Igros Kodesh - Letters from the Rebbe by 770ch

LETTERS BY THE LUBAVITCHER REBBE ‫ש ל י ט ״ א‬

Foreword...........................................................................................HI Introductiorr ......................

V-IX

Table of C ontents............................................................... XI-XXVI Letters by the Lubavitcher Rebbe ‫שליט״א‬.......................... 1-317 G lossary.................................................................................. 319-324 General Index .......................................................................325-336

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‫ב״ ה‬ FOREWORD This volume issued in honor of the Fourteenth of Kislev, 5739, marks the celebration of the fiftieth wedding anniversary of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson ‫ שלי ט׳ א‬. It contains a selection of letters from the Lubavitcher Rebbe ‫ שליט״א‬to individuals, communities and to Jewry at large, over the course of the past three decades. The letters contained in this volume pertain primarily to the Holidays, special occasions etc., which occur in the months of Tishrei through Adar, and a second volume, soon to be published, will include letters covering the other six months Nissan through Elul. Since the Rebbe's correspondence is extraordinarily wide ranging, in terms of content and recipient, we ask anyone who has a letter from the Rebbe, of general interest, in whatever language, which has not yet been published, to send us a copy so that we might all share the thoughts in his writings. We shall return originals immediately. Names will, of course, be deleted. A number of these letters are free translations from the original Yiddish or Hebrew, as noted in the Table of Contents. The texts published in this volume are from letters received from many different sources. The reader should, therefore, be mindful that in many instances we had no access to original sources and had to work from copies and transla tions which may have contained inadvertant errors. For this the editors accept full responsibility.

Ill

IV The table of contents, in the beginning of the book, provides a brief summary of each letter. The index and glossary at the end of the volume, as well as the table of contents, were prepared by Rabbi Yisroel Heshel ‫ שי׳‬Greenberg of Buffalo, N.Y. The Introduction to this volume was written by Rabbi Zalman 1. Posner ‫ שי׳‬of Nashville, Tennessee. We would like to express our appreciation to Rabbis: Dr. Nissan Mindel, Y.L. Groner, Y. Krinsky, B. Klein, N. Sudak, S. Lew and S. Griesman ‫ שיחיו‬for their gracious and generous assistance in the preparation of this volume.

It is our hope and prayer that the publication and dis semination of these letters, in English, will enable an ever in creasing number of our people to benefit from the light of Torah and Mitzvos in the spirit of Chassidus as illuminated by the Rebbe's ‫ שליט״א‬teachings. And may the Al-mighty grant, that the Rebbe ‫שליט״א‬ with the Rebetzin ‫ שתליט״א‬enjoy many, many long and con tented years, blessed with good health, abundance and success, and may we all merit the coming of Moshiach Tzidkeinu speedily in our days.

VAAD L HAFOTZAS SICHOS Yud Shevat, 5739 Brooklyn, N.Y.

INTRODUCTION

The motto of the Chabad-Lubavitch movement is the bles sing G-d gave to Jacob; “Uforatzto," you will break forth, to the west, to the east, to the north and to the south, (Bereshis 28:14). Whatever restrictions or barriers separated one Jew from another, whatever bounds sealed a Jew from his heritage, were now to be removed. There were barriers of language, the alieness of the sacred tongue, Hebrew, that made Torah a mystery to so many Jews. Alongside heroic efforts to educate young and old, the Rebbe embarked on an energetic campaign to make Torah and Chassidus available, now — not just elementary material, but the profound, even esoteric literature, like the Tanya itself — in English, French, Spanish, Arabic, Italian, Russian — constantly being enriched with Torah. There were barriers of commitment, artificial walls and superficial definitions of a Jew's identity, that with frequency created an "us" group and a "them" group, insiders and out siders, further splintering a Jewry shattered by Holocaust and assimilation. Whatever form these barriers took, "religious" or nationalistic, or social or economic, their effect was the same — "agudos agudos”, groupings that excluded others. Because of these spurious labels many Jews felt little attachment to the Patrimony of Israel, to the Torah, and to other Jews who did not share their party-like allegiances. Uforatzto — break through these barriers: there are no adjectives to the proud word "Jew." No Jew can be alienated from G-d or from Torah any more than he can be alienated from himself. In practical terms, the rebellious American student and the left-wing kibbutznik, to cite representative examples, are reached instead of ignored or excoriated.

There are barriers of education, secular-academic and religious, that creates castes or classes with no communication among them. Uforatzto overrides these divisions too, address ing the scholarly and the illiterate, each in terms sensible to him, focusing on the problems besetting him. Torah is not the possesion of scholars or elders. It belongs to all Jews and can be studied and understood by all. Its appeal is not limited to the learned who can appreciate its subtleties, nor is it to be super ciliously regarded as an emotional appeal to the ignorant. "Uforatzto" means to show every Jew his share in Torah, Torah's challenge for him, how Torah can enrich his life as nothing else can. The methods the Rebbe employed in realizing these for midable goals — are novel and imaginative. There are institu tions like Chabad-Lubavitch Houses on university campuses all over the United States and Canada, in Europe and Israel, in South America and and South Africa, and in Australia. There are institutes for young men and for young women to spend months and even years in intensive study of Torah. There are representatives of the movement in a growing number of com munities, seeking out the local Jewish needs and working to provide for them. Closed circut television, international telephone hookups, recordings and tapes of Chassidic music and of the Rebbe's addresses, the largest Jewish publishing house in the world — these are a few of the instruments of "Uforatzto" that were developed in the past several decades. The Rebbe has developed the traditional Chassidic gather ing, the farbrengen, from a rather infrequent occurence to a regular event that may last hours and hours, which the Rebbe utilizes as a forum for instruction. The range of subjects is as wide as is Torah and Jewish life — profound analysis of Talmud and its expositors, discussion of Halacha (Torah law), expounding the doctrines of Chassidus and Kabbala, moral ex hortation, and vigorously enunciating the perspective of Torah and Chassidus on events in the Jewish world, in Israel and America, from international issues to the religious education of Jewish children. His chassidim, young disciples studying in his

VII

Yeshivot, and their elders, scrupulously review every word of the Rebbe, faithfully recording and publishing them. It is no exaggeration to say that these bound volumes fill several yards of bookshelves. While his predecessors wrote public messages over the course of years, the Rebbe has used the public letter at every occasion, particularly at holy day seasons, to address adults in their concerns, and writing to schoolboys and schoolgirls with messages appropriate to them. These messages or public letters are distinctively Torah communications, Chassidic com munications. The theme is drawn from Scripture or Talmud or related works and then associated with contemporary life, because guidance for life's problems, the individual and the communal, are to be found in Torah. Unfortunately, we are too often inadequately versed in Torah, too insensitive to its nuances, and in addition unable to perceive precisely what the problems are. We are left overwhelmed and unguided, an un fortunate conjuncture of circumstances. The letters in this volume are vehicles for instruction in Torah concepts, in Halacha, in knowledge of Torah as always applied to the life of the individual. Several themes seem to underlie these letters, doctrines drawn from the sources of Judaism and Chassidus, doctrines that can contribute to the individual Jew and the Jewish com munity, besides their significance in the world at large. We might briefly describe a few: The Rebbe, based on Chassidic teachings over the genera tions, regards the material world and the spiritual, or we might say the material, physical aspects of any being and its spiritual elements as sides of a coin, separate only in appearance, but symbiotic in their relationship. One reflects and affects the other. This might refer to the human body and soul, or the physical performance of a mitzvah and its intrinsic spiritual significance, or to the material universe we inhabit and its roots in the non-corporeal realm. Interestingly enough, and of im port in a world that posits the antagonism of spirit and matter, with spirit of course the superior, the Rebbe seems to regard

VIII

the reality of the material as possibly the more vital. This is particularly true when we contrast, say, an emotion or faith with one's action. The deed verifies the validity and depth of that emotion or faith, and in its absence indicates that the faith and emotion are chimeras. A mitzvah performed elevates man, while its neglect is an effective barrier to authentic religious ex perience or growth. What is Man? The classic Psalmist's question is en countered, or rather answered, frequently in these letters. Defining man and his importance, quality overriding impres sive and intimidating quantity, moral man making moral choices, a nation permeated, with particular values — the day chosen for Rosh Hashanah is the springboard for discussion of these thoughts. And Rosh Hashanah being a period for in trospection, for candid self-evaluation, the Rebbe sym pathetically and challengingly confronts man's faults and deficiencies, his frustration with himself, his discouragement and depression. In keeping with the style of Chassidus he dwells briefly on the undesireable, and swiftly engages man in an exploration of his potential, the spark of the Eternal within him, the incalculable effect he can have on himself, his family, his community, and the universe itself for that matter. "What is Man?" We reap harvests of insights into the answer. How are we to reconcile individuality, autonomy, democratic ideals, with Torah discipline and authority, without sealing off one facet of our being from another? This problem perplexes Jews committed to an open and free society. What is the necessity for Jewish existence at all — what, in other words, can the Jew or Jewish people contribute to the betterment of mankind? Again, a modern question that calls for a response. The list can be extended — but the reader is invited to ex plore for himself. These letters, written with a "Torah quill", express Torah Ohr, the light of Torah to shine where so often the concerned Jew may grope without guidance. Despite their wide dissemination when initially issued, it is imperative that a

wider audience — an unlimited audience — have the opportrinity of studying these letters, and that they be kept in perma nent, book form, rather than unrelated communications.

May we be privileged to publish more of the works of the Rebbe ‫ שליט׳יא‬and succeed in bringing them to all our people over the world — Ufaratzta! Rabbi Zalman I. Posner 14th of Kislev, 5739 Nashville, Tennessee

TABLE OF CONTENTS Foreword...........................................................................................HI Irrtroduction ..................................................................................... V Contents ...........................................................................................XI Letters by The Lubavitcher Rebbe ‫שליט״א‬ 1

18th of Elul, 5 7 1 0 ..............................................................1-2 Taking stock on the threshhold of the New Year. — Material and spiritual kindness opens the way for our prayers. — Even the poor can benefit others.

3rd Day of Selichoth, 5711............................................. 3 4 ‫־‬ Spiritual uplift experienced in the closing days of the year, and in the beginning of the New Year. — Special significance of the Sabbatical Year in the material as well as in the spiritual sense. — The call of the Sabbatical Year to rest from all that is "earthly" and dedication to Torah and Mitzvoth.

18th of Elul, 5 7 1 2 ...............................................................5-6 The call of the Mitzvah of Hakhel: The education of Jewish children and the support of Torah-true educational institutions.

First Day of Selichoth, 5712 ........................................... 7-9 Rosh Hashanah is the anniversary of the creation of man. — Man comprises and goes through the stages of the in animate, vegetable, animal as well as human existence. — Rosh Hashanah reminds us of man's purpose to 'humanize" all his components.

Days of Selichoth, 5 7 1 5 * ............................................. 10-12 Rosh Hashanah takes place on the anniversary of Man's creation. — Man's significance is that only he can bring the Creation to the fulfillment of its Divine purpose. — Torah helps us make the right choice. —The role of the in tellect is limited. — Destructive and creative capabilities of Man. *) Indicates Free Translation XI

XII

CONTENTS

Days of Selichoth, 5716 ............................................. 13-14 An honest "balance-sheet." —No room for despondency. — Positive actions are eternal, and are of a universal nature, while negative actions are temporary. — The ef fects of repentance.

Days of Selichoth, 5717 .......................................... . 15-18 The role of the Jewish people as a minority among the na tions and that of an individual Jew in his environment. — An analogy from the human body. —An objective survey of Jewish history proves that Jewish survival is based on the observance of Torah and Mitzvoth.

25th of Elul, 57 1 8 *....................................................... 19-21 Elul, the Days of Selichoth and the Ten Days of Repen

tance are especially propitious days. — They call for honest self-appraisal and a search for the inner essence of things. — A Jew's "hidden, reserves" are richer than his "visible assets." —The role of a leader, from the Rabbi of a community to the individual father. —Give your fellow Jew the whole Torah.

25th of Elul, 57 1 9 *....................................................... 22-24 The spiritual stock-taking at the end of the year must be sincere. —Man's tremendous capacities. —Man"s role is to " conquer the world" by conquering himelf. — Even one person is potentially capable of "'conquering the world." 10

Days of Selichoth, 5 7 2 0 * ............................................ 25-27 Two components of Teshuvah. —The aim of Teshuvah is to shape the future and erase all blemishes of the past. — Teshuvah has the power to be retroactive. —The source of the power of Teshuvah.

Erev Shabbos Kodesh Nitzavim, 5721*................... 28-29 The sidra Nitzavim, read always before Rosh Hashanah, teaches of the unity of all the different classes of Jews. — The source of this unity and its purpose.

25th of Elul, 5722*................... ................................... 30-32 Rosh Hashanah provides the answer for improving the precarious world situation in general, and insecure posi tion of the Jewish people in particular. —Central theme of Rosh Hashanah is the "Coronation of G-d." — The spiritual determines the physical.

CONTENTS

XllI

Days of Selichoth, 5 7 2 3 * ............................................ 33-36 The "Coronation of the Creator" is the central theme of Rosh Hashanah. — Overwhelming sense of awe "Yirath Haromemuth” during this period permeates our hearts and minds. — The relationship of Teshuvah to Rosh Hashanah. — Failure to be inspired during this period is due to the wrong orientation. — Shofar emphasizes the concept of introducing sanctity into the ordinary aspects of the individual. — Return, Service, and Righteousness should begin at home.

Days of Selichoth, 5 7 2 4 * ............................................ 37-40 Rosh Hashanah takes place on the anniversary of Man's creation. — Man can, must, and will bring all other creatures to their ultimate fulfillment. — The uniqueness and power of the individual. — Adam is the example for each and every individual. — Rosh Hashanah as the "head of the year," provides the vitality for and guides every day of the year.

Days of Selichoth, 5 7 2 5 * ............................................ 41-43 One of the central teachings of the Sabbatical Year: First and foremost is the concept of "Sabbath unto G-d", — the predominance of the spiritual. — The Sabbatical Year transforms the six drab working years. — Application of the Sabbatical Year's lesson to every day. — Rosh Hashanah is the day to resolve to implement the above.

Days of Selichoth, 5726 *............................................ 44-47 The paradox of the Hakhel year, namely its inclusion of all levels of people, and its being directed by the king, the most august person. — Hakhel lesson relevant in all times. — The duty of every leader is to make a profound impres sion on all people, to last until the next Hakhel.

Days of Selichoth, 5727 *............................................ 48-51 The lesson of Hakhel. — Hakhel signifies the gathering of one's thoughts, words, and deeds, and placing them in one's inner Sanctuary. — There is no basis for despair as Man has control even over the past. — The greatness of joy.

Days of Selichoth, 5 7 2 8 * ............................................ 52-55 Rosh Hashanah is the time of the "Coronation of G-d," requiring complete submission to the King. — The dif-

XIV

CONTENTS ference of the submission to G-d every day and on Rosh Hashanah. — The need for an honest appraisal before this submission. — Trends towards ideological independence can even become an asset in one's submission to G-d, as it will have a more profound and lasting impact.

Days of Selichoth, 5 7 2 9 * .......................................... 56-60 Rosh Hashanah corresponds to the sixth day of Creation, the anniversary of Man's creation. True fulfillment for the human being is achieved when he recognizes the need to surrender everything to G-d. — Man is at the bottom of the scale of Creation quantitatively, but on the highest scale qualitatively. - Two lessons from the above.

Motzoei Shabbos-Kodesh Chai Elul, 5730*........... 61-66 Elul is the period for soul searching. — Several opportune periods are provided at the end of the year. — Only Torah enables one to conduct an honest spiritual self-evaluation. — Deeper meaning of Psalm 27. — Chai Elul is the birth day of the two Great Luminaries.

Days of Selichoth, 5731 * ............................................ 67-72 The weekly Torah protion Nitzavim serves as a prepara tion for Rosh Hashanah. — Nitzavim signifies unity within diversity. — Primary task of spiritual leaders. — Precious opportunities are lost through speeches con centrating on world problems and other matters the audience can do nothing to solve. — "Refutation" of the argument that it is difficult to adhere to total Yiddishkeit in the present age.

Days of Teshuvah, 5732*............................................ 73-77 The role of the "water-carrier " Jew. — The "foot " as sumes the role of the "head." — Inability to perform Mitzvah evokes an intense desire to fulfill it, which eventually leads one to performance with greater depth. — The "trick "of the Yetzer Hora. — One must turn to a person who is beyond corruption, and who is permeated with Toras-Emes.

Chai (18th) Elul, 5732

............................................... 78-83

Unity pervades the Creation. — Diversity coupled with unity. — Uniqueness of Rosh Hashanah when it coincides with Shabbos. — The lesson of Rosh Hashanah taking place on Shabbos is to introduce the spirit of Shabbos into mundane affairs.

CONTENTS

6th of Tishrei, 5733*.................................................... 84-88 Rosh Hashanah of a Sabbatical Year. — The difference between the concept of Shabbos and the Sabbatical Year. — G-d is not only the Creator of the Universe, but also, and at all times, its Master. — Application of the Sab batical Year's message to the Mitzvah of Charity. — Dif ferent types of Charity.

Motzoei Shabbos-Kodesh 18th Elul, 5733 * ........... 89-93 Rosh Hashanah reminds Man of his tremendous potential to influence the entire Creation. — Adam; the example for all Jews. — Obligation of shaping the world cannot be transferred to others.— Breishis implies that the whole world was created for the sake of Torah and Israel. — Rosh Hashanah as the "head" of the year.

6th of Tishrei, 5734*.................................................... 94-99 Mission of the Jews as a nation. — The task of Jewish organizations in all ages. — Jews are one people even when dispersed. — The message of Hakhel in the present day.

Days of Selichoth, 5734*.......................................... 100-105 The "Coronation of G-d" on Rosh Hashanah and its ramifications. — Bitochon (trust in G-d) is the key for overcoming all difficulties. —Special powers are bestowed from the beginning of Elul through Yom Kippur. — Bitochon is deeply ingrained within every Jew.

18th of Elul, 57 3 5 * ....................................................106-111 Rosh Hashanah is the anniversary of the creation of Man. —Man, though the honored "guest" in the "royal palace," must at the same time be a servant. — Man, by con tributing to Creation, becomes a "partner" to G-d in Crea tion. — Significance of Rosh Hashanah coinciding with Shabbos.

6th of Tishrei, 5736*.................................................112-115 Rosh Hashanah as the "head" of the year. — Purpose of the leap year and its spiritual message. — The uniqueness of Elul and the Ten Days of Teshuvah.

18th Elul, 5736 * .........................................................116-119 Elul is the month for self-assessment and preparation.— 18th (Chai) of Elul infuses vitality into Elul. — Assessment with vitality. — The nature of a Jew's vitality.

CCWTENTS

XVI

Days of Selichoth, 5 7 3 6 * ........................................120-123 G-d is the "Animator of the Living,' — A Jew must emulate G-d's ways and qualities. ‫ ־״‬The various levels of charity.

6th day of Tishrei 5737 * ........................................ 124-128 Twofold significance of the Ten Days of Return. — The pre-eminence of a Tzibbur (quorum). — Synagogues, houses of Torah and charitable institutions should incor porate Torah, prayer and charity.

Chai (18th) Elul, 5 7 3 7 * ............................................129-133 Efforts should be made to ensure completeness of the out going year before the onset of the New Year, particularly in the last twelve days. —One should strive for the highest and fullest in all areas, not being content with the minimal. — Man's role of elevating the "Four Kingdoms” are reflected in the festivals of Tishrei.

6th Day of Tishrei, 573 8 * .......................................134-138 The inner meaning of Teshuvah is return. —Significance of a leap year. — The year 5738 marks the completion of the 19 year cycle. — Every Jew must be both a Mashpia (giver) and a Mekabbel (recepient) corresponding to the sun and the moon.

18th of Elul, 5 7 3 8 * ....................................................139-143 The purpose of a Leap-Year: The simple and deeper meanings. — The uniqueness of Teshuvah. — Teshuvah transcends the element of time. — The paradox of Teshuvah with joy.

Erev Shabbos-Kodesh, Shabbos Teshuvah 6 Tishrei, 5739*..................... 144-148 Teshuvah transforms the materiality of the past into

spirituality.

Excerpt from a letter .........................................................149 Rosh Hashanah is analogous to the head, the nerve center of the entire body.

28th of Tishrei, 5722.........................................................149 Reason for blowing Shofar. —Torah and Mitzvoth are in finite, and all reasons given do not exhaust the full mean ing of any Mitzvah. +‫ )ז‬indicates Free Translation

CONTENTS

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Tishrei 7, 5713; Sept. 25, 1952. On Receiving in Audience a group of Jewish Students.............................................................

.150-151

The full week between the three solemn days of Rosh Hashanah and Yom Kippur, enables us to correct all the days of the previous year, and prepare for the forthcom ing year. — The special duty of the youth.

Ten Days of Teshuvah, 5736 ........................................ 152 The Ten Days of Teshuvah represent the “nearness of the Source of light to its spark."

7 Cheshvan, 5715 ......................................................153-154 The reason why Chabad Chassidim do not have the custom of decorating the Succah as well as sleeping in the Succah. — Observance of a Mitzvah should be on its Divine authority, and to the best of one's ability. — Com monplace attitude towards Succah can be promoted by sleeping in it.

15th of Cheshvan, 5723 .................................................. 155 Carrying the spirit of Simchas Torah into every day of the year.

Beginning of Marcheshvan, 5734’*'........................ 156-150 Proclamation made at the culmination of the festivals of Tishrei: "And Yaakov went on his way. "—The month of Tishrei is sealed with Simchas Torah. — Spiritual content of Hakhel is eternal. — The special emphasis of Hakhel is placed on gathering together the young. —Hakhel o( 5734 has added significance in light of the events that began on Yom Kippur. — Study of Chumash, Tehillim and Tanya.

On the eve of the 15th of Kislev, 5734*............. 161-164 The significance of the message contained in each of the words in the phrase: "And Yaacov went on his way.” — The names Yaacov and Yisroel. — Man and Angels. — A perfect way is a road going in both directions. — A Jew links the spiritual and the material in two ways.

7th of Marcheshvan, 5737*..................................... 165-170 The meaning of the custom to announce at the termination of Simchas Torah: "And Yaacov went his way. "—Tishrei the "comprehensive month. " — Ahavas Yisroel: a com-

CONTENTS

XVIII prehensive Mitzvah. and their importance.

The ten "Mitzvah-Campaigns"

1st day of the Week of Vayero, 5730 ..........................171 The lessons taken from the upbringing of the first Jewish boy, born of Jewish parents. — Circumstances of the Patriarch Yitchok's birth and Bris. — Jewish existence is not dependant upon natural forces. — Uniqueness of Jewish education.

Fifth day of P. Vayero, 5731 .......................................... 172 The pattern for Jewish education is set by the Torah's description of the birth and upbrining of Yitzchok, the first Jewish child born of the first Jewish parents.

19 Kislev, 5711 ...........................................................173-174 Liberation of Rabbi Schneur Zalman, the founder of Chabad Chassidism on the 19th of Kislev. — Birthpangs and triumph of the Chabad movement. — Chassidism is not an exclusive philosphy, but a way of life for all. — Reason for observing anniversaries of important events. — The will and testament of the previous Rebbe.

14th of Kislev, 5719■^.........................................................175 True and lasting success. — The observance of Yud-Tes Kislev. — Divine service can only be attained through Torah study.

20th of Kislev, 5719.................................................. 176-177 The inspiration of Yud-Tes Kislev. — Basis of Chabad. — Work of Chabad is on a non-partisan basis. — Message of the increasing number of Chanukah lights each day.

12th of Kislev, 5720.................................................. 178-179 Yud-Tes Kislev was more than a personal triumph. — 200th anniversary of the demise of the Baal Shem Tov. — The true nature of a Jew. — The Baal Shem Tov intraduced a new relationship between Jew and Jew. — Two prong efforts of the BeSHT.

Erev Yud-Tes Kislev, 57 2 4 * .......................... ‫־‬................ 180 The liberation of the Alter Rebbe on Yud-Tes Kislev. — Tidings of his liberation came to him when he was reading the verse, "G-d has redeemed my soul in peace from the battle against me, for many were with me. "— The mes sage this carries for everyone's personal liberation.

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XIX

19th of Cheshvan, 5733 .................................................. 181 Yud-Tes Kislev the anniversary of the liberation of the Alter Rebbe, and the anniversary of the demise of the Maggid of Mezritch. — The significance of observing an niversaries. — The lives and efforts of these two luminaries.

18th of Kislev, 5724.......................................................... 182 The hope that the remembrance of Yud-Tes Kislev will be a source of inspiration.

Rosh Chodesh Kislev, 5735 ............................................183 The significance of kindling Chanukah lights in growing numbers from day to day. — Mitzvah-Campaigns.

20 Kislev, 5 7 3 8 * .........................................................184-188 The purpose of a Yom Tov in Jewish life. — Chanukah lights demonstrate that it is light in the Jewish home even when it is dark outside. — Chanukah teaches how the "weak” and "few" can prevail over the "mighty and the many." —The prevalent custom is to perform the Mitzvah of Chanukah lights with the utmost excellence.

5th Chanukah Candle, 5709............................................189 The significance of the two miracles celebrated on Chanukah. — The lesson derived from the emphasis placed on the miracle with the oil.

23rd of Kislev, 5713 .........................................................190 The Chanukah lights differ from the lights kindled in the Beth Hamikdosh and the Shabbos lights. — Chanukah lights are kindled after sunset, at the entrance of one's home, and in increasing numbers, unlike other types of kindling.

Chanukah, 5715 .........................................................191-192 The message of the Chanukah lights is to shine forth "outside," and the light is to grow every night. — The in fluence of a journalist in spreading light. —The process of Chanukah in reverse. — Bringing light to others, brings success in carrying the light closer home.

23rd of Kislev, 5716 .........................................................193 Chanukah signifies victory over assimilationists. — Rededication of the Jewish home guarantees our survival.

CONTENTS

Chanukah, 5716 ..................................................... ...194-195 One of the lessons of Chanukah is that even the Beth Hamikdosh can be defiled. —Beth Hamikdosh can only be cleansed through self-sacrifice. — Spiritual victory over our enemies leads to physicahvictory.

5th Chanukah Candle, 5716“^ .........................................196 Chanukah teaches that even the Beth HaMikdosh can be defiled and can only be cleansed through self-sacrifice. — Yeshivoth are not immune from defilment.

1st Chanukah Candle, 5721*........................................... 197 Self-sacrifice for true Yiddishkeit, even by the "few," will eventually lead to complete victory. — Lesson of Chanukah is relevant even where there is no religious op pression.

8th Chanukah Light, 5724*......................................198-200 The message of the Chanukah lights are three-fold: (a) they are kindled after dark, (b) they should be seen out side, (c) they are kindled in a growing number.— The in volvement of women in the Mitzvah of Chanukah lights. — Woman as the Akeres Habayis: foundation of the Jewish home.

In the Days of Chanukah, 5721 .................................... 201 The self-sacrificing spirit of Chanukah is needed now to provide Jewish children with a Kosher Jewish education.

4th of Shevat, 5723 ...............................................

202

Two reasons for positioning the Shamosh above the line of the Chanukah candles.

3rd Teves, 5728............................................................. ....203 Chanukah lights symbolizes spreading Torah even to the outside and even when darkness prevails.

Excerpts of a Sicho, Shabbos-Chanukah, 5723* .204-207 Why did the Greeks merely defile the oil and not destroy it? —Chanukah recalls the collision of two worlds. —The Greeks were not against Torah, but against recognizing it as G-d's Torah. —There is a pure cruse of oil in every Jew. —Chanukah teaches that the sanctity and purity of Jewish life must be preserved at all costs.

CONTENTS

XXI

On the Eve of Yud-Tes Kislev, 5731"^..................208-209 The similarity of events that led to the miracles of Chanukah and Yud-Tes Kislev. — The inspiration of Chassidus. —Three aspects symbolized by Chanukah and Yud-Tes Kislev.

Chanukah, 5732 .........................................................210-211 Special Chanukah Prayer. — Miracle of the "few" against the "many." — Modern day Macabees.

Erev Chanukah, 5732°^..................................................... 212 The significance of Chanukah in general and the eighth day of Chanukah (Zos Chanukah) in particular.

In the Days of Chanukah, 5733*.................................. 213 Chanukah recalls the rededication of the Beth Hamikdosh. — Lesson of Chanukah; Maintaining purity in every in dividual's Sanctuary.

In the Days of Chanukah, 5733"^..........................214-215 Jewish children should serve as a "beacon of light, " and follow the example of the Chanukah lights. —The practice of giving "Chanukah Gelt."

In the Days of Chanukah, 5 7 3 3 ..........................216-220 The essence of the Jewish home is to serve as a sanctuary for the Divine presence. — The meaning of the words: "Your Torah"; ''Your will." — Performance of the socalled rational precepts. — Chanukah is ushered in by kindling Chanukah lights, not by other Chanukah obser Vances. — Purity of the Torah and Mitzvoth light.

Chanukah, 5733 .........................................................221-223 The requirement of pure oil in the Beth Hamikdosh, un derscores the need of absolute purity and holiness in the realm of the Spirit; especially in the education of children.

Erev Chanukah, 573A*............................................. 224-227 The need to relive Jewish Festivals. — The Chanukah lights symbolize true light. — The meaning of the three blessings said before kindling the Chanukah lights. —The prayer V'al Hanissim teaches us to disregard the fact that we are the "few" in the physical sense, and that a Jew must have absolute trust in G-d. —The role of a minor in the observance of Mitzvos.

CONTENTS

XXII

5th Chanukah light, 5 7 3 4 * ..................................... 228233‫־‬ Chanukah represents the renewal of the entire world. — The effect of every Mitzvah on the world is not always discernable. — Mitzvos involving candle lighting are uni que. — Chanukah lights are even more unique, — Chanukah lights illuminate both the physical as well as "inner” exile. — The many lessons of Chanukah.

Rosh Chodesh Kislev, 5736 ....................................234-235 The Chanukah lights will endure forever. — Destiny of the Jewish people is not determined by physical criteria. — Jewish strength begins at home. —The time, location, and the number of lights kindled provide further lessons for the Jewish people.

Chanukah, 5736* ..................................................... 236-237 Chanukah coinciding with Shabbos emphasizes the im portance of the spiritual aspects of life for the Jew.

10th of Kislev, 5736.......................................................... 238 The significance of lighting the Chanukah lights in grow ing numbers

20th of Kislev, 5736.................................................. 239-240 The special role of women in Chanukah. —A Jew is never discouraged by his physical "weakness". —Spreading the light of Torah in a growing measure.

1st of Chanukah, 5737 *........................................... 241-242 The role of the Lubavitcher Yeshivah students as "lamp lighters." — Every Jew has the duty and privilege to be a "shining light."

Seventh Day of Chanukah, 5738. Special Message* to the Children attending the Chanukah R ally. .243-251 "Listening to what the Chanukah Candles tell us." — G-d kindles His own candles: Children. — The strength of Jewish children. — A Jewish child should be the model for everyone. — Overcoming "tests" posed by the "Yetzer Hora". — Increasing the brightness of the candle of G-d will bring to the rebuilding of the Beth Hamikdosh. — Lighting up one's soul with prayer, Torah, and charity.

3rd Day of Week, 5th of Teves, 5 7 3 6 * ........... ..252-254 Instructions for the fast of Asoro B'teves. ■♦') Indicates Free T ra n sla tio n

—

The emphasis

CONTENTS

XXIII

should not be on acting "big" in terms of global dimen sions. — Emphasis should on the so-called small and "un sophisticated" things. — The voice of Jacob: Torah and Prayer are the first effective actions to take in nullifying the enemy. — Study a subject of Torah, say TehilUm after Davning and give Tzedoko before and after Dapning on ylsoro B'teves.

24th of Teves, 5721. Yahrzeit of the Old Rebbe, Author of the Tanya and Shulchan A ru ch ........ 255-256 An episode in the life of the Alter Rebbe. — The Patriarch Jacob's best years were in Egypt! — The foundation of every Jewish settlement is the Torah.

7th of Teveth, 5717*.................................................257-258 "A Jew should live with the times": According to the spirit of the weekly Torah reading. — Survival of first Jews in Egypt. — Only the preservation of our identity can secure our survival.

24th of Teves, 5722 .......................................................... 259 The previous Rebbe was the indefatigable Manhig Yisroel. — Concern and love for all Jews on all levels. — Jewish education was his primary concern.

Erev Rosh Chodesh Shevat, 5719.................................. 260 The Book of Deuteronomy prepared the Jewish people for Israel. — The function of Yeshivoth is to create Jewish layman imbued with Torah and Yirath Shomayim.

Excerpts from a Sicho Yud-Shevat, Motzoei Shabbos Kodesh Beshallach, 5 7 2 1 * .......................261-265 Custom of the Maharal of Prague on Shabbos Parshas Beshallach. — There is no greater thing than to educate our children. — Teaching Torah to children includes teaching Jewish customs and traditions. — Children crossing the Red Sea recognized G-d before all others, and are an in spiration to all Jews. — How to cope with temptations from the "right "and tests from the "left. "— Material af fluence and material straights.

16th of Shevat, 5723 .................................................266-267 The affinity between Yud-Shevat and the New Year for Trees. — The likeness of a human being to a tree and a Tzaddik to a flourishing date-palm. — The message of the "seed" in or service of G-d.

CONTENTS

XXIV

1st of Shevat............................................................... 268-270 Purpose of good and evil. —The lessons to be taken from the New year for Trees. —The root, stem, and the fruit of a tree correspond to the faith, the observance of Torah and Mitzvoth, and the good deeds of a Jew. — The first com mandment of Torah.

Motzoei-Shabbos-Kodesh, 15th Shevat, First Day of p. Yisro, 5 7 3 6 ............................................ 271-272 A Jew must learn from every situation he takes note of. — The special role of women at Mattan Torah. —Cultivation of trees and the raising of children. — Every Jewish child should be raised to bring forth fruit, and their fruits should be felt to the end of time.

Erev Shabbos-Yisro, 5722*^...................................... 273-274 The Ten Commandments combine two apparently dif ferent categories. — Even "self-evident" moral laws can not be left to moral judgement alone. — The simplest precepts of morality must rest on the foundation of / am G-d.

16th of Shevat, 5724 .................................................275-276 Mattan Torah, a new experience every day. — The true believer is not the one who holds abstract ideas, but who translates them into proper daily conduct. — Ethical laws can have validity only if they are based on the first two Commandments. — Proof from the Holocaust.

On the day of reading: "And you shall be unto Me a Kingdom of Kohanim and a Holy Nation" 5730*............................................... 277-278 History of mankind demonstrates that human life can make no real progress unless morality and ethics are based on the authoriy of the Supreme Being. —Torah-Education is a complete and unified education.

17th of Shevat, 5725 ........... .....................................279-280 Significance of the Torah portion of Mishpatim following the portion of Yisro, — In the area of inter-human rela tions, it is futile to rely entirely on "intuitive" feelings of equity and justice. —Only the Creator fully knows human nature and its weaknesses. — The changing role of a Yeshivah in our times, — The importance of the Lubavitcher Yeshivoth.

CONTENTS

XXV

Erev Shabbos-Kodesh, Yud-Shevat, 5 7 3 4 ........... 281-283 "Living with the times": in the spirit of the weekly Sidra. — The significance of the name "Mishpatim." — The highest expression of Naaseh v'Nishma is in the so-called "rational" Mitzvoth. — Human intellect is not excluded from Mitzvoth, but it cannot be the arbiter. — The role of the woman.

At the end of Shevat, 5738*................................... 284-288 The analogy of "Man is like a tree" is precise in all its aspects. — A human being must grow continuously. — A human being must grow "fruits" for the benefit of others. — One must strive to produce "fruit-bearing fruits." — The significance of the Leap Year. — The Jewish people are likened to the moon.

Erev-Shabbos Parshas Yisro, 5 7 3 8 ........................ 289-290 The women's remarkable response to the Divine call. — The women took first place in connection with Mattan Torah and the building of the Sanctuary. — Women have been bestowed with extraordinary privileges together with far-reaching obligations.

100 Erev Shabbos Parshas Shekolim, 5726 ................ 291-292 The deeper meaning of the Half-Shekel.- Sincere human effort is met "half way" by Divine Grace. — The un limited power of a Jew. — Lubavitch activities.

101 Purim-Kotton, 5725 ..................................................293-294 A Leap Year reminds us of our opportunity to make up for the past, and even to accumulate a little reserve for the future. — The definition of Chassidus.

102 7th of Adar I, 5725 .................................................. 295-296 The special role of children and women in the miracle of Purim.

103 7th of Adar, 5728 .....................................................297-298 All the events of Purim are equally applicable today. — Survival of Jews depends on the Kosher education of Jewish boys and girls. — Self-sacrifice. — The previous Rebbe personified Mesiras Nefesh.

104 Rosh Chodesh Adar I, 5 7 3 0 ....................................299-300 A Leap Year not only makes up for deficiencies in the

XXVI

CONTENTS

past, but also provides an advance on the future. — The role of the Jewish wife. — An analogy from the sun and the moon.

105 Rosh Chodesh Adar II, 5 7 3 8 .................................. 301-302 Amalek the archenemy of the Jewish people. — Amaiek

represents obstacles. — Obstacles are catalyses for greater achievements. — Mordechai's example.

106 Erev Rosh Chodesh Adar 1, 5 7 3 3..........................303-304 The challenge of a Leap Year. — Lesson of Purim. —The reason why the Megillah is called Megillas Esther.

107 In Proximity to Purim, 5736=*^................................ 305-306 The gathering of Jewish children for the purpose of Torah study to the point of Mesiras Nefesh anulled Haman's decree. —Modern day “Hamans." —The power of Jewish children.

108 Adar sheni, 5711 ....................................................... 307-309 Two reasons why we observe the Mitzvah of Shallach Monos on Purim. — The banquet of Ahasuerus marked the beginning of a new ''era" of assimilation. —The uni‫־‬ queness of the Jewish people. Science must be guided by Torah.

109 Purim, 5712 ................................................................310-311 Jewish History is not shaped by understandable natural laws. —The enigma of Purim. — Remembering and pratticing.

110 19th of Adar II, 5 7 1 4 .......................................................312 The potential of all Jews. — Mesiras Nefesh brings miracles.

111 6th of Adar, 5721 ..............................................................313 Self-sacrifice for a full year brought about the miracle of Purim. — Jewish loyalty should be manifest in every aspect of daily life. — Internal difficulties.

112 28th of Adar, 5721 .................................................... 314-315 The unity of the material and spiritual is one of the features of Purim. — True Monotheism. — Matter and Energy. —The unity of the animal and Divine soul within man.

CONTENTS

XX VII

113 18 Adar 11, 5 7 3 8 ........................................................ 316-317 Message to Jewish children. — Additional effort in Torah study. — Establishing Free loan funds in every school. — Jewish children have the power to bring Moshiach.

Glossary.................................................................................319-324 General Index ..................................................................... 325-336

LETTERS by the

LUBAVITCHER REBBE ‫שליט״א‬

/ ROSH HASHANAH

18th of Elul 5710 Dear Brethren, G-d bless you all: On the threshold of the New Year, every one of us, man and woman, pauses to draw up a balance sheet of one's record in the past year. We resolve to better ourselves and pray for a happy year, materially and spiritually. Our Sages say that giving Tzedoko (charity) to the needy opens the way for our prayers to bring us good health, prosperity and happiness. Man possesses a body and a soul. And just as there is material poverty (in food, clothing and shelter), so there is spiritual‘ poverty, where the deficiency is in spiritual things: knowledge of the Torah, the observance of the Mitzvoth and the practice of good deeds. Said our Sages: "How are we to understand the words of the prophet, 'When thou seest a poor man, clothe him'? Surely also in this sense: When you see a man lacking in the knowledge of the Torah, take him into your house, teach him the Shema, encourage him to fulfill the Mitzvoth, teach him Torah, etc. . ." When we are about to appear before the Supreme Judge on Rosh Hashanah, we must take stock, each one according to his own yardstick — the possibilities and opportunities one has — as to how well we have practiced both material and spiritual deeds of charity and kindness. Even as the poorest among the poor has opportunities to practice acts of kindness towards his fellows, so has the spiritually poor man opportunities to benefit others through exercising good influence upon his friends and neighbors in the observance of the Torah and Mitzvoth.

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

And naturally, the materially wealthy and spiritually rich, among the latter the spiritual leaders, Yeshiva students, etc., must be lavish in their acts of Tzedoko, in money and time, in behalf of their brothers and sisters who are less fortunate than they, to save them, heal them, and strengthen body and soul. May our Merciful Father in heaven inscribe every one of us all unto a good and happy year, materially and spiritually, and bring us the true Redemption through our Righteous Mes siah, speedily in our time. Amen. Wishing you, and thanking you for your wishes of a ‫כתיבה וחתימה‬ ‫טובה‬ /Rabbi Mendel Schneerson/

/ ROSH HASHANAH

By the Grace of G-d 3rd Day of Selichoth 5711 Brooklyn 13, N.Y. To my Jewish Brethren, Everywhere, G-d Bless You All! Sholom u'Brocho: In the closing days of the year, and the beginning of the New Year, every Jew and Jewess, young and old, experiences a spiritual uplift which leads him to resolve that his mode of livÂ ing henceforth would be on a higher level. If this is so every year, then the coming year 5712 should call forth especial reflection and resolution, being the year of Shemittah. Similar to the Sabbath day, the holy day in the week, the Sabbatical Year (Shemittah) is the holy year in the seven-year cycle. The Torah prescribes a special order for the year ofShemittah, forbidding the tilling of the soil, etc.: "The earth shall keep a sabbath (rest) unto G-d" (Lev. 25:2). So much for the material aspect of Shemittah. In a deeper, spiritual sense, the Torah indicates that the year of Shemittah should influence the Jew to a lasting cessaÂ tion and rest from all that is "earthly" and coarse; that he must become more spiritual and refined. This spirituality, moreover, should be dedicated to G-d, and not to the cause of false ideals and ideas which, high sounding though they may be, drag down humanity into the mire of materialistic selfishness and coarseness. Only the ideal of the Torah and Mitzvoth translated into every-day life leads to true refinement and elevation of the soul. The message of the Shemittah year is, therefore, a call for lasting cessation from the earthly and material, and a dedica-

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

tion to the higher things in life, in accordance with the Torah and Mitzvoth, a call to spirituality which should permeate every phase of one's daily life, one's thinking, speech and every action, including eating, business, and general conduct. Let us heed this call and rededicate ourselves to a life which is spiritually fuller, richer and more perfect, bearing the imprint of the Torah and Mitzvoth in everything we do, in our thought, word and deed. With such resolution in our hearts, we may be confident of a happy and blessed year, both materially and spiritually. With the blessing of Kesivo vachasimo toivo, /Signed: Menachem M. Schneerson/

/ ROSH HASHANAH

By the Grace of G‫־‬d Chai - 18 - Elul, 5712 Brooklyn, N.Y. To All My Brethren, Wherever You Are, G-d Bless You All, Sholom u'Brocho: I send you herewith my prayerful wishes for a happy and pleasant New Year, may it bring blessings to us all. At the end of this Shemittah (Sabbatical) Year, and on the threshold of the New Year, we are reminded of the great Mitzvah, which is "a strong pillar and a great credit to our religion” (Sefer Hachinuch) — the Mitzvah of Hakhel, when all the peopie, men, women, and children gathered during the Festival of Succoth at the holy place in Jerusalem — may it be rebuilt by our righteous Messiah, speedily in our time — to hear selected portions of the Torah,portions inspiring to piety, love and appredation of the Torah, the observance of the Mitzvoth, par ticularly the Mitzvah of Tzedoko. Although at all times we are commanded to bring up our children in the way of the Torah and Mitzvoth, the Mitzvah of Hakhel, coinciding with this season, impresses upon us our duties towards the children with especial force and timeliness. Therefore, let every Jewish father and mother, every Rab bi and leader, every communal worker and person of influence, heed the call of the Mitzvah of Hakhel: to gather the masses of Jewish children and bring them to the Yeshivoth, TalmudTorahs and Torah-true educational institutions; to increase the Torah-Tzedoko, the support of true Torah institutions and en sure their existence and growth; in order that all Jewish children, boys and girls, be brought up in the spirit of piety and love for G-d, love for the Torah and Mitzvoth, love for one another.

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

In the n\erit of this, the Almighty will favor us and enable us very soon to fulfill the Mitzvah of Hakhel in the Beth Hamikdosh in Jerusalem, rebuilt by our Righteous Messiah, Amen. With blessings to you and from you for a Happy and Pleasant Year, Ksivah Vachasimah Toivo /signed: Menachem Mendel Schneerson/

/ ROSH H ASH ANAH

By the Grace of G‫־‬d First Day of Selichoth 5713. Brooklyn, N. Y. To my^ brethren, everywhen G-d bless you all Greeting and Blessing: On the threshold of the New Year, may it bring blessings to us all, 1 send you my prayerful wishes for a good and plea sant year, materially and spiritually. Rosh Hashanah marks the beginning of a new year — 5714 — since the Creation, a new date in the cycle of time, and everyone hopes and prays that it will also be the beginning of a new era in one's personal life, one that is "good and sw e et" materially and spiritually. It is significant that the anniversary of the Creation is not celebrated on the first day of Creation, but on the sixth, the day when Man was created. Although all other living things mak ing up our vast universe — the inanimate, vegetable and living creatures — preceded the creation of Man, as is related in the Torah, in the first chapter of Genesis, nevertheless it is on the anniversary of Man's creation that we celebrate Rosh Hashanah, and on this day we say, "This is the day of the beginning of Thy works! " Herein lies a profound lesson for every one of us; Man, the microcosm ( small world') contains within him all the Four Kingdoms' into which the macrocosm, the un iverse at large, is divided. In the course of his life man passes through the stages of inanimate, vegetable and animated ex istence until he reaches maturity and begins to live a rational and spiritual life of a human being. Even then, in his daily life, he may experience a varied existence, as reflected in his deeds

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

and actions: Part of the time he may be regarded in the category of the inanimate; at other times he may vegetate, or live an animated existence; but a true human being he is when his ac tivities give evidence of his intellect and spiritual qualities. Moreover, the name 'man' is justified only then, when also those areas of one's life and activities which correspond to the animal, vegetable and even inanimate 'kingdoms' are sub limated, elevated and sanctified to the level of human quality. Rosh Hashanah, and the Ten Days of Repentance intraducing the new year, is the time for self evaluation and mature reflection on the profound lessons of these solemn days: Just as the world, all the world, begins its true existence, an existence befitting the purpose of its creation, from the day Man was created, who immediately after coming to life proclaimed the sovereignty of the Creator to all the universe: "Come, let us worship, let us bow down and kneel before G-d our Maker” inspiring the whole universe with this call (Zohar I, 221b; Pirkei d'Rabbi Elazar, ch. 11), thereby making all the universe an abode for the Divine Presence and carrying out the inner purpose of the Creation. So each and every individual must realize that his whole essence and purpose consists in the predominance of the true human element of his being and the 'humanization' of the in animate, vegetable and animal parts of which he is composed. It is not enough, not enough at all, if part of his time and effort correspond to the behavior of a true human being; it is ab solutely necessary that the 'man' should inspire, sublimate, elevate and sanctify all his component parts, including the animal, vegetable and inanimate, in order that they too, res pond to the call, "Come, let us worship, let us bow down and kneel before G-d, our Maker." Such a life in accordance with the commands of the Creator, a life in accordance with the Torah and Mitzvoth which G-d, our Maker, has given us, and

/ ROSH H ASH ANAH

only such a life, justifies one's own existence, and justifies thereby also the Creation. With the traditional blessing of Kesivo VaChasimo Toivo I remain Cordially yours, /signed: Menachem M. Schneerson/

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d Ir\ the Days of Selichos 5715. Brooklyn, N.Y. To the Sons and Daughters of our people Israel, Everywhere, G-d bless you Greetings and Blessing: On the eve of Rosh Hashanah I extend my prayerful wishes to my brethren, every Jew and Jewess in the midst of our people Israel, the time hallowed traditional blessing of “Shono toivo umesuko ' — a good and sweet year. The celebration of Rosh Hashanah, the beginning of the year, has been ordained by our Torah to take place on the an niversary of the Creation, but not on the first day of Creation. It has been made to coincide with the sixth day of Creation, the day when Man was created. The significance of this day, and of this event, is not in the fact that a new creature was added to Creation, a creature one plane higher than the rest of the animal kingdom, as the animal is superior to plant, and plant to mineral. The significance lies in the fact that the new creature — Man — was essentially different from the others. For it was man who recognized the Creator in and through Creation, and, what is more, brought about the elevation of the entire Creation to that recognition and thus to the fulfillment of its Divine design and purpose. Since such recognition and appreciation of the Creator is the ultimate purpose of the Creation.

