Volume One • Letter 6

Peace and blessing and all good things, forever — to his honor, my beloved, my friend of my soul and my heart, [אהובי ידידי נפשי ולבבי — "my beloved, my friend — of my soul and of my heart." The most intimate salutation in the entire correspondence. Soul (nefesh) and heart (levav) together encompass the full inner person. The author places this friendship in the deepest chambers of his being.] who yearns for the service of Hashem in truth and in wholeness.

Opening Meditation — The Immeasurable Worth of This World and of This Book May Hashem grant him merit in this — that he should merit what a person can merit in this passing world that flashes by like the blink of an eye. [כהרף עין — "like the blink / twinkling of an eye." A classical biblical image for the breathtaking brevity of this world. The entire span of a human life passes as quickly as one blink — yet within that blink, the most immeasurable spiritual treasures can be earned.] And one can profit in this world specifically — beyond all estimation and beyond all telling. [שאין לשער ולספר — "beyond all estimation and beyond all telling / narrating." Two verbs: לשער — to estimate, to measure, to gauge; ולספר — to tell, to narrate, to recount. The spiritual profit available in this world cannot be measured by any instrument and cannot be described in any language.] For free choice is available to every person — to merit the highest levels — not through cleverness and schemes, but through wholeness and simplicity: to engage in Torah and prayer and binding to the true Tzaddik. [This is the Tzaddik] who left in this world neither gaze nor contemplation, nor hearing, nor smell, and so on — but rather, everything — all his powers — he gave over for the sake of Hashem. As is understood from the story of the Seven Beggars. [כמובן במעשה של הז' בעטלירס — "as is understood / as is evident from the story of the Seven Beggars." כמובן means "as is self-evidently understood" — a signal that for those familiar with the story this needs no elaboration, but for those who are not, the story is the source. The Seven Beggars is one of Rabbi Nachman's most celebrated tales in Sipuray Maasiyos: seven beggars each appear to lack a faculty — sight, hearing, speech, etc. — but each apparent lack turns out to be the supreme mastery of that faculty. All the Tzaddik's senses were entirely surrendered to G-d.] And everything that is done for the sake of this Tzaddik — every small and light thing — [even if it is only for the sake of this Tzaddik, it is already very hard — harder than all kinds of things in the world] — the rectification of all the worlds depends on it. And through this one merits: "No eye has seen, O G-d, besides You." [Isaiah 64:3] Fortunate is he who merits to even touch a matter pertaining to this Tzaddik. May Hashem grant us merit that we should have a great portion in this Tzaddik — and in particular in the printing of his holy Torah as he intended it: with deep study and depth, and to make from it prayers, [ולעשות מזה תפלות — "and to make from it prayers." A phrase previously omitted entirely. The purpose of printing the Torah teaching is threefold: (1) deep study with depth; (2) making prayers from it — drawing on its content for personal supplication and prayer, incorporating the Rebbe's words and themes into one's own heart-outpouring before G-d; (3) bringing it among the people of the Breslov fellowship. The prayerful use of the Torah teaching is a distinct and essential dimension, not merely an adjunct to study.] to bring it among the people of our fellowship — [in the printing of the Torah teachings with everything pertaining to them, everything in its proper place, as I now wish to print Torah teaching number one of Likutay Moharan — and also to study and toil in it, to observe what is written there as much as one is capable]. [כפי יכלתו — "as much as one is capable / according to one's ability." A crucial qualifier that was previously omitted. The Rebbe's path does not demand perfection — it demands effort according to one's actual capacity. The standard is not absolute compliance but faithful trying within one's real-world limitations. This softens and humanizes the entire demand: do what you can, as much as you genuinely can.]

