Letter 4 ד

Great goodness and all good to the beloved of my soul and the tenderness of my heart — the distinguished talmid chacham [Torah scholar], who fears Hashem more than most, learned and well-versed, who desires in truth and simplicity [פשיטות — pshitus: wholeness, plainness, without any artifice — a central Breslov value] to serve Hashem, blessed be He — the distinguished Torah scholar, our Master R' Alter Ben Tzion Kraskop, may he live forever.

First, I hereby inform your honor that we are, blessed be G‑d, in good health. And I received today your precious letter, which was very pleasing to me — written on Tuesday — things [i.e., it was full of content]. And I shall reply to it with a good reply, briefly, because of the pressure of time.

Behold — now are the days of Shovavim — a time propitious for the rectification of the covenant — as brought in the writings of the Arizal and their other holy books. According to their holy words — the practice is to fast. But in our weaker generations — there are other counsels in place of fasting — such as the recitation of Psalms.

For here in Jerusalem, the holy city[עיה"ק = עיר הקודש — "the holy city." The standard honorific abbreviation for Jerusalem: ir hakodesh.], many congregations follow the practice of reciting Psalms three times without speaking in between.[ג"פ תהלים בלי דיבור באמצע — "three times Psalms without speaking in between." ג"פ = שלוש פעמים (three times). The practice of reciting the entire book of Psalms three consecutive times without interruption — a marathon of prayer and praise held by communities during Shovavim.]

And according to the books of the Tzaddikim — and in particular the holy Tzaddik[צה"ק = הצדיק הקדוש — "the holy Tzaddik." The honorific abbreviation applied to Tzaddikim of the highest sanctity.] Rabbi R' Elimelech of Lizhensk זצ"ל — this is considered equivalent to a fast from Shabbos to Shabbos — which is counted as many fasts — as is known. And this is done at least[עכ"פ = על כל פנים — "at any rate / at least."] once[פ"א = פעם אחת — "one time / once." Pa'am achas.] a year during the Shovavim days.[Rabbi R' Elimelech of Lizhensk (1717–1787) — author of the foundational Chassidic work Noam Elimelech, one of the foremost disciples of the Maggid of Mezeritch, central authority in Polish Chassidism. The "Rebbe R' Elimelech" is cited here as a source for the equivalence of reciting Psalms three times with a Shabbos-to-Shabbos fast — a multi-day fast of extraordinary severity.] And it is also brought in Likutay Moharan Part 2, §73[לק"מ ח"ב סי' ע"ג = לקוטי מוהר"ן חלק ב' סימן ע"ג — "Likutay Moharan Part 2, §73." ח"ב = חלק ב' (Part 2 / Tannina); סי' = סימן (section); ע"ג = ayin (70) + gimel (3) = 73.] — that Psalms is propitious for teshuvah and opens all the gates of teshuvah. And therefore the custom during seasons of teshuvah — such as the Omer days and the days of Elul — is to recite Psalms. And it seems to me that in the abridgment of Likutay Moharan it brings that during Shovavim one recites Psalms — and so in Likutay Halachos. And in general the Rebbe זצ"ל explains this teaching on Parshas Shmos — with which Shovavim begins — see there. And I heard from the Breslover Chassidim[אנ"ש = אנשי שלומינו — "the people of our peace / our Chassidim." The standard Breslov term for the community of Breslov Chassidim: anshei shlomeinu.] that our master R' Nossan זצ"ל had a fixed daily session of Psalms — and during Shovavim he had a fixed session of twice a day. And this week — Parshas Beshalach — Shabbos Shirah[שבת שירה — "Shabbos of Song." The Shabbos on which Parshas Beshalach is read — containing the Song of the Sea (Az Yashir — Exodus 15) sung by Moses and Israel after the splitting of the Red Sea. One of the most exalted Shabbosos of the year. Traditional customs include feeding birds on this Shabbos in remembrance of the manna.] — is one of the times when our master the Rebbe זצ"ל said Torah — that is: he would travel to the Breslover Chassidim in Ukraine and say Torah there. [As brought in many Torah teachings in Likutay Moharan said on Shabbos Shirah — such as Torah 9 (Tehomot — "the depths") and Torah 38 (Markavot Phar'oh — "the chariots of Pharaoh") and so on.] For our master the Rebbe זצ"ל had a fixed pattern of six times a year when he would say Torah: Shavuos, Rosh Hashana, and Shabbos Chanukah — when all the Chassidim would travel to our master the Rebbe זצ"ל to hear Torah — and Shabbos Shirah and Shabbos Nachamu[שבת נחמו — "Shabbos Nachamu — the Shabbos of Consolation." The Shabbos immediately after Tisha B'Av, named after the opening of its Haftarah: "Nachamu nachamu ami — be consoled, be consoled, My people" (Isaiah 40:1). The first of the seven Haftaros of consolation leading toward Rosh Hashana.] and some other Shabbos in the year — when our master the Rebbe זצ"ל was traveling among the Chassidim and said Torah to them. As brought in Chayyei Moharan — see there. And the coming week is the fifteenth of Shvat — Rosh Hashana for the Trees — "for a person is like a tree of the field"[Deuteronomy 20:19] — and it is a Yom Tov on which one does not say Tachanun.