One of the main distinguishing features which set Man

/ ROSH H ASH AN AH

apart from all other creatures, is the free choice of action which the Creator bestowed upon him. Man can use this special Divine gift in two opposing directions. He may, G-d forbid, choose the way leading to self destruction and the destruction of everything around him; or, he can choose the right way of life, which would elevate him and the Creation with him to the highest possible perfection. And to help us recognize and choose the right path, we were given the Torah, which is Divine and eternal, hence, its teachings are valid for all times and in all places.

It is not possible for man to make his choice unaided, merely by virtue of his intellect, for the human intellect is limited. The intellect can only serve to discover and bring forth that inner absolute intuition and faith in things which lie beyond and above the realm of the intellect; the faith and intui tion which are the heritage of every Jew, therewith to il luminate his entire being and to guide him in his daily living to a life inspired by Torah and Mitzvoth.

On Rosh Hashanah man stands not only before the Divine Judgment, but also before his own. The verdict of his own judgment, with regard to the future, must be: that he takes upon himself to fulfill his duty, that is, to work for the fulfillment — in himself and in his sur roundings — of the call: "Come, let us worship, bow down and kneel before G-d our Maker", a call for absolute submission to G-d first sounded by the first man, Adam, on the day of his creation, on the first Rosh Hashanah. This can be attained only through a life inspired and guided by the Torah.

L E T T E R S BY T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

And that he must once and for all abandon the opposite road, which can only lead to destruction and doom.

Let no one think: who am I and what am I to have such tremendous powers of building or destruction. For we have seen — to our sorrow — what even a small quantity of matter can do in the way of destruction through the release of atomic energy. If such power is concealed in a small quantity of matter — for destructiveness, in denial of the design and purpose of Creation, how much greater is the creative power entrusted to every individual to work in harmony with the Divine purpose, for in this case one is also given special abilities and opportunities by Divine Providence to attain the goal for which we have been created: the realization of a world in which "Each creature shall recognize that Thou didst create him, and every breathing soul shall declare: 'G-d, the G-d of Israel, is King, and His reign is supreme over all.' " With the blessing of Kesivo vachasimo toivo, /signed: Menachem Schneerson/

/ ROSH HASH^Ny^H

By the Grace of G-d In the days of Selichoth 5716. Brooklyn, N.Y. To my Brethren, Everywhere G-d bless you all. Greeting and Blessing; As the old year draws to a close and the new year draws near, every person draws up a "balance-sheet” for the year gone by, which guides him in his resolutions for the forthcom ing year. In order that such a "balance-sheet", and the resolutions based on it, be as close to the truth as possible, one must be wary of overestimating one's virtues and accomplishments. But neither should one exaggerate one's deficiencies and failings, for a depressing mood, not to say despondency, G-d forbid, is one of the serious obstacles on the road to self-improvement. It is possible, however, that even without exaggeration the "balance sheet" may reveal that the liabilities' side is quite sub stantial, perhaps even outweighing the assets' side. But even in such a case there should be no room for despondency. For together with the feeling of sincere repentance and a firm resolution to change for the better — which must be the neces sary outcome of such self-searching, there is an encouraging feature in the general conduct of man, which should be borne in mind at this time. It is, that every positive and good action — positive and good in accordance with the definitions of our Torah, the Law of Life — is indestructable and eternal, being connected with, and stemming from, the Divine "spark" that is in man, the Neshamah (soul), which is eternal; while any negative and destructive action, being connected with, and stemming from, the Nefesh Habahamit (animal soul) and evil inclination in man, which are essentially limited and transient, is likewise of a temporary and transient nature, and can and

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E K ‫״‬V 'b w

must be corrected and completely wiped out through sincere and adequate repentance. Bearing this in mind, every one, regardless what his per sonal "balance-sheet" reveals, will find encouragement and renewed hope in the future, knowing that his good deeds in the past year are eternal, as is the light and benefit which they have brought into his own life, into his family and all our people, since all Jews are closely related and form one whole. In light of the above, moreover, this helpful feeling is further enhanced in that it is of a universal nature. All good ac tions unite to make the world as a whole progressively better. Even when a religious and moral relapse seems very much in evidence, with many yet to become wiser and more religious, the world as a whole is essentially becoming more purified with every passing year, every day and every minute, for no instant passes without many good deeds. No matter what the state of affairs seems to be at any given moment, eventually the good must triumph and the evil eradicated, as this is the avowed will of the Creator and Master of the Universe. Eventually everyone must repent, and G-d "who forgives abundantly" will accept repentance, "for none shall be rejected by Him". Through sincere repentance for the past and good deeds in the present and future, everyone has the ability to make the coming year, a year of very great accomplishments indeed, and G-d, "who desires repentance", helps to carry out such deter mined resolutions. And on the scale of Divine justice on the forthcoming Rosh Hashanah, such determination will ensure still further the repen tor's acquittal and his being inscribed for a happy and pleasant new year. With the blessing of Kesivo VaChasimo Toivo /signed; Menachem Schneerson/

/ ROSH H ASH ANAH

By the Grace of G-d In the Days of Selichoth 5717. Brooklyn, N.Y. To my Brethren Everywhere G-d bless you all, Greeting and Blessing; With the approach of Rosh Hashana, and the introspec tion that it calls forth, both in terms of one's own world and in relation to the world at large, a good starting point would be some reflection on the physical organism, "the world in miniature" (microcosm). In the human organism there are common functions, in which all organs of the body participate in a common effort; and there are specific individual functions pertaining to in dividual organs. In the latter case, the individual organ must make a special effort to fulfill its particular function, while the common functions are carried out much more easily. What would happen when a particular organ surrenders its individuality and particular function, applying its energy solely towards the common functions? At first glance it would seem to benefit thereby in saving much effort and in the ability to increase its share in the fulfill ment of the common functions of the body, together with the rest of the organs. Yet, needless to say, the results would be dis astrous both for the individual organ and for the organism as a whole. For the individual organ would lose identity and essence which are predicated precisely on its ability to perform a par ticular function. Failure to exercise this particular function would, moreover, lead to its atrophy and, eventually, complete uselessness also in the fulfillment of the common functions. As for the organism as a whole, its deprivation of the particular function and the eventual loss of the limb, would be injurious

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

to the whole body, and even fatal vital one.

if the organ in question is a

This analogy can truly be applied to the individual in society, and to a minority group within a state, and to a nation within the community of nations. It is certainly true in our case, both on the national level, as a people, and in regard to every Jew individually. The Jewish people, of whom it has been said long ago “for you are the fewest of all people" (Deut. 7:7), is a small miriority among the nations of the world, and the individual Jew is a minority in his environment; even living in the midst of his own people, there are places, sad to say, where the Jew living Jewishly, i.e. in accord with our holy Torah and the observance of its precepts in his daily life, is in the minority. What is the specific function of our people, and of the Jew as an individual? It is, of course, easier to ascertain the individual function of any particular organ in the body than the function of a peopie in the community of nations. However, in the case of the Jewish people, which is unique in its extremely varied ex periences and long history, the answer is not difficult to find. By a process of simple elimination, we can easily ascertain what factors have been essential to its existence and survival, and thus determine the essential character and function of our peopie. An objective, unprejudiced survey of the long history of our people will at once bring to light the fact that it was not material wealth, nor physical strength, that helped us to sur vive. Even during the most prosperous times under the united monarchy of King Solomon, the Jewish people and state were materially insignificant by comparison with such contem porary world empires as Egypt, Assyria and Babylonia. That it was not statehood or homeland — is clear from the fact that most of the time, by far, our people possessed no independent state and has lived in the diaspora. That it was not the

/ ROSH HASHANAH

language, is likewise clear from the fact that even in Biblical times Aramaic began to supplant the Holy Tongue as the spoken language; parts of the Scripture and almost all of our Babylonian Talmud, the Zohar, etc., are written in that language. In the days of Saadia and Maimonides Arabic was the spoken language of most Jews, while, later, Yiddish and other languages. Nor was it any common secular culture that preserved our people, since that changed radically from one era to another. The one and only common factor which has been present with Jews throughout the ages, in all lands, and under all drcumstances, is the Torah Mitzvoth, which Jews have observed tenaciously in their daily life. To be sure, there arose occasionally dissident groups that attempted to break away from true Judaism, such as the idolatry movements during the first Beth Hamikdosh, the HelÂ lenists during the second, Alexandrian assimilationists, Karaites, etc., but they have disappeared. Considered without prejudice, the Torah and Mitzvoth must be recognized as the essential thing and essential function of our people, whether for the individual Jew, or in relation of the Jewish people to humanity as a whole. Hence the logical conclusion: The policy of imitating the other nations, far from helping preserve the Jewish people, rather endangers its very existence, and instead of gaining their favor will only intensify their antagonism. In like manner, those Jews who court the favor of the non-religious groups by concession and compromise in matters of Torah and Mitzvoth, not only undermine their own existence and that of our people as a whole â&#x20AC;&#x201D; for the Torah and Mitzvoth are our very life, but they defeat even their immediate aim, for such a policy can evoke only derision and contempt; and justifiably so, for a minor concession today, leads to a major one tomorrow, and an evasion of duty towards G-d leads to an evasion of duty towards man, and who is to say where this downsliding is to stop?

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

At this time, standing as we are on the threshold of the New Year, a time propitious for earnest introspection and stock-taking, I earnestly hope that my brethren everywhere, both as individuals and as groups (and the larger the group, the greater its potentialities and responsibilities), will recognize the Reality and Truth: The essential factor of our existence and survival is our adherence to the Torah and the practice of its precepts in our every-day life. Let no one delude himself by taking the easier way out, nor be bribed by any temporary advantages and il lusory gains. The secret of our existence is in our being "a people that dwell alone'' (Num. 23:9), every one of us, man or woman, believing in the One G-d, leading a life according to the one Torah, which is eternal and unchangeable. Our 'otherness' and independence of thought and conduct are not our weakness but our strength. Only in this way can we fulfill our function im posed on us by the Creator, to be unto G-d a "kingdom of priests and a holy nation", thereby being also a "segulah" for all humanity. With prayerful wishes for a Kesivo vachasimo toivo, for a good and pleasant year, 'good' as defined by our Torah, which is truly good, both materially and spiritually, and With blessing /signed: M. Schneersonf

/ ROSH H ASH A N A H

By the Grace of G-d 25th of Elul, 5718 Brooklyn, N.Y. To my Brethren, Sons and Daughters of our People, Wherever you are — G-d be gracious unto you — Sincere Greetings and Blessing; The month of EluP, especially the Days of Selichoth and the Ten Days of Repentance — this is the time dedicated to sincere introspection and a careful and honest examination of the record of the outgoing year, with a view to the proper deductions and resolutions which are to regulate one's personal daily life, as well as that of his home, and all his affairs in the year to come. Moreover, these are exceptionally propitious days, days permeated with the core of the Psalm recited twice daily: "Search my inwardness; Thy inner essence, O C-d, do / seek" (Ps. 27:8)2. They call and demand; Search for the innermost and the profound within you; seek out also the inwardness of everything around you, the soul of the universe; search for and bring to light the G-dliness that animates and pervades the world! Both aspects — the honest self-appraisal and the search for the inner essence of things — are interrelated and interdepen dent. In evaluating the results of the outgoing year, one is very prone to err by taking into account only the external, both in himself and in the environment. In doing so, one is on equally treacherous grounds in regard to setting the pattern of daily living in the year to come. To forestall this misleading approach, these auspicious

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

days sound their message and challenge: Do not sell yourself short! Do not underestimate your capacities and abilities! For no matter what your spiritual "stock-in-trade" is, your "visible assets" — the existing possibilities that you have to conduct your life in accordance with the teachings of our Torah, Torath Chayyim (the Law of Life); no matter how for midable is your strength of character and your ability to cope with a frustrating environment, and with undaunted perseverance to follow your path of Torah and Precept — Much greater and richer are your "hidden reserves" of powers to create new possibilities, and of inner qualities giving you the ability to overcome obstacles and to shape your life and the life around you to be in harmony with Truth and Goodness. In order to reveal and apply these powers, however, it is necessary that you search for and release your potential forces. But you are promised; "You will discover — because you will search with all your heart and soul" (Deut. 4:29). What has been said above is more especially and more ful ly applicable to those who occupy positions of spiritual leadership and influence, from the Rabbi of the community down to the individual father who sets the pace of the spiritual life of his household and family. All too often do we see them stymied by doubt and fear, afraid to use, what seems to them, a strong word or excessive demand lest they might alienate, instead of attract. To them these days address themselves with this message and challenge: Search inwardly: seek deeply and you will unravel the in nermost treasures of those whom you would lead and inspire; evaluate them not externally, but according to their inner resources, according to the capacity of their soul, the veritable spark of G-dliness from Above^ —

/ ROSH H ASH ANAH

For with the right approach and by indefatigable effort you will be able to uncover and activate in everyone* his inner spiritual resources®, so that they begin to animate his daily life. — Have confidence in your fellow-Jew and give him what he, as a Jew, truly expects from you: the whole Torah with all its precepts, unvarnished and untarnished, as it was given from Sinai, in its true eternity, for the Torah is eternal for all times and places. Only through this approach can one attain a true estimate of the self and of those who look up to you for guidance and leadership — A true estimation that will make the next year a full year — full in content and achievement commensurate with your ful lest resources, and thus also full of G-d's blessings, materially and spiritually. With prayerful wishes for a happy and sweet year /signed: Menachem Schneerson/

1. C f. Tur, O r a c h C h a y y i m , beg. of par. 581. 2. A l s h i k h ; T z e m a c h T z e d e k , on verse: L i k u t e T o r a h , R e ' e h 32b. 3. Job 31:2, with eiitphasis — T a n y a , beg. ch. 2. 4. C f. M a i m o n i d e s , H i t . C e r u s h i n , end of ch. 2: "He (every Jew) desires to be Jewish and desires to fulfill all the precepts and avoid transgressions" etc. 5. Comp. Baal-Shem-Tov's doctrine, expounding the verse "For you shall be unto Me a desirable land " (Mai. 3:12): "No one, not even the wisest of men, can fully fathom the vast treasures buried within all Jews, who are G-d's own "desirable land" " —from the writings of my saintly father-in-law, quoted in H a y o m Y o m , p. 54.

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d 25th of EIul, 5719 Brooklyn, N.Y. To my Brethren Sons and Daughters of our People Wherever you are — G‫־‬d be gracious unto you — Sincere Greetings and Blessing: These days at the end of the outgoing year, and on the eve of the new year, may it bring blessings to us all, call for self evaluation in respect of the year about to end, and — in the light of this self-appraisal — for making the necessary resolutions for the coming year. Such a "balance sheet” can be valid only if the evaluation of the full extent of one's powers and opportunities was a correel one. Only then can one truly regret, in a commeasurable degree, the missed opportunities, and resolve to utilize one's capacities to the fullest extent from now on. The period of time before and during Rosh Hashanah is not only the occasion which demands spiritual stock-taking in general, but it also begs for a profound inner appreciation of the tremendous capacities which one possesses, as a man — the crown of Creation, and as a Jew whom the Creator has given His Divine Law of Life (Toras Chayyim). For Rosh Hashanah is the day when Man was created. When Adam was created, the Creator immediately ap prised him of his powers and told him what his purpose in life would be; "Replenish the earth, and conquer it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." (Gen. 1:28).

/ KOSH H A SH A N A H

Man was given the power to conquer the whole world and to rule over it, on land, sea and in the air, and he was enjoined so to do; this was his task. How was this "world conquest" to be attained, and what is the purpose and true meaning of it? This is what our Sages tell us and teach us in this regard: When G-d created Adam, his soul — his Divine image — permeated and irradiated his whole being, by virtue of which he became the ruler over the entire Creation. All the creatures gathered to serve him and to crown him as their creator. But Adam, pointing out their error, said to them: "Let us all come and worship G-d, our Maker!" The "world conquest" which was given to man as his task and mission in life, is to elevate the whole of Nature, including the beasts and animals, to the service of true humanity, humanity permeated and illuminated by the Divine Image, by the soul which is veritably a part of G-d above, so that the whole of Creation will realize that G-d is our Maker. Needless to say, before a man sets out to conquer the world, he must first conquer himself, through the subjugation of the "earthly" and "beastly" in his own nature. This is at tained through actions which strictly accord with the directives of the Torah, the Law of Life — the practical guide in every-day living, so that the material becomes permeated and illuminated with the light of the One G-d, our G-d. G-d created one man and on this single person on earth He imposed the said duty and task. Herein lies the profound, yet clear, directive, namely, that one man — each and every man — is potentially capable of "conquering the world". If a person does not fulfill his task, and does not utilize his inestimable divine powers — it is not merely a personal loss and failure, but something that affects the destiny of the whole world.

L E T T E R S B Y T H E L U B A V / T C H E R R E B B E ‫ש לי ט ״ א‬

In these days of introspection, we are duty-bound to reflect that each and every one of us — through carrying out the instructions of the Creator of the World which are contained in His Torah — has the capacity of conquering worlds. Everyone must therefore ask himself, How much has he accomplished in this direction, and to what extent has he failed, so that he can make the proper resolutions for the coming year. G-d, Who looks into the heart, on seeing the determina tion behind these good resolutions, will send His blessing for their realization in the fullest measure — in joy and gladness of heart and affluence, materially and spiritually. With the blessing of Kesivo Vachasimo Toivo for a happy and sweet year, /signed: Mendel Schneerson/

/ ROSH H A

5H A N A H

By the Grace of G‫־‬d In the Days of Selichoth, 5720 200th Anniversary of the Histalkus of the Baal Shem Tov z”l Brooklyn, N.Y. To my Jewish Brethren, Everywhere G-d bless you! Greeting and Blessing: The days of Selichoth at the conclusion of the outgoing year, and the Ten Days of Repentance at the beginning of the incoming year, emphasize the centrality of Teshuvah (Repen tance) in Jewish life. It is in the spirit of Teshuvah that the old year is ushered out and the new year ushered in.

Teshuvah, as is well known, comprises two integral parts: Sincere contrition in regard to the negative aspects of the past, and resolute determination in regard to the future. The aim of Teshuvah, however, is, as the term indicates, a return to the former untarnished state. It enables the repenter to rehabilitate himself and be restored into G-d's favor, so that he "again becomes acceptable to G-d; ingratiated and beloved to Him as before the sin" {Tanya, Iggeret Ha-Teshuvah, chapter 2).' This means, first of all, that the repentance must be car ried out so thoroughly and sincerely as to make it possible for the repenter to shape the future without blemish, not only in deed, but also in word and thought. Secondly — and herein lies the wonder of Teshuvah — that Teshuvah erases also all blemishes of the past. In other words, Teshuvah has the power of retroactivity. For although the past is no longer under a man's prerogative, nevertheless, G-d — Who is beyond any category of time and therefore transcends

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

the categories of time and limitation — has endowed Teshuvah with a special and wonderful quality, by means of which man can regain mastery over his past. Moreover, by means of this special power of Teshuvah, man is able not only to render the past neutral and inneffective, but he can even reverse it and turn it into something positive, as our Sages of blessed memory expressed it: “Willful wrongs become, in his case, as though they were merits" (Yoma 86b). This power of Teshuvah, whereby man is enabled to regain control over the past, is possible because, on the one hand, it is derived from a source which transcends the category of time, as mentioned above; And, on the other hand, it is drawn upon fully and implemented in a way that it permeates the whole being of the repenter, reaching to the very core of his Divine soul, which likewise transcends time and change, and always “remains loyal to G-dliness", because it is “verily a part of G-dliness above". It is on the basis of this everlasting relationship between the Jew and his Maker the the Old Rebbe, author of the Tanya and Shulchan Aruch, declared: “A Jew is neither willing nor capable of being sundered from G-d." Likewise is G-d's love, as it is written: "I love you, says G-d" (Malachi 1:2) ~ and nothing can change it {Vayyikra R. beg. of ch. 7). And just as Teshuvah embraces and permeates every aspect of the repenter's being, from the innermost core of his soul down to his every-day conduct and experience, so — measure for measure ~ does the blessing which it brings embrace him both spiritually — to the sublime heights of being “united with the Shechinah, beloved and precious, close and endeared" (Rambam, HU. Teshuvah 7:6-7), and materially— to

/ ROSH H ASH ANAH

be inscribed for a happy and sweet year, blessed with "children, health and sustenance" down to all his needs in his daily life. With the blessing of Kesivo vachasimo toivo L'shono toivo umsuko Materially and spiritually /signed: Menachem Schneerson/

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ א‬- ‫ש לי ט‬

By the Grace of G-d Erev Shabbos Kodesh Nitzavim ("You stand firmly this day before G-d"). 5721 Brooklyn, N.Y. To the Sons and Daughters of our People Israel, Everywhere, G‫־‬d bless you! Greeting and Abundant Blessing: These are the days of preparation for the New Year, may it bring us and all our people Israel good and blessing. If our Torah, Toras Chayyim (the Law of Life), is in every respect the teacher and guide of the Jew, it is surely of special importance to seek its guidance in preparing ourselves for the New Year, a year which we pray and hope will begin a new and much better life; better in every respect.

The weekly portion of the Torah relating to these days is Nitzavim — "You stand firmly This Day", which' is always read* before Rosh Hashanah, as also indicated by the word Hayom ('this day') referring to Rosh Hashanah.2 " It begins with a timely instruction; You stand firmly this day, all of you, before C-d, Your C-d. jews must stand firm and unshakeable, though they are "the smallest among all the n ations'. This can be^ only when they are bound and united together — "All of yo u”. How is it possible to form a true and enduring union of different individuals with different ideas, different interests, and different aspirations?

/ ROSH H ASH AN AH

The answer is: ''Before G-d, your G-d.” The union of all Jews is possible because‘‘, as a matter of fact, they are already united by virtue of their souls, the Divine soul, which is verily a part of G-d above, and which is found in every Jew without exception. And the profound reflection that one stands "Before G-d", who is "Your G-d"^ — your strenght and your life — must bring forth and actualize the union of one Jew with another, and of the individual with the community of our peopie, in the fullest measure. But what is the purpose and end of this union? This, too, is explained in the Torah in the immediately following verses: "So that you may enter into a covenant with G-d, in fulfillment of His oath; a covenant which G-d, your G-d, renews this day"^ — a covenant designed "to raise you up this as a people unto Him," a nation consecrated to G-d; a nation which consecrates the everyday life down to the last detail, to conform to G-d's Torah and to the fulfillment of all His commands. May G-d grant that the preparation for the New Year as indicated above be carried out by every Jew and Jewess, in the best way and in the fullest measure, and may the new year be a good and sweet year, materially and spiritually. With the blessing of Kesivo vachasimo toivo For a good and sweet year /signed: Menachem Schneerson

.‫ל קו טי תו ר ה )פון א ל מן ר בי׳ ס זזנ היי ב ס פ׳ נצב־ם‬

.‫ א‬,‫ז ע זו ה ר ח ל ק ג׳ רל א‬

.‫מ ד ר ש תנ חו מ א ר״פ נצבי ם‬

.‫ז ע תני א פ ר ק לב‬

.‫ז ע שו ל חן עו ר ך או ר ח חיי ם סי מן ה׳‬

‫ אין מו ש חי ם‬:‫ ב‬,‫ הו ריו ת יא‬.‫ ש ת מ לי כוני ע ליכ ם‬. . ‫ ב ר א ש ה שנ ה‬:‫ א‬,‫ז ע רא ש ה שנ ה טז‬

.‫ ונ ח ד ש גו׳ ד ש מ ח ג ר ע ד מ א ד‬:‫ ש מו א ל א יא י ד־ טו ב‬.‫מ ל ך בן מ ל ך ו א״ ת מ פ ני מ ה מ ש חו כו׳‬ .‫אג ר ת ה קו ד ש )פון א ל טן רבי׳ן( סי מן יד‬

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d 25th of Elul, 5722 Brooklyn, N. Y.

To my Brethren, Everywhere G-d bless you all, Hearty Greetings and Blessing: The year 5722 which is about to end has been one of serious repercussions in the world at large, and in the Jewish world in particular. Mounting tension and anxiety, a quickening of the race for arms supremacy, and the general confusion and vacillation in international relations, have reached new heights in the past year. While in regard to the Jewish position, in particular, we have witnessed the insecurity of some Jewish communities in various parts of the world. The situation on the individual level, as reflected in the every-day life of the individual Jew, has not been overly gratifying either. For, although there has been a strong and persistent awakening and quest for return to our eternal foun tains of faith bound up with Torah and Mitzvoth, the oppor tunities have, unfortunately, not been utilized to an adequate degree. (In these days of Selichoth I will say no more about it.)

At this time, facing the arrival of the new year (may it bring much good to us and all our people), every Jew should ask himself: What can I do to improve and secure the situation in the coming year? What can I do for my fellow, for myself, for my people, and for the world at large? Rosh Hashanah provides the answer; it also provides the opportunity.

/ ROSH H ASH ANAH

The central theme of Rosh Hashanah is the renewal of our affirmation of the Divine Sovereignity, through our "Coronation" of G-d as King and "gladly accepting His Kingship": jubilantly, most subserviently and very reverently proclaiming His rule and submitting ourselves to His Will. On Rosh Hashanah the Jew gives effect to the Divine call: "Make Me King over you!" — a call addressed to each and everyone of us, Jew and Jewess. Since each individual Jew is a component part of our Jewish people as a whole, the proclamation of the Divine Sovereignty by each one of us individually realizes the Corona tion of G-d as the "King of Israel and his Redeemier". And our personal acceptance of the Divine Sovereignty, in the midst of all our people, has its effect upon the entire world in which we live, and in the entire Universe, so that it brings the fulfillment of our prayer: "Our G-d, and G-d of our fathers. Reign upon all the Universe." Acceptance of the Divine Sovereignty expresses itself in ordering our daily life to be in full accord with the Divine Ma jesty's will and commandments, given to us by the "King Who wills Life" (offering us a true and worthy life), as embodied in the Torah, the Torah of Life, and Mitzvoth, of which it is writ ten "And he shall live by them." Such a life ensures a harmonious and happy life for the in dividual, for the community, and for the entire Universe; hap py both spiritually and materially — For, in truth, the spiritual and the material do not con stitute two separate worlds, as we declare in the Shema (significantly included in the Musaf of Rosh Hashanah): Hear, O Israel! (when the Jew understands and perceives that) C-d is our Lord (of the individual as of our people; and that) C-d is One (everywhere and forever) — the Jew brings about and reveals the unity of the Universe. He recognizes that it is the spiritual which determines the physical. Hence, an

L E T T E R S BY T H E L U B A V I T C H E R R E B B E K‫ש לי ט ״‬

improvement in the spiritual life brings an improvement in the material life.

The betterment in the spiritual life, in fulfillment of the Divine Majesty's commands, must come in both areas: in the commandments relating to our duties towards C-d, and in those relating to our duties to fellow-man. This is emphasized by the Rosh Hashanah call: "Teshuvah ('return'), Tefilah (prayer), and Tzedokah (charity) avert the evil decree." Teshuvah is the firm resolution to return to our King, with sincere contrition for past disobedience and a resolute determination for a better life in the future; and it must express itself in both Tefilah, the area of duty towards G-d, and Tzedokah — in interhuman relations. These, combined together bring to the individual, to our people as a whole and to the world at large — A Kesivo Vachasimo toivo — for a good and sweet year, both materially and spiritually. With the blessing of Kesivo Vachasimo Toivo B'tov hanireh vehanigleh /signed: Menachem Schneerson/

/ RO SH H A5H AN AH

By the Grace of G-d In the days of Selichoth, 5723 Year of the 150th Yahrzeit An niversary of the Old Rebbe, Founder of Chabad. Brooklyn, New York To my Brethren, Everywhere G-d bless you all Greeting and Blessing: The days of Rosh Hashanah, the Days of Awe, which usher in the new year (may it be a happy and blessed one for all of us), fill every Jewish heart with a sense of holiness. The feeling which the Days of Awe inspire goes deeper than a sense of apprehension in the face of Divine judgment. It is a feeling of Yirath Haromemuth — a sense of awe and trepidation that is inspired by the consciousness of the un folding event of the ''coronation'' of the Supreme King of Kings, blessed be He; a coronation in which every individual Jew participates. For this is the essence of Rosh Hashanah. The "coronation" of the Creator of the Universe as the "King over all the Earth", for which we pray and which we ac tually carry out on Rosh Hashanah, renews the personal union of each Jew with G-d; it is the direct and inward union of each individual as an individual, and not merely as a part of the community or people as a whole. The "coronation" is accom panied by the personal petition of each and every one of us that the Almighty accept this coronation, and thereby is created the mutual union of "We are Thy people and Thou art our King. " The idea and experience of this "coronation " are expres sed in the prayer: O, our C-d and G-d of our fathers, establish Thy glorious reign over all the world. . . that every creature shall know that Thou didst create him. . . and every living soul

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

shall declare: the L-rd G-d of Israel is King, and His Kingdom reigneth everywhere! — The whole of Creation, and especially the human being endowed with a soul, recognizes and submits to the Sovereignty of G-d. This prayer accentuates the feeling of Yirath Haromemuth and, at the same time, the inevitable consequence thereof— the compelling readiness and longing to obey the commandments of the King. Hence, notwithstanding the fact that Rosh Hashanah ushers in the Ten Days of Return {Asereth Yemei Teshuvah) and is part of them, there is no tachnun, nor any confession of sin, during Rosh Hashanah. For the feeling of oneness with the Almighty, which is evoked by the Coronation, so permeates our heart and mind, that however great may be the sorrow over the deeds of the past, it is completely "dissolved” in the overwhelming experience of Yirath Haromemuth. As a matter of fact, Teshuvah itself — in its deeper concept as the "Return (to the source) ' — is in complete harmony with the essential content of Rosh Hashanah, namely the event of the Divine Coronation. Only after Rosh Hashanah, the further aspects of Teshuvah come into their own, such as repentance of the past and resolution for the future, with confession of sin, supplica tion for forgiveness, etc., as the necessary effects of the Coronation on Rosh Hashanah. For the consciousness of the renewed and strengthened union with the King, and feeling of oneness with Him, must create in the subject the will and deter mination to be worthy of this exalted relationship. This, in turn, must induce every effort to remove anything that in terferes with, or hinders, the consumation of this union, name ly all sins, whether committed rebelliously, knowingly, or even inadvertently.

Unfortunately, for various reasons, the inspiration engendered by the Days of Rosh Hashanah and the Ten Days of Return has not always, nor everywhere, been put to the best

/ ROSH H ASH ANAH

or fullest advantage. In some congregations, and in many in dividuals, the inspiration evaporated with the passing of the Days of Awe, without a discernable change or improvement in the personal day-to-day life of the individual Jew and Jewess. And where there is a lack of improvement on the individual level, there must inevitably be a lack of improvement on the social level. One of the main reasons for this failure is that the spiritual awakening and inspiration of the Days of Awe are not directed towards the self, but towards matters relating to others. N ot in frequently these auspiscious days serve as an occasion for general pronouncements on world problems — “messages" that do not implicate anyone in particular, least of all anyone in the immediate environment. This approach “satisfies" everybody, all the more so since it has some claim to “justification" in view of the fact that Rosh Hashanah embraces the whole of Crea tion, and the world is not lacking in universal and vital problems requiring improvement or change. The concentration on, and preoccupation with, such lofty world problems and resolutions (resolutions which, in the ma jority of instances, are beyond the control of those making them) provide a convenient justification for diverting the necessary, vital and utmost attention from the self, from self searching and the reappraisal of one's personal life (precisely those areas where personal resolutions can be effective). An indication as to the proper use of the spirit of these holy days is to be found in the details prescribed for the Mitzvah of Sounding the Shofar, the only special Mitzvah of Rosh Hashanah. This commandment does not prescribe the use of an ensemble of instruments, but only one; and that also not a delicate instrument producing extraordinary musical composi tions. The insistence is that the Shofar be a plain horn of an animal, and 'all sounds are proper in a Shofar." Thus, the Shofar emphasizes that the orientation should be, first and foremost, on the individual self, with the accent on the duty to

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

introduce sanctity even into the ordinary and commonplace of the daily life of the individual, and then into the social life of the individual as a member of the community, and so forth.

May G-d help that every Jew and Jewess, especially those who are spiritual leaders, should take full advantage of the sacred moments and the soul-stirring inspiration of the Days of Awe — not in the direction of general world or national problems (which, however important, are not the purpose of Rosh Hashanah and the Ten Days of Return, either for the in dividual or for the community); but in response to the urgent call of these days: "Make Me King over you!" — to accept the sovereignty of G-d, as one's own King and Master, which calls for Teshuvah, Tefilah, Tzedakah — Return, Service, Righteousness — all of which should begin at home, in the self; and then around the self, in the congregation, and the environ ment at large. And may the spiritual awakening and inspiration of these days illuminate and permeate every day of the year, so as to in tensify the union between each Jew and G-d into a profound attachment that will express itself in the daily life according to, and in harmony with, the Divine Torah and Divine command ments. Surely, the change for the better in the spiritual life will bring a change for the better in the material life, and the next year will be a blessed one in every respect. With prayerful wishes for a ‫טובה‬ ‫לשנה טובה ומתוקה בטוב הנראה והנגלה‬

‫וחתימה‬

‫כתיבה‬

/signed: Menachem Schneerson/

ROSH HASHANAH

By the Grace of G-d In the Days of Selichoth 5724. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: The celebration of Rosh Hashanah has been ordained by the Creator to take place not on the anniversary of Creation in general, but specifically on the anniversary of the creation of man. There is great significance in this: The creation of Man did not merely bring to a conclusion the whole of Creation at the end of the Six days of Genesis, but it also brought the Creation to completion and fulfillment. With the creation of Man, the Universe attained its state of wholesomeness — not merely because the last and most superior creature made its appearance, but also because Man is that creature which can, must and eventually will bring all other creatures to their ultimate fulfillment. This is achieved when Man utilizes, and in the fullest measure, all his own capacities, as well as all the resources of Nature — in the inanimate, vegetable and animal "kingdoms" — to the good and the holy. Because in this way each created being, and Creation as a whole, is brought into harmony with the Will of the Creator.

One of the main distinguishing features in the creation of Man is that Man was created single, unlike other species which were created in large populations.

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

This indicates emphatically that one single individual has the capacity to bring the whole of Creation to fulfillment, as was the case with the first Man, Adam. No sooner was Adam created on that first Rosh Hashanah than he called upon, and successfully rallied, all creatures in the world to recognize the Sovereignty of the Creator, with the Call: Come, let us prostrate ourselves, let us bow down and kneel before G-d our Maker! For it is only through "prostration" — self abnegation — that a created being can at tach itself to, and be united with, the Creator, and thus attain fulfillment of the highest order. Our Sages, of blessed memory, teach us that the first Man, Adam, was the prototype and example for each and every in dividual to follow: "For this reason was Man created single, in order to teach you — one person equals a whole world", our Sages declared in the Mishnah. This means that every Jew, regardless of time and place and personal status, has the fullest capacity (hence also duty) to rise and attain the highest degree of fulfillment, and accomplish the same for the Creation as a whole.

Rosh Hashanah — the anniversary of the first, and single, human — reminds every Jew of this duty. Rosh Hashanah disproves the contentions of those who do not fulfill their duty with the excuse that it is impossible to change the world; or that their parents had not given them the necessary education and preparation; or that the world is so huge, and one is so puny — how can one hope to accomplish anything? Rosh Hashanah offers the powers needed to fulfill this duty, because on this day the whole of Creation is rejuvenated; a new year begins, with renewed powers, as on the day of the first Rosh Hashanah.

/ ROSH HASHANAH

This is borne out by the prayer which each one of us prays in the evening, morning and afternoon prayers on Rosh Hashanah: Establish Thy reign upon all the world. . . that every creature shall know that Thou didst create it. The fact that each one of us prays for total Divine Sovereignty and the identity of each created thing with its Creator is proof that the attainment of this is within reach of everyone of us.

There were times when the said idea, namely, the ability of a single individual to "transform” the world, met with seepticism, and demanded proof, etc. However, precisely in our generation, unfortunately, we do not have far to seek to be convinced of this. We have seen how one individual had brought the world to the brink of destruction, but for the mercies of the King of the Universe, Who ordained that "the earth shall stand firm; shall not fall." If such is the case in the realm of evil, surely one's poten tial is much greater in the realm of the good. For, in truth, Crea tion is essentially good, and therefore more inclined towards the good than the opposite.

May G-d grant that everyone, man or woman, should firmly resolve on the day of Rosh Hashanah to give full expres sion to the spirit of Rosh Hashanah, as indicated above; and that these resolutions should be carried out in the actual every day life of the coming year. This means that everyone should cultivate submission to G-d in all aspects of the daily life, through the fulfillment of G-d's Mitzvoth, to the fullest extent of "Know Him in all thy ways, "and may everyone accomplish this also for his environ ment.

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

Rosh Hashanah literally means "head of the year, " for it stands in relation to the rest of the year as the head is to the rest of the body. Just as the head controls every limb of the body, so should the vitality and the resolutions of Rosh Hashanah permeate and guide every day of the year. Then the whole body (the whole year) will be a healthy one in all respects. With the blessing of ‫כ תי ב ה ו ח ת י מ ה טו ב ה‬ ‫ל שנ ה טו ב ה ו מ תו ק ה‬

/Signed; Menachem Schneerson/

/ RO SH H ASH AN A H

By the Grace of G-d In the days of Selichoth 5725. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing; We are at the threshold of a Shemittah Year (the seventh and sanctified "Sabbaticalâ&#x20AC;? year in the cycle of years) â&#x20AC;&#x201D; the year 5726; may it be a good one for all of us, amidst our people Israel. One of the central teachings of Shemittah is conveyed in the order of the verses and words by which the Torah defines the institution of Shemittah, namely: "When you will come into the land. . . the earth shall rest a Sabbath unto G-d. Six years shalt thou plant thy field," etc. (Lev. 25:2-3). The order of the text seems to be reversed, for the six work years precede the Sabbatical rest year, and not vice versa. Hence, the text should have first mentioned the six years of planting, and then decree the resting. However, order in Torah is also Torah ("instruction"). The arrangement in the text mentioned above, relating to Shemittah, is significant and instructive in that it teaches the proper approach to life. It is expressed as follows: When one "comes into a land" and desires to establish his way of life, which involves "working the soil," it is necessary to bear in mind that the first and foremost, as an idea and as a goal, is "Sabbath unto G-d"; not the "earthly" and material, but the spiritual and sacred. This approach will ensure one against being submerged by the material and mundane aspects of life. Moreover, bearing constantly in mind the above idea

LETTERS BY THE WBAVITCHER REB6E ‫א‬-‫שלים‬

and goal, will transform the six drab working years; they will lose much of their drabness and become more refined and meaningful. Furthermore, the change and elevation of the six years will raise to a higher plane also the seventh year; from a "Shabbos unto G-d” to a "Shabbos Shabboson'' unto G-d (v.4), with a dedication and solemnity of a higher order.

Similarly, in the daily life there are those aspects which have to do with material preoccupation (to earn a livelihood, etc.) and "common" necessities, such as eating and drinking, etc. — all those aspects wherein there is "no pre-eminence in man over animal". But there is also the area of "earthly rest" — of breaking away from the mundane leading into "Sabbath unto G-d" — turning to holiness and G-dliness, through setting aside times for prayer, Torah study, and the fulfillment of Mitzvoth. Here, too, the teaclung of Shemittah is that it is necessary to begin the day with the idea and approach that, although it may be necessary later in the day to engage in "mundane" ac tivities, the essence and purpose of these things are — to attain a "Sabbath unto G-d". In this way, even the mundane aspects will attain refinement and real content, while the aspects of holiness and G-dliness will be intensified and elevated to a higher order. This is the way to attain a complete and har monious life. Standing on the threshold o f the Shemittah Year, we pray that the Almighty help each and every one, man and woman, to begin the year with the above-mentioned approach: That not the material, but the spiritual is the essence and goal in life; that the "earthly", the material has a raison d'etre only if it is permeated with the idea of "the earth shall rest a Sabbath unto G-d" — which is when the material serves and fulfills the higher aspirations of holiness and G-dliness. It is only then that all the days in the year, and all the activities of each day, will

/ RO SH H A SH AN A H

reflect the "preeminence of man over animal", and give evidence that man was created in the Divine "image and likeness", living accordingly; while those moments and periods which are characterized as "Shabbos" will in turn rise to the sublime heights of "Shabbos Shabboson". Then will surely also be fulfilled the Divine blessing that goes with Shemittah — "And I will command My blessing upon you" (v.21) — in a supernatural way. Rosh Hashanah is The Day to make the firm and lasting resolution to implement the above approach. It is the day when the first man was created in the Divine image and likeness; the day when he gained mastery over all of nature and elevated all creation to the recognition of the Sovereignty of the Creator with the call, "Come, let us worship, and bow down, and kneel before G‫־‬d our Maker” (Ps. 95:6); The day when we pray for the realization of G-d's Kingdom on earth, "Reign, in Thy Glory, upon all the world. . . and let everyone who has a breath in his nostrils declare, 'G‫־‬d, the G‫־‬d of Israel, is King, and His Kingdom rules everything!' " With the blessing of Kesivo Vachasimo Toivo For a Happy and Pleasant year Blessed with the joy of children, life and ample sustenance /signed: Menachem Schneerson/

LETTERS BY THE LUBAVITCHER REBBE K‫שליט״‬

By the Grace of G-d In the Days of Selichoth 5726. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: In addition to the perennial qualities which each festival, Rosh Hashanah included, brings with it from year to year — Parenthetically, these, too, must be regarded and ex perienced as new^, like all matters of Torah and Mitzvoth which constitute the very life and vitality of a Jew (as it is writ ten, "For these are our life and the length of our days"), life itself always being new a fresh, also for the person who has ex perienced life for many years — There are certain qualities which are associated with cer tain years, and which therefore are of particular significance in the year of their occurence. The approaching year 5727 — may it bring good and bles sing to all of us and to all our people Israel — has the distinction of being a "Post-Shemittah-Year". As such it is characterized by the additional special Mitzvah of Hakhel ("Gather together"), which is described as a "solid pillar and great honor to our faith"^ (Sefer ha-Chinuch). During the time of the Beth Hamikdosh it was required to gather the people — men, women, and children, including the very little ones^ — into the Beth Hamikdosh, in order that they hear certain selected Torah portions, which were read by the king. This event had to take place at the firsts opportunity in the new year (namely, Succoth, when Jews came to Jerusalem on their pilgrimage).

/ ROSH H ASH AN AH

To be sure, since the Beth Hamikdash was destroyed this Mitzvah is no longer practiced — until the Beth Hamikdosh will be restored again, may it be speedily in our time. However, the Torah and Mitzvoth are eternal, so that also those Mitzvoth which were to be practiced only during the time of the Beth Hamikdosh, by virtue of their eternal spiritual content, have a special significance in their appropriate day or year, which has to be expressed and fulfilled in an appropriate manner (e.g. prayers® — at the time of day when the sacrifices were offered in the Beth Hamikdosh, etc.).

The Mitzvah of Hakhel had two features which, at first glance, seem to be contradictory: on the one hand, it was re quired to "gather the people, men, women, small children, and the stranger (ger) in thy gates" — indicating that everyone, regardless of his or her station in life and intelligence can and must be a participant in the event; and on the other hand, it was required that the portions of the Torah be read to them by the most august person of the nation, the king®. One explanation is the following: The Torah was given to us in order that it permeate^ and vitalize each and every Jew without exception — man, woman, child and ger — so thoroughly, and to such an extent and degree, that one's entire being, in all its aspects, senses and feel ings, will become a Torah and Mitzvoth being. And in order to attain this end, most deeply and fully, the Torah was read on that occasion by the King, whose awe inspiring* quality filled the audience with an overwhelming sense of tremor and subservience, to the extent of complete self-effacement’. The significance and instruction of the Mitzvah of Hakhel for each and every one of us is, that it calls upon us to avail ourselves of the opportune awe-inspiring days of Tishrei, to

LETTERS BY THE LUBAVITCHER R£BB£ ‫שליט״א‬

gather our fellow-Jews — men, women, and children, including the very little ones — into the hallowed places of prayer and Torah, in an atmosphere of holiness and devoutness; and gather them for the purpose which was the very essence of the Mitzvah of Hakhel, as stated in the Torah: In order that they should listen and should learn, and should fear G-d, your C-d, and observe to do all the words of the Torah (Deut. 31:12). Particularly it is the duty of everyone who is a "king", a leader!®, in his circle — the spiritual leader in his congregation, the teacher in his classroom, the father in his family — to raise the voice of the Torah and Mitzvoth, forcefully and earnestly, so that it produce a profound impression and an abiding in fluence in the audience, to be felt not only through the month of Tishrei, nor merely throughout the year, but throughout the seven years from the present Hakhel to the next; an influence that should be translated in the daily life, into conduct governed by the Torah and Mitzvoth, with fear of Heaven, and, at the same time'’, with gladness of heart. May it please the One Above, Whom Jews crown^^ on Rosh Hashanah as the "King of Israel" and "Sovereign Over All the Earth", to bless each man and woman in carrying out the said task, in the fullest measure, and this will also speed and bring closer the time!® when the Mitzvah of Hakhel will be fulfilled in all its details, in the Beth Hamikdosh, with the ap pearance of our righteous Moshiach, speedily in our time. With the blessing of Kesivo vaChasimo Toivo For a happy and sweet year, ,/signed Menachem SchneersonI

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LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d In the Days of Selichos, 5727 Brooklyn, N.Y, To the Sons and Daughters of Our people Israel, Everywhere G-d bless you all Greeting and Blessing: We stand at the conclusion of the year 5727, a year of Hakhel — the special Mitzvah which was observed once in seven years, in the post-Shemittah year, requiring the gather ing ("Hakhel”) of the people, men, women, and children, in the Beth Hamikdosh, for the purpose of strengthening and stimulating them in their adherence to Torah and Mitzvos with Yiras-Shomayim». Like all matters of Torah, Torus Chayxm ("instruction in living”), the precept of Hakhel, too, is reflected in various aspects of the daily life. One such aspect will be the subject of this message — in connection with the present days of in trospection leading to conclusions and resolutions which are the prerequisites for the new and better year in all respects. But first, some prefatory remarks:

Human life expresses itself in three general forms of ac tivity: thought, word, and deed^ There is an accepted rule that no thing can become totally extinct. It applies also to human thought, word, and deed.^ This is to say that the thoughts, words, and deeds of yesterday, and of the day before, and prior to that, do not vanish without a trace; their influence lingers on, affecting the shape of things of today and tomorrow, as evidenced in actual results, both in regard to the self and the environment.

