderness, and the like, but his heart burns within him and he greatly longs and yearns to study Torah, then the very desire of his heart to study is itself the aspect of studying from a book [see inside, entry 142] (142). Through a person having a desire other than the will of Hashem, blessed be He, a kingship is created for the Other Side. For a person must nullify his will so that he has no desire, except as Hashem, blessed be He, desires, whether he has wealth and children or not, Heaven forbid. And similarly, all other desires should not exist, except as Hashem, blessed be He, desires, and then he enthrones His kingship, blessed be He, alone (177). Regarding an extraordinary desire where one does not know at all what he wants [see Emunah, entry 55, Achilah, entry 17] (Likutay Moharan II, 7, 10). The essence is the will, and even though everyone desires and wants to serve Him, blessed be He, nevertheless, not all desires are equal. And there are many differences in will, even in one person himself, at every time and every moment, there are many differences between the desires. And the general principle is that the essence is the will and the longings, that one should long for Him, blessed be He, and within this, one prays, studies, and performs mitzvot [see Mamon, entry 50] (Sichot Haran 51). רפואה (Healing) A remedy for the sick is to look at the tzitzit (7, at the end). A woman with excessive bleeding and no fixed menstrual cycle, even though wine is harmful to her, nevertheless, her healing is through wine that a true tzaddik has looked at (29, at the end). But all these corrupt opinions, questions, and such wisdoms are complete nonsense and folly, for due to the turbidity of their deeds, their intellect is darkened with folly, as mentioned above, and through this, the light of the tzaddik is darkened for them, and because of this, they lack fear and love, as mentioned above (ibid.). Through charity given to true tzaddikim and worthy poor, through this, one completes and rectifies the intellect and merits to see the light of the tzaddik, and through this, one merits fear and love (ibid., 5). And similarly, through immersion in a mikveh, knowledge is drawn down, and one merits healing (there, 7). Every thing has a purpose, and for that purpose, there is another higher purpose above it. The primary purpose is the ultimate purpose, which is the delight of the World to Come, the ultimate purpose of all creation and all things in the world. But no one can attain or grasp this purpose in their mind except tzaddikim, and each Jew, according to their root within the soul of the tzaddik, receives this purpose from them, according to how they break anger with compassion. Through this, they merit to reach the purpose in every thing in the world, which is the primary matter (18:1, 2). Sometimes tzaddikim flee from authority and leadership and do not wish to lead the world, attributing it to their smallness, saying they are not worthy to lead the world. But in truth, it is because the wrath and concealment of the face of the Blessed Name have descended upon them, which comes from the diminution of faith. One who lacks faith in the sages has no healing for his ailment. And the rectification for this is to make some vow and fulfill it immediately. Through this, he will return to faith in the sages, and through this, he will have complete healing (57, 2). Through breaking anger with compassion, through this, the wrath is sweetened, and then the tzaddikim accept leadership, and the world merits a true leader who leads them with compassion (ibid.). The primary healing of the sick is only through a redemption. And the Torah did not give permission to a doctor to heal except after the redemption, that is, after they perform a redemption for the sick person and sweeten the judgments from upon him, then the doctor can heal through remedies, but not before, for the primary healing is through redemption (Likutay Moharan II, 3). It is a very great thing to be present at the passing of a tzaddik, even for one who is not his disciple. For a very great illumination is revealed at that time, and it is a great benefit for all who are present there, and through this, they merit long life. However, the disciples who stand there at the moment of the tzaddik’s passing receive an even greater illumination, and they can merit at that time to receive a double portion of their master’s spirit, provided they are strongly connected to him, like branches to a tree, to the extent that they feel all the ascents and descents of their master, even when they are not with him. There are those who suffer illnesses with wondrous ailments, may the Merciful One save us, and all this comes to them through a blemish in faith, for through a blemish in faith, wondrous ailments come that have no healing, no prayer, and no merit of the forefathers. And even the sound of cries and groans of a brother [called “achtzin un krechtzin”], which sometimes benefits the sick person by arousing compassion for him through this, does not help due to the fall of faith. And the rectification for this is that one must cry out from the heart