Igrot Kodesh · Letter 9394

By the grace of Hashem,

12 Mar-Cheshvan 5728,
Brooklyn, New York,

To the great Rav, distinguished Chassid* who fears Hashem and dedicates himself to communal needs, Rav Yitzchak[1],

I greet you and bless you,

I am responding to your observation, which in fact relates to the Chumash* study of this day[2], verse 20:12. The Biyurei HaZohar*, Parashat Emor*, in the Chassidic discourse entitled "And Yom Kippur*," p. 82, states: "This seems to indicate that a union between celestial spheres on Shemini Atzeret* permits the birth of souls. As it appears, this idea is difficult to accept, for after all, Shemini Atzeret* is also a festival. Now, it is said regarding all festivals that the unions which take place on them have no other purpose than to strengthen those which already existed beforehand, but not to give birth to new ones."

Yet such a union does indeed take place on Shemini Atzeret*. Moreover, this festival is[3] the regular time, in the order of the year[3], for the birth of souls. This is the interpretation[3] that must be adopted in several writings of the Ari Zal*, commenting on the meaning of Shemini Atzeret*, including the Shaar HaKavanot*[4], the Pri Etz Chaim*[5], the Mishnat Chassidim*[6], and the Siddur*[7]. See also the Zohar*, vol. 3, p. 214b.

One should also consult these writings of the Ari Zal* which specify that, the first time, Adam, the first man, even though it was Rosh Hashana*[8], did not wait for the eve of Shabbat*. There was therefore no union between the male and female elements during the first Shabbat*, so that their relationship was delayed until Shemini Atzeret*[3].

Regarding the question previously asked, the union of Shemini Atzeret* does not occur because it is a festival, but because of its particular character, its nature as Simchat Torah*[9]. And you will consult on this subject the Likutei Torah*, Parashat Beracha*, from p. 94d, and the references indicated therein. According to the words of the Zohar*, vol. 3, cited at that reference in the Likutei Torah*: "The eighth day marks the joy of the Torah. Indeed, union in all things is comparable[3] to physical union" — which alludes to the intellectual power of discovery, Chochmah*[10].

Admittedly, he[11] does not elaborate[3] all of this in the Biyurei Zohar*. Nevertheless, he does not specify either the difference between Yom Kippur*, a day on which physical relations are forbidden[3], and weekdays. All of this is presented in the same category.

The Tanya*, in Iggeret HaKodesh*, p. 130b, writes: "The creation of souls, by the Attribute of Sovereignty, Malchut*, of the world of Atzilut*[3], is revealed in that of Beriya*." This enables us to understand what is explained[12] at various references[3] — the fact that the gestation and birth of souls occur on Shemini Atzeret* and on Shevii Shel Pesach*. It is also specified elsewhere[13] that Torah scholars engage in marital relations every Friday night in order to reveal new souls. In fact, the "repository" from which these souls emanate, according to tractate Avoda Zara* 5a, is situated at a lower level, which justifies the question raised by the Tosafot*[14]. See also the Etz Chaim*, "gate of female waters and male waters," ch. 1. Rashi* notes[15]: "from the outset," which excludes Shemini Atzeret* of each subsequent year, but this can be interpreted in various ways, particularly according to the statement of our Sages in Midrash Shemot Rabba*, ch. 40, paragraph 2, according to which all souls were included in Adam, the first man — but this point will not be developed here.

