The Threat of America — and the Unwavering Resolve to Remain in the Holy Land

And then — what he wrote to me: that he wants to take us to America when he has money for the travel expenses — [Yiddish: "and I was most troubled and unsettled by this, to contemplate it even ahead of time"] — and this caused me anguish beyond all measure and reckoning. I weighed it and wrote to him a letter that was strong and firm, yet soft — full of pleas, entreaties, and appeasements. And I have not yet received a reply from him regarding this. And I wrote to him that I and my holy brother Aharon have absolutely no desire in the world to travel to America — even were he not to send us any money at all. Likewise my brother Aharon wrote to him that he wishes only to be together with me. This I wrote to him many times, in every single letter.

And after this — the matter of my mother traveling to Jerusalem, may it be established, to undergo an eye operation. [Yiddish:] "And she suffers, and we here are wandering, tormented, and afflicted. I bear the burden of the household on myself, and the burden of the children on myself, as both father and mother from this side — the obligation falls upon me to watch over the children that they conduct themselves along the straight path, and from this side — to look after them in terms of food and clothing; and one is so worn down that one cannot learn and one cannot pray." [The Hebrew continues in the original, repeating the substance:] How to watch over the children that they conduct themselves along the straight path, and on the other side: to look after them in terms of food and clothing — [Yiddish:] "and one is so worn down, one can neither learn nor pray." And the obstacles and delays from the city that press upon me. And then I had great anguish for not having received for about a month any letter or greeting from our mother, may she live — and we feared what we feared [i.e., the worst]. And the most recent troubles make one forget the earlier ones [a phrase from Talmud: צרות אחרונות משכחות הראשונות].

And I am unable to devise any plan for myself [לשית עצות בנפשי — lit. "to set counsel within my own soul"], for I am surrounded on every side. I am unable to study or to pray as I ought. The burden of livelihood presses upon me. The situation is difficult and very bad. We have large debts — under a hetter iska [היתר עסקא — a halachic mechanism restructuring a loan as a partnership investment, to avoid the Torah prohibition of charging interest] — and the interest grows from day to day, until the Almighty shall look upon us and have compassion on us, among all the children of Israel.

Yet — "all that the Merciful One does, He does for good" [כל מה דעביד רחמנא לטב עביד — Talmud Bavli, Brachos 60b] — and one sees the expansiveness [הרחבות — harchavos: G‑d's open-handed deliverance felt even within difficulty] and the miracles that Hashem opens up for us. And if all the days of one's life were filled with ink, etc. — it is impossible to measure or assess it, etc. And everything is in kindness and in abundant compassion [ר"ר = רחמים רבים], and great beyond all reckoning. May Hashem grant that all that we have suffered until now shall serve as kapparah [כפרה — atonement] for the past — for all that we have sinned, transgressed, and rebelled — and may it be a pidyon nefesh [פדיון נפש — lit. "redemption of the soul"; in Breslov: suffering accepted as spiritual ransom and cleansing for the soul] for our souls, for the future and for the past. And may there be henceforth only good for us: may we be granted sustenance in abundance, so that we can turn and occupy ourselves only with chayay olam [חיי עולם — "the life of eternity": Torah study and Divine service], without turning to the follies and vanities of this world. Amen.

And such a commandment is called: "in what does your father take most care?" [אבוך במאי זהיר טפי — "In what does your father take most care?" Talmud Shabbos 118b — the question asked by R' Yosef when someone died and appeared to him in a dream. The teaching: every person must perform all the commandments — but must also choose one commandment in which to be especially meticulous, devoting one's primary energy and care to its fullest performance. Applied here: supporting the printing of the Rebbe's books in depth is the "chosen commandment" of the one who does it.] That is: every person is obligated to fulfill all the commandments according to what he can. But one commandment one must choose for himself — that all his endeavor will be in it — and to fulfill it in all its details and minutiae and so on. And likewise in the study of Torah — which is equivalent to all the commandments — and there is no estimation for it — as brought in the Jerusalem Talmud: there is a dispute — one says: "and all your desires do not compare to her" — but the desires of Heaven can compare to her — and one says: "and all your desires do not compare to her" — even the desires of Heaven. [Jerusalem Talmud, Peah 1:1 — the dispute on the verse from Proverbs 3:15 about the surpassing value of Torah.] All the more so the hidden Torah — which is the inner dimension of the Torah. And all the more so — and all the more so — the books of our master the Rebbe זצ"ל — which are the hidden within the hidden — in the aspect of Atika — and they are counsels for practice — for keeping and doing and fulfilling.

