Practical Arrangements — Levi Kahana; Money; the Betrothal

[Yiddish:] "Regarding money — I took one pound from what I had wanted to buy a hat [evidently he gave up buying himself a hat in order to send money home], and also 2 pounds I took from the manager — kemach d'Pischa [קמחא דפסחא — "flour for Pesach," the ancient communal fund for providing Pesach provisions to the poor; R' Shmuel apparently received an allocation from this fund]. And I gave them to Levi Kahana [לוי כהנא — a trusted community member], because he is travelling on Thursday to Tzfas to be there for Pesach. I spoke with him about everything you wrote to me, and he said and promised me that as soon as he arrives he will hand you the money — and also he will see about a way to arrange the matter. And regarding the non-Jew [a practical matter left unexplained — perhaps related to a landlord or a business matter in Tzfas] — that is foolishness. The world is not ownerless [הפקר עולם — lit. 'ownerless world': a Yiddish-Hebrew expression meaning: things will be taken care of, the world has order]. And he will also see to do everything that needs to be done — and he will calm you down regarding everything. And also he will be involved in the matter of the betrothal." [Hebrew parenthetical following:] (Regarding money — I took one pound from what I had intended for a hat, and also two pounds I took from the manager as kemach d'Pischa, and gave them to Levi Kahana, for he is travelling Thursday to Tzfas to be there for Pesach. I spoke with him about everything you wrote to me, and he said and promised me that as soon as he arrives he will give you the money, and he will also see about who can arrange the matter. And regarding the non-Jew — those are worldly foolishnesses; the world is not ownerless. And he will also see to do everything that needs to be done, and he will already settle you regarding everything, and he will also be involved in the betrothal matter.)

And it was concluded between us [between R' Shmuel and Levi Kahana] that on the night before my departure to Tzfas I will go with him to meet with the bat [the young woman — his prospective bride] and her father. [Yiddish:] "And everything will be discussed and settled openly and clearly regarding the betrothal, and he will see to arrange for you how to travel during Chol HaMoed [the intermediate days of Pesach] here to conclude the betrothal. And enough — the wise will understand." [Hebrew:] (It was concluded between us that on the night before my departure for Tzfas I will go with him to meet with the young woman and her father, and to speak through and settle everything clearly regarding the betrothal. And he will see to arrange for you how to travel during Chol HaMoed here to conclude the betrothal. And enough — the wise will understand.)

For our masters in the Talmud and the Midrashim and the Zohar and the writings of the Arizal and in all the holy books of the world — when they speak of the great Day of Judgment that is to come — they literally tremble and are terrified. [מזדעזעים ומתפחדים — "literally tremble and are terrified." מזדעזע — to shake and shudder with dread; מתפחד — to become filled with terror and fear. The greatest Torah masters, when contemplating the future Day of Judgment, experienced genuine physical trembling and spiritual terror.] And as brought in the Talmud — that even Samuel the Prophet זצ"ל was afraid of the great Day of Judgment.

And I always think and seek some counsel that one can find in this world to sweeten the great Day of Judgment and to be saved from it. And I found a counsel and a remedy for this in the Sefer HaMidos of our master the Rebbe זצ"ל, letter Heh — under the entry "Hamtakas Din," [Hamtakas Din — המתקת דין — "the sweetening of judgment." A Kabbalistic concept: certain spiritual acts can soften and sweeten the severity of heavenly judgments — transforming harsh din into mercy.] Part 2, section 5 — in these words: "Through charity one sweetens the judgment of the World to Come — that is: the Day of Judgment of the World to Come." See there — and in the cross-references upon it, in the Index of Sources from the Midrash on Parshas Shmos — see there.

