Practical Matters: R' Avraham Verner, R' Poderatzer, and Confidentiality

Regarding speaking with R' Avraham Verner [apparently a contact in Jerusalem who could assist with practical arrangements or funding] — I will speak with him. But I do not know what exactly to speak with him about in detail. Please write to me what I should say to him, and ask his father to write to him, etc.

Regarding R' Yisrael Yosef Poderatzer [apparently a contact or figure who may have been connected to a yeshivah or communal institution relevant to R' Alter's arrangements] — as things appear, there is no hint whatsoever of any yeshivah [perhaps R' Alter had asked about the possibility of a yeshivah arrangement that would provide financial support], and I am not involved with him in conversation and know nothing at all about this matter.

And regarding not publicizing this [i.e., their plans to go to Meron together — apparently R' Alter had asked for discretion] — I alone know this, and I also want this without being publicized — even in the simplest terms, etc. And be assured that I will not publicize it.

And may we merit to go out from Egypt — from the exiles of the soul and the evil inclination — and to nullify from ourselves the chametz — which is the evil thoughts and anger and pride and sadness — for all this is called chametz — as is known in the books of our master the Rebbe זצ"ל and our master R' Nossan זצ"ל and the other holy books. [שכ"ז נקרא חמץ — "for all this is called chametz." שכ"ז = שכל זה — "for all of this." Evil thoughts, anger (ka'as), pride (ga'avah), and sadness (atzavus) — these four are the spiritual chametz: the puffed-up, inflated, fermented ego-states that prevent the pure and simple divine service. Chametz (leavened bread) = that which has "risen" beyond its natural state through fermentation. Matzah = flat, simple, unleavened — the spiritual state of purity and simplicity.]

And to serve Hashem with joy and faith — in simplicity and wholeness — without excessive cleverness and crookedness of heart. And to rebuke the foreign thoughts and evil thoughts that come upon the mind and the heart — in the distraction of the mind — to other thoughts: of Torah and prayer — or even in business dealings and other matters — and without entering into negotiation with the temptation — as plaintiff and defendant. [בטוען ונטען — "as plaintiff and defendant." In Talmudic legal terminology: the to'en (claimant) and the nit'an (respondent) — the two sides in a legal dispute. Here used metaphorically: one should not enter into a legal-style debate with the evil inclination's temptations and foreign thoughts — arguing back and forth, "but perhaps there is merit in this thought," "but on the other hand" — this debate itself deepens the entanglement. The only response to an evil thought is immediate replacement, not debate.]

For this is the aspect of matzah — that one burns the dough before it leavens — and one does not allow the thought to become chametz — only immediately to exchange it for another thought. [ששורפין העיסה קודם שתחמיץ — "that one burns the dough before it leavens." The halachic principle of bedikas chametz and biur chametz — checking for and burning chametz before Pesach. Applied spiritually: the moment an evil thought begins to rise and "ferment" in the mind — one must immediately burn it / replace it — before it fully leavens into an entrenched evil mindset. The analogy is exact: just as one does not negotiate with a leavening piece of dough but burns it immediately, so one does not negotiate with an evil thought but replaces it immediately.]

And may we merit to fulfill: Pesach — "peh sach" — the mouth speaks forth — to speak many words and songs and praises to Hashem over the greatness of the kindnesses He has done for us — for Israel in general: that He graced us with all the commandments and holinesses and chose us and so on — and in particular: that He graced us with drawing close to the true Tzaddik — and to snatch some small amount of good — good points — to rejoice in them in truth — and to give thanks and praise for this in truth and wholeness. [פסח פה—סח — "Pesach — peh sach." A famous homiletic reading of the word פסח: פה (peh — mouth) + סח (sach — speaks / converses). The mouth speaks forth — the Pesach Seder is essentially an act of speaking: the Haggadah, the story-telling, the songs. The very name of the festival encodes its essential practice: speaking forth the story of the Exodus, the kindnesses of G-d, and one's personal gratitude. Connected to the word "sicha" (שיחה — conversation / speech) — the Pesach night is a night of holy conversation and speaking.]