For apart from this being the true charity for the Tzaddik himself — so that his lips can move in the grave, [שיוכל שפתותיו לדובבות בקבר — "so that his lips can move / murmur in the grave." A beautiful Talmudic concept (Yevamos 97a): whenever a Torah teaching is cited in someone's name after their death, their lips move in the grave. Publishing the Rebbe's books enables his lips to move for every reader, for every generation.] as all the Tzaddikim yearned for this — and even King David, may he rest in peace, [yearned] that a teaching of halachah be said in his name — And therefore — when one gives charity to the Tzaddik — does not this person have some connection to the Tzaddik? And the Tzaddik gives him in return for this — thousands of thousands and tens of thousands of tens of thousands of times more. And as our master the Rebbe זצ"ל said in the story of the Seven Beggars — in the story of the sixth day — that "from whomever I take, I give." [מי שאני לוקח אני נותן — "from whomever I take, I give." A quote from the sixth day's story in the Seven Beggars. One of the beggars declares: whenever I receive something from someone, I give them infinitely more in return. The author applies this to the Rebbe himself: give something toward the book — and the Rebbe gives back immeasurably more in spiritual blessing for all time.]

Apart from all this — this is a merit for the multitudes for all generations, the like of which there is none. For our master the Rebbe זצ"ל — who is the true Tzaddik and the Healer of souls until the coming of the Messiah — left within his Torah and his holy books all the healings for all the ills of all souls, and all the concealed and hidden supreme treasures [האוצרות הגנוזים העליונים — "the concealed and hidden supreme treasures." גנוזים means specifically stored away and hidden — treasure deliberately concealed, not merely uncollected. These are not spiritual riches that were merely overlooked; they are riches that were purposefully hidden by divine wisdom until the time was right for their revelation — and the Rebbe placed them within reach in his Torah and books.] that no angel or seraph, and no person who walks the earth [אינש די ביבשתא — Aramaic: "a person who walks on dry land / who lives on earth." A phrase from the Zohar and Aramaic liturgical poetry meaning any human being living in this physical world. The Aramaic gives the sentence Kabbalistic resonance.] — has reached in their completeness — he left all of this within his Torah and his holy books.

Yiddish Passage — footnote marker ⁸ in the original [The author shifts into Yiddish for this extended passage on how to properly use the Rebbe's books. His own Hebrew translation follows in §§12–18.] "And in truth — whoever touches them, however he touches them — even just [in some way] touches them — it already heals him greatly, and he merits greatly through this."

"But there is a great difference: to take the remedies exactly as the doctor prescribed them — and to make use of the treasures in the most beneficial way possible — that is: to merit to be sanctified, and to merit fully what one can merit from the Rebbe's books in completeness." "This is in no way possible except through studying the Torah [in Likutay Moharan] with deep study — as one can study when everything is printed on the folio [אוף דעם הארט — "on the folio / on the page." The Yiddish word הארט here is not "heart" but the German/Yiddish Hart — a folio, a printed page or sheet. The author is describing the physical layout of the book he is printing: the Rebbe's Torah text surrounded by commentaries, explanations, and cross-references all printed on the same folio page around the central text. This layout — everything on the page together — is what enables deep, contextual study. The author's own Hebrew translation confirms this: כשהכל מודפס על המקום מסביב — "when everything is printed in its proper place around [the text]."] — and studying it and judging oneself: whether one is observing it; and longing and praying and practicing hisbodidus so that one should merit to observe it; and seeking counsel how to observe it." "And going with the Torah — and all matters, whether material or spiritual, should all be according to this Torah that I am studying. Through this one can merit what one can merit in this world." "A pity that the years go by — and one does not snatch what one can snatch." [אשאד וואס דיא יאהרין גייאין דורך, און מען חאפט נישט אריין וואס מען קען אריין חאפין — "a pity that the years go by, and one does not snatch inside what one can snatch inside." One of the most poignant lines in the entire correspondence. The Yiddish א שאד (a shad) conveys quiet, aching regret. The years flow past — and the irreplaceable spiritual treasure of this world remains ungrabbed.] "And so — one can already understand for oneself what a merit for the multitudes it is, that a Torah [teaching] is printed