I Will Write It In Their Hearts
Volume 2
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 2
Published by Sichos In English at Smashwords
Copyright 2001 Sichos In English
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Chapter 1: Publisher’s Foreword
B”H
Every day, when he walked into the small study-hall to pray, hundreds of eyes would concentrate their attention upon him. We would watch his slightest move: how he adjusted his garments, opened his Siddur, and focused his glance on the words of prayer.
And after the prayers, as he walked back to his room, our eyes followed him, trying to get still another glimpse. Everything that he would do, whether it was greeting a visitor, giving a poor person a coin for tzedakah, or waving to a child was watched intently. Whenever he appeared in public, we couldn’t take our eyes off him. People would stand for hours at a farbrengen without understanding a word, perfectly satisfied just to gaze at him.
This motif continues at present. We eagerly read stories about him, listen to people relate their interactions with him, and study his works.
When Rambam speaks about loving G-d,1 he uses the term obsession. The term does not seem appropriate when speaking about a spiritual relationship and yet the more we think about our relationship with the Rebbe, the more accurate it appears. It is not that among our many different interests and involvements, we also share a Rebbe-chassid relationship with him. Instead, that relationship dominates every dimension of our lives. Everything else we do is perceived in connection with it.
This treasury of letters should be appreciated in this context. Certainly, there are letters with significant content: There are treatises in Torah study, words of inspirational guidance in Chassidus, directives for the growth and development of the Lubavitch movement, and letters of human interest. But for a chassid, these particular dimensions are secondary. A greater message and more encompassing theme towers dominantly. Here is an opportunity to watch the Rebbe at work.
He writes a thank-you note for a modest donation; he asks distributors of Kehot texts to pay their bills; he reaches out to a yet-uncommitted American Jew and tries to evoke interest in chassidic thought; he writes a learned letter to a Rabbi and a note of congratulations to a yeshivah student for his wedding. The larger picture created by merging all these varied compositions together dwarfs the content of each one of them. As we read the letters one after the other, we expand our picture of him and deepen the bond we share.
As the Ice of America Melted
The letters of this volume span the years 5704 (1944) to 5706 (1946). To a large extent, they chronicle the Rebbe’s activities as the director of three organizations to which the Previous Rebbe appointed him to head:
a) Machne Israel: the outreach division of Lubavitch activities;
b) Merkos L’Inyonei Chinuch: the educational wing of the Lubavitch movement; and
c) Kehot Publication Society: the Lubavitch publishing house.
The goals and activities of these three organizations are outlined in detail in the Publisher’s Foreword to Vol. I of this series.2 In the present volume, we see how the weight of the Rebbe’s responsibilities grew as his accomplishments whetted his — and the Previous Rebbe’s — appetite for more expanded activities. During these years, he nurtured each of these organizations, developing them into powerful forces that produced a decisive imprint on American Jewish life.
Though it is impossible to know how the Rebbe apportioned his time, these letters appear to indicate that, during these years, his priority was the publication of texts. Letter after letter discusses the preparation of books, the search for donors, the circulation of the texts, the collection of bills, and the expression of thanks for donation towards publications. In a unique note to one of the chassidim,3 he excuses his failure to respond promptly as follows:
To give you some idea of the above-mentioned work: Recently, I had to edit (aside from Kuntreis 47, and in particular, the addition it contains, the Shmuessen and Talks and Tales), the booklet on Purim and Pesach in French…, the booklet on Purim in English, Vol. I of Our People in English, and [complete] a final editing of Mayim Rabbim.
I am in the midst of editing the following: An addendum to Tzemach Tzedek…, the Kuntreis entitled “The Tzemach Tzedek and the Enlightenment,” and a collection of the Sichos of the Rebbe Rashab….
I have just started editing a book of maamarim entitled Yelamdeinu Rabbeinu, Kuntreis Etz HaChayim, a kuntreis on the Rebbe Maharash (a collection of sichos and a list of his maamarim), the sichos of my revered father-in-law, the Rebbe Shlita, from 5700 until Rosh Hashanah, 5701)…, Sefer HaMaamarim by my revered father-in-law, the Rebbe Shlita (from 5700-5702), a book of questions and answers between a teacher and his student concerning the Jewish faith and its customs in English, a Kitzur Shulchan Aruch in English for youth, and other works.
Although the Rebbe mentions his other responsibilities with regard to Merkos L’Inyonei Chinuch and Machne Israel in the same letter, from this and other letters, one cannot fail to appreciate how important the preparation of texts was to him and how much time and soul he invested in them.
