Studying Quietly in Tzfas — Declaring Himself a Breslover

Here I am studying, blessed be G‑d, quietly [בהס' = בהסתר — in concealment, quietly, without drawing attention], and everyone knows that I am a Breslover [ברסלבר — a Breslov Chassid], and no one says a word, and no one opens their mouth. And whoever speaks with me about this — I state emphatically that I am a Breslover, etc.

First of all — one must strengthen oneself in faith in Hashem and in the true Tzaddik — that the power of holiness is strong and mighty for one who holds and strengthens — as it says[כמ"ש = כמו שכתוב — "as it is written." The standard citation abbreviation.]: "And they believed in Hashem and in Moses His servant." [Exodus 14:31 — the verse immediately following the splitting of the Red Sea, read on Shabbos Shirah. The author cites it on this very Shabbos — the day this verse is read in synagogue.] And therefore the divine service must be in joy — for this is the great essential in the service of Hashem.

And to be strong and courageous — as our master the Rebbe זצ"ל wrote in Torah 6 — "Call out to Joshua" — for one must gird his loins: both in the ascent [that one has performed in the service of Hashem — and when he has great ascents — let him not think that he has already merited what he has merited — only let him believe that he must go higher and higher. And also: what he has already ascended to the greater ascents — this is only an arousal from above — from Heaven — so that he can stand in the descents that will pass over him. And let him know that there are also[ג"כ = גם כן — "also / as well."] ascents he has already felt somewhat — at the beginning — and therefore he can hold himself in the descents — until he comes to the greater ascents through the arousal from below — through his having held himself in all that passed over him. And this is the aspect of the light of Pesach — through the arousal from above. And afterward the counting of the Omer — the descents and the smallness that pass and so on — and afterward Shavuos — the highest holiness — through the arousal from below specifically.]

And in the descent [what passes over the person — even literally in the depths of Sheol — and it seems to him that he is in a descent such that there is no worse descent — and even when he suddenly falls from the greatest ascent to the very worst descent — literally from heaven to earth — nevertheless he should not despair of himself — and he should know and believe that all the descents are for the purpose of the ascent — and this is his rectification specifically: to stand and strengthen himself in all that passes over him — and to always yearn to reach what he needs to reach — and nevertheless not to fall from all that passes over him — and to strengthen himself to snatch whatever he can — and even a very little will be precious to him — and he strengthens and rejoices himself through this.] Then "the right hand of Hashem is extended to receive his teshuvah" — and in the end he will reach his level — and draw close to Hashem in truth.

And the essential: one must strengthen oneself in the true Tzaddik — with self-sacrifice[מסי"נ = מסירת נפשו — "the giving over of his life / self-sacrifice." A variant form of מס"נ used earlier.] — that is: in the name of the Tzaddik — however one is — for drawing close to the Tzaddik is higher than all divine services — and it is worthwhile to set aside divine service for the sake of drawing close to the Tzaddik.

And one must study every day — at least[עכ"פ = על כל פנים — "at least / in any case."] two paragraphs of the Shulchan Aruch [שני סעיפים שלחן ערוך — "two paragraphs of the Shulchan Aruch." The Code of Jewish Law — the authoritative halachic compendium compiled by R' Yosef Karo (1488–1575). Studying two paragraphs (se'ifim) daily was a standard Breslov practice — a way of maintaining steady connection to practical Jewish law even during periods of spiritual difficulty.] — and hisbodidus — and Tikkun HaKelali — and study of the Rebbe's books — and Talmud — and so on — all according to one's capacity. And the essential: to strengthen oneself in joy — for the performance of the commandment in joy has nothing above it — as the Arizal said: that he reached his level only through performing the commandments in joy. And through Torah 24 — "the axis of the world" — in Likutay Moharan. [תורה כ"ד "אמצעותא דעלמא" — "Torah 24 — 'the axis / center of the world.'" LM Torah 24 — "Azamra" — "I will sing." The teaching on the good points and joy. Its internal name "amtza'uta d'alma" (the axis of the world) reflects its centrality — the teaching on finding good points within oneself (and therefore always being in joy) is described as the axis around which all spiritual work revolves. כ"ד = kaf(20) + dalet(4) = 24.] And in Likutay Halachos — Orach Chaim Part 2 — the Laws of Thanksgiving — Law 6 — which is founded on this Torah 24 — and you will understand.

