I
Will Write It In Their Hearts
Volume 5
A
Treasury of Letters from the Lubavitcher Rebbe,
Rabbi Menachem M.
Schneerson
Selections from Igros Kodesh
Translated by Rabbi Eliyahu Touger
Published
by
Sichos In English
I
Will Write It In Their Hearts
Volume 5
Published by Sichos In English at Smashwords
Copyright 2006 Sichos In English
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Chapter 1: Publisher’s Foreword
B”H
Defining the Undefinable
In one of the letters in this volume,1 the Rebbe writes:
Many people seek to pinpoint and characterize the virtues and preeminence of each of the Rebbeim of Chabad, and in particular of the Nasi of our generation — my revered father-in-law, the Rebbe, hk”m — in various terms: the paradigm of self-sacrifice, a gaon, a man of exemplary character traits, a tzaddik, an individual endowed with Divine inspiration, an individual accustomed to [performing] miracles, and so on….
Nevertheless, the essential point is missing…. That essential point is the fact that he is the Nasi, and the Nasi of Chabad.
For a Nasi by definition is referred to as2 the head of the multitudes of Israel; in relation to them he is the “head” and “brain”;3 their nurture and life-force reach them through him; and by cleaving to him they are bound and united with their Source….
This [essential] quality [of a Nasi] has characterized the leadership of the Nesi’im of Chabad from the very beginning, from the Alter Rebbe up to and including my revered father-in-law, the Rebbe, hk”m4 …. They radiated both inward and encompassing influence — in Torah, in avodah, and in the practice of good deeds; and [they conveyed blessings, both] spiritual and material. Consequently, [the Nesi’im of Chabad] have been bound with all 613 organs of the soul and body of those who were connected with them.
Every single one of us must know — i.e., must think deeply and fix his thought on this — that [the Rebbe Rayatz] is indeed the Nasi and the head; from him and through him are directed all material and spiritual benefactions; and by being bound to him (in his letters he has taught us how this is accomplished) we are bound and united with the spiritual root, with the ultimate Supernal spiritual root.
The Rebbeim, the heads of the Jewish people, possess many superlative individual qualities. Beyond these qualities, however, there is a general quality, a dimension associated with the fact that a Rebbe is a collective soul who bonds the entire Jewish people to their Source above. This is what distinguishes him as a Rebbe, lifting him above other individuals who also possess great personal gifts. He is not just a great man or even a unique leader, he is a collective soul sent to this world with a mission.
From the Individual to the Collective
This volume begins with a letter from 3 Tishrei, 5710, and ends with a letter from 28 Av of that year. Now the Rebbe was always a Rebbe — his letters before Yud Shvat, 5710, in this and in previous volumes bespeak his unique leadership qualities. But there’s a difference between a potential and its realization. From Yud Shvat onward, the comprehensive dimension of the Rebbe’s leadership emerged and blossomed into expression. As the letters proceed, we come to appreciate the transition of the Rebbe from being a person of developed individual qualities to a “head of the multitudes of Israel.”
In characteristic humility, the Rebbe did not see this transition as his individual endeavor, but as part of his bond to the Rebbe Rayatz, as he writes:5
In general, every person, at all times and in every activity in which he is involved, is standing at a crossroads (at least with regard to his individual path)…. This applies in particular at a time of general shock and to a person [charged with] a general responsibility and an activity of general [scope].
The meaning of the word histalkus [generally understood as “passing,”] is elevation to a higher spiritual plane. “The body is drawn after the head,”6 for they are bound together. [This also applies in a spiritual sense.] All of us who are bound to my revered father-in-law, the Rebbe, hk”m, “the head of the multitudes of the Jewish people,” are also obligated to ascend to a higher spiritual level and thus perform activities that were not relevant to them until the present time....
Pointing the Way Forward
Prior to Yud Shvat, the Rebbe stood at the helm of three organizations: Machne Israel, Merkos L’Inyonei Chinuch, and Kehot Publications, established by the Rebbe Rayatz for the purpose of spreading Jewish identity and observance. Over the course of time, through the connection the Rebbe established with those involved in these organizations, there crystallized a core group of followers who revered his word.7 The content of the letters up until Yud Shvat reflects his stewardship of these organizations and the sage guidance and teachings he shared with these individuals.
From Yud Shvat on, the Rebbe wrote as “a head of the multitudes of Israel.” His assumption of leadership was not accompanied by fanfare; on the contrary, in the period spanned here, he refused official acceptance of the position of Rebbe.8 And yet, for individuals and for the community, he radiated leadership, not only inspiring and encouraging individuals, but initiating activities that proactively broke new ground both within and outside of the Lubavitch community.
From the first letter9 written after the passing of the Rebbe Rayatz and on, a different tone is reflected in his letters:
My revered father-in-law, the Rebbe, hk”m, in one of his letters10 after the passing of his father [the Rebbe Rashab], writes… concerning tzaddikim, who protect the world even after their passing: “Not only are they not separated from the flock whose shepherd they have been, but they lovingly present themselves before the footstool of the heavenly throne and take up their place before the splendor of the exalted and sublime G-d, in order to protect the people of Yeshurun (Israel).”
All of this is also true of my revered father-in-law, the Rebbe, hk”m.