Focusing Our Vision
This collection includes several major works of scholarship, for example: a lengthy and detailed treatise on resurrection,4 a learned explanation of the chassidic interpretation of the mishnah: “Akavya ben Mahalalel says:..”,5 and a dissertation with regard to why we remove our tefillin after the recitation of Uva L’Tziyon Goel on Rosh Chodesh.6
It also includes several letters which give us somewhat of a glimpse into the personal — if such a term can be used — dimensions of the Rebbe’s life. We see his responses to the condolence letters he received on the passing of his father and the letters he wrote asking chassidim for help in securing an emigration visa from Russia for his mother.
Several of these letters also provide us with insight into the Rebbe’s conception of the Rebbe-chassid relationship. From the guidance which he gives chassidim in establishing their connection with the Previous Rebbe, we can extrapolate on his conception of the bond connecting a Rebbe to his chassidim and chassidim to their Rebbe.
However, as mentioned above, the penetrating glances these letters give us into particular elements of the Rebbe’s scholarship, activities, and leadership are overshadowed by the larger picture the book produces. In one of these letters,7 when describing the different scholastic accomplishments of the Alter Rebbe, the Rebbe writes: “Such a list, with a little additional explanation would — even though it is ‘dry’ — serve as a clarion call: ‘This is a wondrous man.’” Similar expressions of reverence and admiration are evoked by the collection of letters before us.
But the book does more than fill out our picture of who the Rebbe is, it communicates his principles and values, his expectations and his hopes. In doing so, it gives us a clearer appreciation of the mission with which he charged us: to make the world ready for the coming of Mashiach.
Moreover, the letters place a heavy emphasis on application. An idea should not remain an intellectual abstract, but instead be put into practice. That certainly applies with regard to Mashiach. For the Rebbe’s intent was that Mashiach’s coming should not remain a dream and an ideal, but that it become reality.
This will enable the world to reach its ultimate perfection, ascending level after level until the Resurrection of the Dead, when “those who repose in the dust will arise and sing.”8 Then we will no longer have to content ourselves with reading letters written years ago, but will hear new teachings from the Rebbe. May this take place in the immediate future.
Rabbi Eli Touger
Sichos In English
2 Iyar, 5761
* * *
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. 144
This letter was sent to Rabbi Shmuel Zalmanov, one of the leading members of the Lubavitch community at that time.
B”H, Wednesday, Adar 20, 5704, Brooklyn
Greetings and blessings,
In response to your letter: I ask [your] forgiveness for the delay [in answering] due to other pressing concerns. Even now, I do not have time to do more than respond in brief, [which I will do] point after point according to the order in your letter.
a) You commented with regard to what I wrote9 concerning the difference of opinion between Rabbi Yosse and the Sages10 whether a person is judged every day. [You noted that] in Chassidus (Likkutei Torah, the conclusion of Parshas Korach; Kuntreis U’Maayon, Maamar 17), it is explained that although each of these opinions emphasized different points, there is no fundamental difference of opinion between them.
My letter was written in response to the question asked based on the interpretation of the passage in Rosh HaShanah found in the text Mikra’ei Kodesh. [That text] speaks of a difference of opinion between Rabbi Yosse and the Sages. It concludes by ruling that without question the halachah follows the opinion of the Sages. Hence I was amazed, for according to the interpretation of the person whose questions you cited, that is not an unquestionable point, indeed, on the contrary....
b) You bring support [for that contention] from the fact that Rav Chisda (Rosh HaShanah 16a) derives the rationale for Rabbi Yosse’s position from the verse:11 “To perform the judgment of His servant and the judgment of His nation Israel, each day’s measure on that day.” [You suggest that this indicates that the term] “His servant” refers to every person. This serves as the proof that a person is judged every day.
Directly afterwards, the Talmud continues:
Rav Chisda states: “[When there is a question as to who is given priority,] a king or the community, the king is given priority, as [the above verse indicates, mentioning first] ‘the judgment of His servant’ and afterwards, ‘the judgment of His nation Israel.’ ”
Thus the term “His servant” refers to the king. [You maintain that for] Rav Chisda’s statements not to contradict each other, it should be explained that Rav Chisda made the first statement according to Rabbi Yosse’s conception, but Rav Chisda himself does not agree with it.
According to my opinion, for several reasons, this is entirely untenable:
1) [There are times when] one Sage explains the motivating rationale for [another’s] opinion and cites a source for it although he does not accept it. It is, however, extremely uncommon that immediately [afterwards, for the same Sage] to offer a teaching that suggests an opposite interpretation of that passage without [the Talmud] itself noting and commenting on that fact;
2) According to the interpretation that “His servant” refers to every person, what does the verse add by continuing and “the judgment of Your nation Israel”? One cannot answer that it comes to include the judgment [of the Jews] as a communal entity. For if so, it would be superfluous to speak of “the judgment of His nation Israel.” If the judgment of every individual is executed every day, it is obvious that this applies with regard to the judgment of the Jewish people, [for] that is of greater importance.
