a) It is proper for those who cleave to the true tzaddik to know that everything that happens to each person is for his benefit. When a person knows this, it is like a foretaste of the World to Come. To this one merits by saying a confession in the presence of a Torah scholar. Then you will merit to know that everything that occurs to you during your lifetime is all for the good, for it is all because the Holy One loves you. This is the main element of perfect knowledge, when a person doesn't kick against or get confused by troubling experiences which befall him but, rather, just believes that everything is for the sake of his eternal good.
b) When a person says a confession in front of a true Torah scholar, he raises the Kingdom of Holiness to its spiritual source. Through this, he nullifies the rule of the nations from over us and comes to know that all his experiences are for his ultimate benefit. Then he will be able to say the blessing "Who is good and beneficent" over everything (not just the apparent good). This is like experiencing the World to Come.
c) The main rectification of all iniquities is through the true tzaddik. Anyone who wants to merit to the ultimate, eternal good has to make every effort to come close to the real tzaddikim and their followers and to speak out all he feels, all his confession, in the presence of the tzaddik. In this way all his sins are forgiven. The sins of a person are engraved in his bones, for every sin has a certain combination of letters and when he sins a negative letter combination is etched on his bones according to the letters of the prohibition that he transgressed. This brings the spoken word of the prohibition he transgressed into the realm of impurity. In turn, this brings the Kingdom of Holiness into the exile of the power of evil. As a result, this evil combination, etched upon his bones, takes revenge against him. But, by saying the confession in front of a Torah scholar, these letters are removed from his bones and everything is rectified.
d) By the great humility of the true tzaddikim, who make themselves become like nothing, they have the ability to atone for our sins.
e) Someone who wants to progress on the pathway of holiness has to break all his bad attributes which stem from the four basic elements ( fire, air, water and earth). He has to say a confession in front of the Torah scholar, expressing all his heart, then the Torah scholar will clarify for him a path (how to serve G-d) in accordance with the root of his soul.
f) There are three steps in becoming attached to tzaddikim through which everything becomes rectified. They are as follows:
Firstly, when you see a tzaddik, this breaks the bad characteristics within you, which stem from the two elements of inanimate(earth) and vegetation(water); in other words, the traits of sadness and laziness and their derivatives, together with evil passions. Then one merits to joy and speediness.
g) The second step is to give charity to a Torah scholar. By this, you are saved from bad traits stemming from the two elements of animal (air) and human( fire) which are idle chatter, slanderous gossip, pride and their derivatives.
h) The third step is when you say a confession in the presence of the Torah scholar, as a result of which he will guide you on a straight path according to the source of your soul (and its specific needs). This is the main thing and saves a person from everything negative.
i) By idle chatter and slanderous gossip a person is brought to a state of poverty. Pride also leads to poverty. However, by giving charity to a Torah scholar this is rectified and you merit to wealth.
j) Prior to confessing to a Torah scholar, even though you were close to him and gave him money, you still can’t know which path you are to follow. For there is a path that may seem right, but its end leads to death (Proverbs,14,12). However, through confessing to a Torah scholar he will guide you on the proper path, according to the root of your soul, and everything will be rectified.
k) Every time you come to the Torah scholar you should tell him whatever is in your heart. By this you will be encompassed in the Infinite One. Then you will merit to know that all the events of your life are for your ultimate good and you will be able to say the blessing ' Who is good and beneficent' over everything. This is a foretaste of the World to Come.
l) By humility one can reach the level of ridding oneself of all worldliness and to be encompassed in the Infinite One, knowing that whatever happens is for one's own good, which is a foretaste of the World to Come.
m) The very greatest, chosen tzaddikim draw a radiance of the Light of the Infinite One upon all those who come close to them and are included in their name. This is why we see that sometimes a person becomes enthused while praying and he says several words with great fervour. This is due to G-d's compassion for him; the Light of the Infinite One was opened to him and it shines on him. When he sees this radiance, even though he himself might not see it, his 'mazal' (guardian angel) sees it. So immediately his soul is enthused to great attachment to cling to the Light of the Infinite One. And, to the degree that the Infinite One is revealed, according to the number of words that were opened and radiated, so he recites these words of prayer with great devotion, self-sacrifice and the nullification of all his senses.
To all this we merit through the greatest, true tzaddikim, for only they come to know G-d from the Light of the Infinite One. Only they can radiate within us the pleasantness of this radiance, to each one according to what he feels in his heart.
n) When a person nullifies himself to the Infinite One, as above, he is in a state of " and no man knows" such that he himself is unaware of his own existence. But this has to be performed like "running and returning" in order to preserve his existence so that he won't pass away before his time, Heaven forbid. For the Holy One wants us to serve Him, therefore we have to remain here in This World until G-d comes Himself, so to speak, to take our soul. Then a person will become totally encompassed in the Infinite One, according to the degree he deserves.
o) As a result of cleaving to the Infinite One, by running and returning, in order to stay alive, afterwards when he is in the state of returning, returning to his consciousness and physical self, there still remains an impression of this wonderful light of attachment. Then this impression shows his knowledge of the Oneness of the Infinite One and His Goodness such that he can now know that everything is for the good, everything is one; this is a foretaste of the World to Come. And to all this you can merit by making a confession before a Torah scholar.
p) By a Jew arousing himself to repentance as a result of his feeling a slight impurity which confuses him while praying, his repentance causes the worst evil doers, who have ceased to be considered Jews because of their countless sins, to be turned into a basis for holiness; they return in repentance and they also help those who serve G-d to build structures of holiness. Amen. So may it be.