We, however, for our part, should maintain and strengthen our bond with him ever more intensely — by studying his maamarim, sichos and letters, and by thinking deeply upon the directives to be found in them, as well as upon the particular directives given to us. And then, we will proceed11 “in the straight course that he has shown us, [following] his paths, and we will walk in his ways forevermore.”
Lighting Candles Rather Than Bemoaning Darkness
Perhaps the area in which the Rebbe’s proactive initiative stands out most prominently was the institution of shlichus. The Rebbe Rayatz pioneered the concept of shlichus during the ten years (1941-1950) that he spent in the U.S., but both conceptually and in practice, it was the Rebbe who made shlichus a primary thrust of Lubavitch activity. In so doing, he transformed Lubavitch into a driving force, active in all sectors of the international Jewish community.
These efforts began immediately after the shivah period of mourning for the Rebbe Rayatz. While, to borrow the Rebbe’s own wording,12 “still baffled and shocked over the passing [of the Rebbe Rayatz],” he set out to ensure that “none of the efforts that were conducted under [the Rebbe Rayatz’s] leadership be weakened in any way, and that all those who are bound to him should strengthen and reinforce themselves in the fulfillment of their tasks with which he charged them, with greater strength and greater power.”
With that intent, he turned to certain individuals and asked them to begin outreach work in different communities. As the Rebbe writes in a letter dated 20 Shvat, 5710, only ten days after the Rebbe Rayatz’s histalkus:
One of the matters about which my revered father-in-law, the Rebbe, hk”m, spoke to me in the days before his passing was the education of Jewish children in [North] Africa….
Since it has been decided to continue, with G-d’s help, all the work that was conducted under the leadership of my revered father-in-law, the Rebbe, hk”m, and to reinforce it with greater strength and greater power, for that is certainly his desire, I am notifying you about the above and asking you if you agree to accept this position. There is no doubt in my [mind] that you will accept it with great happiness.
The letters in this volume show how the Rebbe invested himself in the establishment of that shlichus, writing many letters to R. Michael Lipsker, the first of the shluchim to be sent to Morocco, R. Benyamin Gorodetzky, who oversaw the activities, and several of the Rabbis in the local communities there. Similarly, the volume contains letters encouraging a hesitant chassid to take up the mantle of shlichus13 and a letter to a shliach who had been sent out by the Rebbe Rayatz, advising him of the direction his efforts should take.14
On a Cosmic Stage
The Rebbe saw these outreach efforts as part of a greater Divine initiative. As he writes in a letter to R. Michael Lipsker15 after the latter expressed his willingness to accept the shlichus in North Africa:
Look in the enclosed kuntres for Purim where my revered father-in-law, the Rebbe, hk”m, writes:16
The king who is the chosen of the nation and the greatest of them... squanders all his cherished treasure-stores... those... that were collected generation after generation.... Moreover, the king casts away [concern for] his own life... and deals recklessly with his life.... The treasure-stores are opened... and all this is intended for the [ordinary] soldiers through whom the victory will actually come.
[With these words,] he gave all of us an allusion to what [later] transpired,17 and this serves as a general directive, [clarifying] the path for all of us to follow and giving a simple promise that “the cherished treasure-stores of precious riches that were gathered and collected for many years from generation to generation” have been opened for each one of us. For we are “the [ordinary] soldiers through whom the victory will actually come.”
From the Macrocosm to the Microcosm
The emphasis on constructive activity also characterized the approach with which the Rebbe encouraged the chassidim as individuals to overcome the brokenness and bitterness which many felt after the passing of the Rebbe Rayatz. As he writes:18
My revered father-in-law, the Rebbe, hk”m, instructed us that salvation will not come from sighing,19 and that despair, Heaven forbid, sadness, and weakness is not the path to take one out of his straits and difficulties and bring him to abundance and light.
Our way and goal is actual practice: thought, speech, and deed… “[going] deeper and deeper, [becoming] more truthful and even more truthful.”
And he counsels “the elder members of the chassidic brotherhood”:20
Upon you… is incumbent [the responsibility] to strengthen… [all those in] your surroundings without thinking of one’s own feelings, because every moment is important and the responsibility lies on your shoulders. Thus, there is no time for sighing; “One act [is better than a thousand sighs].”21
A Bond of Blessing
The Rebbe did not see these endeavors as the personal initiatives of the individuals who undertook them,22 but as a function of the bond chassidim shared with the Rebbe Rayatz. Over and over again, he would point to hiskashrus — maintaining and intensifying the bond with the Rebbe Rayatz — as the medium for every individual to continue to grow, proceed in his Divine service, and reach out to others, overcoming any challenges from within and without. To cite the Rebbe’s words:23
It is still difficult to write about the passing of my revered father-in-law, the Rebbe, hk”m, but it is necessary for us to remember at all times the increased responsibility which this has placed upon every one of us. In particular, this applies to those who merited to have seen him many times, and those who merited that he saw them many times and thought about them many times.
This memory should call forth a strengthening of the spiritual powers these individuals possess with greater intensity…. We must always remember that we are the Rebbe’s men and ask ourselves the questions: Is the Rebbe happy with the manner in which I am conducting myself? Have I subjugated and transformed [my character] to the extent appropriate for the Rebbe’s man?....