And also to recount to the members of one's household all the kindnesses and the good things that Hashem has done for us. And also to other people — to publicize the miracle [לפרסומי ניסא — "to publicize the miracle." The Aramaic phrase for the specific mitzvah of making miracles publicly known — as with Chanukah lights placed in a visible location. Here applied to Pesach: the Seder's storytelling is an act of publicizing the miracle of the Exodus for all to hear and know.] — for this is the aspect of the Haggadah and the Megillah and the Chanukah candle — through which Hashem is gladdened and honored and made precious in all the worlds. And "all who increases the telling of the Exodus from Egypt[ביצ"מ = ביציאת מצרים — "in/about the Exodus from Egypt." The standard abbreviation for yetzias Mitzrayim in Pesach-related literature.] — this is praiseworthy" [Haggadah of Pesach] — always — and all the more so[מכ"ש = מכל שכן — "all the more so / kal vachomer." The standard logical inference abbreviation: mika shekan.] on Pesach — this is praiseworthy. And the Arizal brings on this: "this is praiseworthy" — in kindnesses — for through this one awakens great kindnesses.

And Pesach is in the aspect of the right side — love and yearning toward Hashem — for this is the beginning of the drawing close of Israel to Hashem — in general and in particular.

And afterward one begins to count the Omer — for Pesach is the supreme arousal from Above. [אתערותא עליון מלמעלה — "the supreme arousal from Above." Atirutha ila'a mi'lema'la — the highest form of divine initiative — G-d reaching down to Israel with overwhelming love before they have done anything to earn it. Pesach night is the supreme moment of this: G-d lifted Israel out of Egypt with a mighty hand before Israel had time to prepare any spiritual merit. The unleavened bread itself is the symbol — Israel left so quickly they had no time to let the bread rise.] And afterward one says: "Wait" — one needs the arousal from below — in the days of the Omer — to purify oneself[מטהרין א"ע — "one purifies oneself." א"ע = את עצמו — "himself / oneself." The standard abbreviation throughout the correspondence.] from the contamination of Egypt — through the arousal from below that one performs in the service of Hashem[עבודה"ש = עבודת השם — "the service of Hashem." The standard abbreviation throughout the correspondence.] — whatever one is able: to recite Psalms and hisbodidus — as much as one can — propitious for teshuvah. And however one is — even without ardor — but one should feel shame that one is still far from Hashem — and yearn for the receiving of the Torah on Shavuos. [אתערותא דלתתא — Aramaic: "arousal from below / stirring from below." Atirutha diletata — the human initiative: one's own effort reaching upward toward the divine, in contrast to the Pesach atirutha ila'a (arousal from above). The Omer is the forty-nine day journey of self-purification and upward reaching — atirutha diletata — that is the human response to the divine gift of Pesach.]

For we are still in the aspect of an animal — [without the receiving of the Torah] — the aspect of the Omer of barley — the meal-offering of jealousies — the aspect of the waving. [עומר שעורים מנחת קנאות — "the Omer of barley — the meal-offering of jealousies." The Omer offering (brought on 16 Nisan) consists of barley — the food of animals — symbolizing the pre-Torah state of spiritual animal-hood. The "meal-offering of jealousies" (minchas kena'os) is the offering brought when a husband suspects his wife of unfaithfulness (Numbers 5:15) — also made from barley. The connection: both involve a state of spiritual distance and suspicion that must be resolved through the offering. During the Omer, Israel is in a state of incomplete spiritual union with G-d — like the suspected wife — until the full receiving of the Torah at Shavuos resolves the jealousy into perfect union.] The aspect of waving — "tanufa" — give-the-mouth [בחי' תנופה תנו—פה — "the aspect of the waving — give-the-mouth." A homiletic reading of the word תנופה (tenufah — the wave-offering / the waving): תנו (give) + פה (mouth). The waving of the Omer offering encodes a plea: give us a mouth — give us the ability to speak — give us the Torah which is speech. During the Omer we are without Torah = without speech = in an animal-like state. The waving of the Omer says: give us the mouth of the Torah. Compare "peh sach" for Pesach.] — for we have no mouth to speak — for we are still in the aspect of an animal. And we are ashamed — and we prepare ourselves for Shavuos — for the receiving of the Torah. For then one merits those same "mochin" [מוחין — "minds / intellects / divine lights." Mochin — in Kabbalah: the supernal intellects / divine lights of Chochmah, Binah, and Da'as that flow into the human consciousness. At Shavuos the mochin received at Pesach through atirutha ila'a are now received again — but this time through atirutha diletata — through one's own earned spiritual work during the Omer.] that one merited on Pesach through the arousal from Above — one merits them through the arousal from below.