alone, from the depths of the heart, and through this, he will return to faith, and he will have healing, and all the above will be rectified (5, 1, 2). One who wishes to preserve his life must greatly distance himself from doctors and physicians, for they are prone to cause harm and do much damage, and see inside for a lengthy discussion on this matter (Sichot Haran 50). Reciting Psalms is very effective for the healing of the sick. And one must have strong trust in this, and through this, Hashem will save him, and he will be healed and rise from his illness. Through seeing the face of the tzaddik, one merits joy and alacrity (4, 8). One must perform mitzvot with such great joy that he does not desire any reward in the World to Come for it, but rather that the Holy One, blessed be He, grant him another mitzvah as a reward for this mitzvah, for he enjoys the mitzvah itself. And through this, he can know what has been decreed upon the world, whether it is before a decree or after a decree, and upon whom the decree has been issued, Heaven forbid. And he knows how to pray for the world, for after a decree, tzaddikim need to clothe their prayers in stories. And all this is merited through performing mitzvot with great joy from the mitzvah itself, as mentioned above (5, 2). And then it may be that the disciple prays with greater intention and performs deeds and acts of charity more than his master, yet in truth, it is all through the spirit of his master (66, 1). Through dancing and clapping hands, the sweetening of judgments is achieved (10, 1). A person must have great boldness of holiness to stand against the brazen-faced who prevent, and the primary boldness and strengthening is through joy and gladness, in the aspect of “for the joy of Hashem is your strength” (Nehemiah 8:10) (22, 9). To merit joy is through Torah and prayer, and the essence is prayer, that one prays each time to attain what is hidden from him, until he goes each time from level to level, and through this path is the primary joy. And through joy is the primary boldness and strengthening to draw close to true tzaddikim, who are the generality of holiness, through whom the primary perfection of faith is drawn (there). Joy is the aspect of shining countenance, the aspect of truth and faith, and conversely, sadness is the aspect of idolatry, darkened countenance, death. And the primary joy is merited according to the rectification of the covenant and according to one’s closeness to true tzaddikim, who are the joy of all Israel. And through this, one connects himself to Hashem, blessed be He, and merits to behold the pleasantness of Hashem, and the light of the face of the living King shines upon him (23). Through performing a mitzvah with joy, one merits the ultimate purpose of everything, for one merits to attain the light that is above souls, spirits, and neshamot, which is the light of the Infinite, in the aspect of “reaching and not reaching.” Happy is the one who merits that his thought pursues to attain these attainments, and so on (24). Through the joy of the mitzvah, holiness is completed, and the vitality and holiness within the husks are elevated. Therefore, when one performs a mitzvah with joy, he elevates the Shechinah from among the husks (there). One must greatly, greatly distance oneself from sadness, for the husks are the aspect of sadness, and they are the strength of judgment. And when sadness strengthens, it is the aspect of the exile of the Shechinah, which is the joy of Israel. And the primary nullification of the husks and the elevation of holiness is through joy, as mentioned above (there). Through the incense offering, one elevates their vitality from the husks and merits joy. Therefore, one must recite the incense passage with great intention, for the primary elevation of all the sparks of holiness from the depths of the husks is through the incense, and through this, one merits joy, as mentioned above (there). Dancing for the sake of a mitzvah, such as when one drinks wine on Shabbat, a festival, at a mitzvah wedding, or at other mitzvah feasts, and drinks in moderation with intention for Heaven, to merit the joy of Israel, to rejoice in Hashem, blessed be He, who chose us from all the nations, and so on, and is aroused to joy through this until the joy extends to the feet, that is, he dances due to joy, through this, he expels the external forces that cling to the feet, sweetens and nullifies all judgments, and merits to receive all blessings. And this fervor of dancing is a fire, a pleasing aroma to Hashem. But one who dances with the fervor of the evil inclination, it is the aspect of a strange fire, and the wine he drank is the aspect of intoxicating wine, from which the external forces cling, Heaven forbid. Thus, holy dancing sweetens judgments like a redemption (41). All desires come from the power of the imagination, the power of bestiality, and its strengthening is through sadness, which is a dejected spirit, an evil spirit, and through this, forgetfulness is strengthened, that one forgets his purpose and does not remember the World to Come as he should remember each day in general and in