And on a more personal level, he writes:24
With regard to your statements that you [feel you] are alone, etc. The Alter Rebbe explains25 at length that the presence of a tzaddik is more cogently felt [even] in this world of deed [after his passing] than during his lifetime. It is merely necessary to follow in the paths that he showed to strengthen one’s bonding. And then, as a natural consequence, you will not feel alone and the bitterness of heart that you write about will be removed, for you will be a medium for the blessings which my revered father-in-law, the Rebbe, hk”m, conveyed to you [and] which G-d will fulfill in a complete manner.
Forging a Connection
The Rebbe did not only demand hiskashrus from the chassidim, he also taught them how to establish such bonds. As he writes, quoting a letter from the Rebbe Rayatz:26
You ask, what does your bond with me consist of, since I do not know you by face.... True hiskashrus is attained by the study of the Torah. If you study my maamarim of Chassidus, read the sichos, associate with my friends (the members of the chassidic brotherhood27 and the temimim28) in their studies and in their farbrengens, and fulfill my request concerning the daily recital of Tehillim29 and the observance of fixed times for Torah study — in this lies hiskashrus.”
Continuously, the Rebbe would emphasize the importance of studying the teachings of the Rebbe Rayatz, both individually and communally, as a means of establishing pathways for his blessing and influence to become manifest in this world.30 And as a means of affirming the bond with the Rebbe Rayatz on a personal level, he repeatedly highlighted the importance of reciting the Rebbe Rayatz’s kapitle of Tehillim.31
“The Small One Shall Become a Thousand”32 — Making Others Leaders
Leadership empowers, enabling a follower to surpass his own individual potential. When a person identifies with the principles and goals of a true leader, he dedicates himself to the tasks necessary to make them manifest, without thinking of himself and his limitations. And as a consequence, he is not bound by them.
Following this motif, the Rebbe encouraged his followers to appreciate how something much larger than themselves can work through them and how they should endeavor to make themselves mediums for these forces. As he writes:33
We have seen concrete evidence of how my revered father-in-law, the Rebbe, hk”m, draws down success to those standing on their watch, fulfilling the mission in which he charged them. It is merely necessary for them to make an effort and they will find prolific success.
Never Alone
In one of his letters,34 the Rebbe refers to the teaching of the Rebbe Rayatz:35 “In previous eras, the Rebbe – the Rosh Yeshivah and Gaon – was alone and his students were alone. The path of Chassidus which the Alter Rebbe founded produced the most awesome G-dly innovation: [that] the Rebbe is not alone and the chassidim are not alone.” A chassid knows that precisely in the situations where he has no one to turn to, he can turn to his Rebbe.
This option, the Rebbe writes,34 applies to a greater degree after the Rebbe’s passing than during his lifetime and thus he tells a chassid:36
[In reply to] the question you raise: that now we cannot ask my revered father-in-law, the Rebbe, hk”m, when there is doubt how to conduct oneself: If you will stand firm in your connection with him, without paying attention to the lures of the yetzer [hara], and send the question to the gravesite of my revered father-in-law, the Rebbe, hk”m, the Rebbe will find a way to answer you.
Seeing the Larger Picture
As in the previous volumes, this collection of letters spans a wide scope of subjects. People write to the Rebbe about health questions and business issues. Sages consult him about points of Talmudic and halachic scholarship; there are explanations about deep points of chassidic thought and advice on Jewish communal affairs. Nevertheless, as mentioned at the outset, the unique dimension of a Rebbe is not that he expresses one — or even many qualities — in a superlative manner, but that he is a Rebbe, manifesting leadership that relates to the people as a collective, connecting them to their Source Above and enabling them to focus on their true purpose in life.
Coming in contact with such an individual — even in the written form — calls forth a higher level of awareness in each of us, asking us to be larger than ourselves. Instead of getting bogged down in the details of our day-to-day lives, we are able to see them all as elements leading to mankind’s ultimate purpose, the establishment of a dwelling for G-d in this world. Enabling that purpose to be manifest becomes each individual’s personal goal, and every element of his life is directed to that intent.
Once an individual is sparked by this motivation, he communicates it to others and ripples of change begin to spread. As more and more individuals are affected, the waves become larger. May this motif continue to spread until it encompasses all existence, enabling — as the Rebbe writes37 quoting the Rebbe Rayatz:38
every man and woman among you [to] serve as a lamp to light up the darkness of exile — in which you and we find ourselves — with the light of G-d, until He fulfills the promise conveyed through His holy prophets, and lets us hear the voice of the herald who will bring tidings of salvation.39 “For40 G-d has comforted His people,” and He will proceed before us to gather in our exiles and liberate us with an everlasting Redemption.
Rabbi
Eliyahu Touger
Sichos In English
Rosh Chodesh Kislev, 5767
Credits
Rochel Chana Schilder for editing; Rabbi Aharon Leib Raskin for checking the authenticity of the text and supplying additional references and source material; Yosef Yitzchok Turner for designing the layout and typography; Rabbi Yonah Avtzon for preparing the text for publication; Avrohom Weg for designing the cover; and Rabbi Shalom Dovber Levine, whose notes and background information to Igros Kodesh were an invaluable resource.
Chapter 2: Treasury of Letters
No. 530
The text of this letter was sent to various individuals, personally addressed to each one.41
B”H, 3 Tishrei, 5710
In response to your good wishes for Rosh HaShanah: “May everyone who grants blessing be blessed”42 with blessings whose additional measure exceeds their source43 for a chasimah and a gmar chasimah tovah for a good and sweet year in all matters.
