A Heartfelt and Urgent Plea for Encouragement, Counsel, and News

And so I implore you greatly, greatly, to fulfill what you promised me — to write me words of encouragement [divray hischazkus — דברי התחזקות], for I am in very great need of this, and of holy counsel. For I am unable to devise any plan for myself — what to do: whether to leave the house as it is, and whether to leave the children as they are, and what will become of them, and from where will I take money to live on so that I can learn there. Therefore I am greatly entangled in all the details and particulars, and unable to devise any plan for myself. And the days and the years pass, flow by, and are consumed in vanity [הבל]. Therefore, please see to give me counsel according to Hashem's guidance — how to act in this matter.

And I anticipate that in the coming days I shall arrive in Jerusalem, may it be rebuilt, together with my holy brother. And I ask you further: write to me what compels you to travel to Tzfas, and how your conduct is going there in your place, and your success in Torah and Divine service. [Yiddish:] "And whether he is able to carry out hisbodidus [התבודדות — personal, secluded prayer and inner conversation with G‑d; the central practice of Breslov] properly there, as it needs to be done; and how the learning is going; and whether I would be able to obtain there" [Hebrew continues:] volumes of the Jerusalem Talmud [ש"ס ירושלמי], the four sections of the Shulchan Aruch [ד' ש"ע — the Code of Jewish Law], the Tur [a major earlier code of law], etc., and other books. And also write to me where exactly you reside — in the city or in the surrounding area, and on which street. And also write to me how things stand in Jerusalem, the Holy City — in spiritual matters and in material matters — all in detail.

And so I ask of your honor to write to me in clear, large letters that can be read properly — for I was barely able to read your postcard [הקארטיל, הגלויה]. And I further ask of you that everything from me be kept in full confidence, etc.

Please convey warm and heartfelt greetings to my dear, beloved, and very precious friend — the outstanding young man, excelling in Torah and fear of Hashem, who toils in study day and night, sharp-minded and well-versed in the innermost chambers of the Torah, filled with fine qualities and praiseworthy character, G‑d-fearing — the distinguished Torah scholar, our Master R' Shlomo Atik, may he live. I hereby inquire after his good welfare, and ask that he write to me how his learning is faring at present, and how things appear to him there — all to inform me. And I wish him all goodness and great success in the study of Torah and the service of Hashem, in spiritual and material matters for the sake of the spiritual, and may all of his heart's desires be fulfilled for good. From me — his friend, who does not attain even to half, or a third, or a quarter of your fear of Heaven and your diligence in study. From me, Shmuel HaLevi Horowitz.

From me, your student — who desires, seeks, awaits, expects, and hopes to be together with you very soon in these days, in the Holy City Jerusalem — to be diligent in Torah and the service of Hashem, day and night; to uphold the holy Torah. And may we merit very soon to behold the pleasantness of Hashem [לחזות בנועם ה' — Psalms 27:4], and to witness the consolation and joy of Zion and Jerusalem and Israel, and the exaltation of the glory of the Torah. Amen. From me, Shmuel HaLevi Horowitz.

Postscript — To R' Shlomo Atik [Written at the conclusion of the letter, addressed to a second friend]

...And from the Torah in Likutay Moharan §22 — that you mentioned — it is a very wonderful Torah: how every single person can merit to go from level to level — "na'aseh venishma" — "we will do and we will hear" — who has given us to understand in general the meaning of "na'aseh venishma" — what are the crowns and ornaments they received at the giving of the Torah — what they are — and how one can today merit to them — each and every one — as our master the Rebbe זצ"ל writes: [לקוטי מוהר"ן סי' כ"ב — "Likutay Moharan §22." כ"ב = kaf(20) + beis(2) = 22. The Rebbe's teaching on the verse from Exodus 24:7 — "Na'aseh venishma" — "We will do and we will hear." At the giving of the Torah, the Jewish people said this before hearing the content of the Torah — an astonishing act of commitment. The Talmud (Shabbos 88a) says that sixty myriads of angels descended and placed crowns on each Jew — two crowns: one for "na'aseh" and one for "nishma." The Rebbe decodes this as a complete spiritual system applicable to every person at every level.] This is Torah and prayer — that is: "the na'aseh" = the attainment that a person attains and does this — and "the nishma" is prayer — that is: longing and yearning toward the higher level which he has not yet merited — and he prays and requests with cleaving to the divine — that he should merit this. And "it is in your mouth and in your heart to do it" [Deuteronomy 30:14 — "Rather the matter is very close to you — in your mouth and in your heart to do it."] — that is: through your mouth and your heart — the longing and yearning and cleaving toward the lofty thing that is wonderful and concealed from him — and through speaking the longings with the mouth — through this he will come to the high attainment that was concealed from him. And then this is "na'aseh" by him — since he can already do it. And then he needs a higher "nishma" — and to yearn for the yet higher thing — and pray for this — and so on and on — until the true Infinite. And one who takes this to heart will understand: through this Torah itself — every single person — from the greatest of the great to the least of the least — can reach all the levels in the world. Happy is the one who holds to this.

