Letter 6 ו

To the honor of your distinguished self — my dear friend, beloved to me as my very soul — the distinguished talmid chacham [Torah scholar], excelling and immersed in all holy matters [סוע"ה], who desires in truth to serve Hashem and to fear Him — the distinguished Torah scholar, our Master R' Alter Ben Tzion, may he live.

First, I hereby inform him of our welfare — that we are, blessed be G‑d, in good health. I received his postcard from Tuesday. Presumably he has already received my letter from Friday, the eve of Shabbos Kodesh.

Behold — thank G-d — the second Adar has already entered. And "when Adar enters — one increases in joy" — even in the first Adar — and all the more so in the second Adar. And the months of Adar hint at Joseph the Tzaddik — whose sons divided into two tribes — and so the months divide into two Adars — as brought in the books. [חדשים אדר מרמזין ליוסף הצדיק שבניו נחלקין לשני שבטים — "the months of Adar hint at Joseph the Tzaddik whose sons divided into two tribes." Joseph's two sons — Menashe and Ephraim — each became a separate tribe, making Joseph's portion into a double portion. So too the month of Adar divides into two in a leap year — the first Adar and the second Adar — doubling the month of joy. Kabbalistic tradition connects Joseph the Tzaddik — the master of the covenant (Yesod) — with the month of Adar and its double holiness.]

And our master the Rebbe זצ"ל brings: Adar — the initial letters of "Rosh devarcha emes" [אדר ר"ת ראש דברך אמת — "Adar — the initial letters of: 'Rosh devarcha emes' — the beginning of Your word is truth.'" א (Aleph) = ראש (Rosh — beginning); ד (Dalet) = דברך (devarcha — Your word); ר (Resh) = אמת (emes — truth). The verse: Psalms 119:160 — "The beginning of Your word is truth — and every one of Your righteous judgments endures forever." The Rebbe teaches: in the month of Adar one can merit to speak words of truth before Hashem in hisbodidus and prayer.] — "the beginning of Your word is truth" — that one can merit to speak true words before Hashem in hisbodidus and prayer.

And in truth — one must cry out greatly before Hashem — that He should save us from the husk of Haman-Amalek — which is the evil inclination in the person's heart. And in particular on Taanis Esther — it is good to recite Psalm 22 — "To the conductor — on the Ayeles HaShachar" — which hints at Esther — who cried out: "My G-d, my G-d — why have You forsaken me?" [Psalm 22:1 — "To the conductor — on the Ayeles HaShachar (the morning star / the deer of the dawn)." The Talmud (Yoma 29a) identifies the "Ayeles HaShachar" with Esther. The dawn of Purim rescue came after the long night of Haman's decree — as the morning star appears after the darkest hour.] And the selichos of Taanis Esther — to fulfill "the words of the fasts and their cry." [Esther 9:31]