3) If “His servant” applies to every individual, then an individual receives precedence over the community. This is then directly opposite to the following statement of Rav Chisda.
4) The phrase “To perform the judgment of His servant” is part of King Shlomo’s prayer. The simple meaning of the verse is that it refers to the king [himself], as is the opinion of the Rabbis. If so, what is the proof that every person is judged every day? For interpreting the verse in that manner removes it from its simple meaning.
Alternatively, [it forces us to say that although] the verse applies to the king, by deduction, the concept is applied to every individual although that is not stated explicitly in the verse.
Therefore it is necessary to say that the support for Rabbi Yosse’s opinion that a person is judged everyday is derived from the phrase: “the judgment of His nation Israel, each day’s measure on that day” in one of two ways:
1) that Rav Chisda does not make a distinction between one individual and the entire community as a whole;
2) from the fact that the word “Israel” in the above phrase is superfluous.12
The first suggestion appears more logical to me.
c) From the fact that Rav Cruspedai’s statement in the name of Rabbi Yochanan:13 “Three books are opened on Rosh HaShanah...” is quoted by Rambam as halachah, [you] bring proof that the halachah follows the Sages’ view.
Nevertheless, Rambam’s decision is not proof that there is a difference of opinion, for it is possible that [Rambam] follows the resolution offered in the texts Asarah Maamaros and Likkutei Torah which explain that there is no conflict between the two sources.
Nor may even a person who maintains that there is a difference of opinion between Rabbi Yosse and the Sages employ Rav Cruspedai’s statement in the name of Rabbi Yochanan as proof [that the halachah follows the Sages’ view]. For it is possible to explain that they follow the interpretation of Tosafos (Rosh HaShanah, loc. cit., entry vinechtamim) who state that Rav Cruspedai is speaking about life and death in the World to Come. Even Rav Yosse would agree with that statement, for the verse “the judgment of His nation Israel,” which serves as his prooftext, refers to “the life of this material world.” For that reason, [it is interpreted as the motivating principle for] praying for [blessings regarding] “harvests and infirmity.”2
d) You write that Rabbi Meir (Rosh HaShanah 18a) follows the opinion of Rabbi Yitzchak who states that crying out to G-d is beneficial even after a decree has been pronounced. [This, you feel,] indicates that Rabbi Yitzchak probably shares Rabbi Meir’s opinion that a person is judged on Rosh HaShanah. [The rationale is that we do not postulate] that there exist differences of opinion between the Sages [unless logic compels us to do so].
I do not understand. [Our Rabbi’s position that we do not postulate] that differences of opinion exist applies with regard to [differences of opinion concerning] the subject under immediate discussion, [but not with regard to other issues]. Just because Rabbi Meir and Rabbi Yitzchak share the same opinion with regard to rescinding a decree that has been pronounced, must we say that they also agree with regard to the extent of the judgment on Rosh HaShanah!? On the contrary, from this Beraisa, support can be brought for the opposite contention, i.e., that they differ, for if not, Rabbi Yitzchak’s position is identical with Rabbi Meir’s.14
e) You bring proof that the halachah follows the Sages’ position from our Sages’ statement (Rosh HaShanah, loc. cit.) that [G-d is more accessible, even] for an individual person during the Ten Days of teshuvah. That statement, however, indicates only that it is easier for a person to turn to G-d in teshuvah in these ten days than throughout the year, as it is written:15 “Seek G-d when He is to be found.” As a result, the judgment against him is rescinded. It is not, however, a proof that a person is not judged every day. (For example, Yom Kippur is specified by the Torah [as a day of atonement, as it is written:16 “For in this day…,” and yet this is not considered as a contradiction to Rabbi Yosse’s approach.)
f) With regard to my statements that we are compelled to say that all of the Sages who maintain that a decree against an individual person is never rescinded follow Rabbi Yosse’s approach that a person is judged everyday, for we pray for [blessings regarding] “harvests and infirmity”: This is explicitly stated in the Talmud (Rosh HaShanah 16a) as I pointed out in my previous letter. The statements of Tosafos (entry Kimaan) are intended to explain why according to the Sages, we recite the blessings for health and material prosperity in our prayers. (The interpretation of the term ketzirei as “harvests” follows the version of the text followed by the Bayis Chadash.17) I did not understand the statements you wrote which contradict the words of the Talmud.
With the blessing, “Immediately to teshuvah, immediately to Redemption,”
Rabbi Menachem Schneerson
Chairman of the Executive Committee
No. 145
This letter was sent to Mr. Arye Yaakov Lehmann, a patron of charitable causes.