And what our master the Rebbe זצ"ל brings there — to break the brazenness of the body: through service — that the body should serve the soul in many practical commandments — so that the body can receive the illumination of the soul. And so too: the multitude must serve the Tzaddik — so that he can illuminate within them. And also in Torah study and prayer themselves — they are too[ג"כ = גם כן — "also / as well."] practical commandments to refine the body — so that it can receive from the soul. And so too from the Tzaddik. For through giving one's body and heart to the Torah and the prayer and the commandments — and the acts one performs afterward in physical and spiritual matters — he will see that they should accord with the Torah he studied — the result is that his entire soul and heart are directed to this: that the body should be refined and cleave to the soul — and to the Tzaddik. Automatically the body is refined — and one merits to this — as our master the Rebbe זצ"ל hints there.

And in general — the matter of na'aseh venishma: to make from "nishma" a "na'aseh" — that is: what he does not have — and is very far from it — he will hear and yearn toward it — and pray for it — until he comes to it. And then — through longing and yearning and prayer — for the refinement of the body — that it should cleave to the soul — and to the Tzaddik — through this one comes to this. And if even so — one is still very very far from hearing the voice of one's own sigh — and the voice of the Tzaddik — for one hears only the reverberation of the sins — in the aspect of "if our iniquities testify against us" [Jeremiah 14:7 — "Even if our iniquities testify against us — act for the sake of Your Name, Hashem — for our backslidings are many — we have sinned against You."] — for the sins cry out within us — and we hear only a reverberation. And therefore[א"כ = אם כן — "and therefore / if so."]: we have not yet fulfilled the obligation of the "shofar voice" — to subdue the brazenness of the body — and to cleave to the soul and to the Tzaddik. "Hashem — act for the sake of Your Name" — through Your arousal from above — reveal upon us holiness and purity — to break the brazenness of the body — so that we can cleave to the soul and to the Tzaddik.