With my regards and my blessing,

Notes

[1] Rav I. Hutner. See regarding him, letter no. 6932.
[2] The passage from the Biyurei HaZohar of the Admor Ha'Emtzai* on which this letter is based is a commentary on the Zohar, vol. 3, p. 100b, which says: "Rabbi Abba sent word... 'and in fact she is indeed my sister, through my father'" — a verse which indeed appears in the Chumash* study of that day.
[3] The Rabbi underlines the words: "is," "year," "interpretation," "Shemini Atzeret," "comparable," "elaborates," "forbidden," "Atzilut," and "various references."
[4] Section on Sukkot*, at the ninth commentary.
[5] Gate of the Lulav*, ch. 8.
[6] Tractate "Days of Mitzvah and Sukkah," ch. 12.
[7] Siddur of the Ari Zal*, day of Shemini Atzeret*.
[8] He was created on Rosh Hashana* and not on Shemini Atzeret*.
[9] The Rabbi notes at the bottom of the page: "And one may say that the particular character of Shemini Atzeret* — the internalization of the Torah — also appears in allusion in tractate Sukkah 48a, which cites a mnemonic, Pazer Kashev, to establish that Shemini Atzeret* is an independent festival, and the Admor HaZaken* explains in the Likutei Torah*, Shemini Atzeret*, p. 91b: 'Listen (Kashev) to the words of the Torah after there has been dispersion (Pazer).' This justifies the use of precisely the word Kashev, as our Sages explain in tractate Berakhot 6a." The Rabbi underlines in this note the words: "particular character," "internalization," and "independent."
[10] The Rabbi notes: "Nevertheless, it is not Shabbat*, and one may therefore perform all work for food purposes on it. Indeed, an even stronger proof in this sense is found, at the source of the one given here, in the fact that all work is permitted on Purim*. See also Torah Or*, p. 99d. This analysis should be deepened, but will not be done here. And see also Or HaTorah*, Shemini Atzeret*, p. 1817."
[11] The Admor Ha'Emtzai*.
[12] In the writings of the Ari Zal* mentioned above.
[13] See the Shulchan Aruch*, Orach Chaim* ch. 240, paragraph 1; Even HaEzer* ch. 76, paragraph 2. See also the Biyurei HaZohar of the Admor Ha'Emtzai* at the same reference.
[14] At this reference in tractate Avoda Zara*, they explain: "Can you imagine that this repository would empty out because souls would leave it when non-Jews give birth?"
[15] At the same reference, he says: "There exists a repository called the Guf*. All souls destined to take on a body were created from the outset and placed therein."

ט'שצד

ב"ה,  י"ב מ"ח, ה'תשכ"ח

ברוקלין, נ.י.

הרה"ג הוו"ח אי"א נו"נ עוסק בצ"צ כו' מו"ה יצחק שי'

שלום וברכה!

במענה לההערה – ושייכת ג"כ לשיעור חומש דהיום (כ, יב).

בביאורי הזהר פרשת אמור בד"ה ויום הכפורים (דף פב),

"דלכאורה משמע שם שבשמע"צ יש זיווג להולדת נשמות ולפי הנראה אין הדבר מתקבל, מאחר שסוף סוף גם שמיני עצרת בכלל יום טוב הוא, אשר על כלם נאמר כי אין בהם זיווג אלא לחזק הישנות, ולא להוליד חדשות".

והנה דבשמע"צ יש זווג כו' – ולא עוד אלא שבשמע"צ הוא הזמן (בסדר השנה ) דהזווג להולדת נשמות,

כן הוא בפי' בכ"מ בכתהאריז"ל שמבארים ענין שמע"צ ( שער הכוונות , פע"ח , משנת חסידים , סידורו ועוד). ועייג"כ זח"ג (ריד, ב).

– ולהעיר מכתהאריז"ל שם, שאפילו בפעם הא' (היינו אדה"ר) אף שהי' בר"ה, הרי לפי שלא המתין עד ליל שבת לא הי' זווג זו"ן בש' בראשית "ונתאחר זווגם עד שמע"צ " –

ולקושיא הנ"ל – הזווג בשמע"צ הוא לא מפני היותו בכלל היו"ט, אלא יחודו שהוא שמח"ת* (עיין לקו"ת פ' ברכה צד, ד ואילך. וש"נ). ובל' הזח"ג (הובא בלקו"ת): ביומא תמינאה חדוותא דאורייתא הוא, דהא כדין זווגא דגופא הוא זווגא דכלא כו',

שענינה מוחין דאבא** .

והא דלא פרט זה בביאוה"ז – הרי ג"כ לא נחית שם לפרט החילוק בין יוהכ"פ ( דאסור בתה"מ) לימות החול ובחדא מחתא נקטינהו.

וע"פ מש"כ בתניא אגה"ק (קל, סע"ב): בריאת הנשמות (ממל' דאצילות ) כו' בעולם הבריאה כו' – מובן המבואר בכ"מ דעבור (ולידת) הנשמות הוא בשמע"צ (ושש"פ) ובמק"א – דעונת ת"ח מלילי שבת לל"ש להמשיך נשמות חדשות. כי "גוף" משם ממשיכים אז את הנשמות (ע"ז ה, א) הוא למטה מזה (ולכן מקום לקושית התוס' ). ראה ע"ח שער מ"ן ומ"ד ד"א. ומש"כ ברש"י "ומבראשית" (ולא בכל שנה בשמע"צ) – יל"פ בכמה אופנים ומהם – שהוא בבחי' ש[א]רז"ל שכל הנשמות כלולות באדה"ר (שמו"ר פ"מ, ב). ואכ"מ.

בכבוד ובברכה.