And one also merits then — to the supernal crown — in the morning light — after being awake all night. And also one rejoices and goes to the holy mikveh of the fiftieth gate of holiness. [מקוה הקדושה של שער החמישים דקדושה — "the holy mikveh of the fiftieth gate of holiness." As described in Letter 21 — the immersion at dawn of Shavuos after the all-night vigil. The fiftieth gate is the highest and most hidden of all the gates of understanding — accessible only at Shavuos, through the combined effort of forty-nine days of Omer labor plus the all-night Torah study of Shavuos night. The mikveh at dawn of Shavuos is the immersion in this gate's waters.] How fortunate we are that we merit to this.

This twenty-fifth letter — written on Erev Pesach 5718 (April 1958) from Meron, the holy site of Rabbi Shimon bar Yochai — is the shortest letter in the correspondence (the author explicitly apologizes for its brevity: "because of the busyness of the Pesach festival I will be brief"). Yet every sentence is dense with teaching. Unlike all previous letters, this one is written not from Jerusalem but from Meron — suggesting the author made a special journey to the Rashbi's tomb for Erev Pesach.

Acknowledgment and prayer (§2): Letter received; the traditional Pesach prayer: "may we merit to eat from the sacrificial and Pesach offerings — speedily in our days — in the Holy Temple."

Liberation of the soul (§4): Going out from Egypt = going out from the exile of the soul and the evil inclination. Chametz = evil thoughts + anger + pride + sadness — all four are called chametz (as known from the Rebbe's and R' Nossan's books). Serve G-d with joy and faith — simplicity and wholeness — without excessive cleverness or crookedness of heart. Rebuke foreign thoughts by distracting the mind to Torah, prayer, or even business — without engaging in plaintiff-defendant debate with the temptation (beto'en v'nit'an). The matzah principle: burn the dough before it leavens — immediately replace the evil thought with another thought.

Pesach = peh sach (§5): The mouth speaks forth — many words, songs, and praises to Hashem. Personal gratitude: being brought close to the true Tzaddik, snatching some good points. Telling the household and others — publicizing the miracle (pirsumai nisa) — the Haggadah, Megillah, and Chanukah candle are all the same principle. "All who increases the telling of the Exodus — this is praiseworthy" — the Arizal: "praiseworthy in kindnesses" — it awakens great kindnesses. Pesach = the right side = love and yearning = the beginning of Israel's drawing close to Hashem.

The Omer (§6): Pesach = atirutha ila'a (supreme arousal from Above). Then: "Wait" — now the atirutha diletata is needed. Psalms, hisbodidus, even without ardor — but with shame and yearning. Still in the animal state = barley Omer = meal-offering of jealousies. Tenufah (waving) = tenu-peh (give the mouth) — we have no mouth yet, we are still animals. Prepare for Shavuos: the mochin of Pesach (received through atirutha ila'a) are re-received at Shavuos through atirutha diletata. And the supernal crown in the morning light — and the holy mikveh of the 50th gate. "How fortunate we are that we merit to this."

Key terms: Meron — Rashbi's tomb — the holy site where this letter is written, on Erev Pesach · Zevachim u'pesachim — beis hamikdash — the prayer for restoration of the Pesach and Temple offerings · Bib"a = bimheirah b'yameinu amen — "speedily in our days, Amen" · Galuyos hanefesh v'hayitzer hara — the exiles of the soul and the evil inclination · Chametz = evil thoughts, anger, pride, sadness — the spiritual chametz from the Rebbe's books · Shekol zeh nikra chametz — "all this is called chametz"; shkz = shekol zeh · Beto'en v'nit'an — as plaintiff and defendant; do not debate with the evil inclination · Matzah = burning the dough before it leavens — immediately replace the evil thought · Pesach = peh sach — the mouth speaks forth; the Seder as holy conversation · Pirsumai nisa — publicizing the miracle; Haggadah / Megillah / Chanukah candle as one principle · Kol marbeh l'saper biytzi'as Mitzrayim — harei zeh meshubach — all who increase the telling; the Arizal: praiseworthy = in kindnesses · Pesach = yamin ahavah v'hishtokekus — Pesach as the right side = love and yearning · Atirutha ila'a / atirutha diletata — Pesach = arousal from Above; Omer = arousal from below · Omer se'orim — minchas kena'os — barley Omer = meal-offering of jealousies = spiritual animal-hood · Tenufah = tenu-peh — the waving = give the mouth; we have no mouth without the Torah · Mochin — the supernal intellects received at Pesach (from above) re-received at Shavuos (from below) · Mikveh shel sha'ar haChamishim — the mikveh of the 50th gate at dawn of Shavuos · Ashreinu shenizkeh lazeh — "how fortunate we are that we merit to this"