with everything pertaining to it on the folio. Even if only one single person will toil in it and merit through it whatever he will merit — it is already worth it to have self-sacrifice for this." "[And just as R' Nossan זצ"ל said — that he cannot begin to do anything for the Rebbe's matter until he paints out for himself [מאלט זיך אויס — malt zikh oys — "paints out for himself / draws out the picture for himself." The Yiddish verb מאלן (maln) means to paint, to draw. מאלט זיך אויס means to paint the picture fully before one's inner eye — to make it vivid and present as a painter makes an image on canvas. R' Nossan does not merely "imagine" or "picture" — he literally paints the scene in his mind, with full visual detail, until it stands before him as real. This painterly specificity captures the technique of hitbonenut — intense mental visualization — that R' Nossan employs to find the strength to act.] that they are already carrying him on the purification board [דאס טהרה ברעט — "the purification board / tahara board." The board on which a Jewish body is laid for the ritual purification before burial. R' Nossan pictures himself already dead and being carried to burial — having already given his life for this cause — as the only way to overcome the overwhelming opposition of the ba'al davar.] — that is: that he is already dead and they are already carrying him to be purified and laid in the grave — because of the enormous obstacles and the strengthening of the ba'al davar upon this matter — for it is a very great thing that one does for the Rebbe's sake, and therefore the ba'al davar throws himself across it and blocks the way [דער פאר לעגט זיך דער בעל דבר אזוי אוף דערוף — "the ba'al davar therefore lays himself across it / throws himself across the path so [forcefully]." The Yiddish farlegt zikh (פאר לעגט זיך) means to lay oneself across something, blocking the way — like a guard throwing himself across a doorway to block entry. A vivid image of the ba'al davar physically prostrating himself across the path to prevent anyone from proceeding with the Rebbe's work.] so [forcefully].]" "All the more so — I hope that I myself will toil in the book. And perhaps you too will put your strengths into the book — to study and observe [it], little by little." "And all the more so, and so much the more so [מכ"ש וכ"ש — mik"sh v'chol she'ken — "and all the more so, and so much the more so." A doubled kal vachomer — the Talmudic logical argument from minor to major, applied twice in succession: if for one person, all the more so for many; if for this generation, all the more so for all generations.] — I hope that ultimately many people will save their souls and will merit what they will merit. And in this way, for all generations, people will grow and overflow with joy [וואקסין און קוועלין — vaksin un kveln — "grow and overflow with joy / beam with flourishing delight." The Yiddish kveln (קוועלין) means to overflow with pride and joy — to beam, to radiate — the specific delight of watching something precious grow and thrive. Together with vaksin (to grow), it describes not merely development but joyful, radiant flourishing — like a parent watching a child thrive.] from this book." "And all of this is counted for the person who has a portion in it — exactly as if he himself studies it and prays it and serves Hashem. For a person does not live forever — and through this: that he leaves behind a power so that other people who will come in later generations will serve Hashem with it — it is counted as if he himself serves Hashem." [One of the most profound teachings in the letter: a person's individual spiritual life is finite, but the power they leave in the world lives through all future generations who use it. Every person who learns from this book in any future generation is, in a real sense, an extension of the one who made it possible. The donor and supporter receive an eternal share in all that future learning and service.] "And furthermore — how much can one single person do [in his own lifetime] in the service of Hashem — in learning and praying? How much does that appear in comparison to the many, for all generations, who can learn and pray and serve Hashem with this book — beyond all estimation and beyond all reckoning?" "And just as the Rebbe זצ"ל said: one must make a thing such that it never ceases — that the fire should already burn for eternity. [מען מיז מאכין א זאך אז עס זאל קיין מאל ניט אוף הערין אז דאס פייאהר זאל שוין ברענין ביז עביג — "one must make a thing such that it never ceases — that the fire should already burn for eternity." One of the Rebbe's most stirring declarations: create something with an eternal flame — not merely a good deed that ends with the person, but a fire lit once that burns forever. The book is exactly this fire.] And the essential way is through his Torah and his people." "All the more so when his Torah will be in