For every year and every year the times are awakened to receive the holiness of Mordechai and Esther — and one needs the preparation of crying out and screaming to Hashem — to purify oneself[א"ע = את עצמו — "himself / oneself."] from the husk and impurity of Haman-Amalek — and to receive the holiness of Mordechai and Esther — the most holy of all holinesses — "Mar Deror" — the anointing oil with which all the holy vessels of the Holy Temple[בהמ"ק = בית המקדש — "the Holy Temple." The standard abbreviation throughout the correspondence.] were anointed. [מר דרור שמן המשחה — "Mar Deror — the anointing oil." The words מרדכי (Mordechai) and מר דרור (mar deror — pure myrrh / free-flowing myrrh) are connected. Mar deror is the first spice listed in the formula for the sacred anointing oil (Exodus 30:23) with which all the Tabernacle vessels and the High Priest were anointed. The Talmud (Keritot 5a) identifies Mordechai with mar deror — Mordechai's name itself contains the essence of the most precious anointing substance. As the anointing oil sanctified every holy vessel, Mordechai's illumination — revealed on Purim — sanctifies every Jewish soul.] And Mordechai in gematria[בגימ' = בגימטריה — "in gematria." The standard abbreviation for the system of assigning numerical values to Hebrew letters.] equals "Rav Chesed" — which is above all 70 faces of the Torah [ומרדכי בגימ' רב חסד — "and Mordechai in gematria equals Rav Chesed." Gematria (the numerical value of Hebrew letters): מרדכי = 40+200+4+20+10 = 274. רב חסד = 200+2+8+60+4 = 274. "Rav Chesed" = "abundant kindness / the great kindness" — from Exodus 34:6, the Thirteen Attributes of Mercy. The teaching: Mordechai's illumination is the quality of overflowing divine kindness — which stands above all 70 facets of the Torah and is the ultimate level of divine goodness.] — and he is in the aspect of "the deed of ancient times." [מעשה של שנים קדמוניות — "the deed of ancient times." From Ecclesiastes 1:10 / LM Torah 60. The Rebbe's teaching: Mordechai represents a level of holiness that precedes creation — the primordial divine goodness from before the world was made. The Megillah is called "Maaseh Kedushah" — a deed of holiness — because Mordechai's illumination touches this primordial level.] And this is the aspect of Megillas Esther — a deed of holiness. [See Torah 60 — the opening of Rabbi Shimon[פתח ר"ש = פתח רבי שמעון — "Rabbi Shimon opened." ר"ש = רבי שמעון — Rabbi Shimon bar Yochai. The teaching opens with the words "Patach Rabbi Shimon" — Rabbi Shimon bar Yochai opened with a verse from Psalms, as is the Zoharic style.].] [תורה ס' פתח ר"ש — "Torah 60 — the opening of Rabbi Shimon." LM Torah 60 — whose opening words are "Patach Rabbi Shimon" (Rabbi Shimon opened [with the verse...]). A major teaching on the holiness of Purim, the Megillah, and the illumination of Mordechai.]

And Purim is holy with the holiness of the High Priest[כה"ג = כהן גדול — "the High Priest."] who performed the service in the Holy of Holies[קה"ק = קודש הקדשים — "the Holy of Holies." The innermost chamber of the Temple, entered only by the High Priest on Yom Kippur.] on Yom Kippur[יו"כ = יום כיפור — "Yom Kippur / the Day of Atonement."] — and on Purim this is accomplished through feasting and joy. And all beginnings come from Purim — for even Pesach — which is the beginning of all beginnings and the beginning of Israel's holiness — in longings and yearning for Hashem — also[ג"כ = גם כן — "also / as well."] begins from Purim. For according to how much one merits the holiness and joy of Purim — so one merits the holiness of Pesach and to be saved from even a trace of chametz on Pesach — as brought in the words of our master the Rebbe זצ"ל.

And therefore — certainly the great obligation to rejoice in Adar — as the Tzaddikim wrote: "When Adar enters — one increases (the holiness) in joy (through joy)." And "the month that was transformed for them from sorrow to joy." And all the more so on Purim itself — and beforehand: to draw upon oneself[ע"ע = על עצמו — "upon himself / oneself."] the holiness of Moses our Teacher — the true Tzaddik — on the 7th of Adar — the day of his passing [ז' אדר יום פטירתו — "the 7th of Adar — the day of his passing." Moses our Teacher was born on the 7th of Adar and died on the 7th of Adar (Talmud Kiddushin 38a). The 7th of Adar is a day of special observance — the Chevra Kadisha (the burial society) fasts on this day. The Rebbe draws from the sanctity of Moses to empower the rectification at Purim — for Mordechai is from the tribe of Benjamin and is deeply connected to the soul-root of Moses.] — [for Mordechai the Tzaddik also made use of his holy merit] — and to study in Sha'arei Tzion or in Lekutay Tzvi — the teachings that speak of Moses our Teacher — and to recite a little of Prayer 7 of Likutay Tefillot Part 2 — which speaks of the holiness of Moses our Teacher. [תפלה ז' ח"ב — "Prayer 7 of Part 2." ח"ב = חלק ב' — Part 2. Likutay Tefillot by R' Nossan Sternhartz — the collection of 210 prayers (Part 1: 150 prayers; Part 2: 60 prayers) based on the Rebbe's Torah teachings. Prayer 7 of Part 2 develops the holiness of Moses our Teacher.]