B”H, Wednesday, 20 Adar, 5704, Brooklyn
Greetings and blessings,
Enclosed within is a copy of the text Kuntreis Chai Elul which we have recently published. We received your generous donation of $50 through our friend, the distinguished Rabbi, Moshe Pinchas Katz, and his wife, from Newark, which you gave to participate in the publishing of a holy text. According to your request which they communicated, the name of your father, Reb Chayim, the son of Reb Klonimus, is printed on the cover of the text as you can see.
It is very worthy to bring merit to the many, and especially to do so by printing such an important text.
Tzedakah is one of the greatest mitzvos. Tzedakah, however, does not mean merely helping a person with regard to physical matters, e.g., providing him with food and clothing for his body. Tzedakah also means helping a person spiritually, seeing to it that his soul receives the sustenance that it needs and seeing to it that he does not go around “naked,” without Torah and good deeds. This is one of the most refined and most elevated forms of tzedakah that a person can perform. As the Talmud states:18 “This one endowed him with the life of this world, while this one brings him to the life of the World to Come.”
One of the ways to help others spiritually is by making it possible for them to read the words of inspiration and the profound insights and directives of the great leaders of the Jewish people in every generation. In our generation, this refers to my revered father-in-law, the Rebbe Shlita.
May it be G-d’s will that the merit from this great mitzvah enable you to hear good news concerning your parents and all your friends. And may you, together with the entire Jewish people, merit to greet Mashiach, speedily, in the near future.
With the blessing, “Immediately to teshuvah, immediately to Redemption,”
Rabbi Menachem Schneerson
Chairman of the Executive Committee
No. 146
This letter was addressed to R. Moshe Leib Rodshtein who was serving as the director of Agudas Chassidei Chabad in Chicago at this time.
B”H, Tuesday, 26 Adar, 5704, Brooklyn
Greetings and blessings,
a) Your letter (enclosed in the letter sent to my revered father-in-law, the Rebbe Shlita) arrived. We do not know whether to wait to send a thank-you letter until the matter is actually brought to fruition or [to respond earlier]. It appears — as evident from [the information] received recently from you — that your opinion is that it is appropriate to send the letters immediately. [Hence,] copies of letters to [Reb Yosef] Flier and the Wiesman children19 are enclosed.
b) With regard to the printing of the text: My revered father-in-law, the Rebbe Shlita, promised to provide us with his records of the talks in Chicago. As soon as we receive that, we will add that to what has already been typeset and begin publication.
c) It does not seem appropriate to me to include a picture of [the person in whose memory the text is being printed]. Nevertheless, I inquired of my revered father-in-law, the Rebbe Shlita, regarding the matter, but he also answered in the negative.
d) I am sure you will provide us with information — [facts] concerning which you are certain — regarding [the person in whose memory the text is being printed].
e) We received a letter from a business concern in Chicago. Since we are not aware of the local situation [and] in order that there be no contradiction between what you said and our answer, we replied as can be seen from the copy enclosed. Together with [our reply, we have enclosed] the letter we received. (Please return the latter to us.) We would appreciate if you would notify us concerning the outcome.
f) We would be interested in knowing whether you spoke to Reb Yosef Flier concerning writing a newspaper article about our publications (the Pocket Encyclopedia, the Shmuessen, and Sifreinu) and if there were any consequences from that.
g) I am certain that you already received Kuntreis Chai Elul, and Sifreinu, Vols. II and IV. Surely, you will endeavor to the fullest degree possible to disseminate them. Enclosed is also what we printed here.
h) In the coming days, we are planning to publish a bulletin20 which will speak of events in the Chabad world from Yud-Tes Kislev, 5704, until 9 Adar, 5704. If you will be able to provide us — as soon as possible — with information about the activities in your community (e.g., the appointment of a Rabbi, the opening of a Talmud Torah, or the establishment of a study session), it is our hope that it will be able to be included in this bulletin. It is self-understood that it is preferable that you provide us with much information and we abridge it rather than the opposite.
i) I was urged to mention that perhaps it would be possible for you to speak to the editorial board of Pardes [and encourage them to] print essays or short summaries concerning the texts already published and our future publications. Raise a vociferous clamor to the editor: “You.... Why hasn’t this been done already?...”
If, as I have heard, the matter is dependent on payment, rely on your own judgment whether or not it is worthwhile.
j) Since the Morgen Journal wrote about [the publication of] Kuntreis U’Maayon and HaYom Yom (without taking payment), it is possible that the [Chicago] Courier would do the same either with regard to these texts or some of other publications. With regard to payment, if it is otherwise not possible, do as advised above.
