Letter
17
6
Tevet,
Tav-Reish-Peh-Vav,
December
23,
1925
Dear...
...
Yet,
let
me
write
to
you
with
regard
to
the
middle
pillar
in
the
work
of
God,
so
as
to
always
be
a
target
for
you
between
right
and
left.
This
is
because
there
is
he
who
walks,
who
is
worse
than
he
who
sits
idly.
It
is
he
who
deflects
from
the
road,
for
the
path
of
truth
is
a
very
thin
line
that
one
walks
until
one
comes
to
the
King’s
palace.
One
who
begins
to
walk
in
the
beginning
of
the
line
needs
great
care
so
as
not
to
deviate
to
the
right
or
to
the
left
of
the
line
even
as
much
as
a
hairsbreadth,
for
if
at
first
the
deviation
is
as
a
hairsbreadth,
even
if
one
continues
completely
straight,
it
is
certain
that
he
will
no
longer
come
to
the
King’s
palace,
as
he
is
not
stepping
on
the
true
line,
like
this,
for
example:
This
is
a
true
comparison.
Let
me
explain
to
you
the
meaning
of
the
middle
pillar,
which
is
the
meaning
of
“The
Torah,
the
Creator,
and
Israel
are
one.”
The
purpose
of
the
soul
when
it
comes
in
the
body
is
to
be
rewarded
with
returning
to
its
root
and
with
Dvekut
[adhesion]
with
Him
while
clothed
in
the
body,
as
it
is
written,
“To
love
the
Lord
your
God,
to
walk
in
all
His
ways,
to
keep
His
commandments,
and
to
adhere
to
Him.”
You
see
that
the
matter
ends
with
“to
adhere
to
Him,”
meaning
as
it
was
prior
to
clothing
in
the
body.
However,
great
preparation
is
required,
which
is
to
walk
in
all
His
ways.
Yet,
who
knows
the
ways
of
the
Creator?
Indeed,
this
is
the
meaning
of
“Torah
that
has
613
ways.”
He
who
walks
on
them
will
finally
be
purified
until
his
body
no
longer
forms
an
iron
partition
between
him
and
his
Maker,
as
it
is
written,
“And
I
will
take
away
the
stony
heart
from
your
flesh.”
Then
he
shall
adhere
to
his
Maker
just
as
he
was
before
the
clothing
of
the
soul
in
the
body.
It
turns
out
that
there
are
three
discernments:
1)
Israel
is
one
who
exerts
to
return
to
his
root;
2)
The
Creator,
namely
the
root
he
longs
for;
3)
The
613
ways
of
the
Torah
by
which
one
purifies
one’s
soul
and
body.
This
is
the
spice,
as
it
is
written,
“I
have
created
the
evil
inclination;
I
have
created
for
it
the
Torah
as
a
spice.”
However,
these
three
are
actually
one
and
the
same.
In
the
end,
any
servant
of
the
Creator
attains
them
as
one,
unique,
and
unified
discernment,
and
they
only
appear
to
be
divided
into
three
because
of
one’s
incompleteness
in
the
work
of
the
Creator.
Let
me
clarify
something
to
you:
You
shall
see
its
tip,
but
not
its
entirety,
except
when
He
delivers
you.
It
is
known
that
the
soul
is
a
part
of
God
above.
Before
it
comes
in
a
body,
it
is
adhered
as
a
branch
to
the
root.
See
in
the
beginning
of
Tree
of
Life,
that
He
created
the
worlds
because
He
wanted
to
manifest
His
holy
names,
“Merciful”
and
“Gracious,”
etc.,
and
if
there
are
no
creatures,
there
would
be
no
one
on
which
to
have
mercy.
These
words
are
very
deep
indeed.
However,
as
much
as
the
pen
permits,
as
“The
whole
Torah
is
the
names
of
the
Creator,”
as
they
said.
The
meaning
of
attainment
is,
“That
which
we
do
not
attain,
we
do
not
define
by
a
name.”
It
is
written
in
the
books
that
all
these
names
are
the
reward
of
the
souls,
which
is
compelled
to
come
into
the
body,
for
it
is
precisely
through
the
body
that
it
can
attain
the
names
of
the
Creator.
Its
stature
is
according
to
its
attainment.
There
is
a
rule:
The
sustenance
of
any
spiritual
thing
is
according
to
the
merit
of
knowing
it.
A
corporeal
animal
feels
itself
because
it
consists
of
mind
and
matter.
Thus,
a
spiritual
sensation
is
a
known
discernment,
and
the
spiritual
stature
is
measured
by
the
value
of
what
is
known,
as
it
is
written,
“One
is
praised
according
to
one’s
mind.”
However,
the
animal
knows;
it
does
not
feel
at
all.
Understand
the
reward
of
the
souls:
Before
a
soul
comes
into
the
body,
it
is
a
tiny
dot,
although
it
is
attached
to
the
root
as
a
branch
to
a
tree.
This
dot
is
called
“the
root
of
the
soul
and
its
world.”
Had
it
not
entered
into
this
world
in
a
body,
it
would
have
had
only
its
own
world,
meaning
its
own
part
in
the
root.
However,
the
more
it
is
rewarded
with
walking
in
the
ways
of
the
Creator,
which
are
the
613
ways
of
the
Torah
that
return
to
being
the
actual
names
of
the
Creator,
the
more
its
stature
grows
according
to
the
level
of
the
names
it
has
attained.
This
is
the
meaning
of
the
words,
“The
Creator
imparts
each
and
every
righteous
310
worlds.”
