Letter 1 א

Peace and blessing — to my dear friend — my exalted colleague — who yearns for the service of Hashem in truth — our master Shmuel Toktchinsky, may his light shine.[מהו' = מורינו הרב ו... — a compressed combined honorific: "our master, our teacher, and [his full title]." A further elevation of the honorific from מה"ר (Morenu HaRav) used in earlier letters.] [מהו' שמואל טוקצינסקי נ"י — "our master Shmuel Toktchinsky, may his light shine.[מהו' = מורינו הרב ו... — a compressed combined honorific: "our master, our teacher, and [his full title]." A further elevation of the honorific from מה"ר (Morenu HaRav) used in earlier letters.]" מהו' = מורינו הרב ו... — a combined honorific: Morenu HaRav plus the letter vav, giving the full form "our master, our teacher, and..." — a further upgrade from the previous letters. The correspondent's growing spiritual stature is reflected in his evolving honorific across the letters.] After inquiring after your precious wellbeing as is fitting — I received your letter from this Chanukah.

Regarding the question you asked — it is only about the general principle: to be connected to our master the Rebbe זצ"ל — and to be called by his name — and without being cut off from Breslov Chassidus. And what you wrote about what he himself did not hear — this is because the cause was through an event — as brought in the book of Wonderful Stories [ס' סיפורים נפלאים — "the book of Wonderful Stories." Sipurim Niflaim — a collection of stories and accounts about Rabbi Nachman of Breslov — compiled and published by the Breslov community. Distinct from Sipurey Ma'asiyos (the Rebbe's own told stories) — this is a collection of accounts about the Rebbe's life and wonder-workings as related by his disciples.] — and this too is very true — and our master R' Nossan[מוהרנ"ת = מורינו הרב נתן — "our master, our teacher, Rabbi Nossan." The standard Breslov abbreviation.] זצ"ל brings this in the Shulchan Aruch[ש"ע = שולחן ערוך — "the Shulchan Aruch — the Code of Jewish Law."] Choshen Mishpat[חו"מ = חושן משפט — "Choshen Mishpat." The fourth and final section of the Shulchan Aruch — dealing with civil law, financial matters, courts, and interpersonal obligations. The abbreviation: חו[שן] מ[שפט].] [ש"ע חו"מ — "the Shulchan Aruch, Choshen Mishpat." The fourth section of the Shulchan Aruch — the Code of Jewish Law — dealing with civil and financial law, interpersonal obligations, and monetary matters. R' Nossan Sternhartz authored a Breslov commentary on the Shulchan Aruch applying the Rebbe's teachings to every area of Jewish law — weaving spiritual teaching into the halachic framework.] in the law — and certainly without doubt this is a fundamental and foundational practice — touching the root and foundation of the divine service and the salvation of the soul — very much. And enough said.