I am waiting for an answer concerning the above. I conclude with heartfelt thanks for your efforts to make possible the publication of texts of Chassidus and Pnimiyus HaTorah. I am sure you will increase the intensity of your efforts in the future.
An allusion to this can be found in [the Torah passages associated with the present days], the days between [the reading of] Parshas Parah and Parshas HaChodesh. The rationale for this order is that one must attain ritual purity before offering the Paschal sacrifice (see the commentaries to Megillah). Or [to express the concept in terms of our spiritual service, it is necessary to] purify oneself before coming to an experience of “the exodus from Egypt” (Likkutei Torah, the maamar entitled Zos Chukas, sec. 2). [This is reflected by] the conclusion of the haftorah of Parshas Parah which states:21 “And I will pour pure water over you and you will be purified.”
Our Sages comment (Sanhedrin 39a): “The essence of ritual immersion is in fire.” {It is only that an entity that cannot be immersed in fire because it will be burnt should be immersed in water (Rashi, loc. cit.).}
In a spiritual sense, purification (which reflects the pattern of revelation from above; see the maamar entitled Amar Rabbi Akiva in the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666) is brought about through the Torah. As our Sages comment (the Introduction to Eichah Rabbah): “Would it be that they would abandon Me, but preserve My Torah. For the light within it will motivate them to the good.”
Now both fire and water have been used as analogies for the Torah. [The parallel to] “the essence of ritual immersion... [immersion] in fire,” is the study of Pnimiyus HaTorah (see HaYom Yom, p. 79). This is reflected in the phrase “the light in it,” as indicated by the commentaries to the Midrash.22 [This study, however,] may cause one to be burnt. Hence, as a preface, [such study] should be prefaced by immersion in water, the study of Nigleh, the revealed dimensions of Torah study. Afterwards, [one should “immerse] in fire.” (Perhaps, this is alluded to in the repetition in the above-mentioned verse: “pure water... and you will be purified.”)
It is possible to explain that the teachings of Chassidus include both advantages: fire and also [protection] preventing one from being burnt. For the teachings of Chassidus explain the advantage of the approach of shuv23 and obligate Divine service [to refine] the animal soul, not to break it as explained by the Baal Shem Tov in his interpretation24 of the verse:25 “When you see the donkey of your enemy....”
Therefore in these generations of Ikvesa diMeshicha, [directly preceding] the complete Redemption which will parallel the redemption from Egypt, the light of Chassidus grows and is revealed more powerfully (see the letter of the Rebbe Rashab printed in HaTamim, Vol. III, p. 55, and see Kuntreis Etz HaChayim). [This brings about] purification in fire and purification in water, the preparatory steps to Redemption, [reflecting the sequence] Parshas Parah and then Parshas HaChodesh.
[We can] appreciate the great reward given to everyone who aids in bringing about the purification of the Jewish people from the statements of the Zohar, Vol. III (p. 98a): “Worthy will be the portion of the holy brotherhood when the King will ask the queen: ‘Who was it who prepared your ornaments?’ ”
With the blessing, “Immediately to teshuvah, immediately to Redemption,”
Rabbi Menachem Schneerson
Chairman of the Executive Committee
No. 147
This letter was addressed to Rabbi Avraham Hecht, a graduate of the Lubavitcher Yeshivah, who was serving as a Rosh Yeshivah in Dorchester, Mass., at that time, on the occasion of his engagement.
B”H, 2 Nissan,
the Hilula (yahrzeit) of the Rebbe
(Rashab) [5704],
may his soul rest in Gan Eden
Greetings and blessings,
In response to your invitation to take part in the celebration in honor of your engagement: I would like to extend my blessings that [the good wishes] in the tenaim (engagement contract) become manifest for you, as it is written:26 “A man who finds a wife finds goodness and evokes favor from G-d who is good.”
This refers to all types of goodness, both material and spiritual, as evident from our Sages’ statement (Yevamos 63b): “ ‘A man who finds a wife finds goodness.’ If the verse is speaking about [the woman] herself.... If the verse is speaking about the Torah....”
Just as a person’s [makeup] includes two elements: his soul (which is the primary and inner element) and his body (which is secondary — see Tanya, Shaar HaYichud VehaEmunah, ch. 6 — and external); so, too, his needs are divided in two:
a) the needs of the soul, the Torah and its mitzvos, which are therefore called eating and drinking, [e.g.,] Koheles Rabbah (2:24), and are [as necessary] for the soul as eating and drinking are for the vitality of the body; and
b) the needs of the body which include all material matters.
