Volume One • Letter 13

Peace and blessing and all good things, forever — to his honor, my beloved, my dear friend of strength, [ידידי עוז — "my dear friend of strength / my mighty friend." עוז means strength, power, fortitude. An unusual and elevated salutation — the friend is not merely beloved but a strong, vigorous companion in the spiritual battle.] the exalted and honored one, who yearns for the service of Hashem in truth and in wholeness — our master Rabbi Avraham Yakovitch and our master Rabbi Moshe Auerbach, may their lights shine.

Yiddish Passage — The Essential Longing, and the Western Lamp [The entire letter is written first in Yiddish, then the author provides his own Hebrew translation enclosed in parentheses. Both are translated in full here, section by section.] For this longing is the essential thing — as our master the Rebbe זצ"ל said [in Sichot HaRan]: "The essential thing is only to long and yearn — and in the meantime: as if one is studying, as if one is praying." [דער עיקר איז נאר גלוסטין אין ביינקין נאר דערווייל כלומרשט מלערינט כלומרשט מעדאווינט — "The essential thing is only to long and to yearn — and meanwhile: as if one is studying, as if one is praying." A famous and cherished teaching of Rabbi Nachman from Sichot HaRan (Conversations of the Rebbe) — not from Likutay Moharan but from his personal conversations. The Rebbe is saying: even when a person cannot truly study or truly pray in the fullest sense — when the connection feels absent — the essential inner work is the longing and yearning itself. And in the meantime, one continues going through the motions — "as if" studying, "as if" praying — because the longing is real and the action keeps the vessel open. דערווייל = "in the meantime / meanwhile"; כלומרשט = "as it were / as if / nominally"; גלוסטין (glustin) = longing, desiring — the burning inner desire; ביינקין (baynkin) = yearning, aching longing — the deep wistful craving; מלערינט (mle'arnt) = studying / learning — the present- participial form of lernen (to learn/study Torah); מעדאווינט (me'davvent) = davening / praying — from davennen, the Yiddish word for praying, itself of uncertain origin but deeply embedded in Ashkenazic Jewish life as the primary word for prayer. These two Yiddish verbs — learning and davening — are the two supreme forms of Jewish divine service, both of which continue "as if" even when inner connection is absent.] And even in the service of Hashem itself — the essential thing is the drawing close and the binding to the true Tzaddik — that is: the inner point of the Tzaddikim — the western lamp [נר המערבי — the western lamp. In the Menorah that stood in the Temple, there were seven lamps. The westernmost lamp — the one facing the Holy of Holies — was called the ner hama'aravi. Miraculously, this lamp burned continuously while the others were extinguished and relit each day. It was considered a testimony (edus) that the divine presence dwells among Israel. In the Rebbe's teaching (Likutay Moharan §21), this western lamp represents the true Tzaddik — the Moses- soul of the generation — who burns constantly and from whom all other flames draw their light.] — which is a testimony that the divine presence rests among the Jewish people — which burned always — from which the priest who kindled the Menorah would begin, and at which he would conclude — as brought in the Talmud. That is: all actions in thought and speech and deed must begin and end at the western lamp — that is, the face of the Menorah — that is, the true Tzaddik, in the aspect of Moses.