/ ROSH HASHANAH

Another point in this connection is this: Although at first glance it may appear that an action in the past is no longer un der human control: the past is gone, and no person can retrieve it and alter it — this is really not so. For G-d has given man a Divine power — by means of Teshuvah — to alter not only the course of the future, but also the power directly to affect the past as well: to change it, even to the extent of reversing it altogether, so much so that "willful transgressions are deemed as inadvertencies” and can, moreover, be converted into positive accomplishments.♦ Finally, yet another point. There are things which — at certain times — are expressed with more vitality and feeling than at other times. And this brings us to the special significance of Hakhel at this moment.

Every year at this time the Jew is called upon to take ac count of all his thoughts, words and deeds during the outgoing year, with a view to preparing himself for Rosh Hashanah — when he accepts upon himself the absolute sovereignty of the Creator of the World and King of the World. If such preparedness is called for in any year, surely this should be done with even greater dedication and devotion at the conclu sion of the Hakhel-Year, For the significance of Hakhel, in a spiritual sense, is that it indicates and demands the gathering of all one's thoughts, words and deeds^, in order to orientate them toward, and place them in, one's inner "Beth Hamikdosh with wholehearted submission to the King's command — the Will of G-d.7 This year, at the conclusion of the Hakhel-Year, every Jew must undertake a special "stock-taking" in the spirit of Hakhel, with a firm resolve to: Change those thoughts, words, and deeds in the daily life which require a change;

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

Repair and improve those which require more perfection; And instill more enthusiasm aad vitality into those which, though accomplished to perfection in relation to the spiritual level in commonplace months, are yet to be revitalized in the spirit o f the present moment, on the eve of the "Coronation" of the King* when all thoughts, words, and deeds must be on quite a different plane of ex ultation. To the extent of realizing the full revelation of G-dliness in the personal life, in the environment, and in the world at large’ — In accord with our prayer: "O, extend Thy reign upon all the world, that [every creature] know. . . understand. . . and declare: G-d, the G-d of Israel, is King, and His Kingship ruleth over all!" Reflecting deeply on the truth that nothing need be given up as a total loss, one can see that there is no basis for sadness and despairi®, not only in relation to the future, but even not in relation to the past. On the contrary, in the fullest assurance that G-d watches over each and every one, and aids every good intention and deed^i, everyone caii embark upon his or her preparedness for the new year with complete confidences^. And even if certain matters in the bygone year give cause for profound regret, there is, at the same time, the overriding joy in the realization that the Almighty has given man the ability to convert even willful transgressions (G-d forbid) into ac complishments. It is also self evident that when something is done with joy and confidence, it is accomplished with a greater measure of success. May the Almighty help each and every one, man and woman, in the midst of all our people Israel, to take advantage

‫‪51‬‬

‫‪ROSH HASHANAH‬‬

‫‪/‬‬

‫‪of this opportunity in the fullest measure, and with joy and‬‬ ‫‪gladness of heart.‬‬ ‫‪With the blessing of Kesivo vaChasimo‬‬ ‫‪Toivo‬‬ ‫‪For a happy and sweet year,‬‬ ‫‪/signed: Menachem SchneersonI‬‬

‫‪ ( 1‬ראה וילר)לא‪ ,‬יב(‪ :‬הקהל גו׳ ולמען ילמדו ויראו את ה׳ אלקיכם ושמרו לעשות גר‪.‬‬ ‫וברמכ׳ם )הל׳ חגיגה רפ׳׳ג(‪ :‬מ*ע להקהיל כד ולקרות כד פרשיות שדין מזרזות אותן במעות‬ ‫ומחזקות ידיהם בדת האמת‪.‬‬ ‫‪ (2‬ראה תניא רפ״ד ורסיו‪.‬‬ ‫‪ (3‬ראה תניא פכ׳ט )לו‪ ,‬ב ושם( אגרת התשובה פ׳׳ו‪ .‬ובכ׳׳מ‪ .‬ובזחייג)לא‪ ,‬ב‪ .‬קכא‪ ,‬ב(‬ ‫שהזכיר רק עובדא ומלה‪ ,‬י׳׳ל ע״פ מש׳ב כריש קו*א לתניא בבי׳ הז ח׳ג)קה‪ ,‬א( ועע״ע‪.‬‬ ‫יומא פו‪ ,‬ב‪ .‬וברש׳׳י ד׳׳ה כאן)שם פו‪ ,‬א(‪ :‬נעקר עונו מתחלתו‪ ,‬וכםס ‪ r‬דהלכה א חר‬

‫‪(4‬‬ ‫ק ‪T‬ושין אצל חכם והתירה מקודשת ל מ פ ר ע )כתובות עד‪ ,‬ב(‪.‬‬ ‫‪ (5‬ראה לקו־ת תצא )לו‪ ,‬א‪ .‬לז‪ ,‬א(‪.‬‬

‫‪ (6‬כמשינ ועשו לי מקדש ושכנתי ב תו כ ם )ר א ה של׳׳ה ש׳ האותיות אות ל׳‪ .‬ובכ*מ(‪ .‬ירמי׳‬ ‫ז‪ ,‬ד )לקוית ר״פ פקודי(‪.‬‬ ‫‪ (7‬להעיר שמצות הקהל היא לשמוע קריאת ה מלך‪,‬דר אה עצמו כאילו ‪ . .‬מפי הגבורה‬ ‫שומע שהמלך שליח הוא להשמיע דברי הא־ל*)רמב״ם סוף הל׳ חגיגה(‪.‬‬ ‫‪ (8‬שזהו בר״ה)ר״ה טז‪ ,‬םע*א( וכמו שהי׳ בריה הראשון)שם לא‪ ,‬רעיא‪ .‬פדר׳א פי׳א(‪.‬‬ ‫‪ (9‬כל העולמות — עשי׳ יצירה בריאה אצילות וגם בקליפות להכניעם)משנת חסידים‬ ‫מם׳ ליל ר*ה פ*ח מ*ב(‪.‬‬ ‫‪ ( 10‬ראה תניא פכ״ו ואילך‪.‬‬ ‫‪ ( 11‬יומא לח‪ ,‬סע׳׳ב‪ :‬בא לטהר מסייעין אותו‪.‬‬ ‫‪ ( 12‬להעיר שמצות הקהל זמנה בחג זמן שמחתנו‪ .‬ובל׳ החינוך )מצוה תריב(‪ :‬משרשי‬ ‫המצוה ‪ ..‬שיקהלו ‪ . .‬ויזכו לטובה וישמח השיית במעשיו‪.‬‬

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d In the Days of Selichoth, 5728. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel; Everywhere G-d bless you all! Greeting and Blessing: One of the main aspects of Rosh Hashanah — as emphasized also on previous occasions — is that it is the time of the Coronation^ of the Supreme Being, the King of Israel and King of the Universe. This highlight of the day is linked^ with our profound and inner^ supplication: "O, reign Thou over all the Universe!" Such a plea implies complete readiness to place oneself on a level consistent with the Divine Coronation. This means: complete subservience and submission to the King, to a degree where the very essence^ of the individual and all his posses sions are only the King's. This is the true concept of "Ac cepting the Yoke of G-d's Kingship," blessed be He, which ex presses itself in every detail of the daily life.

As a matter of fact, there is an element of "Accepting the Yoke of the Reign of Heaven" every day, especially when reciting the Shema^. But there is a fundamental difference*: Every day the element o f Kabboks Oi ("Accepting the Yoke") initiates, and forms the underlying basis of the daily conduct, so that all one's activities should be founded on Kabboks Ql. But Rosh Hashanah is the time when the acceptance of G-d's Kingship constitutes the essence and content of this day; it manifests itself and permeates the whole being of the in dividual, so that he becomes completely absorbed in G-dliness.

/ ROSH HASHANAH

In order’ that his Kabbolas Ol should be complete and genuine, a person must first make an honest appraisal of his past conduct, with a profound sense of contrition and teshuvah for any and all unseemly deeds. True teshuvah cleanses away the no-good, and makes the person ''beloved*®, cherished, kindred and intimate friend" of G-d, meriting that G-d will assuredlyii accept his proffered coronation, and will accept his plea, "O, reign Thou over all the Universe. "

Each era and each country has its advantages and dif ficulties. In our era there prevails, in certain circles, a strong tendency to self-assertion and independence, not only in material spheres, but also in ideological; it is the tendency against subordination to existing norms, against accepting things which had not first been scrutinized and fully approved by one's own intellect, and so forth. This, at first glance, would appear to inhibit the acceptance of Kabbolas Ol. Moreover, in certain countries which are comparatively young, and which have been built upon the foundation and by means of personal initiative‘and energy, and where the same spirit characterizes the individual and social life — this way of life makes it still more difficult to adjust oneself to the pattern of Kabbolas Ol. Yet, all the above notwithstanding, we have the un disputed rule*^ that G-d does not demand any human being anything which is beyond his capacity. And since "Acceptance of His Kingship" is the essential content of Ro‫״‬h Hashanah (and the basis for all actions throughout the year), and this is valid for all times and places, it is certain that also in our time, and in the said countries, it is possible, and imperative, to attain complete acceptance of G-d's Kingship. af-

‫•ןג‬

Actually, there is in this case also a special advantage*^

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

precisely in our time and in the said countries; A person not geared to complete independence at all times, but sometimes so and sometimes the reverse, even if he accepts something with Kabbolas Ol, it does not affect him fundamentally, for it is nothing new to him to change his mind and alter his position. However, one who is not accustomed to subordinate himself, but is consistently independent in his thinking — should such a person come to the conviction that he must acknowledge a Supreme Authority, it permeates him deeply and fundamental ly, and he finds the strength to reorientate himself completely and permanently. And this finds expression not only in his feelings and reasoning, but also in his thinking, speaking and doing, down to the smallest detail. Indeed, inasmuch as the larger part of the day is filled with actions and verbal expressions, his submis sion to G-d's Kingship expresses itself primarily in his speech and deeds, in the fulfillment of the active Mitzvoth, and in all aspects of his daily conduct. At the same time it brings him to a more earnest and energetic fulfillment of the Mitzva of "Love thy fellow as thyself"'^, particularly in relation to accepting G‫־‬d's Kingship: To induce one more Jew, and many Jews^s, to likewise accept His Kingship, and that in their case, too, this should not remain in the domain of the intellect and emotion, but should also be actively expressed in thought, speech, and deed, in the day-to day life. May the Acceptance of the Yoke of G-d's Kingship bring about the immediate fulfillment of our plea; "Accept our prayer with mercy and grace, "and may Our Father Our King grant each and every one within the community of Israel a good and sweet year in every respect, "out of His full, open, holy, and ample Hand. " With the blessing of Kesivo vachasimo toivo /signed; Menachem Schneerson/

‫‪55‬‬

‫‪/ ROSH HASHANAH‬‬

‫‪(1‬‬

‫כ ד מו כ ה מ ה ב ק ש ה‬

‫בכל‬

‫ת פ לו ת ר״ ה ) מ ש א׳ ב ז כ רונו ת ו שו פ רו ת( מ לי ר ע ל ה ץול ם‪,‬‬

‫ו ה ח תי מ ה )וכן ב קי דו ש( מ ל ך ע ל כ ל ה אר ץ‪ .‬ו ב פי ר ש ״ ) ב מ ח ז ו ר ווי ט רי( ד או מ רי ם ה מ ל ך ה ק דו ש‬ ‫)וגם ב ע ר בי ת( ל פי ש א מ ר ה ק ב־ ה ה מ לי כוני ע לי כ ם בר*ה כ ד כ תי ב אני ה׳׳א ו ס מי ך לי׳ ב תו ד ש‬ ‫הד‪ .‬ו ל כן ג ם ת ק׳ ש ש הי א‬

‫מצות היוס‬

‫״ ה ענין ה ר א שון׳ ש בז ה הו א ש״ אנו מ מ לי כין ע לינו א ת‬

‫ה ב ו ר א׳ ) ר ס ״ ג‪ .‬הו ב א ב אבוד רה ם(‪ .‬ו ר א ה סי׳ ה א ריז׳ ל‪ ,‬פ ע׳ ח ובו׳ ב ענין ר׳ ה‪.‬‬ ‫‪(2‬‬

‫ו כנ״ ל ש ת מ לי כוני‬

‫עליכם‪,‬‬

‫ו ע ל ‪ T‬ם )ו ת פ ל ת ם מ לו ך ע ל ה עו ל ם‬

‫כו לו( מלך‬

‫העולם ) ע י י ן‬

‫ל קו׳ ת ד ב רי ם מא‪ ,‬ד‪ .‬נו‪ ,‬ג‪ .‬ועוד(‪.‬‬ ‫‪(3‬‬

‫ל ה עי ר ג ם מ ר׳ ה )טז‪ ,‬א(‪ :‬א מ רו ל פני מ ל כיו ת כ די ש ת מ לי כוני ע ליכ ם‪ .‬ל ק ו׳ ת ד ב רי ם‬

‫נו‪ ,‬ג‪ .‬ו ב כ׳ מ‪.‬‬ ‫‪(4‬‬

‫כ מ בו א ר ב כ׳ מ ב עניו ש ה״ מ מ מ ע מ קי ם גו׳ ו ב ענין ב ק שו פ ני גו׳ — ו שיי כו ת ם ל ר׳ ה‬

‫)ו לפני׳ ולא חרי׳(‪.‬‬ ‫‪(5‬‬

‫ו ע פ׳ ז מו בני ם כ מ ה מ דיני ה מ ל ך — עיין ר מ כ׳ ם ה ל׳ מ ל כי ם ) פ׳ ג‪ ,‬ה׳ ח — פ׳ ד(‪ .‬ו שם‬

‫) פ׳ג‪ .‬ה״ו(‪ :‬ל בו הו א ל ב כ ל ק ה ל י ש ר א ל — ו ל ה עי ר מ ז ח׳ ג רכ א‪ ,‬ב‪ .‬א ג ה׳ ק ס ל׳ א‪ .‬שו׳ ת ח׳ צ‬ ‫ס ע״ד )אבל ב פ ס ״ ד ל ה צ׳ צ חיו׳ ד סו ם׳ מ ה כ רי ע כ ד ע ת ה חו ל קי ם ע ל ע(‪ .‬ונ ס מן ב ד ר כי ת שו ב ה‬ ‫ו בני צו צי זו ה ר שם — ו ב ר ש׳י חו ק ת )כא‪ ,‬כא( ו הו א מ תנ חו מ א‪ :‬הנ שי א הו א הכל‪ .‬ר א ה ל קו׳ ש‬ ‫ח׳ ד ע׳ ‪. 1050‬‬ ‫‪(6‬‬

‫ל ה עי ר מ ר מ׳ א ו שו׳ ע ר בנו הז קן ח או׳ ח ר׳ ם א׳‪ :‬אין י שי ב ת ה א ד ם כו׳‪.‬‬

‫‪(7‬‬

‫ב ר כו ת ר פ׳ ב‪ .‬ו ר א ה טו שו׳ ע או*ח ר״ס סא‪.‬‬

‫‪(8‬‬

‫עיין ד ׳ ה ע ל ה‪ ,‬ת ר צ׳ ט ס׳ ב‪ .‬ס ד׳ ה שו פ ר של‪ ,‬ת ש׳ ב‪ .‬ו ב כ׳ מ‪ .‬תני א רפ מ״ א‪.‬‬

‫‪(9‬‬

‫ר א ה ר ד׳ ה שה״ מ מ מ ע מ קי ם‪ ,‬ת ש׳ ג‪ :‬ס ד׳ ה ט ו׳ ט ת ש׳ ג‪ .‬ו עו ד‪.‬‬

‫‪( 10‬‬

‫ר מ ב׳ ם ה ל׳ ת שו ב ה פ׳ז‪ ,‬ה׳ו‪ .‬ו עיין שם ה׳ ז ד ח שי ב ג׳ כ ד׳ עניני ם‪ .‬ו א כ׳ מ‪.‬‬

‫‪( 11‬‬

‫ב ר מ ב׳ ם שם‪ :‬צו ע ק ו נ ענ ה מי ד שנ א מ ר ו הי׳ ט ר ם י ק ר או ו אני א ענ ה‪.‬‬

‫‪( 12‬‬

‫איני מ ב ק ש אלא ל פי כ חן ) ת נ ח ו מ א נ ש א יא‪ .‬ב מ ד ב׳ ר פי׳ ב‪ ,‬ג(‪ .‬ו ל ה עי ר ג׳ כ מ ע׳ ז ) ג ‪,‬‬

‫א( אין ה ק ב׳ ה בא ב ט רוני א עם ב ריו תיו‪ .‬ו םב ר א היא‪ .‬ר א ה ר מ ב׳ ם ה ל׳ ת שו ב ה ר פ׳ ה‪.‬‬ ‫‪( 13‬‬

‫ל ה עי ר מ בי צ ה )כה‪ ,‬ב( מ פ ני כו׳ עז ץ ) ב ח ד א׳ג שם(‪ .‬ב׳ מ )פד‪ ,‬א( חי ל ך ל או ריי ת א‪.‬‬

‫‪( 14‬‬

‫ע ״ ד מ ש נ׳ ת ב א ג ה׳ ק ר׳ ס יב‪.‬‬

‫‪( 15‬‬

‫ש ה רי ה ש פ ע ה ו קיו ם עו ד נ פ ש א ח ת מי ש ר א ל — ה׳ ז ה ש פ ע ה ו קיו ם עו ד‬

‫עולם מלא‬

‫)סנ ה׳ פ״ ד‪ ,‬מ״ה(‪ ,‬ו ב חז׳ א )רח‪ ,‬ס ע׳ ב(‪ :‬כ ל מ אן ד קיי ם נ פ ש א ב ע ל מ א ז כי לי׳ חיים‪.‬‬

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d In the Days of Selichoth, 5729. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: It has often been emphasized that all things in Torah — Torah meaning "instruction" and guidance — serve as guideposts in our daily life. Our Festivals, needless to say, contain most important and over-all concepts, each festival according to its content. Pesach — the Season of Our Liberation — gives us an insight into the meaning of true freedom; Shovuoth — the Season of the Giving of Our Torah — primarily teaches us what Torah is; Succoth — the Season of Our Rejoicing — in spires us with profound feeling and perception of true Simcha (joy). Rosh Hashana — which commemorates the Creation of the World, as we say, This is the day of the beginning of Thy works, a memorial to the first day^— provides an over-all con cept of Creation and the destiny of the Universe. The question has been raised why Rosh Hashana has been designated as the "day of the beginning of Thy works", whereas actually Rosh Hashana corresponds to the sixth day of the Creation. The answer was given^ by our Sages of blessed memory; Inasmuch as man is the ultimate purpose and raison d'etre of all domains of the Universe, and since with the creation of man the whole of Creation was completed and fulfilled■*, man in effeet embodies the entire Creation, as if before him nothing was created.

/ RO SH H A SH AN A H

Nevertheless, the question begs to be asked, How can this be said, when there is a big world besides man, an impressive and noteworthy world, viz., ''How manifold are Thy works, O G-d"* and "How great are Thy works, O G-d"*? Moreover, considering the whole of Creation, man included, we find that the "speaking genus" (man) is much less than the order of animals, and still less than the order of plants, and least in com parison to inorganic matter (earth, minerals, etc.)? The answer — and this indeed is one* of the basic teachings of Rosh Hashana in regard to the entire Creation — is as follows: The order in the scale of all created things, where in organic substances exceed plants, and plants outnumber animals, and least of all is man, is based on consideration of quantity. However, when quality is considered^, the order is reversed: Inorganic matter, which has no signs of life and locomotion, is at the bottom of the scale; above it is the world of plants, endowed with growth but lacking the vitality and movement of animals; higher still is the world of animals, which, since animals do not possess human intellect, is inferior to man — the highest of all creatures. For although an animal has an intellect of its own®, the animal intellect is not an end in itself, but a servant whose function is to serve the natural needs of the animal. The human intellect, however — provided the person conducts himself as a human being and not as an animal, also is, and mainly, an end in itself. Furthermore, the human intellect attains its goal and fulfillment not when it serves as an instrument for, the gratification of the physical needs, as in the case of animals, but, on the contrary, when all such natural functions as eating, drinking, and the like become servants of the intellect, in order that the person should be able to rise ever higher in intellectual and spiritual pursuits. Yet, this is not quite the true fulfillment of the human be ing. True fulfillment is achieved’ when the intellect leads him to the realization that there is something highter than intellect.

LETTERS BY THE LUBAVITCHER REBBE ‫שליט׳־א‬

SO that the intellect "surrenders" itself completely to that which is higher than intellect. To put it more clearly; Human fulfillment is attained when intellect recognizes that man, and with him the entire Creation must strive for, and achieve complete surrender to G-d, the Creator of the Universe and Master of everything and all in it. On the first Rosh Hashana this fulfillment was attained by the first man, Adam. It was reflected in his effective calh® to all created beings; "Come, let us worship, bow down and kneel before G-d our Maker". This concept directly relates to, and must permeate, our daily life, as evidenced also by the fact that the Psalm^^ beginn ing with "G-d reigneth. He robed Himself in majesty", has been instituted as the "Daily Song" (Shir she! Yom) for the sixth day of every week around the year. This is what the first man, Adam, accomplished when he acknowledged the Sovereignty of the Creator, elevating himself and all Creation to a level of complete surrender to G-d our Maker, King of all the earth.

The general lesson to be inferred from all that has been said above is, in brief summary, as follows; Reflecting upon himself, a person will see that most o f his life and most of his efforts are taken up with things which, at first glance, are material and mundane, such as eating, drink ing, sleeping, and the like, with all preparations therefori^. It is also evident that among the human species there is a greater number of "men of the world" than "men of the spirit". And in general one sees a vast material and physical world immersed in material pursuits. Hence, one may erroneously think that perhaps the material and physical aspects of life are the most important in the world — Comes Rosh Hashana and teaches us that the opposite is true; To be sure, it took five days and part of the sixth !‫ ג‬to

/ ROSH H ASH AN A H

create all sorts of creatures. Yet, it was man, a very small part of Creation in time and space, that was the essence and purpose of the entire Creation. And in man, too, the essential thing is not the body!*, which is "dust from the earth", but the soul, the living spirit which G‫־‬d "breathed into his nostrils' ll; a soul which is "truly a part of G-dliness above"!*. Only after man was created with the Divine spark in him did the entire Crea tion become worthy and complete. Thus man can justly be described as the "beginning" of Creation in all its domains, and Rosh Hashana, the birthday of man, as "This is the day of the beginning of Thy works". A further instruction follows from the above; Speaking to our fellow-Jews about the necessity to fulfill the Mitzvoth in the daily life, in accordance with the command of G-d, the Creator of the world. Whose Providence extends to each and everyone, everywhere and every minute — some may ask: If this is truly the purpose of Creation, how is it that those who observe the Torah and Mitzvoth in all details are as yet not in the majority? And how is it that Jews are altogether a small minority among the nations of the world? The answer is given in the emphatic message of Rosh Hashana: "This is the day of the beginning of Thy works "— the essential thing is not quan tity but quality, so that even one person*’' can elevate the entire Universe to a degree where not only he but all around him can perceive that "G-d reigneth. He robed Himself in majesty", thereby crowning G-d as King of all the Universe. This is also the primary aspect of the sounding of the Shofar — as symbol of the "Coronation " of the Creator and King of all the Universe**. May G-d grant that everyone in the midst of our people Israel should achieve the above in his share of the world, so that in the sum total of the combined shares*’ the whole world will acknowledge the Divine Kingdom, and we will speedily see the fulfillment and realization of our prayer; together with all our prayers: Establish Thy reign over all the world. . . that

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪60‬‬

‫‪every creature^° shall know that Thou didst create it. . . and‬‬ ‫‪everyone that has a soul shall declare, G-d, the C-d of IsraeP^,‬‬ ‫‪reigneth, and His Kingdom rules everywhere".‬‬ ‫‪With the blessing of‬‬ ‫‪Kesivo vachasimo toivo‬‬ ‫‪For a good and sweet year,‬‬ ‫‪/signed; Menachem Schneerson/‬‬

‫‪(1‬‬

‫ת פ ל ת ר״ ה )ר״ה כז‪ ,‬א(‪.‬‬

‫‪(2‬‬

‫ר א ה ב חיי ב ר א שי ת א‪ ,‬ג‪ .‬ר׳׳ן ל ר״ ה טז‪ ,‬א‪ .‬וזד א״ג מ ה ר ש״ א שם כז‪ ,‬א‪ .‬ד״ ה ז ה היום‬

‫ת ש״ד‪ ,‬ת ש״ט ו עו ד‪.‬‬ ‫‪(3‬‬

‫ר א ה ב״ר )פי״א‪ ,‬ו(‪ :‬כל מ ה שנ ב ר א בו׳ צ רי כין ע שי׳‪.‬‬

‫‪(4‬‬

‫ת ה לי ם ק ד‪ ,‬כד‪.‬‬

‫‪(5‬‬

‫שם צב‪ ,‬ו‪ .‬ו ר א ה תו״א נו‪ ,‬ב‪.‬‬

‫‪(6‬‬

‫עו ד הו ר או ת בז ה — ר א ה מ כ ת ב די מי ה ס לי חו ת ד שנ ת ת שי״ג‪ ,‬ת ש ט״ו‪ ,‬ת שכ״ד‪.‬‬

‫‪(7‬‬

‫ל ה עי ר מ ה ע נין ד מ צ ד ה או ר כ ל מ ה ש ל מ ע ל ה יו ת ר הו א ב ב חי׳ רי בוי יו ת ר ו הי פו כו‬

‫מ צ ד ה כ לי ם )ביום ה ש מ ע ״ צ‪ ,‬ת ע ר״ג‪ .‬ו ר א ה תו ״ ח ו או ה״ ת ר״ם ח״ ש ובב״ה(‪.‬‬ ‫‪(8‬‬

‫ר א ה ב ר כו ת סא‪ ,‬ב‪ .‬ובכ״מ‪.‬‬

‫‪(9‬‬

‫ר א ה שי ח ת י״ט כ ס לו ד שנ ת פ ר׳׳ ת‪ .‬ם׳ ה עי ק רי ם מ׳׳ג פ׳׳א )בס׳ תו ר ת ש לו ם ע׳ ‪.(243‬‬

‫‪( 10‬‬

‫ז ח״ג ס״פ א מו ר‪ .‬ו ר א ה ג ״ כ פ ד ר׳׳ א פי״א‪.‬‬

‫‪( 11‬‬

‫מז מו ר צג‪ .‬סוף מ ס׳ ת מי ד ו ב פי ה ״ מ שם‪.‬‬

‫‪( 12‬‬

‫ר א ה ה ק ד מ ת הר מב׳׳ ם ל פי ה מ״ ש )קרוב ל סו פ ה(; ד׳׳ ה ד ע כי ה ק ד מוני ם חק רו‪.‬‬

‫‪(!3‬‬

‫ר א ה ר מב׳׳ן ב ר א שי ת ב‪ ,‬ג‪ .‬ח ד א׳׳ג מ ה ר ש׳׳ א ל סנ ה׳ )לח‪ ,‬ב( ד׳׳ה ש ע ה‪.‬‬

‫‪( 14‬‬

‫שי צי ר תו א ר כ ה כ מ ה ש עו ת ) סנ ה' שם(‪.‬‬

‫‪( 15‬‬

‫ב ר א שי ת ב‪ ,‬ז‪.‬‬

‫‪( 16‬‬

‫תני א רפ׳׳ב‪ .‬ו ר א ה איוב לא‪ ,‬ב‪.‬‬

‫‪( 17‬‬

‫ר א ה מ שנ ה סנ ה׳ ספ״ ד ד מ א ד ה ״ ר ל מ די ם כ מ ה עניני ם‬

‫לכאו״א‬

‫ו א ד ר ב ה — מ דיו ק‬

‫הל׳ לפיכ ך כו׳ ל ל מ ד ך — מ ש מ ע ד ב ש בי ל ל ל מ ד ך — הי׳ כן‪.‬‬ ‫‪8‬‬

‫!(‬

‫ר׳ ס ע די׳ ג און הו ב א ב א בו ד ר ה ם — ו מ ש׳׳כ ה ר מ ב״ ם ב ה ל׳ ת שו ב ה )פ׳׳ג ה׳׳ד( תק״ ש‬

‫כו׳ ר מז י ש בו כ לו מ ר עו רו י שני ם כו׳ — ה בי א כ ע נין שני‪ .‬ו פ שו ט שי ש ל ח ל ק בין » עני ד‬ ‫ל״ר מז״‪ .‬ו ה רי ב ר מ ב״ ם הו ב א זה ב ה ל׳ ת שו ב ה ו ל א ב ה ל׳ שופ ר‪ .‬ו ר א ה ב ה ל׳ שו פ ר ה״ב‪ 2‬ו ב כ ל‬ ‫או פן — הר מב׳׳ ם חו ל ק ע ל ה ר ס״ג ש ה רי כ ת ב ב ה ל׳ ת שו ב ה )שם( ד תק׳׳ ש גז ה׳׳ ב הוא‪ .‬ואכ׳׳מ‪.‬‬

‫‪( 19‬‬

‫ל ה עי ר מ תני א פל׳׳ז‪.‬‬

‫‪( 20‬‬

‫ב עו ל ם ה ע שי׳‪ ).‬סי׳ האריז״ל(‪.‬‬

‫‪(21‬‬

‫ו א ח״כ ו ע״י שי ש ר אל מ מ לי כי ם או תו ע לי ה ם )ר״ה טז‪ ,‬סע״א(‬

‫מ של ה )עיין תו״א ו‪ ,‬ב(‪.‬‬

‫מלך ומלמחו ככל‬

/ ROSH HASHANAH

By the Grace of G-d Motzoei Shabbos-kodesh Chai Elul, 5730 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: The month of Elul, terminating the year, is well known^ as a period of Cheshbon-hanefesh — soul searching selfevaluation^ — in regard to the outgoing year, and of prepara tion for the incoming year — may it bring goodness and bless ing to us and all Israel. Indeed, in order that the preparation be a proper one, it must be preceded by a spiritual stock-taking of the past. Needless to say, it has to be an honest self-evaluation: tak ing into account the improper actions, inadequate actions, as well as the accomplishments. Coupled with a firm determination to rectify that which requires rectification; make good the deficiencies — utilizing all capacities and possibilities■*; and to rise, to elevate oneself to a higher level than in the bygone year, to proceed from strength to strength^ in all matters of goodness and holiness.

How very necessary it is to make such a self-evaluation at the transition from one year to the next — is also evident from the fact that several opportune periods have been set aside for this very purpose, at the year's end: — The month of Elul, as aforementioned. — The twelve days, from Chai (18th) Elul to Rosh

LETTERS BY THE LUBAViTCHER REB8F. ‫שליט״א‬

Hashana, which, as is known®, correspond to the months of the year, with a view to rectifying each month; Rosh Hashana itself, whose special Mitzvah is the sounding of the Shofar which, as Our Great Teacher the Rambam® teaches us, serves also as a call to a reawakening and spiritual stock-taking; — The Ten Days of Teshuvah as a whole, and in particular the seven days’‫ ׳‬between Rosh Hashana and Yom Kippur, cor responding to the seven days of the week; The Sunday of these seven days — to rectify (correspondingly) all the Sundays of the year; Monday — all the Mondays, and so on; until the culmination of it is reached on — — The Holy Day, Yom Kippur®.

As was said above, the spiritual self-evaluation has to be an honest one — of all that has been done and left undone. However, a human being cannot be an impartial judge where he himself is concerned, for where he is personally involved he is too subjective to be infallible in his self-estimation; the intru sion of his intellect, the feeling of self-love, create a tendency toward a slanted evaluation. Moreover, generally the human intellect — which has its limitations, of course — is not always reliable in judging what is good and what is the reverse’. Therefore, G-d, the Creator of the world and man, knowing the human limitations and dif ficulties, has given us the Torah, called Torah-Or — the Torah is Light, to illuminate our way in life. When a Jew accepts the Torah and Mitzvoth with Kabbolas 01 (self-surrender, without intrusion of his intellect), he becomes unified'‫ ״‬with the Diuine Intellect of Torah Or, and he finds his way illuminated and clear as to what he has to do, and what not to do. This is the meaning of the words, G‫־‬d is m y light, in the beginning of Psalm 27 which we begin reciting twice daily" from Rosh Chodesh Elul on.

/ ROSH HASHANAH

However, even when one clearly knows what is good and what is not good, it is not always easy to actually do the right and proper thing, and to do it to perfection; especially when it requires the overriding of one's limited intellect, strong will, and desire. There are, or it appears that there are^^ various dif ficulties and trials — hence every Jew, even a Tzaddik^^, prays every morning at the beginning of the day: Bring me not into the hands of temptation (test), etc. Here again G-d comes to the rescue — if a firm resolve^^ is made to meet the test. This is the meaning of. . . my rescue — following the words "G-d is my light " in the abovementioned verse. The transition from one year to the next is surely not simply a "calendaric "event: merely adding one more year. The intent and purpose of it surely is to gain more of the good and the holy, and to rise to a fuller and higher leveb®, for continued advancement in Torah and Mitzvoth, and at a growing pace. For, however satisfactory the position was before — even in the case of men of great virtue and piety — it is not good enough, if a person maintains the status quo. It is necessary to make a real effort to proceed from strength to strength, higher and ever higher. Here again one must turn to G-d for the needed strength to make steady progress in the daily life, so that today should be better than yesterday, and tomorrow should be better than today. This is the meaning of the words. . . G-d is the strength of my life — as continued in the said verse.

May G-d grant that, as we come from the illustrious day of Chai Eluh*, the birthday of the two Great Luminaries, Israel's greatest in their generation and in the generations fol lowing — namely, the Baal-Shem -Tov, founder of General Chassidus, and the Alter Rebbe, author of the Tanya and Shulchan Aruch — who dedicated their lives to strengthen and deepen the concept and practice of Love of G-d, Love of the Torah, and Love of Israel, including even a Jew a stranger

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

whom one has never met, that also towards him should the love of Fellow-Jew (v'ohavto I're-acho) be ''as to thyself" (kotnocho) — May each one of us, man or woman, do his/her best in the abovementioned matters, both for personal good and for the good of others, and in a growing measure. This will surely call and bring forth G-d‫׳‬s blessings, in the "measure” of the Holy One blessed be He, Who rewards in kindi^, but in a most generous way!*, out of His full, open, holy and ample Hand. To see the fulfillment, in personal experience, of the words, C-d is my light and my rescue. . . the strength of my life, and that all these things be carried out in affluence, with joy and gladness of heart. This will also hasten the fulfilment of the Divine promise (as continued in the said Psalm): "To behold the pleasantness of G-d and to visit in His Sanctuary. . . and I will offer in His Tabernacle sacrifices of Teruah. In the Beth Hamikdosh which will be erected by our righteous Moshiachi’, upon our true and complete Geulo, speedily indeed. With esteem and blessing of Kesivo vachasimo toivo for A good and sweet year. Materially and spiritually, /signed: Menachem Schneerson/

‫ ל״ ת ל ה א ריז״ ל ר״ם ת צ א ע ה״ פ‬.‫ טי או ״ ח ר״ם תק פ״ א‬.‫ר א ה לי קו טי מ ה רי״ ל ב מ קו מו‬

‫ ו ב פני ם י פו ת ) ל ב ע ל‬.(‫ ל קו״ ת ד״ ה אני ל ד ו ד י ) ו כ ן ב סי דו ר ו כ ך ד״ ה זה‬.‫ו ב כ ת ה גו׳ י ר ח י מי ם‬ ,‫ה ה פ ל א ה( פ׳ א ח רי ד״ ה בי ד איעז ע תי ד ה ם י מי כ פ ר ה ע ל כ ל ה שנ ה ונ ר מז ב מ שנ ה ) כ תו בו ת נז‬ .‫א( נו ת נ מ ל ב תו ל ה ) אלו ל ש מז לו ב תו ל ה( י״ב חו ד ש‬ ‫ א ד ם אינו פ ר ט א׳ כ מו ש א ר‬. ‫ כ י‬,‫ כ״א ל כ ל ה ב רי א ה כו ל ה‬,‫וז ה נ ו ג ע ל א ר ק ל ה א ד ם‬

‫הנ ב ר אי ם א ל א הו א כו ל ל כ ל הנ ב ר אי ם כו׳״ ל כן אז ד עז ע ו כ ל עי ל אין ו ת ת אין כ ד ב ע א קו ב״ ה‬ .(‫ ב עיי״ ש‬,‫ל מ ב רי א ד ם כו׳ ) לי קו טי לוי י צ ח ק — ל א א מוי ר — ע ל זח״א ל ד‬

‫‪65‬‬

‫‪ ROSH HASHANAH‬׳‬

‫‪(3‬‬

‫ו ע ״ פ מ חז׳׳ל כ ד ב עי לי׳ ל מי ע ב ד ל א ע ב ד )כ תו בו ת סז‪ ,‬א(; ל א‬

‫יגעתי‬

‫ו מ צ א תי א ל ת א מן‬

‫) מגי ל ה ו‪ ,‬ב(‪ .‬ו ר א ה קונ ט ר ס ו מ עין מ א מ ר טז‪ ,‬פ׳׳ב‪.‬‬ ‫‪(4‬‬

‫ר א ה ב ר כו ת ב סו פ ה‪ .‬תו׳׳א סי פ וי שב‪ .‬ו ב או ה׳׳ ת ל ה צ׳ צ ב ר א שי ת ) כ ד‪ ,‬ב(‪ :‬ו ז הו ) עי רו בין‬

‫נד‪ ,‬א( ה אי ע ל מ א‬ ‫•‪( 4‬‬ ‫נ הגו‬

‫דאזלינן‬

‫מיני׳ כ ר ע״י עו ה״ז דו ק א‪.‬‬

‫ב נו ג ע י מי ה ס לי חו ת — ה רי כ מ ה מנ הגי ם בז ה ) ר א ה ב טו ר ס ת ק פ״ א‪ .‬ו ב א בו ד ר ה ם‪:‬‬

‫כל ישראל‬

‫ל ה ק די ם מ ט׳׳ו יו ם ב א לו ל כ ר‬

‫ויש מקומות‬

‫כ ר מ ר״ ח אלול(‪ .‬ו ל נו ה גין ל או מ ר ם‬

‫כל חו ד ש א לו ל או ב ע שיי ת ה׳׳ז ה ענין ד א לו ל ו ע שיי ת‪ .‬ו ל ה או מ רי ם מ ר״ ח א לו ל ע ד ל א ח רי‬ ‫ע שיי ת )ס׳ ה כוונו ת ד רו שי ר״ ה — ויי ל דז הו הי סו ד ל מ שי ב ב ל קוי ת ע ק ב ) ‪ , T‬א(‬

‫בפשטות‬

‫ד מ ר׳ ח א לו ל ו אי ל ך או מ רי ם ס לי חו ת‪ ,‬א ף ש אין מנ ה גי נו כן( היז צ ד ה שוו ה ד כ ל ז מני ם א ל ה‪.‬‬ ‫ו ר א ה קו ב ץ מ כ ת בי ם — ת ה לי ם ע׳ ‪ 204‬ו ת ה לי ם א ה ל יו ס ף י צ ח ק הקצ ר(‪.‬‬ ‫‪(5‬‬

‫ר א ה ס׳ ה שי חו ת ה׳ ת שיג ע׳ ‪ 177‬ב סו פו‪.‬‬

‫‪(6‬‬

‫ה ל׳ ת שו ב ה פי ג הי ד‪ :‬ו ח פ שו ב מ ע שי כ ם כו׳‪ .‬ו ר א ה ג ם ״ ענין ה ב׳י ב ת קי ש ) ה ר ס״ג‬

‫הובא ב א בוד ר ה ם(‪ .‬ה ת עו ר רו ת ל ת שו ב ה )ב שו״ע ל ה א ריזי ל כוונו ת ל רי ה(‪ .‬ו עיי גי כ ה מ ש ך ו כ כ ה‬ ‫ת ר ל״ז פ י ע מ ש ל ה ב ע ש״ ט זי ל ו מ ש ל מ ה ר לי ־ צ זי ל מ ב א ר די ט שו ב‪.‬‬ ‫‪(7‬‬

‫ב סי׳ ה א ריזי ל מ סיי ם בז ה‪ :‬וז ה ו ד אי בלי ספ ק‪.‬‬ ‫ב נו ג ע ל ד׳ י מי ם ש בין יו ה כי פ ל ח הי ס ) שאז י ש גי ב ענין ה ת שו ב ה — ר א ה ל קוי ש חי ט‬

‫•‪( 7‬‬

‫ע׳ ‪ 206‬ה ע ר ה ‪ ,72 , 16‬ו שינ( ו ע ד ש מ עי צ — ח תי מ ת ונ תינ ת ה פ ת קין ) ז חי א רב‪ ,‬א‪ .‬חי ב ק מ ב‪,‬‬ ‫סע״א‪ .‬חי ג לב‪ ,‬א( ש ע ד ש מ עי צ או מ רי ם ל דו ד או רי — צי ע אם ג ם אז ה ענין ד ח ש בון הנ פ ש‬ ‫)והרי אין מ תו דין אז‪ ,‬וג ם לא ב ל ח ש; בן — ל כ ל ה ד עו ת אין או מ רי ם אז סלי חו ת(‪.‬‬ ‫‪(8‬‬

‫ו בו ע צ מו פ ע ם א ח ר פ ע ם ע ד ל הוי דוי ב ע ת ה ח תי מ ה — ב ת פ ל ת נ עי ל ה‪ .‬ו עיין שו׳׳ע‬

‫א ד ה״ז ר׳׳ם תר׳׳ז‪.‬‬ ‫‪(9‬‬

‫ו בי דו ע ה דו ג מ א בז ה א ש ר ש או ל ש הי׳ מ שי ח ה׳ ו כ בן שנ ה ש ל א ט ע ם ט ע ם ח ט א )יו מא‬

‫כב‪ ,‬ב( א מ ר‬

‫הקימותי‬

‫)יו תר מ ״ ע שי תי״ ב ל ב ד( א ת ד ב ר ה׳ ו ש מו א ל א מ ר‬

‫מ ה ע ד ר ע שיי ת ה טוב( ו בי אור כי‬ ‫‪( 10‬‬

‫»שמוע״ ו״להקשיבי‬

‫ותסש‬

‫גו׳ ה׳ ) י ו ת ר‬

‫— ה ם ה עי ק ר )ש״א טו‪ ,‬יג״כב(‪.‬‬

‫ר א ה תני א פ״ה‪ .‬וע״ם ה מ בו א ר שם י״ ל ש ע״י ה ת מ ד ה ב לי מו ד ה תו ר ה נ ע ש ה ש ב לו —‬

‫שכ ל ד תו ר ה )ע״ד ה רג ל נ ע ש ה‬

‫טבע(‬

‫וי ש ל ס מו ר ע ליו‪ .‬א ל א ש מ צ ד ש כ ל ד תו ר ה — א פ׳׳ ל כ מ ה‬

‫ס ב רו ת ו א לו ו א לו ד א״ ח )עי רובין יג‪ ,‬ב( ו א ד ר ב א מ ע ל ת ה תו ר ה שלא ני חנ ה ח תו כ ה )ירו ש׳ סנ ה׳‬ ‫פ״ד ה״ב(‪ :‬ו ל בו א ל פ ס ״ ד — ה״ז ע׳׳י‬

‫והוי׳‬

‫ע מ ו ) ס נ ה׳ צג‪ ,‬ב( ו ר א ה או ה ״ ת ל ה צ ״ צ י ת רו ע׳ ת ת צ‬

‫ואילך‪.‬‬ ‫ל ה עי ר מ מ חז׳׳ ל ד שני ם ליו ם ) ה ת מי די ם( — מ כ פ רי ם ש אין עון )במדב׳־ר כא‪ ,‬כא‪.‬‬

‫‪( 11‬‬

‫תנ חו מ א שם(‪ .‬וי׳׳ל ד מז ה ס מ ך ל מנ ה ג נו לו מ ר ב שני׳ ב ת פ ל ת ה מנ ח ה )ראה ש ע ר ה כו ל ל פי׳ א‬ ‫ס״ק כ׳׳ח(‪.‬‬ ‫‪( 12‬‬

‫ל ה עי ר מ סו כ ה )נב‪ ,‬א( נ ד מ ה ל ה ם כ ה ר ג בו ה‪ .‬ו צ ״ ע ש ש ם נ א מ ר ז ה ב צ די קי ם‪.‬‬

‫‪( 13‬‬

‫ו כי דו ע ה דוג מ א כ ש א מ ר דו ד ב חנני ה׳ ונ סני ) סנ ה׳ קז‪ ,‬א‪ .‬ז ח״ א פב‪ ,‬א(‪.‬‬

‫‪( 14‬‬

‫רכמחז׳׳ל ש ה ק ב״ ה עוז רו‪ :‬ה ב א ל ט ה ר מ סיי עין א ו ת ו ) ס ו כ ה נב‪ ,‬ב‪ .‬יו מ א ל ח‪ ,‬סע׳׳ב(‪.‬‬

‫‪( 15‬‬

‫ר א ה אג ה׳׳ ק סי׳׳ד‪ :‬ו ב כ ל שנ ה ו שנ ה יו ר ד כו׳ או ר ח ד ש כו׳ ש ל א הי׳ מ אי ר ע דיין מי מי‬

‫עו ל ם או ר ע ליון כז ה כו׳ גי לויו ת לוי ב מ ע ש ה ה ת ח תוני ם כו׳‪.‬‬

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪66‬‬

‫‪( 16‬‬

‫ר א ה ם׳ ה שי חו ת ה׳ ת ש״ג ע׳ ‪. 141‬‬

‫‪( 17‬‬

‫סו ט ה ט‪ ,‬ב‪ .‬ובכ׳־מ‪ .‬וי דו ע פי׳ ה ב ע ש׳׳ ט ע ה״ ם ה׳ צ ל ך ) ק דו ש ת לוי ע ה ״ ת — ק דו ש ה‬

‫שני׳ ק רו ב ל סו פ ה(‪ .‬ו ב או ר תו ר ה ל ה ה ״ מ ר מזי ת ה לי ם שז הו ״ע״י א ה ב ה ל ב ני ם ) ב ני י שר אל( וז הו‬ ‫ע״י י מינ ך ו הו א ע״ ד א ב ר ה ם או הבי״‪.‬‬ ‫‪( 18‬‬

‫היינו ב אי כו ת ו ב כ מו ת‪ .‬ו ל ה עי ר מ מ חז״ ל ד מ ד ה טו ב ה מ רו ב ה כו׳ ת״ק פ ע מי ם‬

‫) תו ס פ ת א סו ט ה רפ״ד(‪ .‬אג ה ״ ק ס״ח‪ :‬ד ל כ או ר ה זו אינ ה מן ה מ ד ה כו׳‪.‬‬ ‫‪( 19‬‬

‫ר א ה ר מב״ ם ה ל׳ מ ל כי ם ס פי ״ א ו מ סיי ם‪ :‬שי ק ב ץ »נדהי י ש ר א ל כו׳ ד ת קן א ת ה עו ל ם‬

‫כו לו ל ע בו ד א ת ה׳ בי חד״‪ .‬ו ב סיו ם ה פ ר ק ש ל א ח רי ו ) ו ה ו א ג ם סיו ם ס פ רו י ד ה חז ק ה(‪ :‬ו ב או תו‬ ‫הז מן כו׳ י היו י ש ר א ל ח כ מי ם ג דו לי ם ויו ד עי ם ד ב רי ם ה ס תו מי ם כו׳ כי מ ל א ה ה א ר ץ ד ע ה א ת ה׳‬ ‫כ מי ם לי ם מ כ סי ם‪.‬‬

/ ROSH HASHANAH

By the Grace of G-d In the Days of Selichoth, 5731. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: In the present days of preparation^ for Rosh-Hashanah, it is, first of all, necessary to understand clearly the significance of Rosh Hashanah â&#x20AC;&#x201D; may it bring us and all Israel good and blessing. Much can be learned about it also from the practices and customs which the Torah has ordained to precede Rosh Hashanah, preliminary to its observance, since the Torah is Lights (Torah Or), and its ordinances clearly illuminate the Jewish way of life in every detail.

