Obstacles Overcome — Father's Consent for Meron

And regarding my situation here — blessed be G‑d, I have had very, very many obstacles from every side and direction; and I have, blessed be G‑d, more and more still; and blessed be G‑d that I have passed through all of them. And I also had mniyas hamoyach [מניעת המוח — mental disturbance, inner obstruction, inability to concentrate or settle the mind] several times as well — and blessed be G‑d that I passed through them in peace. And blessed be G‑d, I received a letter from my father, may his memory be for a blessing [ת"ח = תהא חתימתו, or here possibly an abbreviation indicating he is giving thanks], regarding my being in Meron, and he writes that he agrees that I shall be in Meron.

Beyond this there is no further news. An immediate clear and proper reply.

I ask of you greatly — please do not forget to seek out the holy books for me and to send them to me.

Please convey greetings to my dear friend, the distinguished Torah scholar, our Master R' Shlomo Atik, may he live — I ask him to describe to me in detail his entire situation. And likewise convey greetings to my friend, R' Yitzchak Kenig, at the Talmud Torah [Torah school].

From me — who awaits and expects the salvation of Hashem, Shmuel HaLevi Horowitz.

From me, your friend

Postscript 1 — The Holy Books

"After the great greeting to you from the heart — as for our own health, blessed be Hashem. My father's book 'Eden Tziyon' on the holy sites of the Land of Israel is already finished. I hope to send you two [copies] — one for you and one for R' Moshe Aharon, may his light shine — and the money you should send back to my father at his address which is printed in the book. And my book 'Yichus HaGedolim' is not yet finished — I have borrowed several hundred lirot for it. May Hashem help me that I should be able to pay it off easily — and print more holy books. So may it be His will. Amen."

"I receive your letters with the money regularly."

[After the heartfelt greeting [ד"ש מן הלב = דרישת שלום מן הלב — "inquiry after wellbeing / greeting — from the heart." ד"ש = דרישת שלום — the standard abbreviation for the formal greeting / inquiry after the recipient's wellbeing. Here followed by מן הלב (from the heart) — a personal warmth added to the standard formula.] — as for our own health, blessed be Hashem. The book of my father "Eden Tziyon" on the holy sites of the Land of Israel is already completed. I hope to send you two — one for you and one for R' Moshe Aharon, may his light shine — and the money you should send to my father's address as printed in the book. And my book "Yichus HaGedolim" is not yet ready — and I have borrowed several hundred lirot for it. May Hashem help me that I should be able to pay it off easily — and to print more holy books. So may it be His will. Amen. I am receiving your letters with the money regularly.]

