Igrot Kodesh · Letter 598 — Kabbalistic Framework of the Rebbe's Post-Histalkus Influence

By the grace of Hashem,

10 Iyar 5710,

To the distinguished Chassid* who fears Hashem,

the Rav I.,[1]

I greet you and bless you.

You will find enclosed the booklet that has just appeared. Please make it available to as many people as possible, in the way that is most appropriate.[2]

You know that the influence (hashpa'ah*) granted to the recipient by the giver has the purpose of giving birth to fruit. For that, this influence must descend, from one stage to the next, and undergo modification, until birth becomes effective — until it bears fruit, which will in turn bear more.

For that, it is necessary to traverse the nine forces of the soul, just as physically one passes through nine stages, which are the nine months in this world and the nine hours in the world to come, when a woman will give birth every day, as the Alter Rebbe writes — whose explanation is reproduced and commented upon by the Pirush HaMilos of the Tzemach Tzedek, at the end of Yehi Kavod.[3]

Here is what the Tzemach Tzedek says, regarding our subject: "In my humble opinion, gestation lasts nine months, because the worlds of Briyah, Yetzirah and Asiyah — those of effective existence — are in no way comparable to that of Atzilus*. Therefore, in order for influence to be exerted in the world of Briyah, it must first pass through the nine stages of Atzilus, failing which it would suffer a fall upon arriving here below, due to the grip of the forces of evil (sitra achra*).

"This process can be compared to that of the breaking of the vessels (shevirat ha-kelim*). Influence is therefore perpetuated only thanks to its sojourn in Malchus*, the Attribute of Royalty, which is the source of Briyah, Yetzirah and Asiyah. In the world to come, by contrast, the worlds will know a greater elevation, and the Name of Hashem will be read as it is written. So long a gestation will then not be necessary. Nine hours will suffice."

Although the concrete and effective birth occurs at the end of nine months, Chazal* say that at one third of this span of time, the child is already "recognizable,"[4] according to Tractates Yevamos 35a, 37a, 42a, Sanhedrin 69a, Niddah 8b, the Yerushalmi Yevamos and Niddah at the same reference. The commentators on the Torah cite this explanation, which is also found in the responsa Noda BiYehudah, latest edition, Even HaEzer chapter 19. This will not be developed here.

And halacha holds the principle that the fetus is recognizable, at the latest, at the end of ninety days,[5] according to Shulchan Aruch Even HaEzer chapter 13, paragraph 1. This span of time constitutes, indeed, the period of recognition.

In two days, we will reach the end of this period of recognition following the histalkus* of my father-in-law, the Rebbe. I do not know whether a Chassidic gathering should be organized on this occasion. It depends no doubt on where one finds oneself, but in any event, in every place, each one should make a moral accounting (cheshbon nefesh*), meditating on the fact that he has entrusted us with his spirit and that this must bear fruit, which will in turn bear more.

No doubt, all this has been entrusted to us without so important a span of time being necessary for effective birth — and a fortiori for recognition — to occur. Nevertheless, ninety days are sufficient for it to be possible to recognize, and each one knows what may flow from such a moral accounting.

The attribute of good is the strongest, and my father-in-law explains the allegorical content of Pesach Sheni*, which is recorded in the Hayom Yom: "Pesach Sheni teaches that nothing is ever lost. One can always repair. He who is impure or distant — even if he is responsible for such a state, even if he willed it — can, despite all this, repair."

Wishing you all the best,

Rav Menachem Schneerson

* * *

It is clear that the leader of the generation no longer dispenses his influence, at the present time, as he did before. He no longer does so in the same way. But this influence reaches its peak on the date of histalkus, and so it is capable of provoking in the one who receives it a new birth, revealing the infinite Divinity to the creatures.

That is why nine months are necessary, why "recognition" is possible in the inner dimension. Time and days, in their physical definition, derive from this process and so allude to what is their moral counterpart.

* * *

You have surely received in their time the booklets and what was attached to them. I am surprised that you have not yet confirmed it to me. As you requested, I mentioned your name when I was near the tomb.

You tell me that the Mourner's Kaddish was not said before the prayer. One may inquire into this, since my father-in-law, the Rebbe, requested that it be said during the recitation of Tehillim that precedes the prayer, on the Shabbos when one blesses the new month.