its completeness — as he intended it — that there should be people who will toil in his Torah teachings as he wished, in truth — certainly there is no greater merit for the multitudes than this. May Hashem grant us merit in this soon. Amen." Author's Note [The following — enclosed in parentheses in the original — is the author's own Hebrew translation of the Yiddish passage above (§§5–11). It is an integral part of the letter and is translated here in full, section by section.] And in truth — whoever touches them, however he touches them — even just [in some way] touches them — it already heals him greatly, and he merits greatly through this. But there is a great difference: to take the remedies exactly according to the doctor's intention — and to make use of the treasures in the most beneficial way possible. That is: to merit to be sanctified, and to merit fully in completeness what one can merit from the books of our master the Rebbe. This is in no way possible except through studying the Torah in Likutay Moharan with deep study — as one can study when everything is printed in its proper place around [the text]. [כשהכל מודפס על המקום מסביב — "when everything is printed in its proper place / in the space around [the central text]." The author's own Hebrew confirms the meaning of אוף דעם הארט in the Yiddish: the surrounding printed commentary and explanations on the same folio page as the Rebbe's Torah text — all in their proper places — is what enables deep study.] To study the Torah and to judge oneself: whether one is observing it; and to long and to pray and to practice hisbodidus so that one may merit to observe it; and to seek counsel how to observe it; and to go with the Torah — and all matters, whether material or spiritual — should all be according to this Torah that I am studying. Through this one can merit what one can merit in this world. A pity that the years pass — and one does not snatch what one can snatch. And so — one can already understand for oneself what a merit for the multitudes it is, to print a Torah [teaching] with everything pertaining to it in its proper place. Even if only one single person will study and toil in it and merit through it whatever he will merit — it is already worth having self-sacrifice for this. [And as R' Nossan said — that he cannot begin to do anything for the Rebbe's matter until he paints out for himself that they are already carrying him on the purification board — that is: that he is already departed and they are already carrying him to be purified and placed in the grave — because of the great obstacles and the strengthening of the ba'al davar upon this matter, so much so.] All the more so — my hope is that I myself will toil in this book. And perhaps you too will put your strengths into the book — to study and observe, little by little. And all the more so, and so much the more so — I hope that ultimately many people will save their souls and will merit what they will merit. And in this way, for all generations, people will grow and rejoice [יצמחו וישמחו — "will grow and rejoice." Two distinct Hebrew verbs: יצמחו from צמח — to sprout, to grow organically like a plant pushing up from the ground; וישמחו from שמח — to rejoice, to be filled with joy. The image is of future generations sprouting up from the book like living plants — and rejoicing as they grow. Note that the Hebrew תרגום uses וישמחו (rejoice) where the Yiddish used קוועלין (overflow with pride and joy). Both carry the sense of radiant delight, but the Hebrew word specifically means joy and gladness.] from this book. And all of this is counted for the person who has a portion in it — as if he himself studies it and prays it and serves Hashem. For a person does not live forever — and through this: that he leaves behind a power so that other people who will come in later generations will serve Hashem with it — it is counted as if he himself serves Hashem. And furthermore — how much can one single person do in the service of Hashem — to learn and to pray? How much does that appear in comparison to the many, for all generations, who can learn and pray and serve Hashem with this book — beyond all estimation and beyond all reckoning? And as our master the Rebbe זצ"ל said: one must make a thing such that it never ceases — that the fire should already burn for eternity. And the essential way is through his Torah and his people. All the more so when his Torah will be in its completeness — as his intention was — that there should be people who will toil in his Torah teachings as he wished, in truth — certainly there is no greater merit for the multitudes than this. May Hashem grant us merit in this soon. Amen. Second Letter — Appended to the Same Sheet [A separate letter addressed formally, appended to the same document — a common practice in traditional correspondence when paper was scarce.] The honor of my dear friend, our master Avraham