This is what Hashem commanded: that Aharon the Priest — that is: the Tzaddik who kindles the Menorah — the illumination of the Torah in Jewish hearts — should see that all the lamps — meaning all the groups of Torah scholars who study the Torah [כיתות ת"ח וואס לערנען דיא תורה — "groups of Torah scholars who study the Torah." The Rebbe identifies the seven lamps of the Menorah with the 49 categories of Torah scholars — 7×7 — as alluded to in the Haftarah of Parshas Beha'alosecha (Zechariah 4:2): "I saw a Menorah of gold." 49 = 7×7 = the full range of Torah study and Torah luminosity in Israel.] — [which are 49 groups, 49 lights, seven times seven, as brought in the Haftarah of Zechariah: "I saw a golden Menorah"] — should all illuminate toward the face of the Menorah — the western lamp — the seventh lamp — the true Tzaddik, Moses — who is called "the Shabbos of the entire day" [שבת דכולא יומא — Aramaic: "the Shabbos of the entire day / Shabbos of all time." A Zoharic title for Moses, drawn from the connection between Shabbos (which sanctifies all the days of the week) and Moses (who draws holiness into all aspects of the world). Just as Shabbos gives meaning and sanctity to the entire week, Moses gives meaning and sanctity to all of Torah and all spiritual work. Applied by extension to the true Tzaddik of each generation who carries Moses' soul.] — from whom all the other lamps illuminate. As brought in the holy Zohar, Parshas Naso, at the end of Idra Rabba — what the disciples said about the divine Tanna Rabbi Shimon bar Yochai, may his merit protect us — that he is the seventh lamp from which all the lamps illuminate — and he is "Shabbos for Hashem, holy" — and in many other places in the holy Zohar. [The Idra Rabba — the "Great Assembly" — is one of the most sublime sections of the Zohar, in which R' Shimon bar Yochai and his disciples convened in a mystical gathering and revealed the deepest secrets of the Torah. At the conclusion of this gathering, R' Shimon is described as the seventh and central light from which all others draw illumination — and the phrase "Shabbos for Hashem, holy" (Exodus 16:23) is applied to him, signifying his supreme sanctity.] And so it is brought in Likutay Halachos — the commentary on [Parshas] Beha'alosecha: "Toward the face of the Menorah shall the seven lamps illuminate" [Numbers 8:2] — and also in many holy commentators — that he [the Tzaddik] should illuminate [all Jewish hearts] — all the Menorot and all the lights — everything should be that they should receive the supreme holiness from the source of all holinesses — the inner point of truth of the Tzaddikim — that is: the Tzaddik in the aspect of Moses — from whom all must receive.

And even Aharon the Priest himself — with all the holiness of the priesthood — received all of it only from Moses — who is the priest of priests. [כהן הכהנים — "the priest of priests / the priest above all priests." Just as Moses is the king above all kings and the prophet above all prophets, so he is also, in a mystical sense, the kohen above all kohanim — the source of priestly holiness itself. All of Aaron's priestly power derived from and depended on Moses.] As brought in the holy books and in the book Ohr HaChaim HaKadosh. [Ohr HaChaim HaKadosh — אור החיים הקדוש — "the Holy Light of Life." The famous Torah commentary by Rabbi Chaim ibn Attar (1696–1743), one of the most revered Torah commentaries in Moroccan, Sephardic, and Chassidic traditions. The Ba'al Shem Tov held this work in the highest esteem.] And in the holy Zohar it brings that Aharon the Priest was forbidden to enter the Holy of Holies except on Yom Kippur: "With this shall Aharon enter" [Leviticus 16:3] — and it brings how many miracles occurred that he emerged in peace — through the merit of the circumcision, and the merit of the tribes, and the merit of the Torah. [Three merits protected Aaron when he entered the Holy of Holies on Yom Kippur: (1) bris milah — the covenant of circumcision; (2) the merit of the twelve tribes; (3) the merit of the Torah. Even with these extraordinary merits, miraculous protection was needed for him to emerge safely.] [See the Midrash.] And Moses our Teacher, may he rest in peace — at every moment he could enter the Holy of Holies — [M'bein S'nei H'keruvim — the initial letters spell Moses [מ'בין ש'ני ה'כרובים — ר"ת משה — "from between the two Keruvim" (Exodus 25:22) — the initial letters (rashei teivot) spell מ-ש-ה = Moses. The verse says that G-d would speak to Moses specifically from between the two Keruvim above the Ark in the Holy of Holies. The notarikon (acronym reading) reveals that Moses' name is encoded in the very description of this most sacred space — because only Moses had unlimited access to the Holy of Holies at any time.] ]. For the greatness of the Tzaddik in the aspect of Moses is beyond all comparison — and in relation to all Israel and