At Meron — Prayer, Psalms, and the Holy Graves

And as soon as the others arrived, I went with them to the Megiddo [apparently a nearby location on the return path] along the great stones, and we went to pluck hadas grasses [עשבי הדסים — myrtle branches or myrtle-related herbs; these have spiritual significance in Kabbalistic tradition, and gathering them near holy graves is an ancient Eretz Yisrael custom]. And afterward we recited the entire Tehillim [Book of Psalms — all 150 chapters]. And we were at Beis Hillel [the grave of Hillel the Elder] and at R' Yochanan HaSandlar [R' Yochanan the Sandal-maker — a student of R' Akiva, whose grave is in the area of Meron]. On that same day we returned to Tzfas. I prayed on your honor's behalf at the graveside of the Rashbi, of blessed memory, may his merit protect us.

My skin dried out and peeled from the heat, and for three or four days afterward I was barely able to sit, on account of weakness. And blessed be G‑d and blessed be His Name — that I was saved. "If our mouths were as full as the sea…" etc. [אילו פינו מלא כים וכו' — from the Nishmas prayer: "If our mouths were as full of song as the sea, and our tongues as full of praise as the multitude of its waves…we could not sufficiently thank You, Hashem our G‑d" — a phrase of overwhelming gratitude for miraculous salvation].

And I have added to this the book "Yichus HaGedolim" [ס' "יחוס הגדולים" — "the book 'Yichus HaGedolim' — the Lineage / Ancestry of the Great Ones." יחוס (yichus) — lineage, ancestry, distinguished pedigree. The title plays on the standard meaning of yichus (aristocratic lineage) but applies it to spiritual greatness: the "ancestry" and biographical accounts of the great Tzaddikim and holy ones who are related to the author's own family lineage. A book both of personal family history and broader hagiography.] — the lineage (and a little about the matters and greatness) of the great ones and the Tzaddikim who belong to our family lineage.

But I have made myself a great debtor for this — for several hundred Israeli lirot [ל"י = לירות ישראליות — "Israeli lirot / Israeli pounds." The currency of Israel at the time — the lira (pound), before the eventual transition to the shekel. The abbreviation: lamed (ל) + yud (י) = L.I. = Lira Israelit.] — to the printer — which I will need to pay. But it is a very precious book — gathered and collected from hundreds of rare genealogical books [ספרי יחוס יקרי המציאות — "rare genealogical books / books of lineage that are precious in their availability." Yikrei hametzius — precious / rare to find — referring to books so scarce that finding them at all is itself a remarkable thing. The author compiled his work from hundreds of such rare sources, making his collection itself an irreplaceable scholarly achievement.] and manuscripts and so on. And soon — with G-d's help — it will be completed entirely. And I hope that his honor — and many other people — will give themselves life through these very precious books.

And with G-d's help I will send also to his honor — and perhaps he will be able to show them to other people as well — so that they should spread among the people of Israel who yearn for the holiness of the Land of Israel and the holy sites and the greatness and righteousness of the Tzaddikim — may their merit protect us. [זי"ע = זיכרונם יגן עלינו — "may their memory / merit protect us." The standard blessing-abbreviation for multiple deceased Tzaddikim collectively: zikhronam yagen aleinu. Distinct from זצ"ל (may his/their memory be for a blessing) — זי"ע specifically invokes the Tzaddik's memory as active spiritual protection over us.] lirot for the printing and binding — and printed only a limited number — only 500 [ת"ק = 500 in Hebrew numerical notation: ת (tav = 400) + ק (kuf = 100) = 500. The standard Hebrew alphabetical numeral system used throughout rabbinic literature.] books. And also for my addition "Yichus HaGedolim" — I borrowed from the printer — and I must first and foremost pay him the debt — and fulfill the commandment of prompt payment of wages. [לקיים פריעת שכר שכיר — "to fulfill the commandment of prompt payment of wages." Peri'as sechar sachir — the Torah commandment (Leviticus 19:13, Deuteronomy 24:15) to pay a hired worker promptly, not to delay his wages even overnight. The author applies this commandment to his debt to the printer — treating the printer's payment as a religious obligation, not merely a commercial one.]