Omens are meaningful. In particular, this applies to Rosh HaShanah (Horios 12a). Now, the beginning and the head of this year falls “when Shabbos enters.” The head includes all of the limbs, and from it, vitality is drawn down to them. Similar concepts apply to Rosh HaShanah, “the head of year” (as explained at length in the beginning of Ateres Rosh).44 “When Shabbos enters... all strict judgments are severed... and [all of Israel] are crowned with new souls” (Zohar, Vol. II, p. 135a). May it be G-d’s will that this all be drawn down throughout the entire year in a revealed manner, in visible and apparent good.
With wishes for a chasimah and a gmar chasimah tovah for a good and sweet year for you and your household,
M. Schneerson
I was pleased to see you overcome your natural emotional tendencies.... Enclosed is the maamar for Shabbos Teshuvah45 which speaks about this [subject]. You will surely share it with others.
The publications of ours that you requested are certainly readily available from R. Avraham Paris. If not, please notify me the particulars that [are necessary], the quantities, and how [they should be sent].
No. 531
This letter was sent to R. Yehudah Chitrik, one of the active members of the chassidic community.
B”H, 6 Tishrei, 5710
Greetings and blessings,
With happiness I can inform you that the typesetting for the second kuntres that you had the merit of successfully preparing for print has been completed. Since it appears that it will not be brought from the binder until tomorrow, I will send you the final proofs so they will reach you before Shabbos Teshuvah. [This way] you will be able to share them with the people in your surroundings, and it will also be a timely matter.
As is well known, there are two dimensions of the Torah: a) one which is above time. Therefore anyone who occupies himself in the study [of the laws] of the burnt-offering is considered as having brought a burnt-offering,46 and “[the utterances of] our lips take the place [of the offering] of bulls”47 even though [one is studying] at night.48
b) [A dimension] associated with time, as Moshe ordained that the Torah be read [publicly at least three times a week]. As explained in several sources, [the Torah readings] are relevant to the weeks [in which they are read]. [To cite another example: Moshe’s] ordinance to speak publicly about the laws pertaining to a holiday on that holiday, and certainly, the ordinance to speak about the laws that are immediately relevant. (See the Alter Rebbe’s Shulchan Aruch, the beginning of Hilchos Pesach, which mentions both of [these practices].)
On the surface, the first dimension [of the Torah] is higher than the second. Nevertheless, based on the explanations in the conclusion of the maamarim of Rosh HaShanah and Yom Kippur49 regarding the advantage of the revealed levels of love and fear, it is possible to say that for this reason there is an advantage to the second dimension of the Torah over the first.
If [the positive quality of timeliness] is relevant with regard to Nigleh, the revealed dimensions of Torah law, it surely applies with regard to the teachings of Chassidus, which must certainly be put into practice in actual life.50 [Moreover, Chassidus] involves itself with the remedies of the illnesses of the soul which are more serious than the illnesses of the body, Heaven forbid (see the conclusion of the maamar for Motzaei Yom Kippur).51 Certainly, [with regard to such study,] a timely matter is of importance.
In particular, this applies in the time of the Ten Days of Teshuvah which possesses an added advantage over the entire year, for then the Light draws close to the spark.52 See the maamarim that discuss the bittul of the light to the Source of light.
With blessings for a chasimah and a gmar chasimah tovah for a good and sweet year for you and for all the members of our fellowship.
Rabbi Menachem Schneerson
No. 532
This letter was addressed to R. Efraim Eliezer HaKohen Yallis, one of the leading Rabbis in Philadelphia.
B”H, 13 Tishrei, 5710
Greetings and blessings,
I received your letter today. As you requested, I conveyed your request and your note to the inner chamber.53
Today, the yahrzeit of the Rebbe Maharash, is a day of Divine favor. Enclosed is the kuntres for 13 Tishrei and the holiday of Sukkos,54 and a receipt.
As a prelude to the upcoming Sukkos holiday, I would like to express my wishes for a happy holiday, [for its celebration is associated with] threefold happiness:
a) the service of G-d with happiness and gladness of heart which is an element of all the mitzvos;
b) [it is one of the] “festivals for rejoicing,” like other festivals;
c) [it is] “the season of our rejoicing.”
May it be G-d’s will that this threefold bond not be severed55 and happiness be drawn down throughout the entire year.
As the [accompanying] maamar states, Sukkos is the time when: “His right hand embraces me.”56 This refers to the Clouds of Glory. Both of these attributes are identified with the quality of a kohen.57
With wishes for a happy holiday and all types of goodness continually.
No. 533
The text of this letter was sent to various individuals, personally addressed to each one.
B”H, the day preceding Sukkos, 5710
Greetings and blessings,
Enclosed is the kuntres for 13 Tishrei and the holiday of Sukkos.58 Undoubtedly, you will generously share it with all those in your sphere of influence.
[Sharing] is particularly [relevant] to [the holiday of] Sukkos, for its mitzvah [is associated with unity], as our Sages state:59 “All of Israel are worthy of dwelling in one sukkah.” Similarly, [the mitzvah of taking] the four species reflects the oneness of all the types of Jews,60 as explained in the [accompanying] maamar.
May it be G-d’s will that, speedily, in our days, the one nation will merit [the fulfillment of the prophecy]:61 “On that day, G-d will be one and His name one.”
