The Hilulah of Rabbainu — 18 Tishrei: A Joyous Gathering

And many times I go to our friends R' Shlomo [R' Shlomo Atik — mentioned in previous letters] and R' Noson. This past Tuesday — the 18th of Tishrei — was the hilulah [yahrzeit — observed as a day of celebration and rejoicing] of Rabbainu [Rabbainu R' Nachman of Breslov, of blessed memory, may his merit protect us]. We were together from six o'clock until nightfall — we were at R' Noson's [likely R' Noson, a local Breslov companion in Tzfas; not R' Noson of Breslov himself, who lived a century earlier], and we ate a meal together, and we learned the Torah [Torah teaching from Likutay Moharan]: Tik'u Tocha'ah [תקעו תוכחה — "Sound the rebuke" — apparently a Torah or lesson associated with the hilulah; possibly a reference to the Torah beginning with those words, or a discussion thereof], and the Torah about the festivals [התורה ממועדים — the Torah teaching relating to the festivals, from Likutay Moharan], and we danced [עשינו רקוד — a Breslov rekud, a joyous dance performed as a spiritual service, an expression of joy in Hashem].

And truly I yearn greatly after you — as we were together in Meron [this is the first confirmation in the collection that they did indeed go to Meron together, as planned — they were there for the Days of Awe] — and in particular to be in Meron [the yearning to return has not diminished even slightly].

From my father I have still not received a reply to my letter regarding being in Meron [he had written to his father in America to ask permission or support for remaining in Meron permanently; no answer has come]. I ask of your honor to pray on my behalf — Shmuel son of Feiga [שמואל בן פייגה — his mother's name; prayers and requests for intercession at holy graves are customarily made using the mother's name] — for complete healing of soul and body [רפו"ש = רפואת הנפש והגוף], and for true and complete fear of Heaven [תש"ש = תשובה שלימה / יראת שמים — complete repentance and true fear of Heaven] — truly, in its innermost truth [לאמיתו — to its truest core], and not merely in external appearance [ולא מ"ש = ולא מן השפה ולחוץ — and not merely from the lips outward; a phrase meaning: not a superficial or performed fear of Heaven, but a genuine, internalized one].

And likewise — when you write to Uman [אומן — Uman, Ukraine: the city where Rabbainu R' Nachman of Breslov is buried; Breslov Chassidim customarily write to the community there or to those making the pilgrimage to his grave, particularly around Rosh Hashana. This is the earliest reference in the collection to Uman.], write greetings on my behalf as well, and write that they should pray on my behalf at the holy Tzion [הציון הק' — the holy grave-marker; in Breslov, Tzion (ציון) refers specifically to Rabbainu's grave in Uman, the ultimate site of Breslov pilgrimage].

And likewise I ask of him to inform me clearly of matters regarding me — whether I should come to Jerusalem. And in any case — whether yes or no — let him write to me words of encouragement, faith [אמונה — emunah: the bedrock Breslov virtue of complete trust in G‑d and in the Tzadik], and conversations [שיחות — recorded conversations and teachings of Rabbainu or of Breslov tradition; the Sichot HaRan, or similar material].

Please convey greetings to my friend, my dear Yankel [יענקלי — an affectionate Yiddish diminutive of Yaakov], may he live. I ask of you to inform me of your welfare in detail, all at length.

Please convey greetings to my dear and greatly honored friend, who is diligent in Torah and Divine service — R' Shlomo Atik.

R' Shlomo and likewise R' Noson convey their heartfelt good greetings to you, with great love. [באה"ר = באהבה רבה — with great love]. Please write me his address.

From me, Shmuel Horowitz.