Among the ordinances which are directly related to Rosh Hashanah and serve as a preparation to it, is the reading of the Sidra Nitzovim^ on the Shabbos before Rosh Hashanah. Every year, invariably, the Sidra precedes Rosh Hashanah, bringing an important and timely message to each and every Jew for the year ahead. The Sidra begins with the declaration: "You are standing firmly (nitzovim) this day, all together, before C-d, your C-d; your heads. . . to your water-drawer, in order to bring you into the covenant of C-d, your C-d. . ." At first glance, this declaration appears to contain a contradictionâ&#x2122;Ś: It begins by saying, "You are standing firmly, all of you together (without distinction); yet, it proceeds immediately to divide them into various and separate categories. Besides, what is the purpose of enumerating the various classes of Jews,

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

from the highest to the lowest, after they had already been all included in the general term "all of you" (‫?)כולכם‬ But — herein precisely is to be found a basic "rule"®, namely, that both go together*: (a) "all of you", meaning ali as one, and (b) at the same time, however, each individual, man or woman, has his or her specific task and mission, each one ac cording to one's status and station in life. Yet, the question begs to be asked: Since such a division is necessary, indeed such an extreme diversity — from "your heads" down to your "water-drawer" — how can they be so completely unified and merged to become "all as one "? The answer is: "You are standing firmly this day, all of you — before G-d, your C-d." The Hebrew verb ‫ נצבים‬is stronger than ‫^עומדים‬, and means a firm stand, being deeply conscious of standing in the presence of G-d. Who is your G-d" — your strength and your whole essence®. In this — all Jews are equal, and this is what makes them all — one. To clarify the above by means of an analogy: When a group of individuals join to create an association, be it a finan cial or scientific enterprise, or for some other purpose, the members become united for a certain period of time and for a certain purpose, requiring from each a contribution of some of his money and energy, or scientific knowledge and the like. In all other aspects — each member is a "world"’ for himself. However, when Jews are united, as required by the Torah, namely "before G-d, your G-d", as mentioned above, and for the purpose of "entering the covenant of G-d, your G-d, and His oath, which He makes with you this day, "a covenant that embraces the whole of man, with all his capacities (the "all of you" in each individual!®) — then it is an eternal and total un ification of "all as one" (and of "all of you" together with G-d, your G-d). And the Torah goes on to explain: "All of you together" are divided into "your h ead s". . .down to your "waterdrawer ", and each of them, with his disfincf capacity!! (and his

/ ROSH HASHANAH

special endeavors) is brought into the covenant with G-d. Each individual endeavor, whether by one who belongs in the category of your heads and acts like a head, or in the category of water-drawer and acts as such, is an expression of the total covenant of all of you with G-d, your G-d. Each one has his special Divine assignment according to his status and station in life, and in this way — when each and every one carries out his assignment — the complete unity of Klal Yisroel — all as one — is achieved.

This brings up a subject which must once again be emphasized*^ as a timely reminder. It concerns those who are in the category of “your heads (of) your tribes''*•* — spiritual leaders in their communities, or men of influence in their cir cles, and down the line, to the one who is head of his family.*“ It is self-understood that the first obligation and task of spiritual leaders, especially during the time of the "Solemn Days'', days of inspiration and introspection, is to strengthen all aspects of Torah and Mitzvoth among their followers, in ac tual practice in the daily life; and as for those who, for various reasons, are as yet alienated from Yiddishkeit — to inspire them to a sense of Teshuvah‘®, to return to their source and begin to live as whole Jews, with whole Yiddishkeit, the whole year rou nd. Regrettably, this most precious opportunity of the year is sometimes lost through speeches and lectures on world problems and themes which, however important they may be, are entirely beyond the control of the speakers or their audiences, since they can do nothing to solve them. It is most deplorable and saddening that — instead of utilizing these mo ments of soulful inspiration to strengthen and encourage Jews in their awareness of the eternal and total covenant with G-d, Who has personally given each and everyone of them in dividually — from ''head'' to "water-drawer" — a mission in life, and to explain what the duties of every Jew in his daily life are — the time and attention are dissipated on global problems.

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E K■■‫ש לי ט‬

or government politics, or other general topics which do not at all belong in that place and at that time.

Lest anyone argue that in the present age and conditions it is difficult for a Jew to adhere to total Yiddishkeit without com promise, all year round, and with all his being — The Torah declares: “ You are standing firmly this day,'' etc. This is not a command or a promise for the future, but a statement of fact. Jews must know that they are standing firm ly before G-d, Who is their life and strength. It is only neces sary that every Jew, man or woman, should discover this fact in himself or herself, and bring forth from concealment into the open, and from the potential into the actual, that which is deep ly rooted in his or her true essence. With this assurance of "Nitzovim”, Jews — each and all, from "head" to "water-drawer", without exception — gather for the "coronation" of the Supreme Being in the days of Rosh Hashanah!*, and willingly accept His Kingship over them*’’, with all their heart and zeaU^, and proclaim the Supreme One as "King and Redeemer of Israel''^*, and "King over all the Universe". May G-d grant that every Jew — man, woman and child — should in the coming days be permeated with the spirit of Rosh Hashanah and begin the new year with the steadfastness and assurance of "Nitzovim", to carry out the Divine Mission which G-d bestows upon each and every Jew according to his station and walk of life, — and carry it out in the days of Rosh Hashanah, and subsequent days, and every day of the year — each day being "this day”. On His part G-d will surely fulfil His promise” , as stated immediately further: "That He raises you up this day as His people" — today and every day.

‫‪71‬‬

‫‪/ ROSH HASH ANAH‬‬

‫‪And "this day" also according to the interpretation of our‬‬ ‫‪Sages^o of blessed memory; As the day begins with darkness‬‬ ‫‪and then turns bright, so will the life of every Jew, and of Klal‬‬ ‫‪Yisroel, be truly bright.‬‬ ‫‪Until the fulfilment of the prophecy; "G-d will be your‬‬ ‫‪everlasting light“ , with the coming of the true and complete‬‬ ‫‪Geuloh, through our righteous Moshiach.‬‬ ‫‪And, in the prayerful words of David, the "Sweetner of‬‬ ‫‪the Songs of Israel"^^; "O G-d^^ to deliver me — to help me,‬‬ ‫‪d" — speedily in our days.‬־‪*, O G‬־^‪make haste‬‬ ‫‪With the blessing of Kesivo vachasimo‬‬ ‫‪toivo‬‬ ‫— ‪for a good and sweet year‬‬ ‫‪/signed; Menachem SchneersonI‬‬

‫‪(1‬‬

‫ד ב ה ת ח ל ת ם או מ רי ם; ב מו צ אי מנו ח ה ‪ ..‬זו חלי ם ו רו ע די ם מיו ם בוא ך )ר״ה(‪ .‬ו ביו ת ר‬

‫ע פ מ ש״ ב ב ע טז״ ק )ל שו״ע או״ח ר ס ת קפ״ א( ש הם י מי בי קו ר ע צ מ ו ) ד ו ג מ ת קרבן( ד ר״ ה‪) .‬ו כ די‬ ‫שי הי׳ ל עו ל ם יו ם ק בוע — מ ק די מי ם ליו ם א‪ .‬ל בו ש שם(‪.‬‬ ‫‪(2‬‬

‫ר א ה ד רז״ ל ל מ ש לי ו‪ ,‬כג‪ .‬זח״ג )נג‪ ,‬ב(‪ :‬אי ק רי תו ר ה בגין ד או רי וג לי ב מ אי ד הוי‬

‫סתים‪ .‬ו מ שנ ה ב רו ר ה‪ :‬ה פ ך ב ה‬

‫דכלא‬

‫‪(3‬‬

‫טו שו״ ע או״ח ס תב״ח‪.‬‬

‫‪(4‬‬

‫ראה ג״כ או ר ה חיי ם כאן‪.‬‬

‫ב ה • וב ה ת חזי )אבות ס פ״ ה ו ב פי ה״ מ שם(‪.‬‬

‫‪(5‬‬

‫עיין בכ״ז ל קו״ ת ר״פ נצבי ם‪.‬‬

‫‪(6‬‬

‫ל ה עי ר מ דו ג מ תו ב ב רי א ת ה עו ל ם — ע״ פ מ שנ״ ת ב לי קו טי לוי י צ ח ק — ל תני א פכ״ א‪.‬‬

‫‪(7‬‬

‫ר א ה אור ה תו ר ה ל ה צ״ צ ע ה״ פ ע׳ א׳ רא ואילך‪.‬‬

‫‪(8‬‬

‫ר א ה טו שו״ ע או״ח ס״ה‪.‬‬

‫‪(9‬‬

‫סנ ה׳ לז‪ ,‬א‪ .‬ל ח‪ ,‬א‪.‬‬

‫‪( 10‬‬

‫ראה או ר תו ר ה ל ה ה״ מ פ׳ ת רו מ ה‪ :‬ש כו לו נ ק ר א אי ש ב ו׳ ) נ ת׳ ב או ה״ ת ל ה צ״ צ שם ע׳‬

‫א׳רז(‪ .‬ו ב פ ס״ ד ב טו שו׳׳ ע )או׳׳ח‬ ‫י ת ר ה מז ה בר מב״ם הל׳ ד עו ת‬

‫סרל׳׳א(‪ :‬בכל‬ ‫רפ׳׳ה‪ :‬כשם ש ה ח כ ם‬

‫ד ר כי ך ד ע הו כו׳‬

‫כל‬

‫מ ע שי ך י היו ל ש ם שמים‪.‬‬

‫ניכר ב ח כ מ תו ‪..‬‬

‫כך‬

‫צ רי ך כו׳‪.‬‬

‫•( כמו שבמכ׳ לא קאי בדוק ה כ פ ל הפך כר הפך ולכן לא הועתקה התחלת ה ענין כן לא‬ ‫הועתקה התחלת התיבה השייכת להכפל )ממענה כ״ק אדמו״ר שלינו״א(‪,‬‬

‫ש לי ט ״ א ‪L E T T E R S B Y TH E L U B A V I T C H E R R £B B £‬‬

‫‪72‬‬

‫‪( 11‬‬

‫ל קו״ ת שם‪ .‬ט ע מי ה מ צו ת ל ה א רי ד ל ונ ת׳ ב ס ה מ ״ צ ל ה צ״ צ מ צו ת א ה ב ת י ש ראל‪.‬‬

‫‪( 12‬‬

‫ב א רו כ ה ב מ כ ת ב די מי ה ס לי חו ת ה׳ ת ש ביג )לקו׳׳ ש כ ר ך ד׳ ע׳ ‪.( 1356‬‬

‫‪( 13‬‬

‫ר ש ״י) ע ה ״ פ(‪ .‬וכ״ מ בי רו ש ל מי סו ף הו ריו ת‪ .‬א ב ל ר א ה תי ב‪ -‬ע ע ה״פ‪ .‬זח״ב )פב‪ ,‬א(‪.‬‬

‫ל ק ר ת שם‪.‬‬ ‫‪( 14‬‬

‫ר א ה שב ת נ ד‪ ,‬סע״ב‪.‬‬

‫‪( 15‬‬

‫ר א ה ד ר ך חיי ם ש ע ר ה ת שו ב ה פ״כ ו ב ת ה ל תו‪.‬‬

‫בכל‬

‫ת פ לו ת ר״ ה )גם ב ע ר בי ת( ה ב ק ש ה מ לו ך ע ל ה עו ל ם כו׳‪ .‬ב א רו כ ה ב מ כ׳‬

‫‪( 16‬‬

‫ש ל כן‬

‫‪( 17‬‬

‫ר א ה ד״ ה מן ה מי צ ר תר״ס‪ .‬יו״ ט שר׳׳ ה ת ש״ג‪.‬‬

‫הנ״ל‪.‬‬

‫מלך על כל הארץ‬

‫‪(18‬‬

‫ועי״ד ו א ח״ כ‬

‫‪(! 9‬‬

‫וי דו ע תו ר ת ה ב ע ש״ ט‪ :‬א ת ם נ צ בי ם היו ם ‪ ..‬רא ש ה שנ ה ‪ ..‬נ צ בי ם קיי מי ם ו עו מ די ם‬

‫)רא ה ה מ ש ד ו כ כ ה פ פ״ א־ פ ב‪ .‬חיי ב א ד ם ל ב ר ך פ״ט‪,‬‬

‫פי״ג(‪.‬‬

‫ ו היינו שזוכי ם ב דין )״היום יום״ — כ״ ה אלול(‪.‬‬‫‪(20‬‬ ‫‪(21‬‬

‫תנ חו מ א ב פ ר ש תנו‪.‬‬ ‫ו מ סיי ם ב תנ חו מ א שנ א מ ר ו הי׳ ל ך הוי׳ ל או ר עול ם‪ .‬ויל״פ ש אור עו ל ם ז ה י הי׳ ע״ ד‪:‬‬

‫הוי׳ אורי‪.‬‬ ‫‪(22‬‬

‫מנ עי ם ז מי רו תי ה ם של י ש ר א ל ) שה ש׳׳ר ד‪ ,‬ד(‪.‬‬

‫‪(23‬‬

‫ת ה לי ם ע‪ ,‬ב‪.‬‬

‫‪(24‬‬

‫ל ה עי ר מ ה ב ט ח ת הוי׳ )י שעי׳ ם‪ ,‬כב(‪ :‬אני ה׳ ב ע ת ה א חי שנ ה‪.‬‬

/ ROSH HASHANAH

By the Grace of G-d In the Days of Teshuvahi, 5732. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere, G-d bless you all! Greeting and Blessing: Conaing from the days of Rosh Hashanah, when all Jews, all as one, proclaimed their acceptance of the Kingship of G-d as a manifest experience in the daily life, in accordance with the prayer “Reveal (O G-d) Your glorious Kingdom upon us” — Which comprises, as noted in the pre-Rosh Hashanah message^, two aspects: a) the firm and united stand of all Jews together, all as one, in the day of Rosh Hashanah, as indicated in the words “You are standing firmly this day, all of you together” (the opening words of the Sidra Nitzovim, preceding Rosh Hashanah), and, at the same time (b) the diversity^ of Jews into “your heads” down to the ”drawer of your water", both aspects being linked and interdependent, which makes our people one unified whole, in which all parts — from "head" to “foot" — attain completion, as explained in detail in the aforesaid message — I wish to take up a further point brought out by the Alter Rebbe^ in discussing the subject, namely, that in certain respects the "foot" assumes the role of “head", the latter fol lowing the former. Indeed, this occurs also in the physical body, where the head, of course, directs the entire body, yet the legs and feet have the special quality of moving the body, together with the head, from place to place.5 That this analogy applies also in the spiritual realm — where the "water-drawer" can rise to the level of "head" and serve as an inspiring example to be emulated by the "head" —

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

requires an explanation. For "heads", in the spiritual sense, denotes intelligence, understanding and comprehension in depth, whereas the "water-drawer" refers to a person whose spiritual approach (the observance of the Mitzvoth) is often no more than mechanical, as also in the case of his physical counterpart, the actual water-drawer, whose job requires no thinking or special comprehension, but only faithful com pliance with the task at hand. How, therefore, is it possible that the "water-drawer" should become "head", and "your heads" should follow him? Moreover, in the category of "your water-drawer" — in the lowest order of Jewish diversity — there are further subdivi sions, down to the inclusion of Jews who are the spiritual counterparts of the water-drawer in the plain sense, and products of similar circumstances that made him into a waterdrawer: he was born with a minimum of intellectual capacity, precluding him from engaging in an intellectual occupation; he grew up in poverty, without any means for intellectual pur suits. Consequently, he could do no better than become a water-drawer. However, since his absolute ignorance and simplicity were entirely no fault of his* for he is a product of circumstances beyond his control, he is included in and united with the community of Israel as part of "all of you together". But how can also this kind of Jew rise to the level of "head", as above? This leads to a further question: Inasmuch as G-d Himself has prescribed and enjoined upon each and every Jew the man ner of Jewish conduct in the daily life — how is it altogether possible that there could be a situation wherein a Jew does not have the possibility of conducting himself, in all details of his daily life, in accord with the Will of G-d, the Master of the whole world’’. Yet, as we all know and see it, in certain parts of the world, there is such a situation where Jews, with all their desire, and even Mesiras Nefesh (self-sacrifice), are actually precluded from adhering in every detail to the Will of G-d, because of circumstances beyond their control. To cite a wellknown analogy: Self-sacrifice can spur a person to jump from

/ ROSH HASHANAH

the roof, but it canrrot make him leap from the ground to the roof.

The answer to the above questions is as follows;

at any rate, briefly

To be sure, the essential thing is the actual deed. On the other hand, feeling and devotion are also of supreme impor tance. Thus, when a situation sometimes arises wherein a Jew finds it impossible, even with Mesiras Nefesh, to carry out a Divine commandment in actual deed, it evokes in him a distress and anguish at being unable to perform the particular Mitzvah; a true and profound anguish that pervades him through and through to the core of his soul*. This brings him to such a close attachment to G-d, and to Torah and Mitzvoth and Yiddishkeit in general, the like of which he could not have attained without the said distressing experience. In such a case, not only is he deemed quite guiltless for not having actually fulfilled the Mitzvah — since he had no possibility whatever of doing it, but he is rewarded for his intense desire’ to fulfill it: and what is even more important: His soul-life henceforth^® gains a profundity and completeness!! to which he might possibly never have reached in any other way. Also in regard to actual performance*, it becomes evident that when G-d eventually takes him out of that situation and places him in circumstances where he is able to carry out also the Mitzvoh, or mitzvoth, which he was previously unable to fulfill, he now carries them out with a depth, enthusiasm and sincerity which he had not had before. Thus, the “water-drawer” becomes a "head" in the per formance of Mitzvoth to perfection, with all his heart and soul, so that those who had not been through this crucible of pain can emulate him and be inspired by him.

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

A word of precaution must here be inserted, which is of extreme importance. The Yetzer-hara is an expert in his trade, an extraordinary specialist, particularly when he injects a most effective “bribe" — the person's natural self-love. One of the seducer's tricks is to delude a person into thinking that he is unavoidably prevented from performing a Mitzvah, bolstering this delusion by various arguments and 'proofs', giving no rest or respite. And since a person tends to be partial to himself, and it is very difficult to be objective in a matter concerning his own self, a person must be always aware that what seems to him a case of being a victim of circumstances, is not necessarily so in actual fact. Therefore, in order to clarify his true position, he must turn to a person who is beyond such bribery and corrup tion, not corrupted also by a desire to be popular, but one who is permeated by the spirit of Toras-Emes, and Ernes (truth) brooks no compromise — for only such a person can evaluate the situation and determine whether it is indeed a case of un avoidable constraint, or delusions stemming from the “old fool", the Yetzer-hara.

May G-d grant that, as we now find ourselves in the days when Teshuvah is very opportune and immediately accepted^^, each and everyone should take advantage of this auspiscious period, when G‫־‬d addresses Himself to Jews!♦: “Seek G-d when He is readily found, call unto Him when He is near." And that the essence of Teshuvah — the return of every Jew, man and woman, to his and her true “self"!*, constituting “verily a part of G-dliness Above“>* — should be expressed in every aspect of the daily life, in thought, word and deed, in the fullest measure, as explained above. And may G-d give, and He will indeed give, each and everyone the fullest ability, and circumstances of good health

‫‪77‬‬

‫‪/ ROSH HASHANAH‬‬

‫‪and happiness, to study the Torah and fulfill the Mitzvoth, in‬‬ ‫‪their true essencei^ as G-d willed them.‬‬ ‫‪With prayerful blessing to each and‬‬ ‫‪everyone, in the midst of all our people‬‬ ‫‪Israel, for a Chasimo uGmar Chasimo‬‬ ‫‪Tovo, for a good and sweet year, both‬‬ ‫— ‪materially and spiritually‬‬ ‫‪/signed: Menachem Schneersonj‬‬

‫‪(1‬‬

‫י״ל שכ ל י מי ם א ל ה ה ם — ב כ מ ה ד ב רי ם — עניו א ח ד ממ ש )נ קו ד ה אחת(‪ .‬ו ל כן‬

‫מזכי רי ם נ ש מו ת )רק( ביו ה כי ס‪ ,‬מ שא*כ ב ח ה״פ ו ח ה״ ש‪ ,‬א ף שג ם ה ם ה מ ש ך ו עניז א ח ד )ראה‬ ‫תנ חו מ א ס״פ פנ ח ס(‪ .‬וג ם יו ה כי ס נ ק׳ ר״ ה )י חז ק א ל מ‪ ,‬א‪ .‬תוד*ה ו א ת )נ ד רי ם כג‪ ,‬ב(‪ .‬ו בי רו ש׳‬ ‫)ר״ה ב ת ח ל ת ה( פ ליג א פ ש טי׳ ד ק ר א א ב ל ל א ע ל ה עניז‪ .‬ו עיין ל קוי ת ר״ ה )נח‪ ,‬א‪ .‬ס ד‪ ,‬א((‪.‬‬ ‫ו ע ב די ם יוצ אים ל חי רו ת — ב שנ ת היו ב ל — ב ר״ ה וי ה כי פ ) ר א ה ר*ה ח‪ ,‬ב(‪ .‬ו ר א ה ג״ ב ז ח ״ ג ) ק ‪,‬‬ ‫ב(‪ .‬ואכ״מ‪.‬‬ ‫‪(2‬‬

‫די מי ה ס לי חו ת‪ ,‬ה׳ת של״א‪.‬‬

‫‪(3‬‬

‫ר א ה תני א פ׳ לב ו ב ה ע רו ת ל תני א ב ל קו טי לוי י צ ח ק שם‪.‬‬

‫‪(4‬‬

‫ל קו׳ ת ר״פ נצבי ם‪.‬‬

‫‪(5‬‬

‫ב ל קו׳ ת שם‪ :‬י ת רון ו מ ע ל ה ל ה רג לי ם ש צ רי ך‬

‫להלך‬

‫בהם‪ .‬וי״ל ש ה כוונ ה ל א מ תי ת עניז‬

‫ה ה לי כ ה ש הי א ב לי ג בו ל ) די ה אם ב חו קו תי‪ ,‬ש״ת‪ .‬ובכ״מ(‪.‬‬ ‫‪(6‬‬

‫ו ע״ ד ל פי פ ר ש ״י) מ תנ חו מ א ( ע ה ״ פ שו הי כנ עני ם שנ תגיי רו — ה רי טו ר ם ) ט ב ע ם ( ר ע‬

‫)ככנעני ם( ב תו ל דו ת ם‪ .‬ו מ ש״כ ב ר א״ ם ו כו׳ ש ל א ק ב ל ם מ ש ה — צ ע׳ ג ש ה רי מ פו ר ש ש ה כני ס ם‬ ‫ב ב רי ת גו׳‪.‬‬ ‫‪(7‬‬

‫ל ה עי ר מ ד ב ר ה מ רג לי ם ש א מ רו אין ב ע ה״ ב י כו ל ל הו צי א כ ו׳ ) ס ו ט ה לה‪ ,‬א(‪.‬‬

‫‪(8‬‬

‫ל ה עי ר מ קונ ט ר ם ה ע בו ד ה פ׳׳ה‪.‬‬

‫‪(9‬‬

‫ק דו שיו מ‪ ,‬א‪.‬‬

‫‪( 10‬‬

‫ע״ד מ שי ב ב תני א פ״ז בנו ג ע ל ב ע ל ת שו ב ה‪ :‬כי ע ד הנ ה היי ת ה כו׳‪.‬‬

‫‪( 11‬‬

‫ל ה עי ר מ מ א מ ר א ד מו״ ר ה א מ צ עי ‪ ,‬ל ה בין ענין ל קי ח ת אנ שי חי ל'‪.‬‬

‫‪( 12‬‬

‫זח״א ר״פ וי שב‪.‬‬

‫‪( 13‬‬

‫ר מב״ ם הל׳ ת שו ב ה פ״ב ה״ו‪ .‬ו מ סיי ם שנ א מ ר ד ר שו ה׳ ב ה מ צ או‪ .‬ו ב כו׳ ב כ ת׳ י‬

‫ה ר מ ב״ ם מו ב א ג ם סיו ם ה כ תו ב‪ :‬ק ר או הו ב היו תו קרוב‪ .‬ו ע פ‪-‬ז תו בן ר איי תו ב מי לו א ה‪ :‬י פ ה‬ ‫ביותר — מ מ שינ ב ה מ צ או‪ ,‬מ ת ק ב ל ת מי ד — מ מ ש״נ ב היו תו קרוב‪.‬‬ ‫‪( 14‬‬

‫שז הו ג ם נ תינ ת כ ח — ש ה רי ה ק ב״ ה עוז רו ל קיי ם ה מ צוו ה ע ליו‪.‬‬

‫‪( 15‬‬

‫ר א ה ר מב״ ם ה ל׳ ג רו שין ספ״ב‪ .‬ל ה עי ר מ ל קוי ת ר״פ ה אזינו‪.‬‬

‫‪( 16‬‬

‫תני א רפ״ב‪ .‬ו ל ה עי ר מ ה ע רו ת ה צ' צ שם‪.‬‬

‫‪( 17‬‬

‫ר א ה ה מ ש ך ו כ כ ה פי׳ ז ואילך‪.‬‬

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the grace of G-d Chai (18th) Eluh, 5732 Brooklyn, New York To the Sons and Daughters of Our People Israel, Everywhere, G-d bless you all! Greeting and Blessing; The present period of preparation for Rosh Hashanah — the day on which G-d concluded^ the creation of the world with the creation of man, the “chosen one of the creatures^'' — is also the time to reflect on the Creation and its design and order, with a view to deducing therefrom — as from everything^ — guidelines for the daily life and conduct, and the “essential thing is the deed." In accordance with the will of the Creator to create a world with a multitude of diverse things, as it is written, O, how many are Thy works, G-d!® — the world consists of in numerable, distinct and different things. At the same time, however, all things have certain underlying features which un ite them, and some which unify them into one entity*: This is to be expected, considering that all things have been created by the one and the same Creator, the One C-dJ Consequently, an inner and true unity pervades all the things He created, from an inanimate object to a human being. Of course, within each of the four created “kingdoms” — mineral, vegetable, animal and man — their unity is more evident. The said concept was brought out by our Sages of blessed memory especially in connection with the human species. Observed our Sages*: The Creator formed all mankind in the same “stamp” in the image o f the first man, Adam; yet every human being is different, no two humans anywhere in the world are alike in all respects. Thus, their facial features are

/ ROSH HASHANAH

dissimilar, and in three respects human beings differ one from the other: in voice, appearance and in intellect.

The principle of diversity coupled with unity embracing all things in the world applies also to time. Time is divided into day and night, weekdays, Shabbos, Yom-Tov, etc., each season having its own inherent quality and significance in general, and for man in particular. Yet there are elements that unite all timesectors into one continuity’. Thisi‫ ״‬is true also of Rosh Hashanah: All Rosh Hashanah's have many aspects in common, such as pertain to general teachings and inspiration for the new year, for, as has often been mentioned, Rosh Hashanah is the "head” (Rosh) of the year. At the same time, however, each Rosh Hashanah is new and unique” — each inaugurates specific and new forces and qualities. Particularly unique is a Rosh Hashanah, compared with the majority of Rosh Hashanahs, when it coincides with Shabbos” , that is, when the first day of Rosh Hashanah occurs on Shabbos, as this year. In this event, the holiness of Rosh Hashanah becomes one with the holiness of Shabbos, giving this Rosh Hashanah a new dimension and content, which — in view of Rosh Hashanah being the "head" of the year, as mentinned above — must influence the daily life throughout the year.

The general difference between the weekdays and Shabbos, particularly in so far as man is concerned, is that the week days are work days (Six” days shalt thou labor and do all thy work), whereas Shabbos is a day of abstention from work (thou shalt do no work), a day of rest. At first glance this leads to an anomaly: From birth a man's destiny is linked to work, as the Torah declares. A ” man to toil is born (with intervals of rest, sleep, etc., in order to

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

recuperate for further toil). Yet, when Rosh Hashanah occurs on Shabbos, its emphasis — as "head” of the year, setting the tone and pace for each and all the days of the year — would be on the idea of abstention from work. How is this to be recon ciled with the principle of "man to toil is born"? One of the explanations, which removes the contradiction, is as follows; A human being is a composite of a variety of things and qualities — broadly speaking, he consists of body and soul. Consequently, all his affairs and activities likewise contain the elements of "body” and "soul", or, in other words, the material and spiritual. It follows that also in the human destiny of man is born to toil both elements are present, name ly, physical toil and spiritual toil, or, as our Sages of blessed memory express it: the toil of work and the toil of Torah. More specifically: The material-spiritual composition is to be found in both kinds of toil: In the "toil of work" (as also in the "toil of Torah") there is the physical as well as the spiritual toil, for in each of them there is a spiritual side and a material side. On Shabbosis a Jew fulfills his destiny of a "man to toil is born" by dedicating the day to the "toil of Torah"^*. In this sense, Rosh Hashanah that occurs on Shabbos conveys also the message that in all the coming days of this year, a special emphasis should be put on the "toil of Torah (and Mitzvos)" and that also in the realm of "toil of work" (mundane affairs) one should bring out and accentuate the spiritual side of it. By way of a simple illustration; A person holding a job, or engaged in business, and the tike, is generally motivated by the income and desire to earn a living. Yet the underlying spiritual aspect, the "soul" of these mundane affairs, must be the recognition that "all your actions should be for the sake of Heaven"!^. Instead of being motivated solely or mainly by material gains, a Jew should be motivated by higher incentives: to be able to give Tzedoko generously, to be able to study the Torah without worry about Parnpsso, to be able to pay tuition for the children's Torah education, and so forth. And it is to at-

/ RO SH H A SH A N A H

tain these higher goals in life that he engages in the “ toil of work”. To repeat and in other words: It is expected of every Jew, man or woman, young or old, that he (or she) bring in “Shabbosdikeit" (the spirit of Shabbos) into all his toil, including also the mundane activities; to bring in Spirituality and holiness also in the ordinary and mundane activities of the daily life, un til they are thoroughly permeated with the spirit of Shabbos. And when a person is permeated with spiritual motivations•*, his toil will obviously not interfere with his learning Torah, the fulfillment of a Mitzvah, giving Tzedoko generous ly and wholeheartedly, and so forth.

Should the question be asked; How can everyone attain such a high level, and maintain it consistently each and every day of the year? The answer is simple, and everyone can un derstand it; Inasmuch as G-d, the Creator of man, set this guideline for each and every Jew, it is certaini® that everyone, regardless of upbringing and station, has been provided with the capacity to carry it out in actual life, and indeed, to do so with joy and gladness of hearts‫״‬. And so we say with David^i; "(Because) On Thee, O G‫־‬d, I rely — (it is certain that) I will not ever be put to shame.” All the more so, since this trust and this commitment derive from Rosh Hashanah, when Jews celebrate the "Coronation" of G-d, and willingly accept His Kingship. Moreover, "The King's servant^^ is (also) royalty“^^^ and on Rosh Hashanah every Jew becomes the King's servant anew. With the blessing of Kesivo vaChasimo tovo for a good and sweet year— /signed: Menachem Schneerson!

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬ ‫י״ב י מי ם ה א ח רוני ם ד ח ד ש )אלול( ה ח ש בון ד שנ ה ה עו ב ר ת‬

‫‪(1‬‬

‫‪82‬‬

‫‪ -‬מ ת אי מי ם לי״ב חד שי‬

‫ה שנ ה — וח״י א לו ל ל ח ש בון ד ח ד ש ת ש רי ה ע ב ר )ס׳ ה שי חו ת‪ ,‬ה׳ ת ש״ג ע׳ ק עז‪ ,‬קעט(‪.‬‬ ‫‪(2‬‬

‫כ מ חז״ ל א חו ר ל מ ע ש ה ב ר א שי ת ) ב רכו ת סא‪ ,‬א( כ די שי כנ ס ל ס עו ד ה מי ד‪ ,‬שי מ צ א ה כ ל‬

‫כ ו׳ ) ס נ ה׳ ל ח‪ ,‬א ובפר ש״י(‪,‬‬ ‫ר א ה ז ח׳׳ ג ) מ ח‪ ,‬א( ובזח״א )לד‪ ,‬ב( ד כ ד ב ע א קו ב״ ה ל מ ב ר א א ד ם אז ד עז עו כ ל עי ל אין‬

‫‪(3‬‬

‫ו ת ת אין ) ר א ה ל קו טי לוי י צ ח ק לז ה ר שם( ו ר א ה ע ב ו ד ת ה קו ד ש ח״ג פג ״ ד‪.‬‬ ‫ל ה עי ר מ תו ר ת הבע ש׳׳ט ש ב כ ל ד ב ר ש ה א ד ם רו א ה או שו מ ע י ש בז ה הו ר א ה ב ע בו ד תו‬

‫‪(4‬‬

‫ל ק ו נו ) הי ו ם יו ם ט׳ אייר(‪.‬‬ ‫ר א ה תו״א ו א ר א )נו‪. ,‬ב(‪ .‬ו ב ר שי מו ת הצ״צ ל ת ה לי ם )קד‪ ,‬כ ד( מ ה ר בו ש ל ב ד רי בוי‬

‫‪(5‬‬

‫הנ ב ר אי ם עו ד ז א ת כ ל נ ב ר א י ש בו רי בוי ב חי׳ ש הו א בי ב ש ה ובי ם כו׳ — ו ע פ״ז מו בנ ת ד חז״ ל‬ ‫בזה ב חו לין ) ק כז‪ ,‬א(‪ — .‬ב א רו כ ה — ד״ ה ש ב חי י רו ש לי ם — ה ש ני ) ת ו ר ת ש מו א ל — תרכ״ז(‪.‬‬ ‫ל ה עי ר מ א בו ת ספ״ו‪ :‬כל מ ה ש ב ר א ה ק ב״ ה ב עו ל מו ל א ב ר או א ל א ל כ בו דו כ ר ו ב מ ד״ ש‬

‫‪(6‬‬

‫שם ב כ ל ה א ר ב ע ה עו ל מו ת‪ .‬ו ב ד״ ה כי ח ל ק ת ר צ״ ט‪ — .‬מו כ ח ד ה כוונ ה ג ם ל א בי״ ע הכ לליי ם‪.‬‬ ‫הוי׳ ) ג ם ( ל׳ מ הו ה‪ .‬ו כנ״ ל מ ה רבו מ ע שי ך — הוי׳‪ .‬ו שם א ל קי ם )ל׳ רבים( _ הו א רק‬

‫‪(7‬‬

‫נ ר ת ק ) שער הי חו ד ו ה א מונ ה פ״ד ואילך(‪.‬‬ ‫‪(8‬‬

‫סנ ה ד רין לח‪ ,‬א‪.‬‬

‫‪(9‬‬

‫י ת ר ה מזו ר א ה ר״ ה )יח‪ ,‬סע״א( נ ס ק רין ב ס קי ר ה א ח ת‪ .‬ו ב ע ט ר ת רא ש ש ע ר ר״ה פ״ ד‬

‫ו איל ך )בפי׳ צו פ ה ו מ בי ט ע ד סו ף כ ל ה דו רו ת(‪.‬‬ ‫‪( 10‬‬ ‫‪11‬‬

‫(‬

‫ל ה עי ר מ ענינ א ד ר״ ה ד ב׳ הי מי ם ״נ ח ש בי ם כיו ם א׳ א רו ך׳׳) שו ״ ע א ד ה׳׳ז או״ ח סת״ר(‪.‬‬ ‫ר א ה אג ה ״ ק סי״ד‪.‬‬

‫‪( 12‬‬

‫ר א ה ד״ ה יו״ט של ר׳׳ה‪ ,‬ת רס״ו‪ .‬ובכ״מ‪.‬‬

‫‪( 13‬‬

‫ש מו ת כ‪ ,‬ט־י‪,‬‬

‫‪( 14‬‬

‫איוב ה‪ ,‬ז‪ ,‬ו ר א ה סנ ה׳ צט‪ ,‬ב‪ .‬ו ב ב ״ ר) פי ״ג‪ ,‬ז(‪ :‬ל א נ ב ר א א ד ם אלא ל ע מ ל‪ .‬ו ר א ה מ כ ת ב‬

‫ד ר״ח וי׳׳א ני סן ת של״ב‪.‬‬ ‫‪ ( 15‬ל ה עי ר מב״ ר ספי״ א‪ :‬מ מ ל א כ ת עו ל מו שב ת ו ל א ש ב ת כו׳ מ מ ל א כ ת ה צ די קי ם כו׳‬ ‫שכרן של צדי קי ם‪.‬‬ ‫‪( 16‬‬

‫י רו ש׳ ) ש ב ת פט״ו‪ ,‬ה״ג(‪ .‬טו שו ״ ע או׳׳ח טר״ץ‪ — .‬ע מ ל תו ר ה בנו ג ע ל ש ב ת או לי י ל״פ‬

‫ע״פ מ רז״ ל )הובא ב סו״ ס הי ר א ה לר״י‪ ,‬נ ת ב א ר ב הו ס פו ת ל תו׳׳ א ם״פ כי ת שא(‪ :‬בקו שי ה תי רו‬ ‫כר‪.‬‬ ‫‪(17‬‬

‫טו שו״ע או׳׳ח סרל׳׳א‪ .‬ו ר א ה ג״כ פ״ ה מ ח׳ פ ר קי ם ל ה ר מ ב״ ם‪.‬‬

‫‪(18‬‬

‫ל ה עי ר מ או ר תו ר ה לה ה׳י מ ב סו פו די ה ג דו לי ם מ ע שי צדי קי ם‪.‬‬

‫‪(19‬‬

‫כ מ חז״ ל איני מ ב ק ש א ל א ל פי כ ו חן ) ב מ ד ב ״ ר פי׳׳ב‪ ,‬ג(‪.‬‬

‫‪(20‬‬

‫ר א ה ש ע ר ה מ צו ת ל ה א ריז״ ל ב ה ק ד מ תו‪ .‬ו ר א ה תני א פכ״ו‪ .‬ו ר א ה תו״ א תו ל דו ת )כ‪ ,‬ב(‬

‫האריז׳׳ל הי׳ » ש מ ח מ א ד ב ע שיי ת ה מ צו ת ו ל כ ך ז כ ה לרוה׳׳ק״‪ .‬ה שיי כו ת ל רו ה״ ק — ר א ה י רו ש׳‬ ‫סוכ ה ר פ״ ה ונ ת׳ בלק׳׳א להה׳־מ ד״ ה ו סו כ ה תהי׳‪ .‬בי או ר שייכו ת ם ד ש מ ח ה ו טו ב ל ב ב — ר א ה‬ ‫אור ה תו ר ה ת בו א )ע׳ ת ת שו ואילך(‪ .‬ד״ ה א ל קי ם א־לי‪ ,‬תש׳׳ג‪.‬‬

‫‪/ ROSH HASHANAH‬‬

‫‪S3‬‬

‫‪( 21‬‬

‫ת ה לי ם עא‪ ,‬א‪.‬‬

‫‪(22‬‬

‫רש*י ע הי ת ל ר )טו‪ ,‬יח(‪.‬‬

‫‪(23‬‬

‫ר א ה ה ק ד מ ת ת ק ו׳ ז ב ת ח ל ח ה )א‪ ,‬ב( א ת ק ר ‪ r‬ו י ש ר א ל מ ל כי ם‪ .‬ב הו ריו ת )יג‪ ,‬א(‪ :‬כ ל‬

‫י שר אל ר אוי ם ל מ ל כו ת‪ .‬ב ב ר כו ת ) ג‪ ,‬ב(‪ :‬ש כן ד ר ך מ ל כי ם‪ .‬ו ר א ה ר מ ב״ ם ה ל׳ מ ל כי ם רפ*ב‪ :‬כ ב ת‬ ‫ג דו ל נו הגין ב מ ל ך כו׳‪.‬‬

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d 6th of Tishrei 5733 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere, G-d bless you all! Greeting and Blessing: Following up the previous letter for the New Year, the main topic of which was the special significance and teaching of Rosh Hashanah that occurs on Shabbos, as it did this year,1 I wish to dwell here on another facet which distinguishes this entire year, and consequently also the Rosh Hashanah of this year, from most Rosh Hashanahs. It is the fact that this year's Rosh Hashanah ushered in a Shemittah Year. Since Rosh Hashanah is the "head" (Rosh) of the year, as mentioned in the previous letter, this added dimension, too, must assert itself in each and all the days of the current year, including such days which have no direct bearing on the observance of the Shemittah laws (because no agricultural work is then done in any case).

The Shemittah Year is known as the "Shabbos" of the seven-year cycle (or the so-called"Sabbatical Year"). Insofar as work, in particular, is concerned,* what Shabbos is in relation to the other days of the week in terms of cessation from work and sanctified rest, the Shemittah year is in relation to the other years*, with this difference: On Shabbos «/I work is prohibited, whereas in the Shemittah year only agricultural work is prohibited,^, as the Torah declares: "The land shall rest a Shabbos unto G-d. . . thy field thou shall not plant, and thy orchard thou shalt not prune."*

/ ROSH HASHANAH

Although the lessons we learn from the Seventh Day and from the Seventh Year are similar in many respects, there is a difference in the main concepts which they stress; Shabbos emphasizes mainly that G-d is the Creator of the world ("For in six days G‫־‬d made the heaven and the earth"*); the Shemittah Year accentuates mainly the fact that G-d is the Master of the world, now as at all times. Man must attest by his actions that he "Owns** nothing; but that everything is in the possession of the Master of In the Seventh Year the owner of a field or orchard renounces his ownership to these properties, in fulfillment of the Torah injunction: "And the (spontaneous produce of the) resting of the land shall be for food unto you (alike with) thy servant and thy maid,"* etc. Commenting on this verse, Rashi explains: "G-d says I have not excluded these from your use or food, rather that you should not act as their proprietor, but everyone shall have equal right to them." In other words; The Shemittah year emphasizes the con cept that although the Creator has given the earth to man, for food and use, he must remember that the real and permanent proprietor is G-d, as it is written, "To G-d belongs the earth and everything contained therein, the world and those that dwell in it."’ In order to emphasize and reinforce this awareness at all times, so that it be actualized and implemented into the daily life, G-d set aside the Seventh Year as a Shabboslike ("Sabbatical") year, when all work in the field and orchard ceases for the duration of the entire year, during which period the proprietor no longer claims possession of these properties, but is on par with his servant, maid, etc. Or, as the Midrash puts it: "His field is derelict (Hefker); his trees are derelict; the fences are breached, and he sees his produce devoured,"‫ ״ג‬etc., yet he accepts it all — this is how a Jew attests to the fact that the true Master of the World is G-d. The concept that G-d is the Master of the world with all that is in it, is an idea which a Jew espouses every day of the year and expresses it in actual fact by making a Brocho

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

(benediction) over everything which he uses!' for "food and use" (to quote Rashi), thereby declaring that G-d is Kirtg.of the Universe, Creator of everything, etc. However, in the year of Shemittah this concept is accentuated with the utmost emphasis, as mentioned above. ‫•<נ‬

‫ג‬f

And this is one of the most edifying instructions of this year's Rosh Hashanah: It is not enough to acknowledge that the Supreme Being is the Creator of the universe; it behooves us to remember also what logically follows from this acknowledgement, namely that the Supreme Being is also, and at all times, the Master of the world; and the constant awareness of it must be expressed in terms of the daily conduct throughout the year. And although the laws of the Seventh Year do not apply outside of the land of Israeb^ its spiritual content and instruc tion are applicable everywhere. The concept that the Supreme Being is the permanent Master>3 of the world with all that is in it, as this concept is ex

pressed during the Seventh Year, finds a most conspicuous practical application in the matter of Tzedakah, an all embracing Mitzvah“ , which requires of every Jew^s to give away part of his hard-earned money to a poor man who did not toil for it, and to a Torah institution or other institution which cares for the needs of the needy. Comes the Seventh Year and teaches a special concept in the matter of giving Tzedakah; a) A person does not give away his own, but only that which G-d has temporarily entrusted him as His agent^‘ to the poor; b) Through sharing his possessions with others, a person justifies that which he keeps for himself. Needless to say, the practice of Tzedakah is not limited to money, but includes "money, body and soul"*^ spiritual Tzedakah, which obligates every Jew to help another Jew who is "poor" in Torah and Mitzvoth. However much a person

/ ROSH HASHANAH

values his time and efforts to use them for his own Torah edification and the practice of the Mitzvoth, he is told that he must not consider himself as the exclusive proprietor, but must devote of his time and efforts to the dissemination of the Torah and Mitzvoth among those who are ''poor and needy" in these matters. This is also one of the major aspects and resolutions of Yom Kippur, characterized by Teshuvah, prayer and Tzedakah, as is also emphasized in the Haftorah of the day: "This is the fast I choose. . . share thy bread with the hungry. . . when you see a naked person, clothe him,"1* etc. Our Sages explain^’ that in addition to the plain sense of these words, they also mean spiritual Tzedakah: To feed the "hungry" person who is starving for spiritual sustenance, namely Torah, and bedeck with Mitzvoth the one who is "naked" of Mitzvoth. Then there is the Divine Promise: Asser t'asser^-o (the Torah-reading for Shemini Atzeres), as explained by our Sages^* of blessed memory, that through giving tithes and Tzedakah, a person will not only not reduce that which he has, but, on the contrary, it will be greatly increased“ , to the degree of riches. And although the Mitzvoth^^* in general (including Tzedakah“ ) must be fulfilled not for the sake of the reward, but because G-d, the Creator and Master of the world, com manded them, nevertheless G-d has given the assurance of a generous reward (Asser t'asser), both materially and spiritually• With the blessing of Chasimo u'Gmar Chasimo Tovo /signed Menachem SchneersonI ‫ א ב ל‬,(‫עו ד ענין מיו ח ד ב שנ ה זו ש הי א מ ע ו ב ר ת ) ו ח ס ר ה — מ״ ח ו כ ס לו שני ה ם ח ס רי ם‬

‫ א ח כ ה לו ב כ ל יו ם שיבו א״ ו ע ד — בנו ג ע ל ה ל כ ה ל מ ע ש ה‬. . ‫כיון ש״אני מ א מין ב בי א ת ה מ שי ח‬ ‫ א( ו אז י ק ד שו ב״ד ע״פ ה ר אי׳ — אין מו ח ל ט ש ת הי׳ מ עו ב ר ת )ו ח ס ר ה( ע ד בוא‬,‫)עי רובין מג‬ .(‫ח ד ש א ד ר )ו מ״ ח וכסלו‬ ‫ ו בכ״ מ( ו ר״ ח )בחיי ש מו ת‬.‫ י סו ד עו ל ם מ״ ד פ״ו‬.‫ ב‬,‫ו אפי לו ל ד ע ת ה ר ס ״ ג ) או צ ה ״ ג בי צ ה ד‬

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪88‬‬

‫יב‪ ,‬ב( ו עו ד — ש ל עו ל ם מ ק ד שי ם ע״ם ה ח ש בון ה רי ל א מ צינו שי ח לי קו ע ל ד רז״ ל ״אתם א פי לו‬ ‫שוגגי ם כו׳״ )ר״ה כ ה׳ א(‪.‬‬ ‫‪(2‬‬

‫כי י ש עו ד עניני ם ש דו מי ם ב ה ם כ מו ב הו ס פ ה ב לי מו ד ה תו ר ה ) ס פו רנו ב ה ר כה‪ ,‬ד‪.‬‬

‫ועוד(‪ .‬ו ר א ה ג״כ חיני ר מ צו ה פד‪.‬‬ ‫‪(3‬‬

‫וי ק ר א ר ב ה ס פכ״ ט‪ .‬ו ר א ה ר מ ב ץ ב ה ר כ ה‪ ,‬ב‪.‬‬

‫‪(4‬‬

‫ה ט ע ם ע״פ ק ב ל ה ו ח סי דו ת ר א ה ל קו טי תו ר ה ) ט ע מי מ צו ת( ל ה א ריז״ ל פ׳ ב ה ר‪ ,‬ש ע ר‬

‫ה מ צו ת שם ו עו ד‪ .‬ל קו״ ת ב ה ר ד״ ה א ת ש ב תו תי ו עו ד‪.‬‬ ‫‪(5‬‬

‫ב ה ר כ ה ב־ד‪.‬‬

‫‪(6‬‬

‫י ת רו כ‪ ,‬יא‪.‬‬

‫• ‪(6‬‬

‫חינו ך מ צו ה שכח‪.‬‬ ‫‪ -‬עי ק ר נ כ סיו של אד ם‪ .‬ו ר א ה י ב מו ת סג‪ ,‬א‪.‬‬

‫‪(7‬‬

‫ו מ ר א ה ז ה ב ש ד הו כ ר‬

‫‪(8‬‬

‫ב ה ר כ ה‪ ,‬ו‪ .‬ו ר א ה ס פ ר ט ע מי ה מ צו ת ל ה צ׳ צ סו ף מ צו ת ש בי עי ת‪ :‬א ד ם ו ב ה מ ה שווי ם‬

‫כו׳‪ .‬ו עייג ״ כ סו ד״ ה כי ת בו או גו׳ ו ש ב ת ה — תרס׳׳ו‪.‬‬ ‫‪(9‬‬ ‫היינו‬ ‫לו מ ר‬

‫ת ה לי ם כ ד‪ ,‬א‪ .‬ו א פי לו ל א ח ר ב ר כ ה ש אז ״ו ה א ר ץ נ תן ל בנ ‪ ) ' r‬ב ר כו ת ל ה‪ ,‬סע׳־א ו שם(‪,‬‬

‫ש אינו כנ הנ ה מן ההקדש‪,‬‬ ‫״לא ק שי א על ידי ב רכ ה״‪.‬‬

‫ו כ א מ רנו‪ :‬ב רו ך ש א כ לנו‬

‫משלו‪,‬‬

‫ו ל כן ל א קי צ ר ב ה תי רו ץ שם‬

‫ו ע פ ״ז י ל״פ כוונ ת ר ש״י שם די ה ל א ח ר‪.‬‬

‫‪( 10‬‬

‫תנ חו מ א ר״פ ויקרא‪ .‬ויק״ר שם‪.‬‬

‫‪( 11‬‬

‫ר א ה טו שו ״ ע או״ח ס מ״ו ס״ג ו שו״ ע א ד ה ״ז שם‪ .‬ב ר כו ת )לה‪ ,‬סע״א(‪.‬‬

‫‪( 12‬‬

‫ה בי או ר ע״ פ ק ב ל ה ר א ה לי קו טי לוי י צ ח ק — אג רו ת ע׳ ר מז‪.‬‬

‫‪( 13‬‬

‫יו מ ת ק ביו ת ר ע״פ תו ר ת ה ב ע ש״ ט א ש ר ה עו ל ם ו מ לו או ד ב ר ה ׳ ‪ .‬מ ה ו ו ה או תו ת מי ד‬

‫ו מו צי או מ אין מ מ ש לי ש ״ ) ש ע ר הי חו ה״ א פ״א‪ ,‬ג(‪.‬‬ ‫‪( 14‬‬

‫ר א ה וי ר א )יא‪ ,‬י ט( י צו ה ‪ . .‬ל ע שו ת צ ד ק ה ו מ ש פ ט‪ .‬ו״ ב כ ל ת ל מו ד י רו ש ל מי הי א‬

‫) צ ד ק ה( נ ק׳ ב שם מ צו ה ס ת ם כי כ ך הי׳ ה רג ל ה ל שון ל ק רו א צ ד ק ה ב שם מ צו ה ס ת ם ״ ) ת ני א‬ ‫פל״ז — מ ח‪ ,‬ב(‪ .‬ו ר א ה ג ״ כ ס ד״ ה אני ב צ ד ק )סי׳ ע ם דא״ח(‪.‬‬ ‫‪( 15‬‬

‫א פי לו עני ה מ ת פ רנ ס מן ה צ ד ק ה ) טו שו״ ע יו״ ד ר״ ס רמח(‪.‬‬

‫‪( 15‬‬

‫חינו ך מ צו ה סו‪ .‬ו עיין ד״ ה ת ק עו ב ח ד ש )בסו״ס תו ר ת ש מו א ל תרכ״ז(‪.‬‬

‫‪ ( 17‬או ר חו ת‬ ‫ה קונ ט ר סי ם(‪.‬‬

‫צ די קי ם פי״ז‪ .‬ב א רו כ ה — ר א ה ד״ ה א ש ר ב ר א ו אי ל ך ת ר פ ״ ט )ם׳‬

‫‪( 18‬‬

‫י ש עי׳ נ ח‪ ,‬ו־ז‪.‬‬

‫‪( 19‬‬

‫תנ ד ב ״ א ר ב א פכ״ז‪.‬‬

‫‪( 20‬‬

‫ר א ה י ד‪ ,‬כב‪.‬‬

‫‪( 21‬‬

‫ת עני ת ט‪ ,‬א‪.‬‬

‫‪ ( 22‬ל ה עי ר מ תו ר ת ה ה״ מ ב מ א מ ר ה ה ר )נ שא ק מ‪ ,‬ב( אי ת ח ס ד ו אי ת ח ס ד )לקו״ א ק רו ב‬ ‫ל סו פו ד״ ה ב מ ד ר ש ואר‪,‬רן מ ה הוא(‪.‬‬ ‫•‪( 22‬‬ ‫‪(23‬‬

‫א בו ת פ״א‪ ,‬מ״ג‪.‬‬ ‫ואף שנ א מ ר ו ב חנוני נ א בז א ת )ראה שו״ע יו ״ ד סו״ ם ר מז( פ שו ט ש מו ב ח ר נ תינ ת ה‬

‫שלא ע ל מ נ ת ל ק ב ל פ ר ס — ר א ה ר מ ב״ ם ה ל׳ ת שו ב ה ב סו פן‪.‬‬

/ ROSH HASHANAH

By the Grace of G-d Motzoei Shabbos-Kodesh 18th Elul,1 5733 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere— G-d bless you all! Greetings and Blessings; At this time of preparation for Rosh Hashanah — The day when the First Man Adam was created, whereby the entire Creation was completed and perfected^; The day which is the beginning and "head"3 of the whole year, which means that Rosh Hashanah is the source of in struction, guidelines, and direction for all the days of the year — 1 wish to dwell on one particular teaching that has to do with the central place that man occupies as the ''crown''* of Creation, and the one on whom depends® the fullfilment of the entire Creation, as indicated above.

