Igrot Kodesh · Letter 8298 — Faith & Bitachon

By the grace of Hashem,

at the conclusion of the holy Shabbos*

9 Teves* (note 1: The Rebbe notes, at the bottom of the page: "9 Teves: See the Tur* and Shulchan Aruch*, Orach Chaim*, laws of fasting, chapter 580, which says that one must fast on this date, but our Sages do not specify the reason. However, it is known that there is an objection raised, at this reference, by the Turei Zahav* and the later Sages and which is expounded by the Dvar Yom BeYomo*, regarding the Selichos* of 10 Teves*, advancing that, according to various texts, it is on this date that Ezra the scribe died. I have not, however, had the merit of understanding this objection raised against the Tur*. Indeed, his words are a citation from the end of Megillas Taanis*. One must conclude from this that, according to Megillas Taanis*, such is not the reason for this fast, even if one admits that this date is indeed that of the death of Ezra. The objection can therefore, quite the contrary, be raised against the author of the Selichos*. How can he depart from the opinion of Megillas Taanis*? But, perhaps he reproduces another Midrash*, which he found elsewhere." See also, on this subject, letter no. 8561) 5722,

Brooklyn, New York,

To the participants of the Gemara* course, with its

commentaries, in the synagogue Adas Yaakov,

in Brooklyn, may Hashem grant you long life,

I greet you and bless you,

I learned with pleasure, through the distinguished Chassid* who fears Hashem, of multiple accomplishments, Rav Moshe Pinchas HaKohen (note 2: Rav M. P. Katz), that your group will conclude, at the conclusion of the holy Shabbos* Parshas Vayechi*, the study of tractate Taanis*, then begin that of tractate Rosh Hashanah*. In conformity with Jewish custom, one then recites a formula of conclusion and one also pronounces words of encouragement, when one completes a work of the Torah*, a Talmudic tractate. I would therefore like, by the present letter, to take part in your joy, through the following lines, which deal with the conclusion of tractate Taanis*.

The three families (note 3: The beautiful young women, the young women of good family and the plain young women, as will be seen further on) of which it is spoken in this text (note 4: The Rebbe notes, at the bottom of the page: "See the commentary of the Ein Yaakov*, at this reference. The Ein Yaakov* itself introduces a fourth family, that of the wealthy young women. But, one can think that there are two forms of beauty, that which is acquired from the outset and that which one obtains through wealth. This implies, for the service of Hashem, the following distinctions. The Tzaddik* can be one who has always been so or one who has attained Teshuvah*. As for the king, of whom it is spoken subsequently, one must distinguish what characterizes him, his eagerness and his desires, according to the verse Chabakuk 1, 9, from his thought, that is to say from his perception and his understanding. The same applies for the festivals, the third including within it both Sukkos* and Shemini Atzeres*. One will examine all of this carefully, but this point will not be developed here") correspond to the three teachings of Rabbi Chiya (note 5: The Rebbe notes, at the bottom of the page: "In tractate Kesubos* 59b"): "A woman is distinguished above all by her beauty," "A woman is distinguished above all by her children," "A woman is distinguished above all by her jewelry." Indeed, commenting on the verse: "Crown yourselves with pieces of gold," Rashi* explains: "Give us jewelry." These three teachings have a single author and it is therefore clear that they do not contradict each other. In fact, each alludes to a specific category of women and one can deduce from this what results for the service of Hashem of Jewish souls, whom the verse calls: "daughters of Tzion*." These address themselves, each day, to Shlomo, the "King who possesses peace" and ask him to choose them, to elect them, at the giving of the Torah* (note 6: The Rebbe notes, at the bottom of the page: "See the Shulchan Aruch* of the Admur HaZaken*, at the end of chapter 64, which says: 'in pronouncing the words: You have chosen us, one will remember the giving of the Torah*'"), "the day of His marriage." This allows one to better understand the conclusion of the Mishnah* of tractate Taanis* and the logical sequence of ideas: "They would say: Young man... Likewise, it is said: Go out and see, daughters of Tzion*... the day of His marriage, this is the giving of the Torah*."

