Igrot Kodesh · Letter 9482

By the grace of Hashem,

11 Nissan* 5728,
Brooklyn, New York,

To the sons and daughters of Israel*, wherever they may be, may Hashem grant them long life,

I greet you and bless you,

Every element of the Torah*[1], even if it is merely a detail, and all the more so when it has as broad a scope as the Exodus from Egypt*[2], contains a specific meaning and imparts a particular teaching. The Torah* tells us that before the children of Israel* left Egypt*, Hashem entrusted them with various Mitzvot*, some to be observed there and then in that land, and others to be applied only afterward.

Among the Mitzvot* ordained in Egypt*, one stands apart in that it was a particular "sign," symbolizing the Exodus from Egypt* as a whole — not only during a specific season of the year, but on every weekday[3], throughout the entire year. This is the Mitzvah* of Tefillin*[4].

It follows that the connection between the Mitzvah* of Tefillin* and the Exodus from Egypt* is very broad and deep[5]. Moreover, even compared to the festival of Passover*[6], with all its distinctive features, those features pertain solely to the festival itself. By contrast, the obligation to remember the Exodus from Egypt*[7] and to relive it[8] is a daily one[9]. And it is expressed[10]: "as a sign upon your arm and as a remembrance between your eyes"[11], through the Tefillin*, on every[11] weekday throughout the year.

* * *

The specific content of the Tefillin*, like everything related to the Torah* and the Mitzvot*, has received many explanations, and I wish to examine one here. The Exodus from Egypt* was liberation from bondage — from the most literal sense, referring to physically grueling labor, through[12] the highest moral[11] liberation[13] — deliverance from Egypt*, from the fetters and barriers that constrain the soul, to the point of revealing the innermost essence[11] of a Jew*, individually and as a people.

The essence of a Jew*, as defined by Hashem[14], is: "You are children of the Eternal your Hashem"[11] — alluding not only to the soul before its descent into this world, but also to a Jew* as he exists in this world, a soul clothed in a body with all its faculties.

* * *

Being children of Hashem[11] means, in particular, that just as the Almighty directs and governs the world, so too a Jew*, in all that concerns Judaism*[11], must also master the world[15] — not merely "on a festival," but in his daily existence. This must be so concretely[11] and evidently. Thus, not only will a Jew* not be affected by his surroundings or fall under their influence, but he will become their master and impose his will upon them in everything pertaining to Judaism*, in all aspects of the world.

A strong and obvious question arises: how can this be demanded of every[11] Jew*, and how can it be achieved? The answer is itself very obvious. A Jew* is a child of Hashem, Who grants him particular, celestial, and supernatural[11] powers.

The metaphor of children and parents provides proof, for naturally[16] children receive the capacities and character traits of their parents. Applied to the idea that Jews are children of Hashem[11], this relationship proves far deeper, as the Admur HaZaken*, author of the Tanya* and the Shulchan Aruch*[17], explains: children have an existence independent of their parents, even while profoundly attached to them. In contrast, Jews, as children of Hashem[11], never have an independent existence; they reveal Him through the Torah* and the Mitzvot*. They are entirely submissive to Hashem, so that their deep purpose is fulfillment of His Will, "as a servant and as a son"[18].

Indeed, the Exodus from Egypt* established and revealed[19] that: "the children of Israel* are My servants. They are My servants whom I brought out from the land of Egypt"[11]. When a Jew* manifests these heavenly powers in the most complete manner, to the point that they penetrate his entire being — not only his actions, but also his speech and thoughts — he receives the capacity to be master of all realms of the world around him and to direct them.

* * *

This is precisely the content of the Mitzvah* of Tefillin*, as established by various texts and, most clearly and concisely, by the Shulchan Aruch*[20]. When a Jew* wears them[21], he must think that Hashem commanded us to place them on the arm, facing the heart, and on the head, facing the brain, "in order to remember the miracles and wonders He performed for us[11]. Indeed, He possesses the power and authority to act as He sees fit toward the upper and lower worlds." Thus, "one shall subjugate to Hashem, blessed be He, one's soul, which resides in one's brain, as well as one's desires and the draws of one's heart, in order to serve Him, blessed be He." The intellect, in the brain, and feeling, in the heart, direct all of a person's actions, speech, and thoughts. In this way, "the servant of the King is himself a king"[22].

Through this servant and son of the King, His power and dominion are concretely revealed, so that He can act as He sees fit in the upper and lower worlds, beyond all limits. This is how the Exodus from Egypt* is realized in its most perfect form.

