Like Prophecy: The Letter of Rabbi Uzi Meshulam zt"l hy"d on the Difficulty and

"It is impossible to receive from the lofty soul of the tzaddik except through many humiliations and bloodshed; one must be humbled very, very much before one merits to receive from the light of the holy Torah of the true tzaddik, the spirit of our nostrils, Mashiach of Hashem" - Rabbi Uzi Meshulam, zt"l.

A letter from prison by the brilliant Gaon, the Mekubal and tzaddik, Rabbi Uzi Meshulam, zt"l, Hy"d, "who was persecuted and murdered by corrupt establishment elements in the state that stole and prides itself on the name 'Israel'" (as written on his tombstone).

The letter speaks of the matter of the persecution of the true tzaddik and his students from the year 5755 (1995). From the letter, his greatness in Torah and his fear of Heaven, which preceded his wisdom, are evident.

In the letter he wrote in prison, which was written like a prophecy for this day, Rabbi Meshulam dealt with the greatness of the soul of Rebbe Nachman of Breslov, which is the soul of Mashiach ben David, who comes to rectify the sin of the generation through persecutions, humiliations, and insults, and what those who wish to draw near to this soul undergo: "The darkness and crookedness in the heart, in doubts, confusions, and immense questions, as the accuser plays with them, such as: 'But this "great man" said such and such, Heaven forbid, about the tzaddik,' and 'A second "great man and mekubal" slandered such and such, Heaven forbid, about the true tzaddik,' etc."

And here is the content of the letter, copied word for word from his holy handwriting:

With the help of Hashem, 18th of Cheshvan, 5755. "I will thank You because You answered me and became my salvation."

Our sign: "My strength and song is Hashem" shall be the year of Hashem's vengeance against the Erev Rav, from that evil seed of Amalek, may their names and memories be erased!

Words of Torah from the teachings of our Rebbe, Nachman ben Feiga, zt"l - the flowing stream, the source of wisdom, may his merit protect us.

Hashem had mercy on us and brought down to this world the soul of our Rebbe, z"l, which emerges from the 'Three Firsts' of the Ancient One, for his soul is from that 'Head that is not known and no one can stand upon it,' in the secret of David the King, Mashiach. And it was entrusted to him to rectify the impurity of the blemish of the covenant, in the secret of "Before the sun, his name shall flourish (Yinon)," which is the secret of the 'Yud' and 'Nun' of the brain of the fiftieth gate, from which is the essence of freedom to emerge from all straits, as it is written, "And the Children of Israel went up armed from the land of Egypt" (Exodus 13) — meaning, precisely through the revelation of the fiftieth gate, the secret of the illumination of Binah, Israel emerged from the nakedness of Egypt, which is the impurity of the blemish of the covenant, as is known. And it is known that the secret of Mashiach is very zealous for Hashem and fights to eradicate the blemish of adultery from the world, as it is said: "The spirit of our nostrils (api-nu), Mashiach of Hashem" — to oppose, break, and destroy the letters of 'ni-uf' (adultery).

And therefore, all the blemished souls from the generation of the Flood, which is the blemish of the covenant, and the generation of the Dispersion, which is heresy, have returned and reincarnated in these generations. And even though thousands upon thousands and a multitude of myriads of blemished souls have already been elevated and rectified by the unique tzaddikim of the generations who existed until now, nevertheless, there remained such holy souls who fell into immense, very great blemishes, which even those unique tzaddikim of the generations were not able to rectify, for reasons not understood or grasped by our human intellect. Until Hashem had mercy and brought down to this world the soul of our Rebbe, Rebbe Nachman, the secret of the soul of David the King, Mashiach, and he is hidden within him, in the secret of "If there is no flour, there is no Torah"!

And as we said above, his soul is from that 'Head that is not known and no one can stand upon it,' and it was entrusted to him to rectify this sin and to gather and collect all the outcasts and those scattered to the four corners of the earth and return them to their root. He inserts into them a point of light from the 'New Mah,' the illumination of the forehead of the World of Rectification, in such a wondrous and very terrible renewal and revelation, until they are transformed into a completely different person, as it is written (Isaiah 12): "And you shall say on that day, 'I thank You, Hashem, for You were angry with me; Your anger has turned away and You have comforted me. Behold, the Almighty is my salvation; I will trust and not be afraid, for my strength and song is Hashem, and He has become my salvation.'"

"And you shall draw water with joy from the wells of salvation. And you shall say on that day, 'Give thanks to Hashem, call upon His name, make known His deeds among the nations, mention that His name is exalted. Sing to Hashem, for He has done great things; let this be known in all the earth. Cry out and sing, O inhabitant of Zion, for great in your midst is the Holy One of Israel.'" And in the Targum there, if we examine every single word with the help of Hashem, we can understand the wonders of the secrets and mysteries of the Torah, for after one merits to become acquainted with this true tzaddik, who is among the choicest of the tzaddikim, and to receive from him a terrible Torah, a new teaching, stemming from the internal unification, things that have not yet been revealed in the world until now.

