18

a) Everything has a purpose and this purpose has another purpose which is much higher. And the main and ultimate purpose is the delight of the World to Come. That is the final purpose of all creation and of all created things. However, this ultimate purpose can only be ascertained and grasped in the mind by the tzaddikim. Nevertheless, each Jew, according to the source he has in the soul of the tzaddik, receives from him this perception of the ultimate purpose and this, in the degree to which he breaks his anger with mercy. By this, he can merit to reach and ascertain this purpose which exists in all things in the world. This is the main thing.

b)A person has to break his anger with mercy. That's to say, when he is aroused to anger he should not act on his anger with ruthlessness, rather, quite the contrary, he should strengthen

his sense of mercy a great deal to overcome this desire to be angry and thus moderate (sweeten) the anger with compassion. By this a crown is made for the humble who run away from honour and positions of leadership. (Then they eventually receive the honour and leadership out of necessity. Then they are forced to receive the honour and leadership against their will.)

c) To the degree that faith is minimized, the Face of G-d is hidden and His anger increases, Heaven forbid. Then the tzaddik runs away from leadership and honour and the world lacks true leaders. However, by breaking the anger with mercy one sweetens the anger.

As a result the true tzaddikim receive honour and leadership. Then the world merits to true leaders who have mercy on the world and lead them properly, bringing each individual to ascertain the ultimate purpose.

d) Sometimes there is a lack in the world that faith lacks perfection. Because of this G-d's anger

and the hiding of His Face is not recognized significantly. But when this descends into the physical world and comes to tzaddikim, then they hide their faces from the world and do not want to take leadership and be leaders. Since this anger is minimal and only for a fraction of a moment, the tzaddikim don't explain their hiding as a result of this anger but rather, as a result of their own worthlessness, saying that they are not worthy of leading the world. The truth is that they do not know or sense the anger of G-d which is so very small.

But when G-d's rage and anger are sweetened through mercy, the anger within the tzaddikim is also sweetened with mercy. Then, the feeling of compassion overcomes them and they have mercy over the world and agree to take leadership; thus, the world merits to a true leader who will lead them with compassion.

e) Through nullifying the anger with mercy, one merits to faith. In turn, this leads to a sweetening

of harsh decrees. The opposite is also true. By perfect faith we merit to compassion and to break the Heavenly anger.

f) A person must not take upon himself any public position or leadership unless he has absolutely

perfect faith, for the essence of leadership is compassion which is itself primarily dependent on the removal of idol worship, even a minute element of it. For example, even if a person

believes generally in G-d but he says "a deer stopped me on the way" and he believes in this or

something similar as a bad omen, this is called 'the path of the non-believers'. This is not perfect faith

and therefore he also lacks compassion, so he must not accept any position of leadership. Even

though he thinks he has compassion on the world and therefore he wants to be a leader, the truth is that he really pursues his own honour; he explains his pursuit as being compassion. By

such leadership the world can come to idol worship and atheism, Heaven forbid. But, from Heaven, G-d has mercy and does not let leadership stay in this person's hands.

g) By the love of Torah scholars, the Kingship and leadership are established firmly. When a

king or leader feels hate towards the Torah scholars, know that this is a sign from Heaven that

he will be removed from power, for nothing has permanence without wisdom.

h) The perfection of the letters of the alphabet and the perfection of the power of speech is

through faith.

18.

In Your bountiful mercy, please merit me to really acquire the true paths of humility, as You desire. But I am ignorant, I know no way to find the true paths of humility. You have already revealed to us that, You do not wish us to be content with ‘small brains’, with minimum perception. We have to force ourselves with all our strength in all types of service, especially during prayer, to escape from these ‘small brains’ and reach expanded consciousness. On the other hand, You have revealed to us, how despicable and hateful pride is. It is abhorred by G-d, as it says “Every haughty heart is an abomination of G-d” (Proverbs 15,5). It is considered as idol worship. So, now please teach and guide me how someone as ignorant as myself can find the true path of how to behave in such a way that I can pray with all my heart, in joy and with expanded consciousness. Let me raise my heart in the ways of G-d. Nevertheless, may I have no element of pride in my heart or any ulterior motives in mind. Rather, merit me to true humility, as You desire. Grant me the humility of Moshe who was humbler than any other person on earth.