May Hashem grant us merit for the holiness of Purim — which is in the aspect of the holiness of the World to Come — a supreme, ultimate, supernal awe — which is entirely joy and will and yearning and cleaving to Hashem without end. And all our hope throughout the year is from the holiness of Purim — that it can rectify everything.

And this is analogous to the holiness of Rosh Hashana of our master the Rebbe זצ"ל — which is also with joy and the delight of Hashem — "the joy of Hashem is your strength" — and then one feels the awe more. And on Purim also: the supreme ultimate awe of Rosh Hashana and Yom Kippur — but then one feels the joy and delight more. Happy are we that we merited to such holinesses.

And afterward — the holiness of the month of Nisan — the head of months — for the entire month is holy with the holiness of Rosh Chodesh — and it is the head of the year in songs and praises and joy and delight in all the worlds — as brought in Torah 5 of Likutay Tannina[לק"ת = לקוטי תנינא — "Likutay Tannina" — the second volume of Likutay Moharan. תנינא = Aramaic for "second." Also abbreviated ח"ב (Part 2).]. [תורה ה' לק"ת — "Torah 5 of Likutay Tannina." לק"ת = לקוטי תנינא — the abbreviated form of Likutay Moharan Part 2 (Tannina). Torah 5 of LM Part 2 — "Tiku Emunah" — the teaching on Rosh Chodesh, Nisan, the shofar of faith, and joy.]

And to be careful about even a trace of chametz on Pesach — for whoever is careful about even a trace of chametz on Pesach — his body is holy and his soul is holy of holies — as brought in Tikkuney Zohar. And in the writings of the Arizal it is brought: that whoever is careful about even a trace of chametz on Pesach — will be saved all year from sins. And in the Zohar: that whoever is careful from chametz on Pesach — need not fear the Day of Judgment on Rosh Hashana.

And the Seder — said aloud — is the rectification of the covenant — as brought in Torah 20 of Likutay Moharan. [הסדר בקול רם תיקון הברית כמובא בתורה כ' לק"מ — "the Seder said aloud is the rectification of the covenant — as brought in Torah 20 of Likutay Moharan." כ' = kaf = 20. LM Torah 20 — the Rebbe teaches that speaking the Haggadah aloud with full voice is a rectification of the covenant — connecting the holy speech of the Seder night directly to the Sefirah of Yesod (the covenant).] And then all the expanded and contracted minds are awakened — and many longings and yearnings — and one merits to speak words of love and yearning to Hashem.

And "all who increases the telling of the Exodus from Egypt — this is praiseworthy" — in kindnesses — for it awakens kindnesses. And the Omer count — to purify oneself from the impurity of Egypt — and to recite Psalms during the Omer days — for it awakens teshuvah — as brought in the words of our master the Rebbe זצ"ל. And all to prepare oneself for the receiving of the Torah at Shavuos — for before receiving the Torah one is in the aspect of an animal — barley is animal food — and at Shavuos one brings the Two Loaves — wheat — human food — for one becomes a true human being only through the Torah. And this is awakened every year — for the Torah has 70 faces — and every year one must merit a new illumination.

This thirtieth letter — written Monday, 1 Adar II, from Meron — covers the complete spiritual arc from Purim through Shavuos in a single sustained teaching. Addressed to both R' Avraham Yakovitch and R' Moshe Aharon.

