Said the writer: My son! Beware lest when you see the length of your exile and all your disgrace1As described in the previous letter. – when a person becomes dependent on other people, his face changes colors like a starling2See Berakhot 6b, which describes how such a person’s face turns red and white from shame, so that he resembles a starling, whose feathers shine different colors when the sun shines on them at different angles. – you will have regret in your heart. Certainly you should not articulate, “If I had known this [extent of suffering], I would not have done this mitzva.” For our Rabbis, of blessed memory, said: When a person regrets a mitzva, he loses its reward [Y. Pe’ah, ch. 1; see ad loc.]. See Kiddushin 40b: “Resh Lakish says: [One loses reward] when he regrets his past [mitzvot].” This should be your consolation: A) That you are engaged in tending to the needs of the sick and doing acts of loving-kindness that cannot be done by another. Regarding this [the Sages] said in Moed Katan 9b that one puts aside Torah study to do this mitzva. See Rashi s.v. “ḥeftzo” and Tosafot s.v. “kan.” Thus, when you have no time to study, it is considered greater than studying for you. B) Many people travel very far for business. They are not concerned about the stresses of the road, rain, snow, cold, or heat for uncertain profit or loss, whereas your reward is set aside for you with certainty. From our Rabbis, of blessed memory (Berakhot 5a): Whomever the Holy One, blessed be He, cherishes….3Whomever God cherishes, He crushes with afflictions. If he accepts it out of love, “He will see his offspring; he will live long” (Is. 53:10), and his learning will endure for him.
I heard from the holy mouth of our master, our teacher, and rabbi, the rabbi of all the Diaspora, our teacher R. Chaim [of Volozhin], of blessed memory, that if one word of learning is neglected, God forbid, then the whole world should be destroyed.4Therefore, the son can rest assured that his reward is certain to be received. And the greater the exile and disgrace, if he accepts them with love, surpassing courage, and great joy, then the greater is his reward, through having many children, living longer, and retaining his learning.
Everyone wants to have these three things [i.e., children, long life, and learning], for they constitute a person’s success in this world and the next, but not everyone attains this, except after great efforts and much money. But the one that God loves He will admonish with afflictions or exile or disgrace, and when he accepts them with love, he attains this success in very little time.
Therefore, whenever you think about the length of the exile, the suffering endured, and the disgrace, think about how your reward will be very great. C) When one accepts [suffering] with love and rejoices in it, he serves the Creator, blessed be His name, as is written in Shulḥan Arukh, Oraḥ Ḥayim 231:3; see ad loc. When you get to some place, you should ask that two people go on your behalf, but make no further effort, as it is written in Ḥovot HaLevavot:5R. Baḥya ibn Pakuda, Ḥovot HaLevavot, Gate of Faith, 3:3. Whoever puts faith in God and in others does not have complete faith. And it says (Ps. 37:5): “Commit your way to God and depend on Him” (and not on Him and another), and He (and no other) will do [what you need], as it says, “There is no savior but Me” (Is. 43:11).
In fact, a person is more able to recognize the kindnesses of God, which He does for him all the time, when he is in a state of lowliness than can one who is in a state of eminence. For God does so many kindnesses for us, for my daughter who is there, and for you, at every step of your way – He did not repay us according to our sins;6See Psalms 103:10. rather in the merit of our ancestors and of Jerusalem, He increases His kindness to us. To this point, His mercies have helped us, and His kindnesses have not abandoned us.7See the Nishmat prayer, recited in the morning on Shabbat and festivals. Yet many have found themselves in this predicament whose smallest fingers are thicker than our loins,8See I Kings 12:10. Rehoboam tells the people that he will outdo his father using this metaphor, which has become a standard expression for expressing superiority. who are greater and better than us in every beneficial way, yet they are not received with a pleasant countenance as you are received. Several great scholars and rabbis have written to me that it was a privilege to see you. I rejoiced, for presumably you have some humility and self-deprecation, as it is written: “To the humble, He will give grace”9Proverbs 3:34. and “Humility precedes honor.”10Ibid. 15:33. Accordingly, when you think about your pain, your embarrassment, and the duration of your exile, take comfort in this, rejoice, and be happy. “Hope to the Lord”11Psalms 27:14. and He will save you in all your matters; “cast your burden on the Lord.”12Ibid. 55:23. God’s salvation comes in the blink of an eye,13This well-known adage, “Teshuat (or yeshuat) Hashem keḥeref ayin,” originated in the medieval era. as it is written, “God wants…those who long for his kindness.”14Psalms 147:11. Your father, Zundel of Salant
ב"ה כ"ד נִיסָן.