Strengthening; The Adversary's Target; LM Torah 66 — Obstacles and Longings; Free Will Cannot Be Blocked And regarding strengthening — what shall I say to you my dear — in truth one needs very very great strengthening — and in particular in the matters of drawing close to the true Tzaddik and his people and his books — for the adversary[בע"ד = בעל דבר — "the adversary." The evil inclination / the spiritual prosecutor.] abandons everything and sharpens his eyes on this. And conversely: the person must understand and grasp — that specifically on this one must give one's self-sacrifice[מס"נ = מסירת נפש — "self-sacrifice / the giving over of one's life." The willingness to sacrifice everything for a holy purpose.] — for all of one's Judaism and all one's salvation and all one's hope — in this world and in the World to Come — for all generations — depend on this. And the Holy One blessed be He[הקב"ה = הקדוש ברוך הוא — "the Holy One blessed be He." The standard rabbinic designation for G-d: HaKadosh Baruch Hu.] does not send an obstacle to a person that he cannot break. And certainly the obstacles will be transformed into pleasantness — and the troubles into crowns. And certainly one must greatly request from Hashem — that He grant him wisdom to be led according to His will — and that he merit truly to draw close to Hashem — and not to fall, G-d forbid, in his mind — and not to be saddened, G-d forbid, from all that passes over the person. But to yearn and to ache with longing. The will is free — and freedom — and no one can prevent this. And so: the prayer and the request in words — the achings and the yearnings. And this one always needs — but the obstacles themselves — in action — to break them — this requires divine assistance from Heaven [סייעתא דשמיא — "divine assistance from Heaven." Aramaic: si'yata dishmaya — the standard Aramaic phrase for heavenly help and divine aid. The human being can always yearn and pray — these are fully in his control. But breaking through actual practical obstacles in the physical world requires also the cooperation of divine assistance, which must be sought through prayer.] — to know when one is obligated to break them — and when to delay — for it is worthwhile to violate one Shabbos in order to fulfill many Shabbosses — and enough said. [ד"ל = דיו לחכים — "enough for the wise / and enough said." Aramaic: dai l'chakimah — the standard Talmudic expression closing a teaching that need not be spelled out further. ד"ל is also sometimes read as: דייקא לשון — "precise language." Appearing three times in this letter — each time closing a delicate point with deliberate brevity.] [כדאי לחלל ש' א' כדי לקיים שבתות הרבה — "it is worthwhile to violate one Shabbos in order to fulfill many Shabbosses." A Talmudic principle (Yoma 85b) — applied here as a principle of spiritual strategy: sometimes breaking through one obstacle immediately causes other, greater obstacles. Sometimes it is wiser to wait — to "violate one Shabbos" now (delay the immediate breakout) in order to "fulfill many Shabbosses" later (preserve the capacity for a larger and more lasting breakthrough).] Therefore my dear: the essential is that you be strong in will and yearning and longing — and strong in your mind not to separate, G-d forbid, from the source of your life — even with self-sacrifice of body and money — to the very last extremity. But in the specific details of action — the essential is yearning and longing specifically through the obstacles — for they are specifically in order that the longing should grow stronger until the obstacle is broken. [See Torah 66 in Likutay Moharan — "Pi Shnayim Berucha" — on the matter of obstacles and longings — see there carefully.] [תורה ס"ו בלקוטי מוהר"ן — פי שנים ברוחך — "Torah 66 in Likutay Moharan — 'Pi Shnayim Berucha.'" LM Part 1, §66. The teaching on the double portion of spirit (pi shnayim b'ruchecha — "a double portion of your spirit" — II Kings 2:9) — Elisha's request from Elijah. The Rebbe teaches: the obstacles and the longings are not opponents — the obstacle specifically generates a double intensification of the longing. The student who cannot always be with his Rebbe and faces obstacles to that connection — those very obstacles, when met with intensified longing and prayer, actually deepen and double the connection. The obstacle is the vessel through which the double portion arrives.]