Adar II and Joseph (§3): "When Adar enters — increase in joy" — even in Adar I, all the more in Adar II. Adar hints to Joseph — whose two sons (Menashe and Ephraim) divide his portion into two, just as the month divides into two Adars in a leap year. Adar acronym: ראש דברך אמת (Rosh devarcha emes — Psalms 119:160) — in Adar one can merit to speak true words to Hashem in hisbodidus. Must cry out to be saved from Haman-Amalek = the evil inclination. Taanis Esther: Psalm 22 (Ayeles HaShachar = Esther); selichos.

Mordechai and Purim (§4): Mordechai = mar deror (the anointing oil of the Temple vessels); Mordechai in gematria = Rav Chesed (274) = above all 70 faces of Torah; the deed of ancient times; Megillas Esther = deed of holiness (LM Torah 60). Purim = holiness of the High Priest in the Holy of Holies on Yom Kippur — but accomplished through feasting and joy. All beginnings from Purim — even Pesach begins from Purim. 7 Adar = day of Moses' passing — draw Moses' holiness; study Sha'arei Tzion or Lekutay Tzvi; recite Likutay Tefillot Part 2, Prayer 7.

Purim, Nisan, Pesach (§5): Purim = holiness of the future world — supreme supernal awe = entirely joy and yearning. Mirror of Rosh Hashana: RH = awe felt more; Purim = joy felt more. Month of Nisan = every day Rosh Chodesh (LM II:5 — Tiku Emunah). Chametz mashehu: Tikkuney Zohar, Arizal, Zohar — three sources. Seder aloud = tikkun habrit (LM Torah 20). All the mochin awakened at the Seder. Omer = purifying from Egypt's impurity, Psalms arouses teshuvah. Shavuos: barley → wheat = animal → human = receiving the Torah. 70 faces of Torah — every year a new illumination.

Key terms: Adar II — Yosef HaTzaddik — two tribes / two Adars · Adar acronym — Rosh devarcha emes (Psalms 119:160) — speak true words in hisbodidus · Kapitel 22 — Ayeles HaShachar = Esther · Mar deror — shemen hamishcha — Mordechai = the anointing oil · Mordechai b'gematria Rav Chesed = 274 — above all 70 faces of Torah · Ma'aseh shel shanim kadmoniyos — deed of ancient times · Torah 60 — Patach Rabbi Shimon — the Megillah as deed of holiness · Kohen Gadol b'Kodesh HaKodashim b'Yom Kippur — Purim = holiness of Yom Kippur through joy · Zan Adar — yom petiraso shel Moshe Rabbeinu — 7 Adar; Sha'arei Tzion; Lekutay Tzvi; LT II:7 · Kedushah shel l'asid lavo — Purim = holiness of the World to Come · Torah 5 Likutay Tannina — Tiku Emunah — Nisan every day Rosh Chodesh · HaSeder b'kol ram — tikkun habrit — LM Torah 20 — saying the Seder aloud rectifies the covenant · Se'orim maachal behema — shtei halechem chittah maachal adam — barley → wheat; animal → human through Torah

Volume One • Letter 30

📜 Translator's Summary — Letter 30 [Added by the translator]

Behold — the essential is the strengthening and the joy — for this is the greatest counsel for the purity of thought and the rectification of the covenant — as brought in the words of our master the Rebbe זצ"ל and our master R' Nossan[מוהרנ"ת = מורינו הרב נתן — "our master, our teacher, Rabbi Nossan." The standard Breslov honorific abbreviation for R' Nossan Sternhartz.] זצ"ל — many[כו"כ = כמה וכמה — "many many / numerous." The doubled form: kamah v'kamah.] times. And certainly — all impure thoughts[מ"ז = מחשבות זרות — "foreign / impure thoughts." The technical Breslov term for intrusive sinful thoughts during prayer or study.] and the blemish of the covenant come through sadness and melancholy. [מחשבות זרות — "foreign / impure thoughts." The technical term for unwanted sinful or distracting thoughts that intrude into the mind during prayer and Torah study — or at all times. מ"ז = מחשבות זרות — the standard abbreviation used here. Sadness and melancholy (mara shechorah — literally "black bile," from the Greek medical concept of melancholy) are identified as the root cause of impure thoughts and breaches of the covenant.]