Rosh Hashanah teaches and reminds every individual about the tremendous powers* which have been vested in him; powers which enable him not only to attain personal fullfilment in the fullest measure, but also to influence and direct — and transform, if need be^ — the whole world around him. Together with this comes also the tremendous respon sibility not to underestimate the powers with which he has been endowed, and to utilize them in the fullest measure* for his benefit and for the benefit of the world around him.

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

The very fact that Rosh Hashanah, which is also the Day o f Judgement’ of the entire world, has been set not on the day when everything was created yesh me-ayin^° (ex nihilo), but on the day when man was created, clearly indicates that the out come of the judgement of the entire creation depends on him, From which it follows that he has been given the capacity to influence and direct the whole of Creation.“ , All this is explicitly brought out and emphasized by our Sages of blessed memory in their narration“ (which is also Torah, "instruction")“ about the first man, Adam, on the first day of his creation: No sooner was Adam created that he looked around and pondered on the Created world and recognized that it was all "Thy works, O G-d" — everything is G-d's creation. Thereupon, he called (and called forth in all creatures): "come, 1 and you, let us go . . . and accept upon us the kingship of Him who created us!" This means that right at the time of his creation, man was given the extraordinary power to raise himself and all Creation with him to the highest level of perfection, through the fullest recognition that finds immediate expression in a basic and concrete manner. And as explained in many places^* in our Torah, the man ner of creation of the first man, Adam, and the details thereof, are duplicated in many resipects“ in every Jew.

From what has been said above follows a crucial point, which though really self-evident, needs to be emphasized nevertheless, especially in the present day and age: The abovementioned conception in general, and the conclusions that follow from it as to the extraordinary Zechus (privilege) and responsibility — all of this is not a "private" matter which concerns the individual alone. For, as has been stated, it is the duty of every individual to elevate not only himself to the expec ted height, but to elevate also the whole of created order, for which purpose he was created and endowed with tremendous powers.

/ ROSH HASHANAH

As for the claim that the task of elevating the environment can be accomplished by others, leaving the utilization of his capacities as his private affair — the Torah tells us'^ that the first man was created single in order to impress upon everyone of us that each individual is (like Adam at creation, an only one, hence) — the entire world, — Consequently, just as Adam had no one to shift to the G-d-given task of bringing the whole world to the realization of ''Come, let us accept the kingship of Him Who created us," so it is also with every individual regarding his responsibility; it is not transferable. And when one comes to recognize this responsibility and privelege, all hindrances and difficulties encountered in the way become negligible. For, considering the far-reaching implication of every action of each individual, not only for himself, but for everyone else, reaching to the very endpurpose of creation — surely all difficulties must be trivial by comparison.

As in the case of other matters in Torah which are expres sed in succinct terms, the teaching expounded above is likewise brought out in a few words in the Written Torah in conjunc tion with a brief explanation in the Oral Torah. The very first verse in the Torah, "In the beginning!^ G-d created the heaven (with all its hosts) and the earth (with all its hostsi*)," thus embracing the whole of Creation, elicits the im mediate commentary of Oral Torah to the effect that the first word Breishis implies that "For the sake of two things called reishis (inferred from the letter beis and reishis), namely, the Torah and the Jewish people, was the whole world created. "In other words, the whole world was created and is constantly ren ew ed ,v iv ified , and fulfilled by virtue of the conduct of a Jew in accordance with the Torah.

L E T T E R S BY TH E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

This — as mentioned above— is one of the basic teachings of Rosh Hashanah as the "head" of the year — in the sense of directing all the days of the year as the head directs the func tions of all the organs of the body; That a Jew must every day be permeated with the awareness that his every deed, and even word, and even thought affects not only himself and the im* mediate environment, but also the totality of the w o rld “ , and into the highest worlds^i. At the same time he must remember that being "A branch of M y planting, the work of My h a n d s , h e is given the fullest capacity to carry out his task as it was given to the first man, Adam, "formed by G-d's own hands"23 _ the task of advancing himself and the world around him to the acme of their perfection, And this power is given to him generously, the way G-d generally gives, and even more so in the day and time of which it is written, "And G-d saw everything that He made, and behold it was very good,"^‘* — from His full, open, holy, and ampler® Hand. With blessing for a Kesivo vachasimo toivo. For a good and sweet year. Signed: Menachem Schneerson

7 ‫יו ם ה שיי ך ב פ ר ט ל ח ש בון הנ פ ש בנוג ע ל חו ד ש ת ש רי ה ע ב ר )ם׳ ה שי חו ת ה׳ ת ש״ג‬

(! .( 177

‫ נ רו של עו ל ם)י רו ש׳ שב ת‬,‫ ד מו של עול ם‬,(‫ש ה רי הי׳ ג מ ר ח ל תו של עו ל ם) ב ״ ר רפי״ד‬

‫ ב אי לו ל א נ ב ר א שו ם ד ב ר קו ד ם ב רי א ת‬:(‫ א‬,‫ י ת ר ה מז ה ב ח ד א ״ג מ ה ר ש״ א )ר׳׳ה כז‬.(‫ ה״ו‬,‫פ״ב‬ .‫אדם‬ ,‫ע ט ר ת רא ש ב ת ח ל תו‬

‫ ו ר א ה ל קו״ ת‬.(‫ ב חיי שם‬.‫ ר א שון ב מ ע ל ה )וי ק ״ ר ר״פ תז רי ע‬,‫ק ד ם ל כ ל מ ע ש ה ב ר א שי ת‬

.‫רד׳׳ה ביו ם ה ש מיני שלח‬ (‫ו ב כ ל ז ה אינו ב א לג אוו ה כ ל ל ו א פי לו ל א ל ה חזי ק טו ב ה ל ע צ מ ו ) ג ם ש מ בי א זה ב פו ע ל‬

‫ אין ז ה מ ש לו כ ל ל כ ו׳ ) ו א ם מ תג א ה בז ה ה״ה( עו ד ג רו ע בו׳ ״ ) קו נ ט ר ס‬. . ‫״וכל גי א שו ט ה כי‬ .(‫ ן פ ט״ז בארוכ ה‬7 ‫ו מ‬ .‫ ב‬,‫ ל קו טי לוי י צ ח ק לז ח״ א ל ד‬.‫ א‬,‫ ז ח״ג מ ח‬.‫ל ה עי ר מב״ ר פכ״א‬

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HVNVHSVH HSO-il /

L E T T E R S BY THE LUBAVITC HER REBBE ‫שליס״א‬

By the Grace of G-d 6th of Tishrei, 5734 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere — G-d bless you all: Greetings and Blessing: Pursuant to the letter for Rosh Hashanah — Wherein the theme centered on the task which the Creator bestowed on man, the chosen one of all creatures, together with tremendous powers to carry it out in life — I wish to dwell here on a further point, namely, that just as this matter concerns every Jew as an individual, it applies also, and even more strongly, to the Jewish people as a whole, the Chosen People^ whom G-d has given a special task as a nation among the nations of the world. In the words of the Prophet Isaiah: "Thus said the Lord G-d , Creator of the heavens , . . the earth and its creatures . . . T'll protect you and set you up as a covenant-people for a light of the nations.' And just as the Jew, as an individual, must not forget his task, but must rather be permeated at all times with the respon sibility of it,‫ ג‬and not underestimate his powers, so must also the Jewish people, as a nation, always be mindful of its special purpose and not underestimate its powers, and certainly must not slavishly follow or imitate other nations.'* The same applies, on a more limited scale, but in more concrete instances, to every Jewish community or organization, whatever the official purpose of its inception may be, and even to a single Jew whose status is such that people regard him as exemplary or representative of the entire Jewish nation.

/ R O SH HASHANAH

The said affirmation is not necessary, needless to say, in the area wherein the uniqueness of the Jewish people is plainly evident to all, namely, in the sphere of the purely spiritual life, of true Yiddishkeit, Torah and Mitzvoth. But rather in the sphere of things wherein all nations are more or less com parable externally, i.e. in the sphere of the so-called^ general and mundane affairs, as, for example,in the relations of com munities and organizations with the outside world, or with each other, as to what should be the aims and aspirations of the particular Jewish body, who should be the leaders, what priorities to establish, how the resources should be allocated, and so forth. There is a tendency sometimes to determine such endeavors on the basis of quantitative rather than qualitative criteria. Wherefore also in the area of these endeavors the Jewish people have been given the directive: "Not by might, nor by power, but by My spirit, says G-d.''* To the Jewish peopie and Jewish communtiy (even to the Jew as an individual) special Divine capacities ("My spirit") have been given to carry out their task in the fullest measure. For, where Jews are con cerned, their physical powers are linked with, and subordinated to, spiritual powers, which are infinite. An historic example of this is found in the time of King Solomon, when the Jewish people stood out among the nations of the world by virtue of having attained the highest degree of its perfection. Our Sages of blessed memory, referring to that state, describe it as being like "the moon it its fullness."’' — For, as is well known, the Jewish people is likened to the moon, and they "reckon" their times (calendar months) by the moon.* One of the explanations of this is that just as the moon goes through periodic changes in its appearance, according to its position vis-a-vis the sun, whose light it reflects, so the Jewish people go through changes according to the measure of its reflecting the Light of G-d, of Whom it is written, "For G.-d Elokim is sun and shield."’

L E T T E R S BY THE LUBAVITC HER REBBE ‫שליט״א‬

This perfection in the time of King Solomon (notwithstanding the fact that even then Jews constituted numerically and physically "the fewest of all the nation") expresed itself, in quite a distinctive f o r m , i n the relations between the Jewish people and the other nations of the world. The reputation of King Solomon's wisdom aroused a strong desire among kings and leaders to come and see his conduct and learn from his w isd om 'o — the wisdom he had prayed for and received from G-d, and permeated with G-dliness.” And when they came they also saw how under his leadership ther lived a people, even in its material life, "with security, every man under his vine and under his figtree,"'^ in a land where "the eyes of G-d, your G-d, are constantly on it, from beginning of the year to the end of y e a r . A n d this is what brought peace between the Jews and the nations all around. Thus it was clearly demonstrated that when Jews live in accord with Torah, true peace is attained, and they serve as a guiding light for the nations — "the nations will go by your light"''‘ — the light of Torah and Mitzvoth.*^

The said task of the Jew and of the Jewish community is not limited to the time when they are in a state of a "full moon," but also when in exile, "spread and dispersed among the nations." For even then they are one people, whose laws are different from those of all other nations,'‫ *®י‬a fact that is known to and acknowledged by all nations of the world. Because even when Jews are in Golus (exile), it is only the Jewish body that is in exile, hut the Jewish soul is never exiled'^ and is free from any external subjugation. Consequently, also while in exile Jews must not ignore their task, nor un* derestimate their capacities, however limited their material powers may be, inasmuch as a Jew's material resources, as already noted, are bound up with the spiritual, and in the

RO SH HASH A N AH

spiritual realm there are no limitations also during the time of exile. In plain words: Wherever Jews find themselves, in the diaspora or in the Land of Israel, even a single Jew in a remote corner of the earth — it behooves every Jew and Jewish com munity to remember that they are part of the whole Jewish peopie and representatives of the entire Jewish people, the one people ever since the Torah was given at Mount Sinai and until the end of times.

What has been said above has also a special relevance to the new year we have just entered, the year of Hakhel — "Gather together the people, the men, and the women, and the children,'>^ which reminds us of the Mitzvah that was observed in the time of the Beth Hamikdosh, immediately following the year of Shemittah, (Sabbatical Year), during the Festival of Succoth. On this occasion all Jews, men, women, and even sm all children,!^* were gathered in the Beth Hamikdosh, and the king read to them certain portions from the Torah, and all pre sent "listened with rapt attention, with reverence and awe and joyous trepidation, as on the day when the Torah was given at Sinai . . . and they felt as if they were now receiving the Torah for the first time from God Himself, for the king was the emis sary to convey the words of G-d."1* And while the Mitzvah of Hakhel, in its plain and actual application, is connected with the existence of the Beth Hamikdosh and cannot now be actually carried out, it is nevertheless, like other Mitzvoth of this category, extant and applicable spiritually also in the time of exile and everywhere, since the Torah is eternal also in its details and is not limited in time and place. Thus, the Mitzvah of Hakhel reminds us that wherever Jews are, and however dispersed they may be, each one remains an integral part of the Hakhel — people, the one people, through embodying in himself and in his daily life the one

LETTERS BY THE LUBAVITCHER REBBE ‫ש לי ט״ א‬

Torah, as in the day when it was given by the one C-d■ and everyone, without exception, has the G-d-given task to "hear, and learn, and fear G-d, your G-d, and observe and do all the words of the Torah." And this is also the ultimate purpose and factor that should animate and direct all decisions of every Jewish society, organization, community, and the like. This is also the way to bring closer the true and complete Geulo (Redemption) through our righteous Moshiach, who "will restore the Beth Hamikdosh and gather-in the dispersed ones of the people Israel,"!^ which will bring about the fulfil ment of the prophecy, "I will restore unto the nations a clear language, that they all will call upon the Name of G-d and serve Him with one consent,"“ and, finally, bring all the world to its highest perfection of being "filled with the knowledge of G-d as the waters cover the seas."^' With blessing for Chasimo uGmar Chasimo toivo, both materially and spiritually, /Signed; Menachem Schneerson/

.‫ ב‬,‫ להעיר מפרש״י לדברים יד‬.‫ וראה תניא פטיט‬.‫ ו־ז( ובכיט‬,‫כמשיג דברים )ז‬ ‫ וכן צווה‬:(‫ וראה רטבים הל׳ מלכים)פיח היי‬.(‫ ה־ו)כפי׳ הרד*?! ועוד שם‬,‫ישעי׳ מב‬ .‫באי העולם‬ ‫להעיר מתורת הבעשיט עהיפ יצא אדם)ספהיט אידיש ע׳ ר ואילך( ומובן במכשיב‬

(1 (2 ‫כו׳ כל‬ (3

.‫בנוגע לרבים וכלל‬

u^‫•)א‬ \z) kX' Q- Lac«a ql1>u!;/ «!;Cia laua qqli‫ ׳‬llxu !:,dia.. !;iu.1c {i, ua. OZ) cl UI.XCLGIQ•. LSC.Q ALXiUt‫ ־‬LCdLX (SGC<., t' Q): !;!^CLL (&;X IXA)' 61)

LRC.Q Ui;/ adC<.a QGfc.X' 1,S(.ud1. ua ut;.1cu: 1.xa dal tu<:, aau (cuao a m i 1iz .s C1;x aui\. (;u^dL dx<.‫׳‬ 81) !;uKcuu u.,al — ami,L• llmu lrc.1 11u.Lr ut<.(u x cu1.x,f Ruua.x‘ .iO UXU CC«1 URC«a Qlb Hi,‫ ״‬U«t«L!• ii) Lcua i,x' <.c 91) LXLi uA<.cju c11d1.au ditauQ a (a. udicauoia cuL x< Su ac)‫׳‬ .SI) at(;u xauL t' u* luxu 1.u c!;1.11,11 uuik' a»u 0.1.‫׳‬ SI) RAil,■. 1' cr IdUll■.!. C. cl dux XULlXa.S dOSl•! 131SUuxaicu IdUSU uuli.‫׳‬ 1^1) tffllti0 ‫ '״‬f LfflO d5C<- lu: C. UCU UUiaL £1‫י‬/

£1) icu.a .X' .c luxu xiu uiuu !;11u.a 1111.6‫ ־‬x1u.u !;11k. s laa‫׳‬ ^I) a.x u‘ u‫ ׳‬luxu 0/ u<;1.d1a.a 1,11>(ua.1:, ;icu., u' 1‫׳‬ II) a.x (' a 1X1.1;l■' UU.C x '.. 1x!.1;L1 ‫־‬cdu.1 cuudui: acxl ‫ ״‬uiuu‫׳‬ 01) a!;c.a X .1. 1.‫ ־‬UU.C a‫ ־‬uui;‘‫׳‬d i t .. 1x^1.‫׳‬ uaa<.u‫׳‬ uuuua cxLicu (uicx cd<.SLu cu1.d aa): c.a. aaiX(; cu 1111. 'uua dul aatui. —a!;!, ucu (U601UU .10 X. UU.U) — 'a.uu u n<; a<;c. xuu 1111; cca.<.«: !!!;i. dc. nuiu icou .6) lOL.i u.< cue 61la.a cucu. .a. Ha usuxd (11.. c. ;uu. asid. xui a.)' ictuxu 6) uu1;.a 61.‫ ׳‬.r 8) aicu ca‫ ׳‬X‫ ׳‬uux .uui 01' c i) lu.c ou‫ ׳‬X‫ ־‬luxu t.c aauL 60. 1‫ ׳‬a ‫־‬ 9) 1cu.> 1.‫ ׳‬1‫־‬ ol;. x1 ‫־‬s.1l acaun xiu.1 odc.1 0.c ;x u1lu.d o; a1la.l cu)‫־‬ s) c. exau HQcua exau cc<; 1.uc.L uHui 1.c<; aHaU. .u.1 <;aa aa.o (aiauil xuu 1x.dU‫־‬ dicauo iail.1 a..x c0161‫ ־‬l!;u11.u ac.x1u aui.!; xcx co.c o!;cx (a uaxauo uu.!; i, lsh f) uxu .uidx; c‫ ׳‬dc-dH‫ ׳‬auu us.s u.1. 1. 0S.X icuaaaiu oil! a it ua.d1x.a‫־‬

HVNVHSVH HSO^ /

LETTERS BY THE LUBAVITCHER REBBE ‫ש לי ט״ א‬

100

By the Grace of G-d In the Days of Selichosi 5734, Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere, G-d bless you all. Greetings and Blessing; One of the main aspects of Rosh Hashona is its being the anniversary of the creation of man^. Hence Rosh Hashono is also the Day of Judgment^ for mankind, as well as for the world in general* — which had been created for man's sake,® to be conquered and governed by him.® This is also the reason^ why Rosh Hashono is Coronation® Day, when Jews proclaim G-d's Sovereignty as King of the Jewish people and King of the Universe,® and petition Him — in all prayers*‫ ״‬of Rosh Hashono: ‫״‬Display Your reign over all th world," with certainty**, that He will favor the petition and ac cept the Coronation. Needless to say, this Coronation must be wholehearted and complete, meaning that together with the feeling of awesome reverence for the sublime majesty of the King of the Universe, coupled with the profound joy*^ at G-d's acceptance of the Coronation, There is bound up with it a firm resolution o f allegiance and obedience to His commandments — to carry them out on each and every day of the incoming year*® and thereafter. The general and essential nature of this resolution is: to order one's life — in every aspect of the daily life** — in accord with the purpose of man's creation, which is — to quote the succinct formulation of our Sages; "I was created to serve my Master (Creator)"*®; and to serve Him with joy,as it is written, "Serve G-d with joy."*®

/ ROSH HASHANAH

101

The nature and end-purpose‘^of this service is; "To make an abode for G-d in the lowest world."‘* This means, to con duct oneself in such a way that every detail in the surrounding world, and certainly every detail of the individual's personal life, becomes an "abode"for G-dliness, Which is achieved through every day Torah-and-Mitzvos living. All this is required of every Jew, man or woman, young or old, regardless of position and status, as this is also indicated in the verse alluding to Rosh Hashono:‘® "You are standing firmly‘‫ ״‬this day, all of you, before G-d your G-d: your heads . . . down to the drawer of your water."“ Every Jew, without exception, is required and expected to rise to the level of "standing before G-d, your G-d," regardless how it was in the past year.

The question arises: How can one expect every Jew to at tain such a level, and to attain it truly and with joy, consdering that it has to do with an "abode in the lowest world,"“ a world that is predominantly materialistic; a world in which Jews are — quantitatively — "the fewest among all the nations";“ and, moreover, to expect it of the Jew when his indispensable physical requirements, such as eating, drinking, sleeping, mak ing a living, etc., occupy the major part of his time and energy, leaving but little time for matters of spirit and holiness? The explanation of it — in terms understandable to all — is to be found in the concept of Bitochon, trust in G-d, The concept of Bitochon is the underlying theme of Psalm 27 which is recited throughout this month, the month of Elul, the month of preparation for the new yeear, and continued into the beginning of the new year, during the greater part of Tishrei: (A psalm) by David: G-d is my light and my help; whom shall I fear?

102

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

This trust in in G-d, which King David expresses for and in behalf of every Jew, namely, complete confidence in G-d's help, embraces both the material aspects in life as well as the spiritual, to the extent of attaining the highest level of Divine service, as is also evident from the subsequent verses of the said Psalm, down to the concluding verse: Hope in G-d, be strong and let your heart take courage; yea, hope in G-d,“

The idea of Bitochon is to feel reassured and convinced that G-d will help overcome all difficulties in life, both material and spiritual,“ since ''G-d is my light and my help.” It is, es pecially certain^^ that everyone, man or woman, are able to car ry out their mission in life, and do so with joy — reflecting on the extraordinary privilege of having been chosen by G-d to be His emissary on earth for the purpose of "making for Him an abode in the lowest world” — with the assurance of having G-d's light, help and fortitude to carry out this mission. The joy of it is further increased by contemplating the nature of this help from G-d, which comes to him in a manner of "I turn to my Loving G-d and my Loving G-d turns to me "^8 — the G-d Who loves me with infinite Divine love — Which is bestowed particularly as from Rosh Chodesh Elul through Yom Kippur, as explained by our Sages.‫יג‬ Hence, during this time, as also throughout the year thereafter, this extraordinary Divine love must evoke in the heart of every Jew a boundless Ipve for G-d, as the Psalmist ex presses it: "Whom have I in heaven? and on earth I desire nothing but You; my flesh and my heart languish for You, O G-d."‫ סג‬Here, too, the love and trust in G-d are underscored in all aspects of life: "in heaven"— the spiritual, and "on earth" — the material.

103

/ ROSH HA SHANAH

Bitochon in G-d is for every Jew an inheritance from our Patriarchs, as is written, ''In You our fathers trusted;^! they trusted — and You delivered them."^2 It is deeply ingrained in the Jewish heart and soul; all that is necessary is to bring it forth to the surface so that it permeates the daily life in all its aspects. In light of the rule, enunciated by our Sages of blessed memory, that "By the measure that a person measures, it is measured to him,"s3 it follows that the stronger and more embracing one's Bitochon is,^^ the greater, more evident, and more inclusive is the fulfillment of this trust, through the bless ings which G-d bestows, materially and spiritually.

May G-d grant that all the above — the fulfillment of the Divine mission to make for Him an abode in this world, the Bitochon in G-d, and G-d's blessings materially and spiritually — should be realized in every Jew in the fullest measure. And this will also hasten the fulfillment of the all inclusive Divine blessing to our people Israel — the true and complete Geulo through our righteous Moshiach. With the blessing of kesivo vachasimo toivo for a good and sweet year, both materially and spiritually, /Signed: Menachem Schneerson/

‫פ עו ל ת י מי ם א ל ה ל א ח רי ה ע בו ד ה בי מי א לו ל ה קו ד מי ם — ר א ה תו ר ת ה ב ע ש ״ ט‬

‫ ו ל ה עי ר ש ב שנ ה זו ) ש ר ״ ה ח ל ביו ם ג׳ ב שבוע( — הו א‬.((‫)בסה״מ אי די ש סד׳׳ ה אני ל דו די) ה א׳‬ .‫מ ם פ ר ה כי ג ד ו ל די מי ה ם לי חו ת‬ ‫ ד״ ה‬.‫ ו עו ד‬.‫ ויק״ר ר פכ״ ט‬,(‫יל״ ש פנ ח ם ר מז ת ש פ ב ) מ פ סי ק ת א דר׳׳ב ו ב ח ד ש ה שביעי‬

.‫ ו עו ד‬.‫ ת ש׳׳ט‬,‫זה היו ם‬

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬ ‫‪(3‬‬

‫‪104‬‬

‫ר א ה ז״ח ב ר א שי ת י ד‪ ,‬ג‪.‬‬

‫‪ (4‬כ ל ב אי עו ל ם )ר״ה פ״א‪ ,‬מ״ב(‪ .‬ו בי רו ש׳ שם )פ״א‪ ,‬ה״ג(‪ :‬ו ע ל ה מ די נו ת בו י א מ ר כר‪.‬‬ ‫ז׳׳ח ר״פ נח‪.‬‬ ‫‪(5‬‬

‫ר א ה סנ ה׳ ל ח‪ ,‬סע״א‪ .‬פ ר שיי ס״ם ב ר א שי ת‪ .‬ובאוי׳ת ל ה ה ״ מ ב ר א שי ת‪ :‬מ ב ר א א ל קי ם‬

‫את ה א ד ם כ ר קו ד ם הוויו ת כ ל ה עו ל מו ת ב ר ו ב ש בי ל ם ב ר א כ ר וז הו ש כ תו ב ב ע״ ח כ ש ע ל ה‬ ‫ב ר צונו ל כ רו א כר‪ .‬ו ל ה עי ר מ ל קו טי לוי׳ צ לז ח‪ -‬א ל ד‪ ,‬כ )ח‪ ,‬ב(‪.‬‬ ‫‪(6‬‬

‫ב ר א שי ת א‪ ,‬כ ח‪.‬‬

‫‪(7‬‬

‫כי אין מ ל ך ב ל א ע ם ) תני א ח׳ ב פ׳׳ז‪ .‬ל קו״ ת ר‪ -‬ה נ ה‪ ,‬ס עי ב(‪.‬‬

‫‪ (8‬ר״ ה טז‪ ,‬א ) ת מ לי כוני‬ ‫ד״ ה יו״ ט שר״ה‪ ,‬ת ש״ג‪.‬‬ ‫‪(9‬‬ ‫‪( 10‬‬ ‫ביוהכ״פ(‪.‬‬ ‫‪( 11‬‬

‫עליכם(‪,‬‬

‫ב ת פי ל ת ה ע מ ‪ T‬ה ד ר׳׳ ה ) ע ל ה עו ל ם כולו(‪ — .‬ו ר א ה‬

‫עיין ל קו״ ת ד ב רי ם נו‪ ,‬ג‪ .‬ו עו ד‪.‬‬ ‫ו ח תי מ ת ה ב ר כו ת — ג ם ד קי דו ש ו ד ה פ טו ר ה‪ :‬מ ל ר ע ל כ ל ה א ר ץ ) א ל א שז ה נ מ ש ו ג ם‬

‫ש ה רי מ ב ר כיו‪ :‬ב רו ך א ת ה ה׳ מ ל ר ע ל כ ל ה א ר ץ ‪,‬ו ה רי ס פ ק ב ר כו ת ל ה ק ל מ שו ם‬

‫חש ש ב ר כ ה ל ב ט ל ה א ל א איו כ אן שום ס פ ק כ ל ל׳ ) א ג ה ־ ת פי׳ א(‪.‬‬ ‫‪( 12‬‬

‫—‬

‫ר א ה ד׳ ה יו״ ט ש ר׳ ה‪ ,‬ת ש׳ ג‪.‬‬

‫‪( 13‬‬

‫ו ב פ ר ט ש כו ל ם נ כ ל לי ם ביו ם ד ר״ ה ו א ח׳ ב צ׳ ל מו ד ר כי ם מ מ נ ו ש ל כן נ ק ר א ר א ש)ו ל א‬

‫חחלת‬

‫ה שנ ה‪ .‬ע ט ר ת רא ש ב ת ח ל תו(‪.‬‬

‫‪( 14‬‬

‫כ מ׳ ש בכ ל ד ר כי ך ד ע ה ו ) ט ו ש ו׳ ע א ו׳ ח ס ר ל׳ א(‪.‬‬

‫‪( 15‬‬

‫ק דו שיו פב‪ ,‬א‪.‬‬

‫‪( 16‬‬

‫ת ה לי ם ק‪ ,‬ב‪ .‬ו ר א ה ר מ ב״ ם סו ף ה ל׳ לו ל ב‪.‬‬

‫‪( 17‬‬

‫ר א ה תני א רפל״ו‪ .‬ל קו״ ת ר״פ פ קו די‪ .‬ת ק עו‪ ,‬ת ר ס׳ז‪.‬‬

‫‪( 18‬‬

‫תנ חו מ א נ שא טז‪ .‬ב״ר ס פ׳ ג ‪ .‬ב מ ד ב ״ ר פי׳ ג‪ ,‬ו‪.‬‬

‫‪( 19‬‬

‫ל קו״ ת ד״ ה א ת ם נ צ בי ם‪ .‬ו ר א ה ט ו ש ו׳ ע א ו׳ ח ס ת כ׳ ח‪.‬‬

‫‪(20‬‬

‫נ צ בי ם מ ל׳ נ צ ב מ ל ר ) או ה׳ ת ל ה צ׳ צ ר׳ פ נ צ בי ם ע׳ א׳ר א‪ .‬ו עו ד(‪.‬‬

‫‪(21‬‬

‫ד ב רי ם כט‪ ,‬ט‪ .‬ו ר א ה ל ק ו׳ ת ש ם‪.‬‬

‫‪(22‬‬

‫שאיו ת ח תון ל מ ט ה מ מ נ ו ) ת ני א פ ל׳ו‪ .‬ו ר א ה שם ס פ׳ ו מ ע׳ ח ש מ׳ ב פ׳ ד ‪ .‬ל ק ו׳ ת פ קו די‬

‫‪( 23‬‬

‫ד ב רי ם ז‪ ,‬ז‪.‬‬

‫‪(24‬‬

‫ר א ה חו ב ת ה ל ב בו ת ש ע ר ה ב ט חון‪.‬‬

‫‪( 25‬‬

‫ו ר א ה ב ר כו ת לב‪ ,‬ב‪.‬‬

‫‪( 26‬‬

‫ו כ מ רז׳׳ ל בז ה ד ה ק ב׳ ה ע ו ז ר ו ) ס ו כ ה נ ב‪ ,‬ב‪ .‬ו ר א ה תני א פי׳ ג(‪.‬‬

‫שם(‪.‬‬

‫‪(27‬‬

‫ר א ה או״ ת ל ה ה׳ מ ת ה לי ם ד׳ ה ב רו ך הג ב ר )פ‪ ,‬ד(‪.‬‬

‫‪( 28‬‬

‫ש ה״ ש )ו‪ ,‬ג(‪.‬‬

‫‪( 29‬‬

‫ב׳ ח ל טו או׳ ח ס ת ק פ׳ א ד ״ ה ו ה ע בי רו‪ ,‬כ ת בי ה א ריז׳ ל ו בו׳ ש אני ל דו די ו ד ו די לי ר׳ ת‬

‫א לו ל ו ס״ ת ד׳ יו דיו — מ׳ י מי ם ש מ ר״ ח א לו ל ו ע ד יו ה כ׳ פ‪.‬‬ ‫‪ ( 30‬ת ה לי ם עג‪ ,‬כ ה״ כו‪ .‬ו ר א ה ס ד׳ ה מ ש כ ני ) ה א׳ ו ה ב׳( ת ר׳ ל‪ .‬ס ה מ׳ צ ל ה צ׳ צ ש ר ש מ צו ת‬ ‫ה ת פ ל ה ס פ׳ מ‪.‬‬

LXU XLU UaiUL. C/ CUj:1;lUL‫־‬ C<XLU.l S . IXLK' X IU .U ;U S .S ee)

s a tu

qq.x

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uiccu — l i t . ! ; ' ‫■);( ״‬ t a s u L lu u Q i. iO ic c c u i L u o a •.a6^1

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•.QicccuL CL A C C ; ciidia A X i.a u i x u i a c u i x a u i c d

SOI

ze)

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le )

u u ; 11Q c c ‫ ׳‬u ‫־‬

lc . c

c x i^

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cmi.>u

c l lcalux

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(a u '

uu<;«a

c ia u c u a i.

l . u c ll L ao

acd

{)): l u c i a u c u / u a i .

HVNVm VH Hsoy /

LETTERS BY THE LUBAVITCHER REBBE ‫שליט־׳א‬

106

By the Grace of G-d 18th of Elul,1 5735 Brooklyn, N. Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: With the approach of Rosh Hashanah — may it bring good and blessing to us and all our people Israel, Rosh Hashanah being the "head"^ of the year, hence a source of direction and instruction to guide^ the Jew's conduct each and every day of the year, as the head directs all the limbs of the body. And being also the anniversary of the creation of the first man, Adam, the progenitor of all mankind —< It behooves us to reflect earnestly and deeply on the teachings of Rosh Hashanah, as these are explicitly or implicit ly indicated in the Torah. Indeed, Torah means "instruction,"^ and it is called Toras-Chayim, because it provides instruction and guidance in the daily life of the Jew, man and woman. The teachings are in aspects which are common to all Rosh Hashanahs, and in aspects that vary according to the occur rence of Rosh Hashanah on certain days of the week, and whether it ushers in an ordinary year or a Leap Year, etc.. Although, generally speaking, each Rosh Hashanah brings new instructions.*

W e w ill d w e ll h ere o n o n e in s t r u c t iv e a s p e c t o f R o s h H a s h a n a h as it is e x p r e s s e d in th e f o llo w in g te a c h in g o f o u r S ages^ o f b le s s e d m e m o r y :

/ ROSH HASHAN AH T h e fir s t m a n

107

(A d a m ) w a s c r ea te d o n

E r e v -S h a b b o s .

W h y ? * It is lik e u n t o a k in g w h o b u ilt a p a la c e , p e r fe c te d it, a n d a r r a n g e d a fe a s t, a n d th e n h e in v it e d g u e s t s . . . S u c h is th e w a y o f th e H o ly O n e b le s s e d b e H e , W h o c r e a te d . . . th e w h o le w o r ld w ith w is d o m a n d a ll w o r ld ly n e e d s (a n d th e n h e b r o u g h t in g u e s t s ) , n a m e ly , A d a m a n d C h a v a h (E v e ) Y e t, th e T o r a h a ls o d e c la r e s ,

Man unto toil is born,^ a n d was created to

th a t e v e r y p e r s o n s h o u ld liv e b y th e c r e d o , /

serve my CreatorA'^ H o w are t h e s e tw o c o n tr a d ic to r y id e a s a b o u t th e p u r p o s e o f m a n to b e r e c o n c ile d ? If m a n is G - d 's h o n o r e d " g u e s t ” w h o f in d s e v e r y t h in g r e a d y a n d p r e p a r e d fo r h im h o w c a n h e at th e sa m e tim e b e a " s e r v a n t" w h o h a s to se r v e G -d c o n s t a n t ly , an d in a m a n n e r o f re a l e f f o r t (" to il" )? E v e n m o r e c o m p e llin g ly is a n e x p la n a t io n c a lle d fo r w h e n R o s h H a s h a n a h o c c u r s o n S h a b b o s ,“ a s th is y ea r . F or S h a b b o s u n d e r s c o r e s th e id ea o f r e st a n d a b s e n c e o f w o r k , in th e s e n s e th a t " e v e r y t h in g h a s a lr e a d y b e e n p r e p a r e d fo r th e S e 'u d a h ," " a s th o u g h a ll o n e 's w o r k h a s a lr e a d y b e e n done.''^^ T h is is s u r e ly n o t c o n s is t e n t w ith th e id e a o f " m a n u n t o to il is b o r n , " a n d 'to serve m y C r e a to r ."

O n e e x p la n a t io n o f th e a p p a r e n t c o n tr a d ic t io n is th a t p r e c is e ly th e c o m b in a t io n o f b o th c h a r a c te r is tic s p r o v id e s a p r o f o u n d ly m e a n in g f u l in s t r u c t io n in life , d o w n to e v e r y d a y liv in g , w h ic h e x p r e s s e s it s e lf in s e v e r a l a sp e c ts: (1 ) It w a s e x p e c te d o f A d a m a n d C h a v a h — w h ic h is a g u id e lin e fo r e v e r y J e w , m a n a n d w o m a n — th a t e v e n w h e n th e y f in d t h e m s e lv e s in a s itu a tio n a s if in a r o y a l p a la c e , w h ic h is p r o v id e d w it h n o t o n ly a ll r e q u ir e m e n ts , b u t a ls o " to p e r f e c tio n , " a n d t h e y a re in v ite d to it as h o n o r e d g u e s t s , it b e h o o v e s th e m to m a k e o f it a s e r v ic e to G - d , th e C r e a to r o f th e w h o le u n iv e r s e .

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

108

T h e h ig h e s t d e g r e e o f th is a c h ie v e m e n t is f o u n d in M o s h e R a b b e in u , a s th e T o r a h te lls u s . F or, w h ile th e T o r a h t e s t if ie s th e " N o o t h e r p r o p h e t a r o se in Isr a e l lik e M o s h e , to w h o m G - d m a d e H im s e lf k n o w n fa c e to face,"” y e t , w h e n h e h a d a tta in e d h is h ig h e s t d e g r e e o f p e r f e c t io n , o r , a s o u r S a g e s e x p r e s s e d it, w h e n h e r e a c h e d th e " f if t ie t h p o r ta l o f u n d e r s t a n d in g " ” , h e w a s s till " M o s h e , G - d 's

servant."