With wishes for a happy holiday and with greetings for all who seek our welfare,
M. Schneerson
No. 535
This letter was sent to Mr. Baruch Litvin.
B”H, 26 Tishrei, 5710
Greetings and blessings,
In response to your letter and questions:
Question 1: In a supplication that is recited between the different sets of shofar blasts according to certain versions [of the Machzor], mention is made of “Yeshua, the sublime minister of the interior.” You were told that the reference is to “that man.”62
Answer: Many [explanations of the above] have been written. ([See] Minchas Elazar {Munkatch, 5662}, Vol. I, sec. 75, and Vol. II, towards its conclusion; Ketzei HaMatah {Kleinwarden, 5683}; Elbono Shel Torah {Berlin, 5689}, and the Neiros Shabbos Journal {Jerusalem, Erev Rosh HaShanah, 5706}.)
[In these sources,] the conclusion is that the passage should state “Yeshaya...” or “Yeshayahu, the sublime minister of the interior,” which is one of the names of the angel Metatron. This name was chosen because it is numerically equivalent to 400.63 That in turn is the numerical equivalent of the phrase Eliyahu hanavi zachur latov (Eliyahu, the prophet, of blessed memory) and the acronym kuf-reish-kuf (which refers to the series of shofar blasts: tekiah, teruah, tekiah). Indeed, this is the version that was found printed in ancient Machzorim and texts. It is probable that missionaries stealthfully changed that name to Yeshua. It is noteworthy that the Alter Rebbe, the Vilna Gaon, and other Jewish sages have ruled that this passage should not be recited at all. This is our custom.
Question 2: Sefer HaMaamarim [Yiddish], p. 216, states: With regard to his emotional qualities, Rav Nosson conducted himself “according to the [letter of] Torah law, not making any concessions [as would have been dictated by] the attribute of piety.”64 It also says that “he was not so involved with [the refinement of] his emotional qualities.” How is it possible for the two statements to be reconciled?65
Answer: Being involved with [the refinement of] one’s emotional qualities — love, hate, fear, licentiousness, mercy, cruelty, and the like involves two dimensions: The first is that the emotions should follow the dictates of the mind. [This approach is called] iskafia, subjugating [one’s nature]. Afterwards, one transforms the emotions, [which is called] is’hapcha. To illustrate, one has a competitor in his [line of] business. Moreover, [the competitor] operates in the neighborhood [where one’s own business is located]. If one would allow himself to follow his natural emotional tendencies and his animal soul, feelings of animosity would be aroused toward his competitor. The intellect of his G-dly soul, however, is aroused and tells him: “Surely you believe that G-d controls the world. Accordingly, if G-d has ordained that you will be given sustenance, how can the competitor take it away [from you] against G-d’s will? And if it has been decreed from Above that you will receive less income, do you think that without the competitor, there are no ways for it to be arranged from Above [that your income will be reduced]? If so, since [the competitor] is not taking anything away from you, why should you hate him?”
After many internal debates of this nature, the person will feel that his hatred will stop influencing his actions, and then his speech, and then even his thoughts. Nevertheless, this cannot compare at all to the transformation of one’s qualities.
The G-dly soul, however, continues [its efforts], telling him: “[It is written:]66 ‘Love your fellowman as yourself.’ Now, you are a specialist in his line of business. [Since helping him] cannot cause you a loss, go help him out with some good advice, a loan, or the like.” Ultimately, the hatred becomes transformed into love and he conducts himself in this way.
It is only the second phase (is’hapcha) that can truly be called involving oneself with one’s emotions and the attribute of piety, although according to [strict] Torah law, a person can excuse himself, offer a rebuttal, and fulfill his obligations with the first approach (iskafia).
Question 3: The maamar cited above describes Reb Avraham, who was not a scholar but had far better and far more chassidic emotional qualities than Reb Nosson, who was a scholar, but had not sufficiently involved himself with his emotional qualities. [In light of such writings,] it is not at all surprising to find people who oppose chassidim for elevating an emotionally developed, unlearned person higher than a Torah scholar.
Answer: Such people must [then] also oppose the Talmud (Taanis 7a) which states: A Torah scholar who is not virtuous should be decapitated (see Rashi). Rambam rules in ch. 5 of Hilchos Deos concerning the paths of conduct for a Torah scholar and writes (Hilchos Talmud Torah 4[:1]) that if a person does not conduct himself in this manner, one may not teach the Torah to him.
The Talmud makes even sharper statements in another source (Yoma 86a), and Rambam quotes them as halachah (Hilchos Yesodei HaTorah 5:11), stating that although one is a Torah scholar and an observant Jew, if he does not speak pleasantly with people and does not receive them graciously, but instead, continually conducts himself with strife and anger, he desecrates the name of G-d. [That sin] cannot be expiated by any [punishment] other than death.
And there is an even sharper statement in the Talmud (Yoma 9b) which states that at the conclusion of the era of the Second Beis HaMikdash, [the Jews] occupied themselves with the Torah and its mitzvos. Why was [the Beis HaMikdash] destroyed? Because there was unjustified hatred among them.
Think about that! The Jews studied the Torah and observed the mitzvos. That means they did not rob; they did not steal; they did not deceive and did not embarrass their fellowmen; they merely did not go beyond the letter of the law (Bava Metzia 30b) and they showed the attribute of hatred rather than of love. For these reasons, the Beis HaMikdash was destroyed and the Jews were driven into exile for almost 1900 years. At the conclusion of the era of the First Beis HaMikdash, [the Jews] committed severe sins and they looked upon the Torah with disgust, and yet that exile lasted only 70 years.