This thirty-seventh letter — written Erev Shabbos Shirah, 5723 (January/February 1963), from Meron — is addressed to a new correspondent, Mr. Avraham Eliezer Tshingel. It is one of the shorter letters, written in haste before Shabbos, but contains a complete and polished teaching on ascent and descent from LM Torah 6. The author signs for the first and only time with "HaLevi" — identifying himself as a Levite.

Faith and joy (§2): Strengthen oneself in faith in Hashem and the true Tzaddik — citing the verse read on this very Shabbos: "And they believed in Hashem and in Moses His servant" (Exodus 14:31). Divine service must be in joy.

LM Torah 6 — ascent and descent (§2): Gird one's loins in both directions: In the ascent — don't think you've arrived; great ascents are atirutha d'lei'la (arousal from above) to enable standing in future descents; the Pesach-Omer-Shavuos arc encoded: Pesach = atirutha d'lei'la → Omer = descents → Shavuos = highest holiness through atirutha diletata. In the descent — even from heaven to earth suddenly — all descents serve the ascent — stand firm, snatch what you can, even a little is precious. The right hand of Hashem is extended. Drawing close to the Tzaddik is higher than all divine services — worth setting aside other service for it. Daily: two paragraphs Shulchan Aruch, hisbodidus, Tikkun HaKelali, Rebbe's books, Talmud. Joy above all — the Arizal on joy. LM Torah 24 "Azamra" (the axis of the world) + LH OC II, Laws of Thanksgiving §6.

Key terms: Mr. Avraham Eliezer Tshingel — Shabbos Shirah 5723 — new correspondent; year 1963 · Va'ya'aminu b'Hashem u'b'Moshe avdo — Exodus 14:31 — cited on the very Shabbos it is read · LM Torah 6 — gird the loins in ascent and descent — the complete framework · Atirutha d'lei'la → Omer → atirutha diletata → Shavuos — encoded in Torah 6 · Sheni se'ifim Shulchan Aruch yom yom — two paragraphs of the Code of Jewish Law daily · LM Torah 24 — Azamra — amtza'uta d'alma — the axis of the world; joy through finding good points · LH OC II — Hodaah §6 — founded on LM Torah 24 · Shmuel HaLevi Horovitz — the only letter signed with the Levite designation

Volume One • Letter 37

My name is Moshe son of Chava

📜 Translator's Summary — Letter 37 [Added by the translator]

Behold my dear — see to strengthen yourself[א"ע = את עצמו — "himself / oneself." The standard abbreviation.] with all your capacity — and this is the true will of Hashem: that the Jewish man strengthens himself in Hashem — from wherever he is — and not fall from anything at all. And let him believe with complete faith that Hashem is present even in the very depths of Sheol literally — "for there is no place empty of Him" [לית אתר פנו מיניה — Aramaic: "there is no place empty of Him." A foundational Kabbalistic principle from the Tikkunei Zohar (Tikkun 57): G-d fills all places and there is no location where His presence is absent. Even in the deepest pit of impurity or suffering — G-d is there. This is the foundation of the Breslov teaching that one must never despair — because wherever one is, G-d is present to help one rise.] — "and He knows all hidden things" — and "Hashem is close to all who call upon Him" and so on.