And it is found there that through this we find hope for this Day of Judgment — for in Likutay Tefilos, Prayer 35 from Part 2, it brings in these words:

"You know that the essential compassion of all compassions is what You think thoughts [and so on] so that no outcast should be cast away from You at the time of the resurrection — for then will be the essential great and awesome Day of Judgment, from which even all the great and true Tzaddikim tremble and recoil in terror. [חרדים וזוחלים ממנו — "tremble and recoil in terror from it." Two distinct verbs: חרדים (charedim) — trembling with awe and dread; זוחלים (zochalim) — recoiling, shrinking back, crawling away in terror (from the root זחל — to crawl, like a creature that instinctively shrinks back from danger). The combination conveys both the inner trembling and the involuntary physical recoiling — the full embodied response of even the greatest Tzaddikim before this awesome judgment.] And the essential compassion, salvation, success, and hope is: whoever merits to receive salvation and mercy — to succeed through this at that time [and so on]. Fortunate is he who merits this true compassion. Fortunate is he who waits in this world all the days of his life and all his hours and moments to merit this compassion — which is the essential purpose of all the days of the world. And besides this, everything is vanity and vexation of spirit." [הבל ורעות רוח — "vanity and vexation of spirit." The Ecclesiastes formula (1:14; 2:11; etc.) for utter futility: re'ut ruach — a striving after wind, a vexation of spirit — the frustrated grasping at what cannot be held. The prayer applies Kohelet's verdict: apart from earning the divine compassion for the Day of Judgment, everything else in life is ultimately this same empty grasping.]

See there. And the hope to succeed there is through charity — as brought in the Sefer HaMidos mentioned above.

And I also found in the holy Zohar — it brings that all souls, after all that they go through before they come to their final ultimate resting place, are compelled to immerse in the River of Fire. [Nahar Dinur — נהר דינור — "River of Fire." A river of fire through which all souls must pass in the afterlife as part of their purification (Chagigah 13b; Zohar). The word דינור combines din (judgment) and nur/or (fire/light) — the burning fire of judgment. Even angels are consumed there.] [And this is a great terror — for even angels are burned there, and so on.] But whoever performed charity and lovingkindness [צדקה וחסד — "charity and lovingkindness." Two distinct classical Jewish values that together encompass all benevolent acts: tzedakah (צדקה) — giving of financial resources, money, material help; chesed (חסד) — acts of personal kindness, devotion, and loving attention that go beyond material giving. Together they cover the full range of giving: material and personal, financial and relational. Both must appear — the author wrote them side by side deliberately.] in this world — passes through the River of Fire without any pain or fear or harm, G-d forbid.

And in particular — charity like this: to bring merit to the multitudes through printing holy books that will revive and bring close to the service of Hashem even those who are very far — for this is the essential charity.

[As brought in the Zohar — that in truth, charity given to the poor person for his livelihood and so on is very precious. But the charity by which one brings merit to the guilty [לחייביא — Aramaic: "to the guilty / those in spiritual debt." The Zohar's term for those who are spiritually culpable — whose lives have led them far from G-d. Bringing such people specifically close to G-d is the highest form of tzedakah.] and draws them close to the service of Hashem — is still far more precious and important by many times than ordinary charity. See the Zohar, Parshas Terumah.]

And in particular — for this is literally charity for the Tzaddik himself — for the Tzaddik's lips murmur in the grave. And also all his passionate desire and his yearnings [חשקו וכסופיו — "his passionate desire and his yearnings." Two distinct words of longing: חשק (cheshek) — passionate desire, burning enthusiasm; כיסופים (kisufim) — aching yearning, longing, craving. Together they describe the full emotional intensity of the Tzaddik's longing for his words to reach and transform people.] are that his words should make an impression [יעשו רושם — "should make an impression / should leave a permanent mark." Not merely be heard or studied but penetrate — leave a genuine imprint on the soul of the reader, permanently altering them from within.] — that all those who are distant should draw close to Hashem. And this is more precious to him than all his spiritual levels and all his World to Come — as brought in Likutay Halachos.

And when one gives even a single coin to the true Tzaddik — he gives back in return thousands of thousands and tens of thousands of tens of thousands of times more — in this world and in the World to Come — forever and ever.

And as brought in the story of the Seven Beggars, from the sixth day — in Yiddish: "Az ba vemen ich nem dem gib ich" [אז בא וועמין איך נעם דעם גיב איך — "From whoever I take — for that I give." The Yiddish original of this celebrated phrase from Rabbi Nachman's story of the Seven Beggars, sixth day: one of the beggars declares that whenever he receives something from someone, he gives them infinitely more in return. The Yiddish az ba vemen (from whoever) / ich nem (I take) / dem (that/for that) / gib ich (I give) preserves the precise original wording of the story as told by the Rebbe. The author cites the Yiddish verbatim — the language in which the Rebbe told his tales.] — see there.

