Igrot Kodesh · Letter 9551

By the grace of Hashem,

18 Elul* 5728,
Brooklyn, New York,

To the great Rabbi, distinguished Chasid* who fears Hashem, dedicates himself to communal needs, and has extensive knowledge, Rabbi Shlomo Yosef[1],

I greet you and bless you,

I have duly received your letter[2]. We are in propitious days and in the month of Elul, whose name is formed by the initial letters of the words of the verse: "I am my Beloved's and my Beloved is mine" — a month of mercy and of Teshuvah*. In these days, as the Admor HaZaken* emphasizes, Hashem appears as a King welcomed in the field. Henceforth, whoever wishes it "is permitted" and, according to the clarification added by my father-in-law, the Rebbe*, "has the right" to go to meet Him. "And He receives each one with goodwill, shows a smiling face to all."

May it therefore be the Will of the King, Supreme King, the Holy One blessed be He, while He is still in the field, to positively fulfill all the wishes and all the requests of whoever goes to meet Him within all of Israel. And, as has been said, may He fulfill them with goodwill.

May He inscribe and seal each man and woman for a good and sweet year, in a visible and tangible good. With my blessing for healing, for success and to be inscribed and sealed for a good year,

M. Schneerson,

* * *

P.S.: On this day, the 23rd of Elul, I have just received your letter from the eve of the holy Shabbat*, requesting a blessing, which will be read at the tomb[3]. I also received your two previous letters and I thank you for the good news announced in the second.

At the end of this letter, you tell me that the placement of the tombstone[4] has been delayed. Of course, it is advisable to have it done as quickly as possible[5], for one follows the words of the author of the Minchat Elazar*[6] also to deduce that one does not wait for twelve months or thirty days. All the more so is this the case here, since a decision had already been made and a date set. This is quite obvious.

A positive conclusion is adopted, and you will therefore be inscribed and sealed for a good year, in a visible and tangible good.

Notes

(1) Rabbi C. Y. Zevin. See, in this regard, letter no. 9407.
(2) This letter was addressed to several people. See the Likkutei Sichot, vol. 9, p. 313, and the preceding letter.
(3) Of the Rabbi Rayats*.
(4) Most likely of Rabbi Baruch Mordechai Attinger of Babruysk. See, in this regard, letter no. 9515.
(5) See, in this regard, letter no. 8995.
(6) In his responsa, vol. 3, chapter 37, cited by the Darkei Chaim VeShalom on the laws of mourning, paragraph 1011, emphasizing the necessity of not delaying the placement of the tombstone but, on the contrary, placing it at the end of the seven days of mourning.

ט'תקנא

ב"ה,  י"ח אלול, ה'תשכ"ח

ברוקלין, נ.י.

הרה"ג הרה"ח אי"א נו"נ עוסק בצ"צ כו' צנמ"ס

מו"ה שלמה יוסף שי'

שלום וברכה!

מאשר הנני קבלת מכתביו.

ובעמדנו בימי . . .

בברכת רפואה והצלחה ובברכת כוח"ט,

מ. שניאורסאהן

*              *              *

נ. ב.

ז"ע, – כ"ג אלול – נתקבל מכתב כת"ר מועש"ק עם הפ"נ שיקרא עה"צ – (כן נתקבלו ב' המכ' שלפניו ות"ח על הבשו"ט שבהשני).

ולסיום מכתב זה שדחו העמדת המצבה – ובודאי כדאי שישתדלו שיעמידוה בהקדם, ודברי בעהמח"ס מנחת אלעזר מתקבלים אפילו בנוגע שלא לחכות ליב"ח (ולשלשים) ועאכו"כ בנדו"ד, וכשכבר היתה החלטה וקביעות מועד. וק"ל.

ומסיימים בטוב – כוח"ט בטוב הנראה והנגלה.