And afterward our master the Rebbe זצ"ל immediately brings: that through service — the service rendered to the wise man — and so the body to the soul — the body becomes in the aspect of "flesh" — and breaks the stone heart and the brazenness of the body. And therefore: the two counsels — that is: service [Yiddish: to labor for the Tzaddik] and to cry out to Hashem: "Act for the sake of Your honor — for what benefit is in my blood" and so on — [to toil for the Tzaddik — and to cry out to Hashem: act for the sake of Your honor — "for what benefit is in my blood."] And "in all their affliction He was afflicted" [Isaiah 63:9] — that it touches, as it were, Hashem Himself. And Hashem can certainly help — however He appeared to Israel in Egypt — with His great illumination — and He took them out from the forty-nine gates of impurity[מ"ט שערי טומאה = מ"ט שערי טומאה — "the forty-nine gates of impurity." מ"ט = mem(40) + tes(9) = 49. The Kabbalistic concept: there are fifty levels of holiness and fifty (minus one) levels of impurity. Egypt embodied the forty-ninth gate of impurity — the lowest point from which return is possible. The Exodus took Israel out even from this extreme depth. Below the forty-ninth gate — the fiftieth gate of impurity — there is no return.] and so on. And now it is already the Shovavim season — which is propitious for rectifying the covenant — and "these are the names of the tribes" — and so on and so on — hinting to recite Psalms — which is propitious for teshuvah — as brought in Torah 73[ע"ג = ayin(70) + gimel(3) = 73. LM Tannina §73 — the teaching that Psalms is propitious for teshuvah during Shovavim.] of Part 2 — "Psalms is propitious for teshuvah." [תורה ע"ג חלק ב' — "Torah 73 of Part 2." ע"ג = ayin(70) + gimel(3) = 73. LM Tannina, §73 — "Tihilim mesukal litshuvah" — the teaching that reciting Psalms is especially propitious for teshuvah, particularly during the Shovavim season. The Rebbe explains the connection between the Psalms and the power of teshuvah.] And I heard from R' Avraham Sterenharetz — that our master R' Nossan[מורנ"ת = מורנו ורבינו נתן — "our master and teacher Nossan." A variant of the standard מוהרנ"ת, here written as מורנ"ת.] זצ"ל had during Shovavim two daily sessions of reciting Psalms — that is: he recited twice each day a session of Psalms — whereas each day he would recite one session — and during these days he recited two sessions of Psalms. And it is also good to afflict oneself — at least once a week — or more times a week — not to eat anything of animal origin — as I saw that our master the Rebbe זצ"ל commanded our master R' Nossan[מוהרנ"ת = מורינו הרב נתן — "our master, our teacher, Rabbi Nossan." The standard abbreviation.] — that on Monday and Thursday he should not eat anything of animal origin from the eve — that is: the entire twenty-four-hour period of Monday and Thursday throughout the week. And even if one fasts — at least one day a week — and even only a half-day — this too is significant. And all according to one's strength and mind. And the essential: to guard the mind and the eyes — "and you shall not stray" and so on — and through this one rectifies more than everything — teshuvah hamishkal — as brought in Torah 27[כ"ז = kaf(20) + zayin(7) = 27. LM Part 1, §27 — the teaching on teshuvah hamishkal and the power of guarding the eyes as the primary rectification.]. [תורה כ"ז — "Torah 27." LM Part 1, §27 — a major teaching on teshuvah hamishkal — "the teshuvah of the equal weight" — the concept that certain sins require a specific counter-action of equal "weight" to achieve rectification. In particular regarding the eyes and the covenant — guarding the eyes is the most effective teshuvah hamishkal for breaches of the covenant.] And it is a wonder — that specifically at the time when Israel refined themselves in the very depths of the husks in Egypt — the source of licentiousness — and every good point they refined operated — such that even today when one reads the portions of those times — one can merit to the rectification of the covenant. And that is specifically the time most propitious to rectify the covenant — according to the writings of the Arizal[עפ"י כתבי האריז"ל = עפ"י = על פי — "according to." כתבי האריז"ל = "the writings of the Arizal." The Kabbalistic tradition that the Shovavim weeks — the weeks of reading Shemos through Mishpatim — are specifically propitious for the rectification of the covenant.]. And as our master the Rebbe זצ"ל said there in Torah 73 of Part 2 — that specifically in Egypt — in the narrow straits — they merited to complete teshuvah — and enough said. And I have already noted more above. And what you write — to send regards to the companion R'... may his light shine — that is: together with the gathering on Shabbos Chanukah in Meron — and we rejoiced — and I gave him regards in your name — and he too sent me regards from you — and so on. And I certainly fulfill — and I perform a pidyon for you every day — and request for you — and in particular when I am at the holy places. May Hashem hear our prayer. So may it be His will. Amen. Warm regards from the depths of the heart — to the honor of our dear exalted friend — Mr. ... may his light shine. I received his precious letter of Chanukah — and many thanks to you. May Hashem give you life as you give us life — and may the merit of the commandment and the charity stand for you — for all the wishes of your heart for good. So may it be His will. Amen. And in particular regarding the matter of the match and the partner — and I do my part to request for you from day to day — and may Hashem hear our prayer. So may it be His will. Amen. This letter can also be for his honor — and the words of our master the Rebbe זצ"ל are equal to every soul — and each and every person who wants and yearns to hear — can give life to himself[א"ע = את עצמו — "himself / oneself."] and give life to others — and merit to all that one needs to merit — in this world and the World to Come. May Hashem fulfill your will and your longing — in wholeness and simplicity and joy — and all good — in the physical and spiritual. Amen. This fiftieth letter — Sunday of Parshas Shemos, 5721 (January 1961), Jerusalem — is unusual: it opens mid-sentence, with no recipient's name, as if continuing a previous correspondence. Two main teachings plus the Shovavim section. LM Torah 22 — Na'aseh VeNishma (§1): At the giving of the Torah — Israel said "we will do and we will hear" before knowing what they would hear. Angels placed two crowns: one for na'aseh, one for nishma. The Rebbe decodes: na'aseh = attainment/doing; nishma = prayer/yearning for the next level. Every person can use this system: long for the higher level (nishma) → pray for it → attain it (na'aseh) → then long for the next higher level → and so on to the Infinite. The body must serve the soul (and the multitude serve the Tzaddik) through practical mitzvos — so the body can receive the soul's light. The problem: we still hear only the "reverberation of our sins" not the voice of our own sigh or the Tzaddik. Two counsels: (1) toil for the Tzaddik; (2) cry to Hashem: "Act for the sake of Your Name — for what benefit is in my blood?" Citing Isaiah 63:9 and Jeremiah 14:7. Shovavim season (§2): Propitious for covenant rectification. Parshas Shemos = the Shovavim season begins. LM II:73 — Psalms propitious for teshuvah. Oral tradition from R' Avraham Sterenharetz: R' Nossan had double Psalms sessions during Shovavim. The Rebbe's instruction to R' Nossan: no animal food on Mondays and Thursdays (the full 24-hour period). Guarding eyes and mind = greatest teshuvah hamishkal (LM §27). The wonder: specifically Egypt — the depths of impurity — was when Israel merited complete teshuvah. Even today reading these portions = propitious for the covenant (Arizal). Key terms: LM Torah 22 — Na'aseh VeNishma — doing and hearing; the ladder of infinite ascent · Nishma = prayer/yearning; Na'aseh = attainment — and then: new nishma → new na'aseh → to Infinity · Breaking the body's brazenness through service — shimush of body to soul and of community to Tzaddik · Atem k'domei veyishi — "if our iniquities testify against us" — Jeremiah 14:7 · Hashem — act for the sake of Your Name — "for what benefit is in my blood" · LM II:73 — Psalms propitious for teshuvah during Shovavim · R' Nossan's double Psalms during Shovavim — oral tradition from R' Avraham Sterenharetz · No animal food on Mondays and Thursdays — the Rebbe's instruction to R' Nossan · LM Torah 27 — teshuvah hamishkal — guarding eyes = greatest rectification · Egypt = depths of impurity → complete teshuvah — Arizal