[Date: [ח' שבט תר"צ]]

And the essential: the person must do everything he can through the arousal from below [אתערותא דלתתא — Aramaic: "arousal from below." The human initiative upward — contrasted with atirutha d'lei'la (arousal from above). The entire sustained spiritual life — through all its ascents and descents — is the atirutha diletata: the human being's own reaching toward G-d, which is more precious than the atirutha d'lei'la because it is earned.] — Torah — and in particular the halachic decisors every day — to know how to fulfill the Torah literally. And the books of the true Tzaddik — which are truly the rebuke and moral instruction of Moses our Teacher, peace be upon him[ע"ה = עליו השלום — "peace be upon him." The standard blessing for a biblical figure (as distinguished from the post-Talmudic זצ"ל). Applied here to Moses our Teacher — Moshe Rabbeinu ע"ה.] — which do not cause a foul odor but the opposite — in the aspect of "my spikenard gave forth its fragrance" — that they transform sins into merits. [See Likutay Moharan Part 2, §8.] [נרדי נתן ריחו — "my spikenard gave forth its fragrance" (Song of Songs 1:12). LM Part 2, §8: The Rebbe teaches that the books of the true Tzaddik are like the nard — the precious perfume — that transforms a foul odor (sins) into fragrance (merits). Unlike ordinary rebuke that shames and discourages, the Tzaddik's teaching gives off only fragrance — it rectifies rather than wounds.] A little Likutay Moharan — a little Likutay Halachos and so on.

And to pray to Hashem — and in hisbodidus — [all according to one's capacity] — to merit to go out from the subjugation of the evil inclination — and to enter into the gates of holiness and the service of Hashem. And to also[ג"כ = גם כן — "also / as well."] recite every day a little from Likutay Tefillot — and the Tikkun HaKelali every day — which is a rectification for all that passes over the person — and to purify and sanctify and benefit him with merits and salvations and so on. And besides this: to study every day Shas[ש"ס = שש סדרים — "the six orders." The complete Talmud — the Babylonian Talmud — consisting of six orders (sedarim): Zera'im, Mo'ed, Nashim, Nezikin, Kodshim, Taharos. The standard abbreviation for the Talmud in all its tractates.] — Talmud — Rashi — Tosafos — and so on — and Tanach and so on — all according to one's capacity and according to one's will and yearning toward Hashem.

And the essential of all the above: to rejoice in Hashem and in His Torah and in His commandments and in His true Tzaddikim — and not to fall from anything in the world — however it may be — however it may be. No good desire and no good point is lost, G-d forbid. And in the end — if the person does not leave his place in holiness — to do at least[עכ"פ = על כל פנים — "at least / in any case."] what he can — however he is — however he is — and strengthens himself and trusts in Hashem and rejoices in Him — certainly he will have a good end and good hope forever. And on the contrary: from the descents — they will be transformed into merits — and from the afflictions — they will become crowns — and from the obstacles — there will be pleasantness — and from the sins — there will be merits. And as our master the Rebbe זצ"ל said: in Yiddish: "However it may be — the essential is that one holds firm." [וויא עס איז, דער עיקר אז מען דער האלט זיך — "However it may be — the essential is that one holds firm." Yiddish: Viy es iz, der ikker az men der halt zikh. The Rebbe's ultimate saying of spiritual resilience — whatever passes over a person — the single irreducible requirement is: hold firm. Do not let go. Appear again in Letter 39 as "abi me halt zikh."]

"And it is brought in Shichos HaR"an that our master the Rebbe זצ"ל said — 'the essential is: from the belly of Sheol I cried out' and so on. One must request from Hashem every day for what the person lacks — and long to fill the deficiency — but a thousand times more — one must have patience and the waiting. One must wait very much — all the days of one's life. And all the time one must give oneself life with what one can — and hold firm — until Hashem helps. And even when Hashem helps — one should not think that one has already discharged one's obligation — rather: now one must afresh request and want and hope for the true salvation that the person needs. This is everything that is brought in the teaching 'Call out to Joshua' — §6 in Likutay Moharan Part 1."