Postscript 1 — To R' Yankel [a new name — not mentioned in previous letters]

Know that one must greatly strengthen oneself[א"ע = את עצמו — "himself / oneself." The standard abbreviation.] — and in particular: one who wants Torah and the service of Hashem — the adversary[הבע"ד = הבעל דבר — "the adversary / the spiritual prosecutor." The standard Breslov abbreviation for the evil inclination / demonic force opposing holiness.] abandons the entire world and provokes specifically the Torah scholar[ת"ח = תלמיד חכם — "Torah scholar / wise disciple." Talmid chacham — the one who studies Torah and serves Hashem seriously. The evil inclination concentrates its efforts on the Torah scholar because his fall damages many.]. [הבע"ד מניח כל העולם ומתגרה בת"ח — "the adversary[הבע"ד = הבעל דבר — "the adversary / the spiritual prosecutor." The standard Breslov abbreviation for the evil inclination / demonic force opposing holiness.] abandons the entire world and provokes specifically the Torah scholar[ת"ח = תלמיד חכם — "Torah scholar / wise disciple." Talmid chacham — the one who studies Torah and serves Hashem seriously. The evil inclination concentrates its efforts on the Torah scholar because his fall damages many.]." A well-known principle from the Talmud (Sukkah 52a): "The greater a person is — the greater is his evil inclination." The adversary (ba'al davar) leaves everyone else alone and focuses his efforts on the Torah scholar and the spiritually serious person — because the Torah scholar's fall damages not only himself but also those who follow him and whom he influences.] And in particular — one who truly wants the service of Hashem must gird his loins — not to be afraid of the evil inclination — and to do his part — whatever he can — in the service of Hashem — and not to fall from anything — in any manner.

And regarding the matter of the writing — it is certainly worthwhile — for the merit of the many is a great thing — as our master the Rebbe זצ"ל brings in the Sefer HaMidos: there is no estimation for the merit of the many — even in a small matter — and so on. And all the more so[מכ"ש = מכל שכן — "all the more so / kal vachomer." The standard logical inference abbreviation.] — through this one merits strengthening and awakening for the service of Hashem — as you yourself wrote — and this is the essential service of a Torah scholar: that one sees their knowledge and their yearning and their conduct — and one can merit greatly through this. [שימוש ת"ח — "the service / attendance of a Torah scholar." Shimush talmidei chachamim — the Talmudic concept (Berachos 7b, etc.) that attending upon and learning from a Torah scholar is itself a form of Torah learning and service. ת"ח = תלמיד חכם — "Torah scholar / wise disciple." Here applied to the benefit the writer receives from being with the correspondent and observing his conduct and yearning.]

And regarding hisbodidus — one can try sometimes this way and sometimes that way — however one can — it is good to do it. And certainly: the certain is more precious than the doubtful. And one can also sometimes snatch the early morning [לחטוף לפנות בוקר — "to snatch the early morning." Lifnos boker — literally "toward the facing of the morning" — the period just before dawn. Snatching these early-morning moments for hisbodidus — before the world is awake, before the distractions of the day begin — is considered especially propitious. "Snatch" (lachTof) — the Breslov vocabulary of urgency: one must snatch precious spiritual moments before they pass.] — and in any case[עכ"פ = על כל פנים — "at least / in any case."]: however one can do it — "however it allows itself" [Yiddish: viy es lazt zikh] — and the essential is to strengthen oneself — to be in joy — and the Torah and the divine service should be in joy and in faith — and to feel the pleasantness in the Torah — as brought in the Torah "lots have fallen upon me in pleasant places" [חבלים נפלו עלי בנעימים — "Lots have fallen upon me in pleasant places" (Psalms 16:6). A teaching in Likutay Moharan Part 2 — the Rebbe teaches on the pleasantness (ne'imus) that is hidden within the Torah — and concludes: "Happy is the one who merits to feel the pleasantness in the Torah — for this is the essential." The word נעימות (pleasantness / sweetness) becomes a key spiritual concept.] — in Likutay Moharan Part 2 — where our master the Rebbe זצ"ל concludes: "Happy is the one who merits to feel the pleasantness in the Torah — for this is the essential" — see there.

And the essential: to strengthen oneself in fixed study sessions in the service of Hashem and Torah — and not to leave one's place — and to give oneself joy — for this is more important than everything.