And I have also resolved to print some galleys for our book "Ya'alas Chen" [ס' "יעלת חן" — "the book 'Ya'alas Chen' — the Graceful Doe." A title from Proverbs 5:19 — "a graceful doe / a beloved hind" — a term of endearment for the Torah. This is the major Likutay Moharan commentary project that has driven the correspondence throughout — the commentary on Torah 1 of Likutay Moharan that has been painstakingly printed in installments. The name Ya'alas Chen suggests the grace and beauty of Torah wisdom.] — on Torah 1 of Likutay Moharan — to complete some matters and to bind it simply [לכרכו פשוט — "to bind it simply / to bind it in a plain binding." A basic, inexpensive binding — not a luxury edition but a functional book that people can use and read. The peshitus (simplicity) of the binding mirrors the Rebbe's teaching about peshitus in divine service: even a plainly bound book can give life and carry holiness.] — so that afterward it can be bound together with the rest that belongs to it, when Hashem will help us to print [more] — and to make it Part 1 — and to spread it among Israel.

For it has already been several years that it sits in a corner — already printed — and I see no way to complete more at present. And therefore — when we spread this among Israel — first: it will give life to many people — and our toil will not be in vain. [לא יהי' לריק יגיענו — "our toil will not be in vain." From Isaiah 49:4 — "I have labored in vain, I have spent my strength for nothing and vanity." The author uses the biblical phrase to express his fear that years of effort will go unrecognized if the book is never circulated — and his hope that distributing what has been printed will justify the labor.] And second: perhaps Hashem will help that we can continue from this — from the income of the sales, after paying the debts on it — to print the rest.

And in the meantime I hope that his honor will give life to himself and to several other people through these holy books — which he will receive soon.

And regarding the difficulty of his honor — I am not ready [to respond properly] due to my busyness as mentioned above — and yet I cannot dismiss him with nothing at all. [פטור בלא כלום אי אפשר — "it is impossible to dismiss him with nothing at all." A Talmudic-style phrase: patur belo klum efshar — one cannot simply walk away from this question without any response. The author acknowledges he cannot give the full answer the question deserves but must say something.]

The matter is as follows: The truth is that there were many great Tzaddikim — and their holiness has always been in every generation — both the revealed and the hidden ones. And one must believe in them and in their holiness — and in the stories of their greatness. [As his honor will see in my book Yichus HaGedolim — the praises of the Tzaddikim, may their merit protect us.]

But the unique ones of the generations — in the aspect of the soul of Moses — of whom it is said: "Many daughters have done valiantly — but you surpass them all" [Proverbs 31:29 — the closing verse of the Eishes Chayil poem, applied here to the supreme Tzaddikim who surpass all others in their spiritual level and cosmic role.] — these were: Moses our Teacher, may he rest in peace [מרע"ה = משה רבינו עליו השלום — "Moses our Teacher, may peace be upon him." The standard Breslov abbreviation for Moses: Moshe Rabbeinu alav hashalom.] — and Rabbi Shimon bar Yochai [רשב"י = רבי שמעון בר יוחאי — "Rabbi Shimon bar Yochai." The standard abbreviation. זיע"א = זכותו יגן עלינו אמן — "may his merit protect us, Amen." The fuller blessing-form with Amen appended, used for the most exalted Tzaddikim. Distinct from זצ"ל (memory for a blessing) — זיע"א specifically invokes the Tzaddik's active merit as protection, sealed with Amen.] — and the Arizal — and the Ba'al Shem Tov זצ"ל — and our master the Rebbe זצ"ל — who said that from him until the Messiah there will be no novelties — for from them all Israel and all the worlds must receive their rectification in completeness. And they encompass all the souls and spirits of Israel.

And as brought in the holy Zohar: that even though there were awesome Tzaddikim — Aharon and Betzalel and so on — and yet they were compelled to come to Moses — and they brought the Mishkan to Moses — "And Moses erected the Mishkan" — for he knows how to make the unification of the Holy One blessed be He and His Shechinah — limb by limb. [יחוד קב"ה ושכינתי' שייפי בשייפי — "the unification of the Holy One blessed be He and His Shechinah — limb by limb." Two distinct Aramaic phrases: (1) קב"ה ושכינתי' = Kudsha Berikh Hu u'Shechinteh = "the Holy One blessed be He and His Shechinah" — the divine masculine and feminine principles of Kabbalistic thought, whose union is the goal of all spiritual work; (2) שייפי בשייפי = shaifei b'shaifei = "limb by limb" — from the Zoharic teaching that only Moses knew how to elevate each spiritual "limb" to its precise corresponding root in the supernal structure. See also Letters 12 and 13 for this Zoharic teaching.]