The Shalom Bayis Warning; Ya'alas Chen on LM Torah 1; The Book of Job; Shovavim — Double Psalms And certainly one must greatly request from Hashem — and take care — so as not to damage, G-d forbid — as brought regarding Job: "break the barrel and keep its wine." [שבור החבית ושמור את יינה — "break the barrel and keep its wine." A Talmudic phrase (from the context of Job's trials — Bava Batra 16a area) — applied here as a spiritual principle: one may need to break the outer vessel (the obstacle, the restriction) in order to preserve the precious wine (the spiritual content, the holiness within). But one must be very careful not to damage the wine in breaking the barrel. The author applies this to the need for care in how one breaks through obstacles.] [And in particular regarding obstacles relating to shalom bayis — a husband and wife — like our friend Ch., may his light shine — for there one needs extra care not to damage and harm, G-d forbid, the peace of the home for the sake of private matters of the service of Hashem. For regarding other obstacles — and even father and mother and so on — one can easily break through — but from the obstacles of one's wife and so on — and enough said.] But to yearn and to long — and to pray with longing and yearning toward the holy matters — and certainly through the abundance of longings and prayer for this — certainly in the end the obstacles will be broken. And on the contrary — through this the holy matter that one merits is more precious — even if it is little and at a distant time — than what is done often and every time — without obstacles and without longings — and enough said. Our dear friend R' Shmuel Toktchinsky and our friend R' Noach Ch.[רנ"ח = ר' נח חפץ — "Rabbi Noach Chafetz." The same friend to whom greetings were sent in Letter 38. רנ"ח = the initials of his name: ר[בי] נ[ח] ח[פץ].], may his light shine — [for to him too the entire letter is addressed] — please remember well what we discussed about the matter of the book "Ya'alas Chen" [ספר "יעלת חן" — "the book 'Ya'alas Chen' — Grace of the Deer." Ya'alas Chen — a title taken from Proverbs 5:19: "a loving doe and a graceful deer / ya'alas chen." The author is describing a planned book project — a commentary or explanation of LM Torah 1 — possibly a book that had been discussed in conversation between the author and his correspondents. The name refers to the graceful, life-giving quality of the Rebbe's first Torah teaching. The author urgently requests that the correspondents begin work on this project.] — on Torah 1 — and all the other words we spoke on this matter. Please begin to do something about this — for through this the great merit of the many — the likes of which does not exist in the world — certainly we will merit through a merit the likes of which does not exist. And certainly we will not cause loss to our master the Rebbe זצ"ל — for our master the Rebbe זצ"ל said: "For me — no one has yet caused a loss" [in Yiddish: "Tzu mir hot noch keiner nit tzu gileyt"]. [צוא מיר האט נאך קיינער ניט ציא גילייגט — "For me — no one has yet caused a loss." Yiddish: Tzu mir hot noch keiner nit tzu gileyt. A saying of the Rebbe זצ"ל — recorded in the oral tradition — meaning: whoever strives for the sake of the Rebbe's matters has never caused a loss. Every effort on behalf of the Rebbe's books and teachings produces only gain — never harm. The Rebbe guarantees this personally.] And enough said. During the days of Shovavim [ימי השובבים — "the days of Shovavim." An acronym from the initial letters of the six Torah portions: שמות, וארא, בא, בשלח, יתרו, משפטים (Shemos, Va'eira, Bo, Beshalach, Yisro, Mishpatim) — the six weekly portions read in Tevet–Shvat, corresponding to the weeks of Parshas Shemos onward. The letters spell שובבים — "wayward ones" (from Isaiah 57:17: "the wayward ones"). These six or eight weeks (some add Terumah and Tetzaveh, making it שובבים ת"ת) are traditionally considered auspicious days for teshuvah and the rectification of the covenant — particularly through reciting Psalms.] one must recite Psalms — which are propitious for teshuvah — as brought in Likutay Moharan Part 2[ח"ב סי' לז = חלק ב' סימן לז — "Part 2, §37." לז = lamed(30) + zayin(7) = 37. LM Tannina, §37 — the teaching on Psalms as propitious for teshuvah during the Shovavim days.], §37. And our master R' Nossan זצ"ל always had a fixed session in Psalms — and during the days of Shovavim he had two fixed sessions — to recite Psalms. [מוהרנ"ת ז"ל הי' לו תמיד שיעור בתהלים ובימי השובבי"ם הי' לו שני שיעורים לומר תהלים — "our master R' Nossan זצ"ל always had a fixed session in Psalms — and during the days of Shovavim he had two fixed sessions — to recite Psalms." A precious detail about R' Nossan's personal daily practice — his fixed session in Psalms became a double session during Shovavim, in fulfillment of LM II:37's teaching on Psalms for teshuvah.]

Regarding the question you asked — it is only about the general principle: to be connected to our master the Rebbe זצ"ל — and to be called by his name — and without being cut off from Breslov Chassidus. And what you wrote about what he himself did not hear — this is because the cause was through an event — as brought in the book of Wonderful Stories [ס' סיפורים נפלאים — "the book of Wonderful Stories." Sipurim Niflaim — a collection of stories and accounts about Rabbi Nachman of Breslov — compiled and published by the Breslov community. Distinct from Sipurey Ma'asiyos (the Rebbe's own told stories) — this is a collection of accounts about the Rebbe's life and wonder-workings as related by his disciples.] — and this too is very true — and our master R' Nossan[מוהרנ"ת = מורינו הרב נתן — "our master, our teacher, Rabbi Nossan." The standard Breslov abbreviation.] זצ"ל brings this in the Shulchan Aruch[ש"ע = שולחן ערוך — "the Shulchan Aruch — the Code of Jewish Law."] Choshen Mishpat[חו"מ = חושן משפט — "Choshen Mishpat." The fourth and final section of the Shulchan Aruch — dealing with civil law, financial matters, courts, and interpersonal obligations. The abbreviation: חו[שן] מ[שפט].] [ש"ע חו"מ — "the Shulchan Aruch, Choshen Mishpat." The fourth section of the Shulchan Aruch — the Code of Jewish Law — dealing with civil and financial law, interpersonal obligations, and monetary matters. R' Nossan Sternhartz authored a Breslov commentary on the Shulchan Aruch applying the Rebbe's teachings to every area of Jewish law — weaving spiritual teaching into the halachic framework.] in the law — and certainly without doubt this is a fundamental and foundational practice — touching the root and foundation of the divine service and the salvation of the soul — very much. And enough said.