* * *

I have received your letter of 7 Iyar and the lists that accompanied it. In the coming days, receipts will be sent. The Maamad[6] has been transmitted, as have the two Mezuzos[7] to repay the debt.

You ask me about the Chassidic discourse of 5682,[8] entitled "In the midst of this day." Here, in my humble opinion, is the answer to your question.

The banks of the river broaden naturally, which alludes to the concept that develops from the source of the intellect. Nevertheless, this is so only from the moment the river effectively exists. For it to be able to come into being, by contrast, a source is necessary, as this Chassidic discourse establishes.

One might therefore think that it is the same in the relationship between Chochmah*, the power of intellectual discovery, and Binah*, the power of reasoned analysis. This text therefore restores the reality of the facts.

* * *

In my humble opinion, it is good that at least once a week, a public study session be organized. During it, one person will read the text and the others will listen, discuss and comment on it. As far as possible, and if no one takes offense, the reader should be designated by rotation.

One understands the difference between "The river is mine and I have made it" — that is, I myself have made the river — and "I have made myself," that is, I have made myself, and a fortiori have I made the river? Thus, the verse Yechezkel 29:9, evoking the punishment, says: "and I have made," which is enough to punish severely. By contrast, describing the entire depth of the evil of Egypt, the verse Yechezkel 29:3 says: "and I have made myself."

One may, in this connection, inquire into chapter 22 of Tanya, which mentions both verses at once. And the Kuntres U'Mayan, discourse 3, chapter 2, indeed cites the Tanya, as the manuscript of the Rebbe Rashab attests. There is therefore a printer's error in the current edition, and the explanatory note must be corrected accordingly.

* * *

You ask me about the expression "he who has his Torah study in his hand," appearing in chapter 40 of Tanya. You ask whether this also applies to the end of chapter 39, "if he studies again for the Name of Hashem."

It is quite obvious that this is the case, and it is said afterward that this elevation is indeed obtained. Nevertheless, you advance that Rav Ashi reviewed the totality of his study in order to attach himself even more deeply to the Name of Hashem than before. One may ask whether this was effectively the case.

Indeed, the matter, in this text, is study that is not clearly consecrated to the Name of Hashem. Now, this study is necessarily animated by the natural love of Hashem (ahavah mesuteres*) that exists, in a latent state, in every Jew, according to chapter 3 of Kuntres Acharon. Indeed, it is obvious that one speaks of revelation by reference to that which is hidden.

* * *

You ask me about paragraph 12 of the Chassidic discourse that appeared in the Purim booklet, according to which there exists an infinity of spiritual worlds. You remark that what is infinite cannot derive from a finite multitude, as chapter 11 of the Mitzvah of Faith says.

The Sages of the Zohar revealed to us that the number of worlds is infinite, as this booklet reports — and you may also consult chapter 46 of the Tanya on this. In fact, the question you raise does not arise, since it is so by the doing of Hashem, for Whom impossibility has no meaning, and Who supports two opposite elements.

You may consult Likkutei Torah, Parshas Balak, in the discourse entitled "Mi Manah," chapter 3, and the discourse "Sameach Tesamach" appearing in the Derech Emunah, chapter 2.

ב׳׳ה ,ח׳ אייר ,ה׳תש״י

הרה״ח הוו״ח אי״א נו״מ וכו׳ . . .שי׳

שלום וברכה!

. . .ואחרי כל זה ממה מתרגש? שנותנים מושלם ועדיין צריך להתייגע?

שיש כאן עגמת נפש? שיש צורך להתעסק עם אנשים פשוטים?

זמנו וכוחותיו של הרבי ודאי היו יקרים ,זכות לתבוע ודאי היתה לו

יותר מלאחרים ואף על פי כן הוא צלח את הכל ובמדה מרובה מאוד.

מי ,אם כן ,יכול לבוא לקחת על עצמו לתבוע ולומר אינני רוצה כך

)ובמילא נראה לי ש(אינני יכול כך ,אני הולך מכאן ,אני מתרגש וכו׳ וכו׳.

האם זה אכן כך ,ר׳ ? . . .

פ״ש לביתו ולכל בני ביתו שיחיו לברכת כל טוב.

מצו״ב חוברת שהו״ל זה עתה.

תקצה

מהעתק המזכירות .עיין במקור ,בחלקה הראשון של האגרת)בלה״ק(.