And therefore — certainly I must believe in all Tzaddikim of all generations — and they must be precious in our eyes — and we must make use of their merit — and to mention their names — for this is the matter of saying the names of the Tzaddikim — to arouse their holiness upon us. But to know that the essential life-force and roots of our souls are in the Tzaddikim mentioned above — and in particular for us — the essential is our master the Rebbe זצ"ל — who is close to our generations — and his fire burns until the coming of the Messiah — and the entire life-force of the world depends upon him specifically. [וכל חיות העולם תלוי בו דייקא — "and the entire life-force of the world depends upon him specifically." Daikah — the precise, emphatic particle — specifically him and no other. Not merely that the Rebbe's Torah is important or helpful — but that the actual life-force sustaining the entire world flows specifically through him. A categorical claim about the cosmic role of Rabbi Nachman.] And even those who do not know about him — and even those who oppose him — receive their life-force from him in concealment.

And certainly it is a blemish to draw close to some other person — and in particular since the concealment now is so great [כ"כ = כל כך — "so much / to such an extent." The standard abbreviation for kol kach — the intensifying phrase meaning "so very / to such a degree."] that we do not know who are the Tzaddikim of this generation — and they are hidden from our eyes. For one must not fool oneself that the famous ones are the true Tzaddikim — for even though there are many upright people in Israel — a Tzaddik is an entirely different matter — and in particular to lead souls, one must know their roots and their flaws and their rectifications and so on.

In truth — I must believe in the good that is in every person — and judge him on the scale of merit — and find the good even in the worst of the worst — the one no worse than whom there is. But to draw close — and in particular to accept his authority — and to grant him the status of a Rebbe [ולהסמיכו לרבי — "to grant / confer upon him the status of a Rebbe." Lehasmich — from the root סמך — to lean upon, to ordain, to grant authority to. The term for rabbinic ordination is semikhah (סמיכה) — the laying-on of hands conferring authority. Here used spiritually: treating someone as a legitimately authoritative Rebbe — granting them the weight and authority of a Rebbe over one's soul — even in the slightest degree.] even in the slightest degree of the slightest — such as eating his table-leavings [לאכול שירים — "to eat the shirayim / the table-leavings." The Chassidic practice of eating the remaining food from the Rebbe's Shabbos table — this act of eating the Rebbe's leavings (shirayim) is a sign of discipleship and connection to the Rebbe, as his holiness is considered to have infused the food. Eating shirayim from any person is therefore an act of acknowledging them as one's Rebbe.] — or sitting at his table — or hearing his Torah novelties — this is certainly a corruption of the faith and connection and drawing close to our Rebbe.

And certainly I am not obligated to repair the world — to want to compel or persuade any other person — even through words of persuasion and appeasement — that he should distance himself from them. For as long as [that person] does not have the understanding himself to distinguish between Shabbos and Yom Tov — and between Shabbos and a weekday [להבדיל בין שבת ליום טוב ובין שבת לחול — "to distinguish between Shabbos and Yom Tov — and between Shabbos and a weekday." A spiritual metaphor: Shabbos represents the true Tzaddik (the Rebbe), Yom Tov represents a lesser but still holy teacher, and the weekday represents an ordinary person with no special spiritual status. One who cannot make these distinctions — who cannot tell the true Tzaddik from an elevated but lesser figure from an ordinary person — cannot be persuaded from outside. The understanding must come from within.] — the persuasion and appeasement will not help him. On the contrary — it will damage him — until he becomes an opponent — and then even what he could have gained — some good thing from studying the books of our master the Rebbe — he will lose this — for he will not want to receive anything at all.

And also — as long as one does not know the truth — one is compelled to draw close to whoever one thinks will bring him close to Hashem — as brought in the words of our master the Rebbe זצ"ל and our master R' Nossan [מורנ"ת = מורינו הרב רבי נתן — "our master, our teacher, Rabbi Nossan" — the standard Breslov abbreviation for Rabbi Nossan Sternhartz of Breslov (1780–1844), the Rebbe's chief disciple who recorded and preserved virtually all of the Rebbe's Torah teachings, stories, and conversations.] זצ"ל and in the Nachas HaShulchan: [נחת השלחן — "the Nachas HaShulchan — 'the Rest/Pleasure of the Table.'" A Breslov halachic compilation by Rabbi Avraham Sternhartz (son-in-law of R' Nossan Sternhartz), organized around the Shulchan Aruch but infused with Breslov teachings. A standard Breslov reference work on practical Jewish law and Chassidic guidance.] that one who is in a wilderness and does not know when Shabbos is — [the Tzaddik who is in the aspect of Shabbos] — should make for himself some day as Shabbos — until Hashem will help him to reach a settled area — and he will know which day is Shabbos. [A halachic ruling: a person lost in the wilderness who has lost track of the days of the week must count six days from whenever he realizes he doesn't know, and designate the seventh as his Shabbos — observing it as best he can — until he reaches civilization and can determine the true day. The author applies this spiritually: one who genuinely doesn't know who the true Tzaddik is (the spiritual Shabbos) should attach himself to the best available guide and observe a kind of spiritual Shabbos — until G-d brings him to real spiritual settlement where he can know the true Tzaddik.]