particular [as written in Zikaron, entry 4]. Therefore, one must strive to be in joy always, for through this is the primary subduing of the imagination, and through this, one merits to remember the World to Come each day, as mentioned above (54, 5). Hearing the sound of a melody on a musical instrument from a kosher musician for the sake of Heaven is a great remedy for joy, and to subdue and clarify the imagination. And through this, one merits memory to attach his thoughts to the World to Come, and to understand the hints that Hashem, blessed be He, hints to him each day to draw close to Him. Also, through the aforementioned melody and joy, one can attain the aspect of the spirit of prophecy, the Holy Spirit (there, 6). Through melody and joy, one can pour out his conversation like water before the face of Hashem. Therefore, through being joyful all day, one can express his conversation in solitude properly (there, 6, under “Azkerah”). Through joy, one merits Torah innovations. For joy is a vessel to draw, bring down, and receive Torah innovations through it (65). Through the holiness of the Land of Israel, one merits to nullify anger and sadness [see Eretz Yisrael, entry 14] (155). When a person judges and evaluates himself for everything he does, through this, he nullifies the judgments upon him above, and through this, he merits great joy, to the point that he dances due to joy. But when there is a judgment, Heaven forbid, then it is difficult to dance (169). The primary blemish of the covenant is through sadness and black bile. And conversely, the primary guarding of the covenant is through joy, for through joy, one merits that Hashem, blessed be He, Himself helps him to guard the holy covenant (there). The primary virtue of crying is when the crying is due to joy and gladness. And even repentance is very good when it is due to joy, that from the abundance of his joy in Hashem, blessed be He, he regrets and greatly longs for having rebelled against Him, until crying is aroused in him due to joy (175). One must specify the sin, for one needs specifically verbal confession, to confess with words specifically each time, for everything he did in detail. But there are many obstacles to this. And through the joy of a mitzvah, such as a mitzvah wedding or another mitzvah with joy, when one strives to rejoice with great joy until he dances much due to joy, through this, he can confess a verbal confession, and through this, he rectifies the blemish of his sins (178). Through fasting, one merits joy, and according to the days of fasting, so one merits joy (there). One must be very careful of sadness and laziness, for the primary bite of the serpent is sadness and laziness, may the Merciful One save us (189). Through joy, one gives strength to the angels who receive the abundance of foods, and subdues the demons, so that they do not draw from the abundance more than is fitting for them. And through this, one is saved from the impurity of a nocturnal emission, Heaven forbid, which sometimes comes through foods when there is no strength in the angels. For the primary strengthening of the angels is through joy (Likutay Moharan II, 5, 9, 10). Through sweating for the sake of something holy, through this, one merits joy (6). Sadness and black bile are the aspect of gloom that falls upon the heart of a Jew, through which he cannot burn and be inflamed for Hashem, blessed be He. And the true leaders of the generation, with their holy spirit, blow and dispel the gloom, which is the black bile, from the heart of Israel, and through this, they inflame the hearts of Israel for Hashem, blessed be He (9). Through black bile and sadness, the mind and knowledge are in exile, and it is difficult for him to settle his mind to return to Hashem, and because of this, he is distant from Hashem, blessed be He. For the primary reason the world is distant from Hashem, blessed be He, is because they do not settle themselves well to understand what the purpose of the entire world is. But through joy, the mind is settled, and one can settle himself well, for joy is the world of freedom. Therefore, when one connects joy to his knowledge, then his knowledge is in freedom and not in exile, and he can guide his mind and knowledge as he desires, to settle his mind well regarding the purpose of all the matters of this world. And through this, he will return to Hashem (10). As soon as a person wants to be a righteous person and begin to enter the service of Hashem, blessed be He, then it is immediately a great transgression if he has sadness, Heaven forbid, for the Holy One, blessed be He, hates black bile and sadness (48). And one must strengthen himself to come to joy in every possible way, and strive to seek and find some good points in himself to come to joy, as explained on the verse, “I will sing to my G-d while I exist” [see Hitchazkut, entry 26]. And in any case, he should rejoice in the fact that he merited to be from the seed of Israel and was not made a non-Jew. And this joy is certainly a wondrous joy without measure and without any confusion, since it is the work of Hashem, blessed be He, Himself [see