[Tu B'Shvat — the 15th of Shvat — the New Year for Trees. A day of semi-festive status on which Tachanun (supplicatory prayers) is omitted. Celebrated with eating fruits of the Land of Israel. The fruit of the Tree corresponds mystically to the fruits of the soul.] And on this day was born our master R' Nossan זצ"ל — as brought in Yemei Moharnat[ימי מהרנ"ת ח"ב = ימי מוהרנ"ת חלק ב' — "Yemei Moharnat Part 2." The biographical chronicle of Rabbi Nossan Sternhartz — compiled from his own writings and diaries. ח"ב = חלק ב' (Part 2).] Part 2 — who was the head of the Community of Israel[כנס"י = כנסת ישראל — "the Community / Congregation of Israel." The standard abbreviation: Knesses Yisrael.].[ראש לכנסת ישראל — "head of the Community of Israel." The Zoharic title for Moses — applied here to R' Nossan as the central organizer and sustainer of the Breslov community after the Rebbe's passing. כנס"י = כנסת ישראל (abbreviated).] [And our master the Rebbe זצ"ל was born on Rosh Chodesh Nisan — on Shabbos — which is Rosh Hashana for kings and for the festivals.] And the month of Shvat — its constellation is Aquarius (deli — the water-bucket)[מזלו דלי — "its constellation is Aquarius / the water-carrier." The zodiacal sign of Shvat is Deli (דלי) — the bucket / Aquarius — the water-drawer. The word דלי means both the implement for drawing water and the constellation Aquarius. Applied to R' Nossan: he was a dali — drawing from the Rebbe's Torah and watering the entire world. Same root as דולה ומשקה — "drawing and watering."] — he was a "dali" — drawing and watering from the Torah of his master for the entire world.[דולה ומשקה מתורת רבו לכל העולם כולו — "drawing and watering from the Torah of his master for the entire world." The image of drawing water from a deep well and giving the entire world to drink — R' Nossan drew the Rebbe's Torah and distributed it through his writings: Likutay Halachos, Alim LiTerufah, and all his other works.] And the fifteenth of Shvat is the beginning of the Yom Tov of the year — [for Chanukah is still the conclusion of Rosh Hashana and the Days of Awe — but the beginning of the illumination and Yom Tov of the year begins from the fifteenth — as brought in Chayyei Moharan, New Stories, §9 — that our master the Rebbe זצ"ל said that in these days he is not as before — but rather a new creation — Rosh Hashana and so on — and preceding it is the fifteenth — meaning: the beginning of the illumination and Yom Tov of the year begins from the fifteenth]. [This is because the fifteenth of Shvat already functions as a preparation for Pesach — since the Torah portions of Beshalach, Yisro, and Mishpatim are all preparations for Pesach — as the reading of these portions of the Exodus awakens the holiness of Pesach. Beshalach = the going-out from Egypt and the Song; Yisro = receiving the Torah (which is the spiritual culmination of the Exodus, completing the leaving of Egypt by standing at Sinai); and the reading itself arouses the time, for the Torah portions of the Exodus awaken their corresponding spiritual seasons.] For the reading awakens the time — for the Torah portions of Parshas Beshalach (the going out of Egypt and the Song) and Parshas Yisro (the receiving of the Torah) awaken those specific holinesses. [And therefore also — the liturgical poem of R' Yehudah זצ"ל — "Yom Livshah" [הפזמון של ר' יהודה ז"ל "יום ליבשה" — "the liturgical poem (piyut) of R' Yehudah זצ"ל — 'Yom Livshah' ('A Day of Dry Land')." A piyut — a liturgical poem — composed by a paytan (liturgical poet) named R' Yehudah. The poem "Yom Livshah" (named after its opening words, referring to the day the sea became dry land at the splitting of the Red Sea) appears in three contexts in the Siddur / Machzor: (1) on Shabbos Beshalach — as part of the special liturgy of the week of the Song of the Sea; (2) on the seventh day of Pesach — the day the sea split; (3) at a circumcision (yom hamila) — for the covenant of circumcision shares the holiness of the splitting of the sea. All three occasions share the holiness of the covenant (bris milah / tikkun habrit) that was awakened at the sea. The author notes this poem as evidence that the liturgical calendar itself encodes the principle that the reading awakens the time.] — appears (in the liturgical poems of the Torah portion of the week) in Parshas Beshalach — and also on the seventh day of Pesach — and also on the day of a circumcision (for the covenant of circumcision).] And in Parshas Yisro the holiness of Shavuos and the receiving of the Torah is awakened. And as one sees: all the power of Shovavim — that the rectification is accomplished through these portions because they describe Israel's labor in Egypt and their affliction — which rectified the sin of the Generation of the Flood and the Generation of the Dispersion, whose sparks were in their souls. And therefore one sees from this also [ג"כ = גם כן — "also / as well." The standard abbreviation appearing throughout the correspondence.] — the reading awakens the time. And afterward Parshas Mishpatim — already the first of the Four Special Shabbosos[ד' פרשיות — "the Four [Special] Shabbosos / Parshiyos." The four special Shabbosos of late winter: Parshas Shekalim (the half-shekel donation), Parshas Zachor (the commandment to remember Amalek), Parshas Parah (the red heifer), and Parshas HaChodesh (the sanctification of the new moon). Each is read with a special Maftir (additional Torah portion) on the four Shabbosos preceding and including the Shabbos before Pesach. Together they constitute a preparation for Purim and Pesach.] — which are certainly a preparation for Purim and Pesach — for all of them are in the aspect of teshuvah and drawing close to Hashem: Parshas Shekalim — charity that atones for sins — "to atone for your souls" — with which Parshas Shekalim concludes — and Israel's shekels already preceded the shekels of Haman — as brought in the Talmud. Parshas Zachor — the obliteration of Amalek — and specifically the Amalek within the person's heart — the evil inclination — which one must subdue through charity, and through Psalms which arouses teshuvah, and through joy — serving Hashem with joy. As brought extensively in Likutay Halachos on this — and also "when Adar enters one increases in joy."[Talmud, Ta'anis 29a] And also on Taanis Esther — through the fast and the shame — which is the essence of the fast — as brought in Likutay Halachos [לק"ה = לקוטי הלכות — "Likutay Halachos." R' Nossan's monumental halachic work expounding all areas of Jewish law through the lens of Breslov Chassidus.] , Laws of the Priestly Blessing, Law 5 [הל"ה = הלכה ה' — "Law 5." Hebrew numerical abbreviation: heh = 5.] , paragraphs 18 through the end of the Law — see there — for the essence of the fast is that a person feels ashamed before Hashem over his sins and his distance from the service of Hashem — to the point that he cannot eat from the shame. See there. And also the selichos prayers recited on that day — which are in the aspect of the crying out and screaming to be saved from the evil inclination [יצה"ר = יצר הרע — "the evil inclination." The standard abbreviation throughout rabbinic literature.] which is Amalek — and through this one purifies oneself [מזככין א"ע — "one purifies / refines oneself." א"ע = את עצמו — "himself / oneself." The standard abbreviation. Mezakkin (purifies/refines) + atzmo (himself).] so that one can receive the holiness of the awesome Purim — which is higher and more precious than all times [and even higher than Shabbos] — for then the illumination of Mordechai is revealed, which has no parallel in all the days of the year. And then Hashem Himself requests that we eat and take pleasure — and it is sufficient to have felt shame already — for Purim atones like Yom Kippur[פורים מכפר כיום כיפור — "Purim atones like Yom Kippur." A homiletic reading of the name Yom Kippur: כ"פור = "like Purim" — Yom Kippur is a day LIKE Purim. In this reading, Purim is the higher of the two days — Yom Kippur aspires to be "like Purim." Brought in various Kabbalistic sources and in Likutay Halachos extensively.] — as explained in Likutay Halachos, Laws of Nefilas Apayim (Falling on One's Face), Law 4 — on the greatness of constant joy, in particular on Purim — and the entire matter of Purim, the Four Special Parshiyos, and Pesach and Shavuos — see there. And also Laws of Carrying Out (Hotza'ah), Law 6 — on the greatness of the matter of joy — see there at length — for it is very precious. And on Purim it is a great commandment and a rectification of the covenant to drink spirits and wine[יין שרף — "spirits / distilled alcohol." Yayin soraf — literally "burning