Igrot Kodesh · Letter 614 — Faith & Bitachon

By the grace of Hashem,

Erev Rosh Chodesh* Sivan 5710,

Brooklyn, New York,

To the distinguished Chassid* who fears Hashem,

the Rav I.,[1]

I greet you and bless you.

On the occasion of Shavuos*, the time of the giving of our Torah, which is approaching, I send you the booklet that has just appeared. Without doubt, you will strive to make it available — partially or in full — to as many people as possible. For the heart of every Jewish man and woman remains always sensitive to that which concerns Torah and Mitzvos*.

Chazal* bore witness, in the Pesikta of Rav Kahana on Parshas HaChodesh,[2] that even though "I am asleep" in exile, "my heart is awake" — in the synagogues, to pray, and in the houses of study, to gain access to the Torah and to practice the Mitzvos and good deeds.

How much more so is this the case during the period from 1 to 12 Sivan — that of preparation for the giving of the Torah, the giving itself, and the days of completion (yemei tashlumin*).

The study of Torah presents different aspects:

From the point of view of man's obligations:

A) The study of Torah is one of the 248 positive commandments. It is even the most important.

B) The study of Torah is, by itself, considered as the entirety of the precepts, insofar as it leads to action. Indeed, this is the consequence of the two Mitzvos that study combines — that of "you shall toil in it"[3] and that of possessing the knowledge of the Torah.[4] It is precisely the latter that is the source of action.

You may consult on this the Hilchos Talmud Torah of the Alter Rebbe, chapter 4, paragraphs 2 ff., as well as the Kuntres Acharon at the beginning of the third chapter and the references it cites. See also the maamar entitled "Rebbi omer: Kol Mi She'osek BaTorah" of 5702[5] (1942).

From the point of view of the influence the Torah exerts on man:

A) The 248 positive commandments give life to the 248 limbs of the soul, which without them cannot perpetuate themselves or exist. From this point of view, the Mitzvah of "you shall toil in it" is identical to all the others. In fact, it even surpasses them and can in this sense be compared to the vital organs of the body.

B) The Mitzvah of knowing the Torah is that of wisdom, linked to the brain, which surpasses all the other limbs of the body. As a result, the soul that gives life to the 248 limbs of this body resides essentially in the brain.

You may consult on this Likkutei Torah, Parshas Nitzavim, second chapter of the discourse "Ki HaMitzvah HaZos"; Parshas Balak, end of the third chapter of the discourse "Lo Hibit"; the maamar "Mayan Gan" of 5702; and the beginning of chapter 51 of Tanya.

Beyond all that has just been laid out, the verse says "and you who cleave to Hashem your G-d" — and in this way, "are alive, all of you, today." Chazal explain that the Jews are bound to the Torah, and the Torah to the Holy One, blessed be He, Who is the source of the soul's vitality — both of its part that enters the body and of its source that remains above. This bond is revealed through the agency of the Torah.

The leader of the Jewish people is also their head, the brain, the collective soul, bearing within it all the individual souls. All blessings and all influences are therefore obtained through his agency. And, as has been said, these are expressed by means of the Torah.

You may consult on this the end of chapter 34 of Avos d'Rabbi Nasan, Likkutei Torah Parshas Bamidbar in the third chapter of the discourse "VaYedaber Hashem," the maamar "Rabbi Akiva Omer: Ashreichem Yisrael" in the discourse-series of 5666[6] (1906) by the Rebbe Rashab, the discourse "Oteh Or" of 5700[7] (1940), and the second chapter of Tanya.

What has just been said will allow us to understand what my father-in-law, the Rebbe, writes[8] about "the deep desire to be bound (to him, which) can only be quenched by studying the Chassidic discourses that the Rebbe delivers and writes." Thus, "true attachment passes through the study of the Torah."

It follows that, even though it is advised to learn more particularly a text toward which one feels an attraction, it remains indispensable to study regularly the teachings of the leader, of my father-in-law, the Rebbe. One should do this particularly:

1. as the introduction to every event of general scope;

2. at important moments.