Volume One • Letter 25

📜 Translator's Summary — Letter 25 [Added by the translator]

And our master the Rebbe זצ"ל — whose Torah is the soul of the soul of Atik [נשמה לנשמה דעתיק — "the soul of the soul of Atik." Atik Yomin (עתיק יומין — Aramaic: "the Ancient of Days") — the highest and most hidden aspect of Keter (the Crown) in Kabbalistic thought. The Rebbe's Torah is described as being the "soul of the soul" of this most hidden level — meaning: his Torah accesses a level of divine reality that transcends even the Arizal's revealed Kabbalistic system, as it is the inner dimension of the most hidden aspect of divinity.] — which is the innermost of the hidden Torah that will be revealed in the future — and our master the Rebbe זצ"ל said explicitly — [as brought in Chayyei Moharan in the section "The Greatness of His Torah" — that there are those who think that the greatness of his book זצ"ל is that it contains Kabbalistic intentions and the writings of the Arizal — but they do not know that in his book is everything — and also the writings of the Arizal. And in truth it is still very much higher — beyond estimation] — and our master the Rebbe זצ"ל explains in his book [Likutay Moharan, Torah 6 — "Call out to Joshua" — which is called the "intention of Elul"] — the matter of the intention of Elul — for practical application and action. [לעובדא ולמעשה — "for practical application and action." Livda u'lema'aseh — for the actual doing, the practical living of it. The Rebbe's greatness is not merely that he knows the Kabbalistic intentions theoretically — but that he translates them into concrete guidance for every person's actual spiritual practice.]

[As is the way of our master the Rebbe זצ"ל — to explain all the intentions and the writings of the Arizal in relation to every single person — in particular — for every person has a divine portion from above. And just as in general — the rectifications brought in the holy Zohar and the writings of the Arizal are made regarding the Holy One blessed be He and the Shechinah and the Community of Israel[כנס"י = כנסת ישראל — "the Community / Congregation of Israel." The Kabbalistic archetype of the collective Jewish soul — identified with the Sefirah of Malchus / the Shechinah.] — so in particular — all these rectifications and intentions are made in every Jewish person himself.]

[And so it is brought in the writings of the Arizal: that one cannot say about a person in particular — for example — that he is from Malchus or from Ze'ir Anpin or from the world of Asiyah or Yetzirah and so on [מלכות / זעיר אנפין / עולם העשייה / יצירה — Kabbalistic terms for levels of the divine and cosmic structure: Malchus (Kingdom) = the lowest of the ten Sefirot, associated with the Shechinah / Community of Israel; Ze'ir Anpin (the Small Face) = the six middle Sefirot (Chesed through Yesod) that together form the masculine divine structure; Asiyah (the World of Making) = the lowest of the four worlds; Yetzirah (the World of Formation) = the second world from below. The point: one cannot locate a person at just one level — because the human being encompasses all levels simultaneously.] — for the human being encompasses everything — from the beginning of Atzilus [אצילות — "Atzilus / Emanation." The highest of the four worlds in Kabbalistic cosmology — Atzilus, Beriah, Yetzirah, Asiyah. Atzilus is the world of pure divine emanation — where the Sefirot exist as pure divine attributes with no separation from G-d. The human being draws from this highest world all the way down to the lowest level of Asiyah.] to the end of Asiyah — all is included within him. And so it is brought in the holy Zohar: the human being was created — and all the worlds gave their portion to him — and therefore he is encompassed from everything — and all the worlds depend upon him. And the unification of the Holy One blessed be He and His Shechinah — all depends upon the human being who has free choice — specifically.]

[And also in his coupling — to bring souls from across all the worlds and all the levels — until the Infinite[א"ס = אין סוף — "the Infinite / the Endless." Ein Sof — the Kabbalistic term for G-d in His infinite, unknowable, boundless essence — that which literally has no end (ein = there is no; sof = end). The source from which all souls are ultimately drawn.] — and from there the soul of the Jewish person who comes to this world is drawn. And therefore: the enormous gravity of the prohibition against the blemish of the covenant — for the seed of the person encompasses all 22 letters of the Torah and all the holinesses and so on — and when one brings this, G-d forbid, into the husks — this is, G-d forbid, the destruction of the worlds — and his sin is enormous, G-d forbid.]