all the other Tzaddikim — he is called in the aspect of Ein Sof [the Infinite]. [בחי' אין סוף — "in the aspect of the Infinite / Endless." Ein Sof — "there is no end" — is the Kabbalistic term for G-d in His aspect of absolute infinity, before any manifestation or limitation. To say the Moses-soul Tzaddik is "in the aspect of Ein Sof" relative to the Jewish people and all other Tzaddikim is to say he is of a categorically different order — as infinite light is to a finite lamp.] Through him alone will all — all the Jewish people — be included in Hashem, the Infinite, literally. Only there will be levels — each person according to his yearnings — for that is the essential thing. [וועדליג זיין ביינקיכץ וואס דאס איז דער עיקר — "according to his yearnings / longings — for that is the essential thing." Veydlig zayn baynkikhs — Yiddish: "according to his longings" (veydlig = according to / in proportion to; baynkikhs = yearnings/longings). The level each person attains in the World to Come and the degree of their inclusion in the divine Infinite will be in direct proportion to the intensity of their yearning — benkung — for Hashem and the Tzaddik in this world.] And according to the suffering and the toil he bore for Hashem and for the true Tzaddik — so will his merit be. Only — for what even the worst Jew will merit — one can already always be joyful: "How good is our portion and how pleasant is our lot and how beautiful is our heritage — fortunate are we." [מה טוב חלקינו ומה נעים גורלינו ומה יפה ירושתינו אשרינו — "How good is our portion and how pleasant is our lot and how beautiful is our heritage — fortunate are we." The morning prayer declaration recited after donning the tallit and before the morning service. Four ascending words of praise for being Jewish: חלקינו (our portion/share), גורלינו (our lot/destiny — what has fallen to us), ירושתינו (our heritage/ inheritance — what has been bequeathed to us), and the exclamation אשרינו (fortunate are we). Even the least spiritually accomplished Jew will merit something in the World to Come — and for this alone, one can always be joyful.] [Pay close attention to the statement in Likutay Moharan §21, "Atika Stima'ah" [עתיקא טמיר וסתים — Aramaic: "the Ancient One who is hidden and concealed." A Zoharic title for the highest and most concealed level of divinity — Keter (Crown), the most utterly hidden and transcendent aspect of G-d. Likutay Moharan §21 is organized around this Zoharic concept and discusses how the Tzaddik relates to and draws from this concealed level.] — at its end, beginning with the words "eternal life."] And in Likutay Halachos, Part 1, Laws of the Shema, Law 4, paragraph 13 — the greatness of the Tzaddik and of whoever draws close to him — and the acronym of final letters: "And a wise man" / "will appease her" / "this is found" — the final letters spell Moses — as brought in the commentary Beur HaLikutim. [ואיש' חכם' יכפרנה' — ס"ת מ'ש'ה' — "the sofei teivot (final letters) spell Moses." ס"ת = סופי תיבות = the final letters of each word — as opposed to ר"ת = ראשי תיבות = initial letters. The final letter of ואיש = שׁ (shin); the final letter of חכם = מ (mem); the final letter of יכפרנה = ה (heh). Read in Hebrew right-to-left: ה-מ-ש = Moshe = Moses. A Kabbalistic notarikon (acrostic) technique: the final letters of the three words of this verse are arranged to encode the name of Moses — connecting the "wise man who appeases" with the soul of Moses the Tzaddik hidden within this verse. The Beur HaLikutim (Commentary on Likutay Moharan) is cited as the source for this specific reading.] And see in Likutay Halachos mentioned above — Laws of Shema, Law 5, from paragraph 44 to paragraph 49 — the matter of the longing and yearning, and "toward the face of the Menorah." And Moses was troubled by the making of the Menorah — for he did not believe in his own power, because of his humility. [שנתקשה בעשיית המנורה — "Moses was troubled / found difficulty with the making of the Menorah." A Talmudic teaching (Menachos 29a): Moses could not understand how to make the Menorah — it was the most complex of all the Tabernacle vessels. G-d showed him a Menorah of fire in a vision, and finally told him to throw a talent of gold into the fire and it would emerge as a Menorah. The Rebbe interprets this mystically: the difficulty was not technical but spiritual — Moses' profound humility made him unable to believe in his own power as the western lamp, the source of all illumination.] Only Betzalel believed in Moses' power — that he is the western lamp who can always illuminate the house of Israel with a powerful will toward Hashem. [And as our master the Rebbe זצ"ל brings in another place — that Moses stands between destruction and will [שמד לרצון — "between destruction (shemad) and will (ratzon)." Shemad (שמד) — literally "destruction / apostasy / extermination" — the numerical value of