Letter
No.
40
31st
day
of
the
Omer
Count,
May
6,
1958,
Manchester
To
the
students,
may
they
live,
I
received
a
telegram
from
...
that
we
won.
Let
us
hope
that
we
will
win
the
war
on
the
inclination,
too—that
here,
too,
we
will
succeed
and
achieve
the
goal
of
bringing
contentment
to
the
Maker.
It
is
about
time
that
we
started
moving
forward
toward
our
sacred
goal
like
mighty
strong
men.
It
is
known
that
the
paved
road
that
leads
to
the
goal
is
love
of
friends,
by
which
one
shifts
to
love
of
the
Creator.
And
in
the
matter
of
love,
it
is
through
“Buy
yourself
a
friend.”
In
other
words,
through
actions,
one
buys
one’s
friend’s
heart.
And
even
if
he
sees
that
his
friend’s
heart
is
like
a
stone,
it
is
no
excuse.
If
he
feels
that
he
is
suitable
for
being
his
friend
in
the
work,
then
he
must
buy
him
through
deeds.
Each
gift
(and
a
gift
is
determined
as
such
when
he
knows
that
his
friend
will
enjoy
it,
whether
in
words,
in
thought,
or
in
action.
However,
each
gift
must
be
out
in
the
open,
so
that
his
friend
will
know
about
it,
and
with
thoughts,
one
does
not
know
that
his
friend
was
thinking
of
him.
Hence,
words
are
required,
too,
meaning
he
should
tell
him
that
he
is
thinking
of
him
and
cares
about
him.
And
that,
too,
should
be
about
what
his
friend
loves,
meaning
what
his
friend
likes.
One
who
doesn’t
like
sweets,
but
pickles,
cannot
treat
his
friend
to
pickles,
but
specifically
to
sweets,
since
this
is
what
his
friend
likes.
And
from
that,
we
should
understand
that
something
could
be
unimportant
to
one,
but
more
important
than
anything
to
another.)
that
he
gives
to
his
friend
is
like
a
bullet
that
makes
a
hollow
in
the
stone.
And
although
the
first
bullet
only
scratches
the
stone,
when
the
second
bullet
hits
the
same
place,
it
already
makes
a
notch,
and
the
third
one
makes
a
hole.
And
through
the
bullets
that
he
shoots
repeatedly,
the
hole
becomes
a
hollow
in
his
friend’s
heart
of
stone,
where
all
the
presents
gather.
And
each
gift
becomes
a
spark
of
love
until
all
the
sparks
of
love
accumulate
in
the
hollow
of
the
stony
heart
and
become
a
flame.
The
difference
between
a
spark
and
a
flame
is
that
where
there
is
love,
there
is
open
disclosure,
meaning
a
disclosure
to
all
the
peoples
that
the
fire
of
love
is
burning
in
him.
And
the
fire
of
love
burns
all
the
transgressions
one
meets
along
the
way.
And
should
you
ask,
“What
can
one
do
if
he
feels
that
he
has
a
heart
of
stone
toward
his
friend?”
Forgive
me
for
writing,
“Each
and
every
one
feels
that
he
has
a
heart
of
stone,”
I
mean
except
for
the
friends
who
feel
and
know
that
they
have
no
objection
that
their
friend
will
love
them
and
will
give
them
presents
(not
necessarily
in
action,
but
at
least
in
good
words
and
special
attention
only
to
him).
I
am
referring
only
to
those
who
feel
that
they
have
very
cold
hearts
in
regard
to
loving
their
friends,
or
those
who
had
a
heart
of
flesh
but
the
coldness
from
the
friends
affected
them,
as
well,
and
their
hearts
have
frozen
still.
The
advice
is
very
simple:
The
nature
of
fire
is
that
when
rubbing
stones
against
each
other,
a
fire
starts.
This
is
a
great
rule,
since
“From
Lo
Lishma
[not
for
Her
name]
one
comes
to
Lishma
[for
Her
name].”
And
this
is
so
particularly
when
the
act
is
Lishma,
meaning
imparting
a
gift
to
one’s
friend,
and
the
aim
is
Lo
Lishma.