Interpretation:
The
soul
consists
of
two
righteous:
upper
righteous,
and
lower
righteous,
as
the
body
is
divided
from
the
Tabur
[navel]
up
and
from
the
Tabur
down.
Thus,
it
is
rewarded
with
the
written
Torah
and
the
oral
Torah,
which
are
two
times
310,
being
620
in
Gematria.
These
are
the
613
Mitzvot
[commandments]
of
the
Torah
and
the
seven
Mitzvot
de
Rabanan
[of
our
great
teachers].
It
is
written
in
Tree
of
Life,
“The
worlds
were
created
only
to
disclose
the
names
of
the
Creator.”
Thus,
you
see
that
since
the
soul
came
down
to
clothe
this
filthy
substance,
it
could
no
longer
adhere
to
its
root,
to
its
own
world,
as
before
it
came
to
this
world.
Rather,
it
must
increase
its
stature
620
times,
as
it
previously
was
in
the
root.
This
is
the
meaning
of
the
entire
perfection,
the
entire
NRNHY
up
to
Yechida,
for
which
Yechida
is
called
Keter,
implying
the
number
620
[Keter
is
620
in
Gematria].
Thus,
you
see
that
the
meaning
of
the
620
names,
being
the
613
Mitzvot
of
the
Torah
and
the
seven
Mitzvot
de
Rabanan,
are,
in
fact,
the
five
qualities
of
the
soul,
meaning
NRNHY.
This
is
because
the
Kelim
[vessels]
of
the
NRNHY
are
from
the
above
620
Mitzvot,
and
the
lights
of
NRNHY
are
the
very
light
of
the
Torah
in
each
and
every
Mitzva
[sing.
of
Mitzvot].
It
follows,
that
the
Torah
and
the
soul
are
one.
However,
the
Creator
is
the
light
of
Ein
Sof,
clothed
in
the
light
of
the
Torah,
which
is
found
in
the
above
620
Mitzvot.
Understand
that
thoroughly,
for
this
is
the
meaning
of
their
words,
“The
whole
Torah
is
the
names
of
the
Creator.”
It
means
that
the
Creator
is
the
whole,
and
the
620
names
are
parts
and
items.
These
items
are
according
to
degrees
and
steps
of
the
soul
that
does
not
acquire
its
light
at
once,
but
gradually,
one
at
a
time.
From
all
the
above,
you
find
that
the
soul
is
destined
to
acquire
all
620
holy
names,
its
entire
stature,
which
is
620
more
than
it
had
before
it
came.
Its
stature
appears
in
the
620
Mitzvot
where
the
light
of
the
Torah
is
clothed,
and
the
Creator
in
the
collective
light
of
the
Torah.
Thus,
you
see
that
“the
Torah,
the
Creator,
and
Israel”
are
indeed
one.
Examine
these
words
carefully,
as
they
require
only
a
simple
explanation.
It
is
about
that
that
they
said,
“I
shall
not
explain
the
literal,”
and
you
shall
be
happy
if
you
understand
what
is
before
you.
Let
us
return
to
the
issue
that
before
the
completeness
in
the
work
of
the
Creator,
the
Torah,
the
Creator,
and
Israel
appear
as
three
discernments.
At
times,
one
wishes
to
complete
one’s
soul
and
return
it
to
its
root,
which
is
considered
Israel.
At
times,
one
wishes
to
perceive
the
ways
of
the
Creator
and
the
secrets
of
Torah,
“for
he
who
does
not
know
the
commandments
of
his
Master,
how
will
he
serve
Him?”
This
is
considered
Torah.
Sometimes
one
wishes
to
attain
the
Creator,
meaning
to
adhere
to
Him
with
complete
perception.
One
essentially
regrets
only
this
and
does
not
agonize
over
attaining
the
secrets
of
the
Torah.
Also,
he
does
not
agonize
over
returning
his
soul
to
its
origin,
as
it
was
prior
to
clothing
in
a
body.
Hence,
one
who
walks
on
the
true
line
of
preparing
for
the
work
of
the
Creator
must
always
test
himself
to
see
if
he
wants
the
three
above
discernments
completely
equally,
as
the
end
of
the
act
equalizes
with
its
beginning.
If
one
wants
one
of
them
more
than
the
second
or
the
third,
then
one
strays
from
the
path
of
truth.
Thus,
you
would
better
hold
onto
the
goal
of
yearning
for
the
commandment
of
the
Master,
for
“He
who
does
not
know
the
ways
of
his
Master
and
the
commandments
of
his
Master,
which
are
the
secrets
of
Torah,
how
will
he
serve
Him?”
Among
all
three,
this
is
what
guarantees
the
middle
line
most.
This
is
the
meaning
of
“Open
for
me
one
aperture
of
repentance,
such
as
the
tip
of
a
needle,
and
I
will
open
for
you
gates
where
carts
and
coaches
enter.”
Interpretation:
The
eye
of
the
needle
is
not
for
entry
and
exit,
but
to
insert
the
thread
for
sewing
and
for
work.
Similarly,
you
are
to
crave
only
the
commandment
of
your
Master,
to
work,
and
then
I
will
open
for
you
a
door
such
as
an
entry
to
a
hall.
This
is
the
meaning
of
the
explicit
name
in
the
verse,
“But
indeed
(spelled
like
Hall
in
Hebrew)
I
live,
and
the
glory
of
the
Lord
shall
fill
all
the
earth.”
Yehuda
Leib