Letter
No.
51
3
Tishrey,
Tav-Reish-Peh-Het,
September
29,
1927,
London
To
the
faithful
soul
mates:
Because
the
time
of
our
celebration
is
approaching,
I
hereby
point
to
it.
It
is
written,
“And
you
will
be
only
glad.”
The
grammar
feels
as
though
it
should
have
said,
“And
you
will
be
glad.”
But
this
is
what
I
have
explained
several
times,
that
the
whole
difficulty
in
serving
Him
is
that
in
the
worker,
there
are
always
two
opposites
in
the
same
carrier,
that
His
uniqueness
is
simple,
but
must
clothe
in
man’s
body,
which
consists
of
a
body
and
a
soul,
which
are
two
opposites.
Therefore,
in
any
spiritual
concept
that
one
attains,
two
opposite
forms
are
immediately
created
in
him—one
form
on
the
part
of
the
body,
and
one
form
on
the
part
of
the
soul.
By
nature,
a
person
cannot
scrutinize
the
body
and
the
soul
as
two
carriers.
Rather,
he
is
composed
by
the
Creator
as
one,
meaning
as
one
carrier.
For
this
reason,
spiritual
attainment
is
as
difficult
for
him
as
two
opposites
that
cannot
properly
clothe
in
one
carrier.
It
is
similar
to
the
binding
of
Isaac,
when
the
Creator
said
to
Abraham,
“For
in
Isaac
shall
a
seed
be
called
to
you,”
and
the
Creator
said
to
him,
“And
offer
him
there
for
a
burnt-offering.”
From
the
perspective
of
the
Creator,
it
is
as
was
written,
“I
the
Lord
do
not
change.”
But
in
the
perception
of
the
receiver,
they
are
opposites.
This
is
why
it
is
written,
“And
you
will
be
only
glad,”
for
“‘but’
and
‘only’
are
diminutions,”
and
the
joy
of
the
festival
certainly
requires
wholeness.
However,
both
must
be
perceived
by
the
receiver
as
they
are
for
the
joy
of
the
festival.
It
is
also
written,
“Who
is
as
blind
as
My
servant,
or
as
deaf
as
My
messenger
whom
I
send?”
And
it
is
also
written,
“The
deaf
heard
and
the
blind
looked,
so
as
to
see.”
There
are
many
others
likewise,
meaning
as
our
sages
said,
“You,
too,
listen
carefully,”
as
though
he
was
never
in
the
court
of
hearing,
the
sentence
of
choice,
to
find
out
who
is
guilty
and
who
is
innocent,
for
both
are
the
words
of
the
living
God.
That
is,
it
is
written,
“I
the
Lord
do
not
change,”
as
from
His
perspective
there
is
but
one
form
here.
This
is
the
meaning
of
the
Mitzva
[commandment],
“Sit,”
as
in
“dwell,”
meaning
as
King
David
asked,
“that
I
may
dwell
in
the
house
of
the
Lord
all
the
days
of
my
life,
to
behold
the
pleasantness
of
the
Lord.”
The
“House
of
the
Lord”
is
the
Shechina
[Divinity],
as
in
“The
righteous
sit
with
their
crowns
on
their
heads.”
When
they
are
granted
the
most,
then
You
are
to
him
like
a
home,
constant
and
eternal.
The
Creator
wished
to
say
to
His
servants,
“Go
out
of
the
permanent
housing
and
sit
in
temporary
housing,”
meaning
only
under
His
shade.
This
is
the
meaning
of
a
“light
Mitzva
[commandment],”
the
Mitzva
of
the
Sukkah
[hut],
where
a
person
sits
under
the
shade
of
the
waste
of
barn
and
winery,
which
is
the
actual
shade
of
the
Creator.
Although
they
contradict
one
another—for
in
corporeal
eyes
and
in
corporeal
hands
we
see
and
feel
that
the
shade
comes
from
the
waste,
in
truth
it
is
the
Creator
Himself.
However,
from
the
perspective
of
the
receiver,
it
is
necessary
that
those
two
opposite
forms
will
be
depicted
in
him.
The
thing
is
that
before
the
complex
man
was
created,
there
was
no
waste
here.
But
once
man
was
created
and
the
waste
and
the
judgment
were
felt,
the
quarrel
began
in
his
organs.
It
is
as
our
sages
said,
“The
hay,
the
straw,
and
the
chaff
deliberate
with
one
another.
One
says,
‘The
field
was
sown
for
me,’
and
one
says,
‘The
field
was
sown
for
me,’
etc.
When
it
is
time
for
the
harvest,
everyone
knows
for
whom
the
field
was
sown.”
All
these
quarrels
and
deliberations
continued
through
the
terrible
days
because
three
books
were
opened
because
of
them:
righteous,
wicked,
and
intermediate.
Once
those
who
were
acquitted
in
the
judgment
were
sorted
out
and
whitened
as
wheat
through
the
Day
of
Atonement,
and
the
wicked
went
promptly
to
death,
as
“chaff
that
is
blown
by
the
wind,”
everyone
knows
for
whom
the
field
was
sown.
Then
we
arrive
at
the
commandment,
“Go
out
of
the
permanent
housing
and
sit
in
temporary
housing.”
That
is,
know
that
it
is
only
temporary
housing,
and
“the
outcast
one
will
not
be
cast
out
from
Him.”