And regarding strengthening — what shall I say to you my dear — in truth one needs very very great strengthening — and in particular in the matters of drawing close to the true Tzaddik and his people and his books — for the adversary[בע"ד = בעל דבר — "the adversary." The evil inclination / the spiritual prosecutor.] abandons everything and sharpens his eyes on this. And conversely: the person must understand and grasp — that specifically on this one must give one's self-sacrifice[מס"נ = מסירת נפש — "self-sacrifice / the giving over of one's life." The willingness to sacrifice everything for a holy purpose.] — for all of one's Judaism and all one's salvation and all one's hope — in this world and in the World to Come — for all generations — depend on this.

And the Holy One blessed be He[הקב"ה = הקדוש ברוך הוא — "the Holy One blessed be He." The standard rabbinic designation for G-d: HaKadosh Baruch Hu.] does not send an obstacle to a person that he cannot break. And certainly the obstacles will be transformed into pleasantness — and the troubles into crowns. And certainly one must greatly request from Hashem — that He grant him wisdom to be led according to His will — and that he merit truly to draw close to Hashem — and not to fall, G-d forbid, in his mind — and not to be saddened, G-d forbid, from all that passes over the person. But to yearn and to ache with longing. The will is free — and freedom — and no one can prevent this. And so: the prayer and the request in words — the achings and the yearnings. And this one always needs — but the obstacles themselves — in action — to break them — this requires divine assistance from Heaven [סייעתא דשמיא — "divine assistance from Heaven." Aramaic: si'yata dishmaya — the standard Aramaic phrase for heavenly help and divine aid. The human being can always yearn and pray — these are fully in his control. But breaking through actual practical obstacles in the physical world requires also the cooperation of divine assistance, which must be sought through prayer.] — to know when one is obligated to break them — and when to delay — for it is worthwhile to violate one Shabbos in order to fulfill many Shabbosses — and enough said. [ד"ל = דיו לחכים — "enough for the wise / and enough said." Aramaic: dai l'chakimah — the standard Talmudic expression closing a teaching that need not be spelled out further. ד"ל is also sometimes read as: דייקא לשון — "precise language." Appearing three times in this letter — each time closing a delicate point with deliberate brevity.] [כדאי לחלל ש' א' כדי לקיים שבתות הרבה — "it is worthwhile to violate one Shabbos in order to fulfill many Shabbosses." A Talmudic principle (Yoma 85b) — applied here as a principle of spiritual strategy: sometimes breaking through one obstacle immediately causes other, greater obstacles. Sometimes it is wiser to wait — to "violate one Shabbos" now (delay the immediate breakout) in order to "fulfill many Shabbosses" later (preserve the capacity for a larger and more lasting breakthrough).]

Therefore my dear: the essential is that you be strong in will and yearning and longing — and strong in your mind not to separate, G-d forbid, from the source of your life — even with self-sacrifice of body and money — to the very last extremity. But in the specific details of action — the essential is yearning and longing specifically through the obstacles — for they are specifically in order that the longing should grow stronger until the obstacle is broken. [See Torah 66 in Likutay Moharan — "Pi Shnayim Berucha" — on the matter of obstacles and longings — see there carefully.] [תורה ס"ו בלקוטי מוהר"ן — פי שנים ברוחך — "Torah 66 in Likutay Moharan — 'Pi Shnayim Berucha.'" LM Part 1, §66. The teaching on the double portion of spirit (pi shnayim b'ruchecha — "a double portion of your spirit" — II Kings 2:9) — Elisha's request from Elijah. The Rebbe teaches: the obstacles and the longings are not opponents — the obstacle specifically generates a double intensification of the longing. The student who cannot always be with his Rebbe and faces obstacles to that connection — those very obstacles, when met with intensified longing and prayer, actually deepen and double the connection. The obstacle is the vessel through which the double portion arrives.]