* * *

May Hashem ensure that by accomplishing this Exodus from Egypt* during the festival of Passover* and then each day throughout the year, as explained, we merit the true and complete redemption from the present exile — exile of the body and exile of the soul — in kindness and mercy, with tranquility and pleasure[23], through our righteous Moshiach*, very soon. With my blessing for a kosher* and joyous Passover* festival,

Menachem Schneerson,

Notes

(1) See the Passover* Haggadah* with a collection of explanations, customs, and commentaries, edition of 5751, vol. 2, from p. 617.
(2) The Rabbi notes: "See the Mechilta* and the Torah* commentators regarding the connection between these two aspects, 'I am the Eternal your Hashem, Who liberated you from the land of Egypt.' See the Zohar*, vol. 3, p. 108a, and the Tanya*, ch. 47."
(3) The Rabbi notes: "This also includes the night. Even according to the Sages*, Tefillin* could be worn at night, according to the Shulchan Aruch*, Orach Chaim*, at the beginning of ch. 30." Following a question in Nissan* 5728, the Rabbi added: "One might think that after the Sages' prohibition against wearing Tefillin* at night, night would no longer be the appropriate time for Tefillin*, similar to Passover* in the Shulchan Aruch* of the Admur HaZaken*, ch. 433, paragraph 30. However, the Maggid Mishneh* rejects this, in paragraph 2 of ch. 30, writing: 'This is permitted all night.' See also Chikrei Halakhot*." The Rabbi underlines: "after" and "this." See also Likkutei Sichot*, vol. 9, p. 52, notes 21* and 22, and vol. 26, p. 187.
(4) The Rabbi notes: "Were they required to wear Tefillin* in the desert and also on 15 Nissan*, after leaving Egypt*? See tractate Bechorot* 5a, Seder Rabbah*, ch. 26, Yalkut Shimoni*, Parashat Shelach*, paragraph 750, and Chiddushei HaRashba* on tractate Menachot* 34a." Following a question in Nissan* 5728 about Bechorot* 5a, the Rabbi added: "This refers to the Baraita* of Rabbi Yishmael*. It is also in tractate Kiddushin* 37b. Nevertheless, the text can be interpreted, at least with difficulty, as applying in exile but after the giving of the Torah*, anticipating entry into Eretz Yisrael*. The Torah Shleimah*, vol. 12, enumerates the early Sages who adopt this interpretation." The Rabbi underlines: "after."
(5) The Rabbi notes: "Although 'we received many Mitzvot* for this,' to commemorate the Exodus from Egypt*, including positive and negative commandments, as the Chinuch* explains, at Mitzvah* n°21."
(6) The Rabbi notes: "Passover*, with all its distinctive features, represents the event itself, whereas Tefillin* and the other Mitzvot* are merely signs commemorating the Exodus. One can consider the two as connected, but this will not be developed here."
(7) See Likkutei Sichot*, vol. 12, from p. 39, and the Passover* Haggadah*, cited above, from p. 424.
(8) The Rabbi notes: "See the Mishnah* of tractate Pesachim*, ch. 10, Mishnah* 5: 'a person is obligated to see himself…' — something not found regarding other commemorations in the Shulchan Aruch* of the Admur HaZaken*, at the end of ch. 64." The Rabbi underlines: "to see himself." Following a question in Nissan* 5728, the Rabbi added: "One might object that this is not so every day. But one must see oneself thus in every generation, as the Mishnah* states. Moreover, the Admur HaZaken*, in Tanya* ch. 47, clearly adds 'every day,' meaning this is how he reads the Mishnah*. No other reference to this assertion exists. Furthermore, he always introduces his point with a Mishnah*. One may also think that this Mishnah* from Pesachim* complements the one concluding the first chapter of Berakhot*, requiring the recitation of the Exodus every day and considering oneself personally liberated. This justifies the many differences between the Passover* narrative and that of the rest of the year. And it does not say one must see oneself this way only at Passover*." The Rabbi underlines: "this Mishnah*." Regarding Tanya* ch. 47, see Likkutei Sichot*, vol. 12, p. 39, notes 24 and 31.
(9) The Rabbi notes: "See the Rambam*, laws of Shema Yisrael*, ch. 1, paragraph 3, and the Shulchan Aruch* of the Admur HaZaken*, ch. 67, paragraph 1, as well as the Tanya*, at the beginning of ch. 47."
