Igrot Kodesh · Letter 7715 — Faith & Bitachon

(Rosh Chodesh* Menachem Av* 5721)

You ask me (note 1: This letter is addressed to Rav Ephraim Eliezer Yalles, of Philadelphia. It was written as a postscript to letter no. 7711 and bears the date of Rosh Chodesh* Menachem Av*. See, regarding him, letter no. 7455) about the beginning of the first chapter of Iggeres HaTeshuvah*:

1) The formulation is: "On the other hand, regarding Teshuvah*" and the text continues thus: "If he has transgressed a positive commandment and has repented, he is pardoned. If he has transgressed a prohibition, it is suspended," even though the positive commandment overrides the prohibition. This is so both in the worlds and in the soul. On the other hand, regarding the Mitzvos* and their light, the prohibitions are higher, as the Likkutei Torah* explains, Parshas* Pekudei*, page 6d. Regarding Teshuvah*, however, it is the positive commandment that is superior, according to the explanation of the Likkutei Torah*, in the Chassidic* discourse entitled: "How beautiful," chapter 2 (note 2: The Rebbe* notes at the bottom of the page: "One can express it in a slightly different manner. The period preceding the expression 'on the other hand' introduces a break in the development, so that what follows relates to the Baraisa* stated beforehand. It should be added that the distinction that can be made between the positive commandment and the prohibition, which is presented here, bears on three points. From the standpoint of atonement, the positive commandment takes precedence. This is also the case regarding practice. 'On the other hand,' unlike the two preceding points, regarding Teshuvah*, it is indeed the prohibition that takes precedence").

2) How to reconcile what is said here with the well-known explanation according to which Yom Kippur* repairs all defects. And, one can also cite the teaching of our Sages* affirming that nothing stands in the way of Teshuvah*. In fact, what is discussed here is a simple Teshuvah*, whereas Yom Kippur* brings atonement through the very essence of the day, independently of human effort, as the Gemara* establishes. You will also consult, on this subject, the discourse: "How beautiful," previously cited.

ז'תשטו

[ר"ח מנ"א תשכ"א]

להערתו באגה"ת רפ"א 1) בהסגנון אבל לענין תשובה כו' - ההמשך הוא: עבר על מ"ע ושב מוחלין לו, במל"ת - תולין. ואף שעשה דוחה ל"ת - זהו מצד הענין דעולמות והנפש אבל בענין המצות (אורם) מל"ת גבוהים יותר (עיין לקו"ת פקודי ו, ד) אבל לענין תשובה - (תשובת) מ"ע גדולה יותר כי אף כו' (ראה לקו"ת ד"ה מה טובו פ"ב)*.

2) איך יתאים מש"כ כאן עם הידוע דיוהכ"פ ממלא כל הפגמים כו' ויש להוסיף עם מרז"ל דאין דבר העומד בפני התשובה.

אבל כאן מדבר בתשובה סתם , ויוהכ"פ - מצד עיצומו של יום, מבלי עבודת האדם בזה, כדמוכח גם בש"ס. ועיין ד"ה מה טובו הנ"ל.

ז'תשטו
האגרת היא אל מו"ה אפרים אליעזר יאלעס, ונכתבה בשולי אגרת ז'תשיא דלעיל - בתאריך ר"ח מנ"א. אגרות נוספות אליו - לעיל ז'תנה, ובהנסמן בהערות שם.