"In the letter of Parshas Pinchas you ask that I should answer for you the difficulties that you wrote to me long ago. In truth — the word 'kashyes' [קשיות — kashyes — "hardnesses / intellectual difficulties / the hard questions." In Yiddish and rabbinic Aramaic, kashyes (from the root קשה — hard/difficult) refers to the intellectual and emotional resistances that arise in a person — doubts, objections, difficulties with faith. The author now makes a sharp distinction: kashyes are what the wicked child asks; she'elos (questions) are what the wise child asks. See below.] is not fitting — for kashyes were only asked by the wicked child — 'What is this service to you?' — may G-d have mercy — and one answers him: 'blunt his teeth' [הקהה את שיניו — "blunt his teeth / knock out his teeth." From the Haggadah of Pesach: the response to the Wicked Son who asks "What is this service to you?" is "You shall blunt his teeth" — the Talmudic instruction to rebuff his insolent question sharply rather than engaging with it. The phrase is a strong Talmudic idiom for rejecting an impertinent challenge rather than answering it on its own terms.] — may G-d have mercy." "For when difficulties fall upon a person — one must cry out greatly to Hashem about this very thing — that difficulties are arising — for this itself is called the destruction of the Holy Temple — [for the mind of a person is in the aspect of the Holy Temple] — and there is an obligation to lament every night at midnight [חצות — "midnight / Chatzos." The midnight hour is the traditional time for the Tikkun Chatzos — the Midnight Lamentation — a Kabbalistic practice of rising at midnight to weep and mourn over the destruction of the Temple and the exile of the Shechinah. The Arizal taught that at midnight G-d Himself weeps over the exile, and this is the moment most auspicious for prayer, teshuvah, and drawing down divine compassion.] and during the Three Weeks [בין המצרים — "between the straits / in the Three Weeks." The period of mourning between 17 Tammuz (when the walls of Jerusalem were breached) and Tisha B'Av (when the Temple was destroyed). Literally: "between the straits" — from Lamentations 1:3: "all her pursuers overtook her between the straits." The Three Weeks is a time of heightened mourning, restrictions, and communal lamentation.] every day after midday — at least for half an hour — and on Tisha B'Av — over the destruction of the Holy Temple in general and in particular — over oneself — for why is one so far from Hashem and from the true Tzaddik — that difficulties arise, G-d forbid." "For it should not be difficult at all — only to have complete faith in Hashem and in the true Tzaddik and in the holy Torah — that everything is correct — only my mind is too small to understand — for I am not sufficiently pure and holy. And one must not want at all to answer one's difficulties with the intellect — [for then even greater difficulties will come] — only with faith alone: to believe that since I am not pure from sins — therefore difficulties arise for me. I must be silent and not want to answer myself — and then the difficulties will become null and void on their own." "And to answer other people's difficulties for them — this is certainly foolishness — for I am not obligated to take care of the whole world. However [מהיכי תיתי — Aramaic: "from where would one even derive this / from what source could one conclude otherwise?" A Talmudic idiom used here colloquially to mean "of course / by all means / it goes without saying." After rejecting the obligation to answer others' difficulties, the author quickly clarifies: drawing souls close to Hashem is obviously a different matter — one does that gladly and freely, with no sense of obligation but from genuine love.] — to draw souls close to Hashem is very good. Give them books — speak with them about the service of Hashem and about the true Tzaddik — but if that person asks difficulties — let him hold on to his difficulties until Hashem has mercy on him — and it will no longer be hard for him. And to distance that person either — also no — only let him do what he wants. And however much he draws himself close — that is also good." "And I myself had many difficulties — I wept and cried out to Hashem for so long — until — blessed be Hashem — it is no longer hard for me at all." "Only your questions — [this is not called difficulties, G-d forbid — only questions and uncertainties — like the wise son, the simple son, and the one who does not know how to ask] — for these too one must weep lamentations — so that the mind becomes rectified — and from the lamentations a rectification comes — so that the 'teku' [תיקו — "teku" — a Talmudic term for an unresolved question. In the Talmud, when a legal question cannot be decided, the ruling is "teku" — meaning: the question stands unresolved, to be answered only when Elijah the Prophet comes. One interpretation: תיקו is an acronym for תשבי יתרץ קושיות ובעיות — "the Tishbite [Elijah] will resolve difficulties and problems." The author uses this term for the spiritual uncertainties of the recipient — unresolved spiritual questions that cannot be answered by intellect alone, but