(10) The Rabbi notes: "Bo* 13, 9."
(11) The Rabbi underlines: "as a sign upon your arm and as a remembrance between your eyes," "all," "moral," "innermost essence," "You are children of the Eternal your Hashem," "children of Hashem," "Judaism," "concretely," "every," "supernatural," "children of Hashem," "children of Hashem," "the children of Israel are My servants. They are My servants whom I brought out from the land of Egypt," "us," and "one shall subjugate to Hashem, blessed be He, one's soul, which resides in one's brain, as well as one's desires and the draws of one's heart, in order to serve Him."
(12) The Rabbi notes: "Indeed, it was precisely this that became possible from Passover* onward, since our ancestors ceased being subjected to bondage from Rosh Hashanah*, according to tractate Rosh Hashanah* 11a."
(13) See the Passover* Haggadah* cited above, p. 757 and references there.
(14) The Rabbi notes: "Re'eh* 14, 1."
(15) The Rabbi notes: "For 'Hashem, blessed be He, does not act treacherously toward His creatures,' as stated in tractate Avodah Zarah* 3a. And if one bears no penalty in a case of force majeure, as the Rambam* specifies at the end of the second chapter of his laws of divorce, it is because the Torah* itself has exempted one in such a case, in tractate Nedarim* 27a. There is thus a principle governing the application of the Mitzvot*." The Rabbi underlines: "of the world" and "the Torah."
(16) The Rabbi notes: "See tractate Eduyot*, ch. 2, Mishnah* 9."
(17) The Rabbi notes: "In the Likkutei Torah*, Parashat Devarim*, Chassidic* discourse titled 'Song of Ascents, from the depths,' p. 62d."
(18) The Rabbi notes: "See the Zohar*, vol. 3, p. 11b, and the Tanya*, ch. 41."
(19) The Rabbi notes: "Behar* 25, 55. Commentary of Rabbi Avraham ibn Ezra on verse Behar* 25, 42. This does not apply to the quality of children, as shown by Shemot* 4, 22."
(20) The Rabbi notes: "of the Admur HaZaken*, section Orach Chaim*, ch. 25, paragraph 11 — note the changes in wording he introduces relative to the Shulchan Aruch* of the Beit Yosef*."
(21) The Rabbi notes: "Women are exempt, according to tractate Kiddushin* 34a, and — including according to the Mechilta*, at the end of Parashat Bo*, and the Yerushalmi*, tractate Berakhot*, ch. 3, paragraph 3, which hold that women are exempt from Tefillin* because they are not obligated to study Torah* — this is a time-bound positive commandment, where 'when the man fulfills the Mitzvah*, it is unnecessary for the woman to do so as well, for she fulfills it with him when he does so,' according to the Likkutei Torah* of the Ari Zal*, Parashat Bereishit*, and the Sha'ar Ma'amarei Rashbi* of the Ari Zal*. See also tractate Berakhot* 17a, which defines the merit of women regarding their husbands' and sons' Torah* study. Similarly, women bring their sons to wear Tefillin*, etc. — see Rashi's* commentary on tractate Sotah* 21a. Likewise, tractate Bechorot*, at the same reference, states that 'the promise Hashem made to women is greater than that made to men.'" The Rabbi underlines: "etc." Following a question about the Yerushalmi*, Berakhot* ch. 3, paragraph 3, in Nissan* 5728, the Rabbi added: "The view of the Babylonian Talmud* in Berakhot* 20b is obvious, and the Shulchan Aruch* of the Admur HaZaken* rules, in ch. 38, paragraph 3, that women are exempt from Tefillin* because it is a time-bound positive commandment — which raises a difficulty regarding tractate Kiddushin*, which appears to give the same explanation as the Yerushalmi*. In contrast, the Yerushalmi*, the Mechilta*, and tractate Kiddushin* derive from the exemption of Tefillin* that women are also exempt from all other time-bound positive commandments. This is not the view of the Rosh*, in his laws of Tefillin*, ch. 29. The Mechilta* and the Yerushalmi* thus do not express the Halachah*." The Rabbi underlines: "because it is."
(22) The Rabbi notes: "According to tractate Shevuot* 47b."
(23) The Rabbi notes: "Isaiah* 30, 15. See tractate Sanhedrin* 97b, Or HaTorah* of the Tzemach Tzedek*, at the end of Parashat Bo*, from p. 305, and the conclusion of the series of Chassidic* discourses titled 'the great Ko'ach (thus).'"