[After this,] can there be any question how high a regard should be paid to good emotional qualities and pious conduct!
With blessings for all forms of good,
Rabbi Menachem Schneerson
I will answer your earlier letter at my next opportunity.
No. 536
This letter was sent to R. Shmuel Plotkin.
B”H, 26 Tishrei, 5710
Greetings and blessings,
In response to your question regarding your father who passed away on the 8th of Cheshvan. [You write that] his coffin was taken to the ship on the 14th of Cheshvan and he was buried on the 7th of Kislev. You are in doubt as to [the proper time for] the recitation of Kaddish. It is apparent from your letter that [your father] was not [even temporarily] buried between the 8th and the 14th of Cheshvan.67
I have not heard [anything] regarding the customs [appropriate] in such situations. With regard to the published [rulings] in the halachic texts and the customs of the Rabbinic authorities, there are elder Rabbis from the chassidic brotherhood in your community and they should instruct you how to conduct yourself.
You wrote that you began reciting Kaddish on the 14th of Cheshvan. Although this is the opinion of several of the later Torah authorities — as stated in [the glosses to] the Shulchan Aruch, Yoreh Deah, sec. 376:4 — it appears to me that you should have started on the 8th of Cheshvan, according to the ruling of the Alter Rebbe in his Shulchan Aruch, Orach Chayim, sec. 71:1.68
In short, in my humble opinion, [the ruling is as follows]: The recitation of Kaddish [should have] begun on the 8th of Cheshvan as stated above. The beginning of the observance of the laws of mourning (aveilus) should [have been] on the 14th of Cheshvan ([see] Yoreh Deah, sec. 375:2). The conclusion of the recitation of Kaddish should be eleven months after the day of burial.69 In the case at hand, that date is far removed from the day of the death, and [if Kaddish was ceased eleven months after the death,] several weeks would have to be subtracted from the eleven months.
[Although by reciting Kaddish until eleven months after the burial you will have recited Kaddish for more than eleven months,70 that should not be a concern. This ruling is based on] the combination of three opinions:
a) that Kaddish is appropriate only after burial;71
b) there are [those who maintain that] the custom is [always] to recite Kaddish for twelve months minus only a few days (Knesses HaGedolah, Yoreh Deah, sec. 403; Birchei Yosef, Yoreh Deah, sec. 376:8);
c) it is praiseworthy to recite [Kaddish] for twelve months (Chanuch Beis Yehudah; Elef HaMagen).
There is no contradiction between this and the Alter Rebbe’s ruling cited above, because there are several factors involved in the recitation of Kaddish:
the merit of the soul — which is why the recitation of Kaddish is begun before the burial;
the honor of one’s father — therefore it is recited while in a state of acute mourning;72 [and]
that it saves one from the judgment of Gehinnom — this dimension begins after burial.
Therefore the reckoning of the eleven months should begin from the date [of burial]. One should not be concerned that observers will think that your father is wicked,73 because even if they are unaware that the day of burial is removed from the day of death by several days, they will see that you will cease reciting Kaddish before the completion of twelve months from the day of death.
The yahrzeit should be commemorated on the day of [your father’s] death (HaYom Yom, p. 18) even in the present instance when it is far removed [from the day of burial] despite the fact that there is a difference of opinion among the later Rabbinic authorities concerning the matter (as quoted in the text Yalkut Daas VeDin, p. 107). [Support for this decision] can be derived from the opinion that it is preferable to commemorate a yahrzeit earlier than later (Chasam Sofer, Orach Chayim, Responsum 161). As an additional measure, in the first year, you may study Mishnayos74 and lead the services on the anniversary of the burial as well.
May it be that speedily in our days we complete the rectification of the sin of the Tree of Knowledge which brought death to the world, as related in this week’s Torah reading. “May death be swallowed up” and may we merit everlasting life and the life of life, as explained in the teachings of Chassidus, in the series of maamarim [beginning] Rosh HaShanah, 5710.
With wishes for life, blessing, and peace,
Rabbi Menachem Schneerson
No. 537
This letter was sent to R. Zalman Posner.
B”H, 28 Tishrei, 5710
Greetings and blessings,
In response to your letter from Isru Chag: I asked Rabbi Shmuel Levitin and he told me that people had already written him regarding the person whose mother remained in the city of Kiev in Russia.
The question is one to be asked a Rebbe and certainly, you will do so.
([To answer from an abstract] halachic perspective that should not [necessarily be applied] in practice: In my humble opinion, he should choose a date — not later than [the time at which it is known that the person passed away]75 — on which to lead the services, light candles, study mishnayos, give charity, and the like. He should not call it a yahrzeit.) Because of the sanctity of the fast-approaching Shabbos, I am forced to answer in brief.
I will conclude with a saying from my revered father-in-law, the Rebbe Shlita: I want to convey an adage from the Rebbeim in the name of the Alter Rebbe which he heard from his Rebbe, the Maggid, in the name of the Baal Shem Tov: “In the beginning, G-d created....”76 The beginning is Chochmah (wisdom).77 “The beginning of wisdom is the fear of G-d.”78 The light and the vitality of Chochmah that shines on Shabbos Bereishis is drawn down throughout the entire year, because all the days of the year receive [influence] from Shabbos Bereishis.