This
is
so
because
one
gives
a
gift
only
to
one
that
we
know
and
recognize
as
someone
we
love.
It
follows
that
the
aim
of
the
gift
is
like
gratitude
for
the
love
that
his
friend
gives
him.
However,
if
one
gives
a
gift
to
a
stranger,
meaning
he
doesn’t
feel
that
his
friend
is
close
to
his
heart,
then
he
has
nothing
to
be
grateful
for.
It
follows
that
the
aim
is
Lo
Lishma,
meaning
...
the
intention
that
should
be.
Ostensibly,
it
could
be
said
that
this
is
called
“charity,”
since
he
pities
his
friend
when
he
sees
that
there
is
no
one
who
is
speaking
to
him
and
greets
him,
and
this
is
why
he
does
that
to
him.
Indeed,
there
is
a
prayer
for
it—that
the
Creator
will
help
him
by
making
him
feel
the
love
of
his
friend
and
make
his
friend
close
to
his
heart.
Thus,
through
the
deeds,
he
is
rewarded
with
the
aim,
as
well.
But
while
at
the
time
of
doing
the
giver
of
the
gift
intended
that
the
gift
to
his
friends
would
only
be
as
charity
(even
if
he
is
giving
his
time
for
his
friend,
since
it
is
sometimes
more
important
to
a
person
than
his
money,
as
it
is
said,
“One
cares
for
his
lack
of
money
but
not
for
his
lack
of
time.”
However,
regarding
time,
each
has
his
own
value,
since
there
are
people
who
make
one
pound
an
hour,
and
there
is
more
or
less.
And
likewise
with
their
spirituality—how
much
spirituality
they
make
in
an
hour,
etc.),
then
one
is
testifying
about
himself
that
he
isn’t
aiming
for
love
of
friends,
meaning
that
through
the
action,
the
love
between
them
will
increase.
And
only
when
both
of
them
intend
for
a
gift
and
not
for
charity,
through
the
friction
of
the
hearts,
even
of
the
strongest
ones,
each
will
bring
out
warmth
from
the
walls
of
his
heart,
and
the
warmth
will
ignite
the
sparks
of
love
until
a
clothing
of
love
will
form.
Then,
both
of
them
will
be
covered
under
one
blanket,
meaning
a
single
love
will
surround
and
envelop
the
two
of
them,
as
it
is
known
that
Dvekut
[adhesion]
unites
two
into
one.
And
when
one
begins
to
feel
the
love
of
his
friend,
joy
and
pleasure
immediately
begin
to
awaken
in
him,
for
the
rule
is
that
a
novelty
entertains.
His
friend’s
love
for
him
is
a
new
thing
for
him
because
he
always
knew
that
he
was
the
only
one
who
cared
for
his
own
well
being.
But
the
minute
he
discovers
that
his
friend
cares
for
him,
it
evokes
within
him
immeasurable
joy,
and
he
can
no
longer
care
for
himself,
since
man
can
toil
only
where
he
feels
pleasure.
And
since
he
is
beginning
to
feel
pleasure
in
caring
for
his
friend,
he
naturally
cannot
think
of
himself.
We
see
that
in
nature,
there
is
love
until
the
yearning
becomes
unbearable.
And
if
you
wish
to
ask,
“How
can
it
be
that
through
love,
a
person
will
develop
a
desire
to
revoke
his
own
existence?”
there
is
only
one
answer
to
that:
“Love
spoils
the
line,”
meaning
it
is
irrational,
not
in
line
with
commonsense.
This
is
called
“spoiling
the
line.”
Only
then,
when
there
is
such
a
love,
each
and
every
one
walks
in
a
world
that
is
all
good
and
feels
that
the
Creator
has
blessed
his
share.
Then
the
“blessed
adheres
to
the
Blessed”
and
he
is
rewarded
with
Dvekut
with
Him
forever.
And
through
the
love,
one
is
willing
to
annul
his
entire
reality.
It
is
known
that
as
a
whole,
man
divides
into
two
parts:
reality
and
the
existence
of
reality.
Reality
means
that
a
person
feels
himself
as
a
deficiency,
a
desire
to
receive
pleasure.