And in the month of Elul — the essential rectification is for the covenant — as it says: "And Hashem your G-d will circumcise your heart and the heart of your seed" — whose initial letters hint at Elul — as brought in Likutay Moharan [ומל ה' את לבבך ואת לבב זרעך — "And Hashem your G-d will circumcise your heart and the heart of your seed" — Deuteronomy 30:6. The initial letters of the four words: ו (vav) + מ (mem) + ל (lamed) + ה (heh) / א (aleph) + ת (tav) = actually: the standard Breslov teaching uses the initials of the verse "Ani l'Dodi v'Dodi li" — "I am my beloved's and my beloved is mine" (Song of Songs 6:3) = א-ל-ו-ל = Elul. But here the author cites the verse from Deuteronomy about circumcision of the heart — connecting Elul to the rectification of the covenant (tikkun habrit). The circumcision of the heart = the spiritual circumcision of the covenant = the removal of the spiritual "foreskin" of impurity from the heart. This is the inner meaning of Elul.] — for then is the time to circumcise one's heart — to feel the pain — and to request from Hashem. And through this — one's seed also feels its pain — how it lies there — and requests from Hashem to be rectified.

And also then — the angels search for the lost objects. And there is no greater lost object than the blemish of the covenant — through which they are lost, G-d have mercy. And likewise the lusts. And the Tzaddikim and the angels assist the person in the month of Elul — to search for the lost objects — and they sound the shofar — for the shofar has a matter of finding lost objects — as it says: "And they shall come — the lost ones from the land of Ashur" and so on. And likewise the blessing "Sound the shofar" — which is in the Shemoneh Esreh[שמו"ע = שמונה עשרה — "the Eighteen Blessings / the Amidah." The central prayer of Jewish liturgy, recited three times daily, consisting of eighteen (now nineteen) blessings. Also called the Amidah (the standing prayer).] [ברכת תקע בשופר בשמונה עשרה — "the blessing 'Sound the shofar' in the Shemoneh Esreh — the Eighteen Blessings / the Amidah." The tenth blessing of the weekday Amidah: "Sound the great shofar for our freedom..." This blessing is in the attribute of Yesod — which is the rectification of the covenant. And as brought there: the "May it be Your will" recited in the blessing "Sound the shofar" — is specifically about the rectification of the covenant.] — is in the attribute of Yesod [יסוד — "Yesod / Foundation." The ninth Sefirah — associated with the righteous (tzaddik), with the covenant (bris), and with the transmission of spiritual and physical seed. Yesod is the channel through which the upper divine energy flows into the lower worlds. The rectification of the covenant (tikkun habrit) is specifically a rectification of the Sefirah of Yesod.] — which is the rectification of the covenant.

And then the Tzaddikim and the angels assist — to search and find the lost objects. And the person must give the arousal from below — that he should always seek with his will and desire to find his holiness: "Where is my holiness? Where is my purity? Where is the root of my soul?" And when he yearns and sorrows to seek and request — and prays for this — that he may find the lost objects — even though it appears to him that he finds nothing — and on the contrary — he is even worse. In truth — in the very searching itself — he already finds much — for "I labored and I found — believe it; I labored and did not find — do not believe it."

And therefore they sound the shofar on the 8th of Elul — as a hint to search for the lost objects — that the angels dig and search — and when they find some lost object — there is great joy among them — and they sound the shofar — the teruah[תר"ת = תרועה — "the teruah blast." The broken, staccato shofar sound (as opposed to the tekiah — the long unbroken blast). תר"ת is the abbreviated form of תרועה in the context of the shofar blowing sequence: tekiah-shevarim-teruah-tekiah (תשר"ת).] — the initial letters of: "the desires of the wicked shall perish."