With wishes for everlasting good in all matters and success in your holy work,
Rabbi Menachem Schneerson
No. 539
This letter was addressed to R. Yaakov Landau, the Rav of Bnei Brak and a leading Lubavitch Rabbinic authority.
B”H, 4 Cheshvan, 5710
Greetings and blessings,
Certainly, my letter from before Rosh HaShanah duly arrived. I am writing about a matter of present concern.
In another city, there are [chassidim] working to make a mikveh from rainwater and they asked if there are any issues or particulars that the members of the chassidic brotherhood are careful to adhere to or are particularly fastidious to observe. I know that you were one of those who was involved in such activities in Rostov.79 Undoubtedly you heard several points and instructions from the Rebbe [Rashab].
I would be very grateful if you could write to me with as many details as possible. For the matter to be complete, it would be desirable to include the reasons for the directives, if they are known.80
It is unnecessary to state that this request applies to other instructions in matters applying to the laws of the sections of Orach Chayim and Yoreh Deah of the Shulchan Aruch that you received [from the Rebbe Rashab]. Nevertheless, the matters that apply to the mikveh are pressing, as mentioned above.
With thanks offered in advance and wishes for a complete recovery and everlasting good in all matters,
M. Schneerson
No. 540
This letter was addressed to R. Asher Abramson.
B”H, 8 Cheshvan, 5710
Greetings and blessings,
In response to your letter of 26 Tishrei: I am not aware of any particular fastidious measures involving the construction of a mikveh that only the members of the chassidic brotherhood observe, because I am not familiar with the customs of others in this matter.
I wrote to R. Landau who was involved in the construction of a mikveh in Rostov under the instructions of the Rebbe [Rashab]. If he informs me of any new points, I will certainly inform you. It is certainly unnecessary to inform you that we are careful that the reservoir containing the rainwater itself should always contain an ample measure of 40 seah.81 The hole connecting [this reservoir to the pool of immersion] should always be [above the level of the 40 seah]. When immersing in the pool of immersion, there should be a connection between the pool and the reservoir [of mei geshamim (rainwater)].82 The pipes that convey the rainwater to the reservoir should not be bent.
You wrote about removing the water of the reservoir [of rainwater] via a pump. According to my humble opinion, this is not correct. For the leniency suggested by the Chasam Sofer83 — to create an acceptable mikveh by connecting a pool to a reservoir [of rainwater], then emptying the reservoir, [filling it with ordinary water], and making it acceptable by connecting it to the pool — was not accepted in our [community]. (Perhaps your intent was that [after emptying the reservoir], one would wait until rainwater collects in the reservoir again.) As is well known, an endeavor is made that a mikveh be constructed to fit the requirements of several different opinions.
To add a note: When a short woman comes to immerse and some of the water [in the pool] is removed [for her comfort], it is obvious that an ample measure [of 40 seah] must remain.84 Therefore in some places the pump is not located in the pool of immersion but in a tank of water that is connected to the mikveh [pool] through a hole. In such an instance, one must be careful that the water not be removed — i.e., the pump should not be working — at the time a woman immerses herself. For then, [the pool’s] water is considered to be flowing,85 as is obvious.
[The donation of] 150 was duly received.
To conclude with greetings to the members of your household and wishes for everlasting good in all matters,
M. Schneerson
No. 542
This letter was addressed to R. Avraham Chein.
B”H, 9 Cheshvan, 5710
Greetings and blessings,
I received your letter which arrived after a slight delay. I mentioned the contents of your letter pertaining to my cousin86 to my revered father-in-law, the Rebbe Shlita. He will undertake efforts with regard to this and will also be in contact with Rabbi Borack. Regarding writing to Mr..., I don’t know what decision to make in this regard.
In general, the outlook of my revered father-in-law, the Rebbe Shlita, with regard to religious education as a whole is that only those who observe the Torah and its mitzvos should be entrusted with this [responsibility] and only they have the authority to make suggestions in this regard. This [approach]... is known from his oral communication and from a previous letter. What will another letter add?87
With regard to a particular institution or office, his outlook is dependent on the knowledge [he receives] regarding the character of this institution, the manner in which it operates, and the goals of those actually involved in directing it and taking responsibility for it. With regard to mentioning [the Rebbe’s] outlook to others... [before this is done,] it is also necessary to be reasonably confident with regard to the character of those taking responsibility in the future.
What could I inform [the Rebbe] about the Center for Religious Culture? [I know] it was under your directorship in the beginning of Tishrei, 5710, and that at present you were able to arrange for a financial grant from that institution [to support] the classes of Rabbi Goldshmidt and those of the Gerer chassidim. I do not, however, know anything about the goals of the institute: whether it is a branch — or under the direction of — the Minister of Education or the Minister of Religion, whether it is connected to a particular political party or not, who has the deciding voice with regard to its activities, and the like. The time and the place we are speaking about is Eretz Yisrael and the year 5710 (1950); i.e., a time and place of confused values and, in particular, confusion regarding the spiritual values of many religious people. It is the greatest confusion that has existed in our time.
Therefore my suggestion — if the question asked in your letter is still relevant... — is that you should approach my revered father-in-law, the Rebbe Shlita, directly, explain to him what is necessary regarding the character of the above institution, and explain the fundamental point of the letter you want him to write.... I am certain that if you were in my place you would do the same and therefore you will not be upset about this.