שמד = 344. Ratzon (רצון) — "will / desire / longing for G-d" — the numerical value of רצון = 346. Moses (משה) = 345 — exactly between them. Moses literally stands at the numerical midpoint between the lowest state (shemad — destruction, loss of all connection) and the highest state (ratzon — pure yearning and will toward G-d), and raises souls from one to the other.] — and lifts up even those who are at the very ultimate depths, in the aspect of destruction — and raises them to the aspect of will — which is the longing and yearning for Hashem — which surpasses everything — and is the highest level of all levels, where no blemish touches at all. [ששם אינו נוגע שום פגם כלל — "where no blemish touches at all." The level of pure ratzon — pure yearning and will toward G-d — is so elevated that sin and blemish cannot reach it. The ratzon exists above the realm where transgression operates. This is why the Rebbe's teaching emphasizes longing above all else: it is the one spiritual state that cannot be blemished.] [And therefore shemad has the numerical value 344 — and ratzon has the value 346 — and Moses has the value 345 — the middle number between destruction and will — and always raises from destruction to will.] And pay close careful attention to the precious holy Torah in Likutay Moharan §21, Beha'alosecha — "Atika Stima'ah" — as above — how one should merit to shine and illuminate the divine overflow of light into the face — that is: an ardent blazing toward Hashem with holy words of prayer and hisbodidus and Torah — the knowledge of G-dliness — this is called the holy spirit — this is called the face of the Menorah. [דאס הייסט רוח הקודש — "this is called the holy spirit / ruach hakodesh." The state of divine overflow (shefa Elohi) entering the face — the illumination of the face in divine service — is identified here with ruach hakodesh, the divine spirit of inspiration and prophecy. And the face itself illuminated by divine service is the "face of the Menorah" — the pnei hamenorah — the inward-facing light that receives and reflects the divine.] And "the wisdom of a person illuminates his face." [Ecclesiastes 8:1 — "The wisdom of a person illuminates his face."] That the face should illuminate in the service of Hashem — one merits this through crying out to Hashem with Torah and prayer — that the mind should at least understand that it should not be so blocked up with impurity and foolishness, G-d forbid. [דאס מוח זאל חאטשע פאר שטיין ער זאל ניט זיין אזוי פארשטאפט — "that the mind should at least understand that it should not be so blocked / plugged up." The Yiddish farshtopt means clogged, stopped up, stuffed — like a drain that is completely blocked. The prayer is not for full enlightenment but for the minimal clearing: at least not so completely clogged with impurity that no light can pass through.] And through the complete sanctification of the seven lamps: The eyes — not to look at what one may not look at. And the ears. And the nose — from anger and the smell of licentiousness. And the mouth — from bad speech and especially from falsehood. [שבעת הנרות — "the seven lamps." The Rebbe identifies the seven lamps of the Menorah with the seven openings of the face: two eyes, two ears, two nostrils, and one mouth. These seven sensory openings are the seven "lamps" of the human being — the channels through which light enters and exits. Sanctifying all seven = kindling the human Menorah.] And conversely [in their positive form]: With the eyes — "and the image of Hashem he beholds" — to gaze at holy things and the holy Torah, and so on. And the ears — to have faith in the sages. "Lest his eyes see and his ears hear and his heart understand and he return and be healed." [Isaiah 6:10 — quoted in its hopeful direction] And the nose — long-suffering and humility. And the mouth — words of truth before Hashem. These are the Menorah of the Holy Temple — which is the mind — and then the mind will illuminate and shine. Through immersing all the senses into the Torah teachings of the holy Rebbe with deep study — one will merit the divine overflow of intellect and knowledge of G-dliness in a single quarter of an hour [אין איין פערטל שעה — "in a single quarter of an hour." A striking and arresting statement: through properly immersing all seven senses into the Rebbe's Torah with genuine deep study — one can merit, in a single fifteen-minute period, a level of divine intellectual illumination (shefa Elohi — sechel v'da'at Elokim) that another person, laboring for all seventy years of his life, will not attain. A hyperbolic expression of the extraordinary spiritual efficiency of properly engaged Torah study according to the Rebbe's way.] — what another will not merit even if he labors for all seventy years. And furthermore — if one blemishes the honor of the Tzaddik, G-d forbid — one is called a "metzora who is as dead" [מצורע מת — "a metzora