Igrot Kodesh · Letter 8290 — Tzedakah

By the grace of Hashem,

Zos Chanukah* (note 1: 3 Teves* 5722 (December 1961). The Rebbe notes, at the bottom of the page: "See the end of chapter 4 of the Chassidic* discourse entitled: 'Blessed be the One Who performed miracles,' of the Tzemach Tzedek*, published in Brooklyn, in 5711, in the Or HaTorah*, Bereishis, volume 8, from page 957b") 5722,

Brooklyn, New York,

To the attention of the participants of the Chassidic* gathering of the

"day of good tidings" (note 2: See, on this subject, letter no. 8561. The Rebbe notes, at the bottom of the page: "See the 'Responsa from the heavens,' chapter 5"), 19 Kislev*, date of the

liberation of the Admur HaZaken*, author of the Tanya* and of the

Shulchan Aruch*, as well as of our deliverance and of

the freedom of our souls (note 3: The Rebbe notes, at the bottom of the page: "See the holy epistle of the Rebbe Rashab*, printed in the introduction of the Kuntres UMaayon*" and in Igros Kodesh* of the Rebbe Rashab*, volume 1, letter no. 110), in our Holy Land, may it

be restored and rebuilt, may Hashem grant you long life,

I greet you and bless you,

I learned, with pleasure, of your participation in the Chassidic* gathering of 19 Kislev*, date of the liberation of the Admur HaZaken*, as well as of our deliverance and of the freedom of our souls. May Hashem therefore grant that the motivation of this propitious day be prolonged, throughout the year, into concrete action, which is essential, by a strengthening of the study of the Torah*, of its revealed part and of Chassidus*, by a practice of the Mitzvos* with clarity and enthusiasm and all of this in an ever-increasing manner. The Baal Shem Tov* (note 4: The Rebbe notes, at the bottom of the page: "Talks of the summer of 5700, page 73") teaches that, from everything, one can draw a teaching for the service of the Creator. The same therefore applies to the proximity between 19 Kislev* and the period of Chanukah*.

It is known (note 5: The Rebbe notes, at the bottom of the page: "See the Beis HaRav*, chapter 16"), indeed, that the reason for the imprisonment of the Admur HaZaken* was his wish to disseminate a part of the Torah* that, until then, belonged to its secrets, until it reached the outside and took a rational formulation. His liberation, in its spiritual dimension, was an agreement and a force granted from above to this dissemination, by adding, by advancing and by illuminating, as for all the other parts of the Torah*, in which we are asked to know the elevation in the domain of holiness. Furthermore, even if, in the first generations, compared to angels, such dissemination was not a necessity, the feelings, since then, have diminished and this necessity is therefore all the greater. Now, one knows the parable of the Admur HaZaken* (note 6: See, on this subject, letters no. 7525, 8309 and 8324. The Rebbe notes, at the bottom of the page: "HaTamim*, volume 2, page 49"), on this subject, that of the precious stone found on the crown of the king, which is its most beautiful jewel and essential aspect. Despite this, when the prince falls ill and finds himself in danger, the king orders (note 7: The Rebbe underlines the word: "orders") that this stone be extracted from the crown, that it be completely dissolved in water, in order to give his son to drink. In this way, perhaps a drop of the beverage will penetrate his mouth and heal him.

The same also applies to the lights of Chanukah*. The miracle is linked to those of the Menorah* that was in the Beis HaMikdash*. In that place, it was placed not on the esplanades or in the antechamber, but inside the Sanctuary. Then, subsequently, there was the war of the Greeks and the darkness intensified. It was then that was instituted, for each person, the Mitzvah* of lighting lights, in one's home, including outside Eretz Yisrael* and in our era. Furthermore, they are placed "at the door of his house, toward the outside," according to the terms of the Midrash*, which is cited and commented upon by the Ramban* (note 8: The Rebbe notes, at the bottom of the page: "In his commentary on the Torah*, at the beginning of Parshas Behaalosecha*"). And, of these lights, precisely, it is said that they will never disappear. Now, "there is no light but the Torah*" (note 9: The Rebbe notes, at the bottom of the page: "Tractate Taanis* 7b"), as it is said: "For, the candle is a Mitzvah* and the Torah*, a light." Therefore, when the darkness intensifies, one must add light and one is enjoined to illuminate not only the interior of the house, but also "the door of his house, toward the outside."

May Hashem grant that each one fulfill what is incumbent upon him, in this matter, by advancing, by adding and by illuminating, until one illuminates the darkness of exile and of the world, so that the darkness be transformed into light (note 10: The Rebbe notes, at the bottom of the page: "Tanya*, chapter 36") and that the promise (note 11: The Rebbe notes, at the bottom of the page: "Yeshayahu* 60, 19-20") be fulfilled according to which: "The sun will no longer be for you the light of day. It is Hashem Who will be your Light for eternity." With my respects and my blessing,

ב״ה ,ח׳ שבט ,תשי״ד
ברוקלין.
אל אגודת הנשים של ברונזוויל ואיסט ניר יורק,
ובראשן מרת דבורה תחי׳ גרינברג ומרת מנוחה רחל תחי׳
גרונר
ברכה ושלום!
בימים שלפני יום השנה -הילולא ,של חמי כ״ק מו״ח אדמו״ר
זצוקללה״ה נבג״מ זי״ע ,הנני שמח לקבל פ״ש מהן ,ובמיוחד מעבודתן
בענפים השונים של עניני חמי כ״ק אדמו״ר והמוסדות שיסד או המשיך,
ובטח גם להבא יעשו כן.
וכשם שכל דבר חי צומח ,גם עבודתן תצמח ותגדל מזמן לזמן ,ואזי
חמי כ״ק אדמו״ר גם יוסיף וימשיך ברכה והצלחה בעבודתן ,וגם ברכה
והצלחה לכל אחת למה שנחוץ לה עצמה ולבני ביתה ,והשם יתברך יזכה
אותן לבשר בשורות טובות בכל האמור לעיל.
בברכה לכל אחת מהן ולבני ביתן שיחיו.