only by the coming of Messianic da'at.] — which is the uncertainty — shall be rectified — and one should know the halachic ruling. And so too in the service of Hashem — one does not know how to conduct oneself. Therefore one weeps during the Three Weeks and on Tisha B'Av — that the da'at of the true Tzaddik in the aspect of the Messiah should be drawn down — and when the da'at is complete — this is also called the building of the Holy Temple — 'All who has da'at — it is as if the Holy Temple were built in his days.'" [A Talmudic teaching (Sanhedrin 92a, Berachos 33a): "All who has da'at — it is as if the Temple were built in his days; and all who has no da'at — how can one have mercy on him." Da'at — the intimate, inner knowledge of G-d — is the spiritual equivalent of the Temple built within the individual.] "And in general — for the Holy Temple in general — it is a great matter to say Chatzos [חצות / Tikkun Chatzos — the Midnight Lamentation. The Kabbalistic prayer-service recited at midnight, consisting of two parts: Tikkun Rachel (mourning the exile and destruction) and Tikkun Leah (consolation and hope for redemption). The practice was systematized by the Arizal and is central to Breslov Chassidic life.] and to weep during the Three Weeks — and in particular on Tisha B'Av — [not, G-d forbid, with anger and difficulties and grievances against Hashem — only with yearnings toward Hashem — that He should build the Holy Temple in general and in particular]." [ניט חלילה ברוגז וקשיות ובטרוניה להשי"ת — "not, G-d forbid, with anger and difficulties and grievances against Hashem." Rogez (resentment/anger), kashyes (difficulties/objections), and turaniyah (grievances/complaints) — three distinct unhealthy modes of mourning. The legitimate mourning is with baynkikhs (yearnings) — longing for what is absent, not resentment toward G-d for its absence.] [In the letter of Parshas Pinchas you ask that I should resolve for you the difficulties that you wrote long ago. In truth — the word "difficulties" (kashyes) is not fitting — for difficulties were only asked by the wicked child — "What is this service to you?" — may G-d have mercy — and one answers him: "blunt his teeth" — may G-d have mercy — for when difficulties arise for a person — he must cry out greatly to Hashem about this very thing — that difficulties are arising — for this is called the destruction of the Holy Temple (for the mind of a person is in the aspect of the Holy Temple) — and there is an obligation to weep every night at midnight and during the Three Weeks every day after midday — at least half an hour — and on Tisha B'Av — over the destruction of the Holy Temple in general and in particular — over oneself — why one is so far from Hashem and from the true Tzaddik — that difficulties arise, G-d forbid. For it should not be hard at all — only to have complete faith in Hashem and in the true Tzaddik and in the holy Torah — that everything is correct — only my mind is too small to understand — for I am not sufficiently pure and holy. And one must not want at all to answer one's difficulties with the intellect — (for then even greater difficulties will come) — only with faith alone: to believe that since I am not pure from sins — therefore difficulties arise for me. I must be silent and not want to answer myself — and then the difficulties will become null and void on their own.] [And to answer other people's difficulties — this is certainly foolishness — for I am not obligated to care for the whole world. However: to draw souls close to Hashem is very good — to give them books — to speak with them about the service of G-d and about the true Tzaddik. But if that person asks difficulties — let him hold on to them until Hashem has mercy on him and it is no longer hard for him. And to distance that person either — also not — only let him do what he wants. And however much he draws himself close — that is also good. And I myself had many difficulties — I wept and cried out to Hashem — until — blessed be Hashem — it is no longer hard for me at all.] [Only your questions — (this is not called difficulties, G-d forbid — only questions and uncertainties — like the wise son, the simple son, and the one who does not know how to ask) — for these too one must weep lamentations — so that the mind becomes rectified — and from the lamentations the rectification comes — that the "teku" — which is the uncertainty — shall be rectified — and one will know the halachic ruling. And so in the service of Hashem — one does not know how to conduct oneself. Therefore — specifically and precisely [טאקי — Yiddish: "indeed / really / specifically / that is precisely when." An emphatic confirmatory particle — "that is exactly when / that is specifically the time." It underscores that the Three Weeks and Tisha B'Av are not arbitrary times for weeping about spiritual uncertainty — they are the precisely appropriate time for this, the exact occasion designed for this purpose.] — one weeps during the Three Weeks and on Tisha B'Av — that the da'at of the true Tzaddik in the aspect of the Messiah should be drawn down — and when the da'at is complete — this is also called the building of the