Chapter 28

On the aforementioned Erev Rosh Chodesh Adar I, when our journey to Hebron took place as stated above, I also had another divine service to perform, for it was then the period of Shovavim. At that time the Sephardim performed a tikkun instituted by the holy tzadik Rabbi Shalom Sharabi, may his merit protect us, amen. It is brought in his works that when the molad occurs no more than ten hours before Rosh Chodesh, one should undertake a fast of thirty-six consecutive hours, continuing until the molad. During the preceding night, while still fasting, one should remain awake all night for Tikkun Kares (as is brought from the Arizal, of blessed memory, that remaining awake all night and occupying oneself with matters of repentance and the service of Hashem constitutes Tikkun Kares) and recite the Zohar passages listed there. This is then a great tikkun, as though one had fasted three hundred fasts—the numerical value of kaper [atone]—and it is a tikkun for kares and for chillul Hashem [desecration of Hashem’s Name].

On this particular Erev Rosh Chodesh it happened that the molad was less than ten hours before Rosh Chodesh. This occurs only once in several years, and in that year it was the only occasion on which the molad was less than ten hours before Rosh Chodesh, as stated above. This was especially significant because it occurred during Shovavim in a leap year (when the principal tikkun of Shovavim is performed) and in the intercalary month; it was therefore surely far more auspicious.

The Sephardim in the Old City therefore posted notices concerning this, stating that the fast was to begin on Tuesday before nightfall and continue throughout Tuesday night and Wednesday, Wednesday night and that Thursday—the aforementioned Erev Rosh Chodesh—until the molad, which was at two o’clock European time. On that Wednesday night, while still fasting, one was to remain awake throughout the night and recite the Zohar passages listed in the notice, etc.

I too longed to do this. Already in the days when I was drawing near to Rabbainu, of blessed memory, in the holy city of Safed, while my father, may his lamp shine, was still at home, I would remain awake throughout every Thursday night in the bais midrash. At that time the Sephardim in Safed likewise posted notices, and the entire fellowship that remained awake every Thursday night, as stated above, performed this tikkun together in that synagogue. I too longed and yearned exceedingly to join them in this as well, but it did not lie within my ability or strength, etc.

From then onward I heard nothing further about this until the year in which I entered the Old City, when notices were again printed concerning one of the months. I did not join them, however, because they wrote that on Motzaei Shabbos one should not eat the Melaveh Malkah meal, but should merely hear Havdalah from another person. I did not wish to do this and therefore did not join them. They also fasted on Erev Rosh Chodesh until the molad, while the rabbis declared that entire day of Erev Rosh Chodesh a communal fast. I therefore did not join them, but merely fasted throughout the day.

When I now saw the notices concerning this matter, my longing and desire grew exceedingly strong to perform it at least for the first time in my life. Although it was difficult, I nevertheless resolved to begin, and Hashem would help me. I therefore prayed Minchah on Tuesday several hours before evening and ate the seudah hamafsekes [final meal before the fast]. Approximately two hours before evening I went to the mikvah, as prescribed in the notices, accepted the fast upon myself, and immediately began fasting. I continued through Tuesday night and remained fasting through Thursday.

I likewise remained awake that night and recited the Zohar passages as I had retained them in my mind from what I had seen in the notices. It was exceedingly difficult for me then to remain awake throughout the entire night, yet I strengthened myself in this. The fast likewise continued into Thursday, which was Erev Rosh Chodesh.

At that time the possibility of traveling to Hebron under the large guard described above arose anew. I strengthened myself and traveled with my son, may his lamp shine. We made that journey, which occupied many hours: the travel and the long walk to the Cave of Machpelah and to the holy martyrs of Hebron, etc., for the distance was great and the walk lengthy; and then the return journey and the walk to Rachel’s Tomb, etc.