Yakovitch, may his light shine, may he live long, may G-d protect him and guard him. After inquiring after his precious wellbeing with great love. As for our own wellbeing — thanks be to Hashem. I have indeed received his letter from the Torah-reading portion of Vayelech. [Parshas Vayelech — וילך — "And he went" — Deuteronomy 31:1–30, read either on the Shabbos between Rosh Hashana and Yom Kippur or together with Parshas Nitzavim on the Shabbos before Rosh Hashana. A letter written during that week would have been sent at the height of the Days of Awe — the most intense period of the Jewish year.] And presumably [מסתמא — "presumably / it stands to reason / one may assume." A specific Aramaic-Hebrew word meaning: based on the normal course of things, it can be assumed that...] he has already received my letter from before Sukkos — and I promised to write him a response to the [intellectual] difficulties [he raised]. And behold — the vitality he received at the Rosh Hashana gathering [הקיבוץ בר"ה — "the Rosh Hashana gathering / assembly." The Breslov Rosh Hashana communal gathering, the most important event in the Breslov calendar — in that era held in various locations. The recipient attended and returned with great spiritual vitality.] — this too is a good and sufficient answer to the intellectual difficulties. To know and understand that it is not difficult, G-d forbid. [A characteristically Breslov answer: the cure for intellectual doubt is not always a better argument — it can be a lived experience of spiritual vitality. If a person attends the Rosh Hashana gathering and feels the divine vitality flooding through him, that experience itself answers the questions. The doubts were symptoms of spiritual dryness; the vitality is the cure.] And if nevertheless [it still seems] difficult — this is because I am guilty and have not yet freed myself [לא זכיתי את עצמי — "I have not yet freed / purified / merited myself." Not merely "I have not yet merited" but "I have not yet brought myself to merit" — the reflexive form stresses personal responsibility. The intellectual difficulty is a symptom of one's own inner incompleteness, not an external philosophical problem.] from the sins of youth — and therefore my mind is not in its completeness — and therefore it is hard for me. [חטאת נעורים — "sins of youth." Transgressions of one's younger years that leave a lasting residue in the soul, clouding the mind even after teshuvah has been done. The author speaks in first person — "I am guilty" — deliberately identifying with the recipient and taking the difficulty onto himself rather than placing it on the questioner.] And what he wrote to me in the letter of the difficulties: "That through the desires [directed] toward the true Tzaddik and [through] prayers to Hashem — the confusion of the mind has been quieted greatly" [The author quotes the recipient's own Yiddish words directly and then provides his own Hebrew translation immediately after. This is a precious window: we hear the recipient's own voice for the first time in the correspondence. He reports a real inner experience — his intellectual doubts were stilled through longing toward the Tzaddik and prayer to G-d. Not through philosophical arguments but through spiritual practice.] — ("that through the desires toward the true Tzaddik and through prayers to Hashem — the confusion of the mind was quieted greatly") — This is clearly true: there is no counsel at all for the difficulties that the ba'al davar — or his agents, that is: people who wish to sever [one] from the Tzaddik — raises, and who wish to drive [one] away from the living life, [לגרש מחי החיים — "to drive / expel from the living life." Not merely from life but from the vivid, alive, joyful experience of genuine connection to G-d and the Tzaddik. The ba'al davar's agents leave the person technically alive but spiritually dead — expelled from the realm of spiritual vitality.] except to yearn and cry out to Hashem — and through this, Hashem has mercy and resolves the difficulties in the mind, [ומתרץ הקשיות במוח — "and resolves / answers the difficulties in the mind." The phrase במוח — "in the mind" — is crucial and was previously omitted. G-d does not merely make the questions fade emotionally — He resolves them intellectually, in the very faculty of the mind where they arose. The mind itself becomes clear and settled when G-d responds to the person's yearning and prayer.] and everything becomes settled and right. And I had thought to write here some resolutions [to the difficulties] — but because of the shortage of paper [קוצר הנייר — "the shortness / shortage of the paper." The author has run out of space on the sheet — a real physical limitation of handwritten correspondence on limited paper.] — with G-d's help I will write him a few resolutions in the coming letter. His friend who wishes him all good, Shmuel Horovitz

Shmuel Horwitz