And our master the Rebbe זצ"ל explains there in Torah 6 — "Call out to Joshua" — the matter of the intention of Elul — for each and every person. And the summary is: that the essential of teshuvah is — when one hears one's humiliation — to be still and silent — and not to respond to one's shame — only to receive it with love — in order to [purify one's blood]... through the shame one feels for one's sins — and through this one becomes an Aleph. [ונעשה א' — "and through this one becomes an Aleph." The letter Aleph (א) is composed of three components: a yud (י) above, a yud (י) below, and a vav (ו) in the middle connecting them. The Rebbe expounds: the lower yud = the quality of silence and stillness in the face of humiliation — like an animal (behemah) that cannot respond to its shame — that quality of speechless acceptance; the vav = the "tent" (ohel) — the humiliations that come through one's companions or from Heaven through the obstacles one encounters in Jewish life — for the vav is the "firmament" that separates; and the upper yud = the connection to the Tzaddik — the elevated point — who sits on the throne. Through accepting the humiliation in silence (lower yud) — experiencing the obstacles and shame of Jewish life (vav/tent) — one is connected to the upper yud (the Tzaddik). And together these three elements form the complete Aleph — the unity of the soul's journey.] For the letter Aleph — the yud above — yud below — and vav in the middle — that is: the lower point is the quality of deep stillness[דמימיות — "deep stillness / silent muteness." From the root דמם — to be silent, still, speechless. The same root as the "still small voice" (kol demamah dakah — I Kings 19:12) and as Psalms 62:2: "For G-d alone my soul is in demamah — silent waiting." Demimiyus is a deeper, more animal-like stillness than ordinary shtikah (silence) — the complete inability to respond, like an animal that cannot defend itself against shame.] and the animal-like acceptance of humiliations — like an animal that cannot respond to its shame. The vav is the tent — which is the humiliations that come to one through one's companions — or from Heaven — through the obstacles one has in Jewish life. For the vav is a firmament that separates — the aspect of obstacles — and the heavens — fire and water — that his face changes to many colors from the shame — and as brought in the Talmud: it is as though he is judged in fire and water. And through this one is connected to the upper yud — which is the elevated point — which is the Tzaddik who sits on the throne.

And this is the aspect of Keter — the language of waiting — for teshuvah is in the aspect of Keter — and one cannot jump into holiness all at once — for one must wait greatly — very greatly — literally all the days of one's life. And every time to do teshuvah — for one must always hold to the quality of teshuvah — for who can say: "I have cleansed my heart — I have purified myself from my sin"? Even the sin that I confess — it is full of ulterior motives — and one must do teshuvah for it. And this is the aspect of waiting — for every time one does teshuvah one becomes more refined and draws closer and finds more. [As the world says: "The more one searches — the more one finds."]

But one needs great strengthening and great expertise — to hold oneself always to Hashem — and always to search and seek to draw close to Hashem. And even if it seems to him that he is already close and has already found — and he is at the highest level — he should be expert in the running: that he is still very far — very far — and he has not yet drawn close at all — and has not yet found one in a thousand thousand of what he needs to find — for the greatness of Hashem is without end.

And conversely — however much he yearns and searches — and suddenly he falls, G-d forbid — even to the place he has fallen — he should not despair from searching and seeking further — and he should know: Hashem is with him — and he still has great hope to merit everything he needs to merit — and to find all the lost objects completely. For the mercies of Hashem are beyond estimation — "If I make my bed in Sheol — You are there."

And when one is strong in this — then... the paths are made in Elul through the power of Moses our Teacher and all the Tzaddikim — in the aspect of Moses — for they have the power to repair and to elevate all the fallen and the descended — even to the depths of Sheol... they have the power to elevate to the ultimate elevation — to not despair of oneself.[לבלי לייאש א"ע — "to not despair of oneself." א"ע = את עצמו — "himself / oneself." The standard abbreviation throughout the correspondence.]

This twenty-ninth letter — written during Elul, no specific date given — is the most Kabbalistic letter in the entire collection, and one of the most technically complex. It is structured as a continuous teaching on Elul, the covenant, the Shofar, and the letter Aleph — all through the lens of LM Torah 6.

Salutation and prayer (§§1–2): New honorific for the wife: "most praiseworthy of women among the tent-dwellers" (Judges 5:24 — Yael). Prayer for the sick child Chananya Yehudah son of Malka Devorah.

The Rebbe's supremacy and the cosmic application (§§3–5): Elul = different letter-combinations (tzerufim) every moment (Arizal). The Rebbe's Torah = neshama l'neshama d'Atik — the soul of the soul of Atik — the innermost hidden Torah. From Chayyei Moharan: people think the Rebbe's greatness is that his book contains the Arizal's intentions — they don't know that his book contains everything including the Arizal, and is actually much higher beyond estimation. The Rebbe explains the Arizal's intentions practically for each individual. Why? Because: (1) the writings of the Arizal say one cannot locate a person at a single cosmic level — because the human being encompasses everything from Atzilus to Asiyah; (2) all the worlds gave their portion to Adam; (3) all cosmic rectifications (yichud K"BH and Shechinah) depend specifically on the human being with free choice. Therefore: the enormous gravity of the blemish of the covenant — the seed encompasses all 22 letters of the Torah — bringing it into the husks = destruction of the worlds.