The
existence
of
reality
is
the
delight
and
pleasure
that
he
receives,
by
which
the
body
is
nourished
and
can
persist.
Otherwise,
he
will
have
to
destroy
himself
and
become
absent
from
the
world.
This
is
the
meaning
of,
“Which
God
has
created,”
meaning
the
reality,
“To
do,”
referring
to
the
existence
of
reality.
The
existence
of
reality
divides
into
three
parts:
1)
Necessity,
without
which
reality
will
be
cancelled.
In
other
words,
he
must
eat
at
least
a
piece
of
dry
bread
and
a
cup
of
water
a
day,
and
sleep
for
a
few
hours
on
a
bench,
with
his
clothes
on,
and
not
even
at
home,
but
outside,
on
the
street
or
in
a
field.
During
the
rains,
to
avoid
getting
wet
and
cold,
he
should
go
inside
some
cave
to
sleep.
His
clothes,
too,
can
be
rags,
and
this
is
enough
for
him
because
he
wants
only
the
existence
of
reality
and
nothing
more.
2)
Being
ordinary,
important
bourgeois—having
a
home
and
furniture,
household
appliances,
respectable
clothes,
etc.
3)
Having
a
desire
to
be
like
the
well-to-do
who
have
many
houses
and
servants,
fine-looking
furniture,
and
fine-looking
paraphernalia.
And
although
he
cannot
obtain
what
he
wants,
his
eyes
and
heart
aspire
to
it
and
his
only
hope
is
to
lead
a
life
of
luxury,
and
he
toils
and
labors
only
to
achieve
the
level
of
the
well-to-do.
And
there
is
a
fourth
discernment
within
all
those
three
above-mentioned
discernments:
If
he
has
already
made
enough
for
the
day,
then
he
no
longer
cares
about
tomorrow.
Rather,
he
regards
each
day
as
all
the
years
of
his
life,
like
seventy
years.
And
as
man’s
nature
is
to
care
for
his
necessities
for
all
his
seventy
years,
but
not
for
the
time
past
his
demise,
each
day
is
regarded
by
him
as
his
whole
life
and
he
thinks
that
he
will
not
live
longer
than
that.
And
if
he
is
revived
the
next
day,
it
is
as
if
he
has
been
reincarnated
and
must
mend
what
he
corrupted
in
the
first
incarnation.
That
is,
if
he
borrowed
money
from
someone,
he
has
become
indebted.
So
tomorrow—in
the
next
life—he
pays
him,
and
it
is
considered
a
merit.
In
the
next
life,
he
primarily
mends
all
the
debts
that
he
caused
others
or
that
others
have
caused
him.
And
the
day
after
tomorrow
is
considered
a
third
incarnation,
and
so
on.
And
now
we
will
explain
the
above-mentioned
matter,
that
through
love,
man
is
willing
to
make
concessions.
Sometimes,
when
a
person
has
love
for
the
Creator,
he
is
willing
to
relinquish
the
third
discernment,
meaning
the
life
of
luxuries,
since
he
wants
to
dedicate
time
and
energy
to
give
some
gifts
to
the
Creator
by
which
to
buy
the
love
of
the
Creator
(as
mentioned
above
regarding
love
of
friends).
In
other
words,
although
he
still
doesn’t
have
love
for
the
Creator,
it
shines
for
him
as
surrounding
light
that
it
is
worthwhile
to
acquire
the
love
of
the
Creator.
Sometimes
a
person
feels
that
to
buy
the
love
of
the
Creator,
he
is
willing,
if
necessary,
to
concede
the
second
discernment,
too,
meaning
the
life
of
important
bourgeois,
and
to
live
on
necessity
alone.
Sometimes
one
feels
the
greatness
of
the
love
of
the
Creator
to
an
extent
that
if
need
be,
he
would
agree
to
relinquish
even
the
first
part—the
basic
needs
of
life—even
though
by
that,
his
own
existence
would
be
cancelled
if
he
did
not
give
the
body
the
nourishment
it
needs.
And
sometimes
a
person
is
willing
to
give
up
his
very
existence;
he
wants
to
give
his
body
so
that
through
it,
the
name
of
the
Creator
will
be
sanctified
in
the
masses,
if
he
had
a
chance
to
carry
it
out.
