Upon his arrival from Petersburg1This letter the author sent to all his followers upon his release from imprisonment brought about by calumnies instigated by the opponents of Chasidism. The history of this letter, and the events of that important phase in the annals of Chasidism, form the contents of The Arrest and Liberation of Rabbi Schneur Zalman of Liadi, tr. J. I. Schochet (Kehot, 1964).
TWO. “I have become small from all the favors and from all….”2Genesis 32:11. This means that by every favor (chesed) that G–d bestows upon man, (man) is to become very humble. For “chesed3Grace, favor, kindness. is the right arm,”4In the “man-image” of the sefirot (cf. Addendum, Mystical Concepts in Chassidism).—Tikkunei Zohar, Introduction 17a. and “His right arm embraces me”5Song of Songs 2:6.—which refers to the state of G–d actually bringing him close (to Himself), far more intensely than before. And whoever is close to G–d, with ever exceeding uplifting and elevation, must be ever more humble—to the lowliest plane,6See Kitzurim V’Hearot L’Sefer Likkutei Amarim, ed. Rabbi Menachem Mendel of Lubavitch (Kehot, 1948; 1989), pp. 40 and 149. as it is written: “From afar the L–rd has appeared to me.”7Jeremiah 31:2. And as known, “All that are before Him are esteemed as nothing.”8Zohar I:11b (emphasis is the author’s). Hence, whoever is more “before Him” is that much more as nothing, naught, and nonexistent.
And this is the rank of the “right side” of holiness and of “chesed to Abraham”9Micah 7:20. Abraham signifies the attribute of chesed; see Sefer Habahir 48 (131); Zohar I:41a, II:51b; Zohar Chadash 27a; et passim.—The “right side,” too, signifies chesed; see Addendum, Mystical Concepts in Chassidism. who said:10Genesis 18:27. “And I am dust and ashes.”11Cf. Chullin 89a. This (humility) is also the trait of Jacob, and therewith he justified himself for his fear of Esau and did not rely on the promise given to him—“And, behold, I am with you….”12Genesis 28:6. (That is), because Jacob regarded himself as utterly insignificant13Lit., was very, very small in his (own) esteem. [because of the multitude of favors, “for with my staff…”14Genesis 32:11.], and as unfit and unworthy to be saved…and as the saying of our Sages, of blessed memory, “maybe sin will cause…,” for it appeared to him that he had sinned.15Berachot 4a.
It is different, though, with the corresponding opposite,16See Ecclesiastes 7:14: “G–d has made one thing opposite the other.” This verse is interpreted to mean that everything in one realm has its corresponding opposite in another realm. Thus every factor in the realm of “holiness” has a corresponding opposite in the “other side,” in the realm of the profane or evil.—See Sefer Habahir 9 (11); Zohar I:160a; ibid., III:282a; Tikkunei Zohar 70 (125a); et passim. See also Pardes Rimonim 25:1; OrHatorah, Nach, vol. 2, p. 1128; below, Epistle 25, note 63. i.e., Ishmael—“chesed of kelipah”17As Abraham signifies the attribute of chesed in holiness, so Ishmael signifies the attribute of chesed in kelipah; see Zohar III:246b (also ibid., 124a). Cf. Likkutei Torah, Ekev 18a.: the more kindness (manifested to him), the more he grows in pride, haughtiness, and self-satisfaction.18Cf. Chullin 89a and Midrash Tehillim, ed. Buber, 22:20, in the editor’s glosses, note 99.
Therefore I come with a general announcement to inform all our followers regarding the multitude of favors—“The great things that the L–rd has done with us”19Par. Psalms 126:3.: to hold on to the attributes of Jacob, the “remnant of His people”20Par. Isaiah 11:11. and the “remainder of Israel,”21Par. Jeremiah 6:9; 31:6; etc. who regards himself truly as remnants and excess that is of no use.22Cf. RoshHashanah 17a. They are not to become haughty-minded in relation to their brethren…not to speak defiantly against them or hiss at them,23Alternately: to whistle at them; cf. The Arrest and Liberation, p. 65. Heaven forfend. A strict warning: hold your peace! No mention is to be made!24Par. Amos 6:10. Rather, they are to subdue their spirit and heart before everyone25Cf. Avot 4:10. according to the attribute of “Truth (emet) to Jacob,”26Micah 7:20. Jacob signifies the attribute of truth (which corresponds to tiferet); see Sefer Habahir 49 (137); Zohar II:267a; Tikkunei Zohar, Introduction 4b; Zohar Chadash 26c. Cf. Bereishit Rabbah 78:14; and see below, Epistle 6. with humility and a “Soft answer that turns away anger,”27Proverbs 15:8. and with a restrained spirit…. And,28The following words did not appear in the original epistle and were added later by the author. See Hayom Yom, 10 Menachem Av. maybe, through all that G–d will put into the heart of their brethren that “As waters (reflect) the face….”29Proverbs 27:19; see above, Epistle 1, note 26.
