A Great Wonder — Still No Letter; Gentle Reproach to R' Alter

First, I will inform your honor of our welfare — thanks to G‑d, blessed be He, it is good. Second — it is a very, very great wonder to me regarding your honor: how is it that he does not want to know anything of me? Is it not the case that one who begins a mitzvah is told: complete it [המתחיל במצוה אומרים לו גמור — Talmud Bavli, Sotah 13b: when one has begun to perform a good deed, one is exhorted to see it through to completion; here applied warmly and with a touch of humor to R' Alter's silence], and a mitzvah is named only after the one who completes it [אין המצוה נקראת אלא על שם גומרה — a Talmudic principle: the full merit of a deed belongs to the one who sees it through to the end; here R' Shmuel implies: you began the friendship and the good deeds — do not abandon them now]? What have I sinned before your honor that I have no merit to know of your good welfare — from the day you departed from me? Did not your honor promise to exert himself in the matter of my journey to Jerusalem? And on writing letters — all the more so. [Yiddish:] "On account of this I did not prepare myself to be so angry" [i.e., he did not expect things to be this bad]. After I wrote your honor a letter and received no reply from it — all the elders here are a little angry at your honor — namely R' Noson, R' Shlomo, and R' Avner — who know nothing from you. But I am not angry at your honor — only every day I wait with utterly longing eyes [בכליון עינים] for a letter, etc. I go to R' Noson and to R' Shlomo to ask about a letter.

Behold — strengthening in study: one must study much Shulchan Aruch[ש"ע = שולחן ערוך — "the Shulchan Aruch — the Set Table." The authoritative Code of Jewish Law compiled by R' Yosef Karo (1488–1575), the standard reference for Jewish practice in all areas of law.] and the halachic decisors — for this separates the evil from the good within the person — as brought in the Torah "The Golden Menorah" — Part 8 in Likutay Moharan [תורה מנורת זהב חלק ח' בלק"מ — "the Torah 'The Golden Menorah' — Part 8 in Likutay Moharan." LM Part 1, §8 — titled "Menoras Zahav" — the golden Menorah. The Rebbe teaches that Torah study — specifically halacha and the Shulchan Aruch — illuminates the mind and separates the impure from the pure, just as the Menorah's light distinguishes and clarifies. The golden Menorah of the Temple is identified with the light of Torah law.] — and in Shichos HaR"an — that through this one rectifies all the sins and merits what one merits.