O n th e o th e r h a n d , a s it h a s o f t e n b e e n p o in te d o u t , a J e w s e r v e s G -d n o t o n ly t h r o u g h p r a y e r , T o r a h s t u d y , a n d d o in g M it z v o s , b u t a ls o — to q u o t e th e R a m b a m —” w it h h is e a tin g a n d d r in k in g . . . a n d in a ll h is d o in g s , e v e n sleep in g .^ * F o r a J e w m u s t p r e p a r e h im s e lf b e f o r e g o i n g to b e d in a w a y t h a t h is s le e p in g is e le v a te d th e r e b y to th e s t a t u s o f D i v i n e s e r v ic e — w h ic h is o n e o f th e r e a s o n s , in d e e d th e d e e p e r c o n te n t , o f Kerias Shma she'al haMittoh (t h e P r a y e r B e fo r e R e tir in g to S le e p ). (2 ) a s e c o n d a s p e c t, w h ic h lik e w is e h a s to e x p r e s s it s e lf in th e d a ily life , is th a t G - d g a v e A d a m a n d C h a v a h — a n d th r o u g h th e m to a ll J e w s, m e n a n d w o m e n , to th e e n d o f p o s te r it y — th e c a p a c ity a n d a b ility to " s e r v e ," th a t is, to a d d s o m e t h in g to th e " p a la c e " w it h a ll its r e q u ir e m e n ts , n o t w it h s t a n d in g t h e fa c t th a t t h e s e w e r e c r e a te d b y G - d , w ith D i v i n e w is d o m . T h u s , h o w e v e r g o o d th e s ta te o f t h in g s is a r o u n d a p e r s o n a n d w it h th e p e r s o n , e v e r y o n e c a n (h e n c e , m u s t) b r in g it to a h ig h e r d e g r e e o f p e r f e c t io n , to th e e x t e n t o f — to q u o t e th e r e m a r k a b le e x p r e s s io n w it h w h ic h th e T o r a h d e s c r ib e s

m a n 's

c o n t r ib u t io n

C r e a tio n

— b e c o m in g

" p a r tn e r w it h th e H o ly O n e b le s s e d b e H e in th e w o r k o f C r e a tio n .‫ ” ״‬In o th e r w o r d s , h e is c a p a b le o f c o n t r ib u t in g s o m u c h th a t th e T o r a h , Torus Ernes, d e c la r e s h im q u a lifie d a s a " p a r tn e r ." (3 ) W it h th e a b o v e a s p e c t s in m in d , e v e r y J e w a n d J e w e s s s h o u ld f in d it e a s ie r to d o w h a t m u s t b e d o n e in o r d e r to rise e v e r h ig h e r in a ll m a tte r s o f T o r a h a n d M i t z v o s , a n d Y id d is h k e it in g e n e r a l, in f u ll a c c o r d w it h m a n 's p u r p o s e a n d lif e 's d e s t in y — / was created to serve my Creator. L et e v e r y o n e ju s t

/ ROSH HASHANAH

109

c o n s id e r th e w o n d e r f u l p o w e r s w it h w h ic h G -d h a s e n d o w e d e v e y J e w , e v e n to b e c o m e a p a r tn e r — n o t in a s m a ll th in g , a n d o n e th in g , b u t — in th e e n tir e u n iv e r s e , c r e a te d b y G -d 's W is d o m ! (4 ) T h e m easu re

s a id

th ro u g h

c o n t r ib u t io n c a n n o t b e a c h ie v e d a lim ite d ,

s p o r a d ic

s e r v ic e ,

in f u ll

re n d e r e d o n

s p e c ia l o c c a s io n s , o r o n c e r ta in tim e s; b u t — o n ly th r o u g h a w a y o f lif e w h ic h e x p r e s s e s it s e lf in e v e r y - d a y s e r v ic e , b y c o n s e c r a tin g e v e r y a c t, w o r d , a n d t h o u g h t to b e for the sake of

Heaven, a n d c o n s o n a n t w it h th e your u?ays1» — s o th a t G - d lin e s s

p r in c ip le o f know Him in all c le a r ly p e r v a d e s a ll d e ta ils o f

e v e n m u n d a n e m a tte r s , a n d , a s n o te d a b o v e , e v e n w h ile e a tin g a n d d r in k in g , e tc . o n a n o r d in a r y w o r k in g d a y o f th e w e e k . (5 ) In th e area o f ''to s e r v e m y C r e a to r " th e r e is th e w e ll k n o w n d ir e c t iv e

Serve G-d with joy,^^ a n d

a ls o w it h d e e p , in n e r

e la tio n d e r iv e d fr o m th e r e a liz a tio n o f b e in g p r iv ile g e d to se r v e th e H o ly O n e , b le s s e d b e H e . T h is , to o , is p a r tic u la r ly e m p h a s iz e d th is R o sh H ash an ah ^ o — w h ic h o c c u r s o n S h a b b o s , o f w h ic h it is sa id , "Call th e S h a b b o s a d e lig h t." ^ ’

May G-d grant everyone, man and woman, Hatzlocho in the efforts to achieve all the above, and in the way of joy and pleasure. May G-d eliminate anything that might hinder it, G-d for bid, by "working salvation in the midst of the earth,"*^ in an obvious and revealed manner — including the essential. To grant evey Jew and all Jews a good and sweet year in all respects and in all aspects. With blessing for a Kesivo vachasimo toivo for a good and sweet year,“ /Signed: Menachem Schneerson/

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪a‬‬

‫‪110‬‬

‫■ים הו ל ד ת א ת שגי ה מ או רו ת הג דו לי ם‪ :‬כ״ק ה ב ע ש ״ ט )ב שנ ת נ ח״ ת( וכ״ק ר בנו הז קן‪,‬‬

‫ב ע ל ה תני א ו ה שו ״ ע ) ב שנ ת קה״ת(‪.‬‬ ‫‪(2‬‬

‫ש ל בו נ ק ר א רא ש ה שנ ה ו ל א ת ח ל ת ה שנ ה )לקו״ת ד ב רי ם מא‪ ,‬ג(‪.‬‬

‫‪(3‬‬

‫נ ת ב א ר ב א רו כ ה ב ע ט ר ת רא ש ב ת ח ל תו‪.‬‬

‫‪(4‬‬

‫ו שיי כו ת ם ע ד כ די כר — שכ או״ א דו מ ה ל א ד ה ״ ר שנ ב ר א י חי די ו כ ר ) סנ ה ד רין לז‪ ,‬א(‪.‬‬

‫ו ר א ה ב ש ע ר הג לגו לי ם ה ק ד מ ה ו א״ו ו אי ל ך >ובכ״מ בכ ת ה א ריז״ ל( ש כ ל נ ש מ ה היי ת ה כ לו ל ה‬ ‫כנ ש מ ת א ד ה ״ ר ע־ ד ד רז״ ל ב פ סו ק אי פ ה היי ת ) ש מו״ ר פ׳ מ‪ ,‬ג‪ — .‬ו מ ש״ ב שם ש ה ר א ה ל א ד ה‪ -‬ר‬ ‫כל צ די ק כו׳ י ש ש הו א ת לוי ב ר א שו כ ר — ע*פ הנ״ ל מו בן ש ר ק ד צ די קי ם ה ר א ה‪ ,‬א ב ל ב ל‬ ‫הנ ש מו ת ת לוי ם ב אד ה״ ר(‪ .‬ו ב ל ק ר ת )נ צ בי ם מז‪ ,‬ב( ש ב כ או״ א י ש מנ ש מ ת א ד ה ״ ר ו ל כן ״ א ת ם‬ ‫ק רויי ם אד ם״‪.‬‬ ‫‪(5‬‬

‫ז ח״ג נג‪ ,‬ב‪.‬‬

‫‪(6‬‬

‫ר א ה אג ה ״ ק סי״ד‪,‬‬

‫‪(7‬‬

‫סנ ה ד רין לח‪ ,‬א‪ ,‬תו ס פ ת א שם ספ״ ח‪.‬‬

‫‪(8‬‬

‫י״ל תו ק ף ה קו שי א מ פ ני ש מ ח ש ב תן ש ל י ש ר א ל ק ד מ ה ל כ ל ד ב ר )ב״ר פ״א‪ ,‬ד(‪ .‬ו ה ל׳‬

‫ב תו ס פ ת א שם‪ :‬ו ל מ ה נ ב ר א ב א ח רונ ה‪ .‬ו בוי ק״ ר )ר״פ תז רי ע(‪ :‬א חו ר ו ק ד ם צ ר תני ‪ . .‬א חו ר ז ה יו ם‬ ‫ה א ח רון ו ק ד ם ז ה יו ם ה ר א שון‪ — .‬ו ר א ה י ה ל או ר ל ה צ״ צ ע ה ״ ס ) ת ה לי ם ק ל ט‪ ,‬ה(‪ .‬קונ ט ר ס קניו‬ ‫החיי ם‪ ,‬ת ר פ ״ ח ס״ז‪ .‬ו ר א ה ר ש״י ע ה ״ ת )ר״פ תז רי ע — מוי ק ״ ד שם(‪:‬‬

‫כשס‬

‫שי צי ר תו כ ר‬

‫כך‬

‫תו ר תו כו׳ ו ב מ פ ר שי ר ש״י שם‪.‬‬ ‫‪(9‬‬

‫איו ב ה‪ ,‬ז‪ .‬ו ב ס נ ה ד רין ) צ ט‪ ,‬ב(‪:‬‬

‫כל‬

‫א ד ם ל ע מ ל נ ב ר א שנ א מ ר כו׳‪ .‬ובב״ר )פי״ג‪ ,‬ז(‪ :‬ל א‬

‫נ ב ר א א ד ם א ל א ל ע מ ל‪.‬‬ ‫‪(! 0‬‬

‫קי דו שין ב סו פ ה‪.‬‬

‫‪( 11‬‬

‫ר א ה מ כ ת ב ח״י א לו ל ת ש ל״ ב עו ד פ ר טי ם בז ה‪.‬‬

‫‪( 12‬‬

‫שו״ ע א ד ה ״ז ס ש״ו סו״ ם כ א ) מ מ כי ל ת א י ת רו כ‪ ,‬ט‪ .‬הו ב א ב ר ש״י שם(‪ — .‬ג ם בכ ל‬

‫יו״ט צ״ ע כנ״ ל ב פני ם‪ ,‬כיון ד א סו ר ב כ ל ה מ ל א כו ת ה שיי כו ת ל כ ל ה ב רי א ה‪ .‬ו ל ה עי ר דיו ק ש ה‬ ‫ביו תר ב א ם נ א מ ר ד ה כ ת ו ב ) כ א יב‪ ,‬טז( ״כ ל מ ל א כ ה ל א י ע ש ה כ ה ם) ביו ״ ט( ״ הו א כ פ שו טו‪ ,‬א ל א‬ ‫ כ שנ ע שי ת ל צו ר ך או כ ל נ פ ש הו צי א ה או תן ה תו ר ה מ כ ל ל ״כ ל מ ל א כ ה״‪ .‬ו ר א ה שוי ע א ד ה‪-‬ז‬‫ס ת צ״ ה ס״ב‪ :‬מ ל א כ ת או״נ ש ה תו ר ה ה תי ר ה ל ע שו ת ה כ ו׳ ) ב א רו כ ה — ב ל קו״ ש חי״ א שי ח ה א׳‬ ‫ל פ׳ ב א ) ע׳ ‪ 34‬ואילך((‪ .‬נו ס ף ב ר״ ה ע ל ש א ר יו ״ ט שי ש או מ רי ם ש מ צו ה ל ה ת ע נו ת ב ו ) ט ו ש ו ״ ע‬ ‫או״ח ס ת ק צ״ז( ו ב מי ל א א סו ר לו ל ע שו ת ג ם מ ל א כ ת או״נ א פי לו ל צו ר ך א ח רי ם ) שו״ע א ד ה ״ז‬ ‫שם(‪.‬‬ ‫‪( 13‬‬

‫ב ר ב ה ל ד‪ ,‬יו״ד‪.‬‬

‫‪( 14‬‬

‫ש ל״ ה ם״פ ו א ת ח נן ) ש ס ט‪ ,‬א־ב(‪ .‬ל קו״ ת ב מ ד ב ר )יב‪ ,‬א(‪ :‬ו בי א ר ה ה ״ מ נ ״ ע כו׳‪ .‬ו צ ע״ ק‬

‫מ או״ ת ל ה ה ״ מ ד ״ ה מ״ ט ש ע רי בינ ה )ק‪ ,‬ב(‪.‬‬ ‫‪( 15‬‬

‫ה ל׳ ד עו ת רפ״ ה‪ .‬ו ר א ה שו ״ ע א ד ה ״ז או״ ח סקנ״ו‪ ,‬ס״ב‪.‬‬

‫‪( 16‬‬

‫ר א ה ר מ ב״ ם שם ס פ״ג‪ .‬ו ר א ה ב ״ ר )פ״ט‪ ,‬וא״ו(‪ :‬שינ ה טו ב ה מ א ד‪ .‬ו ר א ה צוו א ת‬

‫הריב״ ש סכ״ז‪.‬‬ ‫‪( 17‬‬

‫ר א ה ש ב ת קי ט‪ ,‬ב‪ .‬ז ח״ א ה‪ ,‬א‪ .‬ת קו״ז ת ס ״ ט )קד‪ ,‬א‪ .‬קיד‪ ,‬טע״ א(‪ .‬ו ר א ה או ה ״ ת‬

‫ב ר א שי ת ע ה״ פ וי בו לו ) מג‪ ,‬ב(‪.‬‬

‫‪Ill‬‬

‫‪/ ROSH HA5HANAH‬‬

‫‪( 18‬‬

‫טו שו ״ ע או״ח ס רל״א‪.‬‬

‫‪( 19‬‬

‫ת ה לי ם ק‪ ,‬ב‪ .‬ו ר א ה ר מב״ ם סוף ה ל׳ לו ל ב‪.‬‬

‫‪(20‬‬

‫ר א ה ד׳׳ ה יו״ ט של ר״ ה ש ח ל ל היו ת ב שב ת בלקו׳׳ ת ו כו׳ )ו ב ה מ ש ך ז ה ד תר ם *ו‬

‫בא רוכ ה( עניו ה עונג ב ר״ ה ו ב שב ת‪.‬‬ ‫‪(21‬‬

‫י ש עי׳ נ ח‪ ,‬יג‪ — .‬ל ה עי ר מי רו ש׳ מגי ל ה) פ * א‪ ,‬ה*ד( שב ת ‪ . .‬ש מ ח תו ת לוי׳ בי די שמי ם‪.‬‬

‫ו ב ס פ רי ל ב ה ע לו ת ך )י‪ ,‬י(‪ :‬וביו ם ש מ ח ת כ ם א לו ש ב תו ת‪ .‬אבל ראה שו״ע א ד היז ר״ם רמ״ב‪.‬‬ ‫לקו׳׳ת צו )יא‪ ,‬ד(‪ .‬ה מ ש ך ו כ כ ה פ״ ה ו אי ל ך ו עו ד‪ .‬ואכ*מ‪.‬‬ ‫‪(22‬‬

‫ת ה לי ם ע ד‪ ,‬יב‪.‬‬

‫‪(23‬‬

‫י״ל עניני ם טו בי ם מ צ״ ע ו אלו שנ מ ת קו )ע*ד — ג׳׳ז ל טוב ה(‪ .‬ו ר א ה תני א פכ׳׳ז‬

‫דוג מ ת ם ב ע בו ד ת ה אד ם‪ .‬ו ר א ה זח״א ר מ‪ ,‬סע׳׳א‪ .‬זחי׳ג ר׳׳פ חו ק ת ו ב ר מיז שם‪ .‬ב ל קו טי לוי י צ ח ק‬ ‫שם ב פי׳ ו מ תו קי ם מ ד ב ש‪ .‬ק ה ל ת י ע ק ב ע ר ך מ תו ק ) ספ ר ש הו ב א בב׳׳מ ע״י כ׳׳ק א דנ״ ע(‪.‬‬ ‫ו ל ה עי ר א שר ב לי ל א׳ ד ר״ ה ‪,‬נו ה גי ז ל א כו ל ת פו ח מ תו ק מד ב ש״ ‪.‬ו א ח ״ כ י א מ ר י ה״ר‬ ‫מ ל פני ך ש ת ח ד ש ע לינו שנ ה טו ב ה )כן הו א בכ ל ה סי דו רי ם ש ר אי תי( ו מ תו ק ה״‪.‬‬

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d 6th of Tishrei, 5736 Brooklyn, N. Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing; Further to the letter of 18th Elul, in which reference was made to the significance of Rosh Hashanah as the "head” of the year, in the sense that it gives instruction as to how one is to conduct oneself during all the days of the year, as the head directs all the limbs o f the body; observing, in this connection, that in addition to instruction derived from matters which are common to all Rosh Hashanahs, there are special instructions derived from matters wherein one Rosh Hashanah differs from another, as, for example, this year, when Rosh Hashanah oc curs on Shabbos, as explained there. We will briefly dwell here on a further point which dis tinguishes this year's Rosh Hashanah from others, namely, that this year Rosh Hashanah is the 'head' of a Leap Year. And herein, too, a further distinction; Not all Leap years in our Hebrew Calendar are the same. This year has the distinction of having the maximum number of days that any Leap Year can have — 385 days.* On a previous occasion,** it has been pointed out at some length that the purpose of a Leap Yeari in our Torah-Calendax is to make up^ for the "deficiency" in the days of previous years, in order to bring into harmony the Lunar year with the seasons of the year (determined by the Solar year), though the annual seasons are also, of course, determined by the Creator, as Torah declares: "(The seasons of) sowing and reaping, cold and heat, summer and winter, shall not cease.^"

/ ROSH HASHANAH

113

Moreover, not only does the Leap Month nrake up the deficiency of the past, but it also gives an "advance'^ on me future. This year, as noted above, the Leap Year is of maximum dimension.

It is a well-known principle® that all that we see or find in the realm of matter, in the physical world around us, are replicas of the spiritual counterparts in the sublime Supernal Worlds from which they descended.® The same is especially true also in this case. The order of having to make good and equalize the' number of days, in the plain sense, in the material world, is due to the fact that this is the order in the spiritual realm, where ''each day has its task to perform.''^ This is also the special in struction for us in respect of the task each has to accomplish in the areas of "Man unto toil is born" "All your actions sould be for the sake of Heaven," and "Know Him in all your ways" — as indicated in the letter of 18th Elul. In light of the above it is clear that the preparations and service expected of a Jew for the new year — in the days before Rosh Hashanah, particularly during the days of Selichos; on Rosh Hashanah itself; and during the Ten Days of Teshuvah (Repentance), especially on the Holiest Day (Yom Kippur) — have to be on the order of the Leap Year: to make good those aspects of the service where there has been a deficiency in the past year, and bring perfection into the other areas, indeed even to the extent of an "advance" on the future. And all this should be carried out in the fullest, maximum measure. Moreover, as has often been empahsized — since G-d re quests and expects a Jew to do a certain task, it is certain that He has provided him with all the necessary capacities and means* to carry it out in actual fact, and, furthermore, to do it

114

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

with joy and gladness of hearts, as all matter of Divine service should be carried out. Our Sagesio of blessed memory say that the Ten Days of Teshuvah” are the time referred to in the verse, "Seek G-d when He is found, call on Him when He is near." This "nearness" is described as the "nearness of the Source of Light to its spark. And comes after the auspicious days of the month of Elul, when the "King is in the field"13 and shows a gracious countenance to all who come out to meet Him. May G‫־‬d, the Source of Light and Source of Blessing, in deed be gracious to everyone, man and woman, and bless them with Hatzlocho to carry out the said service in the best, max imum way, therby carrying out in the fullest measure the realization of the ideal for which we pray in our Rosh Hashanah and Yom Kippur prayers: "And reign. Thou alone, O G-d our G-d, over all Thy creatures" . . . "by acclaiming Him as our C-d (Elokeinu)!“, in response to His request, "Make Me King over y o u , a n d involving also all creation, thus bringing about His Kingship over all and everywhere, So that He will, also in a revealed m a n n er," w o rk ’^ relief in the midst^® of the earth. Especially in light of the continuation of the said prayer that " . . on Mount Zion, the abode of Thy Glory, and in Jerusalem, Thy Holy City," which are ahoays^^ the "abode of His Glory and Holy City", also in the present days of the Golus — G-d's reign be revealed. Through the true Redemption through our Righteous Moshiach. With esteem and blessing for Chasimo uGmar Chasimo Leshono Toivo uMesuko /Signed; Menachem Schneerson/

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116

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d 2nd Day of Weekly Portion; "Youi are standing firmly this day, all of you" (Deut. 29:9) 18 Elul,^ 5736. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere — G-d bless you all! Greeting and Blessing: The Month of Elul,^ as is well known, is the month of honest self-assessment for the outgoing year, and, at the same time', the month of preparation for the new year — which is, clearly, also a purpose of the honest assessment: Not only to try to make good the deficiencies, but also to know, and to resolve with proper determination, what should be the daily conduct henceforth, which will make the coming year a good and sweet year spiritually, hence also a good and sweet year materially. In the month of Elul itself, the 18th ("Chai") Elul comes as a special reminder, with encouragement and exhortation, in the said two aspects, self-assessment and preparation. Its message is: With this day begin the last 12 days of the year; hence the selfsearching must now be more intensive and embrace the months of the year — each day corresponding to the month,< the start being Ch«1 Elul. Moreover, according to our Rebbes — Nessiim‫ ״‬the day oi Chat Elul must infuse vitality® ("chai" life) into all details® of the Divine service in the entire month of Elul and in its two general aspects of assessment and prepara tion.

One may wonder what has "vitality" to do with such a thing as an honest assessment which deals with "hard" facts? But it has, and it is as follows;

/ ROSH HASHANAH

117

There is the well known instruction^ that, just as one must not forget one's shortcomings, in order to rectify them fully, so must one not forget one's good qualities, in order to utilize them in the fullest measure. In order that this should be accomplished as behooves one — and in the greatest possible degree* — the assessment must be done with real vitality. An honest assessment of one's shortcomings might sometimes induce discouragement,’ or worse, despair. An honest evaluation of one's achievements might lead to complacency^® and to the conclusion that one has already attained a state of perfection. However, the sign and effectiveness of vitality is in growth, and Not the growth of a vegetable, which remains in the same place (and situation), but of a living creature — moving from place to better place. And not only changing places, but also growing through personal change^!, changing one's nature, habits and entire being*2 from good to better and still better. This is the true vitality of a Jew, who has been com manded to refine and change his character attributes.^* The capacity to attain all the above has been given to every Jew, or, using the quotation in the dateline above, to "all of you, "from "the heads1< of your tribes" to "the hewer of your wood and the drawer of your water." For, the vitality of every Jew derives from, and is bound up with, the Source of Life, as is written, And^^ you who are at tached to G-d, your C-d, are all of you living this day —by vir tue of your attachment to G-dliness, the Source of life and vitality, through the Torah, Toras-Cfiayim, and the Mitzvos whereby Jews live.'* Moreover, it is a matter of common experience that everything done with vivacity can be achieved with greater

113

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

success and more completeness. And — what is no less impor tant — such activity makes the proper impact on others to be inspired with the same spirit, for the best influence is a living example.

May G-d grant that everyone, man and woman, take full advantage of the great opportunity of the last days of the year, and those following, all the days of the coming year — with true vitality in fullest measure, as above. And in the merit of it everyone, in the midst of all our Jewish people, should be inscribed unto a good and sweet year for good life and for peace, Unto the coming of our Righteous Moshiach, and the fulfilment of the Divine prophecy: "The strength and glory of the Righteous shall be u p l i f t e d , v e r y soon indeed. With esteem and blessing, /Signed: Menachem Schneerson/

.‫ ו ר א ה זח״ב ר״פ בא‬.‫ר א ה ל קו״ ת ע ה״ פ ד היו ם ק אי ע ל ר״ה‬

‫יו ם הו ל ד ת שני ה מ או רו ת ה ג דו לי ם מו רנו ה ב ע ש״ ט ) ב שנ ת ת נ׳ ה( ו ר בנו ה ז קן ) ב ש נ ת‬

. 141 ‫ ו ר א ה ב א רו כ ה ם׳ ה שי חו ת ה׳ ת ש״ג ע׳‬.(‫תק״ה‬ ‫ ל״ ת ל ה א ריז״ ל ר״פ תצ א ע ה״ פ‬.‫ טו או ״ ח ר״ם תקפ״א‬.‫ר א ה לי קו טי מ ה רי״ ל ב מ קו מו‬

‫ ו ב פני ם‬.‫ ב או ה ״ ת שם‬.(‫ ל קו״ ת ד״ ה אני ל ד ו ד י ) ו כ ן ב סי דו ר ו כו׳ ד״ ה זה‬.‫ו ראי ת גו׳ י ר ח י מי ם‬ ‫יפו ת ) ל ב על ה ה פ ל א ה( פ׳ א ח רי ד״ ה בי ד אי ש ע תי ד ה ם י מי כ פ ר ה ע ל כ ל ה שנ ה ונ ר מז ב מ שנ ה‬ .‫ א( נו תנין ל ב תו ל ה ) אלול מז לו ב תו ל ה( י״ב חוד ש‬,‫)כ תו בו ת נז‬ . 179 , 177 ‫ם׳ ה שי חו ת ה׳ ת ש״ג ע׳‬

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HVNVHSVH HSOtl /

120

LE T T E R S B Y THE LU B A V ITC H ER REBBE ‫שליט״א‬

By the Grace of G-d In the Days of Selichos,^ 5736 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere — G-d bless you all! Greeting and Blessing: With only a few days to Rosh Hashanah, in these days of Divine mercy and grace, when all aspects of the month of Elul express themselves even more iatensely than before; and fol lowing up the letter of Chai Elul on the theme that the essence of a jew is bound up with the vitality emanating from his at tachment to G-d, as it is written, "You who are attached to G-d, your G-d, are living all of you this d a y , w h i c h attachment is achieved through the daily life and conduct in accord with the Torah, Toras Chayim, and its Mitzvos whereby Jews live, It follows that this vitality itself should also be intensified in these days approaching Rosh Hashanah, when we pray:■’ "Remember us unto life, O King who desires life" — by way of an increase in both quality and quantity — and carried into the subsequent Ten Days of Return, specifically — In light of the concept expressed by our Sages in the designation Mechayeh-hachayim, "Animator of the Living."*

The said designation and title is, of course, applied by our Sages in reference to G-d, who is the Source of Life and who vitalizes the livirrg. Which means that those whom G-d had already endowed with life receive on occasion an additional vital principle, as the "soul's soul" (neshomo iineshomo), a superior soul (neshomo yeseiro),® etc.

/ RO SH

H A SH AN A H

221

However, there is the well-known instruction:* "You shall walk in His ways" — to imitate G-d's ways and qualities, as our Sages explain: "As He is called 'Gracious One,' so you, too, be gracious," meaning that just as G-d gives freely and generously,^ so must every Jew be gracious, etc. Similarly in the aspect of "animating the living." Every Jew should be an "animator of living" — to instill vitality into living Jews, and do so in a way that not merely adds more vitality (quantitatively), but also new life (qualitatively), as when breathing life into an inanimate object. And since this is a Divine command, G-d certainly provides* the ability to carry it out in the fullest measure. Inasmuch as the essential thing is the deed, the capacity of "animating the living" must express itself in concrete terms, beginning with the Mitzva of Tzedoko’ — for Tzedoko is in effeet an act of life-giving,^‫ ״‬by sustaining the life of the poor man and his family!! In Tzedoko itself there is the ordinary aspect, namely, sustaining the life of the needy person, and also a higher level, that of resuscitation, as it were, when the poor man is in a desperate situation, not knowing "whence shall my help come?" and the benefactor helps him graciously, cheerfully, and wholeheartedly,^^ which is in the category of instilling new life into the one who had despaired of hope. And from material Tzedoko to spiritual Tzedoko, es pecially bearing in mind that, as is well known, every physical thing has its spiritual root!* and source from which it evolves and derives its existence and vitality. Spiritual Tzedoko, in the sense of "animating the living," is exemplified in the teacher-disciple relationship, as our Sages say, "He who teaches his friend's son Torah is deemed as if he had given birth to him,"!♦ and "disciples" is synonymous with natural "children."!*

122

LE T T E R S BY THE LU B A V ITC H ER REBBE ‫שליס״א‬

Here "disciple" is not meant in terms of years, but ineludes also one who is mature in years^* but a disciple in the ac quisition of his knowledge of Torah and Mitzvos. The Mitzva of spiritual Tzedoko makes it the duty of every Jew, man or woman, to work for the creation of oppor tunities for all Jews — young and old — to learn Torah and fulfil its Mitzvos. Through the practice of Tzedoko materially and (even more so) spiritually!^ — and Tzedoko is typical of all the Mitzvos — a Jew becomes an "animator of living" in actual fact.

The basis of a Jew's service, both for his own edification as well as relating to all around him, which service is generally divided into the three pillars of Torah, prayer, and acts of lovingkindness, coupled with Teshuvah,!* especially at this time of the year, is — the Great Principle of the Torah, v'ohavto Ire'acho komocho, "love your fellow as yourself." In light of what has been said above, this means that the quality of "animating the living; should be r^eflected in all aspects!® of the service,!‫ ״‬particularly in the all-embracing Mitzva of v'ohavto Ire'acho komocho.!! In other words, every effort in the said direction has to be carried out with such vivacity, feeling and enthusiasm, that it should permeate all who come under his in fluence, so that they, too, become "animators of living," and they, too, produce what our Sages call "fruits and fruits of fruits" to the end of time, for the realization of "You are living all of you this day."

May G-d grant that the said service, in a manner of con tinuously growing animation and illumination, as noted above, should bring an even more generous measure of blessings from G-d, who is En-Sof (Infinite) and whose blessings are infinite, And everyone, in the midst of all our people Israel, should be inscribed for good and blessing in the new year.

‫‪123‬‬

‫‪RO SH H ASH AN AH‬‬

‫‪/‬‬

‫‪And should always be able to declare: "We thank You,‬‬ ‫‪G-d, we thank You, in the closeness of Your Name (shielding‬‬ ‫‪and protecting us), as our ancestors proclaimed Your‬‬ ‫‪wonders.‬‬ ‫‪With esteem and blessing for‬‬ ‫‪a good and sweet year,‬‬ ‫‪materially and spiritually,‬‬ ‫‪/Signed: Menachem Schneerson/‬‬ ‫‪(1‬‬

‫הי׳ דו ד יו ד ע ש ע תי ד בי ה מ״ ק ל היו ת ח רב ו ה ק ר בנו ת י היו ב ט לין ו הי׳ מ צ ט ע ר ע ל‬

‫י שר אל ב מ ה י הי׳ כ פ ר ה ע ל עונו תי הן ו א מ ר הק ב׳׳ה ל דו ד כו׳ י ע מ דו ל פ ני י ח ד ב אגו ד ה א ח ת‬ ‫וי תו דו כו׳ וי א מ רו ל פני ס ד ר ס לי ח ה ו אני א ענ ה או ת ם )אלי׳ זו ט א פכ׳׳ג(‪.‬‬ ‫‪(2‬‬

‫ו א ת חנן ד‪ ,‬ד‪ .‬ו ר א ה ל קו טי לוי״ צ ל ת צו ה )ע׳ קלג(‪.‬‬

‫‪(3‬‬

‫ו כ ל ע שי״ ת )טו שו׳׳ע או׳׳ח סתקפ׳׳ב(‪ .‬ו ר א ה פ עי ח ש׳ ת פ לו ת ר״ ה פ׳׳ו‪.‬‬

‫‪(4‬‬

‫יו מ א עא‪ ,‬א‪ .‬ו עיין ה מ ש ך ר״ה ת ר ס״ג‪ .‬ה מ ש ך ר״ה ת ש״ח‪ .‬ו ר א ה ד״ ה א ת ה ה ב ד ל ת‬

‫ת ש״י ס״ך‪.‬‬ ‫‪(5‬‬

‫זח׳׳א )ר מה‪ ,‬א(‪ .‬בי צ ה )טז‪ ,‬א( ובכ׳׳מ‪ .‬ו ר א ה ם׳ ש ע רי זו ה ר ) ל ה ר ב מ רג לי ת( ל ב׳ ר פי׳ ד‪.‬‬

‫‪(6‬‬

‫מ׳׳ ע מ ה ״ ת )שו׳׳ע א ד ה״ז ח או״ ח ס קנ״ו ס׳׳ג ב א רו כ ה‪ .‬ר מב׳׳ ם ה ל׳ ד עו ת פ׳׳א ה׳׳ה־ו‬

‫וש״נ‪.‬‬ ‫)ובסהמ׳׳צ מ ״ ע ח׳ ב שינוי הסד ר(‪ .‬ו ר א ה ג ם מו׳׳נ ח״ א פנ׳׳ד(‪.‬‬ ‫‪(7‬‬

‫מ פו רנו ל ת ש א לג‪ ,‬יט‪.‬‬

‫‪(8‬‬

‫כי אינו מ ב ק ש א ל א ל פי ב ו חן ) ב מ ד ב ״ ר פי״ב‪ ,‬ג(‪.‬‬

‫‪(9‬‬ ‫‪( 10‬‬

‫ר א ה סד׳׳ ה אם כ ס ף‪ ,‬תרכ׳׳ז‪.‬‬ ‫ר א ה תני א פ ל ״ ז ) מ ח‪ ,‬ב(‪ :‬ב צ ד ק ה כו׳ נו תן חיי נ פ שו לה׳‪ .‬ועד*ז ב תו ר ה ד אי מ תי הו א‬

‫חייכם ב ש ע ה ש א ת ם יג עי ם ב ו )י ר ו ש׳ כ תו בו ת ספ׳׳ח(‪.‬‬ ‫‪( 11‬‬

‫תנ חו מ א מ ש פ טי ם טו‪,‬‬

‫‪( 12‬‬

‫טו שו׳׳ ע יו׳׳ד סר מ׳׳ט ס׳׳ ג )ו או לי ג ם ב ר מ בי ם ה ל׳ מ׳׳ ע פ*י ה״ ד ג רי ם ״ו ב טוב לבב״(‪.‬‬

‫‪( 13‬‬

‫ר א ה ל קו״ ת ש לח רד׳׳ ה ענין הנ סכי ם‪ .‬סי דו ר ד״ ה אנ ת הו א חד‪.‬‬

‫‪( 14‬‬

‫סנ ה׳ י ט‪ ,‬ב ) ה ו ב א בפ ר ש׳׳י ב מ ד ב ר ג‪ ,‬א(‪ .‬או׳ית ל ה ה׳׳ מ ד׳׳ה ו ה ) קי א‪ ,‬א(‪ — .‬וי׳ ל ה בי׳‬

‫ע פ מ שנ׳׳ ת ב ס ה מ׳׳ צ ל ה צ״ צ מ צו ת פו״ ר ובכ״ מ‪.‬‬ ‫‪( 15‬‬

‫ס פ רי לו א ת חנן ו‪ ,‬ז )ובפר ש׳׳י שם(‪.‬‬

‫‪( 16‬‬

‫ו ה רי בני א ה ר ן ) ד פ נ ה׳ שם( ג דו לי ם ב כ ל היו כ ש ל מ ד ם מ ש ה תו ר ה‪.‬‬

‫‪( 17‬‬

‫ל ה עי ר מ מ ש׳׳נ ציון ב מ ש פ ט ) תור ה( ת פ ד ה ו ש בי׳ ב צ ד ק ה‪.‬‬

‫‪( 18‬‬

‫ר א ה לי קו ט א לול‪ .‬ה מ כ ת ב מיו ם ב ד ר ״ ח א לו ל ה׳ ת של״ו — ב פ ר טיו ת יו תר‪.‬‬

‫‪( 19‬‬

‫ל ה עי ר מ ש לי ל ת חיו ת ״ ב ר פיון י די ם• ) ם ‪ T‬ו ר סו ף ש ע ר ה ת קי עו ת ר מו‪ ,‬ב(‪.‬‬

‫‪(20‬‬

‫ר א ה כ ת ר ש״ט ד״ ה כ ל ת פ ל ה )ס׳ שנ ח — הו צ א ת קהת(‪.‬‬

‫‪(21‬‬

‫ר א ה קונ ט ר ס א ה ב ת י ש ראל‪.‬‬

‫‪(22‬‬

‫ת ה לי ם ע ה‪ ,‬ב‪.‬‬

124

LE T T E R S B Y THE LU B A V ITC H ER REBBE ‫שליט״א‬

By the Grace of G-d 6th day of Tishrei — In the Ten! Days of Return,^ 5737 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere - ‫־‬ G-d bless you all! Greeting and Blessing; The Ten Days of Return — in addition to their distinction as the days of Teshuvah, "Return” (Teshuvah having the quality of "animating the living"^ — the theme of this year's Rosh Hashanah message), being the propitious days in the year when Teshuvah can be more easily attained, and when it is also more effective, extending its influence also throughout the new year. Are distinctive* also in that in these days G-d makes His closeness to Jews felt even more^ than usual, as explained by our Sages, who interpret the verse,® "Seek G-d when He is found,’’ call on Him when He is near,"® as referring to the Ten Days of Return. This means that during these propitious days all things connected with G-dliness are closer and more easily attainable than at any other time of the year. For, although a Jew is ex pected to be conscious of G‫־‬d's Presence at all times, as it is written, "I have set G-d before me always,"^ and, as in everything, the essential thing is the deed, all good feelings and intentions having ultimately to be expressed (also) in tangible actions, which constitute the "vessels" wherein to receive G-d's blessings (as it is written, "And G-d your G-d will bless you in all that you do''^°)'; nevertheless, by virtue of the propitiousness of these days, one is capable of accomplishing more by the same action during the Ten Days of Return than at any other time, and incommeasurably more with greater effort.

/ ROSH HASHANAH

125

One aspect in regard to the above is that many matters which at any other time of the year can be accomplished only through the concerted action of Tzibhur (a quorum of at least ten), can be accomplished in the Ten Days of Return by an individual.il And in view of the preeminence of a Tzibbur vis-a vis an individual at all times, it is clear that during the Ten Days of Return the results of an action b'Tzibbur^^ are incom parably greater than those resulting from the same action car ried out individually. Be it noted that the preeminence of a Tzibbur vis-a-vis an individual is not limited to prayer, but pertains to all good ac tivities and Mitzvos.i^ In light of the above, this is the time for a reminder and call about utilizing the present especially favorable days, by way of getting active more and more in all good things — and, whenever possible, to do them b'Tzibbur. Beginning with the fulfillment of the Mitzva which is “the foundation!^ and root of the whole Torah", namely, the Mitzva of V'ohavto Ire'acho komocho^^ ("Love your fellow as yourself"), which unifies Jews, all Jews, into one Tzibbur, and also, more specifically, gettirig involved in the "Three Pillars,"!‘‫ ׳‬Torah, Service (prayer) and acts of Lovingkindness (Tzedoko), and to do them b'Tzibbur: having periods of Torah-study b'Tzibbur, prayer b'Tzibbur, and Tzedoko b'Tzibbur; Tzedoko being typical of all Mitzvos.i^

Further to the topics emphasized lately, and pursuant to the special call addressed to the spiritual and lay leaders of con gregations and synagogues, to the effect that in addition to the synagogue being (primarily) a house of Prayer, it should be made also into a house of Torahi* and Tzedoko,1’ and that all three should be b'Tzibbur, I respectfully address myself here also to institutions which are basically devoted to learning Torah (Yeshivos,

126

LE T T E R S B Y THE LU B A V ITC H ER REBBE ‫שליט״ א‬

Chadarim, Talmud-Torahs, and the like) that they, too, should incorporate the other two pillars. Prayer^® and Tzedoko b'Tzibbur, in addition to the students' practising it in synagogue. Likewise should institutions of Tzedoko and benevolence in corporate the other two Pillars, by way of aiding efforts to promote Torah and Prayer — not, of course, at the expense of their primary benevolent activites, but in addition to them. And, as suggested before, where these activities are already in practice from before — to increase them (in scope and quality), in accord with the special message of the Ten Days of Return, namely: Since these are the days when G-d is "found" and "near", aird on the basis of the well-known instruction^* to "imitate" G-d's ways and attributes, as implied in the commandment, "You shall walk in His ways": as He is gracious, etc., it follows that every Jew should also make himself "found" and "near" to G-dliness, by becoming truly involved, and more than ever, in all good things, to do them with greater devotion and on a larger scale, in quantity and quality, both on an individual level and more so as a member of a Tzibbur. And, needless to say, all this should be continued with the same vitality (as a "continuous" action^^) and more, in accor dance with the principle that all things of holiness should be on the ascendancy (ma'alin b'kodesh) ~ throughout the year.

In the merit of Jews making themselves more readily "found ' and "near" towards one another, and toward the Jewish people as a whole, and of every Jew individually and collectively towards all Three Pillars of Torah, Prayer, and Tzedoko, the Almighty, on His part, will surely make Himself even more readily^■* "found" and "near" to each and all of His people, and bless everyone and one's family, in the midst of all our Jewish people, with the Seal of a good year in all needs.

/ ROSH HASHANAH

127

Including much success in all these good activities, mentinned above, which will further increase the Divine blessings also materially, with much true Nachas from children, long life and good health, and plentiful sustenance, To the point of ultimate true "plentitude” — with the fulfillment of the promise “He will raise high the glory and strength of His annointed (Moshiach),”^* in other words, the true and complete Redemption through our righteous Moshiach, when “ the glory and strength of the Tzaddik (righteous person) will be u p l i f t e d , m e a n i n g every Jew, since “Your people are all Tzaddikim,"^* and all Jews together as one Tzibbur, in the singular form, Tzaddik. With esteem and blessing for a Chasimo ugmar chasimo toivo for a good and sweet year, /Signed: Menachem Schneerson/

‫ ו ב שוי ע א ד ה ״ז ח או״ ח ר ס ת ק פ״ ב )מר ש״י‬.‫ ה״ו‬,‫ ר מב״ ם ה ל׳ ת שו ב ה פ״ב‬.‫ א‬,‫ר״ה י ח‬

(‫ ו ב כ ת ה א ריז׳ ל ) פ ע ״ ה וכר׳‬.‫ בי מי ם ה ל לו ה ק ב״ ה מ ר א ה מ ל כו תו ל ש פו ט א ת ה עו ל ם‬:(‫ ב‬,‫ב ר כו ת יב‬ .‫שאז הו א בנין ה מ ל כו ת ו ב ע ש ר מי דו ת ש ל ה‬ .(‫ א‬,‫ו אין כ ל ד ב ר עו מ ד ב פני ב ע לי ת שו ב ה )ירו ש׳ פ א ה א‬

.(‫ ו ר א ה ל קו׳׳ ת רי ש פ ר ש תנו )האזינו‬.‫ר א ה מ כ ת ב די מי ה ס לי חו ת ה׳ ת של״ו ב א רוכ ה‬

.‫ כ מו בן מ מ רז״ ל הנ״ל‬,‫וז ה בז ה ת לוי‬

:‫ ו ב מ ד״ ר שם‬.(‫ ז‬,‫כי ת מי ד בנ״י הם ״גוי ג ד ו ל א שר לו א ל קי ם קרובי ם א לי וי )ו א ת ח נן ד‬

.‫בכל מ קו ם ש א ת ה )יהודי( הו ל ך א ל קי ר ע מ ך‬ .‫ ב‬,‫ י ב מו ת מ ט‬.‫ ר״ ה שם‬.‫ ו‬,‫י ש עי׳ נ ה‬

,‫ ע ט״ ר ד רו ש ל ע שי׳׳ ת ס‬.‫ ג ואילך‬,‫ל ב חי׳ מ הו תו ו ע צ מו תו דוו ק א ) סי דו ר ש׳ ר׳׳ה ר לד‬

.(‫א‬

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬ ‫‪(8‬‬

‫‪128‬‬

‫בכו״ ב כ ת״י ה ר מ ב״ ם שם נ ע ת ק ג״ז‪) .‬ועפ״ז תו בן ר איי תו ב מי לו א ה‪ :‬י פ ה ביו ת ר‬

‫מ מ ש״ג ב ה מ צ או‪ ,‬מ ת ק ב ל ת מי ד‬

‫‪-‬‬

‫‪ -‬מ מ ש״נ ב היו תו קרוב(‪ .‬ו בן הו א כז ח״ א קה‪ ,‬ב‪ .‬ו ר א ה או ה״ ת‬

‫ל שב ת שו ב ה )ד ב רי ם א״ ת ס א ואילך(‪.‬‬ ‫‪(9‬‬

‫ת ה לי ם טז‪ ,‬ח‪ .‬ו ר א ה ר מ״ א ו שו״ ע א ד ה ״ז ח או״ ה ר ס״ א ) מ מו״נ ח״ג פ ד ב ‪ ,‬ו ה כ תו ב —‬

‫הביאו בפנ״א(‪ .‬ו עייג״ ב צוו א ת הריב״ ש ב ת ח ל תו‪ ,‬או״ ת ל ה ה ״ מ ת ה לי ם ע ה ״ פ) ב או פן א חר קצת(‪.‬‬ ‫‪( 10‬‬

‫ר א ה טו‪ ,‬יח ו ב ס פ רי שם‪.‬‬

‫‪(!1‬‬

‫ר״ה וי ב מו ת שם‪.‬‬

‫‪( 12‬‬

‫ר א ה או ה״ ת ל ש״ ש שם )ע׳ א׳תסב(‪.‬‬

‫‪( 13‬‬

‫ראה אג ה״ ק סב׳׳ג‪ .‬ה ח ל צו‪ ,‬ת רנ״ ט ם״ז‪ .‬ו ר א ה ע״ז ד‪ ,‬ב‪.‬‬

‫‪( 14‬‬

‫תני א פ׳ לב‪ .‬ו ר א ה קונ ט ר ס ״ א ה ב ת י שראל״‪.‬‬

‫‪( 15‬‬

‫ק דו שי ם יט‪ ,‬יח‪ .‬ובפ ר ש״י שם; א״ר ע קי ב א ז ה ב ל ל ג ד ו ל ב תו ר ה גוי״ל ד מ דיי ק‬

‫ל ה ע תי ק ש רע״ק א מ רו — ש א מ ר מ ש ה ש תנ תן ה תו ר ה ע ל י ד ו ) מ נ ח ו ת כ ט‪ ,‬ב((‪ .‬ר א ה שי ח ת ל״ג‬ ‫ב עו מ ר ה׳ ת ש״ח )לקו״ד כ ר ך ג׳ ת קי ד‪ ,‬ב( מ ה ב ע ש ״ ט ה ה״ מ ו א ד ה ״ז בז ה‪.‬‬ ‫‪(!6‬‬

‫אבו ת פ״א מ״ב‪.‬‬

‫‪( 17‬‬

‫ראה תני א פ ל ״ ז ) מ ח ‪ ,‬ב(‪ .‬אג ה״ ק סל״ב‪.‬‬

‫‪( 18‬‬

‫ו ב פ ר ט ל א ח ר ה ת פ ל ה )ראה שו״ע או״ח ר״ס קנה‪ .‬ו ב ב א ה״ ט שם‪ :‬ו ה מ נ הג בכ״ מ‬

‫ש קובעי ם ל ל מו ד א ח ר ה ת פ ל ה בבי הכ״נ(‪ :‬ו ר א ה אג ה״ ק ס כ״ג שם‪.‬‬ ‫‪( 19‬‬

‫נו ס ף ע ל צ ד ק ה־ פו קז קע ) ב כ די לקיי ם ב ק ל נ תינ ת צ ד ק ה ל פני ה ת פ ל ה — שו״ע או״ח‬

‫סוסצ״ב( — ג ם קרן ק בו ע דג מ״ ח‪ ,‬צ ד ק ה וכר‪.‬‬ ‫‪(20‬‬

‫ר א ה שו״ע או״ח ם״צ סי״ח ו ב שו״ ע א ד ה ״ז סי״ז‪ .‬ו בנ״כ שם‪.‬‬

‫! ‪(2‬‬

‫מ״ ע מ ה ״ ת ) שו״ע א ד ה ״ז חאו״ ח ס קנ״ו ס״ג ב א רו כ ה‪ .‬ר מב״ ם ה ל׳ ד עו ת פ״א ה״ ה־ו‬

‫)ובסה מ״צ מ״ ע ח׳ ב שינוי הסד ר(‪ .‬ו ר א ה ג ם מו״נ ח״א פנ״ד(‪.‬‬ ‫‪( 22‬‬

‫ע״פ מ רז״ ל כ ל י מיו ב ת שו ב ה ) שבת קנג‪ ,‬א(‪ ,‬ו ר א ה אג ה ״ ת ספי״ א‪ :‬ת מי ד כו׳ כל י מיו‬

‫ב ת שוב ה עי ל א ה כר‪ .‬ו ר א ה ג״כ ר מב״ ם ה ל׳ ת שו ב ה פ״ב סוף ה״ח‪ — .‬ו ל ה עי ר ד כ ל ח ט א ה״ז‬ ‫שופ ך ד ם ה א ד ם ד ק דו ש ה )לקו״ת ב מ ד ב ר יג‪ ,‬ג( ו שופ״ד נ ק ר אי ב ס פ רי ס״פ שו פ טי ם חו ט א )לא‬ ‫שכבר ח טא( ונ מ ש ך ) צ פ ע״נ ל מ כו ת ה‪ ,‬ב(‪.‬‬ ‫‪(23‬‬

‫ע״ד שיו הכ״ פ מו סי ף ע ל י מי ם ה קו ד מי ם ו ל א ח״ז ״ מ תו ד ה ע לי הן ביו ה כ״ פ א ח ר א ע ״ פ‬

‫ש הוא עו מ ד ב ת שו ב תו ״) ר מ ב ״ ם ה ל׳ ת שו ב ה פ״ ב ה״ח(‪ .‬ו ר א ה תו ר ת ש מו אל‪ ,‬ת ר׳׳ל )ע׳ שט(‪.‬‬ ‫‪( 24‬‬

‫ש״א ב‪ ,‬י )סיום ה פ טו ר ת יו ם ר א שון דע שי״ ת(‪,‬‬

‫‪(25‬‬

‫ח ה לי ם ע ה‪ ,‬י<‪4‬‬

‫‪(26‬‬

‫י שעי׳ ם‪ ,‬כא‪ .‬ו ר א ה ל קו טי לוי״צ לזח״ ב )ע׳ מח(‪.‬‬

/ ROSH HASHA N AH

129

By the Grace of G-d Chai (18) Elul,1 5737 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere — G-d bless you all! Greeting and Blessing: In these concluding days of Elul, the month of soulsearching^ and honest self-appraisal with respect to the outgo ing year, and of preparation for the New Year^ — may it bring all the good to all our people Israel; and on the eve of the holy Shabbos which ushers in the Days of Selichos,‫*׳‬ When Jews intensify their efforts to achieve the fullest possible preparedness, indeed to the utmost degree of perfec tion for meriting a Kesivo vaChasimo Toivo in the fullest measure; and G-d grants their requests in full — It is obvious that this effort should, first of all, be applied to ensure that the outgoing year should be a complete one — in the dual sense of the term, namely, that it be both complete (not lacking) and perfect.^ The ability to achieve this perfection is given by means of Teshuvah Shleima^ (complete return to G-d), particularly in the last twelve days^ of the year, each day corresponding to a month of the outgoing year, — to make good any past deficiency as well as insufficiency. It is also self-evident that the resolutions which one makes for the coming year should likewise be perfect, which is to say that one should not be content to strive only for the most necessary and minimal, but for the highest and fullest measure,* in all areas of human activity in the everyday life — in thought, speech and deed.^

130

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

Understandably also, that the degree and quality of perfection which is required of a person grow together with the person. For, as a person rises in stature, a correspondingly superior perfection is expected of him,10 since the perfection which accorded with his previous state is no longer good enough for his higher state. Thus, from time to time, as a person grows older and wiser, the quality of perfection in all his activities must rise in a corresponding measure.

