A Warm Rebuke — "How Long Do You Sleep?" — The Daughter of the King

A good inscribing and sealing — and a good and sweet new year — and all good forever — to his honor — our beloved, our dear — the dear and exalted one — the revered Chassid — from the outstanding Breslover Chassidim — who cleave and yearn to connect truly and wholeheartedly to Hashem through His true Tzaddikim — and in particular through Na Nach Nachma Nachman MayUman[ננמ"ח זיע"א = ננמ"ח זיע"א — Na Nach Nachma Nachman MayUman — זיע"א = זכותו יגן עלינו אמן — "may his merit protect us, Amen." The combination of the Na Nach formula with the standard honorific for a departed holy Tzaddik — appearing here for the first time in the collection. This marks a deepening: the Rebbe is now addressed with the full honorific of a heavenly intercessor.], may his merit protect us — doer of charity and lovingkindness — good of heart — may he be blessed — and so on — his honor our master Rabbi Tzvi Vasilefsky[כמהר"ר = כבוד מורינו הרב רבי — the full salutation honorific.], may his light shine — and all his household[כב"ב = וכל בני ביתו — "and all the members of his household."], may they live — and all our companions from our Chassidim[אנ"ש = אנשי שלומינו — "our Chassidim."], may they live. After inquiring after your precious wellbeing with great love. May Hashem heal me with a complete recovery quickly from all my illnesses and pains and distresses. So may it be His will. Amen.

Parshas Shoftim (Previous Week) = LM Torah 6; Three Mitzvos: Eradicating Amalek, Enduring Humiliation, and Ascending/Descending; Elul = Finding the Lost Objects; Circumcision of the Heart; LM §24 and LH Hodaah §6 And behold — in the previous week — Parshas Shoftim — hinted in the Torah "Call out to Joshua" — the intention of Elul. For they are the three commandments: the eradication of the seed of Amalek — which is the evil inclination — and in particular from idol worship — "and you shall uproot the evil from your midst" — literally from your midst: your own evil inclination. And in particular from the lack of faith — anger — arrogance — for all of this is the matter of idol worship. And also this is the lowest point of the aleph — to endure humiliations and "the shedding of blood" — which is the essential of teshuvah: to hear one's humiliation — [one's own humiliation — for if others are not humiliating him — he will be ashamed of himself for his distance from Hashem] — and when he hears his humiliation — which is the matter of the return: the aspect of "and if I make my bed in Sheol" — feeling his distance from the service of Hashem — he will be still and silent — receive it with love for atonement of sins. And this is the essential intention of Elul — both when he merits and it seems to him that he is in the aspect of "if I ascend to the heavens" — at a high level — he should know clearly that he is still very far — and yearn to ascend more and more. And the opposite: when he is in the aspect of "and if I make my bed in Sheol" — literally, G-d forbid — he should know clearly that there Hashem is with him — in the aspect of "You are there" — the letters of "You are there" (hinech) being the same letters as "kohen" — the lovingkindness of Hashem with him — that he should not descend further, G-d forbid. For there is no limit to the descents — just as there is no limit to the ascents — and however much one has descended, G-d forbid — one can descend further and further, G-d forbid — if one does not strengthen oneself not to fall more — and begins anew — one can, G-d forbid, fall like those who fell completely — because they did not strengthen themselves. And if the person is strong to strengthen himself — however it may be — however it may be — in the end he will merit what he needs to merit in this world. And then he walks in the paths of teshuvah — and the right hand of Hashem is extended to receive his teshuvah. And this is the essential above all always: to hold the weapons of battle — and to occupy oneself in the service of Hashem — however one can — and to do what is incumbent upon him — and the rest: trust in Hashem and in His Tzaddikim. And to serve Hashem in joy — for through this one merits what one merits — [see Torah 24 — "Ametzeisa D'Alma" — and Likutay Halachos — Laws of Hodaah — Law 6 of OC Part 2 — and it will be pleasant for you]. And in Elul — it is the gathering of the dispersed — the lost objects — through lusts and transgressions — and the essential: from the blemish of the covenant, G-d forbid. And in Elul — the essential finding of them: through the seeking and the requesting — how to serve Hashem — and how to return to Him — and how to find the lost objects — and how to rectify them. And the yearning and the seeking themselves — this is their finding. For "I toiled and I found — believe!" And also: the time in Elul to feel the pain of sins — and to request from Hashem about this — that they should be rectified. And through this one feels also the seed of the person — both in the side of holiness — and the opposite, G-d forbid. And fulfilled: "And Hashem your G-d will circumcise your heart and the heart of your descendants" — to love — and so on — for this is the essential: to merit to love — for teshuvah from love — no trace remains — and sins become merits. And this one can merit in Elul — for they are days of will and mercy and lovingkindness and love. And also to merit to the Name Havayah in order — that everything will proceed in order [without suffering, G-d forbid] — through the Torah and the Tzaddikim who opened the path of teshuvah — and to connect to them. And in Elul one can merit to attain the encompassing lights: "Comfort comfort" — in the aspect of "strength and splendor are her garments" — and through this one is saved from the accusers — and so on. And in Elul one recites the Tikkunei Zohar — and through the melody — and through the weakness of the heart — [to eat a little more slowly] — great rectifications are made. And it is good to complete the Tanach and the books of our master the Rebbe זצ"ל — for this is propitious to merit on the Day of Judgment. And so: charity and lovingkindness. And the essential above all: the connection to the Tzaddikim — for this is the essential above all always. And to appoint a king — this is the vav — the study of Torah and the Shulchan Aruch — and connection in the generality of Israel. And to build the Temple — this is da'as — this is the connection to the Tzaddik — who is the supreme point.