elsewhere on this]. And he should make it a habit to say with his mouth and heart with great joy, “Blessed is our G-d who created us for His glory and separated us from those who stray,” and so on, and through this, he can rejoice all his days in all that passes over him. Also, many times one must gladden himself through foolish words, words of jest. And due to the abundance of a person’s troubles, which each one suffers in body, soul, and wealth, therefore, usually one cannot gladden himself except through foolish words, to make himself like a fool in order to come to joy, for all vitality in body and soul depends on this. Also, above, a great unification is achieved through this through the jest of his mind, that is, joy (there). It is a great mitzvah to be in joy always, and one must strive greatly with all his strength to distance sadness and black bile and to be only joyful always, and it is a healing for all kinds of illnesses. For all kinds of illnesses come from sadness and black bile, and one must gladden himself with all kinds of counsels, and usually specifically through foolish words, as mentioned above (24). One must strive to transform all sadness and worries into joy. And it is easy for a wise person to find in all troubles, sufferings, and worries some expansion through which he can transform all black bile into joy [see elsewhere on this, for this is not the place to elaborate]. And this is the primary perfection of joy, when one overcomes black bile and sadness and seizes them into joy against their will, that is, transforms them into joy, as mentioned above (23). When a person is joyful all day, it is easier for him to have some hour of a broken heart to express his conversation well and pour out his heart like water before the face of Hashem. And conversely, after a broken heart comes joy. And this is a sign that he had a broken heart: when he afterward comes to joy (Sichot Haran 20, 45). One must direct his thought to always look at the root of everything, where the root of all goodness and joys is together, and then he can rejoice with very, very great joy, for when he looks at the root of everything, which is entirely good, then all goodness and all joys are included together and shine with very great light (Likutay Moharan II, 34). When one studies Torah or performs a mitzvah with great joy until he dances due to joy, it is a very great elevation, and he elevates and rectifies through this the evil speech. Also, he is elevated in wealth, and all supporters of Torah are elevated, and he merits children, and he elevates and rectifies faith, and all the lower levels are elevated through the joy of Torah and mitzvah (81). To merit joy is more difficult and heavier than all other services, therefore one must force himself with all his strength and with all kinds of counsels to be in joy always. And it has already been explained that usually it is impossible to be in joy except through foolish words [as mentioned above, entry 29] (Sichot Haran 20). And even more, one must draw joy upon himself during prayer, that he prays with joy. And similarly during the performance of mitzvot, as mentioned above, all the more so on Shabbat and festivals. But even on weekdays, all day, it is a great mitzvah to be in joy always, as mentioned above (there, 155, 299). Through black bile and sadness, one does not know His Name (43). Through a person being joyful, through this, he can revive another person, which is a very great thing to gladden the hearts of Israel. For most people are full of sufferings, worries, and various troubles, and they cannot tell what is in their hearts. And when a person comes with a smiling face, he can truly revive them, and this is a very great thing. For when one merits to gladden another person, he truly revives and sustains a soul of Israel (there). Through joy, one is saved from the death of children, Heaven forbid (there, 34). These translations complete the שמחה (Joy) section from Likutay Etzot, reflecting Rabbi Nachman’s profound teachings on the transformative power of joy in overcoming sadness, rectifying spiritual blemishes, drawing divine blessings, and fostering closeness to Hashem and the tzaddikim. Joy is presented as a fundamental aspect of spiritual life, essential for healing, faith, and achieving the ultimate purpose. Through humility and lowliness, one merits Torah, and through Torah, one merits to bring penitents and converts close to Hashem, blessed be He. Through this, the glory of Hashem, blessed be He, is elevated and magnified, and fear [of Heaven] is perfected, and through this, one merits peace (14, 2, 5). And there are two types of peace: there is peace in one’s bones, for first one must ensure there is peace in his bones, for sometimes there is no peace, as it is written (Psalms 38:4), “There is no peace in my bones because of my sin.” And through fear [of Heaven], one merits peace in his bones, and then he can pray, and through prayer, one merits universal peace, peace in all the worlds (there, 8). The rebukers of the generation increase peace in the world and also make peace between Israel and their Father in Heaven (22, 1).