Holy Temple — "All who has da'at — it is as if the Holy Temple were built in his days." And in general — for the Holy Temple in general — it is a great matter to say Chatzos and to weep during the Three Weeks — and in particular on Tisha B'Av. (Not, G-d forbid, with anger and difficulties and grievances against Hashem — only yearnings toward Hashem — that He should build the Holy Temple in general and in particular.)] And the Arizal brings: that a great illumination is drawn upon the soul of the one who mourns and weeps every day during the Three Weeks — after midday — for half an hour. [ארה גדולה — "a great illumination / radiance." Hara'ah gedolah — a significant spiritual radiance drawn upon the soul as a direct consequence of the mourning practice. The paradox of the Three Weeks: the period of maximum mourning is also the time of maximum spiritual illumination for the one who mourns sincerely — for their mourning itself opens a channel for divine light.] Nevertheless — I will resolve your uncertainties for you briefly — what you asked: why was the Maggid זצ"ל the Rebbe after the Ba'al Shem Tov זצ"ל, and so on. In truth — it is brought in the holy books that the Maggid זצ"ל said that this was a punishment — for he had once [פ"א = פעם אחת — "one time / once." The standard abbreviation for pa'am achas.] traveled on Chol HaMoed [חוה"מ = חול המועד — "the intermediate days of a festival." Chol HaMoed — the weekday days that fall between the first and last days of Pesach and Sukkos — are semi-sacred and have restrictions. Traveling for non-essential purposes on Chol HaMoed was considered problematic by many authorities. The Maggid's statement that his leading the Chassidic dynasty was a "punishment" is a remarkable expression of his own humility — he considered himself unworthy to lead, and attributed his leadership to a kind of divine decree resulting from his own imperfection.] — [or on Erev Shabbos [עש"ק = ערב שבת קודש — "the eve of the holy Shabbos." The standard abbreviation for erev Shabbos kodesh — Friday, before the onset of Shabbos. The text gives two alternative accounts of what the Maggid transgressed — traveling on Chol HaMoed OR on Erev Shabbos — indicating uncertainty in the tradition.] ] — and also all the dynasties were on the path of the Ba'al Shem Tov זצ"ל — and all the disciples of his disciples were all Tzaddikim and holy ones — may their merit protect us — all on the path of the Ba'al Shem Tov. All of it is the path of the Ba'al Shem Tov — and only his merit and his power — and each one went through this according to his understanding and his holiness. And in truth — R' Pinchas of Koretz [ר' פנחס מקאריץ — Rabbi Pinchas of Koretz (1726–1791) — one of the foremost disciples of the Ba'al Shem Tov, known for his extraordinary holiness and his preference for direct, unmediated service of G-d. He was critical of the Chassidic dynasty system and preferred communal gatherings (hitva'adus) to the hierarchical Rebbe-Chassid structure.] said that there is no need for dynasties — only to gather together and to speak about the service of Hashem. But in any case [עכ"פ = על כל פנים — "in any case / at any rate / nevertheless." Al kol panim — the standard phrase signaling that despite all the qualifications just made (the dynasties were great, R' Pinchas didn't want them), the essential truth remains.] — the truth is: all the disciples of the Ba'al Shem Tov and the Maggid and their disciples and disciples' disciples — were all Tzaddikim and supremely holy ones, may their merit protect us. But afterward — the light of the true Tzaddik himself was revealed to us — that is: our master the Rebbe זצ"ל. We must cleave only to him — and not search in other places — for he is a new path — like Rabbi Shimon bar Yochai — and the Arizal — and the Ba'al Shem Tov himself — and from him there will already be no novelties until the Messiah himself. And just as it is difficult to ask: why did Rabbi Shimon bar Yochai need to come into the world — when Moses our Teacher had already come — and why did the Arizal need to come — and so on. For our master the Rebbe זצ"ל already said in Chayyei Moharan — the greatness of his attainment [חיי מהר"ן גדולת השגתו סי' נ"ט — "Chayyei Moharan — the greatness of his attainment — §59." Chayyei Moharan (Life of Moharan) — the biography of Rabbi Nachman compiled by Rabbi Nossan Sternhartz, containing the Rebbe's own statements about himself and his path. The section "Gedulat Hashagato" (the greatness of his attainment) contains the Rebbe's most profound self-revelations. סי' נ"ט = paragraph 59.] — §59: "Before the true Tzaddik appears — one can draw close to Hashem [through the earlier paths]. But once the true Tzaddik has appeared — it is impossible to draw close to Hashem [except through his path and his counsel]" — and so on — for the illness of the soul has now become such — that one is compelled to use his medicines. [כי כבר נתחדש חלי הנפש כאלו עד שמוכרח לרפואותיו — "for the illness of the soul has now become such — that one is compelled to use his medicines." The spiritual diseases of the present generation are so specific and so severe that only Rabbi Nachman's specific remedies are