There are therefore three categories of souls and three forms of the service of Hashem. There are, first of all, the most beautiful, who "are beautiful and have no defect." These serve Hashem in a disinterested manner, sincerely (note 7: The Rebbe notes, at the bottom of the page: "See the Rambam*, laws of Teshuvah*, chapter 10") and with love, as it is said: "Forget your people (note 8: The Rebbe notes, at the bottom of the page: "See the Midrash* Bereishis Rabbah*, at the beginning of Parshas Lech Lecha*, the Shnei Luchos HaBris*, at this reference, page 277b, the Torah Or*, at the beginning of the first Chassidic* discourse entitled: 'Rejoice and be happy'") and the house of your father," for it is in this way that: "the king will desire your beauty." Consequently, they announce, they ask: "Observe our beauty, for a woman is distinguished above all by her beauty," representing the summit of perfection, the disinterested love of Hashem. The young women of good family are those who must invoke the merit and the inheritance of the fathers, which have not disappeared, but remain intact. But, such a service of Hashem is not yet perfect. It does not emanate from the love of Hashem of which it is said: "How beautiful is... love in delight" (note 9: The Rebbe notes, at the bottom of the page: "See Igeres HaKodesh*, of the Admur HaZaken*, chapter 18"), but only from the love that is buried in the heart of every Jew and which is indeed an inheritance of the fathers. It is thus that they put into practice all the Mitzvos* of the Torah* (note 10: The Rebbe notes, at the bottom of the page: "See the Tanya*, from chapter 18"). As a result, they say, they ask: "Observe the family," thus attaching themselves to "Avraham*, the one who loved Me." Indeed, "a woman is distinguished above all by her children" and "the descendants of the Righteous (note 11: The Rebbe notes, at the bottom of the page: "See the Midrash* Tanchuma*, the commentary of Rashi* at the beginning of Parshas Noach* and tractate Sotah* 46a") are essentially the Mitzvos*." Now, "all Your people is constituted of Righteous." For, the soul descended here below for the purpose of transforming (note 12: The Rebbe notes, at the bottom of the page: "Tanya*, chapter 37") the body through the practice of the Mitzvos*.

As for the plain young women, they have consumed the merit, Zechus*, of the ancestors, of the same etymology as Zach*, pure. Their love, inherited from the fathers, is hidden, concealed (note 13: The Rebbe notes, at the bottom of the page: "According to the Tanya*, chapters 19 and 24"), invested in the sack of the forces of evil. What did they say and what did they ask? "Make your acquisition for the Name of Hashem," "Act for Yourself and not for us," on condition of "crowning us with pieces of gold." Indeed, "the daughters of Israel (note 14: The Rebbe notes, at the bottom of the page: "According to tractate Nedarim* 66a") are gracious." The Jews are "believers, children of believers" (note 15: According to tractate Shabbos* 97a). They wish to attach themselves to Hashem and not to separate from Him, which Heaven forfend. Yet, "poverty makes them plain." Now, "there is no poverty but of the spirit" (note 16: See tractate Nedarim* 41a) and it masks their beauty, their true desire (note 17: The Rebbe notes, at the bottom of the page: "Rambam*, laws of divorce, at the end of chapter 2"). They therefore wish to obtain wealth, to be incited from above to Teshuvah*, as it is said: "Hashem, bring us back to You" and, in this way, "we will return."

In a general manner, it is appropriate to distinguish three categories, the Righteous, the "intermediate men" and the wicked. And, what has just been expounded allows one to better understand the continuation of the Gemara*, after this Baraisa*: "Ula teaches: The Holy One, blessed be He, will organize a dance for the Righteous." Now, "all Your people is constituted of Righteous." Therefore, "each one will point to Him with his finger." Indeed, "none among them will be set aside." Hashem will accede to the request and the demand of all the categories of the children of Israel, "I am to my Beloved and my Beloved is to me."