It
is
as
was
said,
“Even
if
the
whole
world
tells
you
that
you
are
righteous,
be
wicked
in
your
own
eyes.”
This
is
also
the
meaning
of
the
words,
“And
you
will
be
only
glad.”
This
is
why
the
festival
of
harvest
[Sukkot]
is
called
“the
time
of
our
joy,”
to
tell
you
that
one
should
sit
in
the
shade
of
a
Sukkah
in
great
joy,
just
as
in
the
king’s
house,
the
kingdom’s
most
eminent.
“Sit”
is
as
“dwell,”
without
any
difference
whatsoever.
And
yet,
he
should
know
that
he
is
sitting
in
the
shade
of
a
Sukkah,
meaning
the
waste
of
barn
and
winery.
However,
“Under
His
shade
I
delighted
to
sit,”
since
he
hears
His
word,
“Go
out
of
the
permanent
housing
and
sit
in
temporary
housing,”
and
both
are
words
of
the
living
God.
Then
his
exit
delights
him
as
much
as
his
entry,
as
it
is
precisely
the
above-mentioned
precision,
“The
deaf
heard,
and
the
blind
looked,
so
as
to
see.”
Otherwise,
there
would
not
even
be
a
shadow
of
a
Sukkah,
for
it
is
not
toward
us,
those
who
scrape
the
walls
as
blind,
sitting
under
the
shade
of
a
shade,
meaning
twofold
darkness.
It
was
said
about
them,
“shall
inherit
locust,”
two
words
[locust
is
a
translation
of
Tzaltzal=Tzel
Tzel
(shade,
shade)],
since
their
thatch
is
still
fit
for
reception
of
Tuma’a
[impurity]
like
one
who
puts
thatch
in
pegs,
which
have
no
Rosh
[head],
or
in
broken
Kelim
[vessels],
where
there
is
still
dross,
since
they
are
still
in
a
state
of
Tohu
and
the
breaking
of
the
vessels.
By
this
you
will
see
that
one
cannot
observe
the
Mitzva
of
Sukkah
before
he
has
been
rewarded
the
degree
of
uniting
HaVaYaH
ADNI,
which
is
the
meaning
of
“The
sun
in
its
sheath.”
It
was
also
said
explicitly
regarding
the
nations
of
the
world:
“In
the
future,
when
the
Creator
brings
out
the
sun
from
its
sheath,
and
each
one
kicks
his
Sukkah
and
leaves,
and
he
asks,
Israel
too?”
They
explained,
“Kick,
they
do
not
kick.”
It
explains
that
if
a
person
is
not
rewarded
with
a
sun
in
its
sheath,
he
cannot
keep
the
Mitzva
of
Sukkah
altogether.
This
is
the
meaning
of
HaVaYaH
ADNI
being
91
in
Gematria,
implying
“Go
[91
in
Gematria]
out
of
the
permanent
housing.”
This
is
the
meaning
of
“Stay
with
me
one
more
day,”
as
in
the
small
meal
of
the
Atzeret
[assembly
on
the
eighth
day],
meaning
that
thanks
to
the
complete
joy
of
the
festival,
as
in
“only
glad”—accepting
the
two
opposites
in
the
same
carrier
and
not
revoking
one
before
the
other—one
is
rewarded
with
the
eighth
day.
This
is
the
meaning
of
“Stay
with
me
one
more
day,”
the
day
of
which
it
is
written,
“a
day
which
shall
be
known
as
the
Lord's,
neither
day
nor
night,
and
it
shall
come
to
pass
that
in
the
evening
there
will
be
light.”
Explanation:
A
“day”
is
the
works
of
the
righteous,
and
a
night
is
the
works
of
the
wicked,
as
it
is
written
in
Midrash
Rabbah
regarding
“And
God
said,
‘Let
there
be
light.’”
I
still
do
not
know
which
has
the
Lord
chosen—the
works
of
the
righteous
or
the
works
of
the
wicked,
when
he
says,
“And
God
called
the
light
‘day,’”
to
teach
you
that
He
chose
the
works
of
the
righteous.
Therefore,
at
the
end
of
correction,
as
in,
“The
outcast
will
not
be
cast
out
from
him,”
it
is
written,
“a
day
which
shall
be
known
as
the
Lord's,
neither
day
nor
night,”
meaning
the
above-mentioned
choice.
But
in
the
evening,
which
pertains
to
the
waste
of
barn
and
winery,
“there
will
be
light,”
and
all
thanks
to
the
delay
on
the
eighth
day.
This
is
why
it
is
called
“the
festival
of
the
Atzeret,”
as
though
Otzrin
[gathering]
the
oil
from
the
olive,
meaning
“oil
squashing,”
which
is
the
extract
...
of
all
the
servitude
of
“only”
a
day,
and
it
is
crushed
in
a
crusher
for
the
glory
of
His
name,
and
“Truth
shall
spring
forth
from
the
earth,”
“And
the
Lord
shall
be
king
over
all
the
earth,”
for
it
will
be
entirely
for
the
Creator,
for
“only”
is
part—half
permitted
and
half
forbidden,
“half
of
it
for
you,
and
half
of
it
for
the
Lord.”
But
in
the
eighth
day,
the
Atzeret,
it
becomes
entirely
for
the
Creator.
Yehuda
Leib