With the help of God, Nissan 24
אָמַר הַכּוֹתֵב בְּנִי הִשָּׁמֵר לְךָ פֶּן כְּשֶׁתִּרְאֶה אֲרִיכוּת גָּלוּתְךָ וּבִזְיוֹנוֹתֶיךָ, כֵּיוָן שֶׁנִּצְרָךְ אָדָם לַבְּרִיּוֹת פָּנָיו מִשְׁתַּנּוֹת כִּכְרוּם, וְתִתְחָרֵט בִּלְבָבְךָ, וּמִכָּל שֶׁכֵּן שֶׁלֹּא תּוֹצִיא מִפִּיךָ שֶׁאִם הָיִיתִי יוֹדֵעַ זֹאת, לֹא עָשִׂיתִי מִצְוָה זֹאת, כִּי אָמְרוּ רַבּוֹתֵינוּ זַ"ל כְּשֶׁאָדָם מִתְחָרֵט עַל הַמִּצְוָה מְאַבֵּד שְׂכָרוֹ, [יְרוּשַׁלְמִי פֵּאָה פֶּרֶק א' עַיֵּן שָׁם] עַיֵּן קִדּוּשִׁין מ' ע"ב אָמַר רֵישׁ לָקִישׁ בַּתּוֹהֵא עַל הָרִאשׁוֹנוֹת, זֹאת תִּהְיֶה נֶחָמָתְךָ. (א) שֶׁאַתָּה עוֹסֵק בְּבִקּוּר חוֹלִים וּגְמִילוּת חֲסָדִים שֶׁאִי אֶפְשָׁר בְּאַחֵר, שֶׁעַל זֶה אָמְרוּ בְּמוֹעֵד קָטָן ט' ב' שֶׁמְּבַטְּלִין תַּלְמוּד תּוֹרָה לַעֲשׂוֹת הַמִּצְוָה, עַיֵּן רַשִׁ"י דִּבּוּר הַמַּתְחִיל חֶפְצוֹ וְתוֹסָפוֹת דִּבּוּר הַמַּתְחִיל כָּאן, וְאִם כֵּן בְּשָׁעָה שֶׁאֵין לְךָ פְּנַאי לִלְמֹד נֶחֱשָׁב לְךָ יוֹתֵר מִלִּמּוּד. (ב) שֶׁהַרְבֵּה בְּנֵי אָדָם הוֹלְכִים בַּדֶּרֶךְ לְמֵרָחוֹק לִסְחוֹרָה, וְאֵינָם חוֹשְׁשִׁים לְטִרְדוֹת הַדֶּרֶךְ וְגֶשֶׁם וְשֶׁלֶג וְקֹר וְחֹם, בִּשְׁבִיל סְפֵק רֶוַח אוֹ הֶפְסֵד, וְאַתָּה שְׂכָרְךָ בְּוַדַּאי קָצוּב מֵרַבּוֹתֵינוּ זַ"ל, כָּל שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא חָפֵץ בּוֹ כוּ', וְאִם קִבְּלוֹ מֵאַהֲבָה יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְתַלְמוּדוֹ מִתְקַיֵּם בְּיָדוֹ:
Said the writer: My son! Beware lest when you see the length of your exile and all your disgrace1As described in the previous letter. – when a person becomes dependent on other people, his face changes colors like a starling2See Berakhot 6b, which describes how such a person’s face turns red and white from shame, so that he resembles a starling, whose feathers shine different colors when the sun shines on them at different angles. – you will have regret in your heart. Certainly you should not articulate, “If I had known this [extent of suffering], I would not have done this mitzva.” For our Rabbis, of blessed memory, said: When a person regrets a mitzva, he loses its reward [Y. Pe’ah, ch. 1; see ad loc.]. See Kiddushin 40b: “Resh Lakish says: [One loses reward] when he regrets his past [mitzvot].”
This should be your consolation: A) That you are engaged in tending to the needs of the sick and doing acts of loving-kindness that cannot be done by another. Regarding this [the Sages] said in Moed Katan 9b that one puts aside Torah study to do this mitzva. See Rashi s.v. “ḥeftzo” and Tosafot s.v. “kan.” Thus, when you have no time to study, it is considered greater than studying for you. B) Many people travel very far for business. They are not concerned about the stresses of the road, rain, snow, cold, or heat for uncertain profit or loss, whereas your reward is set aside for you with certainty. From our Rabbis, of blessed memory (Berakhot 5a): Whomever the Holy One, blessed be He, cherishes….3Whomever God cherishes, He crushes with afflictions. If he accepts it out of love, “He will see his offspring; he will live long” (Is. 53:10), and his learning will endure for him.