It has often been pointed out that man's mission!! in life includes also "elevating"!^ the environment in which he lives, in accordance with the Divine intent in the entire Creation and in all its particulars,!^ by infusing holiness and G-dliness into all the aspects of the physical world within his reach — in the so-called ‫ ״‬Four Kingdoms" — domem, tzome'ach, chat, and medabber^* (inorganic matter, vegetable, animal, and man). Significantly, this finds expression in the special Mitzvos which are connected with the beginning of the year, by way of introduction to the entire year — in the festivals of the month of Tishrei:!^: The Mitzvah of the Succah, the Jew's house of dwelling!* during the seven days!^ of Succos, where the walls of the Suecah represent the "inorganic kingdom"; The Mitzvah of the "Four Kinds" — Esrog, Lulav, myrtle and willow — which come from the vegetable kingdom"!®; The Mitzvah of Shofar on Rosh Hashanah, the Shofar be ing a horn of an animal!’; And all of these things (by virtue of being Divine com mandments, Mitzvos) are elevated through the medabber, the "speaking" (human) being — the person carrying out the said (and all other) Mitzvos, whereby he elevates also himself and mankind —

/ ROSH HASHANAH

131

Both in the realm of doing as well as of not doing — the latter as represented in the Mitzvah of the Fast on the Holy Day, the Day of Atonement. Thus, through infusing holiness into all four kingdoms of the physical world and making them into ''vessels'' (and in struments) of G-dliness in carrying out G-d's command^® — a Jew elevates them to their true perfection. It also follows that just as in regard to his personal perfec tion, which is expected to rise in harmony with his rising state, so also in regard to the four kingdoms he is expected (and given the ability^i) to raise, from time to time, the state of perfection to which he elevates them (as explained above) — both quan titatively and qualitatively — in the manner of doing the Mitzvos (where there can be grades of performance, such as ac ceptable post facto; good to begin with; according to un animous opinion; with hiddur [excellence], etc.) and their inner content (kavanah)^^. Taking into account the assurance that G-d does not re quire of a human being anything beyond his capacity, it is cer tain that, notwithstanding the fact that only a few days remain until the conclusion of the year, everyone, man or woman, can achieve utmost perfection in all aforesaid endeavors, according to the expressions^ of our Sages of blessed memory — "By one 'turn,'s■‘ in one instant," since the person so resolved receives aid from G-d the absolute Ein Sof (Infinite), for Whom there are no limitations.

May G-d grant that the efforts to achieve utmost perfec tion in the outgoing year, and the good resolutions to achieve perfection in all the abovementioned matters each day of the coming year, should bring down upon everyone G-d's bless ings in all needs, material and spiritual, also in complete measure "Out of His full,s5 open, holy,s* and ample Hand," And — very soon indeed — the complete blessing given to

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪132‬‬

‫)‪all the Jewish people and to each individually ''And^^ (G-d's‬‬ ‫‪Succah — the Beis Hamikdosh — will be in Shalem'' — the city‬‬ ‫‪complete with goodness and holiness, Jerusalem,28‬‬ ‫‪At the true and complete Geulo^’ (Redemption) through‬‬ ‫‪our Righteous Moshiach.80‬‬ ‫‪With esteem and with blessing for‬‬ ‫‪Hatzlocho in all above, and with the‬‬ ‫‪blessing of Kesivo vaChasimo Toivo for‬‬ ‫‪a good and sweet year,‬‬ ‫‪/Signed: Menachem Schneerson/‬‬

‫‪(1‬‬

‫יו ם הו ל ד ת א ת שני ה מ או רו ת ה ג דו לי ם ה ב ע ש״ ט ) ב שנ ת נ ח״ ת( ו ר בנו ה ז ק ו ) ב ש נ ת‬

‫קה״ת( — ר א ה קונ ט ר ס ה״י א לו ל ה׳ ת ש״ג‪ ,‬ר שי מ ה בםו*ם ה מ א מ רי ם ת ש״ח ) ‪ 7‬רצב(‪.‬‬ ‫‪(2‬‬

‫ר א ה ם ה׳ מ אי די ש ע׳ ע ה‪.‬‬

‫‪(3‬‬

‫ו ע ד שי ש או מ רי ם ש״ מ שנ כנ ם א לו ל כ ש כו ת ב א ד ם א ג ר ת שלו ם ל ה בי רו צ רי ך ל ר מוז‬

‫ב ה ת ח ל תו ש מב ק ש ע ליו כו׳ ב שנ ה טו ב ה ת כ ת ב ו ת ח ת ם ו כ ה ״ גי ) לי ק ו טי מ ה ריי ל כ מ קו מו(‪.‬‬ ‫‪(4‬‬

‫נו ס ף ע״ז ד מ ש ב ת מ ת ב ר כ ץ כו ל הו י ו מ י ) ד ש ב ו ע ל א ח ריו‪ .‬ז ח‪ -‬ב סג‪ ,‬ב(‪ ,‬ה רי פ תי ח ת‬

‫ה ס לי חו ת‪ :‬ב מו צ אי מנו ח ה‪ .‬ובב״ר ספכ״ב‪ :‬כ ף הי א כו ח ה של ת שו ב ה כו׳ מז מו ר שיר ליו ם ה ש ב ת‬ ‫וכו׳‪ .‬ו ש ב ת או תיו ת ת ש ב ) א ג ה ״ ת ספ״י‪ .‬ד״ ה ל ך הוי׳ ה צ ד ק ה ל ר בנו הז קן‪ .‬ו ר א ה הו ס פו ת ל כ ת ר‬ ‫ש״ט סקי״ח‪ :‬ת שו ב ה איז שב ת וה׳ כו׳‪ .‬ו ב ל קו״ א ל ה ה׳׳ מ ) ס קכיו( ד״ ה אי ת א ב מ ד ר ש ) הנ ״ ל ( נ ת׳‬ ‫ה שיי כו ת ג ם לת שרי(‪,‬‬ ‫‪(5‬‬

‫כ מ בו א ר ב מ פ ר שי ה תנ״ך‪ .‬ו ר א ה ב מ קו מו ת ש הו ב או ב אוה׳׳ ת ל ד ד׳׳ ה ו מ ל כי צד ק‪.‬‬

‫ו ל ה עי ר מ פ ר ש״י וי ש ל ח לג‪ ,‬יח‪ .‬מו״נ ב סו פו‪.‬‬ ‫‪ ( 6‬ר א ה אג ה׳׳ ת ס פ׳ ח‪ .‬ו בל קו׳׳ ת ס׳ פ ב ל ק שתזז ב ה ב׳ ד ר גו ת‪ .‬וי׳׳ל ש הן מ ת אי מו ת לב׳‬ ‫פי רו שי ש ל מו ת‪.‬‬ ‫‪(7‬‬

‫ס ה״ ש ה׳ ת ש״ג ע׳ ק עז‪ ,‬ק ע ט‪.‬‬

‫‪(8‬‬

‫ל ה עי ר מ כ תו בו ת )סז‪ ,‬א( ד צ ״ ל כ מ אן ד ב עי לי׳ ל מי ע ב ד דו ק א ו גו ד ל ה עונ ש ע־ז‪.‬‬

‫‪(9‬‬

‫ר א ה אג ה ״ ת פ״ט‪ .‬תני א פ מ׳׳ ה־ מו‪.‬‬

‫‪( 10‬‬

‫י ת ר ה מז ה אי ת א ב תני א פ כ ״ ט )לו‪ ,‬ב( ב נו ג ע ל ת שו ב ה‪.‬‬

‫‪( 11‬‬

‫ר א ה ע״ח ש כ׳׳ו ) הו ב א ב תני א פ ל ״ ז ) מ ח‪ ,‬ב((‪ .‬ו ל ה עי ר מ פ ד ר׳ א פי׳׳א ש א ד ה״ ר א מ ר‬

‫ל כ ל הנ ב ר אי ם בו או נ ש ת חוו ה ונ כ ר ע ה נ ב ר כ ה ל פגי ה׳ ע ש נ ו ) ב ר א ש ה שנ ה‪ .‬וכן ע שו(‪.‬‬

‫‪/ ROSH HASHANAH‬‬

‫‪133‬‬ ‫‪( 12‬‬

‫ו ע ד ״ ש מג בי ״ ג ם ה מ צוו ת )נוסף עיז שרק עיי ע שיי ת הזח־ם נ ע שי ת מ צו ה ) ת פ לין ע ל‬

‫י ד ך גו׳ מ ש אי ב כ ש מונ תי ם ע ל ה שלתו((‪ ,‬ר א ה אוי ת ל ה הי מ פ׳ אתרי‪ .‬ל ק ד ת ו כ ר ב פי׳ וז כ ר ת ם‬ ‫את כ ל מ צו ת ה׳‪ .‬ו עו ד‪.‬‬ ‫‪( 13‬‬

‫כ מ תזי ל ) אבו ת ט פיו( כ ל מ ה שב ר א ה ק בי ה ב עו ל מו ל א ב ר או אלא ל כ בו דו‪ .‬ו ר א ה‬

‫מ א מ רי ד אי ת ע הי פ כ ל הנ ק ר א ב ש מי ) או הי ת נ י ד ) ע׳ רמ(‪ .‬ם ה׳ מ ת ר צי ט ) ע׳ ‪ .(47‬ו עו ד( — ד ק אי‬ ‫ע ל כ ל ה עו ל מו ת‪ .‬ו ר א ה תני א ס פ מי ט‪ :‬וז הו ת כ לי ת כר‪.‬‬ ‫‪( 14‬‬

‫ב נ ג ד ד׳ או תיו ת שם ה ו י׳ ) ת נ י א פ לי ת(‪ ,‬שנ כ ל ל בז ה ג ם ה קו ץ ש ע ל היוי ד ) אג הי ת‬

‫פיד(‪ ,‬ו מז ה מו בן ג ם ב מ ד ב ר‪.‬‬ ‫‪( 15‬‬

‫או תיו ת ר שי ת )ה שנה( — או הי ת ל ה צי צ ד ב רי ם )ע׳ א׳ ת שנו(‪ .‬ו ר א ה ע טי ר ב ת ה ל תו‬

‫ד ר א ש כו ל ל כ ל ה א ברי ם כו׳‪.‬‬ ‫‪( 16‬‬

‫פי ה מ׳ ש סו כ ה ס פי ב‪.‬‬

‫‪( 17‬‬

‫ר צו פי ם‪ ,‬ויי ל עי ד מ שי ב ב כ ת בי ה א ריז״ל ) שער ה כוונו ת ד רו שי רי ה ) ל פני ד רו ש‬

‫הא׳(( בנו ג ע לז׳ הי מי ם שבין רי ה ליו ה כי פ‪ ,‬דיו ם ר א שון ש ב ה ם כו ל ל כ ל יו ם א׳ ב ש בו ע ד כ ל‬ ‫ה שנה‪ ,‬יו ם ב׳ בו ל ל ב ל יום ב׳ ו בו׳ ) ב ע נין ה ת שוב ה(‪ ,‬כן הו א ב נ ד ו י ד ) ב ע נין הו ר א ת מ צו ת סוכה(‪.‬‬ ‫‪( 18‬‬

‫ד ב כו ל ם מו דג ש ענין ה א ת דו ת )וביטול( — סי דו ר די ה ל ה בין ענין לו ל ב )רסה‪ ,‬א(‪.‬‬

‫ה מ ש ך ו כ כ ה פ פיז‪.‬‬ ‫‪( 19‬‬

‫ונ ע ש ה מ צו ה נ ע לי ת ד גזי ר ת ה כ תו ב ו ג ם ה ר מז ש ל ה — ת שו ב ה ) ר מ בי ם ה ל׳ ח שו ב ה‬

‫פי ג הי ד(‪.‬‬ ‫‪(20‬‬

‫ל שון צוו ת א ו חי בו ר ל ה מ צוו ה ) ל קוי ת ב תו קו תי מ ה‪ ,‬ג‪ .‬ו ב כי מ(‪.‬‬

‫‪(21‬‬

‫כי אין ה ק בי ה מ ב ק ש א ל א ל פי כ ו ח ן ) ב מ ד ב י ר פיי ב‪ ,‬ג(‪.‬‬

‫‪(22‬‬

‫ש ה ם עי ד דו מ ם צו מ ח חי מ ד ב ר ) תני א ס פ לי ח(‪ .‬ו ר א ה ה מ ש ך ת ע רי ב פ ק מ׳ ה ־ ח‪.‬‬

‫‪(23‬‬

‫ז חי א קכ ט‪ ,‬א‪ .‬ו ר א ה ל קו טי לויי צ ל שם‪.‬‬

‫‪(24‬‬

‫מ ל שון וי ש ע גו׳ ל א ש ע ה )ראה ס הי מ קונ ט ר סי ם חי ב ע׳ ‪.(792‬‬

‫‪(25‬‬

‫יי ל כ נ ג ד ד׳ או תיו ת שם הוי׳; מ ל׳‪ ,‬זי א‪ ,‬חוי ב‪.‬‬

‫‪(26‬‬

‫ל ה עי ר א שר ב סי דו רו ש ל ה ב ע שי ט כ תו ב הג דו ש ה ) בגי מי ל(‪.‬‬

‫‪(27‬‬

‫ת ה לי ם עו‪ ,‬ג ו ב ת רגו ם שם‪.‬‬

‫‪(28‬‬

‫ר א ה ר א בי ע שם‪ :‬הי א י רו ש לי ם או לי נ ק ר א ה כן כי הי א ש לי מ ה כר‪ .‬ו ר א ה תו ס פ ת א‬

‫ב רכו ת ס פי א‪ .‬ז חי א פו‪ ,‬ב )ו ב בי או הי ז ל א ד ה א מי צ ו ל ה צי צ שם(‪ .‬ז חי א ק ע ב‪ ,‬ב‪ .‬תו די ה ה ר ) ת ע ני ת‬ ‫טז‪ ,‬א(‪ .‬או הי ת הני ל די ה ו מ ל כי צד ק‪ .‬ל קו טי לויי צ לז חי א ע׳ פו‪.‬‬ ‫‪(29‬‬

‫ל ה עי ר מ שני או פני ג או ל ה — ב ע ת ה‪ ,‬א חי שנ ה )י שעי׳ ם‪ ,‬כב(‪ ,‬לא זכו ו ז כ ו ) ס נ ה׳ צח‪,‬‬

‫א‪ .‬ו ר א ה ש ע רי או ר ה די ה י בי או ל בו ש פ צי ד(; א מ ת — א מ ת‪ ,‬א מ ת ל א מ תו ) ר א ה ת ו ד׳ ה דין שב ת‬ ‫י‪ ,‬א‪ .‬די ה כ ל ה שונ ה ו די ה אם ב חו קו תי ת ר ס׳ ז ) ה מ ש ך ת ר פיו ע׳ תל א ואילך((‪ :‬ש לי מ ה — שלא‬ ‫ח סר כ לל‪ ,‬ש לי מו ת ) כני ל ב מכ ת ב(‪.‬‬ ‫‪(30‬‬

‫ר א ה ס נ ה׳ ) ש ם ( ע ם ענני ש מי א כ ר ו כ תי ב כר‪ — .‬ו ב׳ ז מני ם ב בי א ת מ שי ח‪ :‬י מו ת‬

‫המ שיח‪ ,‬ת ח הי מ )וראה ז חי א ק לו‪ ,‬ב ו אי לך‪ .‬ק ל ט‪ ,‬א‪ .‬ו מ שי ב בירו ש׳ מ עי ש פי ה‪ ,‬הי ב ‪ ,‬קו ד ם‬ ‫ל מ ל כו ת בי די‪ ,‬יי ל מ ל כו ת ש לי מ ה ע ל כ ל י ש ר אל‪ ,‬שז ה בא ל א ח ר קי בו ץ ג לויו ת דו ק א‪ ,‬כ פ שו ט‪.‬‬ ‫וראה ר מב״ ם הל׳ מ ל כי ם ר פיי א וסופו(‪.‬‬

134

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G‫־‬d 6th day of Tishrei, 5738 Brooklyir, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: N ow that we have entered^ into the new year and are in the midst of the Ten Days of Teshuvah,^ in the days between Rosh Hashanah^ and Yom Kippur, it is the right time to dwell more deeply on the matter of Teshuvah. The concept of Teshuvah — as the term indicates — is one of "return,"^ the return of a Jew to his Source and his true es sence, the essence of a Jew begin his Divine soul, which is tru ly a part of G-dliness,5 as it were. In practical terms it means that his everyday conduct is ordered in the fullest accord with the Will of G-d, as ordained in the Torah — meaning, "instruc tion." Of course, if for some reason one's conduct has not been as it should have been, one must, first of all, rectify it through wholehearted repentance of the past, coupled with resolute commitment for the future. However, even when it has been in full harmony with the Torah and Mitzvos, it is also understan dable that, inasmuch as a Jew's essence is the Divine soul that animates every Jew, man or woman, it behooves one to con stantly strive to get closer to one's Maker, Whose perfection is absolute. Hence, a Jew is expected, and has been given the capacity, to keep on perfecting himself — as discussed in the letter of 18 Elul, in connection with the outgoing year. Since it is already after Rosh Hashanah, and a new year has been reached in life, and everyone, however satisfactory be one's level of knowledge and the level of one's conduct, should surely make use of these days to increase one's knowledge and

/ ROSH HASHANAH

135

thereby raise the standard of one's conduct (in thought, speech, and deed), as it is written, "many years teach (more) wisdom,"* A new year serves as a reminder of a new and higher levels of perfection in the everyday life that has to be started forthwith. The year 5738 has, in addition, a special lesson in that it is a Leap-Year,® and a special Leap-Year at that, as will be ex plained later. The purpose of a (Jewish) Leap-Year is, as is well known, to adjust’ and replenish the passing months and years which we, Jews,‫®ז‬are required to calculate on the basis of the moon, so that they do not fall short of the years calculated according to the sun, inasmuch as the solar year is by a number of days longer that the lunar year. This adjustment (by way of periodically adding a month — a second Adar — in a Leap-Year) is necessary in view of the fact that the for seasons of the year — spring, summer, autumn, and winter — are determined by the sun, and the Torah requires that our Festivals should occur in their due season“ — Succos, the "Festival of Ingathering," in the autumn, the season when the produce of the field is gathered in; Pesach — in the month of Spring. The intercalation of an extra month from time to time reduces^^ the difference between the lunar years and solar years, so that the festivals oc cur in their proper season. A full adjustment of the two methods of calculation takes place at the conclusion of every 19-year cycle, when the lunar and solar years attain complete parity.^^ And here it is where the year 5738 has its special significance, for it marks the completion of the current 19-year cycle, when the process of adjustment and replenisment reaches the fullest measure. The Leap-Year teaches a special lesson, which will become clear after the following introductory remark; The sun and the moon were both created "to give light on the earth."“ However, there is a difference in the manner of

136

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

their illuminating the earth. The sun radiates and gives off its own light, whereas the moon has no light of its own, but receives lights® from the sun which it reflects and sends down to earth. In other words, the sun and the moon constitute and sym bolize the roles of mashpi'a (giver) and mekabbel (recipient), respectively: the sun acts and influences; the moon is acted upon and is influenced, and only thereafter it also becomes a mashpi'a. The lesson of it is that a Jew has to be a mashpi'a, and he has to be a mekabbel. He is required to diffuse light (G-dliness) to illuminate himself and his surroundings. But in order to be a mashpi'a, he must first be a mekabbel — a recipient of the light of the Torah and Mitzvos to illuminate his intellect and emo tions and all his activities. There are times when one has to be primarily a mekabbel, or — even exclusively a mekabbel (as, for example, a disciple when receiving Torah instruction from his teacher); similarly in regard to his task as a mashpi'a (as, for example, in giving Tzedoko). In both aspects he is expected to attain perfection, so that in the final sum-total his conduct both as recepient and giver will be perfectly balanced (according to the capacities and opportunities that are given him especially from Qn High), in each of the two roles individually, and in both jointly, only then in his service complete and perfect. This requires profound introspection and honest self appraisal, in order to utilize all one's capacities, both known and hidden, in the fullest and most complete measure, in all areas of human endeavor, in thought, speech and deed. The Ten Days of Teshuvah,‘'' are particularly auspicious for the above since it is the time when one carefully weighs the past and the future, making appropriate commitments for this special new Leap-Year, together with an honest reappraisal of the year gone by — and everyone is assured that "nothing stands in the way of Teshuvah;"‫ ״‬there are no insurmountable

137

/ ROSH HASHANAH

obstacles, G-d forbid, to achieve success in both aforemen tioned areas, to perfection, And thereby is realized " R e tu r n ,O Israel,2® unto G-d, Elokecho," in the inner meaning of these words, namely, that Jews achieve the kind of Teshuvah, whereby G-d, Who is Elokim — "the Omnipotent and Master of All Powers"^1 — becomes Elokecho, your personal Elokim, the pervasive Force and very life that permeates, directs and animates the Jew in all aspects and details of his every day life.“ Which leads to the realization of the prophecy, "Known in Judah (the entire Jewish people)“ is Elokim, great in Israel in His Name,“ which will come to pass through the miracle of the Geulo (Redemption). For Teshuvah of the Jews brings them "immediate Redemption,"“ At the true and complete Geulo through our Righteous Moshiach.“ With esteem and blessing for a Chasimo uGmar Chasimo Toivo, /Signed: Menachem Schneerson/

‫ל א ח רי ה ע בו ד ה ד חוד ® א לו ל ו ד ר ״ ה — ר א ה תו ר ת ה ב ע ש״ ט ע ה״ ם בי לו ל א‬

.(‫ א‬,‫ ת ש ל״ ד — הו םפו ת _ז‬,‫ה ת מ ה מ ה נו ) ב ת ר שי ט — ק ה״ ת‬ ,‫ ב ל ה שנ ה‬:‫ר א ה ר מ בי ם ה ל׳ ת שו ב ה )פ״ב ה ״ ס ד ג׳ חי לו קי ם ב שנ ה ב נ ו ג ע ל ת שו ב ה‬

.‫ יו ה בי ם‬,‫ע שי׳׳ת‬ .‫ר א ה תו ר ת ה ב ע שי ט הני ל‬

‫ וג ם בנו ג ע ל ת שו ב ה ע ל ח ט א בו׳ — ר א ה ר מ ב״ ם ה ל׳ גי רו ש ץ‬.‫לקו׳׳ ת רי פ ה אזינו‬

.‫ לי קו ט פי רו שי ם ל שם‬.‫ר א ה תני א רפ״ב‬

.‫ ז‬,‫איוב ל ב‬

.‫ר א ה אג ה־ ק סי׳׳ד‬

.‫ספ׳׳ב‬

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪(8‬‬

‫ל ה עי ר מ ל קו טי לוי״צ ל פ סו קי ם כ ר ע׳ קטו‪.‬‬

‫‪(9‬‬

‫ר מג ״ ם הל׳ ק ד ה ״ ח רפ״א‪ ,‬רפ׳׳ד‪ .‬טו ר או״ ה סוף ה ל׳ ר׳ ח‪ .‬ו עו ד‪.‬‬

‫‪( 10‬‬

‫‪138‬‬

‫סו כ ה כ ט‪ ,‬א‪ .‬ב״ר פ״ו‪ ,‬ג‪ .‬ו ר א ה או ה׳׳ ת ב ר א שי ת ד‪ ,‬ב ואילר‪ .‬ובכ׳׳מ‪ — .‬ו צ ע״ ק לשו!‬

‫הר מב״ ם רי ש ה ל׳ קד ה׳׳ ח שם‪ :‬ו ה שני ם ש אנו מ ח ש בין ה ם שני ה ח מ ה‪.‬‬ ‫‪( 11‬‬

‫ש מו ת ל ד‪ ,‬כב ) סנ ה׳ יג‪ ,‬א(‪ .‬ד ב רי ם טז« א )ו ב פ ר ש׳י שם‪ .‬ר״ ה כא‪ ,‬א(‪.‬‬

‫‪( 12‬‬

‫ר א ה ר מ ב״ ם שם פ״א‪ ,‬ה״ב‪ .‬ו צ ע׳׳ ק ב מ ש״ ב שם «כמו של שי ם יום״‪.‬‬

‫‪( 13‬‬

‫ר מב״ ם שם פ״ו‪ ,‬ה״י‪) .‬ו מסיים דנ ש א ר י ת רון ב כ ל מ חזו ר ש ע ה א ח ת ו ת פ׳ ה ח ל קי ם‬

‫)ובצפע׳׳נ ל ה רג צ ץ בי מ ציין ל תו ם׳ ש בו עו ת י‪ ,‬ב(‪ .‬ו ר א ה שם ה פי רו ש ל פ״ ט ה״ג‪ .‬א ב ל ז הו ל ח ש בון‬ ‫ד ש מו א ל‪ ,‬מ ש א״ ב ל ד ר ב א ד א ) ש ע פ׳׳ ז קו ב עי ם ה מו ע די ם( אין י ת רון כ ל ל‪ ,‬וכ מ ש׳׳ ב ה ר מ ב״ ם שם‬ ‫ר פ׳י‪ .‬ו ר א ה ם׳ ע תי ם ל בינ ה מי׳׳ב(‪.‬‬ ‫‪( 14‬‬

‫ב ר א שי ת א‪ ,‬טו‪.‬‬

‫‪( 15‬‬

‫זח׳׳א ע ה״ פ )לג‪ ,‬ב(‪ .‬שם ר מ ט‪ ,‬ב‪ .‬ובכ״מ‪.‬‬

‫‪( 16‬‬

‫ר א ה ד׳׳ ה ת ק עו ת רכ׳׳ ח )סו״ם תו ר ת ש מו א ל תרכ״ז(‪ .‬ה מ ש ך ת ע ר״ ב פ ר צ ״ ד ובכ*מ‪.‬‬

‫‪( 17‬‬

‫ל ה עי ר מ טי׳ ה א ר ת׳׳ ל ב מ קו מ ו ) ו כ ר ( ב ענין ע שי׳׳ת‪.‬‬

‫‪(! 8‬‬

‫ר מ ב״ ם ה ל׳ ת שו ב ה ספ״ג‪ .‬ו ר א ה י רו ש׳ פ א ה פ״א‪ ,‬ה׳׳א‪ .‬זח״ב קו‪ ,‬א‪ .‬מ ד ר ש הנ ע ל ם‬

‫כז׳יח ס״פ ב ר א שי ת‪ .‬ו עו ד‪.‬‬ ‫‪( 19‬‬

‫הו ש ע י ד‪ ,‬ב‪.‬‬

‫‪(20‬‬

‫ר א ה ל קוי א ו אוי ת ל ה ה ״ מ ס ד״ ה ג דו ל ה ת שו ב ה‪.‬‬

‫‪( 21‬‬

‫שו״ע אוי ח סי ה‪ .‬ו ל ה עי ר ש ב שוי ע א ד היז ) ש ם ( פ סי ד כ ה טו ר ״לו הי כו ל ת ב ע ליוני ם‬

‫ו ב ת ח תוני ם ״)ו א ף ש ב כ מ ה ד רו שי ם פי׳ ג ם ה ע נין ד ב ע ל הי כו ל ת כר( — א ב ל מו בן ד א ף ש לכוין‬ ‫ב ב ר כו ת) ש בז ה ק אי ב שו״ע( ו בנוג ע ל א ל קי ם ה פי׳ « לו הי כו ל ת כר* — בנו ג ע ל״ א ל קי רי ו ל פ ר טי‬ ‫מ ח דו ״ מ בנ״ א מ ש ת ל ש ל ב״בע ל ה כ חו ת כ רי‪.‬‬ ‫‪(22‬‬

‫ו ע ד ל או פן ש״ ה ד׳״ י הי׳ ״ א ל קי רי ו הו א ה מ חי׳ כ ר ) ר א ה ד ״ ה שו ב ה ה׳ ת ש״ ד ובכ״מ(‪.‬‬

‫‪(23‬‬

‫ת ה לי ם עו‪ ,‬ב‪.‬‬

‫‪(24‬‬

‫ש כ ל י ש ר א ל נ ק ר או ע ל שם )כן הו א ב כ מ ה ד פו סי ם( י הו ד א ) מ ד ר ש ת ה לי ם עה״פ(‪.‬‬

‫‪(25‬‬

‫ר מב״ ם ה ל׳ ת שו ב ה פי ז ה״ה‪.‬‬

‫‪(26‬‬

‫ל ה עי ר מ תו״ ח ר״פ וי חי‪.‬‬

/ ROSH HASHANAH

139

By the Grace of G-d Fourth Day! of the Week of "Arise, shine forth"^ 18th of Elul,3 5738 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere — Greeting and Blessing: Mention was made at the beginning of this year“ that it has a special significance in that it is a Leap-Year, and also the conclusion of a (19 years) Cycle (Machzor Kattan). The purpose of a Leap-Year — in the ordinary sense — is that it makes up^ the "lag" in time of lunar years vis-a-vis the solar years, to ensure that our festivals should occur in their proper seasons* of the year (Pesach in the spring, etc.) In a deeper sense, our Lunar Calendar ("Jews reckon the time according to the moon")^ is symbolic, and a periodic reminder, of the fact that every Jew has the G-d given capacity to make up* for the days that — for one reason or another — have not been fully utilized in matters of Yiddishkeit, Torah and Mitzvos. Moreover, even if certain aspects of one's con duct, involving thought, speech or action,’ were not as they should have been — a Jew has the ability, with the proper re solve and determination, to rectify completely all failures and deficiencies of the past "with one 'turn'“‫ ״‬and in one moment."““ Herein can be seen the unique and special preeminence of Teshuvah,■ (Repentance), in addition to all it has in common with other matters of Torah and Mitzvos, the vast majority of which require and take a certain duration in time —

140

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

For instance; The first Mitzvahi^ that a Jew has to fulfill upon becoming duty-bound to fulfill all the Mitzvos is the Mitzvah of Kabbolas Ol Malchus Shomayim (Submission to the supreme rule of G‫־‬d), which is the prerequisite and basis of Kabbolas O l of ail the Mitzvos; and this Mitzvah is fulfilled through the recital of Shema, which requires a clear!‘‘ and deliberate enunciation of the words, with proper concentration, etc., necessarily involving a period of time — But as regards Teshuvah, its unique aspect, as aforesaid, is that it is accomplished “ in one moment",'5 Because Teshuvah transcends the element of time and the physical world,!® and in one moment it transforms the whole past and sets the proper stage for the whole future.

The month of Elul is, of course, the month of Teshuva,!‘' set aside for the Jew's "return" to his roots and essence!* through rectifying and completing all matters wherein he failed in the foregoing days of the years. And within the month of Elul itself,!’ its last days, beginning from the 18th of Elul,“ cor respond to the months of the year, a day for a month. Therefore, if every year this is the time to make up for all deficiencies — through Teshuvah, how much more so in the month of Elul of a Leap-Year, and one that completes the period of the Cycle. It is also understandable that if all matters of Torah and Mitzvos have to be done with true joy,^! in keeping with the principle, "Serve G-d with joy, surely the Mitzvah of Teshuvah“ should be fulfilled with profound joy, considering the special preeminence of Teshuvah over all other Mitzvos, as mentioned above. And surely there is no contradiction“ involved here, even though Teshuvah is associated with earnest introspection and profound regret, etc. For, with all that, it is surely cause for the greatest possible rejoicing that the Al-mighty has given every

141

/ ROSH HASHANAH

Jew the capability and strength“ to do Teshuvah — and "in one moment," together with the assurance that when a Jew resolves to avail himself of this opportunity, his Teshuvah will be accep ted. Thus, when a Jew undertakes to do Teshuvah and does it with joy, and since "joy breaks through barriers"“ — it takes him out of all constraints, including the constraints of his former conduct; also the kind of conduct which, though good at the time, could often times have been even better.^7 In all these cases there is the assurance that "Nothing stands in the way of Teshuvah",“ increasing still further the joy in doing it.

And then — since G‫־‬d "reciprocates in kind,"“ but in a most generous measure“ — also G-d's blessing pours down without limit, "to overflow ing" ,in clu d in g the blessing that all good resolutions made during these days of the month of Elul will be fulfilled in the fullest and most complete measure. Increasing still further the blessing of Kesivo vaChasimo Toiva for the new year that is coming unto us and all Israel for good and blessing. Including the essential blessing that "G‫־‬d does wonders"“ — therein also the wonder of the assurance "the Torah promises“ that the Jewish people are certain to do Teshuvah toward the end of their Golus, whereupon they shall im mediately ("in one moment") be redeemed." With esteem and blessing of Kesivo vaChasimo Toivo for a good and sweet year materially and spiritually, S/Menachem M. Schneerson

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬ ‫‪(1‬‬

‫‪142‬‬

‫ר א ה ס ה״ ש ת ש״ ה ע׳ ‪ : 129‬מו רנו ה ב ע ש״ ט ה א ט ג עז א ג ט )ביום ז ה ב שנ ת ק ה״ת‪ ,‬א שר‬

‫אז נו ל ד ר בנו הזקן(‪ :‬ביום ה ר בי עי וו א ם בו נ ת לו ה מ או רו ת איז אין ד ע ם יו ם ה ר בי עי פון קו מי‬ ‫אורי א ר א פג ע קו מ ען א נ ש מ ה ח ד ש ה כר‪ .‬ו ר א ה ג ם ס הי ש ת ש״ג ע׳ ‪ 141‬ו אי לך‪ — .‬ו ל ה עי ר א ש ר‬ ‫ח״י א לו ל ב שנ ה זו הו א ב כ ל ה פ ר טי ם אל ה‬

‫‪ -‬כ ב שנ ת ק ה״ ת )יום הו ל ד ת ר בנו הזקן(‪.‬‬

‫‪(2‬‬

‫ה פ ט ר ת שבת זו — י ש עי׳ ם‪ ,‬א‪,‬‬

‫‪(3‬‬

‫יו ם הו ל ד ת א ת שני ה מ או רו ת הג דו לי ם‪ :‬ה ב ע ש״ ט )ב שנ ת נ ה׳ ת( ו ר בנו ה ז ק ן ) ב ש נ ת‬

‫קה״ת( — ס פ ר ה שי חו ת ת ש״ג שם‪.‬‬ ‫‪(4‬‬

‫ב ה מ כ ת ב דו א״ו ת ש רי ש‪.‬ז‪.‬‬

‫‪(5‬‬

‫ר מב״ ם ה ל׳ ק ד ה״ ח רפ״א‪ .‬רפ״ד‪ .‬טו או״ ח סו ף ה ל׳ ר״ח‪ .‬ו עו ד‪.‬‬

‫‪(6‬‬

‫ת ש א לד‪ ,‬כב ) סנ ה ד רין יג‪ ,‬א(‪ .‬ר א ה טז‪ ,‬א )ובפ ר ש״י שם‪ .‬ר״ ה כא‪ ,‬א(‪.‬‬

‫‪(7‬‬

‫סו כ ה כט‪ ,‬א‪ .‬ב״ר פ״ו‪ ,‬ג‪ .‬ו ר א ה או ה״ ת ב ר א שי ת ד‪ ,‬ב ו אילך‪ .‬ובכ״מ‪ — .‬ו צע׳׳ ק ל שון‬

‫הר מב״ ם רי ש ה ל׳ ק ד ה ״ ח‪ :‬ו ה שני ם ש אנו מ ח ש בין ה ם שני ה ח מ ה‪.‬‬ ‫‪(8‬‬

‫ר א ה ב מ קו מו ת ש הו ב או ב או ה״ ת ל ך ל ך ד״ ה ו מ ל כי צ ד ק )עו‪ ,‬ב ואילך(‪ .‬ו ל ה עי ר‬

‫מפ ר ש״י וי ש ל ח לג‪ ,‬י ח‪ .‬מו״נ ב סו פו‪.‬‬ ‫‪(9‬‬ ‫‪( 10‬‬

‫עיין ל״ ת ל ה א ריז״ ל ל ת ה לי ם לב‪ .‬ס׳ ה לי קו טי ם שם‪.‬‬ ‫מ ל שון וי ש ע א ל ה בל‪.‬‬

‫‪( 11‬‬

‫זח״א ק כ ט‪ ,‬סע״א‪ .‬ו ר א ה ל קו טי לוי׳ צ לז ה ר שם‪.‬‬

‫‪( 12‬‬

‫ר א ה חי דו שי הרי״ם רי ש מ ם׳ ב ר כו ת‪ :‬פ ת ח ה תנ א ב ק ב ל ת עו מי ש ת ח ל ה ו א ח״ כ פי ר ש‬

‫ה מ צוו ת כו׳ עו ד י״ ל דזו מ צו ה ר א שונ ה ש מ ת חיי ב ב ה ה א ד ם כ שנ ע ש ה בן י״ג ויו ם א׳ ש הו א‬ ‫ת ח ל ת ה לי ל ה מ שנ ה י׳׳ד‪ — .‬ו ר א ה הג ה״ ה מ ר׳ י ש עי׳ א ח רון ב ה ק ד מ ת פי ה ״ מ ל ה ר מ ב״ ם‪.‬‬ ‫‪( 13‬‬

‫ר א ה ב ר כו ת יג‪ ,‬א‪ :‬ל מ ה ק ד מ ה פ ר ש ת ש מ ע לו הא׳׳ ש כ די שי ק ב ל ע ליו עו ל מ ל כו ת‬

‫ש מים ת ח ל ה ו אח״ב מ ק ב ל ע ליו עו ל מ צו ת‪.‬‬ ‫‪( 14‬‬

‫טו שו׳׳ ע )ו שו׳׳ע א ד ה״ז( א ד ח סס׳׳א‪ .‬ו ר א ה תני א פ ל׳׳ ז ) מז‪ ,‬א(‪.‬‬

‫‪( 15‬‬

‫ו כ ה פ ם׳ ד ) קידו שין מ ט‪ ,‬ב(‪ :‬ע״ מ ש אני צ די ק כו׳ ה ר ה ר ת שו ב ה ב ד ע תו‪ .‬ו ר א ה לקו׳׳ ת‬

‫ר״פ ד ב רי ם >א‪ ,‬ב(‪ — .‬ו עי ק ר ה ת שו ב ה ב ל ב ) תני א פכ׳׳ט(‪.‬‬ ‫‪( 16‬‬

‫ר א ה פ ם חי ם נד‪ ,‬א‪ .‬ב׳׳ר פ׳׳א‪ ,‬ד‪ .‬ש ע רי ת שו ב ה ל א ד ה א מ ״ צ ב ת ח ל תו‪ ,‬ובכ״מ‪ .‬ד׳׳ ה‬

‫תני א ז׳ ד ב רי ם‪ ,‬ת ר צ ״ ז ) ם ה ״ מ קונ ט ר סי ם ח׳ ב(‪.‬‬ ‫‪( 17‬‬

‫ר א ה ס הי מ א ‪ T‬י ש ע׳ ‪ — .75‬ו ר א ה ל קו טי מ ה ריי ל ב מ קו מו‪ .‬טו אוי ח רי ס ת ק פי א‪ .‬ל״ת‬

‫ל ה א ריז״ ל ר׳ פ ת צ א ע ה״ פ ו ב כ ת ה גו׳ י ר ח י מי ם‪ .‬ל קוי ת די ה אני ל ד ו ד י ) ו בן ב סי דו ר ו כו׳ די ה‬ ‫זה(‪ .‬ו ב פני ם י פו ת ) ל ב ע ל ה ה פ ל א ה( פ׳ א ח רי ד י ה‬

‫‪to‬‬

‫אי ש ע תי ד ה ם י מי כ פ ר ה ע ל כ ל ה שנ ה‬

‫ונ ר מז ב מ שנ ה ) כ תו בו ת נז‪ ,‬א( נו מנין ל ב תו ל ה ) אלו ל ש מז לו ב תו ל ה( יי ב חו ד ש‪.‬‬ ‫‪( 18‬‬

‫ר א ה ל קוי ת ר׳ פ ה אזינו‪ .‬וג ם בנו ג ע ל ת שו ב ה ע ל ה ח ט א בו׳ — ר א ה ר מ בי ם ה ל׳‬

‫גי רו שין ס פי ב‪.‬‬ ‫‪( 19‬‬

‫ס ה״ ש ת שיג ע׳ ‪. 177‬‬

‫‪(20‬‬

‫ר א ה שם ע׳ ‪. 179‬‬

‫‪(21‬‬

‫ר א ה ר מב״ ם סוח ה ל׳ לו לב‪ :‬ה ש מ מ ה שי ש מ ח א ד ם ב ע שיי ת ה מ צו ה בו׳ ע בו ד ה ג דו ל ה‬

‫היא‪ .‬ו ל ה עי ר מ ה מ ש ך ו כ כ ה ת ר ל ״ ז ) פ י ה ו אילך‪ .‬פ ציז ואילך( כוי ב ד רגו ת ב ש מ ח ה‪.‬‬

‫‪143‬‬

‫‪/ ROSH HASHANAH‬‬

‫‪(22‬‬

‫ת ה לי ם ק‪ ,‬ב‪.‬‬

‫‪(23‬‬

‫ל ה עי ר מ אג ה ״ ת ס פי׳ א‪ :‬ש צ׳ ל כ ל י מיו ב ת שו ב ה עי ל א ה ש הי א ב ש מ ח ה רבה‪.‬‬

‫‪(24‬‬

‫ר א ה ז ח״ג ע ה‪ ,‬א‪ .‬זח״ב רנ ה; א‪ .‬תני א ס פ ל׳ ד‪ ,‬פ ל׳ א‪ .‬אג ר ת ה ת שו ב ה פ׳י‪ ,‬יא‪.‬‬

‫‪(25‬‬

‫ר א ה ב״ר ספכ״ב‪.‬‬

‫‪(26‬‬

‫ב א רו כ ה — ר א ה די ה ש מ ח ת ש מ ח ת רנ״ז ע׳ ‪ 49‬ואילך‪.‬‬

‫‪(27‬‬

‫וי ת ר ה מזו מו בן — ע״ פ מ שנ״ ת ב תני א פ כ׳ ט‪.‬‬

‫‪(28‬‬

‫ר מב״ם הל׳ ת שו ב ה ספ״ג‪ .‬ו ר א ה י רו ש ל מי פ א ה פ״ א ה״א‪ .‬זח״ב קו‪ ,‬א‪ .‬מ ד ר ש הנ ע ל ס‬

‫ב ד ח ם' פ ב רא שי ת‪ .‬ו עו ד‪.‬‬ ‫‪(29‬‬

‫סו ט ה ח‪ ,‬ב‪ .‬ט‪ ,‬ב‪ .‬ו ש״נ‪ .‬תו ס פ ת א סו ט ה רפ׳׳ד‪ .‬פס׳׳ז ע ה״ פ ש מו ת ג‪ ,‬ו‪.‬‬

‫‪(30‬‬

‫ר א ה סו ט ה יא‪ ,‬א‪ .‬תו ס פ ת א שם‪ .‬פ ר שיי ת ש א לד‪ ,‬ז‪.‬‬

‫‪(31‬‬

‫ע״פ — מ ל א כי ג‪ ,‬י‪ .‬ו ר א ה שב ת לב‪ ,‬סע״ב‪ :‬מ אי ע ד בלי די כו׳ ע ד שי ב לו ש פ תו תי כ ם‬

‫מ לו מ ר די‪ .‬ו ר א ה ה מ ש ך תער׳׳ב פקל׳־ג ו אילך‪.‬‬ ‫‪(32‬‬

‫ת ה לי ם עז‪ ,‬טו‪ .‬ו ל ה עי ר מ או ר תו ר ה ל ה ה׳׳ מ ס*פ ב ה ע לו ת ך )ו ר א ה או ה״ ת ל ה צ׳ צ שם(‬

‫א שר א־ל הו א ה ת ח ל ת י ג מ הי ר ) ר א ה ה שי טו ת בז ה ל ק ד ש ח״ ד ע׳ ‪ 1348‬ואילך( ו ל ק ד ת ר א ה) ל ב‪,‬‬ ‫ב( רד׳׳ה אני ל דו די א שר ב חו ד ש א לו ל »א־ל הוי׳ ויאר ל נ ד ‪.‬‬ ‫‪(33‬‬

‫ר מ ב״ ם שם פ׳׳ז ה׳׳ה‪.‬‬

144

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d Erev Shabbos-Kodesh, Shabbos Teshuvah! 6 Tishrei, 5739 Brooklyn, N.Y. To the Sons and Daughters of Our' People Israel, Everywhere — Greeting and Blessing: Pursuant to what has been noted^ about the unique quality and preeminence of Teshuvah in that it enables a person to rec tify completely all that should have been achieved throughout the past,* in matters of Torah and Mitzvos — "with one "turn" and in one moment"' — Parenthetically, it is surely needless to emphasize that the above must not, G-d forbid, serve as an excuse for wrongdoing, as our Sages warned,® "Whoever says, "I will sin and repent later," is not given an opportunity® to do Teshuvah"' — We will amplify the said point in order to make it clearer how much it concerns the conduct of a Jew, and of any person in general. By way of introduction; On reflection,^ it can easily be seen that, all things added up, the world contains more quantity (materiality) than quality (spirituality), and more by far. Indeed, the more corporeal and gross a thing is, the greater is the quantity in which it is found. Thus, for example, the world of inanimate, (inorganic) matter is much greater in volume than the vegetable kingdom, and the latter is quantitatively greater than the animal kingdom, which, in turn, surpasses by far, in quantity, the highest of the four kingdoms, mankind (the "speaking" creature). Similarly in the human body:® the lowest extreinities, the legs are larger in size than the rest of the body, and the latter is much greater in bulk than the head, wherein are located the organs of speech and the

/ R O SH

HASHANAH

145

senses of smell, hearing and sight,’ as well as the intellect, etc., which animate the entire body and direct all its activities. On further reflection, a person might also become dis heartened, G-d forbid, wondering how is one to fulfill ade quately one's real purpose in life on this earth, which is, to quote our Sages, "I was created to serve my Creator"^® — seeing that most of one's time is necessarily taken up with materialistic things,“ such as eating and drinking, sleeping, earning a livelihood,“ etc. What with the fact that the earliest years of a human being, before reaching maturity and knowledgeability, are spent in an entirely materialistic“ mode of living. The answer is, first of all, that even the so-called materialistic preoccupations of the daily life must not become purely materialistic and animal-like, for we have to be always mindful of the imperative, "Let“ all your doings be for the sake of Heaven," and "Know Him (G-d) in all your ways. This means that also in carrying out the activities which are connected with the physical and material aspects of life (which, as mentioned, take up the greater part of a person's time) a human being must know that those material aspects are not an end in themselves, but they are, and must serve as, the means to attain to the higher, spiritual realm of life, namely, G-dliness. In this way he permeates all those materialisticphysical aspects with spiritual content, and utilizes them for spiritual purpose. Thus, all these mundane, and in themselves trivial matters, are elevated to their proper role, perfection and spirituality.“ But in addition to the above, there is also the unique effec tiveness of Teshuvah, which has the power to transform — "with one turn' and in one moment" — the whole past — the very materiality of it into spirituality.“

Time is, of course, not measured simply by duration, but by its content in terms of achievement. Thus, in evaluating

146

LETTERS BY THE

LUBAVITCHER

REBBE K-‫שליט‬

time there are vast differences in terms of content, and, hence, in real worth, of a minute, an hour, etc. Suffice it to mention, by way of example, that one cannot compare an hour of prayer'* and outpouring of the soul before G-d with an hour of sleep. And to use the analogy of coins, there may be coins of identical size and shape, yet differing in their intrinsic value, depending upon whether they are made of copper, silver or gold.*'' With all the wonderful opportunities that G-d provides for a person to fill his time with the highest content, there is the most wonderful gift from "G-d who does wonders"^® of the ex traordinary quality of Teshuvah, which transcends all limita tions, including the limitations of time, so that "in one moment" it transforms the whole past, to the degree of ab solute perfection^' in quality and spirituality.