It
is
as
Baal
HaSulam
said,
“One
should
follow
the
quality
of
Rabbi
Akiva
who
said,
‘My
whole
life,
I
regretted
this
verse,
‘With
all
your
soul.’
When
would
I
come
to
keep
it?’”
Now
we
can
understand
the
words
of
our
sages,
“‘And
you
shall
love
...
with
all
your
heart,’
with
both
your
inclinations.
And,
‘With
all
your
soul’
means
‘even
if
He
takes
your
soul.’
‘And
with
all
your
might’
means
‘with
all
your
possessions.’”
As
we
said
above,
the
first
degree
of
love
is
the
existence
of
reality,
meaning
the
nourishment
of
the
body
by
property
and
possessions,
means
relinquishing
the
three
above-mentioned
discernments
in
the
existence
of
reality.
The
second
degree
is,
“With
all
your
soul,”
meaning
conceding
one’s
very
existence.
And
we
can
keep
that
through
the
good
inclination,
meaning
by
coercion,
when
one
lets
the
body
understand
that
there
is
more
delight
and
pleasure
in
delighting
and
giving
to
the
Creator
than
in
delighting
and
giving
to
oneself.
However,
without
delight
and
pleasure,
one
cannot
do
anything.
When
one
afflicts
himself,
we
must
say
that
in
return
he
receives
some
kind
of
pleasure,
or
that
he
feels
or
hopes
to
feel
the
pleasure
during
the
act,
since
suffering
cleanses,
so
afterwards
he
will
be
rewarded
with
a
wonderful
pleasure
in
return
for
the
suffering.
In
other
words,
either
he
will
obtain
pleasure
in
this
world
or
he
will
take
pleasure
in
believing
that
he
will
receive
pleasure
in
the
next
world.
Put
differently,
either
he
has
pleasure
in
the
form
of
inner
light
or
in
the
form
of
surrounding
light—from
the
future.
However,
one
should
not
think
that
one
can
do
anything
without
pleasure.
In
fact,
(one
should
know
that)
there
are
many
discernments
in
Lishma,
meaning
in
bestowal:
“bestowing
in
order
to
bestow”
means
receiving
pleasure
from
giving
to
the
Creator.
“Bestowing
in
order
to
receive”
means
that
he
gives
to
the
Creator
and
by
that
will
receive
something
else,
whatever
it
may
be—this
world,
the
next
world,
attainments
or
high
degrees.
However,
one
should
be
bestowing
in
order
to
bestow,
meaning
derive
wondrous
pleasure
from
giving
to
the
Creator,
as
it
truly
is
for
those
who
are
rewarded
with
it.
One
should
plead
to
the
Creator
from
the
bottom
of
his
heart
to
give
him
this
feeling
of
loving
the
Creator
because
of
His
greatness.
And
if
he
is
still
not
rewarded,
he
should
believe
and
compel
his
body
that
this
is
a
wonderful
pleasure
and
of
great
importance,
and
to
love
the
Creator
because
of
His
greatness
and
sublimity.
But
one
should
know
one
thing:
without
pleasure,
one
cannot
do
anything
to
the
fullest.
Let
us
return
to
the
above-mentioned,
“‘With
all
your
heart,’
with
both
your
inclinations,”
meaning
that
one
should
be
complete
in
the
love
for
the
Creator;
that
is,
that
the
evil
inclination,
too,
will
agree
to
bestow
upon
Him.
I
will
be
brief
due
to
the
approaching
Shabbat.
I
think
that
...
will
be
able
to
get
answers
to
two
letters
that
I
received
from
him,
and
which
I
truly
enjoyed.
I
am
surprised
that
...
who
was
used
to
writing
me
letters,
it’s
been
a
while
since
I
received
a
letter
from
him.
Please
let
me
know
if
he
is
well
and
healthy.
Also,
many
thanks
to
...
for
his
letters,
which
I
receive
from
time
to
time
from
him,
and
to
...
for
the
telegram.
I
suppose
...
doesn’t
have
my
address.
Your
friend,
Baruch
Shalom,
son
of
Baal
HaSulam,
the
Rav
Ashlag