May Hashem grant that we be truly attached to the Tree of Life, and that on Shavuos — the time of the giving of the Torah, in its totality, for the entire year — we receive the Torah joyfully and deeply (b'simcha u'vipnimius).

M. Schneerson

* * *

I have received your letter of 25 Iyar.

You may consult the words of the Rebbe in the introduction to the enclosed booklet, and you will see how important it is not to slacken the study sessions and the Chassidic gatherings, Hashem forbid.

* * *

I received, with some delay, your letter of 10 Iyar.[9]

As you asked, I read your letter on the appointed day at the tomb. The booklet edited for the occasion of the festival of Pesach was sent to you some time ago.

You will surely continue to fulfill your mission as emissary of the wise. You will also send news of your students and the studies.[10]

* * *

I have received your letter, which was undated.

I thank you for sending news of the women's organization, of the diffusion of the booklet, and of the observation made on the book of Rav Avraham Stern. You may also consult Responsa Chasam Sofer, vol. 6, chapter 98.

I also thank you for letting me know that your father, the Rav, is doing better.

* * *

The custom is to say Barchu after the Maariv prayer of Friday night. As a result, if one prays alone, one will read the paragraph V'lomar,[12] even if one has already said Barchu earlier.[13]

You may consult on this the Zohar* vol. 2, page 135b, which says: "One must introduce this prayer with a blessing."

* * *

I have received your letter of 21 Iyar.[15] You will surely continue the writing of your memoirs.

You write that you are afraid to say "may he be in good health"[17] [about the Frierdiker Rebbe], because such is not the custom. But why this fear?

Iggeret HaKodesh, in chapter 28, affirms that the life of the tzaddik is made of faith, love and fear. His state of health is therefore even better. This is quite obvious.

ב״ה ,כ״א כסלו ,תשי״ט
ברוקלין.
הוו״ח אי״א נו״נ עוסק בצ״צ
מו״ה אברהם דובער שי׳
שלום וברכה!
רצוני להודות לו על שהעביר אלי את הספר ׳תולדות רמ״א קרמר׳,
תיאור אודות ]חייו של[ אביו ע״ה ,באידיש ובאנגלית.
ובטח נמצא הספר אצל כל בני המשפחה והעיקר אצל הצעירים,
כמבואר במקומות רבים והוא גם מובן בשכל ,שתיאור הביתיות בדורות
הקודמים ,ובכלל זכרונות מהעבר ,אין כונתם רק לספר ספור נאה אודות
אדם נאה ,אלא הכונה היא ,שזה יעורר אצל הקורא ,ובפרט כשהקורא
הוא אחד מבני המשפחה ,רצון חזק ללכת בדרך הסלולה של בעל
הזכרונות ,ובאופן כללי להתנהג בדרך זו ,וכך לגרום נחת רוח לנשמתו,
ו׳תדי
מו״ה אברהם דובער :קרמר ,ברוקלין .אגרות נוספות אליו -׳אגרות-קודש -
מתורגמות׳ כרך א עמוד 160ובנסמן בהערות שם .וראה שם עמוד .317
אג רו ת־ קו ד ש -מ תו רג מו ת )ו׳תריא( 88
ודבר זה מצופה מכאו״א ,הרי שיש לצפות לכך מבני המשפחה במידה
הרבה יותר גדולה.
ובראותה ]=הנשמה[ כיצד ילדי׳ )הוא ואחיו שיחיו( נוטלים חלק
בכל הענינים ,שהיו כל כך יקרים אצל בעל הזכרונות ,אביהם ע״ה ,הרי
זה גשר-ברזל ,שעליו יכולים לעלות גם ילדיו וילדי אחיו ,וכפי הפתגם
המעשה הוא העיקר ,שהנכדים של בעל הזכרונות ילכו בדרכו ,לתמוך
בכל הענינים והמוסדות שהיו כה יקרים לו ,ובכללות ,להיות דוגמא חי׳,
שבה ישתקף דיוקנו של בעל הזכרונות ,והרי ידוע מאמר חז״ל שכאשר
רוצים באמת מצליחים.
בברכה לחנוכה שמח ,לו ולאחיו עם בני משפחותיהם שיחיו.
ז״ע נתקבל המכתב.