And in the Torah "The Days of Chanukah" in Likutay Moharan Part 2, §2 [תורה ימי חנוכה בלק"מ ח"ב ב' — "the Torah 'Days of Chanukah' in Likutay Moharan Part 2, §2." ח"ב = חלק ב' (Tannina); ב' = beis = 2. An important teaching on the nature of thanksgiving and praise as the delight of the World to Come — connecting the joy of Chanukah to the deepest divine service.] — that this is the delight of the World to Come — and thanksgiving and praise to the Holy One blessed be He. Thanksgiving and acknowledgment — this is a very great matter: to know that the purpose is certainly good — and it is worthwhile — all that passes over the person — and everything is for the good — and in the end we will merit what we merit — and through this to give thanks and praise to Hashem — and to request for the future. And for the past: to regret and to confess before Hashem — and this is the matter of hisbodidus — and the master of accounts: [מארי דחושבנא — Aramaic: "the master of accounts / the one who reckons accounts." Mari d'chushbana — from the Talmudic concept (Chagigah 5b): a person must give account of his deeds. Used in Breslov as a term for the practice of honest self-accounting in hisbodidus — taking stock of one's spiritual state, reckoning what needs regret, what needs gratitude, what needs to be requested.] to regret what needs to be regretted [every day] — and to request what needs and is lacking [and if one does not feel that something is lacking — certainly something is lacking even more] — and to give thanks for what needs to be given thanks — and to praise for not having been made a gentile — and for having placed our portion among those who sit in the study hall[ביהמ"ד = בית המדרש — "the study hall / the house of Torah study." The standard abbreviation throughout the correspondence.] — and for having brought us close to the true Tzaddik. And to study every day Talmud and Tosafos and so on — and study of the books of our master the Rebbe[רביז"ל = רבינו זכרונו לברכה — "our master of blessed memory." A compressed honorific combining רבינו (our master) + ז"ל (of blessed memory). An intimate form used for Rabbi Nachman of Breslov specifically.] in order — and also a little every day in depth. And to request to fulfill — from the Torah teachings — prayers — and the Tikkun HaKelali every day. And the prayers — at least[עכ"פ = על כל פנים — "at least / in any case."] a little every day — and Likutay Halachos every day a little — and a little Psalms according to capacity. And the essential of everything is the yearnings and longings for the Holy One — and to flee from evil thoughts and sinful musings — with sit-and-do-not-act — to draw toward the holy thought. And the essential of everything: to greatly strengthen oneself — to be in joy — and to serve Hashem in joy — for there is nothing above this. And in particular during the holy days of Purim — when the illumination of the future world shines — the illumination of Mordechai — which has no parallel in the entire year. And according to one's joy on Purim — so one merits the holiness of Pesach — and to be saved from even a trace of chametz — upon which depends all of Judaism — and to be saved from all sins throughout the year — as brought in the words of the Arizal. And all this one merits through the joy of Purim — and the reading of the Megillah — the light of the face of Mordechai in the Megillah — and to contemplate the miracles. And so it is for every person and in every time. Sending portions and gifts to the poor — the holiness of charity — and the holiness of Purim — like Rosh Hashana and Yom Kippur — like the High Priest in the Holy of Holies on Yom Kippur literally. [קדושת פורים כמו ר"ה יו"כ כמו הכה"ג בקד"ק ביו"כ ממש — "the holiness of Purim — like Rosh Hashana and Yom Kippur — like the High Priest in the Holy of Holies on Yom Kippur literally." ר"ה = ראש השנה; יו"כ = יום כיפור; כה"ג = כהן גדול — High Priest; קד"ק = קודש הקדשים — Holy of Holies. Purim achieves the same level of spiritual intimacy with the divine that the High Priest achieves in the innermost chamber — but Purim achieves it through joy, food, drink, and festivity rather than through awe and fasting.] And the drinking of wine and spirits[יי"ש = יין שרף — "spirits / distilled alcohol." Yayin soraf — literally "burning wine" — the term for distilled spirits (vodka, schnapps). As in previous letters: on Purim the more one drinks the more tikkun habrit.] — this is the rectification of the covenant. And one merits through the drinking to ascend higher and higher — to the place that is entirely good — where there is no "cursed is Haman" and "blessed is Mordechai" — for the penitent must ascend to there — to rectify what he corrupted — as brought in Likutay Halachos. And the holy Purim feast — [the portions are in the aspect of manna] — and dancing and clapping of hands — the illumination of Mordechai and Esther. The receiving of the Torah — revealed and hidden. This fortieth letter — written on Taanis Esther 5723 (March 1963), from Meron — is addressed to a new correspondent, Mr. Mattityahu Orlantzik. Short but dense with practical instruction and Purim theology. Study and hisbodidus (§3): Shulchan Aruch and halachic decisors separate evil from good (LM Torah 8, "Menoras Zahav"). Shichos HaR"an: fixed sessions rectify all sins. LM II:2 ("Days of Chanukah"): thanksgiving and praise = the delight of the World to Come — knowing the purpose is good. Hisbodidus defined as three-part: (1) regret what needs regretting; (2) request what is lacking (if you feel nothing is lacking — something is even more lacking); (3) give thanks and praise. Daily: Talmud + Tosafos, Rebbe's books in order, Tikkun HaKelali, Likutay Tefillot, Likutay Halachos, Psalms. Essential: yearning for G-d, flee evil thoughts with sit-and-do-not-act, be in joy. Purim (§4): Purim = future-world holiness — Mordechai's illumination — no parallel in the year. Joy of Purim → holiness of Pesach → saved from a trace of chametz → saved from all sins (Arizal). Reading the Megillah = seeing the face of Mordechai. Sending portions and gifts to the poor. Holiness of Purim = the High Priest in the Holy of Holies on Yom Kippur. Wine = tikkun habrit — ascent to the place beyond "cursed Haman / blessed Mordechai" (Likutay Halachos). The Purim feast: portions = manna. Dancing and clapping = receiving the revealed and hidden Torah. Key terms: LM Torah 8 — Menoras Zahav — study of Shulchan Aruch separates evil from good · LM II:2 — Yemei Chanukah — thanksgiving and praise = delight of the World to Come · Mari d'chushbana — master of accounts; the three-part hisbodidus: regret, request, gratitude · Im eino margish shechaser lo — b'vadai chaser yoser — if you feel nothing is lacking — something is more lacking · Kof"g bikod"k biyo"k — the High Priest in the Holy of Holies on Yom Kippur = holiness of Purim · Shetiyah = tikkun habrit — wine on Purim rectifies the covenant · Makom shekullo tov — ein sham arur Haman u'varuch Mordechai — the place entirely good; where the penitent must ascend