Igrot Kodesh · Letter 3043 — Faith & Bitachon

B"H

21 Marcheshvan* 5715,
Brooklyn.

Greetings and blessing,

I reply to your letter, in which you inform me of the divergences of interpretation you have with other Chassidim* regarding various concepts appearing in Chassidic* discourses that you have discussed together.

You have, in particular, discussed the concepts of Tohu*, the world of desolation, and Tikkun*, the world of rectification, which, according to you, can be found from the highest level to the lowest. You indicate the commentaries that allow you to affirm this, but not everyone agrees with your interpretation.

In general, everything that exists can indeed be found from the highest level to the lowest point. For the chain of worlds is constructed such that each level derives from the one that precedes it.

Obviously, each stage of the chain of worlds is different, according to the level at which it is found. Thus, our father Avraham corresponds to the Attribute of Kindness of the world of Atzilus*. This did not prevent him from saying: "I am dust and ashes," which constitutes a difference not only quantitative but also qualitative, in relation to this reference.

We will understand this in light of the statement of our Sages according to which "the light that was created on the first day enabled Adam, the first man, to observe the world from one end to the other." This teaching must be interpreted in the most literal sense. But Chassidus* formulates a deeper explanation, establishing a distinction between the hidden world and the revealed world, which have nothing in common with light as it is perceived here below. The latter is perceptible only to our eyes of flesh, in this material world. But our Sages, through this statement, indeed introduce both of these notions simultaneously.

You will also consult the notes of the Tzemach Tzedek* on Eichah*, beginning at page 26, which deal with the lion found in the Heavenly Chariot, at various stages that are diametrically opposed to one another.

But one must not forget that an idea must first be studied according to its simple meaning. It is only afterward that one can refer to a higher level or to a lower one.

The same applies to Tohu* and Tikkun*. In the esoteric part of the Torah, these concepts are explained in the following manner. The world of Tohu* was destroyed so that a world of Tikkun* could be built, in which we currently find ourselves. Nevertheless, according to the Arizal*, the world of Tohu* was immaterial, unlike that of Tikkun*. Other Sages of the Kabbalah* contest this interpretation and they compare the world of Tohu* to ours. You will consult, on this subject, the Torah Or, Parshas Shemos*, page 51d, and the Toras Chaim, at the same reference.

After giving the primary meaning of these concepts, as defined by the esoteric part of the Torah, one can also discover a higher or lower significance, in particular regarding the powers of the soul. You will consult the Toras Chaim, Parshas Noach*, beginning at page 67b, which develops a lengthy analysis on this subject.

No doubt you also know what is mentioned in many talks of my father-in-law, the Rebbe, whose merit will protect us — namely, that the loftiest concept of Chassidus* must effectively modify one's thoughts, words, and actions. Now, it is not always easy to highlight the concrete application of the profound Chassidic* discourses, particularly in our era. One must therefore also study the texts that deal with the service of Hashem and specify what should be done, without a great effort being necessary.

I am therefore convinced that a large part of your study is devoted to these Chassidic* discourses that deal with concrete action.

With my blessing to give good news regarding all of this,

ב״ה ,ה׳ טבת ,תשט״ו

ברוקלין.

שלום וברכה!

במענה על מכתבך מב׳ טבת והקודם ,מה שהנך כותב שלא נוסף לך

דבר במשך הזמן ,עליך לדעת שזהו חלק מה׳העמדת־פנים׳ של היצר הרע

כדי להחליש ענינים של עבודה בכלל ולימוד התורה בפרט ,באמתלא

שבין כך ובין כך לא ייצא מזה דבר .וכמו בכל הענינים הבאים מהלעומת

זה ,אל יכנס עמו בשקלא וטריא ,ואדרבה ,יש להתחזק בעבודת השם

יתברך ,וע״י היסח הדעת נפטרים מזה.

ג׳קסז

נדפסה בלקוטי שיחות כרך יז עמוד .482

בנוגע לענין האחר שהנך כותב ,יש להסיח את הדעת גם מזה

ולהרבות באותיות התורה והתפילה .גם תדע בעל פה כמה פרקים תניא

וכמה פרקים משניות וכן את המאמר והדרת פני זקן בלקוטי תורה סוף

פרשת קדושים .והעיקר הוא כאמור ,להסיח דעת מכל הענין ,ולעת עתה

אפילו מהתיקון ,ומובן מאליו ,שההשתדלות לקרב את הזולת לתורה

ומצוות ,ממשיכה סייעתא דשמיא במה שנחוץ לאדם עצמו ובהצלחה,

ובטח אתה עושה כן בנוגע לסביבה בכלל ,ולחברים שלך בישיבה בפרט,

והשי״ת יצליחך.

בברכה.