Within this very matter there are also many many levels of study — as brought: that one must study the holy Torah — both the Shulchan Aruch[ש"ע = שולחן ערוך — "the Shulchan Aruch — the Code of Jewish Law."] — and the Tanach[תנ"ך = תורה נביאים כתובים — "Torah, Prophets, and Writings." The complete Hebrew Bible. תנ"ך = the initials of its three sections.] — and the Mishnah — and the Talmud — and the holy Zohar — and so on. And also in the books of our master the Rebbe זצ"ל themselves — one must study a session of Likutay Moharan[לק"מ = לקוטי מוהר"ן — "Likutay Moharan." The standard abbreviation.] simply — and Likutay Halachos[לק"ה = לקוטי הלכות — "Likutay Halachos." The standard abbreviation for R' Nossan's monumental halachic-Chassidic work based on the Rebbe's teachings.] — and the other books of our master the Rebbe זצ"ל. But the study in depth — is in the aspect of the commandment "as it was commanded" — to make from it a prayer — and that all one's springs be in it — and to walk with the Torah — as brought: "If in My statutes you will walk" — and Rashi's commentary: on condition that you will toil in the Torah — that is: that all one's thoughts and will and longings and desires will be in the Torah — and how to fulfill it. This is the Torah in depth — as brought extensively in the pamphlet "Ya'alas Chen" mentioned above. And through this: "And I will give the rains of your land" — that is: all the blessings and salvations will be fulfilled. And therefore[א"כ = אם כן — "and therefore / if so." The logical conclusion marker.] it is a very great matter — to bring this book to the chosen people. And as brought in the words of our master the Rebbe זצ"ל: "the upright way requires revealing the virtue to the chosen people" — as brought in Torah 21 — "Atika" — in Likutay Moharan — see there. That is: to reveal to the chosen people everything they can merit through this virtue of Torah study in depth and so on.