אחר ביאתו מפטרבורג
Upon his arrival from Petersburg1This letter the author sent to all his followers upon his release from imprisonment brought about by calumnies instigated by the opponents of Chasidism. The history of this letter, and the events of that important phase in the annals of Chasidism, form the contents of The Arrest and Liberation of Rabbi Schneur Zalman of Liadi, tr. J. I. Schochet (Kehot, 1964).
״קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל כוּ׳״. פֵּירוּשׁ, שֶׁבְּכָל חֶסֶד וָחֶסֶד שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹשֶׂה לְאָדָם צָרִיךְ לִהְיוֹת שְׁפַל רוּחַ בִּמְאֹד. כִּי חֶסֶד דְּרוֹעָא יְמִינָא, ״וִימִינוֹ תְּחַבְּקֵנִי״, שֶׁהִיא בְּחִינַת קִרְבַת אֱלֹהִים מַמָּשׁ בְּיֶתֶר שְׂאֵת מִלְּפָנִים, וְכָל הַקָּרוֹב אֶל ה׳ בְּיֶתֶר שְׂאֵת וְהַגְבֵּהַּ לְמַעְלָה מַעְלָה, צָרִיךְ לִהְיוֹת יוֹתֵר שְׁפַל רוּחַ לְמַטָּה מַטָּה, כְּמוֹ שֶׁכָּתוּב ״מֵרָחוֹק ה׳ נִרְאָה לִי״. וְכַנּוֹדָע, דְּכוּלָּא ״קַמֵּיהּ״ דַּוְוקָא – כְּלָא חָשִׁיב, וְאִם כֵּן, כָּל שֶׁהוּא ״קַמֵּיהּ״ יוֹתֵר – הוּא יוֹתֵר כְּלָא וְאַיִן וָאֶפֶס.
TWO. “I have become small from all the favors and from all….”2Genesis 32:11. This means that by every favor (chesed) that G–d bestows upon man, (man) is to become very humble. For “chesed3Grace, favor, kindness. is the right arm,”4In the “man-image” of the sefirot (cf. Addendum, Mystical Concepts in Chassidism).—Tikkunei Zohar, Introduction 17a. and “His right arm embraces me”5Song of Songs 2:6.—which refers to the state of G–d actually bringing him close (to Himself), far more intensely than before. And whoever is close to G–d, with ever exceeding uplifting and elevation, must be ever more humble—to the lowliest plane,6See Kitzurim V’Hearot L’Sefer Likkutei Amarim, ed. Rabbi Menachem Mendel of Lubavitch (Kehot, 1948; 1989), pp. 40 and 149. as it is written: “From afar the L–rd has appeared to me.”7Jeremiah 31:2. And as known, “All that are before Him are esteemed as nothing.”8Zohar I:11b (emphasis is the author’s). Hence, whoever is more “before Him” is that much more as nothing, naught, and nonexistent.
וְזוֹ הִיא בְּחִינַת יָמִין שֶׁבִּקְדוּשָּׁה וְחֶסֶד לְאַבְרָהָם, שֶׁאָמַר ״אָנֹכִי עָפָר וָאֵפֶר״. וְזוֹ הִיא גַּם כֵּן מִדָּתוֹ שֶׁל יַעֲקֹב, וּבָזֹאת הִתְנַצֵּל עַל יִרְאָתוֹ מִפְּנֵי עֵשָׂו, וְלֹא דַי לוֹ בְּהַבְטָחָתוֹ ״וְהִנֵּה אָנֹכִי עִמָּךְ כוּ׳״ – מִפְּנֵי הֱיוֹת קָטָן יַעֲקֹב בִּמְאֹד מְאֹד בְּעֵינָיו, מֵחֲמַת רִיבּוּי הַחֲסָדִים ״כִּי בְמַקְלִי כוּ׳״, וְאֵינוֹ רָאוּי וּכְדַאי כְּלָל לְהִנָּצֵל כוּ׳, וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״שֶׁמָּא יִגְרוֹם הַחֵטְא״, שֶׁנִּדְמֶה בְעֵינָיו שֶׁחָטָא.
And this is the rank of the “right side” of holiness and of “chesed to Abraham”9Micah 7:20. Abraham signifies the attribute of chesed; see Sefer Habahir 48 (131); Zohar I:41a, II:51b; Zohar Chadash 27a; et passim.—The “right side,” too, signifies chesed; see Addendum, Mystical Concepts in Chassidism. who said:10Genesis 18:27. “And I am dust and ashes.”11Cf. Chullin 89a. This (humility) is also the trait of Jacob, and therewith he justified himself for his fear of Esau and did not rely on the promise given to him—“And, behold, I am with you….”12Genesis 28:6. (That is), because Jacob regarded himself as utterly insignificant13Lit., was very, very small in his (own) esteem. [because of the multitude of favors, “for with my staff…”14Genesis 32:11.], and as unfit and unworthy to be saved…and as the saying of our Sages, of blessed memory, “maybe sin will cause…,” for it appeared to him that he had sinned.15Berachot 4a.