Master of the Universe, You know all the innumerous confusions I have about this, especially when praying, for I do not know any clear path to acquire servility and humility while not falling into false humility, which is called flattery. Help me never to let my mind fall but, rather, let me be strong, with holy boldness, in anything I need to strengthen myself in. May I always strengthen myself with joy and happiness. Help me to know how to relate to other people. I know I have to be strong and bold as a leopard against all those who oppose, obstruct, confuse or weaken my resolve to follow the paths of the true tzaddikim, especially in this generation, in the heels of Meshiach. In this, a person must not be humble, servile or lowly against them. On the contrary, one has to be as bold as a leopard against them so that they cannot obstruct me or cause my resolve to falter. You know how much mercy and salvation I need in order to merit to all this for I am really far away, in the extreme from true humility. Humility is greater that all else. Because of my immense distance from You, even to pray for this is almost impossible for me. However, nothing is beyond You. You can merit me also to true humility in such a way that I will see myself as lower than everybody. Let me recognize my own lowliness and yet be firm and strong in my resolve against those who confuse, weaken or prevent me from serving You. Please merit me to draw upon myself the holiness of the humility of Moshe our teacher. Protect me and save me from false servility and humility which is not what You desire.

Father in Heaven, answer my prayers for You alone are my hopes. To You alone, I call. To Your salvation alone I wait expectantly. I am poor and destitute, G-d quickly come to my aid. You are my aid and shelter. G-d, please don’t delay.

Amen and Amen.

19.

The main form of serving G-d is only through complete purity and simplicity, without any wisdoms or philosophical inquiries. This is the essence of the real ultimate purpose (of life). And the truth is, it is a severe prohibition to be a philosopher, Heaven forbid, and to study philosophical books. Only the very great tzaddik can pursue this, to learn the seven wisdoms (see Lekutei Moharan,Pt.1, Torah 64). For there is a stumbling block in each and every wisdom which is an aspect of Amalek for Amalek was a philosopher and inquirer and he came to deny all faith. And by this stumbling block one can come to fall, Heaven forbid. But the very great tzaddik, who is an aspect of Moshe, our teacher, when he enters these seven wisdoms he holds himself and remains in his place by way of faith, in the aspect of "The tzaddik lives by his faith"(Chabakuk,2:4). For "A tzaddik falls seven times and yet rises up again"(Proverbs, 24:16). That's to say, the great tzaddik goes through these seven wisdoms and even though people can slip and fall in them because of the stumbling block, an aspect of Amalek, nevertheless "he rises" by way of faith, as mentioned. This is "A tzaddik falls seven times and yet rises up again" – "Sheva y'pol tzaddik v'kam- the final letters spell A-m(a)-l(e)-k who is the stumbling block of the seven wisdoms through which people fall, Heaven forbid. The tzaddik stands and rises and strengthens himself through faith. But for simple people it is a great prohibition for them to delve into books of their philosophy. And even Jewish books that talk about philosophical ideas mustn't not be looked into at all; they cause a lot of damage to our holy faith which is the foundation of everything. Thank the Lord that now there are now many very holy books full of ethical teachings regarding fear of G-d, without any philosophy at all. They are not based on the understanding of the Greek philosophers, may their names be wiped out. Rather, the foundations of these holy books are in the loftiest of holy places, base on the words of our Sages in the Gemorra and Midrashim and especially based on the words of Rebbi Shimon bar Yochai and his students. Study them carefully, again and again. Learn them specifically and not those books which have mixed into them the understanding of the gentiles who deny all faith and who are an aspect of Amalek. Be hasty to save your soul from them and their kind; then you will retain your soul for the treasury of eternal life, for ever and ever, for all eternity.