What has just been said introduces an allusion and a connection between the conclusion and the introduction of tractate Rosh Hashanah*: "There are four beginnings of the year. The 1st of Nissan* is the new year of the kings." This concerns specifically the king of Israel, who "has for purpose and for object to raise the truth," to lead it to perfection, "to fill the world with justice," with Torah* and Mitzvos*, the "children" previously defined, "to break the arm of the wicked" (note 18: The Rebbe notes, at the bottom of the page: "Rambam*, laws of kings, at the end of chapter 4. The conclusion of this text is the following: 'to wage the wars of Hashem.' This includes the three points previously cited and states the reason. One can also think that this is the purpose and object of the king among the nations, but not of the children of Israel"), of the plain women. All of this applies to the service of Hashem, enables man to climb the ladder whose base is planted in the earth and whose summit reaches to the heavens. One must then raise oneself from the simplest to the most complex, ascend, make a pilgrimage (note 19: The Rebbe notes, at the bottom of the page: "See the Likkutei Torah*, Parshas Berachah*, page 98b. One will consult this text"), which means, as the Gemara* specifies, that there exists an order of these festivals — that of Matzos*, when the children of Israel were "naked and devoid of all," mired (note 20: The Rebbe notes, at the bottom of the page: "See the Zohar Chadash*, at the beginning of Parshas Yisro*") in the forty-nine gates of impurity. Then, "the King, the Supreme King, the Holy One, blessed be He, revealed Himself to them and He liberated them." Then, comes the festival of Shavuos*, the giving of the Torah*, when the children of Israel said: "Our children will be our guarantors" (note 21: The Rebbe notes, at the bottom of the page: "Midrash* Shir HaShirim Rabbah*, on the verse: 'Draw me'"). Finally, the festival of Sukkos* is that of the ingathering, the summit of joy and perfection, "beginning of the count" (note 22: Of the transgressions for which one must obtain atonement at the following Yom Kippur*), victory of Israel (note 23: The Rebbe notes, at the bottom of the page: "Midrash* Vayikra Rabbah*, chapter 30") in all domains. With my respects and my blessing,

ח'רצח

ב"ה, מוצש"ק, ט' טבת, ה'תשכ"ב
ברוקלין, נ. י.
כבוד המשתתפים בשיעור לימוד גפ"ת, בבית

הכנסת עדת

יעקב, ברוקלין

ה' עליהם יחיו

שלום וברכה!

נעם לי להודע מהרה"ח הוו"ח אי"א נו"נ רב פעלים וכו' מוה"ר משה פנחס שי' הכהן, אשר במוצש"ק ויחי הבע"ל מסיימת חבורתם מסכת תענית ומתחילים מס' ראש השנה.

וע"פ מנהג ישראל, אשר בגמרה של תורה, בסיום מסכת - אומרים הדרן כו' ודברי התעוררות, באתי בזה, בתור השתתפות בשמחתם, בשורותי דלהלן, בסיום מס' תענית.

וז"ל:

תנו רבנן יפיפיות שבהן מה היו אומרות, תנו עיניכם ליופי שאין האשה אלא ליופי, מיוחסות שבהן מה היו אומרות, תנו עיניכם למשפחה לפי שאין האשה אלא לבנים, מכוערות שבהן מה היו אומרות קחו מקחכם לשום שמים ובלבד שתעטרונו בזהובים.

עכ"ל.

ובכלל - ג' משפחות הנ"ל מתאימות לשלשה המימרות דתני ר' חייא: אין אשה אלא ליופי, אין אשה אלא לבנים, אין אשה אלא לתכשיטי אשה (היינו - תעטרונו בזהובים - וכפירש"י ע"ז - תתנו לנו תכשיטין).

כיון שבעל כל ג' מימרות אלו - אחד הוא, מובן שאין בזה פלוגתא, כי אם שכל מאמר מדבר בסוג מיוחד בנשים.

ויש לפרש הענין בעבודת נשמות ישראל לה',

(ובלשון הכתוב), בנות ציון האומרות ומבקשות את המלך שלמה, מלך שהשלום שלו, שיברור ויבחור בהם - במתן תורה, יום חתונתם.