who is as dead." A famous Talmudic teaching (Nedarim 64b): four are considered as if dead — the poor, the blind, the leper (metzora), and one who has no children. The metzora was completely cut off from the community, dwelling outside the camp, declared impure. One who blemishes the honor of the true Tzaddik (pogem bikhvod hatzaddik) is placed in this category — cut off from the source of all spiritual light and life.] — all the lights are closed — and one blemishes all seven lamps. May Hashem protect us. And see, on Parshas Shelach — "And now may the power of Hashem be made great" — in the Torah of Likutay Moharan §19, "Prayer of Habakkuk" — that all the vitality: from eating and from the other pleasures — come from the letters. [Likutay Moharan §19 — "Tefillas Chavakuk" (Prayer of Habakkuk) — one of the Rebbe's major Torah teachings, addressing the Kabbalistic principle that all vitality and pleasure in the physical world — eating, drinking, all sensory pleasures — ultimately derive their energy from the holy letters of the Torah. The letters are the root of all life-force.] See there. And in the holy Zohar, Parshas Shelach — on Rabbi Shimon bar Yochai, may his merit protect us — who entered the Garden of Eden while still alive, and the sweetness of Shabbos — from page 161 at the end through page 174. [A specific reference to a section of the Zohar in Parshas Shelach (Numbers 13–15) beginning at folio 161b and continuing through 174 — a lengthy and exalted passage describing R' Shimon bar Yochai's entry into Gan Eden (the Garden of Eden) while still alive, and the extraordinary sweetness and holiness of Shabbos as experienced from within that state.] Author's Note [The following — enclosed in parentheses in the original — is the author's own Hebrew translation of the entire Yiddish passage above (§§2–8). It is an integral part of the letter and is translated here in full, section by section.] "The essential thing is only to long and to yearn — and in the meantime: as if one is studying, as if one is praying." And even in the service of Hashem itself — the essential thing is the drawing close and the binding to the true Tzaddik — that is: the inner point of the Tzaddikim — the western lamp — which is the testimony of the divine presence resting upon Israel — which burned always — from which the priest who kindles the Menorah would begin and at which he would conclude — as brought in the Talmud. That is: all actions in thought, speech, and deed must begin and conclude at the western lamp — which is the face of the Menorah — this is the true Tzaddik in the aspect of Moses. This is what Hashem commanded — that Aharon the Priest — that is: the Tzaddik who kindles the Menorah — the light of the Torah in the hearts of Israel — should see that all the lamps — meaning all the groups of Torah scholars who study the Torah (who are 49 groups, 49 lights, seven times seven, as brought in the Haftarah of Zechariah: "I saw a golden Menorah") — should all illuminate toward the face of the Menorah — the western lamp — the seventh lamp — the true Tzaddik, Moses — who is called "the Shabbos of the entire day" — from whom all the others illuminate. As brought in the holy Zohar, Parshas Naso, at the end of the Idra Rabba — what the disciples said about the divine Tanna Rabbi Shimon bar Yochai, may his merit protect us — that he is the seventh lamp from whom all illuminate, and he is "Shabbos for Hashem, holy" — and in many other places in the holy Zohar. And so it is brought in Likutay Halachos — the commentary on Beha'alosecha: "Toward the face of the Menorah shall the seven lamps illuminate" — and also in many holy commentators — that he should illuminate all the Menorot and all the lights — everything — that they should receive the supreme holiness from the source of all holinesses — the inner point of truth of the Tzaddikim — which is the Tzaddik in the aspect of Moses — from whom all must receive. And even Aharon the Priest himself — with all the holiness of the priesthood — received all of it only from Moses — who is the priest of priests — as brought in the holy books and in the book Ohr HaChaim HaKadosh. And it is brought in the holy Zohar that Aharon the Priest was forbidden to enter the Holy of Holies except on Yom Kippur: "With this shall Aharon enter" — and it brings how many miracles occurred that he emerged in peace — through the merit of the circumcision and the merit of the tribes and the merit of the Torah. [See the Midrash.] And Moses our Teacher, may he rest in peace, at every moment could enter the Holy of Holies — [M'bein S'nei H'Keruvim — the initials spell Moses] — for the greatness of the Tzaddik in the aspect of Moses is beyond all comparison — and in relation to all Israel and all the other Tzaddikim — he is called in the aspect of the Infinite. Through him alone will all — all the Jewish people — be included in