וְשָׁמַעְתִּי מִפִּי קָדְשׁוֹ שֶׁל אדמו"ר רשכבה"ג מוהר"ח זַ"ל, אִם יְבֻטַּל חַס וְשָׁלוֹם דָּבָר אֶחָד מִן הַגְּמָרָא צָרִיךְ לֵיחָרֵב כָּל הָעוֹלָם, וְכָל שֶׁהַגָּלוּת וּבִזְיוֹנוֹת יוֹתֵר, וְהוּא מְקַבֵּל בְּאַהֲבָה בְּיֶתֶר שְׂאֵת וּבְשִׂמְחָה רַבָּה, שְׂכָרוֹ גַּם כֵּן מְרֻבֶּה בְּהַרְבֵּה זֶרַע וּבְיוֹתֵר אֲרִיכוּת יָמִים וְקִיּוּם תַּלְמוּדוֹ:
I heard from the holy mouth of our master, our teacher, and rabbi, the rabbi of all the Diaspora, our teacher R. Chaim [of Volozhin], of blessed memory, that if one word of learning is neglected, God forbid, then the whole world should be destroyed.4Therefore, the son can rest assured that his reward is certain to be received. And the greater the exile and disgrace, if he accepts them with love, surpassing courage, and great joy, then the greater is his reward, through having many children, living longer, and retaining his learning.
וְהִנֵּה כֻּלָּם מִתְאַוִּים לִזְכּוֹת לְאֵלּוּ הַשְּׁלֹשָׁה דְּבָרִים, שֶׁזֶּהוּ הַצְלָחַת הָאָדָם בָּזֶה וּבַבָּא, אֲבָל לֹא כָּל אָדָם זוֹכֶה לָזֶה רַק אַחַר יְגִיעוֹת הַרְבֵּה בְּמָמוֹן רַב, וְאֶת אֲשֶׁר יֶאֱהַב ה'. יוֹכִיחֵנוּ בְּיִסּוּרִים אוֹ בְּגָלוּת אוֹ בְּבִזְיוֹנוֹת, וּכְשֶׁמְּקַבֵּל בְּאַהֲבָה זוֹכֶה לָזֶה בִּזְמַן מוּעָט:
Everyone wants to have these three things [i.e., children, long life, and learning], for they constitute a person’s success in this world and the next, but not everyone attains this, except after great efforts and much money. But the one that God loves He will admonish with afflictions or exile or disgrace, and when he accepts them with love, he attains this success in very little time.
עַל כֵּן בְּכָל פַּעַם שֶׁיַּעֲלֶה עַל לִבְּךָ אֲרִיכוּת הַגָּלוּת וּסְבִילַת צַעַר וּבִזְיוֹנוֹת, תָּשִׂים עַל לִבְּךָ שֶׁשְּׂכָרְךָ הַרְבֵּה מְאֹד. (ג) כְּשֶׁמְּקַבֵּל בְּאַהֲבָה וְשָׂמֵחַ בָּזֶה עוֹבֵד לְהַבּוֹרֵא יתְבָּרַךְ שְׁמוֹ, כְּמוֹ שֶׁכָּתַב בְּשֻׁלְחָן עָרוּךְ אֹרַח חַיִּים סִימָן רל"א סָעִיף ג' עַיֵּן שָׁם, וּכְשֶׁתָּבֹא לְאֵיזֶה מְקוֹמָן תְּבַקֵּשׁ שֶׁיֵּלְכוּ עֲבוּרְךָ שְׁנֵי אֲנָשִׁים וְיוֹתֵר לֹא תִּשְׁתַּדֵּל, כְּמוֹ שֶׁכָּתַב בְּחוֹבוֹת הַלְּבָבוֹת מִי שֶׁבּוֹטֵחַ בַּה' וּבְזוּלָתוֹ אֵין בִּטְחוֹנוֹ שָׁלֵם, וְנֶאֱמַר גֹּל עַל ה' דַּרְכֶּךָ וּבְטַח עָלָיו (וְלֹא עָלָיו וְעַל זוּלָתוֹ) וְהוּא יַעֲשֶׂה (וְלֹא זוּלָתוֹ) כְּמוֹ שֶׁנֶּאֱמַר וּמוֹשִׁיעַ אֵין זוּלָתִי:
Therefore, whenever you think about the length of the exile, the suffering endured, and the disgrace, think about how your reward will be very great. C) When one accepts [suffering] with love and rejoices in it, he serves the Creator, blessed be His name, as is written in Shulḥan Arukh, Oraḥ Ḥayim 231:3; see ad loc. When you get to some place, you should ask that two people go on your behalf, but make no further effort, as it is written in Ḥovot HaLevavot:5R. Baḥya ibn Pakuda, Ḥovot HaLevavot, Gate of Faith, 3:3. Whoever puts faith in God and in others does not have complete faith. And it says (Ps. 37:5): “Commit your way to God and depend on Him” (and not on Him and another), and He (and no other) will do [what you need], as it says, “There is no savior but Me” (Is. 43:11).
