Igrot Kodesh · Letter 6870 — Chinuch

By the grace of Hashem,

19 Iyar* 5719,

Brooklyn,

To the great Rav*, distinguished Chassid* who fears Hashem and devotes

himself to communal needs, Rav* Alter (note 1: Rav* A. Hilevitch, of Johannesburg. See, concerning him, letter no. 6817),

I greet you and bless you,

I am responding to your remark. Indeed, for a certain reason, this response was omitted from the letter I previously sent you. It is written in the Kuntres Eitz Chaim* (note 2: Of the Rebbe Rashab*): "Rav Zeira also knew how to determine the Halachah* at the conclusion of his study, but he did so by having recourse to analysis. And this is also what the Shaarei Orah* says." Now, according to you, the Shaarei Orah* (note 3: Of the Mitteler Rebbe*) gives an explanation that is not the same as this one. In my humble opinion, this statement refers to what is said in the Chassidic* discourse entitled "The 25th of Kislev*," in chapter 56: "In reality, it is impossible to think that one who has a keen mind and who poses questions is, on that account, prevented from arriving at the Halachah*, as was the case with Rabba, who indeed had a keen mind and posed questions." It is clear that the same applies to Rav Zeira, and this proof is all the stronger in that the text, subsequently, cites the name of someone who had a keen mind and posed questions but did not arrive at the Halachah*. This was a student of Beis Shammai* or of Rabbi Meir. The Halachah* does not follow their opinion, which is not the case for Rav Zeira.

On this subject, and in connection with what has just been said, while studying the Shaarei Orah* previously, I paused at the words: "as was the case with Rabba who indeed had a keen mind and posed questions," and I made two observations:

A) The expression appearing at the end of Tractate Horayos* concerning Rabba is: "He uprooted mountains," but it is synonymous with what is said here.

B) Furthermore, why cite the example of Rabba, when in the same text one finds that Rav Zeira himself "had a keen mind and posed questions"?

If I may permit myself, I would therefore say that there is a printing error here and that one should consult the first editions. In the Shaarei Orah*, one should therefore read Rav Zeira in place of Rabba, which allows a simple understanding of the two points that have been mentioned and thus an easy explanation of what is said in the Kuntres Eitz Chaim*. With my blessing to give good tidings,

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By the grace of Hashem,

19 Iyar* 5719,

Brooklyn,

To the great Rav*, distinguished Chassid* who fears Hashem, of

many accomplishments, Rav* Shneur Zalman (note 4: Rav* S. Z. Garelik, Rav* of Kfar Chabad*. See, concerning him, letter no. 6190),

I greet you and bless you,

I received your letter, in which you give me good news, telling me that it is thought that heating of the mikveh* (note 5: Of Kfar Chabad*. See, on this subject, letter no. 5968) can begin soon. May Hashem grant that it be at a good and fruitful moment. Very soon, and in our days, purity will enable the coming of Eliyahu* the prophet, who will announce the coming of our righteous Moshiach*.

You inform me of your birthday, which is approaching. May Hashem grant that for long days and good years you lead your community with integrity on the path that leads to the house of Hashem. And as Tractate Bava Kamma 100b states, you will pave the way of the King of the world, in conformity with the will of our masters and leaders, whose merit protects us. As the Psalm whose recitation you are beginning states (note 6: Psalm 80, on the occasion of his eightieth year), the King of the world is also the Shepherd of Yisrael*, and Chassidus* explains what this means. It is said: "Blessed are You, Hashem," and to reveal the Essence of Hashem (note 7: Blessing is taken here in the sense of drawing down), one must contract it, reshape it, draw it down and reshape it again. The blessing then states: "Our Elokim*, King of the world." Because He is "our Elokim*," our strength and our vitality — that of the Jews — He can indeed be the "King of the world." In this manner, very soon, "You will shine Your countenance and we shall be saved" from all that veils and conceals, with goodness and mercy, with a luminous countenance, the Light of the countenance of the Elokim* of life. With my blessing to give good tidings of all this,

ו'תתע*

ב"ה, י"ט אייר, תשי"ט
ברוקלין.
הרה"ג הרה"ח אי"א נו"נ רב פעלים

מו"ה שניאור זלמן שי'

שלום וברכה!

מאשר הנני קבלת מכתבו, בו מבשר טוב אשר מקוים להתחיל בקרוב חימום המקוה.

ויהי רצון שתהי' בשעה טובה ומוצלחת ובעגלא דידן במהרה בימינו יקוים היעוד, טהרה מביאה כו' אלי' הנביא - המבשר ביאת משיח צדקנו.

ולהודעתו מיום הולדתו הבע"ל. יהי רצון שלארך ימים ושנים טובות ינהל עדתו במישרין במסילה העולה בית א-ל ועד לדרך הדרך (עיין ב"ב ק, ב) מלכו של עולם, מתאים לרצון רבותינו נשיאינו זצוקללה"ה נבג"מ זי"ע.

מלכו של עולם אבל בעיקר (ככתוב בקאפיטל תהלים שמתחיל לומר) רועה ישראל, כמבואר בדא"ח הענין, דברוך אתה (המשכת העצמות הוא ע"י) הוי' (צמצום והתפשטות המשכה והתפשטות) אלקינו (כחנו וחיותנו, של בנ"י, ועי"ז) מלך העולם.

וימהר זה בעגלא דידן הנ"ל האר פניך ונושעה מכל ענינים המעלימים ומסתירים כ"א בחסד וברחמים ובהארת פנים דאור פני מלך חיים.

בברכה לבשו"ט בכל האמור.

ו'תתע*
מו"ה שניאור זלמן: גרליק, רבו של כפר חב"ד. אגרות נוספות אליו - לעיל חי"ז ו'קצ, ובהנסמן בהערות שם.

חימום המקוה: בכפ"ח. ראה לעיל חט"ז אגרת ה'תתקסח.

בקאפיטל תהלים: פ.