On Tribulations and the Desperate Need for Encouragement

To the honor of the dear young scholar — who yearns for the service of Hashem and for drawing close to our master the Rebbe זצ"ל — Mr. Eliezer Tshingel, may his light shine. I received your letter.

And in particular — the holy Purim — when one must receive joy for the entire year. And according to the joy one merits on Purim — so one merits to the kashrus of Pesach — to be saved from even a trace of chametz — upon which depends all of Judaism — as is explained from the Arizal: according to how much one guards oneself from even a trace of chametz — so one is guarded all year from sins. And this is what is brought in Likutay Moharan Tannina: at first all beginnings were from Pesach — which is the beginning of Israel's drawing close to their Father in Heaven — and so on — and now the beginnings are from Purim.

Q1 — Looking at books of other streams: In truth — according to my understanding — it is permitted to look at books [as brought in the words of our master R' Nossan זצ"ל] that speak of Judaism — besides those[ר"ל = רוצה לומר — "meaning / that is to say."] [that speak against the Torah — or contrary to the Shulchan Aruch[שו"ע / משו"ע = שולחן ערוך — "the Shulchan Aruch — the Code of Jewish Law." The variant משו"ע = "contrary to the Shulchan Aruch" (מ = from/against).] — or in opposition to the Tzaddikim — which it is forbidden to look at — and so those that speak of philosophy]. But against this: when there is meat and fish — why does one need to eat vegetables? — It is a pity on the time — one could then study and look into the books of the true Tzaddikim — and so on — and enough said.

Q2 — Tefillin of Rabbeinu Tam: [תפילין דר"ת — "Tefillin of Rabbeinu Tam." Two interpretations exist regarding the order of the four Torah portions placed inside the tefillin: the view of Rashi (Rabbi Shlomo Yitzchaki, 1040–1105), which is the standard practice; and the view of Rabbeinu Tam (Rabbi Yaakov ben Meir, 1100–1171), his grandson, which places the portions in a different order. Traditional Ashkenazic Chassidim wear both — first the Rashi tefillin, then (without a blessing) the Rabbeinu Tam tefillin. The Kabbalistic distinction is profound: Rashi tefillin correspond to this world; Rabbeinu Tam tefillin to the World to Come.] According to the Arizal[עפ"י = על פי — "according to / in accordance with." Al pi — the standard expression of attribution.] — they are higher than the tefillin of Rashi. And according to the holy Zohar — for the tefillin of Rashi are the tefillin of this world — and the tefillin of Rabbeinu Tam are the tefillin of the World to Come. For the tefillin of Rashi are in the aspect of Binah — and the tefillin of Rabbeinu Tam are in the aspect of Chochmah. And because of this one does not recite a blessing over them — as brought from the Arizal: there is a dispute between the Sephardim and the Ashkenazim about the head-tefillin — whether they require a separate blessing — the Ashkenazim do recite a blessing because they say we can draw down through our blessing the encompassing lights of the holiness of the head-tefillin. And the Sephardim say: it is not in our power to draw through our blessing the holiness of the head-tefillin — it is accomplished automatically through the arousal from above. And this is for the tefillin of Rabbeinu Tam — which are even higher — we cannot draw their holiness through our blessings — it is accomplished automatically through our placing them. And why is it permitted to interrupt for answering Amen — because with Rashi tefillin if one interrupts one must make an additional blessing which causes a blessing in vain — but with Rabbeinu Tam tefillin — the truth is that it is also forbidden to interrupt in speech — but if one hears a blessing and does not answer Amen — this is a great transgression — and therefore one answers — since in one's answering one does not cause an additional blessing — since in any case one does not recite a blessing over the tefillin of Rabbeinu Tam — and enough said.

Q3 — Leaving the Land of Israel for the grave-site of the Rebbe: It is certainly permitted to leave[אר"י = ארץ ישראל — "the Land of Israel." The standard abbreviation.] for such a great mitzvah for such a great mitzvah — there is none like it. And it is also permitted to use charity money to travel to holy grave-sites — for this is a merit for the giver — and enough said.

Q4 — The obstacles: One must greatly strengthen oneself in all that one can — and request from Hashem — that through the obstacles — pleasantness will be made — and vessels to feel even more deeply the holiness of the Tzaddik and the service of Hashem. May Hashem help you in all that you need. And the essential: to be in joy — and certainly through this all the troubles will be nullified — for "in joy you shall go out" — through joy one succeeds — and all the harsh judgments are sweetened — and they have no power to prevent and to harm. [Yiddish:] "The essential is to hold firm and to always be in joy" — as brought in Likutay Moharan Tannina: "it is a great commandment to always be in joy."

This forty-sixth letter — Tuesday, 5 Adar 5724, from Meron — is addressed again to Eliezer Tshingel (Letter 37). It has two parts: a sustained Purim teaching, and then four concise practical answers to specific questions.

Purim teaching (§2): Likutay Halachos is full of strengthening; Alim LiTerufah likewise. The Rebbe's drawing-close = greatest thing = the entire topic of Adar. Now all beginnings are from Purim (LM Tannina). Taanis Esther = cry out. Purim commandments = supreme awe in joy = like High Priest in Holy of Holies. The Megillah = seeing the face of Mordechai. Gifts to the poor, dances, clapping = sweetening harsh judgments; receiving the revealed and hidden Torah. Drinking on Purim = tikkun habrit = ascending to the place of "no difference between cursed Haman and blessed Mordechai" = the love of the future = the place where sins become merits (Likutay Halachos).

Four practical answers (§3): (1) Books of other streams: permitted to look at Jewish books — but when one has meat and fish, why eat vegetables? — time is precious. (2) Rabbeinu Tam tefillin: higher than Rashi tefillin per the Arizal (this world = Binah; World to Come = Chochmah). No blessing recited because too high to be drawn by human blessing — only by arousal from above. Interrupting for Amen is permitted because it doesn't cause a redundant blessing. (3) Leaving the Land of Israel: absolutely permitted for a mitzvah as great as visiting the Rebbe's grave. Charity money may be used for this. (4) Obstacles: strengthen, request that obstacles become pleasantness and vessels. Joy nullifies all troubles: "in joy you shall go out."

Key terms: Maariv me'at kol yom — Alim LiTerufah — LH full of strengthening · Mishniknas Adar marbin b'simcha — all of Adar is this theme; drawing close to the Rebbe = greatest thing · Sharbat hazahav — the golden scepter — Purim's supreme awe = in joy and love · Ad d'lo yada bein arur Haman l'varuch Mordechai — the place of unity; sins become merits · Tefillin d'Rashi = olam hazeh = Binah vs. tefillin d'Rabbeinu Tam = olam haba = Chochmah · No blessing on Rabbeinu Tam tefillin — atirutha d'lei'la — too high to be drawn by human blessing · Yotzei m'Eretz Yisrael for the Rebbe's grave — permitted · Minian = niyut / obstacles → pleasantness = vessels

Volume One • Letter 46