But — blessed be Hashem — we who know when Shabbos is [who the true Tzaddik is] — we must honor the Shabbos — and connect all six weekdays to the holiness of Shabbos. [לקשר כל ששת ימי החול לקדושת שבת — "to connect all six weekdays to the holiness of Shabbos." The metaphor made explicit: once one knows who the true Tzaddik is (the Rebbe = the spiritual Shabbos), all of one's ordinary days and activities (the six weekdays) must be connected to and illuminated by this central spiritual reality — not compartmentalized. All of daily life drawn to the Rebbe's holiness.]

And regarding the Ba'al Shem Tov's disciples who after him became Rebbes and led the world — certainly they were great and awesome Tzaddikim, may their merit protect us — and they walked in the path of their master the Ba'al Shem Tov זצ"ל — [just as we must now walk in the path of our master the Rebbe זצ"ל — with connection to our master the Rebbe זצ"ל] — and each one had people who belonged to him — and whom he could rectify. But all of it was through the power of the Ba'al Shem Tov זצ"ל.

But from the time that the path of our master the Rebbe זצ"ל was revealed — we have no other path except his path and his matter — and he is called the Tzaddik of this generation — and all our rectification depends only upon him. For he has already prepared medicines for the illnesses that specifically arose in this generation — and therefore our healing is only through him. [הוא כבר הכין רפואות למחלות שנתחדשו בדור הזה דייקא — "for he has already prepared medicines for the illnesses that specifically arose in this generation." The Rebbe is not a general-purpose spiritual physician but one who has specifically prepared the precise remedies for the specific spiritual diseases of the present generation — the unique doubts, confusion, and spiritual brokenness of the modern era. No other spiritual guide has these specific medicines, because no other spiritual figure is the Tzaddik of this specific generation.]