All the descents, falls, and rejections that the one who draws near to the true tzaddik undergoes were worth it.

And this is what is hinted at in the Targum: "And I will thank You, Hashem, for when You were angry with me because I sinned before You, and when I returned to the ancient, hidden Torah, Your anger turned away from me, and You had mercy on me, and in You I trust and I will not be shaken by any human being, for the great holy one said to cause His Shechinah, blessed be He, to dwell within me and in the whole earth, and to bring redemption to all the holy people and to all worlds."

And it is brought in the holy books: When the soul of a true tzaddik, like the aforementioned tzaddik, needs to descend into the world, the accuser and his hosts protest and argue that if he comes to descend into this lowly world, the accuser and his hosts will have nothing left to do. And the accuser comes with arguments to the Creator of the world: 'For what purpose did You create us, etc.?' if You bring this soul that emerges from the 'Three Firsts' of the 'Head that is not known and no one can stand upon it.' And they answer the accuser that this soul must certainly descend into the world!

In short, the end of the accuser has arrived, according to the verse and the phrasing of the verse in Ezekiel 7: "The end has come, the end has come"... "Now the end is upon you, O accuser," and you, the accuser, have one choice: to look for suggestions and schemes to deal with this holy soul, since it will not help; this soul will descend into this world.

The accuser went out and came and said that there is already a plan and a scheme, and this soul can descend.

And our holy Rebbe says that the plan and scheme of the accuser became known in all the worlds, and it is the magnitude of the spread of the concealment and the controversy over this holy soul.

"And they will speak about him lies and falsehoods such as these, which are unbelievable," and they will tell and spread about him all kinds of obstacles and accusations, and he will be in great concealment and hiding from the world - this is the secret of the soul of our righteous Mashiach who will be revealed speedily in our days.

Master of the World, please, Your servant Uzi, son of David and Tziona, waits with longing for the revelation of the light of our righteous Mashiach. Please help me, You are my Father, my G-d, and the Rock of my salvation, to rectify my ways well and I will not be, Heaven forbid, among those who delay the coming of the Redeemer, and we will merit, speedily in our days, to the coming of our righteous Mashiach at our head, and we will ascend to Jerusalem with eternal joy to raise the Shechinah from the dust. And may it be Your will that all our difficult sufferings will be acceptable before You to raise the Shechinah from the dust. "You have done good with Your servant, Hashem, according to Your word," do according to Your word and not according to my request, may it be Your will.

But I will lift a prayer to You, a prayer to You, my Father, You are my G-d and the Rock of my salvation, teach me what I should ask, instruct me what I should request for the sake of sanctifying Your name in the world.

"The generation is beautiful, the splendor of the world, my soul is sick with Your love, please, O G-d, please heal her, by showing her the pleasantness of Your splendor, then she will be strengthened and healed and will be Your eternal handmaid" - "With eternal joy!" Yes, Father, for You know!

And if so, says our Rebbe, Rebbe Nachman, zt"l, that the secret of the soul of our righteous Mashiach will be in great concealment and hiding from the world, and similar to what our Sages said (Sanhedrin 98): "Mashiach ben David will only come through a diversion of attention," for he will already be in the world, but he will be in concealment.

And every single thing that touches this soul will come with very, very great difficulty and with immense obstacles that cannot be imagined, from within and from without, and he will be clothed in many types of garments, etc., and it will not be possible for people and the House of Israel to draw near to this soul except through self-sacrifice, precisely.

As it is written in Likutey Moharan, Part I, Lesson 152, for all the power of the Satan, the accuser, and his hosts, who work to delay and prevent those souls from drawing near to this true tzaddik, the soul of Mashiach, they work because of the souls of those people themselves, because those people blemished the covenant, the emission of seed in vain, may the Merciful One save us.

Therefore, through their sin, they gave power to the Satan and his hosts, and therefore all the obstacles and delays are caused by them themselves, because they are still clothed in filthy garments from which the obstacles come, and the darkness and crookedness in the heart, in doubts, confusions, and immense questions, as the accuser plays with them, such as:

But this "great man" said such and such, Heaven forbid, about the tzaddik, and a second "great man and mekubal" slandered such and such, Heaven forbid, about the true tzaddik, etc.

Until many rise up against anyone who wants to enter into holiness and draw near in truth to the true tzaddik.

And it is impossible to break all the obstacles that spread against anyone who wants to enter and receive and suck from this hidden light (the true tzaddik) except through self-sacrifice precisely, as our Rebbe, Rebbe Nachman, z"l, expands upon through his student in Hilchot Hachsharat Kelim, Halacha 4. For it is impossible to receive from this lofty soul in the level of the service of Hashem—that this soul is the "Wondrous Counselor" whose counsels are wondrous, terrible, and very deep, from the aspect of the thousand lights—except through many humiliations and bloodshed; one must be humbled very, very much before one merits to receive from the light of the holy Torah of the true tzaddik, the spirit of our nostrils.