- ועפ"ז יובן ויונעם ההמשך בהמשנה דסיום המשניות דמס' תענית, ושייכות הענינים בה: היו אומרות בחור כו' וכן הוא אומר צאו"ר בנות ציון כו' ביום חתונתו זה מ"ת כו' -

אשר ג' סוגים בנשמות ועבודתן: יפיפיות שבהן - יפה ומום אין בה ובעבודתה, עבודה שלא ע"מ לקבל פרס, עבודת אמתית מאהבה, וכמש"נ שכחי עמך ובית אביך (ועי"ז) ויתאו המלך יפיך . ולכן אומרות ומבקשות תנו עיניכם ליופי, שאין האשה אלא ליופי - תכלית השלימות, עבודה מאהבה לשמה.

מיוחסות שבהן - אלו הזקוקות לזכות וירושת אבות, אבל זכות אבות שלהן לא תמה, בשלימות היא. אין עבודתם תמה ואינה באה ממדריגת אהבת ה' עלי' נאמר מה יפית גו' אהבה בתענוגים, כי אם מאהבה המסותרת שבלב כללות ישראל שהיא ירושה מהאבות, ועי"ז מקיימין הן כל מצות התורה - ולכן אומרות ומבקשות תנו עיניכם למשפחה , יחוס אברהם אוהבי, לפי שאין האשה אלא לבנים - עיקר תולדותיהן של צדיקים (ועמך כלם צדיקים) מצות - כי הנשמה ירדה למטה כדי לתקן הגוף וכו' בלבד ע"י קיום המצות.

מכוערות שבהן - אלו שאפילו זכות (מל' זיכוך ובירור) אבות שלהן תמה, כי האהבה דירושת אבות מסותרת ומכוסה אצלן בלבוש שק דקליפה, מה היו אומרות ומבקשות קחו מקחכם לשום שמים , עשה למענך אם לא למעננו, ובלבד שתעטרונו בזהובים ,

- כי בנות ישראל נאות הן (מאמינים בני מאמינים, ורוצים לדבקה בה' ולא ליפרד ח"ו) אלא שהעניות (אין עני אלא בדעת, מכסה על הנוי, על חפצם האמיתי ו)מנוולתן -

ומבקשות שיושפע להן עשירות, התעוררות תשובה מלמעלה, השיבנו ה' אליך (ועי"ז) - ונשובה.

ובכללות הן ג' החלוקות: צדיקים, בינונים, רשעים.

וע"פ המבואר מובן ויומתק ההמשך בגמרא לאחרי ת"ר הנ"ל: אמר עולא כו' עתיד הקב"ה לעשות מחול לצדיקים (ועמך כלם צדיקים) כו' וכל אחד ואחד מראה כו' -

כי לא ידח ממנו נדח וכל סוגי בני ישראל - ממלא ה' בקשתם ואמירתם אני לדודי ודודי לי.

וע"פ הנ"ל יש לרמז ולקשר הסיום להתחלת מס' ר"ה: ד' ראשי שנים הם באחד בניסן ר"ה למלכים .

- למלך ישראל דוקא, אשר "מגמתו ומחשבתו להרים דת האמת - (הרמה ושלמות) - ולמלאות העולם צדק - (תומ"צ, בנים הנ"ל) - ולשבור זרוע הרשעים - (מכוערות)

ובא כ"ז בעבודת ועלית האדם בסולם המוצב ארצה וראשו מגיע השמימה, הליכה מן הקל אל הכבד, עלי'

ולרגלים - היינו (כפי' הגמרא) שהוקבע סדר ברגלים חהמ"צ - שהיו אז ערום וערי' ושקועים במ"ט שערי טומאה וכו' - ונגלה עליהם ממה"מ הקב"ה, וגאלם. חה"ש - מ"ת ע"י שאמרו בנ"י בנינו עורבים אותנו. חה"ס, חג האסיף - תכלית השמחה והשלימות, ראשון לחשבון, נצחונם של ישראל בכל.

בכבוד ובברכה