Igrot Kodesh · Letter 535 — Shofar Liturgy, Emotional Refinement, and Torah Character

By the grace of Hashem,

26 Tishrei* 5710,

To Mr. Baruch Levitin,

I greet and bless you,

I reply to your letter and your questions:

First question: In the Yehi Ratzon* recited, according to some rites, between the soundings of the Shofar*, mention is made of 'Yeshua, prince of the inner dimension.' You were told that it is the name of this man[2] that was introduced here.

Answer: Much has been printed on this subject. You should consult in particular the Minchat Elazar*, printed in Munkatch, in 5662[3], volume 1, chapter 75 and end of volume 2; the Ketzeh HaMateh*, printed in Kleinwardein, in 5683[4]; the Elvona Shel Torah*, printed in Berlin, in 5689[5]; and the journal Nerot Shabbat*, published in Jerusalem, on the eve of Rosh Hashanah* 5706[6].

The position adopted is that one should say 'Yishayahu, prince of the inner dimension,' which is one of the names of the angel Metatron*. This name was chosen because its numerical value is four hundred, the same as the expression 'the prophet Eliyahu*, of blessed memory' and the three letters Kuf, Resh, Kuf, which allude to the three soundings of the Shofar*: Tekiah*[7], Teruah*[8], Tekiah*.

This is indeed what has been found in ancient prayer books and old volumes. It is likely that missionaries intervened and changed this name to Yeshua.

Remark: The author of the Tanya*, the Gaon of Vilna* and other great figures of our people hold that this Yehi Ratzon* should not be recited at all. And such is our custom.

Second question: In the Sefer HaMaamarim*[9], on page 216[10], it is said that Reb Natan 'certainly adopted scrupulously all the behaviors and all the feelings advocated by the Torah*.' Nevertheless, 'his effort was much less invested in good feelings.' You ask whether these two statements are compatible.

Answer: Developing one's feelings — love and hatred, fear and indignation, compassion and severity — is done in two stages. One must first master oneself so that these feelings are subordinated to the intellect. Then one must transform them.

Let us take the example of someone who, in his business, has a competitor located nearby. If he lets his animal soul* express itself, he will feel hatred toward him. Then the intellect of his divine soul* intervenes and says: 'Do you not believe that Hashem is the Master of the world? And He Himself decided what you are to earn. How could your competitor take anything from you, going against the Will of the Creator? Consequently, this man takes nothing from you, and why then should you hate him?'

After this exchange, hatred will disappear from his actions, then from his words, and finally from his thoughts. But this man will not yet have reached the stage of transformation.

The divine soul* continues: 'It is said that you must love your neighbor as yourself. Come to his aid, give him good advice, extend him a loan.' Thus hatred will be transformed into love.

Now, it is precisely this second action that is called a transformation of feelings and virtuous conduct, in a situation where the Torah* permits one to be satisfied with the first action.

Third question: The Chassidic* discourse cited above also presents Reb Avraham[11], who did not have great knowledge of the Torah*, but had good feelings, far beyond those of Reb Natan, who, despite his extensive knowledge, did not cultivate his feelings. It is therefore not surprising that some have been able to oppose the Chassidim*, who place a virtuous ignoramus above a Torah* scholar.

Answer: If that is so, they must also oppose tractate Taanit* 7a, which says: 'Slaughter the Torah scholar who does not adopt good conduct' — and Rashi* explains: 'He is liable to death.' In the fifth chapter of the Laws of Character Traits, the Rambam* explains how the scholar must conduct himself. In the fourth chapter of his Laws of Torah Study, he specifies that if he does not adopt this conduct, one may not receive his teaching.

Tractate Yoma* 86a is even more categorical: one who possesses immense knowledge of the Torah* and observes the Commandments, but does not receive his interlocutors in a pleasant and benevolent manner, losing his temper with them and becoming angry, commits a desecration of Hashem's Name. And the Rambam* draws this principle in his Laws of the Foundations of the Torah 5:11.

Tractate Yoma* 9b states that at the end of the period of the Second Temple, Jews observed the Torah* and the Mitzvot*. Yet it was destroyed on account of causeless hatred.

Reflect carefully on this.

Notes

[2] Yehoshua*, son of Nun, disciple of Moshe*.

[3] 1902.

[4] 1923.

[5] 1929.

[6] 1945.

[7] Long sounding of the Shofar.

[8] Broken sounding of the Shofar.

[9] Collection of Chassidic discourses of the Previous Rebbe.

[10] See in this regard letter no. 522.

[11] Reb Avraham of Kirov.