During the days of the Omer — one must recite Psalms — for through Psalms one comes to teshuvah — and enters the 49 gates of teshuvah. [מ"ט שערי תשובה — "the 49 gates of teshuvah." Mem-tes = 49. The 49 gates correspond to the 49 days of the Omer. Each day of the Omer is associated with a specific gate of teshuvah — a specific pathway of return. The full Omer count traverses all 49 gates, leading to the 50th gate at Shavuos.] And through the Omer count — through which one purifies oneself from one's contaminations and impurities — until on the fiftieth day we merit to receive the Torah. And Hashem will return to us with His fiftieth gate [שער החמישים — "the fiftieth gate." The 50th gate — Sha'ar HaChamishim — is the highest gate, transcending the 49 that can be accessed through human effort. The 49 gates are achievable through one's own work during the Omer; the 50th gate is the divine response — G-d's own return and opening from Above — which is given freely at Shavuos as the crown of the process. It corresponds to the level of the Jubilee Year (the 50th year) and to Binah (the supernal Understanding).] — and the essential is to be awake at night — and to immerse in the mikveh at the morning watch [וטובלין באשמורת במקוה של שער החמישים — "and one immerses in the mikveh at the morning watch — the mikveh of the fiftieth gate." The Kabbalistic practice on Shavuos night: after staying awake all night in Torah study, immersing in the mikveh before dawn — specifically at the ashmurah (morning watch — the last third of the night, before sunrise). This immersion is described as "the mikveh of the 50th gate" — a purification that opens the highest spiritual channel. The mikveh at dawn of Shavuos is a Kabbalistic practice especially emphasized in Breslov tradition.] — in the mikveh of the fiftieth gate. This twenty-first letter — written on the eve of Rosh Chodesh Iyar, the 14th day of the Omer, 5717 (May 1957) — is one of the most important theological letters in the collection. It addresses the recipient's difficulty about other Tzaddikim and Breslov exclusivity directly and at length, and simultaneously provides a window into the author's current publishing activities. Three book projects (§§3–5): The chain of unique Moses-souls (§§6–7): There were many great Tzaddikim in every generation — all are precious, their names must be mentioned, their merit invoked. BUT: the unique ones of the generations — the yechidei hadorot in the aspect of the soul of Moses — were five: Moses → R' Shimon bar Yochai → the Arizal → the Ba'al Shem Tov → Rabbi Nachman. These encompass all the souls of Israel. The Zohar proof: even Aharon and Betzalel were compelled to bring everything to Moses, because only Moses knew to unify the Holy One and His Shechinah — limb by limb (shaifei b'shaifei). Rabbi Nachman: his fire burns until the Messiah; the entire life-force of the world depends specifically on him (daikah) — even opponents receive their life from him in concealment. The danger of other affiliations (§§8–9): It is a blemish to draw close to another — especially since now the concealment is so great that we cannot know who the Tzaddikim of this generation are. The "famous ones" should not be mistaken for true Tzaddikim. A Tzaddik must know the soul-roots, flaws, and rectifications of those he leads. One must judge everyone favorably and find the good even in the worst — but drawing close, eating shirayim, sitting at another's table = corruption of the bond with the Rebbe. And one must not try to persuade others to separate — this will backfire and create opponents. The wilderness-Shabbos analogy (§9): One who genuinely doesn't know who the true Tzaddik is must attach to whoever seems to bring him closer to G-d (like one lost in the wilderness who doesn't know when Shabbos is, and must designate a day). But we who know when Shabbos is (who the true Tzaddik is) must honor the Shabbos — and connect all six weekdays to the holiness of Shabbos. The Ba'al Shem Tov's disciples (§10): They were great Tzaddikim — walked in the Ba'al Shem Tov's path — each rectified the souls belonging to him — but all through the Ba'al Shem Tov's power. But from the time Rabbi Nachman's path was revealed — there is no other path. He has prepared the specific medicines for this generation's specific spiritual illnesses (daikah). Omer closing (§11): Recite Psalms — enter the 49 gates of teshuvah — purify from contamination — on the 50th day receive the Torah. G-d returns through His 50th gate. Essential: awake all night; immerse in the mikveh at the morning watch — "the mikveh of the 50th gate." Key terms in this letter: Er"ch = erev Rosh Chodesh — the eve of the new month · Eden Tziyon — the author's father's book on holy sites in the Land of Israel · Yichus HaGedolim — the lineage and biography of the great Tzaddikim · Yikrei hametzius — rare / precious in their availability; scarce books · Peri'as sechar sachir — prompt payment of wages; a Torah commandment applied to the printer's debt · Ya'alas Chen — "the Graceful Doe"; the Likutay Moharan commentary; to be distributed as Part 1 · Lo yihyeh lerik yegi'enu — our toil will not be in vain (Isaiah 49:4) · Patur belo klum efshar — impossible to dismiss with nothing; must give some response · Yechidei hadorot — bechinas nishmas Moshe — the unique ones of the generations in the aspect of Moses's soul · Rabos banos asu chayil v'at alit al kulana — "many daughters have done valiantly but you surpass them all" (Proverbs 31:29) · Kudsha Berikh Hu u'Shechinteh / shaifei b'shaifei — the Holy One and His Shechinah; limb by limb; only Moses's soul can perform this unification · Kol chiyus ha'olam taluy bo daikah — the entire life-force of the world depends on him specifically (Rabbi Nachman) · Afilu ha'mitnagdim mekablim chiyusam mimenu b'he'elem — even opponents receive their life-force from him in concealment · Le'echol shirayim — to eat the Rebbe's table-leavings; an act of discipleship · Lehavdil bein Shabbos l'Yom Tov / bein Shabbos l'chol — the spiritual analogy for distinguishing the true Tzaddik from lesser figures · Mi she'hu b'midbar v'eino yodea eimasai hu Shabbos — one lost in the wilderness who doesn't know when Shabbos is; the analogy for not knowing the true Tzaddik · Hichin refu'os l'machalot shenitkhaddeshu b'dor hazeh daikah — he prepared medicines specifically for the illnesses of this generation · Mem-tes sha'arei teshuvah — the 49 gates of teshuvah; traversed through the Omer and Psalms · Sha'ar haChamishim — the 50th gate; G-d's return from Above at Shavuos · Tevila b'ashmurah b'mikveh shel sha'ar haChamishim — immersion at the morning watch in the mikveh of the 50th gate