Hashem, the Infinite, literally. Only there will be levels — each person according to his longings — for that is the essential thing — and according to the suffering and toil he bore for Hashem and for the true Tzaddik — so will his merit be. Only — for what even the most deficient Jew will merit — one can already always be joyful: "How good is our portion and how pleasant is our lot and how beautiful is our heritage — fortunate are we." [See the statement in Likutay Moharan §21 — "Atika Stima'ah" — at its end, beginning with the words "eternal life."] And in Likutay Halachos Part 1, Laws of Shema, Law 4, paragraph 13 — the greatness of the Tzaddik and of whoever draws close to him — and the acronym "And a wise man / will appease her / this is found" — the final letters (ס"ת = sofei teivot) spell Moses [ס"ת = סופי תיבות — specifically the final letter of each word: שׁ (final of ואיש) + מ (final of חכם) + ה (final of יכפרנה) = reading right-to-left in Hebrew: ה-מ-ש = Moshe. This is sofei teivot (final letters) — not rashei teivot (initial letters). The distinction is essential: the name of Moses is encoded in the final letters of this verse, revealing the hidden Moses-soul within this teaching about the wise man who appeases.] — as brought in Beur HaLikutim. And see in Likutay Halachos mentioned above — Laws of Shema, Law 5 — from paragraph 44 to paragraph 49 — the matter of the will and the longing, and "toward the face of the Menorah." And Moses found difficulty with the making of the Menorah — for he did not believe in his own power, because of his humility. Only Betzalel believed in Moses' power — that he is the western lamp who can always illuminate the house of Israel — with a powerful will toward Hashem. [And as our master the Rebbe זצ"ל brings in another place — that Moses stands between destruction (shemad — value: 344) and will (ratzon — value: 346) — and Moses (value: 345) — the middle value between destruction and will — and always raises from destruction to will. And lifts up even those who are at the very ultimate depths — in the aspect of destruction — and raises them to the aspect of will — which is the longing and yearning for Hashem — which surpasses everything — and is the highest level of all levels, where no blemish touches at all. And only the blemishes cause the loss of the will — and therefore a sin is called "avaira" — the language of "passing over" — for it passes over / transgresses the will. But if one has will — certainly one has eternal hope.] And pay very close attention to the precious holy Torah in Likutay Moharan §21 — Beha'alosecha — "Atika Stima'ah" — as above — how to merit to shine and illuminate the divine overflow of light into the face — that is: an ardent blazing and burning toward Hashem with holy words of prayer and hisbodidus and Torah — knowledge of G-dliness — this is called the holy spirit — this is called the face of the Menorah. And "the wisdom of a person illuminates his face" — that the face should illuminate in the service of Hashem. One merits this through crying out to Hashem with Torah and prayer — that the mind should at least understand — not to be so completely blocked up with impurity and foolishness, G-d forbid. And through completely sanctifying the seven lamps — the eyes: not to look at what it is forbidden to look at — and the ears — and the nose: to guard from anger and from the smell of licentiousness — and the mouth: to guard from bad speech and especially from falsehood. And conversely, with the eyes — "and the image of Hashem he beholds" — to look at holy things and the holy Torah, and so on — and the ears: to have faith in the sages — "lest his eyes see and his ears hear and his heart understand and he return and be healed" — and the nose: long- suffering and humility — and the mouth: to speak words of truth before Hashem. These are the Menorah of the Holy Temple — which is the mind. And then it will illuminate and shine for him. Through surrendering all the senses into the Torah teachings of our holy Rebbe with deep study — one will merit the divine overflow of intellect and knowledge of G-dliness in a single quarter of an hour — what another, laboring for all seventy years, will not merit. And if, G-d forbid, one still blemishes the honor of the Tzaddik — one is called "metzora who is as dead" — all the lights are closed — and one blemishes all seven lamps. May Hashem protect us. And see on Parshas Shelach — "And now may the power of Hashem be made great" — in the Torah of Likutay Moharan §19, "Prayer of Habakkuk" — that all the vitality: from eating and from the other pleasures — comes from the letters. See there. And in the holy Zohar, Parshas Shelach — on Rabbi Shimon bar Yochai, may his merit protect us — who entered the Garden of Eden while still alive — and the sweetness of Shabbos — from page 161 at the end through page 174. His friend, Shmuel Horovitz