For it is impossible to suck and be sanctified from the true tzaddik except through actual self-sacrifice, as we see clearly the magnitude of the obstacles, sufferings, and coverings that must pass over anyone who wants to draw near to the truth, that one must suffer afflictions until the crushing of the soul.

And about this it is said in Psalms 44: "For Your sake we are killed all day long; we are considered as sheep for the slaughter." And so it is said in the holy Zohar, Parashat Terumah: "The Torah is only sustained by one who kills himself for it." Meaning, "that he breaks all the obstacles and suffers all the sufferings, and performs actual self-sacrifice in order to draw near (not to know!) to the true tzaddik and to his Torah and to his people, and then he is safe from stumbling (and so he expands in Likutey Halachot, Basar VeChalav, Halacha 5). And so he calls to those drawing near to the true tzaddik, each according to his filthy garments that are in need of rectification. That on one hand, his soul and his good inclination merit him to become acquainted with this true tzaddik, the hidden light, who can rectify him with such a wondrous and terrible rectification until he merits to the revelation of the light of the 'New Mah' (an explanation of 'Tochi'—like 'Tochi' that repeats what was told to him and he understands nothing: the intention is 'Tochi' for Uzi A. Meshulam) – the 'New Mah' our holy Sages said in the Midrash, and among them and first and foremost our Rebbe, the AriZal, z"l, in Etz Chaim in the Gate of the 'Nesirah' (Sawing), that the Malchut is formed from the lower part of the Hod of Arich Anpin.

And this is the "Fourth Spirit" mentioned in the Idra Rabba, page 132, and from there is the King Mashiach. And from him they will attain and understand the wisdom, for then the light of the moon will be elevated. Thus far the words of the Idra Rabba, and it is also known that Mashiach will merit, speedily in our days, to the "illumination of the forehead" called "Will" (Ratzon) constantly!

And it is known that the "illumination of the forehead" is the secret of the name 'New Mah', called "Hadar" (Splendor), and it is hinted at (Genesis 36:39) "And Hadar reigned in his stead," and this is what King David hinted at in Psalms: "Splendor and majesty (Hadar) You place upon him." "Hod" (Majesty) – is the "Fourth Spirit," which is the secret of the Hod of Arich Anpin, and "Hadar" – is the secret of the "New Mah," "You place upon him" – upon King Mashiach.

And if so – as we said above in the name of our holy Rebbe, that on one hand, the soul and good inclination of the one drawing near to the true tzaddik merit him to become acquainted with this "hidden light," the true tzaddik, who can rectify him with a wondrous and terrible rectification for the service of Hashem according to his root, such a wondrous and terrible rectification until he merits to the revelation of the light of the 'New Mah,' which is the revelation of the light hidden from the six days of Creation, etc., as above. But on the other hand, from the side of the garments of his "filthy clothes" and the evil inclination of the one drawing near and his blemishes in the blemish of the covenant, Heaven forbid, on the other hand, the side of the "Sitra Achra" makes him hear all kinds of oppositions about the true tzaddik – and all kinds of obstacles, questions, and doubts spread against him, and great controversies about this true tzaddik reach his ears, and if so, if he has intellect in his brain, he must know and believe and understand, says our Rebbe, that all these are a rebuke for having blemished the drops of his brain.

And regarding this sin it is said (in Proverbs): "All who go to her will not return, nor will they attain the paths of life," for if he had not blemished and sinned in the blemish of the covenant, and his brain had not been blemished, he would not have heard quarrels and controversies about the "true tzaddik," and all the quarrels and controversies, imaginations, and temptations only came to him from the side of the "Sitra Achra" in order to distance him, Heaven forbid, from the "hidden light" – the "true tzaddik."

And therefore, when he merits to understand in truth, and not to deceive himself, Heaven forbid, then even if he hears oppositions, controversies, and temptations to distance himself from this "hidden light" – the true tzaddik, and even if thoughts awaken in his brain many times, 'Perhaps it is better, Heaven forbid, to flee from this true tzaddik,' then immediately he will settle his mind and look and have mercy on himself very, very well,

Where he is in the world, for they are trying to distance him from the source of his life, from the supernal pleasantness, from the flowing stream, the source of ancient wisdom, the secret of the soul of our righteous Mashiach, N-N-M-H = Kemach (flour), "If there is no flour, there is no Torah," which is the river that purifies from all the stains in the world, and in this itself he will break the crookedness in his heart and will not look at any preventer or delayer, even if the obstacles are from himself, and thus, in the course of time, he will merit to enter into the gates of holiness and will see many wonders and all good, forever.

Waiting for his students with the blessing that Hashem will give strength to His people, that they will arrive very soon, Uzi A. son of David Meshulam.

We thank the Avreich Yaakov Rivlin who enlightened our eyes to publish the letter.