Our Sages state that Torah study is equivalent to all the mitzvos (Peah 1:1) and that study is great, because it leads to deed (Kiddushin 40b). As Rashi states, [this will cause] a person to possess both [positive qualities]. {Note carefully the wording of the Alter Rebbe, Hilchos Talmud Torah, ch. 4, laws 2-3. See also the commentary of Rambam to the mishnah in Peah, loc. cit., and the statements in Likkutei Torah, the maamar entitled Vayidaber... Anochi in Parshas Bamidbar.} This refers to the needs of the soul.
And with regard to the needs of the body, our Sages (Yevamos 63a) state: “In which manner does a woman help a man? A man brings wheat. Can he chew wheat? [He brings] flax. Can he wear flax?” These, [food and clothing, are general categories] including all of a person’s needs, as reflected in Ramban’s commentary to Devarim 10:18.
[As one looks] from a more inward perspective, [he sees that] through the Torah, one draws down all the revelations both with regard to one’s spiritual life and with regard to one’s physical life. In this vein, our Sages (Berachos 61b) compare the Torah to the setting for our lives.27 [These revelations] are drawn down to the physical plane — “caus[ing] blessing to rest within your house”28 — and become actual through a woman’s [influence] (Yevamos 62b; note the explanation in Likkutei Torah, the conclusion of the parshah VeZos HaBerachah).
If that is not
sufficient, [the verse continues:] “And evokes favor from G-d who
is good.” For with regard to Torah study, our Sages (Yoma
72b) state that if a person does not merit
(— [zocheh,
Hebrew for “merit” also relates to the term] zichuch,
meaning ““refinement” —) the Torah becomes [a potion of
death].”29
This statement should not be questioned on the basis of our Sages’ statement (the beginning of Eichah Rabbah) that [even if a person studies the Torah after having “abandoned G-d,”] the light of the Torah will cause him to revert towards good. As [the Alter Rebbe mentions in] Hilchos Talmud Torah, loc. cit, and in the Kuntreis Acharon, [the apparent contradiction can be resolved].
Similarly, in Sotah 17a, as Rashi explains: “And thus....”30 And with regard to material matters, our Sages state (Pesachim 119a) and the Rashbam explains: “Through this....”31 See Kuntreis U’Maayon, maamar 6.
For this reason, our Sages (Yevamos 63b) immediately explain the blessing [associated with the discovery of a wife, focusing on the continuation of the verse, “A man who finds a wife finds goodness”]: “and evokes favor from G-d” which they interpret as implying that “his sins are shut off.”32 Avonosov, the term used for “his sins,” can be understood as meaning “his crookedness and meandering, i.e., his straying from the path of the King.
[As the verse implies, the correction of this tendency] comes “from G-d,” and more particularly, from the name Havayah [which the verse uses]. As explained in the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666, and in the maamar entitled Anochi Havayah Elokecha, 5688, [influence from the name Havayah causes a person] not to deviate right or left and to focus on the ultimate truth both in Torah study and in his Divine service.
With regard to Torah study, this is accomplished through studying Pnimiyus HaTorah. Simply put, [this refers to] studying Chassidus and laboring on it until one understands, as is explained by the Rebbe whose hilula we commemorate33 today in Kuntreis Etz HaChayim, and as alluded to in Tanya, Iggeres HaKodesh, Epistle 26. See also Likkutei Torah, the maamar entitled Velo Tashbis.
With regard to Divine service, this is accomplished through Yiras Shomayim, the fear of G-d, and through gentle, accommodating [humility].34 As the maamar entitled Anochi cited above states: “Although [the School of Shammai] were sharper... because of the bittul which characterized [the School of Hillel], they were able to become mediums to appreciate the ultimate truth.”
With blessings of mazal tov and [with the blessing] “Immediately to teshuvah, immediately to Redemption,”
Rabbi Menachem Schneerson
Chairman of the Executive Committee
No. 149
This letter is addressed to Rabbi Avraham Eliyahu Axelrod, an active communal Rabbi in Baltimore.
B”H, Erev Pesach, 5704
Greetings and blessings,
I received your two letters concerning the sacred texts from the estate of [Mr.] Neuhaussen. I immediately notified my revered father-in-law, the Rebbe Shlita, concerning this and I am sure you will receive a reply.35
Surely, our most recent publications — Kuntreis Chai Elul, Sifreinu, Vols. II and IV, Simanei Seder Shel Pesach, and Kovetz Lubavitch reached you.
It is unfortunate that you do not employ the full strength of your influence on the different circles in your place of residence to increase the number of readers and students of these and similar texts.
In particular, this applies with regard to the educational texts. For in this area, there is a twofold advantage; by studying these texts, texts that contain heretical ideas are eliminated from the school’s environment. [Indeed, there are] educational institutions here that can in no way be considered as part of Chabad Chassidus, on the contrary... and yet, they began using these texts for the above reasons.