When I returned home it was already approximately one hour after the molad. I was uncertain whether to continue the fast until nightfall or to break it as written in the notices. After carefully settling the matter in my mind, I concluded that I should break the fast so as to fulfill the prescribed order precisely as it was written there, etc. Baruch Hashem, I experienced immense satisfaction that, Baruch Hashem, this divine service of fasting, for which I had yearned so greatly, passed over me safely, etc. In the midst of this difficult service I had also been in Hebron, as stated above—which was itself another difficult service—and everything passed over me safely, Baruch Hashem.

During those days there also occurred the passing of the son of the aforementioned Reb Leibl. Reb Leibl was one of the prominent Karlin chasidim; he was a young avreich and was held in very high esteem by the Rebbe and the chasidim, etc. In secret, however, he was a fervent Breslover chasid. He possessed all the works of Rabbainu, of blessed memory, which he had purchased at great expense, and studied them every day—especially Likutay Moharan and Likutay Tefillos—for several hours daily.

For years, whenever we met, I had spoken with him about Rabbainu, of blessed memory, and his greatness. I marveled at his simplicity and faith concerning Rabbainu, of blessed memory. To me he was a close friend, dearer than a brother; we were beloved friends, companions, and faithful intimates. On the preceding Purim he had been in the Old City to read the Megillah before all the Karlin chasidim. Immediately after the prayer service he entered my home with mishloach manos, and I was compelled to study with him a teaching from Likutay Moharan and the works of Rabbainu, of blessed memory. He had already been mellowed by wine. Afterward we danced together, and then he returned home.

Likewise, on Shavuos, when his Rebbe was in the Old City, he too was among the important adherents attached to him day and night; nevertheless, he set aside a little time and entered my home. We studied Lesson 56, “And on the Day of the First Fruits,” danced together, and spoke with one another about how he felt a greater measure of light, etc. In sum, he was an exceedingly precious soul. He was compelled, however, to remain concealed, for he could not gird his strength and his loins to break through the obstacles and relinquish the livelihood he had among them, while he might also be counted among the members of their household circle, etc. Therefore he remained concealed.

He suffered greatly, however, on account of his son, a boy fifteen or sixteen years old, who was suddenly seized by a cardiac weakness called heart failure. Throughout those years he went with him from one hospital to another, and the boy remained for a time in each hospital. When, on Rosh Chodesh Tammuz, I went to collect my wife after childbirth and my infant son from the new Hadassah Hospital and bring him into the covenant of Avraham Avinu, peace be upon him, in my home, I found this man sitting there and occupied with arranging the admission of his aforementioned son to Hadassah Hospital.

It is self-evident that throughout this period I assisted him with many petitions and supplications, pleading for mercy on the boy’s behalf. In truth, from the day this illness overtook him he was already close to death; but through immense effort they succeeded in keeping him alive and retaining him in this world for approximately another year. He remained in Hadassah for a long time; afterward his father was compelled to remove him, and in the end he placed him in Misgav Ladach Hospital in the Old City, our very close neighbor.

One night the aforementioned Reb Leibl came to my home and asked me to lend him works of Rabbainu, of blessed memory. His son was lying in the neighboring Misgav Ladach Hospital, and he was compelled to sit beside him throughout the night and watch over him. He therefore wished to study the works of Rabbainu, of blessed memory, and also to speak of their teachings into the ears of his sick son. I gave him Likutay Moharan, Likutay Tefillos, and other works of Rabbainu, of blessed memory. Several days later he returned them to me, because he had already brought copies from his home and locked them in a special chest beside the sick boy’s bed.

At the aforementioned time, on Erev Shabbos, I saw Reb Leibl. He told me that his son’s condition was exceedingly grave, and he had therefore been compelled to enter the Old City to spend Shabbos with his household at the home of his relatives. He prayed Kabbalas Shabbos with us at the Western Wall and then hurried back immediately to the hospital. He still arrived in time to be present when his son’s soul departed. Immediately before the boy’s passing, just before his soul departed, he studied with him a passage from Likutay Moharan. The boy then took the volume of Likutay Moharan in his hands and kissed it; they recited Shema Yisrael with him, etc., and his soul departed in purity, of blessed memory.