And in truth — certainly one must request greatly from Hashem — for the purity of thought and the rectification of the covenant and all the holinesses — but all must be in joy — which surpasses everything. And about no matter did our master the Rebbe זצ"ל say "a great commandment" — except regarding joy: "It is a great commandment to always be in joy" — in Likutay Moharan Part 2, §24. [לקוטי מוהר"ן ח"ב סי' כ"ד — Likutay Moharan Part 2, §24. ח"ב = חלק ב' (Part 2 / Tannina); כ"ד = kaf(20) + dalet(4) = 24. This teaching — "Azamra" (I will sing) — is perhaps the most famous of all the Rebbe's teachings: the principle of always finding good points within oneself and in others, which generates joy that elevates the soul. The opening: "It is a great commandment to always be in joy."] And likewise — about no sin and no matter did he say "a great sin" — except[כ"א = כי אם — "except / only / but rather." Ki im — the exclusive exception marker.] regarding sadness. See in Likutay Moharan Part 2, §48 — "When a person enters into the service of Hashem" and so on. [לק"מ ח"ב סי' מ"ח — Likutay Moharan Part 2, §48. מ"ח = mem(40) + ches(8) = 48. The teaching: "Know that immediately when a person wants to enter into His service — may He be blessed — it is then a great sin when he has sadness, G-d forbid — for sadness is the Sitra Achra — and Hashem hates it." The Rebbe identifies sadness itself as the Sitra Achra — not merely an obstacle but the demonic force itself in its most effective form.] Study this Torah teaching well — so that it is engraved in your heart — and you can always strengthen yourself[א"ע = את עצמו — "himself / oneself." The standard abbreviation throughout the correspondence.] through it. See there: "For sadness is very very harmful — and know that immediately when a person wants to enter into His service — may He be blessed — then it is a great sin when he has sadness, G-d forbid — for sadness is the Sitra Achra — and Hashem hates it." — See there well.

And in Alim LiTerufah [עלים לתרופה — "Leaves for a Remedy / Healing." The collection of letters of Rabbi Nossan Sternhartz — 430 letters arranged thematically — published posthumously by the Breslov community. The title comes from Ezekiel 47:12: "and their leaves are for healing" — the Rebbe's teachings, transmitted through R' Nossan's letters, are healing leaves for the soul. The author cites this collection extensively by page (daf) and letter number.] : page 25a and page 17a — and page 9b and page 10a in letter 11 — and page 12a in letter 15 — and page 26a in letter 49 — and the entire letter 64 on pages 32–33 — and letter 91 in its entirety on page 42 — and letter 107 in its entirety on page 47b — and letter 187 on page 89b — and letter 188 on pages 90–91 — and letter 327 on page 146 — and letter 337 in its entirety on page 150 — and letter 404 on page 175b and page 176 — and in particular letter 405 on page 176b — see there well: the wording: "And even though crying out is a great virtue and so on — nonetheless when the sorrow and the crying out incline toward melancholy and sadness and grief — it harms more" — and so on — see there well. And also see letter 415 on page 181 — and in particular page b. [All references are to the standard printed edition of Alim LiTerufah — a remarkable testimony to the depth of R' Nossan's correspondence on the single subject of joy versus sadness. The sheer number of references — over fifteen specific letters and pages — indicates how central this theme was to the Breslov path and how much R' Nossan returned to it across decades of correspondence. The author is directing Shmuel Toktchinsky to an entire curriculum of self-study on this theme.]

And also see and study greatly in Likutay Halachos — the Laws of Thanksgiving — Law 6 — [which is in Likutay Halachos, Orach Chaim, Part 2] — see there very well — for all of this is your life and the life of all Israel.