In such contexts, it is certainly appropriate to exemplify the verse:36 “And his heart was uplifted [in the ways of G-d].” For even in this country, importance is attached to statements that are made forcefully and definitively. I am certain, on the basis of what I have heard concerning your influence that if you would attempt to state your opinion in a forceful manner, you would be successful. (In particular, this applies because proof could be brought from the fact that the Beis Yaakov Schools and the like use texts and pamphlets published by Merkos L’Inyonei Chinuch.)
[Excess humility is not befitting. For our Sages state37 that] a Torah scholar should possess one-eighth of an eighth [of a measure of pride]. As explained in Chassidus, (Derush Purim)38 this removes the wicked’s source of nurture.
While mentioning this concept, I would like to add that I have wondered why that maamar and others elaborate on the opinion that a Torah scholar should possess one-eighth of an eighth [of a measure of pride] when the halachah follows the opinion (Sotah 4a) that one should not possess even a trace of this quality, as Rambam states in Hilchos Deos 2:3, and as the Alter Rebbe states in Shulchan Aruch HaRav, ch. 155, and ch. 156, law 3.39
I will conclude with the same theme concerning which you concluded — the Redemption. I heard a saying that is commonplace among Polish chassidim Shemini Shemoneh Shemainah, i.e., a year like the present where Parshas Shemini is read eight times will be a prosperous one.40
Perhaps it is possible to say that a basis for this concept can be found within the context of the explanations in Chassidus concerning the advantage of the number eight. [Hence] the harp of the era of Mashiach will be of eight strands, as stated in the maamar entitled LaMinatzeach Al HaSheminis in Likkutei Torah.
Reading “And it came to pass on the eighth day” eight times is comparable to the concepts explained in Chassidus with regard to drawing down the influence of Binah in all the boundaries (see the maamar entitled Lehavin... Yom Tov Shel Rosh HaShanah, sec. 5,41 and the two levels of the fiftieth gate (see the maamar entitled Me’at Tosafos Biur Al Inyan U’Sifartem42).
In general, this refers to a level that relates to the three higher levels43 — and not to the seven lower levels44 within Binah. In general, [these three categories reflect the level of] Binah, as is well known with regard to the interpretation of the phrase:45 “You grew and became developed” and with regard to the Holy of Holies (see the maamar entitled ViEleh Pekudei46).
[Although this is the reality,] at the outset, it is necessary to bring proof from the Torah that this is so, as we do with regard to the recitation of the verses of Malchiyos (see the maamar entitled Lehavin cited above and similar concepts in the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666). Thus when the passage Shemini is read eight times, the year is prosperous. As my revered father-in-law, the Rebbe Shlita, relates in the name of the Maggid of Mezeritch with regard to the interpretation of the phrase BaYom HaShemini Atzeres: Shemini (“the eighth”), also [alludes to] shemen (“oil”) and shamein (“prosperous”). For the positive quality of Shemini Atzeres is [reflected in the sacrifice offered]: one bull which our Sages47 interpret [as referring to a state where the Jews are alone with G-d,] with no others intruding. This state will be realized at the coming of complete Redemption, may it be speedily in our time, led by Mashiach.
With blessings for a kosher and happy holiday and [with the blessing] “Immediately to teshuvah, immediately to Redemption.”
Rabbi Menachem Schneerson
No. 150
The following note was written to serve as a Publisher’s Foreword to Kuntreis Bikkur Chicago that was printed at that time. At the time of publication, this foreword was not included in that kuntreis.
[The beginning of the summer, 5704]
In the past, requests have been made of us to publish the sichos, maamarim, and letters of my revered father-in-law, the Rebbe Shlita, in connection with his visit to Chicago in Shvat, 5702. For various reasons, the matter has been delayed until the present date.
* * *
I would like to use this opportunity to respond to many who ask questions and raise difficulties with regard to the sichos and the maamarim.
By and large, the sichos should be understandable to everyone, even those who do not have previous familiarity with Chabad teachings. Nevertheless, they do contain concepts — particularly those mentioned parenthetically — that cannot be understood thoroughly without first studying these teachings or at least knowing the foundations of this approach which are not [necessarily] explained in this sichah. As the well-known general principle states:48 “The words of the Torah are lacking in one place, and complementary in another.”
It is readily apparent that the simile drawn by Rambam in his Introduction to his Commentary to the Mishnah, in his discussion of the study of the secrets of the Torah, can be employed to describe [people in similar circumstances]. For example, a person may raise a difficulty with a sichah or a maamar and dismiss it, because he does not know how to resolve the difficulty he raised, even though his entire knowledge of the teachings and intellectual foundations of Chabad was spawned on that very day. [Indeed,] frequently even this superficial knowledge is erroneous: To quote [Rambam]:
When a person who has mastered the science of medicine, mathematics, or music... but is utterly unknowledgeable when it comes to the sciences of geometry and astronomy is asked what he thinks about the idea that the orb of the sun... is in fact many miles in size....