wine" — the term for distilled spirits, schnapps, vodka. On Purim, drinking until one cannot distinguish between "blessed is Mordechai" and "cursed is Haman" (Talmud Megillah 7b) is an actual halachic requirement. The author connects this specifically to the rectification of the covenant (tikkun habrit).] — and the more one drinks the more one rectifies the covenant. [As much as one drinks, it is more of a rectification of the covenant.] (And throughout the year, when one drinks, G-d forbid, it is a blemish of the covenant, G-d forbid.) And dancing sweetens the strict judgments [רקודין ממתיק דינים — "dancing sweetens the strict judgments." A Kabbalistic teaching from the Rebbe: the act of dancing — especially ecstatic, joyful, uninhibited dancing on Purim — has the power to transform and sweeten harsh divine decrees. The stamping of the feet and the circular motion of the dance "sweeten" the judgments that would otherwise be severe. Connected to the clapping of hands (mechayat kaf).] — the clapping of hands and dancing is the revelation of the illumination of Mordechai and Esther — as explained in Torah 10, "V'eileh HaMishpatim," in Likutay Moharan. This twenty-third letter — written Tuesday of Parshas Beshalach, 5718 (January/February 1958) — is the most expansive tour through the annual spiritual calendar in the entire correspondence, covering Shovavim through Purim in a single continuous teaching. Shovavim (§4): The Arizal's practice was fasting — but in weaker generations, Psalms three consecutive times (without interruption) is practiced instead. Rabbi R' Elimelech of Lizhensk: this equals a Shabbos-to-Shabbos fast — counted as many fasts. Done at least once in Shovavim. LM II:73: Psalms opens all gates of teshuvah. R' Nossan: recited Psalms daily; during Shovavim — twice daily. Shabbos Shirah (§5): One of the Rebbe's six fixed Torah-occasions: Shavuos, Rosh Hashana, Shabbos Chanukah (Chassidim traveled to him) + Shabbos Shirah, Shabbos Nachamu, and one other (he traveled to them). Documented in Chayyei Moharan. This week's specific Torahs: #9 (Tehomot) and #38 (Markavot Phar'oh). Tu B'Shvat (§6): Rosh Hashana LaTrees — "a person is like a tree." R' Nossan born 15 Shvat (Yemei Moharnat II); the Rebbe born Rosh Chodesh Nisan. Shvat's constellation: Aquarius (deli — the water-bucket) — R' Nossan was the great dali: drawing and watering the entire world from the Rebbe's Torah. The 15th of Shvat = beginning of the year's illumination (Chayyei Moharan, New Stories §9). The annual spiritual arc (§7): The reading awakens the time. Beshalach → Yisro → Mishpatim = preparation for Pesach. The Four Special Shabbosos: Shekalim (charity atones; preceded Haman's shekels), Zachor (Amalek in the heart; Psalms, joy, charity). Mishna d'Adar: increase in joy. Purim (§8): Taanis Esther: the fast of shame (the true essence of fasting = cannot eat from shame before G-d). Selichos = screaming to be saved from Amalek/evil inclination. Then Purim: the revelation of Mordechai's illumination — the highest of all times (higher even than Shabbos). G-d requests eating and pleasure — shame is sufficient — Purim atones like Yom Kippur (LH Nefilas Apayim 4; LH Hotza'ah 6). Purim wine = tikkun habrit (the more one drinks the more rectification — only on Purim; rest of year, the opposite). Dancing sweetens judgments; clapping + dancing = revelation of Mordechai and Esther (LM Torah 10, V'eileh HaMishpatim). Key terms: Ain beis hamidash belo chidush — no study hall without novelty · Shovavim — gimel pe'amim Tehillim — three times Psalms; LM II:73 · Rebbe R' Elimelech of Lizhensk — three times Psalms = Shabbos-to-Shabbos fast · Shabbos Shirah — the Rebbe's six fixed Torah-occasions · Tu B'Shvat — Rosh Hashana La'Ilanot — R' Nossan's birthday · Mazalo Deli — Aquarius / the water-bucket; R' Nossan's spiritual identity · Doleh u'mashkeh mitoras rabo — drawing and watering from the Rebbe's Torah · Chayyei Moharan — New Stories §9 — the 15th of Shvat as the year's first illumination · Hakri'ah me'orer es hazman — the reading awakens the time; why Shovavim works · Arba parshiyos — the Four Special Shabbosos: Shekalim, Zachor, Parah, HaChodesh · Bushah — the essence of the fast — the shame before G-d that prevents eating; LH Nesias Kapayim 5:18 · Purim makaper k'Yom Kippur — Purim atones like Yom Kippur; Yom ki-Purim · Yayin soraf — tikkun habrit on Purim — spirits / distilled wine; the more one drinks the more tikkun · Rekudin mametik dinim — dancing sweetens the judgments · LM Torah 10 — V'eileh HaMishpatim — dancing and clapping = revelation of Mordechai and Esther