effective. General spiritual guidance — even from great and holy Tzaddikim — is insufficient for these specific conditions. The Rebbe is not merely helpful — he is medically necessary for the spiritual survival of his generation.] And the paper is not sufficient now to write more — and there is still a vision for the appointed time — to respond to you at length about your question. And I am ready and prepared to answer you always about all your questions regarding the service of Hashem and drawing close to the Tzaddik — with G-d's help. [עוד חזון למועד — "and there is still a vision for the appointed time." From Habakkuk 2:3: "For the vision is yet for the appointed time — it speaks toward the end and does not lie; though it tarry, wait for it." A biblical phrase used in Halacha to mean "this matter will be addressed at a later occasion." The author promises a more complete answer in a future letter.] This twenty-second letter — written Monday of Parshas Masei, 5717 (summer 1957), during the Three Weeks between 17 Tammuz and Tisha B'Av — contains some of the most personally revelatory and theologically rich content of the entire collection. The letter is in Yiddish with a full Hebrew תרגום, with additional teachings and answers in Hebrew at the end. Book news (§§2–3): Eden Tziyon (father's book on holy sites) is finished — two copies being sent. Yichus HaGedolim still not done, several hundred lirot in debt. Kashyes vs. she'elos (§§4–7): The most important terminological distinction in the correspondence. The recipient used the word "kashyes" — but the author rejects this word sharply: kashyes are what the Wicked Child asks at the Seder ("What is this service to you?") — one answers him by blunting his teeth. When difficulties (kashyes) arise, the only response is to cry out to Hashem — not to answer them with the intellect. For the difficulty itself is the destruction of the Holy Temple (for the mind is in the aspect of the Temple). The obligations: Tikkun Chatzos every night; Three Weeks mourning after midday; Tisha B'Av — all for the destruction of the Temple in general and in one's own mind in particular. The teaching: one must not answer one's difficulties with intellect (this only generates larger difficulties) — only with faith: "I am not pure from sins, therefore difficulties arise for me." Be silent — the difficulties will become null and void on their own. Do not try to answer other people's difficulties either — only give books and speak about the service of G-d. The author's personal testimony: "I myself had many difficulties — I wept and cried for so long — until blessed be Hashem — it is no longer hard for me at all." But the recipient's questions are not kashyes — they are she'elos (questions) — like the wise son, the simple son, and the one who doesn't know how to ask. For these: weep lamentations — so the mind is rectified — from the kinot (lamentations) comes the tikkun — the "teku" (the unresolved uncertainty) is answered by the coming of da'at from the true Tzaddik in the aspect of the Messiah. When da'at is complete = the building of the Temple ("all who has da'at — it is as if the Temple were built in his days"). Weeping during the Three Weeks and Tisha B'Av should be with yearnings (baynkikhs) — not with anger or grievances. The Arizal on mourning (§8): A great illumination is drawn upon the soul of one who mourns every day during the Three Weeks, after midday, for half an hour. Direct answers (§§9–10): Key terms in this letter: Rehe"ch = harav hachassid — the distinguished Chassid; honorific · Kashyes vs. she'elos — the critical distinction: kashyes = the Wicked Child's challenge; she'elos = the legitimate questions of the wise, simple, and silent sons · Hak'heh es shinav — "blunt his teeth"; the Haggadah's response to the Wicked Child's kashya · Churban beis hamikdash — the Temple of the mind — when kashyes arise, the mind's Temple is being destroyed · Chatzos / Tikkun Chatzos — the midnight lamentation; obligation to weep over the Temple's destruction · Bein hametzarim — "between the straits / the Three Weeks"; period of mourning between 17 Tammuz and Tisha B'Av · Tisha B'Av / Tav-Beis (ת"ב) — the ninth of Av; the day of the Temple's destruction · Amunah bilvad — faith alone — the only legitimate response to kashyes; not intellectual engagement · Teku — the unresolved Talmudic question; acronym for Tishbi yetaretz kushiyos u'va'ayos; answered by Messianic da'at · Kol mi sheyesh bo da'at — ka'ilu nivneh beis hamikdash b'yamav — "All who has da'at — it is as if the Temple were built in his days" (Sanhedrin 92a) · Kinot → tikkun — from lamentations comes the rectification; the paradox of mourning · Itra'ah gedolah — the Arizal's teaching — a great illumination drawn upon the soul through daily Three Weeks mourning · Hamagid z"l — punishment for Chol HaMoed travel — the Maggid's own humble explanation of his leadership · R' Pinchas of Koretz — hitva'adus without dynasties · Chayyei Moharan §59 — before the true Tzaddik: earlier paths work; after his revelation: only his path · Od chazon lamo'ed — "there is still a vision for the appointed time" (Habakkuk 2:3); promise of a fuller answer later