[However it may be — the essential is that one holds firm. And it is brought in Shichos HaR"an that our master the Rebbe זצ"ל said: "the essential is: from the belly of Sheol I cried out" and so on. One must request from Hashem every day for what the person lacks — and long to fill the deficiency — but a thousandfold more — one must have patience and the waiting. One is obliged to wait very much — all the days of one's life. And all the time one is obliged to give oneself life with what one can — and hold firm — until Hashem helps. And even after Hashem helps — one should not think that one has already discharged one's obligation — rather now afresh one must request and want and hope for the true salvation that the person needs. This is everything that is brought in the teaching "Call out to Joshua" — §6 in Likutay Moharan Part 1.]

One must be expert in the law of the ascent — expert in the running — in the aspect of: "If I ascend to the heavens — You are there" — still very far — and one must yearn to reach what one needs to reach. And conversely: expert in the returning — in the aspect of: "And if I make my bed in Sheol — You are there" — to know and to believe with complete faith that where the person is situated — even literally in the depths of Sheol — Hashem is with him — and with him — and strengthens him and supports him and assists him to go out from his straits — and to transform them into great goods and so on. And when one merits to this strengthening — not to fall from anything — and to do all that one can — both in the ascent and in the descent — at least what one can — and to strengthen and rejoice there in the depths of Sheol — then "the right hand of Hashem is extended to receive his teshuvah" — and he is called one who walks in the ways of Hashem.

May Hashem grant us merit — to rescue us from all our troubles — in body and soul and sustenance — in the physical and spiritual — Amen. So may it be His will. Amen.

This forty-first letter — written Thursday of Parshas Behar-Bechukosai, from Jerusalem — is addressed to a new correspondent, Mr. Avraham Mordechai Falbrbaum. The author had been in Meron for Lag B'Omer and was delayed in responding. The letter contains a complete treatment of LM Torah 6 in both Yiddish and Hebrew translation, and four beautiful parallel transformations.

Strengthen from wherever you are (§2): The Jewish person must strengthen himself in G-d — from wherever he is — with complete faith that G-d is present even in the depths of Sheol (leit atar panui minei). Practical program: halachic decisors daily, the Rebbe's books (which transform sins into merits like nard — LM II:8), Likutay Moharan, Likutay Halachos, Likutay Tefillot, Tikkun HaKelali, Talmud, Tanach — all according to capacity.

The four transformations (§3): From descents → merits; from afflictions → crowns; from obstacles → pleasantness; from sins → merits. The Rebbe's saying: "Viy es iz, der ikker az men der halt zikh" — "However it may be — the essential is that one holds firm." LM Torah 6 in Yiddish and Hebrew (§§4–5): Shichos HaR"an: "The essential is: from the belly of Sheol I cried out" (Jonah 2:3). Request what is lacking — long to fill the deficiency — but patience and waiting a thousandfold more. Give oneself life with what one can. Even after G-d helps — don't think you're done — request afresh. Baki b'ratzo: Psalms 139:8 — "If I ascend to the heavens — You are there" — still far, must go higher. Baki b'shov: "And if I make my bed in Sheol — behold, You are there" — G-d is there too, don't despair. When one holds firm in both ascent and descent — "the right hand of Hashem is extended to receive his teshuvah." Key terms: Mr. Avraham Mordechai Falbrbaum — new correspondent; Lag B'Omer at Meron mentioned · Leit atar panui minei — Tikkunei Zohar: no place is empty of Him; G-d is in Sheol too · Nardi natan reicho — LM II:8 — the Rebbe's books transform sins into merits like nard · Four transformations — yiridot → zekhuyot; tzarot → atarot; meni'ot → ne'imot; avonot → zekhuyot · Viy es iz — der ikker az men der halt zikh — "however it may be — the essential is that one holds firm" · Shichos HaR"an — mibeten Sheol shiva'ti — Jonah 2:3; the Rebbe's verse of perseverance · Savlanut v'hamamtanah — patience and the waiting; a thousandfold more important than requesting · Baki b'ratzo — Im esak shamayim sham atah — Psalms 139:8a; expert in the ascent: still far · Baki b'shov — v'atziyah Sheol hineka — Psalms 139:8b; expert in the return: G-d is there too · Yamin Hashem peshutah l'kabel teshuvato — the right hand of Hashem is extended