Elul: covenant-rectification and the Shofar (§6): Elul's essential rectification = the covenant. The Deuteronomy verse about circumcising the heart (30:6) hints to Elul in its initials — Likutay Moharan. The time to circumcise one's heart = to feel the pain = to request from G-d. One's seed also feels its pain and requests. Angels search for lost objects in Elul — the lost object = the blemish of the covenant. The Shofar = instrument for finding lost objects: Isaiah 27:13 ("the lost ones from Ashur"). The blessing "Sound the shofar" is in the attribute of Yesod = the covenant-rectification. The May-it-be-Your-will of that blessing concerns the covenant. On 8 Elul the Shofar sounds: when angels find a lost object = great joy = the Shofar of Teruah = the initials of "the desires of the wicked shall perish" (Psalms 112:10).

The Aleph (§7): The letter Aleph decoded as the teshuvah process: Lower yud = silence and stillness in the face of humiliation (like an animal that cannot respond to its shame); Vav = the tent/firmament of obstacles — the humiliations from companions or from Heaven — fire and water — the blushing shame; Upper yud = connection to the Tzaddik who sits on the throne. Through accepting humiliation (lower yud) and experiencing obstacles (vav/firmament) one is connected to the Tzaddik (upper yud) and becomes a complete Aleph. Keter = waiting — teshuvah is Keter — cannot jump all at once — must wait all one's days — Proverbs 20:9: who can say "I have cleansed my heart"? Every confession is full of ulterior motives — must do teshuvah for the teshuvah. The folk saying: "the more one searches the more one finds" (Yiddish). Expert in ratzo: still very far even at the heights. Expert in shov: don't despair even from Sheol — Hashem is there (Psalms 139:8). The Moses-souls have the power to elevate all the fallen.

Key terms: Tzerufim — different combinations of holiness every moment of Elul · Neshama l'neshama d'Atik — the Rebbe's Torah = soul of the soul of Atik Yomin — higher than the Arizal · Chayyei Moharan — ma'alas toraso — the section on the greatness of the Rebbe's Torah · L'ovda ul'ma'aseh — the Rebbe translates all Kabbalistic intentions into practical guidance · Malchus / Ze'ir Anpin / Asiyah / Yetzirah / Atzilus — the cosmic levels from which no single person can be "located" — because all are encompassed in the human being · Kol ha'olamot nusnu chelkam bo — all the worlds gave their portion to the human being · Yichud K"BH u'Shechinteh taluy b'ha'adam ba'al bechira davka — the divine unification depends specifically on the human being with free choice · Tipas ha'adam klulah mi'kol kaf-beis osiyos haTorah — the human seed encompasses all 22 letters of the Torah · U'mal Hashem Elokecha es levavcha — Elul acronym — Deuteronomy 30:6; circumcision of the heart; the letters hint to Elul · Malachim mechapsin achar ha'aveidot — angels search for the lost objects in Elul · Shofar — finding lost objects — u'vau ha'ovdim me'eretz Ashur — Isaiah 27:13; the shofar calls the lost ones home · Teka beshofar — b'midas Yesod — tikkun habrit — the shofar blessing is in the attribute of Yesod = covenant-rectification · Tes Elul — teruah — tav-resh-tav = ta'avat resha'im toved — the 8th of Elul; teruah initials = the desires of the wicked shall perish · The letter Aleph decoded — lower yud = silence/animal-acceptance; vav = firmament/obstacles/blushing shame; upper yud = connection to Tzaddik · Keter = waiting — teshuvah = Keter — cannot jump into holiness; must wait all one's days · Mi yomar zikisi libi taharsati mechata'si — Proverbs 20:9; no one can claim complete purity · Vos mer men zukht mer gefunt men — Yiddish folk saying: "the more one searches the more one finds" · Moshe v'kol haTzaddikim — koach l'ha'alos kol hanoflin — Moses-souls have the power to elevate all the fallen even from Sheol

Volume One • Letter 29

📜 Translator's Summary — Letter 29 [Added by the translator]

And what his honor desires and longs for — that I should come to you in order to draw souls close to Hashem and to spread Breslov Chassidus in the world — in truth I yearn greatly for this — to draw souls close to Hashem. But this is something that is impossible for me — to come to you — because of my illness and the weakness of my body — for I suffer, may it not be spoken of, [ל"ע = לא עלינו — "may it not be upon us / may it not be spoken of." The standard abbreviation for the Yiddish phrase "nisht oyf undz gedakht" — the superstitious avoidance of speaking about illness or misfortune in a way that might bring it upon others. Literally: "not upon us" — the speaker distances himself from the ill fate even while mentioning it.] from illness and weakness of the body.