וְהִנֵּה הָאָדָם יוּכַל לְהַכִּיר יוֹתֵר חַסְדֵי ה', אֲשֶׁר עוֹשֶׂה עִמּוֹ בְּכָל פַּעַם, כְּשֶׁהוּא בְּשִׁפְלוּת מִמִּי שֶׁהוּא בִּגְדֻלָּה, כִּי כַּמָּה חֲסָדִים עוֹשֶׂה ה' עִמָּנוּ וְעִם בָּתֵי שָׁם וְעַמְּךָ, בְּכָל מִדְרַךְ כַּף רַגְלֶיךָ, לֹא כַּעֲוֹנוֹתֵינוּ גָּמַל עָלֵינוּ, רַק בִּזְכוּת אֲבוֹתֵינוּ וִירוּשָׁלַיִם גָּבַר חֲסָדָיו עָלֵינוּ, עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְלֹא עֲזָבוּנוּ חֲסָדָיו, כִּי הַרְבֵּה אֲשֶׁר בָּאוּ לְמִדָּה זוֹ שֶׁקָטְנָם עָבִים מִמָּתְנֵינוּ, גְּדוֹלִים וְטוֹבִים מִמֶּנּוּ בְּכָל מִלֵּי דְּמֵיטַב, וְלֹא מְקַבְּלִים אוֹתָם בְּסֵבֶר פָּנִים יָפוֹת כָּל כָךְ כְּמוֹ שֶׁמְּקַבְּלִים אוֹתְךָ, עַד שֶׁכַּמָּה גְּדוֹלִים וְרַבָּנִים כָּתְבוּ אֵלַי שֶׁהָיָה לָהֶם זְכִיָּה שֶׁרָאוּךָ, וְשָׂמַחְתִּי כִּי מִסְּתָמָא יֵשׁ לְךָ מְעַט עֲנָוָה וְשִׁפְלוּת, כְּמוֹ שֶׁנֶּאֱמַר וְלַעֲנָוִים יִתֵּן חֵן וְלִפְנֵי כָּבוֹד עֲנָוָה, עַל כֵּן בְּהַעֲלוֹת עַל לִבְּךָ צַעַרְךָ וּכְלִמָּתְךָ וְאֹרֶךְ גָּלוּתְךָ תִּתְנַחֵם בָּזֶה וְתִהְיֶה שָׂשׂ וְשָׂמֵחַ, קַוֵּה אֶל ה' וְיוֹשַׁע לְךָ בְּכָל עִנְיְנֵיכֶם, הַשְׁלֵךְ עַל ה' יְהָבְךָ כוּ'. וּתְשׁוּעַת ה' כְּהֶרֶף עַיִן, כְּמוֹ שֶׁנֶּאֱמַר רוֹצֶה ה' כוּ' אֶת הַמְיַחֲלִים לְחַסְדּוֹ, אָבִיךָ זוּנְדִּיל מִסַּלַאנְט:
In fact, a person is more able to recognize the kindnesses of God, which He does for him all the time, when he is in a state of lowliness than can one who is in a state of eminence. For God does so many kindnesses for us, for my daughter who is there, and for you, at every step of your way – He did not repay us according to our sins;6See Psalms 103:10. rather in the merit of our ancestors and of Jerusalem, He increases His kindness to us. To this point, His mercies have helped us, and His kindnesses have not abandoned us.7See the Nishmat prayer, recited in the morning on Shabbat and festivals. Yet many have found themselves in this predicament whose smallest fingers are thicker than our loins,8See I Kings 12:10. Rehoboam tells the people that he will outdo his father using this metaphor, which has become a standard expression for expressing superiority. who are greater and better than us in every beneficial way, yet they are not received with a pleasant countenance as you are received. Several great scholars and rabbis have written to me that it was a privilege to see you. I rejoiced, for presumably you have some humility and self-deprecation, as it is written: “To the humble, He will give grace”9Proverbs 3:34. and “Humility precedes honor.”10Ibid. 15:33. Accordingly, when you think about your pain, your embarrassment, and the duration of your exile, take comfort in this, rejoice, and be happy. “Hope to the Lord”11Psalms 27:14. and He will save you in all your matters; “cast your burden on the Lord.”12Ibid. 55:23. God’s salvation comes in the blink of an eye,13This well-known adage, “Teshuat (or yeshuat) Hashem keḥeref ayin,” originated in the medieval era. as it is written, “God wants…those who long for his kindness.”14Psalms 147:11.
Your father, Zundel of Salant