"In any case — what shall I say to you? — that in this world there is free choice: one can merit. May Hashem help that we should ourselves toil in the service of Hashem and also bring merit to others through the service of Hashem — through printing [דרוקען — drukn — Yiddish: "to print / to press / to publish." From the German drucken. The operative word for the book production project throughout this correspondence.] the holy books — through which every single person can draw close to Hashem: 'lest his eyes see and his heart understand and he return and be healed.' [פן יראה בעיניו ולבבו יבין ושב ורפא לו — Isaiah 6:10. In its biblical context, G-d commands the prophet: make the people's heart fat and their ears heavy and their eyes shut — LEST they see, hear, and understand, and return and be healed. The verse describes what must NOT happen to a hardened people. The author quotes it here in its HOPEFUL inverse: through the light of these holy books, may it happen that their eyes DO see and their hearts DO understand — and they return and are healed. The word פן (pen — lest) becomes an expression of hope: let it not be that they fail to see; rather, may they see.] Now it is the month of Shvat."

[Author's own Hebrew translation:] From whoever I take — for that I give — see there. In any case — what shall I say to you? — that in this world there is free choice: one can merit. May Hashem help that we ourselves should engage in the service of Hashem, and also to bring merit to others through the service of Hashem — and also to print the holy books through which every single person can draw close to Hashem: "lest his eyes see and his heart understand and he return and be healed." Now it is the month of Shvat.

The sign of Shvat is Aquarius — one who draws and waters from the Torah of his master for others. [מזל דלי שדולה ומשקה מתורת רבו לאחרים — "The mazal (sign / constellation) of Shvat is Deli (the water-bucket / Aquarius) — one who draws and gives to drink from the Torah of his master to others." The Hebrew deli means a bucket for drawing water. The image: the ideal person of this month draws Torah from the deep well of his master's teaching (like a bucket lowered into a well) and pours it out generously for others to drink. A beautiful spiritual interpretation of the astronomical sign.]

And it is brought in the Torah teaching [beginning with] "These are the Words" — "in the eleventh month, on the first of the month, Moses undertook to explain the Torah" [הואיל משה באר את התורה — "Moses undertook / was pleased to explain the Torah." The verb הואיל (ho'il) means "he was pleased to / he undertook / he condescended to" — conveying both the initiative and the willing self-offering of Moses in taking on this great task. Moses was not commanded to expound the Torah at this point — he chose and was willing to do so, as a final great act of love for his people.] — and it is brought in the Talmud that he expounded it in seventy languages — meaning: he explained the Torah across all seventy languages, so that even all those who are far away could draw close to Hashem.

And also the weeks of Shovavim are propitious for rectifying the blemish of the covenant. [מסוגל — "propitious / especially suited / spiritually auspicious." The word segulah / mesugal describes a special spiritual receptivity or propitious quality — certain times, places, or acts that are particularly well-suited for specific spiritual purposes.] And the essential [remedy is]: "redeem your sin through charity." [חטאך בצדקה פרוק — Daniel 4:24 — "redeem your sin through charity [toward the poor]." Daniel's advice to Nebuchadnezzar. Applied here: the primary remedy for the blemish of the covenant during Shovavim is charity — and specifically the highest form of charity: printing holy books.] And these [weeks] are a preparation to receive the Festival of Purim and Passover — which are the beginning of the drawing close of Israel to their Father in Heaven.