And I will certainly not endanger myself, G-d forbid, to travel abroad — for it is brought in the holy books that it is better to die in the Land of Israel than to live abroad. [יותר כדאי למות בא"י מלחיות בחוץ לארץ — "it is more worthwhile to die in the Land of Israel than to live abroad." A teaching brought in various halachic and Kabbalistic sources, including the Zohar. The spiritual quality of the Land of Israel is so great that even death there surpasses life in the exile — for the Land itself confers a level of holiness and proximity to G-d that cannot be replicated anywhere else. The Zohar (Parshas Vayechi) discusses the importance of burial in the Land of Israel at length.] And in particular — I and my fathers are natives of the Land of Israel — and we have suffered here famine and wars and troubles, G-d forbid — and yet it never entered my mind even once to travel abroad.

And in particular — what his honor writes to me: perhaps these are hints from Hashem — from the danger of war in the Land of Israel, G-d forbid — in order to travel and spread the knowledge of our master the Rebbe — silence! Do not mention this, G-d forbid. [הס מלהזכיר ח"ו — "silence! Do not mention this, G-d forbid." A strong interjection of rejection: hus (הס — "hush! / silence!") + mi'lehazir (from mentioning). The very suggestion that a threat of war in the Land of Israel would be a divine hint for the author to leave is firmly rejected — in fact, it borders on the blasphemous, and the author uses the sharpest available language of rejection.]

For it is already written: "In the midst of my people I dwell" — and in Yiddish: "Whatever will be with all the Jews — will be with me too." [כבר כתוב בתוך עמי אני יושבת — "it is already written: 'In the midst of my people I dwell'" (II Kings 4:13 — the Shunnamite woman's reply to Elisha when he offered to intercede for her with the king: "I dwell in the midst of my people" — I need no special protection or privilege, I am content to share the fate of my community). The author quotes this verse and translates it into Yiddish: "vos vet zayn mit ale Yidn vet zayn mit mir oykh" — whatever happens to all Jews will happen to me too. He will not separate himself from the fate of the Jewish people in the Land of Israel.]

On the contrary — abroad is always more dangerous than the Land of Israel — as one sees with one's own eyes literally — that Hashem has declared ownerless and abandoned [הפקיר — "declared ownerless / abandoned / relinquished." From the root פקר — to declare something hefker (ownerless), to relinquish ownership and protection of it. A strong legal term: not merely that G-d withdrew His protection passively, but that He actively declared those communities hefker — unprotected, ownerless — relinquishing His special guardianship over them. The word carries a weight of finality and total abandonment that "abandoned" alone does not fully convey.] several places of Torah and holiness in the diaspora — such as Poland and Russia and Romania and the other lands that were destroyed, may G-d have mercy. [שנחרבו רח"ל — "that were destroyed, may G-d have mercy." רח"ל = רחמנא ליצלן — Aramaic: "may the Merciful One protect us." The standard Aramaic-based formula of compassionate horror when mentioning a catastrophe — especially the Holocaust, which had destroyed the great Jewish communities of Poland, Russia, and Romania in the years immediately preceding this letter. The author writes in 1956 — barely a decade after the Holocaust — and the wound is raw and present.]

But in the Land of Israel there were great miracles — many and many times. And as our master the Rebbe זצ"ל brings in §7 of Likutay Moharan and so on: the Land of Israel is above nature — a place of miracles — a place of prayer — and there the way of nature does not apply. And one sees this with palpable evidence [רואין זה בחוש — "one sees this with palpable / direct sensory evidence." Bechush — with direct, physical, sensory certainty — not merely logically or theoretically but with the immediacy and certainty of something seen with one's own eyes. The miracles of the Land of Israel are not abstract theological claims but things directly experienced and witnessed.] that the truth is so.