This clear-thinking person will certainly think that this statement is of no consequence.... When, however, he will train himself to study geometry... he will appreciate that the concept is undoubtedly true... and he will believe it with utter faith.
Certainly this applies with regard to one who has no knowledge at all and has not studied... and has progressed [only] from the wisdom of his mother to the wisdom of his wife. When he is asked about a concept that involves Divine knowledge that is hidden in homilies, there is no doubt that it will be as distant from him as the sun is from the earth, and his mind will be unable to grasp it.
When a person has a medical problem with his feet, he will not go to an architect to seek a cure. Although the architect may have built large and beautiful buildings because of his wisdom, [that does not qualify him in this instance at all]. Instead, the person will ask a podiatrist, for he is an expert in that field.
Indeed, if the architect is honest, he will himself tell the sick person that although he — the architect — is a genius when it comes to building houses, he has no understanding when it comes to medicine. Therefore the sick person should see a doctor.
Similarly, a person who has a difficulty with an entire concept or a particular issue mentioned in a maamar of Chassidus should seek an explanation only from those who study Chassidus and occupy themselves with it.
If despite this, a person will err and direct his question to someone who is not an expert in the teachings of Chassidus, should the person to whom the question was directed be forthright and earnest, he will acknowledge [his inability to deal with the subject], saying: “Although I have achieved prominence in another field of Torah study, I have not occupied myself in the study of Chassidus as one should. Therefore you should turn to a person who is an expert in this field.”
No. 151
This letter was addressed to Rabbi Chayim Tzvi Krieger, an active communal Rabbi.
B”H, Monday, 1 Iyar, 5704, Brooklyn
Greetings and blessings,
In response to your invitation to the Bar Mitzvah of your son: [Although] I was unable to attend, I send my blessings that he will continuously proceed and grow in both material and spiritual matters and that he become a G-d-fearing person, a chassid, and a scholar.
Through allusion, a connection may be drawn between the concept of [becoming] Bar Mitzvah and the 26th of Nissan, [the date of your son’s Bar Mitzvah].49
[Becoming] Bar Mitzvah means becoming obligated in the observance of the Torah and its mitzvos. At that time, the yetzer tov (the good inclination) is joined to the person (Koheles Rabbah 4:13). Then is the conclusion and the fundamental entry of the holy soul into a person’s [body] (the Alter Rebbe’s Shulchan Aruch, Orach Chayim, Mahadura Basra, the conclusion of ch. 4). It can be said that the wording of Koheles Rabbah, “joined,” alludes to this concept.50
At that time, [the person] goes out to battle the yetzer hora (evil inclination) and conquer “the small city,” i.e., the body (Tanya, ch. 9, based on Nedarim 32b, note the commentary of Rabbeinu Asher).
How is it possible to vanquish the yetzer hora? Concerning this our Sages (Bava Basra 16a) state: “The Holy One, blessed be He, created the yetzer hora and He created the Torah as a condiment for it.”
The fundamental dimension of the battle against the yetzer hora began with the entry to Eretz Yisrael. For in the desert, the Jews had hardly any involvement with worldly matters. They ate [manna], bread from heaven. Their clothes did not wear out.51 And the Clouds of Glory surrounded them and killed the snakes.
Sanhedrin (108a) [cites a] difference of opinion between Rabbi Akiva and Rabbi Eliezer [whether the] generation who wandered through the desert [will be granted a portion in the World to Come]. It would appear that the halachah follows Rabbi Eliezer’s view, that they will be given a portion, for the statements of Rabbah bar bar Channa in the name of Rabbi Yochanan support his position (ibid. 110b). In particular, this is true according to the statements of Asarah Maamaros, maamar Chikur Din, sec. 2, ch. 8, which interpret Rabbi Akiva’s position that they will not receive a portion in the World to Come as meaning that they have no need of the World to Come.52 This interpretation resolves the question how, according to Rabbi Akiva’s view, the corpses of the generation who wandered through the desert looked “as if they were intoxicated.”53 A similar interpretation is offered by Tosafos (Bava Basra 73b), entry vidimu.
Therefore it was Yehoshua bin Nun, the leader of the generation who entered Eretz Yisrael, who is described by our Sages (introduction to Esther Rabbah) as “the most prominent of the conquerors.” [The explanation is that] the ability to be victorious in battle stems from the Torah, and Yehoshua bin Nun received from Moshe the entire Torah. As our Sages (Temurah 16a) relate, [Moshe] told Yehoshua: “Ask me about all the matters about which you are in doubt.”