And Shabbos Shira and Tu B'Shvat — the New Year for Trees — for "the person is like a tree of the field." [כי האדם עץ השדה — Deuteronomy 20:19. Applied inwardly: the human being is like a tree — with roots, trunk, branches, and fruit. On the New Year for Trees, the human "tree" also undergoes its new year of spiritual renewal.] And our master the Rebbe זצ"ל brings that Tu B'Shvat is the beginning of the festival season of the year. [התחלת יו"ט של השנה — "the beginning of the festival season / the beginning of Yom Tov of the year." The Rebbe teaches that the Jewish festival cycle begins not with Rosh Hashana but with Tu B'Shvat — because Chanukah is the conclusion of the Days of Awe (see below), and Tu B'Shvat begins the new cycle of festive spiritual ascent.] [For Chanukah is the conclusion of the Days of Awe — as is well known.] [כי חנוכה הוא גמר של הימים נוראים כידוע — "For Chanukah is the conclusion / final sealing of the Days of Awe — as is well known." כידוע (ka'yadu'a) — "as is well known / as is commonly known" — signals an established tradition. The gmar (גמר) is the final sealing — the same word used in Yom Kippur's "gmar chatimah tovah" (a good final sealing). The Rebbe's teaching: the ten Days of Awe that begin on Rosh Hashana are fully sealed and concluded only on Chanukah — eight weeks later — when the final light of atonement is kindled. Tu B'Shvat then begins the new ascending cycle of the year's festivals: Purim, Pesach, Shavuos, and onward.] And our master the Rebbe זצ"ל brings from Chayei Moharan: "During these times he was not his usual self" [that is: during these times he was not as usual] — [for he had ascended to levels of holiness] — at Tu B'Shvat, and so on. And it is brought there that he would travel through the region [נוסע על המדינה — "he would travel through the region / travel around the province." The Rebbe traveled through the surrounding towns and villages — "through the region" — specifically to deliver Torah teachings on Shabbos Shira and Shabbos Nachamu. A traveling teacher visiting communities in the provinces was a common Chassidic practice.] to say Torah on Shabbos Shira and on Shabbos Nachamu. And there are many Torah teachings that were said on Shabbos Shira — such as Torah 62 in Likutay Moharan, "And G-d turned the people" — and Torah 9, "The Depths" — and Torah 38, "The Chariots of Pharaoh" — and so on, and many more. May Hashem grant us merit to merit ourselves, and to bring merit to others — for Moses merited and brought merit to others, and the merit of the multitudes depends on him. [משה זכה וזיכה, זכות הרבים תלוי בו — Avos 5:18 applied to Moses. The one who enables others to merit — by supporting the printing of books — both merits personally and earns the merit of all who benefit from it for all generations. Zechut harabim — the merit of the multitudes — is then attributed to and "hangs upon" the one who made it possible.] The Rabbeinu Tam tefillin will be completed this week — and with G-d's help will be sent soon. The book is in the middle of the af-taifen [the typing / keyboarding]. And when we finish the af-taifen we will speak about the matter of printing it. May Hashem grant us merit to complete its printing, and to study it and to teach with it — for it is a new light by which many, many people's eyes and hearts will be illuminated through it. And regarding the resolutions to the difficulties that we are in the middle of — there is not sufficient paper now for this — therefore with G-d's help in the coming letters we will continue to resolve the difficulties. And regarding what he asked me — why I gave my son the name "Aharon" — [he was also given the names] Nachman and Nathan — which are in honor of our master the Rebbe and R' Nossan זצ"ל. The matter is as follows: There was a dispute in my home — that they [the family] wanted me to give the name "Aharon" in honor of their family name [על שם משפחתם — "in honor of / after their family name." Naming a child after a family member or family name is a cherished Jewish tradition, and family pressure to honor this custom can be significant.] — and I could not refuse them entirely and completely. [ולא יכולתי לדחותם מכל וכל — "and I could not push them away / refuse them entirely and completely." מכל וכל — "from everything and everything" — an emphatic double phrase meaning completely and utterly. The author could not reject the family's wishes at all, not even partially.] And therefore I gave both the name Aharon and [the Breslov names]. And also because the brit milah was in the week of Parshas Chukas — in which is brought the