And certainly one must greatly request from Hashem — and take care — so as not to damage, G-d forbid — as brought regarding Job: "break the barrel and keep its wine." [שבור החבית ושמור את יינה — "break the barrel and keep its wine." A Talmudic phrase (from the context of Job's trials — Bava Batra 16a area) — applied here as a spiritual principle: one may need to break the outer vessel (the obstacle, the restriction) in order to preserve the precious wine (the spiritual content, the holiness within). But one must be very careful not to damage the wine in breaking the barrel. The author applies this to the need for care in how one breaks through obstacles.] [And in particular regarding obstacles relating to shalom bayis — a husband and wife — like our friend Ch., may his light shine — for there one needs extra care not to damage and harm, G-d forbid, the peace of the home for the sake of private matters of the service of Hashem. For regarding other obstacles — and even father and mother and so on — one can easily break through — but from the obstacles of one's wife and so on — and enough said.] But to yearn and to long — and to pray with longing and yearning toward the holy matters — and certainly through the abundance of longings and prayer for this — certainly in the end the obstacles will be broken. And on the contrary — through this the holy matter that one merits is more precious — even if it is little and at a distant time — than what is done often and every time — without obstacles and without longings — and enough said.

Our dear friend R' Shmuel Toktchinsky and our friend R' Noach Ch.[רנ"ח = ר' נח חפץ — "Rabbi Noach Chafetz." The same friend to whom greetings were sent in Letter 38. רנ"ח = the initials of his name: ר[בי] נ[ח] ח[פץ].], may his light shine — [for to him too the entire letter is addressed] — please remember well what we discussed about the matter of the book "Ya'alas Chen" [ספר "יעלת חן" — "the book 'Ya'alas Chen' — Grace of the Deer." Ya'alas Chen — a title taken from Proverbs 5:19: "a loving doe and a graceful deer / ya'alas chen." The author is describing a planned book project — a commentary or explanation of LM Torah 1 — possibly a book that had been discussed in conversation between the author and his correspondents. The name refers to the graceful, life-giving quality of the Rebbe's first Torah teaching. The author urgently requests that the correspondents begin work on this project.] — on Torah 1 — and all the other words we spoke on this matter. Please begin to do something about this — for through this the great merit of the many — the likes of which does not exist in the world — certainly we will merit through a merit the likes of which does not exist. And certainly we will not cause loss to our master the Rebbe זצ"ל — for our master the Rebbe זצ"ל said: "For me — no one has yet caused a loss" [in Yiddish: "Tzu mir hot noch keiner nit tzu gileyt"]. [צוא מיר האט נאך קיינער ניט ציא גילייגט — "For me — no one has yet caused a loss." Yiddish: Tzu mir hot noch keiner nit tzu gileyt. A saying of the Rebbe זצ"ל — recorded in the oral tradition — meaning: whoever strives for the sake of the Rebbe's matters has never caused a loss. Every effort on behalf of the Rebbe's books and teachings produces only gain — never harm. The Rebbe guarantees this personally.] And enough said.

During the days of Shovavim [ימי השובבים — "the days of Shovavim." An acronym from the initial letters of the six Torah portions: שמות, וארא, בא, בשלח, יתרו, משפטים (Shemos, Va'eira, Bo, Beshalach, Yisro, Mishpatim) — the six weekly portions read in Tevet–Shvat, corresponding to the weeks of Parshas Shemos onward. The letters spell שובבים — "wayward ones" (from Isaiah 57:17: "the wayward ones"). These six or eight weeks (some add Terumah and Tetzaveh, making it שובבים ת"ת) are traditionally considered auspicious days for teshuvah and the rectification of the covenant — particularly through reciting Psalms.] one must recite Psalms — which are propitious for teshuvah — as brought in Likutay Moharan Part 2[ח"ב סי' לז = חלק ב' סימן לז — "Part 2, §37." לז = lamed(30) + zayin(7) = 37. LM Tannina, §37 — the teaching on Psalms as propitious for teshuvah during the Shovavim days.], §37. And our master R' Nossan זצ"ל always had a fixed session in Psalms — and during the days of Shovavim he had two fixed sessions — to recite Psalms. [מוהרנ"ת ז"ל הי' לו תמיד שיעור בתהלים ובימי השובבי"ם הי' לו שני שיעורים לומר תהלים — "our master R' Nossan זצ"ל always had a fixed session in Psalms — and during the days of Shovavim he had two fixed sessions — to recite Psalms." A precious detail about R' Nossan's personal daily practice — his fixed session in Psalms became a double session during Shovavim, in fulfillment of LM II:37's teaching on Psalms for teshuvah.]