And regards[ד"ש = דרישת שלום — "regards / greetings." Derishas shalom — the standard abbreviation for sending greetings to a third party.] to our exalted dear friend our master Rabbi Noach Chafetz, may his light shine — who desires and yearns for the service of Hashem. And this is the essential — the yearning and the longings — which are more precious than everything. As our master the Rebbe זצ"ל said in Shichos HaR"an: the essential is the yearning and the longings — which are more precious than everything. And if one merits to perform with the yearning — how good. And if one does not yet merit at all to perform — even so — the yearning itself is very precious. And no more remains of the person — only what he snatches in the world — and in particular the yearnings.

For through this: all the obstacles — which are transformed into pleasantness — through the yearning that comes through the obstacles — and what one performs through the yearning that breaks through the obstacles — is more precious by far and far than what one performs without obstacles and without yearning. [כי בשיבל זה כל המ'נ'י'ע'ו'ת המתהפכות לנ'ע'י'מ'ו'ת — "For through this: all the מניעות (obstacles) are transformed into נעימות (pleasantness)." A beautiful original acronym / wordplay: the author separates the letters of מניעות (obstacles) — מ.נ.י.ע.ו.ת — and shows they are the same letters as נעימות (pleasantness, sweetness) — נ.ע.י.מ.ו.ת — in a different order. The obstacles and the pleasantness share the exact same letters — because the yearning that breaks through the obstacles is what generates the deepest pleasantness. The obstacle itself contains the sweetness within it, waiting to be unlocked through the yearning.] And one commandment in joy is better than a thousand commandments without joy — as brought in the Reishis Chochmah. [ראשית חכמה — "Reishis Chochmah — the Beginning of Wisdom." The great Kabbalistic-ethical work of R' Eliyahu de Vidas (16th century, Tzfas / Safed), a student of R' Moshe Kordovero. One of the foundational texts of Kabbalistic mussar (ethical instruction). The teaching cited: "One commandment performed in joy is better than many commandments performed without joy."] And see Torah 24 in Likutay Moharan — what one can merit through the commandments in joy.

This thirty-eighth letter — undated, received after a letter of 25 Shvat — continues correspondence with Shmuel Toktchinsky (now upgraded from "Mr." to "our master Rabbi"). It is short but contains a remarkable original acronym and a warm greeting to a third correspondent. Strengthening and the Torah scholar (§2): The evil inclination abandons the entire world and provokes specifically the Torah scholar (Sukkah 52a principle). Gird the loins — don't fear — do one's part. The merit of the many: writing for others generates strengthening and awakening — shimush talmidei chachamim. Hisbodidus: try different times and methods — snatch the early morning (lifnos boker) — "however it allows itself" (Yiddish: viy es lazt zikh). Fixed study sessions, joy, faith. The pleasantness of Torah: LM Part 2 — "Happy is the one who merits to feel the pleasantness of the Torah — for this is the essential." Greetings to R' Noach Chafetz; obstacles and pleasantness (§3): Shichos HaR"an: the yearning itself is precious even when performance is impossible. No more remains of the person than what he snatches — especially yearnings. The brilliant acronym: מניעות (obstacles) and נעימות (pleasantness) share the same letters — the obstacles themselves contain the pleasantness within them, unlocked through yearning. One commandment in joy surpasses many without joy (Reishis Chochmah). LM Torah 24 on joy. Key terms: HaBachur — mah"r Shmuel Toktchinsky — upgraded honorific; the young scholar · Haba'al davar maniach kol ha'olam u'misgare b'Talmid Chacham — the adversary abandons all and provokes the Torah scholar · Shimush talmidei chachamim — the service/attendance of Torah scholars; observing their conduct · Lichatof lifnos boker — to snatch the early morning for hisbodidus · Chavalim naflu alai bene'imim — LM Part 2 — the pleasantness of Torah; "happy is the one who feels it" · Mah"r Noach Chafetz — the third correspondent to whom greetings are sent · Mניעות = נעימות — the same letters: obstacles contain pleasantness; unlocked through yearning · Mitzvah achas b'simcha — yoter tov me'elef mitzvos b'lo simcha — Reishis Chochmah