מַה שֶּׁאֵין כֵּן בְּזֶה לְעוּמַּת זֶה, הוּא יִשְׁמָעֵאל – חֶסֶד דִּקְלִיפָּה, כָּל שֶׁהַחֶסֶד גָּדוֹל, הוּא הוֹלֵךְ וְגָדֵל בְּגוֹבַהּ וְגַסּוּת הָרוּחַ וְרוֹחַב לִבּוֹ.
It is different, though, with the corresponding opposite,16See Ecclesiastes 7:14: “G–d has made one thing opposite the other.” This verse is interpreted to mean that everything in one realm has its corresponding opposite in another realm. Thus every factor in the realm of “holiness” has a corresponding opposite in the “other side,” in the realm of the profane or evil.—See Sefer Habahir 9 (11); Zohar I:160a; ibid., III:282a; Tikkunei Zohar 70 (125a); et passim. See also Pardes Rimonim 25:1; Or Hatorah, Nach, vol. 2, p. 1128; below, Epistle 25, note 63. i.e., Ishmael—“chesed of kelipah”17As Abraham signifies the attribute of chesed in holiness, so Ishmael signifies the attribute of chesed in kelipah; see Zohar III:246b (also ibid., 124a). Cf. Likkutei Torah, Ekev 18a.: the more kindness (manifested to him), the more he grows in pride, haughtiness, and self-satisfaction.18Cf. Chullin 89a and Midrash Tehillim, ed. Buber, 22:20, in the editor’s glosses, note 99.
וְלָזֹאת, בָּאתִי מִן הַמּוֹדִיעִים מוֹדָעָה רַבָּה לִכְלָלוּת אַנְשֵׁי שְׁלוֹמֵנוּ, עַל רִיבּוּי הַחֲסָדִים אֲשֶׁר הִגְדִּיל ה׳ לַעֲשׂוֹת עִמָּנוּ, לֶאֱחוֹז בְּמִדּוֹתָיו שֶׁל יַעֲקֹב ״שְׁאָר עַמּוֹ״ וּ״שְׁאֵרִית יִשְׂרָאֵל״, שֶׁמֵּשִׂים עַצְמוֹ כְּשִׁירַיִים וּמוֹתָרוֹת מַמָּשׁ שֶׁאֵין בּוֹ שׁוּם צוֹרֶךְ, לְבִלְתִּי רוּם לְבָבָם מֵאֲחֵיהֶם כוּ׳, וְלֹא לְהַרְחִיב עֲלֵיהֶם פֶּה, אוֹ לִשְׁרוֹק עֲלֵיהֶם חַס וְשָׁלוֹם, הַס מִלְּהַזְכִּיר בְּאַזְהָרָה נוֹרָאָה, רַק לְהַשְׁפִּיל רוּחָם וְלִבָּם, בְּמִדַּת אֱמֶת לְיַעֲקֹב, מִפְּנֵי כָּל אָדָם, בִּנְמִיכוּת רוּחַ, וּ״מַעֲנֶה רַךְ מֵשִׁיב חֵימָה״, ״וְרוּחַ נְכֵאָה כוּ׳״, וְכוּלֵּי הַאי וְאוּלַי יִתֵּן ה׳ בְּלֵב אֲחֵיהֶם ״כַּמַּיִם הַפָּנִים וְגוֹ׳״:
Therefore I come with a general announcement to inform all our followers regarding the multitude of favors—“The great things that the L–rd has done with us”19Par. Psalms 126:3.: to hold on to the attributes of Jacob, the “remnant of His people”20Par. Isaiah 11:11. and the “remainder of Israel,”21Par. Jeremiah 6:9; 31:6; etc. who regards himself truly as remnants and excess that is of no use.22Cf. Rosh Hashanah 17a. They are not to become haughty-minded in relation to their brethren…not to speak defiantly against them or hiss at them,23Alternately: to whistle at them; cf. The Arrest and Liberation, p. 65. Heaven forfend. A strict warning: hold your peace! No mention is to be made!24Par. Amos 6:10. Rather, they are to subdue their spirit and heart before everyone25Cf. Avot 4:10. according to the attribute of “Truth (emet) to Jacob,”26Micah 7:20. Jacob signifies the attribute of truth (which corresponds to tiferet); see Sefer Habahir 49 (137); Zohar II:267a; Tikkunei Zohar, Introduction 4b; Zohar Chadash 26c. Cf. Bereishit Rabbah 78:14; and see below, Epistle 6. with humility and a “Soft answer that turns away anger,”27Proverbs 15:8. and with a restrained spirit…. And,28The following words did not appear in the original epistle and were added later by the author. See Hayom Yom, 10 Menachem Av. maybe, through all that G–d will put into the heart of their brethren that “As waters (reflect) the face….”29Proverbs 27:19; see above, Epistle 1, note 26.