I conclude with greetings to my aunt (I wrote to her before Rosh HaShanah; my letter has certainly arrived), my cousin, and the members of your household. With wishes for everlasting good in all matters,
Rabbi Menachem Schneerson
As per your request, the page and your letter are enclosed.
No. 543
This letter was addressed to R. Moshe HaKohen Dubinsky.
B”H, 10 Cheshvan, 5710
Greetings and blessings,
In response to your notes on Tanya that you mentioned in your letter of 8 Cheshvan:
a) The marginal notes in Tanya (and similarly, in other texts) contain concepts that are not so relevant to the subject matter of the text itself. They either bring support for the statements of the text, resolve a question the text might provoke, or the like. I do not know where you derived the idea that they are reserved for kabbalistic concepts. See the marginal notes to chs. 1, 24, 35, 36, 37, 39, 42, and 52.88
b) The marginal note to ch. 42 explains a new — and peripheral — concept that is not at all mentioned in the text itself. The text establishes a general principle: that [attaining] knowledge of G-d is [merely] a small matter for every individual and that [each one] is obligated to devote effort to this [endeavor]. The explanation [which comprises the majority of the chapter] involves only how this [knowledge] leads to fear [of G-d]. In the marginal note, [the Alter Rebbe] explains that even when there is one who does not know the king at all; [i.e., a person who has no knowledge of G-d,] he may come to awe and fear [by seeing how all the members of the court accept the king’s authority; i.e., how the natural order follows G-d’s will].
c) You raise a question, noting that the analogy given in ch. 44 does not resemble the analogue.89 For in the analogy, the king’s garments reveal his royal qualities, but in the analogue, the garments conceal and even contradict G-d’s sovereignty.
I am surprised at you, for the Alter Rebbe himself alludes to this stating: “The fundamental matter is that it be firmly established... that everything one sees... is merely the external garments of the King.”
To conclude with greetings to all those who seek our welfare and wishes for everlasting good in all matters,
Rabbi Menachem Schneerson
No. 544
The name of the recipient of this letter was not released.
B”H, 17 Cheshvan, 5710
Greetings and blessings,
Your letter was duly received. My response was delayed because of my many involvements. In response to your questions:
a) On the first night of Rosh HaShanah, the apple is eaten at the beginning of the meal, after partaking of the bread [on which the blessing] HaMotzi is recited. On the second night, the new fruit is eaten before washing one’s hands for the meal. See Kuntres S. S., p. 30.90
The difference between them is straightforward: Since there is no difference [with regard to when] the apple is eaten (even if it were not to be dipped in honey),91 it is preferable that it be [eaten] after washing one’s hands, so that the Kiddush will be in the closest possible proximity to the meal. The new fruit, [by contrast,] should be eaten before washing one’s hands so that it will be in direct proximity to the blessing Shehecheyanu which is being made on it.
b) The [request] Yehi Ratzon that is recited over the apple should be recited directly after the blessing Borei Pri HaEtz [and] before one partakes of it. This follows the careful understanding of the Alter Rebbe’s Siddur: “Afterwards, one should say,” in contrast to the ruling in the Alter Rebbe’s Shulchan Aruch.92
c) The Alter Rebbe’s Shulchan Aruch, sec. 608[:8 advises against partaking of] “milk-products and chemah [usually translated as “butter” (but see below), on the day before Yom Kippur]. The references cite Magen Avraham [as the Alter Rebbe’s source]. Magen Avraham (based on Rambam, Hilchos Avodas Yom HaKippurim 1:6) however, speaks of “hot dairy foods.”93 You note in your letter that it is possible that the Alter Rebbe’s intent was also “hot dairy foods” rather than butter. And besides, butter is not mentioned in the Talmud and the halachic authorities in this context.
It is a worthy and reasonable note. There is further support for this correction, for seemingly there is no reason for butter to be singled out, for it is included among milk products, just as cheese is not singled out (although it is mentioned explicitly in Yoma 18a) for this reason. Nevertheless, all of the printings of the Alter Rebbe’s Shulchan Aruch that I have seen (Kapust, 5586; Zitomir, 5627; Shtetin, 5622; Warsaw, 5634; Yozefa, 5635; Vilna, 5665) contain the word “butter” and this version is also quoted by Nasiv HaChayim.
Perhaps it can be said that [the reason] the Alter Rebbe prohibits butter, singling it out, although it is [included among other] dairy foods, is that it is never eaten independently. And if the intent of chemah is cream, [it can be said that the reason he singles it out is that] it is a liquid. Nevertheless, the opinion of the Alter Rebbe requires explanation, for he mentions milk[-products], without stating that they must be warm.
[A possible explanation can be offered based on] our Sages’ statement (Nazir 23b): “A transgression performed for the sake of Heaven is greater than....” She did this in order to weaken his power as Rashi states. Therefore it is possible to explain [why]: “She gave milk... she offered butter” (Shoftim 5:25).94 The commentaries to Nach who explain that she gave him milk because it makes one drowsy (this is somewhat questionable based on Yoma 18a;95 also, it is necessary to understand why [Yael] “offered butter”) follow the opinion of the Sages who maintain that Sisera did not touch Yael. See also the commentary of Radak to Shoftim 4:18, 5:27, who explains that the various Midrashim differ concerning this matter.