passing of Aharon the Priest זצ"ל. [And in truth — Hashem arranged that I give this name Aharon — even though I did not know at the time — for he would take a kohen's daughter [as his wife] and would become the son-in-law of Aharon. [חתן אהרן — "son-in-law of Aharon." A kohen is a descendant of Aharon the High Priest. By marrying a kohen's daughter, the son became literally a "son-in-law of Aharon" — making the name even more providentially appropriate. The author sees G-d's hidden hand arranging this name without the author knowing why.] And at that time I also did not know our lineage [יחוס שלנו — "our lineage / our pedigree / our distinguished ancestry." Yichus — the honorable family connections and ancestry that give a person identity and status in the Jewish community. Not merely "family history" but specifically distinguished, noteworthy ancestry.] as I know it now — that we come from the seed of Aharon the Priest — perhaps ten times removed.] And also — our master the Rebbe זצ"ל had an outstanding and devoted disciple, [תלמיד מובהק — talmid muvhak — "an outstanding / devoted disciple." A technical term: a disciple who studied so closely with his master that he absorbed not just the teachings but the master's very essence and inner quality. More than "great disciple" — specifically one who received the full, direct transmission of the master's spirit.] great and holy: R' Aharon, the Rav of Breslov — who went to his wedding canopy as holy as Jacob our father, may he rest in peace. [The Midrashic tradition holds that Jacob maintained complete personal sanctity throughout his life — even on the night of his marriage. To say R' Aharon went to his wedding canopy "like Jacob our father" is to ascribe to him this same extraordinary level of holiness.] And there are many more praises of him. [ועוד הרבה שבחים עליו — "and there are many more praises / laudatory qualities concerning him." Shvachim — praises, admirable qualities, things said in his honor. The author signals that what he has shared is just a small sample of R' Aharon's spiritual greatness.] [And also because we are the sixth generation from the holy Tzaddik R' Aharon the Great of Karlin זצ"ל — a disciple of the great Maggid of Mezeritch, who passed away in the lifetime of the Maggid.] [R' Aharon of Karlin (1736–1772) — one of the great early disciples of the Maggid of Mezeritch, founder of the Karlin Chassidic dynasty. He passed away young, while the Maggid was still alive. The author traces his family lineage to this great Tzaddik — six generations back.] [And also because we are from the lineage of R' Aharon the Kohen, known as R' Aharon Arleh [ר' ארלי — Arleh — the Yiddish diminutive of Aharon (little Aharon), used as a personal nickname.] the Silent [שותק — "the silent one." A descriptive epithet reflecting his characteristic inwardness and quietness.] — who composed the book Ohr HaGanuz [Ohr HaGanuz — אור הגנוז — "The Hidden Light" — a Kabbalistic/Chassidic work by this ancestor.] and a prayer book with Kabbalistic intentions — printed in Berditchev with the approbations of the Rebbe of Lublin and the Maggid of Kozhnitz זצ"ל and the Rav and Tzaddik R' Levi Yitzchak the Rav of Berditchev זצ"ל.] And in any case — from all sides the name is good and fitting. And in particular because he has a quality of the attribute of Aharon: loving kindness and charity and peace. And he was born on Thursday — which is propitious for one born on it for commandments and lovingkindness — as brought in the Talmud. [Shabbos 156a — the spiritual characteristics associated with each day of the week on which a person is born. Thursday is associated with charitable deeds and acts of lovingkindness.] May Hashem grant us that we should have nachas [Nachas — נחת — the deep, specific joy a parent feels from a child who fulfills their potential — satisfaction and pride suffused with warmth.] from them and from all our offspring. [ומכל יו"ח = ומכל יוצאי חלציו — "and from all those who go forth from his loins" — a biblical phrase (cf. Genesis 35:11) meaning one's descendants. The abbreviation yod-vav-ches is a standard shorthand for this phrase, expressing the wish for nachas from all future generations of the family.] Amen. With G-d's help I am ready to travel this week to Miron — and how long I will stay there I do not know. And therefore it is fitting that the letters should be addressed [אדרעס — adres — a Yiddish loanword from English/German "address" — the postal address to which letters are sent. The author gives a specific street address for his son in Jerusalem.] only to my son's address: Aharon Horovitz, Beis Milner, Jerusalem, Israel — so that the post will give them to him and he will forward them to me at Miron for as long as we are there. And the cheque should be made out in the name of my wife alone — as always. This tenth letter, written during the month of Shvat 5715 (January/February 1955), is the first addressed jointly to both recipients — "my dear companions" — and is the longest and most varied letter yet. The salutation (§§1–4) sets the spiritual framework inside the greeting itself, with three abbreviations now fully explained: מעש"ט = מעשים טובים (good deeds); ובבא = ובעולם הבא (in the World to Come); ה"ה = these are. The fair image (hayarid) — this world is the only market where one can acquire what endures for eternity. "Acquire for yourself a companion" — the Mishnaic verse applied to the bond between the two friends. The Day of Judgment and charity (§§5–8): The sages tremble (miz'da'ze'im) and recoil in terror (zochalim — not merely quake) before the great Day of Judgment. Two sources: (1) Sefer HaMidos — charity sweetens the judgment; (2) Zohar — whoever performed charity and lovingkindness (tzedakah v'chesed — both words, now restored) passes through the River of Fire without pain. The hierarchy of charity culminates in giving to the Tzaddik's book, which fulfills the Tzaddik's deepest yearning (cheshko v'kisufav — his passionate desire and his yearnings). The Yiddish quote from the Seven Beggars now rendered precisely: "Az ba vemen ich nem dem gib ich" — with full Yiddish word-by-word explanation. Seasonal teachings (§§11–13): The mazal deli (Aquarius — the drawing bucket) draws Torah from the master and gives others to drink. Moses' expounding in seventy languages on 1 Shvat — making Torah accessible to all. Shovavim — propitious (mesugal) for rectifying the blemish of the covenant through charity. Tu B'Shvat: the Rebbe's teaching that it is the beginning of the festival season — because Chanukah is the conclusion of the Days of Awe, as is well known (כידוע — now restored). The Rebbe was "not his usual self" during these times — elevated to higher holiness. He traveled through the region to deliver Torah on Shabbos Shira and Shabbos Nachamu. The naming of the son Aharon (§§15–17): Five reasons for the name — family pressure; the brit falling in Parshas Chukas; the son becoming son-in-law of a kohen (chatan Aharon); descent from Aharon the Priest ten generations back; the Rebbe's disciple R' Aharon the Rav of Breslov who "went to his wedding canopy like Jacob our father." Plus the family's lineage to R' Aharon the Great of Karlin and to R' Aharon Arleh the Silent. The son's personal qualities match the name: loving kindness, charity, peace — and born on Thursday, propitious for lovingkindness. May we have nachas from them and from all yotzei chalatzav (יו"ח — offspring). Key terms in this letter: Chaveirim — companions; now the joint address to both recipients · Mibil'adei — without / apart from; without the service of G-d everything is vanity · Ma'asim tovim (מעש"ט) — good deeds; the abbreviation expanded · U'vava (ובבא) — in the World to Come; the abbreviation expanded · Hayarid — the fair/market; this world as the only place to acquire eternal goods · Avrech mufla — outstanding young scholar · Kia'ut — as is fitting / as is proper · Kisufin — yearnings, passionate longings · Hamtakas din — the sweetening of judgment through charity · Nahar Dinur — the River of Fire in the afterlife · Tzedakah v'chesed — charity AND lovingkindness; both words now fully rendered · Charedim v'zochalim — tremble AND recoil in terror; the full embodied response · Re'ut ruach — vexation of spirit / striving after wind (Ecclesiastes) · Cheshko v'kisufav — his passionate desire and his yearnings; the Tzaddik's longing for his words to reach people · Az ba vemen ich nem dem gib ich — "from whoever I take — for that I give" (Yiddish original, Seven Beggars) · Drukn — to print / publish (Yiddish) · Mazal deli — Aquarius / the drawing bucket; sign of Shvat · Ho'il Moshe — Moses undertook / was pleased to explain the Torah · Mesugal — propitious / spiritually auspicious · Gmar / ka'yadu'a — conclusion / as is well known; Chanukah seals the Days of Awe · Talmid muvhak — outstanding devoted disciple who received the full transmission · Shvachim — praises, laudatory qualities · Yichus — distinguished lineage / honorable ancestry · Yotzei chalatzav (יו"ח) — "those who go forth from his loins"; descendants · Adres — address; the postal address (Yiddish loanword) · Nachas — the deep parental joy of seeing a child flourish