And the merit of this awesome commandment will stand for him — for merit on the Day of Judgment. For this is the matter of charity and acts of kindness through one's body. And it is written: "In righteousness I will behold Your face." And it is said in the selichos and the machzor of Rosh Hashana and Yom Kippur — greatly — how kindness and charity intercede on behalf of the person. And also: our master the Rebbe זצ"ל brings in the Sefer HaMidos — that through charity one sweetens the judgment of the Day of Judgment of the future. And it is understood that all the more so this sweetens the judgment of Rosh Hashana — which is an aspect of the great Day of Judgment. And behold — in the month of Elul — the days of will — the days of mercy — the teshuvah is from love and kindness — [before the awe-inspiring days come — the days of judgment — and then the teshuvah is in the aspect of awe]. And it is brought in the holy books: "Behind the lion" — [that is: to do teshuvah and prepare oneself after Av — that is: in Elul] — "and not behind the maiden" — [that is: after Elul] — in Tishrei. For one must prepare oneself and begin beforehand — for then it is easier — and "His right hand is extended to receive those who return." As brought in the intentions of Elul. And teshuvah in simplicity: to hear one's humiliation — to be still and silent — that is: to be ashamed before Hashem for one's sins — and to confess them — [and all with love and joy — in the aspect of "if I ascend to the heavens" and so on — and "if I make my bed in Sheol" — to strengthen oneself in ascent and descent however it may be. And as long as one is not strong — to always hold onto Hashem — in ascent and descent — however it may be — this is not called true teshuvah. And only when one is very strong as mentioned — that however it may be — however it may be — he will hold himself to Hashem — then "the right hand of Hashem is extended to receive his teshuvah." That is: as mentioned — if one holds to the right hand of Hashem — who trusts in Hashem and in His kindness — and holds himself in the right hand of kindness — love and kindness: both to himself and to others — to judge favorably and to seek the good points — "only good and kindness" — then "the right hand of Hashem is extended" — measure for measure.] And on Erev Rosh Hashana one must give a pidyon [פדיון — "a pidyon — a redemption." In Breslov tradition, the giving of a sum of money — connected to the letters of one's name — to the Tzaddik (or, after the Rebbe's passing, to a Breslov elder or at the gravesite) as a spiritual redemption of the soul. The practice is deeply rooted in Kabbalistic tradition and was central to R' Nachman's approach.] — as is the custom of our Chassidim — to give one to one's friend a pidyon. And to recite the ten chapters of Psalms [עשרה קפיטל תהלים — "the ten chapters of Psalms." The Tikkun HaKelali — the ten specific Psalms (16, 32, 41, 42, 59, 77, 90, 105, 137, 150) designated by Rabbi Nachman as the General Rectification of the covenant — to be said with connection to the Rebbe. On Erev Rosh Hashana this practice takes on special significance as a spiritual preparation.] — in connection to our master the Rebbe זצ"ל. And the verbal confession — in connection to our master the Rebbe זצ"ל — [and better to take the book of Likutay Moharan in hand at the time of the verbal confession] — as if saying them at the grave-site of our master the Rebbe זצ"ל in Uman. And to be connected to the Rosh Hashana gathering — and Erev Rosh Hashana[ער"ה = ערב ראש השנה — "Erev Rosh Hashana / the eve of the New Year."] — everything together with the other Breslover Chassidim and the gatherings everywhere — and in particular in Jerusalem — and in Meron — and in Uman. And one must be wise — to think good thoughts on Rosh Hashana — that Hashem will do good with us in all goods — as brought in Shichos HaR"an. And one must be joyous and glad of heart on Rosh Hashana — and cry from within joy and will toward Hashem. And "eat rich foods and drink sweet things" and so on — "for the joy of Hashem is your strength." And during the Ten Days of Repentance[עשי"ת = עשרת ימי תשובה — "the Ten Days of Repentance / the Ten Days of Return." The ten days from Rosh Hashana through Yom Kippur — the most intense penitential period of the Jewish year.] one can rectify each day — all the days of the entire year — as brought in the writings of the Arizal: that on Sunday of the Ten Days of Repentance one can rectify all the Sundays of all the years until now. And on Monday — all the Mondays of the week from all the years — and so on. And on Shabbos Teshuvah — all the Shabbosses of all the years. And so all the days of the week. And all in the manner mentioned above. For the Torah "Call out to Joshua" — the intentions of Elul — our master the Rebbe זצ"ל said: specifically on Shabbos Teshuvah. And Sukkos and Shemini Atzeres[שמע"צ = שמיני עצרת — "Shemini Atzeres — the Eighth Day of Assembly." The festival following the seven days of Sukkos, observed together with Simchas Torah (the Rejoicing of the Torah) in Israel on the same day.] and Simchas Torah[ש"ת = שמחת תורה — "Simchas Torah — the Rejoicing of the Torah." The final day of the Sukkos festival season, when the annual Torah reading cycle is completed and begun anew.] — certainly teshuvah from love and great kindnesses. This forty-seventh letter — Thursday, 9 Elul 5720 (September 1960) — is out of chronological sequence in the manuscript: surrounding letters are from 1963–64 while this is from 1960. Addressed to R' Tzvi Yosef Vasilefsky — a new correspondent. The letter revolves around selling the book "Eden Tzion" and funding "Ya'alas Chen" on LM Torah 1. The book project (§2): 20 copies of "Eden Tzion" were sent — please sell them at $2.50–$3.00 each. Proceeds go to fund "Ya'alas Chen" — the Torah 1 commentary — the most needed book in the world. R' Avraham זצ"ל testified to the greatness of the Rebbe's books. The merit: "all who performs a commandment as it was commanded — no bad tidings are brought to him" (Shabbos 63a). Torah study in depth (§3): "In what does your father take most care?" (Shabbos 118b) — one must choose a primary commandment. Torah study = equivalent to all commandments (Yerushalmi Peah 1:1: dispute whether even heavenly desires compare to Torah). The Rebbe's books = hidden within the hidden = Atika = practical counsels. Study in depth = commandment "as it was commanded" = walk with the Torah = "Im Bechukosai Teileichu" (Rashi: toiling in the Torah). Through this: "And I will give the rains of your land." LM Torah 21 ("Atika"): "the upright way requires revealing the virtue to the chosen people." Charity for publishing = sweetens the Day of Judgment (Sefer HaMidos). Elul and Rosh Hashana (§4): "Behind the lion / not behind the maiden" — teshuvah must begin in Elul not Tishrei. Teshuvah from love in Elul; teshuvah from awe in Tishrei. Teshuvah in simplicity = hear one's humiliation = be still and silent. Erev Rosh Hashana: give a pidyon, recite the ten Psalms (Tikkun HaKelali) in connection to the Rebbe, verbal confession holding Likutay Moharan, connect to all Breslov gatherings. Rosh Hashana: think good thoughts; joy and weeping from within joy; eat rich foods ("the joy of Hashem is your strength"). The Ten Days of Repentance: each day of the week repairs all the corresponding days of the entire year (Arizal). The Torah "Kra es Yehoshua" (LM §6) — specifically on Shabbos Teshuvah. Sukkos and Shemini Atzeres = teshuvah from love and great kindnesses. Key terms: R' Tzvi Yosef Vasilefsky — new correspondent; 9 Elul 5720 · Eden Tzion — 20 copies at $2.50–$3.00 — book-selling for the Ya'alas Chen fund · Ya'alas Chen on LM Torah 1 — Torah study in depth; the great ambition of the correspondence · Kol ha'oseh mitzvah k'mo'amarah — Shabbos 63a — no bad tidings for one who fulfills a commandment as commanded · Avuch b'mai zahir tafei — Shabbos 118b — the chosen commandment · Im Bechukosai Teileichu — Rashi: she'tihyu amelim baTorah — toiling in Torah = walking with it · LM Torah 21 — Atika — "the upright way requires revealing the virtue to the chosen people" · Acharei ari / v'lo acharei besulah — teshuvah behind Av (Elul) not behind Elul (Tishrei) · Pidyon on Erev Rosh Hashana — the Breslov custom · Ten Psalms — Tikkun HaKelali — holding LM during verbal confession · The Ten Days: each day repairs all its weekday counterparts from all past years — Arizal · LM Torah 6 — specifically on Shabbos Teshuvah