[missing beginning]

This forty-fifth letter — Sunday of Parshas Shemos, 5724 (January 1964), Jerusalem — is addressed to Shmuel Toktchinsky (now with the honorific מהו') and his friend R' Noach Ch. It is the first letter of the year 5724, and marks a further deepening of the correspondence after two full years.

The halachic-spiritual question (§2): The question was about the general principle of connection to the Rebbe — not a specific detail. The cause was "through an event" (ma'aseh) recorded in Sipurim Niflaim. R' Nossan brings this in his Shulchan Aruch Choshen Mishpat commentary. A foundational practice touching the root of divine service and soul-salvation. Enough said.

Strengthening and LM Torah 66 (§3): The adversary specifically targets the connection to the Rebbe. One must give self-sacrifice precisely for this — all of Judaism and all hope depend on it. G-d doesn't send unbreakable obstacles. Free will: yearning and prayer are always free — no one can block them. But breaking obstacles in action requires si'yata dishmaya and timing. The Talmudic principle: "violate one Shabbos to fulfill many Shabbosses" — sometimes strategic patience is wiser than immediate action. LM Torah 66 (Pi Shnayim Berucha): obstacles specifically intensify and double the longing — generating the double portion.

Practical matters (§4): Shalom bayis warning: extra care needed when obstacles involve one's wife — far more delicate than other obstacles (including parents). "Break the barrel — keep the wine" (Job context). The book "Ya'alas Chen" on LM Torah 1 — urgent request to begin work on this project. The Rebbe's saying: "For me — no one has yet caused a loss." Shovavim: LM II:37 — Psalms propitious for teshuvah. R' Nossan had a fixed daily Psalms session — doubled during Shovavim. Key terms: Sipurim Niflaim — the book of Wonderful Stories about Rabbi Nachman · ש"ע חו"מ — R' Nossan's Shulchan Aruch commentary — Choshen Mishpat section · Siyata dishmaya — divine assistance from Heaven; needed to know when to break obstacles · Kadai l'chalel Shabbos achas — LM strategic patience — Yoma 85b principle applied · LM Torah 66 — Pi Shnayim Berucha — obstacles and longings; the double portion through intensified yearning · Shalom bayis warning — wife's obstacles require extra delicacy above all other obstacles · Shvor ha'chavis v'shemor es yeinah — "break the barrel — keep the wine" · Ya'alas Chen — on LM Torah 1 — planned book project; urgent request · Tzu mir hot noch keiner nit tzu gileyt — "For me — no one has yet caused a loss" — the Rebbe's guarantee · Yemei Shovavim — LM II:37 — Psalms propitious for teshuvah · R' Nossan's double Psalms session during Shovavim — a detail of his personal practice Volume One • Letter 45

"I am praying for you almost every day — [and for your friends: that you find your matches quickly — and may you merit the service of Hashem and drawing close to our master the Rebbe זצ"ל — and all good things[כט"ס = וכל טוב סלה — "and all good things forever." The standard blessing extension.] — in the physical and spiritual — Amen. So may it be His will.] And when I say the prayer of the pidyonos — I also mention you there. May Hashem truly help you with everything — and in particular: may you find the lost object — that is: the proper match — for in this depends the finding of all the lost objects — and this is the essential teshuvah: to seek the lost objects — both from this incarnation and from other incarnations — that the person must seek in the world. And the first thing — he must get married. As we know: the Rebbe זצ"ל did not want to deal at all with a young unmarried man — the first thing: he sent him to get married. And in the Talmud it is also brought: an Amora asked his companion why he does not wear a tallis — he answered: because he has not yet married. He said to him: do not look at my face until you have married." [בגמרא ווערט אויך גברענגט — "And in the Talmud it is also brought." The Talmudic source (Kiddushin 29b): "One who has no wife is without Torah, without protection, without joy, without blessing, without good." The specific dialogue about the tallis — a young man without a wife has not yet completed his spiritual identity — and the senior scholar refuses to teach him or even be seen with him until he has fulfilled this fundamental obligation. Marriage is not a personal choice but a basic prerequisite for the full service of Hashem.]