The Almighty has also ordained especialy favorable times^^ for Teshvuah, at the end of each year and the beginning of the new year,23 together with the assurance^' that everyone, man or woman, who resolves to do Teshuvah — he, or she, can accomplish it "in one moment" — Transforming the quantity of the materiality in the past — into meritorious quality,^* spirituality and holiness; And at the same time preparing for the future, in the com ing year and thereafter, in a proper manner — Through Torah and Mitzvos in the everyday life. Thereby elevating himself (or herself) and the environ ment at large to the highest possible level of spirituality and holiness, thus making this material world a fitting abode for G-d, blessed be He.

May G-d grant that everyone actively strive for the above, in accordance with the prayer of the Prophetess Chanah,^‘’ which we read on the first day of the New Year:22 ''My heart

‫‪/ ROSH HASHA N AH‬‬

‫‪147‬‬

‫‪rejoices in G-d, my strength is uplifted through G-d . . . I re‬‬ ‫‪joice in His help . . . and He will exalt the reign of His‬‬ ‫*^"‪Moshiach.‬‬ ‫‪With blessing for Hatzlocho in all above‬‬ ‫‪and for a Chasimoh uGmar‬‬ ‫‪Chasimoh Toivoh,‬‬ ‫‪both materially and spiritually,‬‬ ‫‪/Signed: Menachem Schneerson/‬‬

‫‪(1‬‬

‫ל ה עי ר מ א ג ה׳ ת ל אד ה׳׳ז ספ״י‪ :‬ע צ ה הי עו צ ה ל ה ק די ם ב חי׳ ת שוי ת נ ו׳ ל פני יו ם ה שב ת‬

‫כו׳ ה ש ב ת היא ב חי׳ ת שו״ע ו ש בי ת או תיו ת ת ש״ב‪.‬‬ ‫‪(2‬‬

‫ב ה מ כ ת ב ד תיי א לו ל ה׳ ת ש לי ח‪.‬‬

‫‪(3‬‬

‫קי דו שיו מט‪ ,‬ב‪ .‬ו בל קו״ ת ד ב רי ם )א‪ ,‬ב(‪ :‬י כו ל ל ה ש תנו ת מן ה ק צ ה א ל ה ק צ ה מי ד כ רג ע‬

‫ע ד ש ל דינ א ה מ ק ד ש א ת ה א ש ה עי מ ש אני צ די ק ג מו ר מ קו ד ש ת א פי׳ הו א ר ש ע ג מו ר ש מא‬ ‫ה ר ה ר ת שו ב ה כו׳‪ .‬ו ל ה עי ר מי חז ק א ל יח‪ ,‬כ א ואילך‪.‬‬ ‫‪(4‬‬

‫זח״א קכט‪ ,‬ט עי א‪ .‬ו ר א ה ל קו טי לוי י צ ח ק לז ה ר שם‪.‬‬

‫‪(5‬‬

‫יו מ א פ ה‪ ,‬ב‪.‬‬

‫‪(6‬‬

‫הו אי ל ו ה ת שו ב ה גו ר מ ת לו ל ח טו א אין מ ס פי קין כו׳ ) א ג ה ״ ת פי״א )ק‪ ,‬ב((‪ .‬ו ר א ה צ פנ ת‬

‫פ ענ ח ל ר מ בי ם ה ל׳ יבו ם פ״ ד ה״ב ב סו פ ה‪.‬‬ ‫‪(7‬‬

‫ב ה ב א ל ק מן ר א ה ג ם מ כ ת ב די מי ה ס לי חו ת ה׳ ת ש כ״ ט ) ל קוי ש ח״ט ע׳ ‪ 454‬ו אי לו(‪.‬‬

‫‪(8‬‬

‫שנ ח ל ק ל ש ל ש ה רא ש גוף רג ל )לקו״ת א מו ר לא‪ ,‬א ואילך‪ .‬ו ב כי מ(‪.‬‬

‫‪(9‬‬

‫ש הם כ נ ג ד שם ה וי׳ ) ז ח ״ ג רכ ט‪ ,‬ב‪ .‬ת קויז ת״ ע )קבב‪ ,‬ס עי א‪ .‬קל‪ ,‬סע״א(‪ .‬עי ח ש ע ר‬

‫א חי פ פי א‪ .‬רי ח שה״ק ר פי ח‪.‬‬ ‫‪( 10‬‬

‫קי דו שין ב סו פ ה‪.‬‬

‫‪( 11‬‬

‫ר א ה ה ק ד מ ת הר מב׳׳ ם לפיהמ׳־ ש ד״ ה ד ע כי ה ק ד מוני ם ח ק רו‪.‬‬

‫‪( 12‬‬

‫ר א ה ר מב״ ם הל׳ ד עו ת רפ״ה‪.‬‬

‫‪( 13‬‬

‫ר א ה ס ה״ מ ע ת״ ר ע׳ סג‪ .‬ת ש״ט ע׳ ‪ .228‬ו ר א ה ש ד ע א ד ה׳׳ז או״ח מ ה דו ״ ב םוס׳׳ד‪.‬‬

‫‪( 14‬‬

‫א בו ת פ״ א מי״ב‪ .‬מ ש לי ג‪ ,‬ו‪ .‬ו ר א ה ר מב׳׳ ם שם ספ׳׳ג‪ .‬שם רפ״ה‪ .‬טו שו״ ע או״ח סרל׳׳א‪.‬‬

‫‪( 15‬‬

‫ר א ה ג׳׳ב או׳׳ת ל ה ה׳׳ מ פ׳ נצבי ם‪.‬‬

‫‪( 16‬‬

‫ר א ה תו ר ת אד ה׳׳ז ב היו ם יו ם ע׳ צא‪ .‬ו ל ה עי ר מ ע ק רי ם מ׳׳ג פ׳׳א‪ .‬קונ ט ר ס ו מ עין מ׳׳א‬

‫פ׳׳ג‪ .‬סה״ ש תו״ ש ע׳ ‪. 243‬‬ ‫‪( 17‬‬

‫י׳׳ל‬

‫דוגמא‬

‫ב ה ל כ ה‪ :‬מי ם איזוב בו׳ ב ש ר ה פ ר ה א דו מ ה בו׳ — שנ ת ע לו ל ק דו ש ת ח ט א ת‬

‫ש ח מו ר ה ג ם מ קו ד ש ) חגיג ה יח‪ ,‬ב(‪.‬‬

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪( 18‬‬ ‫הג ש מיו ת‪.‬‬ ‫‪( 19‬‬

‫‪148‬‬

‫ר א ה שו״ע א ד ו ד ז או״ת ס צ״ ח ס׳ א‪ :‬ו מ כווני ם ב ת פ ל ת ם ע ד ש היו מ גי עי ם ל ה ת פ ש טו ת‬

‫וי ת ר ה מז ה מ א ח ד ל ד בנ תינ ת מ ח צי ת ה ש ק ל מ קיי ם ה ציווי ה ר א הו מ ט ב ע ש ל א ש ו א׳ ל‬

‫זה י ת נ ו )י ר ו ש ל מי ש ק לי ם פ׳׳א ה״ד‪ .‬ב מ ד ב ״ ר פי׳ ב‪ ,‬ג‪ .‬הו ב א ב פ ר ש״י ע ה״ פ ת ש א ל‪ ,‬יג(‪.‬‬ ‫‪(20‬‬

‫ת ה לי ם עז‪ ,‬טו‪.‬‬

‫‪(21‬‬

‫ל ה עי ר מ ר״ א בן דו ר דיי א )ע*ז יז‪ ,‬ט עי א( קונ ה עו ל מו ב ש ע ה א ח ת‪ .‬ו ר א ה ל׳ ת ו ס׳‬

‫ה לי קו טי ם ל ה א ריז׳ ל ל ת ה לי ם לב‪ .‬מ א מ רי א ד ה ״ז‬ ‫‪( 22‬‬

‫‪ -‬ת ק ס״ ב ע׳ ז‪ .‬יג‪.‬‬

‫כי ב כ ל ל ה ת שו ב ה ו ה צ ע ק ה י פ ה ל עו ל ם )רמב*ם ה ל׳ ת שו ב ה פ״ ב ה׳ו(‪ .‬ו ל ה עי ר‬

‫מכ ש״ט ד״ ה ד ר שו א ת ה׳ ) ם שי׳׳ ב — ב הו צ א ת קה׳׳ת(‪.‬‬ ‫‪( 23‬‬

‫א ר ב עי ם יו ם מ ר״ ח א לו ל ע ד יו ה כ״ פ‪ .‬ו ב פ ר ט ע שי ת ויו ה כי פ‪ :‬י ב מו ת מ ט‪ ,‬ב )וש״נ(‪.‬‬

‫של״ ה סו ף מ ס׳ ר״ה שלו‪ .‬ע ט״ ר ד״ ה ת ק עו‪ .‬או ה׳׳ ת ש‪ -‬ש די ה ד ר שו )ו ש׳ נ (‪ .‬ד״ ה כי ביו ם הז ה‬ ‫י כ פ ר — תרכ׳׳ז‪ .‬ו עו ד‪.‬‬ ‫‪( 24‬‬

‫ש איו ד ב ר עו מ ד ב פני ה ת שו ב ה)י רו ש׳ פ א ה פ״ א ה*א‪ .‬ר מ ב״ ם ה ל׳ ת שו ב ה ס פיג‪ .‬ז חי ב‬

‫קו‪ ,‬א‪ .‬מ ד ר ש הנ ע ל ם בז׳׳ח ס״פ ב ר א שי ת‪ .‬ועוד(‪.‬‬ ‫‪(25‬‬

‫ר א ה ב א רו כ ה לקו׳׳ ש א ח רי ה׳ ת של״ז‪.‬‬

‫‪(26‬‬

‫מגי ל ה י ד‪ ,‬א‪.‬‬

‫‪(27‬‬

‫ה פ טו ר ת יו ם ר א שון דר׳׳ה‪.‬‬

‫‪( 28‬‬

‫ש״א ב‪ ,‬א״י‪ — .‬ונ בו א ה ‪ ,‬ז ו ע ל מ ל כי או״ ה ו ע ל כנס׳׳י•‪ :‬ע ל ץ ל בי ב הוי׳ ג ר ו כ פי׳‬

‫ה ת רגו ם ב א רו כ ה ) הובא ב קי צו ר‬ ‫מ ל ך ה מ שי ח‪.‬‬

‫‪ -‬ב ר ד׳׳ ק שם(‪ :‬בי מי ש מו א ל כ ר ו ע ד ״ויר ם ק רן מ שי חוי —‬

149

/ TISHREI

(Excerpt from a letter) Greeting and Blessing: . . . Rosh Hashana and its theme in Jewish life should not be left in the realm of abstraction, or as if it is something ternporary and fleeting, and has no further commitment for the rest of the year when people can say ''Let's be like all the gen tiles. "The significance of Rosh Hashana, especially explained in Chassidus, is that it is the "head" (Rosh) of the Year, in dicating that its place in Jewish life is analogous to the place of the head in the physical organism, which is the nerve center of the entire body. The main theme of Rosh Hashana, therefore, is "Extend Thy Majesty over all the world in Thy Glory." This calls for our accepting G-d's Sovereignty, not only on the day of Rosh Hashana, but throughout every day of the year, ex pressed in our practical observance of the Mitzvoth. The latter is especially to be emphasized. In the final analysis the essential thing is the acutal practice and fulfillment of the Mitzvoth, as the Mishna clearly states: ‫ ל א המדר ש עיקר אלא המעשה‬.

By the Grace of G-d 28th of Tishrei, 5722 Brooklyn, N.Y. With regard to the question of the meaning and significances of the sounding of the Shofar, it is well-known that all matters of the Torah and Mitzvoth are infinite, having their source in The Infinite. Whatever reasons or lessons may be attached to a Mitzvah, it should be remembered that they do not exhaust the full meaning and content of a particular Mitzvah. Some of the reasons and teachings of the Shofar are men tioned in the Rambam, Hilchoth Teshuvoh, also in Sefer Hachinuch, and various other books of Mussar, Chassidus, etc.

150

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

On receiving in Audience a Group of Jewish Students Tishrei 7, 5713 Sept. 25, 1952 The Ten Days of Teshuva — Repentance — which begin with the two days of Rosh Hashana and continue through their culmination point, the Day of Atonement, Yom Kippur, are the ten days of the inauguration of the new year. Between these three most solemn days of the year we are given a period of seven days, containing every day of the week; one Sunday, one Monday, and so forth. This complete week neither more nor less, is given to us to enable us to atone and repent for any wrong deeds accounted for during the previous year, and to better our way of life in the new year. That we have been given a complete week in which to accomplish this is significant: Spending the Sunday of this week as we should, and making the most of the time, serves as a repentance and atonement es pecially for all the wrong done on all the Sundays of the previous year; the same for all the Mondays of the past year on the Monday of this week, and so on. However, repentance implies two essential conditions; regret for the past and resolutionfor the future. Therefore this seven day period is also a means of planned preparation for the forth-coming year. On the Sunday of this week we should plan especially for better Sundays in the new year. This will give us the strength and ability to carry out and fulfill our obligations on the Sundays to come. Likewise with regard to the Monday of this week, and all the rest of it. In thiiUcing of ourselves alone, however, we would only deal with part of our obligations. As I have emphasized many times in the past, one should not and must not be content with leading a proper Jewish life personally, in one's own home and family. One must recognize and fulfill a duty to the environ ment in e way of influencing everyone in it to adhere to the Torah and to its precepts. This duty is particularly required of

/ TISHREI

151

youth, in whom G-d has bestowed an extra measure of natural energy, enabling them to become leaders, particularly among their own youth groups, to inspire others in the ways of our Torah and Torah-true way of life. I hope and pray that everyone of you will become a leader and source of good influence in your environment, leading Jews, and Jewish youth particularly, to a true Jewish life, a life of happiness, a life where its spiritual and material aspects are properly balanced. Such perfect harmony of the spiritual and material can only be found in the Torah and Mitzvoth, and in the light of the Torah you will lead your colleagues and friends to true happiness. G-d Bless you and your respective families with a Chasimo and Gmar Chasimo Toivo.

LE T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

152

By the Grace of G-d In the Ten Days of Teshuva 5736. Brooklyn, N.Y.

Greeting and Blessing: . . . Inasmuch as we are now in the propitious days of Aseres Yemei Teshuva (Ten Days of Return), it is well to remember that this is the time of the year which our Sages iden tify with the verse, "Seek G-d when He is found, call on Him when He is near." This "nearness" is described as the "nearness of the Source of Light to its spark." May G-d grant that this be reflected in the daily life throughout the whole year, in all aspects, both spiritual as well as material. Indeed, since all expressions used by our Sages, as all words of Torah, are exact, the said expression, "nearness of the Source of Light to its spark," is particularly meaningful. For, the proximity of the Source of Light increases the spark's flame and power, and so in the spiritual realm, where the nearness of G-d, the Source of Light and Source of Blessing, sets the Jews heart and mind aglow with love of G-d and awe of G-d, stimulating him (and her) to observe and fulfil His Mitzvos in all aspects of the everyday life, thereby widening the channels and vessels to receive G-d's blessings in all needs, materially and spiritually. With the blessing of Chasimo uGmar Chasimo Toivo and good tiding in all above M. Schneerson

/ TISH REI

153

B y th e G r a c e o f G -d

7 C h e s h v a n , 5715 B r o o k ly n , N .Y . Sholom uBrocho: Rabbi . . . . conveyed to me your question as to why it is not the custom of Chabad Chassidim to decorate the SuccaK, as well as to sleep in the Succah. This question calls for a lengthier explanation than this letter would permit. However, I trust the following points may suffice: 1. Re Decorations (1) Generally, a Mitzvah must be observed on its Divine authority (with ‫ )קבלת עול‬and not on rational grounds, i.e. for any reason or explanation which we may find in it. An excep tion, to some extent, is the case where the significance of the Mitzvah is indicated in the Torah, and our Sages have con nected its fulfillment with it. At any rate, only a qualified person can interpret it more fully. (2) We have a rule that a Mitzvah should be performed to the best of one's ability, and as the Rambam explains (at the end of Hilechoth Issurei HaMizbeach). This applies especially to the object of the Mitzvah itself, e.g. a Talis should be the best one can afford, an offering should be the most generous, etc. (3) Unlike the Sechach and walls of the Succah, decora tions are not an essential part of the Succah, but an external adornment which adds to the enjoyment of the person sitting in the Succah; they are, as the name clearly indicates, supplemen tary objects which decorate and beautify the external ap pearance of the Succah. (4) The attitude of Chabad Chassidim in this connection, as taught by generations of Chabad leaders and teachers, is that the Succah is to imbue us with certain essential lessons, which are explained in Chassidic literature and the Talmudic literature

154

LETTERS BY THE LUBAVITCHER REBBE ‫ש לי ט״ א‬

in general. It is expected of Chabad Chassidim that they should be impressed by the essential character of the Succah without recourse to 'artificial' make-up; that the frail covering of the Succah and its bear walls, not adorned by external ornaments, rugs or hangings, should more forcibly and directly impress upon the Jew the lessons it is meant to convey. II. Re Sleeping in the Succah (5) In order to safeguard and inspire a greater feeling of sanctity toward the Succah, sleeping in it is not practised by us. The basis for this is two-fold: First, we have a rule that ‫המצטער‬ ‫( פטור מן הסוכה‬suffering exempts one from dwelling in the Suecah). Secondly, during sleep a person is not in control of himself, and, furthermore, the very act of undressing and dres sing, etc. inevitably creates a common-place attitude towards the place which serves as a bedroom. Such a depreciation of at titude toward the Succah (by sleeping in it, as explained above), from what his attitude should properly be towards the Mitzvoth of G-d whereby He has sanctified all Jews, would be deep ly felt by the Chabad Chassid by virtue of his Chassidic teachings and upbringing, and would cause him profound spiritual suffering. The combination of these two considera tions, therefore, led to the custom not to sleep in the Succah. However, if a Jew feels absolutely certain that his sleeping in the Succah will not in the slightest affect his attitude toward the sanctity of the Succah, and is consequently free from any mental pain that might be caused thereby, he is duty-bound to sleep in it, in accordance with the fullest meaning of ‫כעין תדורו‬ ‫תשבו‬, to make his Succah his dwelling place to the utmost. I hope the above will provide an adequate answer to your question, but should you desire further clarification, do not hesitate to write to me. With blessing

TISH R EI

155

B y th e G r a c e o f G -d

15th o f C h e s h v a n , B ro o k ly rr, N .Y .

5723

S h o lo m u B r o c h o : H a v itig w o u n d u p th e h o ly d a y s o f T is h r e i w it h S im c h a s T o r a h , th e c o n c lu d in g m e s s a g e is to c a r r y th e s p ir it o f S im c h a w ith th e T o r a h a n d M it z v o t h in t o e v e r y d a y o f th e n e w y e a r , e s p e c ia lly in th e lig h t o f C h a s id u s , w h ic h d e m a n d s e n th u s ia s m an d j o y in e v e r y a c t iv ity c o n n e c t e d w it h T o r a h a n d M it z v o t h , e s p e c ia lly in th e fie ld o f C h in u c h . P le a s e c o n v e y m y r e g a r d s a n d g o o d w is h e s to a ll th e m e m b e r s o f th e . . . f a m ily , w h o are a ls o in c lu d e d in th is letter. W ith b le s s in g

156

L E T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

By the Grace of G-d Beg. of Marcheshvan, 5734. Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing: Coming from the month of Tishrei, the seventh (‫)שביעי‬ and "plentiful"! month (‫) מו שבע בכל‬, both materially (overflowing wine — and oil-presses) and spiritually (many festivals and Mitzvoth), hence the source of these benefits for all the months of the year^, materially and spiritually. We are reminded of the custom in some communities to proclaim at the outgoing moments^ of Simchath Torah (the culmination and final key-note of all the festivals^ of Tishrei): ''And Yaakov went his w ay,” meaning, his prescribed way and G-dly service, his way of life®, throughout the year. This is the way which our Sages define in terms of: "1 was created to serve my Master,"* or, to use another often quoted expression, "To make an abode for Him, blessed be He, on earth below. This abode-making is accomplished through the fulfil ment of G-d's Will, namely, the study of Torah and the prac tice of its Mitzvoth, including the imperative, "All your actions should be for the sake of heaven," and "Know Him in all your ways."® And it is the month of Tishrei, which ushers in the new year, particularly the festivals of this month, that provides the resources — spiritual powers and material means — to ac complish the above.

/ TISHREI

157

Inasmuch as all matters of the Torah are meaningful in all their details, how much more so such a comprehensive matter relating to Tishrei, it is significant that all the festivals of the month of Tishrei are "sealed” with Zman Simchoseinu, the Season of our Rejoicing and Simchath Torah. This reemphasizes pointedly the explicit commandment, "Serve G-d with joy,"‘‫ — ׳‬with true joy*‫ ״‬derived from G-d's Torah and G-d's precepts that "rejoice the heart."** What has been said above regarding the meaningfulness of all details in Torah, applies, of course, also to the time ele ment. For although each year the month of Tishrei sets the tone and provides the benefits for the entire year, each new year also introduces additional new elements pertaining to it, and each year brings its own distinctive teaching. Thus, the special teaching of the current year is related to its distinctive feature which sets it apart from the six years preceding it and the six years following, in that it is the year of Hakhel: "Gather together all the people, the men, women and children."^7. To be sure, this Mitzvah — in its plain and actual form — is confined to the Holy Land, "the*^ land w h ich . . . always/including the time of Golus/G-d's eyes are on it, from the beginning** of the year to the end of the year," and to the time of the Beth Hamikdosh. However, the spiritual aspects and contents of all Mitzvoth are eternal, *® being part of our eternal Torah. — The general character of the Mitzvah of Hakhel calls for the implementation of its contents and purpose not on an in dividual basis, but in the manner of Hakhel, i.e. con gregationally and collectively, with multitudes of participants, and with special emphasis on congregating the young, in eluding boys and girls of tender age,** and for the purpose specified in the Torah: "That they should heed to do all the words of this Torah."^^ Specifically: "That they should heed" (‫ — )ו ש מרו‬also in the sense of eager anticipation and longing,*®

158

LETTERS BY THE LUBAVITCHER REBBE ‫ש לי ט״ א‬

''To do" — in actual practice, not being content^’ with merely a "good heart", "good intention," or "good resolution," but in acutal deed, "All the words of the Torah" — a person should not think that since his merits outweigh his demerits, and by a substan tial margin, he has already done his duty, for one is required to fulfill alU^ the words of "This Torah" — as if "pointing a finger" demonstratively and emphatically that this is the Torah exactly as it was given to Mosheh at Sinai, the Written Torah together with its in terpretation, the Oral Torah^®, free from any, G-d forbid, dis tortion, misinterpretation, compromise, etc.

The significance of the said Hakhel concept has been ac centuated by the events that began on the Holy Day (Yom Kippur) in this Hakhel-Year, directed against our men, women and children as a Kehila Kadisha (Holy Congregation). But the togetherness of our people in the spirit of Hakhel will stand our people in good stead, as it did in the past, in fulfilment of the prophetic promise; "The L-rd^i of Hosts shall shield them" — His people, the "unique and united people on earth"22; "He redeemed them, elevated them, and exalted them all the days of the world." And as Jews gather together to increasingly implement the Hakhel objective: That they should heed to do all the words of this Torah, spreading the light of Torah and Mitzvoth in an ever growing measure, They dispel the darkness of the Golus, and thereby (through Torah and Mitzvoth in the daily life) bring closer the coming of our Righteous Moshiach and our true and complete Geulo, "And all the earth will be filled with (G-d's) glory. With esteem and blessing for good tidings in all above Menachem Schneerson

‫‪/ TISH R EI‬‬

‫‪159‬‬

‫‪This is an apropriate time to call attention again^^ to the‬‬ ‫‪appeal for Torah and Tzedoko in everyday practice, in light of‬‬ ‫‪the prophet's words: "Zion shall be redeemed through‬‬ ‫"‪M ishpot (Torah) and its returness through Tzedoko.‬‬ ‫‪And in regard to Torah study — it should include, in addi‬‬ ‫‪tion to the regular Shiurim, the three daily Shiurim of‬‬ ‫‪ ), which our Saintly Reb‬ח ת״ ת( ‪Chumash, Tehillim and Tanya‬‬‫‪bes of Chabad, linked with an allusion to the verse, "And the‬‬ ‫‪ ) of G-d was upon the cities that were round about‬ח ת ת( ‪dread‬‬ ‫‪them,'' referring to the journey of Yaakov and his children‬‬ ‫‪towards Beth-eh® ("House of G-d").‬‬

‫‪(1‬‬

‫ויק״ר פכ״ ט‪ ,‬ח‪.‬‬

‫‪(2‬‬

‫ש ה רי הו א ח ד ש כ ל לי ד כ ל ה שנ ה ) ס ד״ ה צו ה ר ת ע ש ה‪ ,‬ת ש״ב‪ .‬ובכ״מ(‪.‬‬

‫‪(3‬‬

‫ר א ה ג״כ שי ח ת ש מ ח״ ת תרצ״ז‪ .‬שי ח ת א ח ש״פ ב ס פ ר ה מ א מ רי ם ת שי״ א )ע׳ רס(‪.‬‬

‫‪(4‬‬

‫ז מן ק לי ט ה ד כ ל ה או רו ת ד ר״ ה ויו ה כ ״ פ ו סו כו ת )ראה ס ד״ ה בי ה ש מ ע״ צ תרס״ז(‪.‬‬

‫‪(5‬‬

‫תו״א ס״פ ויצא‪.‬‬

‫‪(6‬‬

‫קי דו שיו פב‪ ,‬א‪.‬‬

‫‪(7‬‬

‫עיין ם׳ ה מ א מ רי ם ת ר״ל ע ס״ ד )ו אוה״ ת וי צ א ע שנ״ו ואילך( בי או ר ע״ פ ד ע ת ה ר מ ב׳ז‬

‫ב ה ש ר א ת ה ש כינ ה ב בי ה מ ״ ק ) ד חו ל ק ע ל ה ר מ ב״ ם בזה(‪ .‬ויו בן ביו ת ר ע״פ תו ר ת ה ה ״ מ ) ב הו ס פו ת‬ ‫לאו״ת ל ה ה ״ מ )קה״ת‪ ,‬ת של״ג( סל״ז(‪.‬‬ ‫‪(8‬‬

‫טו שו״ ע או״ח ס ר ל׳ א‪ .‬ו ר א ה ג״כ שו״ע א ד ה ״ז חאו״ ח ס קנ״ו ס״ב‪.‬‬

‫‪(9‬‬

‫ת ה לי ם )ק‪ ,‬ב(‪ .‬זח׳׳ג ר״פ א ח רי )ו ב או ה ״ ת שם בארוכ ה(‪ .‬ר מב״ ם סוף ה ל׳ לולב‪.‬‬

‫‪( 10‬‬

‫ה א ריז״ ל ש מ ח מ א ד ב ע שיי ת ה מ צו ת ו ל כ ך זכ ה ל רו ה״ ק ) תו׳ א תו ל דו ת כ‪ ,‬ב( ו ל סו דו ת‬

‫ה תו ר ה ו לגי לוי א לי׳ ) ש ע ר ה א מונ ה ספ מ״ א(‪.‬‬ ‫‪( 11‬‬

‫ת ה לי ם )יט‪ ,‬ט( ד ק אי )גם( א תו ר ה ) ת עני ת ל‪ ,‬א(‪.‬‬

‫‪( 12‬‬

‫ד ב רי ם לא‪ ,‬יב‪.‬‬

‫‪( 13‬‬

‫ד ב רי ם יא‪ ,‬יב‪.‬‬

‫‪( 14‬‬

‫מ ר שי ת‪ :‬ח סר )אל׳׳ף( כ תי ב או תיו ת מ ת ש רי )בעל ה טו רי ם שם(‪.‬‬

‫‪( 15‬‬

‫ו ב פ ר ט ע פ מ ש׳ כ ב ס׳ ה חינו ך מ צו ה תריב‪ :‬ז א ת ה מ צו ה ע מו ד חז ק ו כ בו ד ג ד ו ל ב ד ת‪.‬‬

‫‪( 16‬‬

‫ר א ה י רו ש׳ רי ש חגי ג ה‪ :‬ו ה ט ף ו אין ק טן ג ד ו ל מ ט ף )בתמי׳(‪ .‬ו ר א ה מנ׳־ח שם‪.‬‬

‫‪( 17‬‬

‫ד ב רי ם לא‪ ,‬יב‪.‬‬

‫‪( 18‬‬

‫ע״ ד פ ר ש״י ב ר א שי ת )לז‪ ,‬יא(‪ .‬ו ב צוו א ת הריב׳׳ ש ב ת ח ל ת ה‪ :‬שו מ ר מ צו ה ל א י ד ע ד ב ר‬

‫רע ‪ ..‬מ ל שון ו אביו ש מ ר ‪ ..‬מ צ פ ג ‪ ..‬מ מ תין ו מ צ פ ה מ בו ק ר ע ד ע ר ב או לי יז ד מן לו איז ה מ צו ה‪.‬‬

‫שליט״א ‪LE T T E R S BY THE LU B A V ITC H ER REBBE‬‬

‫‪160‬‬

‫‪( 19‬‬

‫ר א ה תו״ א מג ״ א )צח‪ ,‬ג( בנוג ע ל ת״ ת‪.‬‬

‫‪(20‬‬

‫ר מב״ ם ה ק ד מ ה ב ת ח ל ת ה ) ר א ה ב ר כו ת ה‪ ,‬א)ו ב כ ״ מ( — א ב ל חי דו ש ב ר מ ב׳ ם שני תנו‬

‫בב״א — ה מ צו ת ופירו שן(‪.‬‬ ‫! ‪(2‬‬

‫זכ רי׳ ט‪ ,‬טו )ליקוטי לוי״ צ לז ח״ג ע׳ תיא(‪ .‬י שעי׳ סג‪ ,‬ט‪.‬‬

‫‪( 22‬‬

‫ר א ה תני א פ׳ לב‪ .‬אגה׳׳ ק ס״ט‪.‬‬

‫‪(23‬‬

‫ת ה לי ם ע ב‪ ,‬י ח־י ט‪ .‬ו ל ה עי ר מ ה מ בו א ר ב ענין די ר ה ב ת ח תוני ם ע ד ״ מ ש ע צ מו ת ה א ד ם‬

‫ד ר ב ה די ר ה ) ל מ ען י ד עו‪ ,‬תש׳־ב‪ .‬ובב׳׳מ(‪.‬‬ ‫‪(24‬‬

‫ב א רו כ ה ב מ כ׳ מיו ם ט״ו ת מוז‪ ,‬ה׳ ת ש ל׳׳ג )לתל׳ ובו׳(‪.‬‬

‫‪(25‬‬

‫ב ר א שי ת לה‪ ,‬ה‪.‬‬

161

/ TISHREl

By the Grace of G-d On eve of 15th Kislev^ 5734 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere, G-d Bless you all! Greeting and Blessing: Pursuant to the letter of the beginning of Marcheshvan, the content of which was based on the general instruction and culminating point of the month of Tishrei, the seventh (‫)שביעי‬ and “plentiful" (‫ ^)משובע‬month, and the source of all good for the entire year, namely, the message contained in the phrase And Yaakov went on his way — And bearing in mind that each letter and word^ of the Torah is a world full of meaning and instruction — There is a need to elaborate on the concepts contained in the said three Hebrew words, to wit: And Yaakov (‫)ויעקב‬: It is well known that the two names of our Patriarch, Yaakov and Yisroel,* are quite different, (a) In time — the name Yaakov was given at birth, whereas “Yisroel" was bestowed later,® after he had achieved "You have striven with Angels and with men, and have prevailed." (b) In meaning — the name Yaakov is associated with ekev (‫)עקב‬, "heel", which is the lowest and last part of the body, wherein there is hardly any distinction between one person and another. The name Yisroel, on the other hand, has to do with leadership and mastery (‫)שר‬, and, rearranged, spell "‫"לי ראש‬, "I am the head," the head being the highest part of the body, wherein the essential differences (physical and spiritual) between individuals are located, viz, facial features, voice, looks, and mentality.®

162

LE T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

Now, the significance of Yaakov,’' in the said message of And Yaakov went on his way, is in that it refers to the Divine mission given to every Jew, without exception, from birth,» while still in the state of ''Yaakov,'' and at the beginning of his Divine service. From this starting point, the said mission is to be fulfilled in a manner containing the following elements: ]Nent ott’ (‫ — )הלר‬implying true locomotion, i.e. leaving completely behind one place (and spiritual strte) to go to another, more desirable place. Parenthetically, this is the reason why ang..ls are called omdim^° "stationary", for although "they fulfil the Will of their Maker with awe and fear, and praise G-d in song“ and melody" — which is their form of advancement^^ to higher states, there is no complete departure and change involved in their nature, hence this cannot be termed perfect "going." Only man is called mehalech, a "walker," for his task is to go from stren^th'^^ to strength, even if his previous station, spiritually, is satisfactory. Yet, to remain in the same state will not do at all.“ His progression must involve a change, to the extent where his new spiritual state is incomparably higher than his previous one, however good it was, and he must thus continue on the road that leads to G‫־‬dliness, the En Sof, the In finite, as indicated further — His way (‫ — )לדרכו‬the King's Way (‫)דרך המלך‬, the way of the Supreme King of the universe. The preeminence of a perfect way, as has been pointed out^s, is that it links the remotest cor ner with the Royal Palace in the Capital City; it is a two-way road, leadiijg from the Palace to the remote corner and from the remote corner to the Palace. Likewise, the Divine mission of every Jew, whose soul descended from the pinnacle of her heavenly abode to the nadir of the material world, for the purpose of linking the two through his Divine service in both directions: "From below — upwards" (generally through prayer, "Unto You, O G-d, I lift up my soul"), and "from above — downwards" (generally

TISH R El

163

th r o u g h th e s t u d y o f T o r a h a n d th e f u lf illm e n t o f M it z v o t h , G -d 's w isd o m an d w ill, resp ectiv ely , as reflected , p articularly, in th e M it z v a o f T z e d o k o , g iv in g a lm s to a p o o r a n d n e e d y p e r son,»* w h o c r a v e s fo r e v e r y t h in g , having nothing^'' o f h is o w n ). T h is is a ls o h o w th e s e r v ic e o f e v e r y J ew , m a n a n d w o m a n , s h o u ld b e . O n e m u s t n o t b e s a t is f ie d w ith o n e 's in f lu e n c e at h o m e , in th e c o m m u n it y , o r c o u n t r y , b u t o n e m u s t o p e n th e w a y , th e K in g 's w a y , a s a b o v e , th a t le a d s e v e n to th e r e m o te st c o r n e r o f th e e a r th , in o rd er to b r in g th er e, to o th e w o r d o f th e K in g o f K in g s , a n d illu m in a te th a t c o r n e r w ith th e lig h t o f T o r a h a n d M it z v o t h a n d to u p lif t all th a t is in th a t c o r n er to th e s ta te o f " U n t o Y o u , O G -d , I lif t m y s o u l." M a y G -d g r a n t th a t e a c h a n d e v e r y o n e o f u s w ill ca rry o u t th e m is s io n in c lu d e d in th e sa id in s t r u c t io n o f And Yaakov

went on his way, joyi® f o r

w ith a ll th a t it c o n n o t e s , a n d ca rry it o u t w ith "joy b r e a k s th r o u g h b a r r ie r s ," a n d th u s h e lp b r in g

a b o u t th e " d is s e m in a tio n o f th e f o u n d a t io n s o f th e w o r d s o f th e L iv in g G -d o u tsid e ^ ’ (in r e m o te st p la c e s )," a n d d o s o — In a c c o r d a n c e w ith th e in s t r u c tio n o f th e c o n c lu d in g d a y s o f th is m o n th o f K is le v , th e d a y s o f C h a n u k a h , as s y m b o liz e d b y th e C h a n u k a h lig h t s w h ic h are k in d le d in g r o w in g n u m b e r s fr o m d a y to d a y , s te a d ily in c r e a s in g th e lig h t. T o lig h t u p th e d a r k n e s s o f th e G o lu s , fo r th e u ltim a te f u lf illm e n t o f th e p r o m ise : " A ll th e e a r th w ill b e f ille d w ith G -d 's g lo r y ."2® W ith e s te e m a n d b le s s in g , /S ig n e d / M en a ch em S ch n eerson

.‫ר א ה ל קו טי לוי י צ ח ק אג רו ת ע׳ ריז‬

.‫ר א ה ה מ כ ת ב מ ת ח ל ת מ״ח‬

‫ ת ליין מיני תי לי תי ליז‬.. ‫ ד ל א‬.. ‫ד ״ לי ת ל ך מ ל ה ב או ריי ת א או או ת ז עי ר א ב או ריי ת א‬

‫ ב( ע ל כ ל קו ץ‬,‫ ו ר א ה מ נ ח ו ת ) כ ט‬.(‫ ב‬,‫רזיו ד ח כ מ ת א עי ל א ה ה ה ״ ד קוו צו תיו ת ל ת לי ם ״ )ז ח ״ג ע ט‬ .(‫ ס ע״ ב )ב מד ה״נ‬,‫ וזו ה ר ח ד ש ב ר א שי ת ו‬.‫וקוץ תי לי תי לין של ה ל כו ת‬

‫שליט״א ‪L E T T E R S BY THE LU B A V ITC H ER REBBE‬‬ ‫‪(4‬‬

‫‪164‬‬

‫ר א ה מ או״ א ב ע ר ך כאו״א‪ .‬ו ש״נ )ביאיר נתיב(‪ .‬זח״א ק ע ״ג סע״ב ו ש ם‪ .‬או ר תו ר ה‬

‫ל ה ה״ מ ם״פ בלק‪ .‬ל קו״ ת שם‪.‬‬ ‫‪(5‬‬

‫ב ר א שי ת ב ה‪ ,‬כו‪ .‬שם לב‪ ,‬כט‪.‬‬

‫‪(6‬‬

‫סנ ה׳ תו ס פ ת א ס ם‪ - ,‬ח ‪ .‬שם לח‪ ,‬א‪.‬‬

‫‪(7‬‬

‫עיין ד״ה ויצ א י ע ק ב‪ ,‬תר״ל‪.‬‬

‫‪(8‬‬

‫ל ה עי ר‪ :‬ג ם ב פ קו״נ ד תינו ק או מ רי ם הא די ו מ א ) פ ה‪ ,‬ב( ח ל ל ע ליו שב ת א׳ כ די שי ש מו ר‬

‫שב תו ת ה ר ב ה‪ .‬ע״ד ה מ פ ר שי ם ב מי ל ה ו כו׳ שזו הי מ צו ה ע ל הבן א ל א כיון ש אין בי דו ל ע שו ת ה‬ ‫ה טי לו ה ע ל האב — ד כן י״ל ל כ ״ ע ב נו ג ע ל מ ״ ע ד ה ש מ ר לר ו ש מו ר נ פ ש ך מ א ד )ר מב״ ם ה ל׳‬ ‫רוצ ח פי״א ה״ד‪ .‬שו״ע א ד ה ״ז הל׳ ש מי ר ת גו ף ס״ג(‪ — .‬כ שנו ל ד מ ת חי ל גי דו לו ש בג מ רו י ת חיי ב‬ ‫ב מ צו ת )ועפ״ז יל״ם ט ע מי ה חו ל קי ם ב ק טן מ אי מ תי בא ל עו ה׳׳ ב — סנ ה׳ קי‪ ,‬ס ע״ב‪ .‬ו בי רו ש׳‬ ‫ש בי עי ת ס פ״ ד מ אי מ תי חייו(‪ .‬ו אכ״ מ‪.‬‬ ‫‪(9‬‬ ‫‪( 10‬‬

‫ר א ה בכ״ז ה ד רו שי ם ע ה״ פ כ ה גו׳ מ ה ל כי ם בין ה עו מ די ם ) תו ״ א ס״פ וישב‪ .‬או ה״ ת שם(‪.‬‬ ‫במ״ ש ש רפי ם עו מ די ם )שם( ו ר א ה ש מו״ ר פכ״ה‪ ,‬ב‪.‬‬

‫‪( 11‬‬

‫שז הו ב דוג מ א ל תו מ״ צ ו ת פ ל ה ד בנ ״י ד ל ק מן ב מ כ ת ב‪.‬‬

‫‪( 12‬‬

‫ר א ה ד״ ה ויג ש ת ר ס״ ח ) ה מ ש ך ת ר ס״ו ע׳ תצז(‪.‬‬

‫‪( 13‬‬

‫ראה ב ר כו ת ב סו פ ה‪ .‬שו״ע א ד ה ״ז או״ח ר ס קנ״ ה‪.‬‬

‫‪( 14‬‬

‫ע״ ד מ חז״ל כ ד ב עי לי׳ ל מי ע ב ד ל א ע ב ד )כ תו בו ת סז‪ ,‬א(‪.‬‬

‫‪( 15‬‬

‫ר א ה בי אוה״ז ל א ד מו ״ ר ה א מ צ עי ר״פ וי שלח‪.‬‬

‫‪(16‬‬

‫רש״י ע ה״ ת כי ת צ א טו‪ ,‬ד ) מויק״ר פ ל ״ ד‪ ,‬ו(‪.‬‬

‫‪(17‬‬

‫ר א ה אג ה״ ק ס״י‪.‬‬

‫‪(18‬‬

‫ל ה עי ר מ ר ד״ ה א שר ברא‪ ,‬ת ר פ ״ ט ) ב ס׳ ה קונ ט ר סי ם ח״א( ב א רו ב ה ב ד״ ה ש מ ח ת ש מ ח‪,‬‬

‫‪( 19‬‬

‫ר א ה אג ה״ ק ל ה ב ע ש״ ט הי דו ע ה )נ ד פ ס ה בם׳ כ ת ר שם טוב ב ת חל תו(‪.‬‬

‫‪( 20‬‬

‫ת ה לי ם עב‪ ,‬יט‪.‬‬

‫תרנ״ז‪.‬‬

165

TISH REI

By the Grace of G-d 7th of MarCheshvan,! 5737 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere, G-d bless you all! Greeting and Blessing; With the conclusion of the month of Tishrei, which is designated in our sacred sources as a “comprehensive month”^ for the entire year, and which is filled with a variety of festive days^ and experiences embracing all areas of a Jew's spiritual life throughout the whole year — Beginning with awe and submission to the Heavenly Reign — the main point of Rosh Hashanah; Teshuvah — the es sence of the Ten Days of Return and Yom Kippur; the perfor mance of Mitzvos with diligence and joy,‫ י‬culminating with the highest expression of joy with the Torah — the essential aspects of Succos, Shemini-Atzeres, and Simchas Torah — It is time to recall the custom that was prevalent in many communities to announce at the termination of Simchas Torah: And Jacob w ent his way.^ The point of this custom was to call attention to the fact that, inasmuch as the time has come to return to the routine of the daily life ("his way "), it behooves a Jew to know that he is Yaakov‘’ (Jacob, a Jew), and that he has his own way, a way that originates in Simchas Torah and is guided by the joy of Torah and Mitzvos. This means that whatever a Jew undertakes, even the or dinary day-to-day affairs, they must always be conducted in the spirit of “All your actions should be for the sake of Heaven," and “Know Him (and serve Him) in all your ways."^

J66

L E I T E R S BY THE LUBAVITC HER REBBE ‫שליט״א‬

The month of Tishrei is a "comprehensive month ' also in the sense that in this month the Jew acquires "goods" for the whole year, and immediately afterwards one must begin to "unpack" and draw from the stock for the needs of each day in all details. One cannot consider himself free from further obligation on the basis of the accomplishments in the com prehensive month. Similarly there are also "comprehensive Mitzvos" — although each and all Mitzvos have to be fulfilled with the ful lest measure of diligence and excellence. A comprehensive Mitzva should be performed with still greater excellence and still greater diligence. Its performance by every Jew is of still greater concern to all Jews and the Jewish people as a whole.

One of the main comprehensive Mitzvos is the Mitzva of Ahavas Yisroel* (love of fellow-Jew). Of this Mitzva it has been said that it is a "great principle of the Torah," and the "basis of the entire T o r a h .T h e basis of this Mitzva is the fact that all Jews consitute one Entity, like one body, 10 so much so that every Jew sees every other Jew as "his own flesh and blood."“ Herein is also the explanation why the fulfillment of a Mitzva by every individual Jew affects the whole Jewish peopie; how much more so the fulfillment of comprehensive Mitzvos. Therefore it is proper at this time, as mentioned above, to call attention once more to the Mitzva-Campaigns, which have been discussed at length on various occasions during recent months, and to relate them to the topic of "And Jacob went his way" — to advance in this way and be active in them even more than before, in keeping with the principle that "all things of holiness should be on the a s c e n d a n c y .B e c a u se of their paramount importance they are detailed below once more, though briefly; Ahavas Yisroel Campaign — to cultivate the love of fellow Jew "as yourself," with all that it implies.

/ TI5HREI

167

Chinuch Campaign^^ — in the plain sense: to ensure that not only on's own children receive a true Torah education, but to promote such chinuch for each and every Jewish child. Torah Campaign — to make every effort to learn Torah whenever one finds free time, in addition to the duty incum bent upon every Jew to learn Torah every day and twice a day, in the daytime and at night.‫“י‬ Tefillin Campaign — to see that every Jew should put on Tefillin. It is one of the first Mitzvos that the Jewish people were given while still in Egyptian bondage,!^ and "the whole Torah has been likened to Tefillin. "1* Mezuza Campaign — that every room in a Jewish home should have a kosher Mezuza. The Mezuza protects all persons and things!^ within the home, and protects a Jew wherever he is,‘8 in accordance with the promise, "G-d will watch your go ing out and coming in, now and forever."‫יז‬ Tzedoko Campaign — to give Tzedoko regularly and to spread the Mitzva also through Tzedoko-boxes,^‫ ״‬and the like. The Mitzva of Tzedoko is the channel by which a Jew receives G-d's blessings which G-d bestows as an act of Tzedoko,^! "from His full, open, holy and ample Hand." (And, with the said campaigns also Sacred-Books-ln-Every-Home Campaign — that every Jewish home should have sacred books, at least a Chumash, a Siddur and a Tehillim, to remind him to study and pray every day). And the three special comprehensive Mitzvos which have been entrusted to Jewish women: Candle Lighting Campaign — that all Jewish women and daughters, including girls of a very young age, should light the candles in proper time before sunset on the eve of Shabbos and Yom-Tov, and thus also bring Jewish light into the home;^^ Kashrus Campaign — to observe kashrus in all foods and beverages, both at home and outside and promote the same in

168

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

every Jewish home to make it a kosher home. The observance of Kashrus refines and purifies the Jewish body (and heart and mind); and Taharas Hamishpocho Campaign — the source of purity and holiness of every Jewish child, every Jewish family, and of the whole Jewish people.

May G-d grant that all the good wishes which Jews wished one another for the new year should be fulfilled. That it be a good and sweet year in every respect, with the realization of the abovementioned pattern of Jewish conduct: And Yaakov — an appellation that includes all Jews, not only those who have already attained the higher status of "Israel” and "Jeshurun,"” Went — in accordance with the true concept^“ of motion, namely, moving away from the previous state to a higher state; for however satisfactory a state is, one should always strive to advance to an every higher state in all matters of Holiness, His way — that "his way," even in non-obligatory matters,^5 becomes a G-dly way, as stated immediately after: And G-d's angels met him^^ in keeping with every Jew's purpose in life to be an "angel” — messenger — of G-d, to make for Him an "abode” in this earthly world;^^ And that all the above should be done with joy, derived from Simchas Torah, and Yaakov "will sing (and praise) the G-d of Yaakov,” and merit the speedy fulfillment of the con tinuation of the verse, "the glory and strength of the Tzaddik will be uplifted,"2* the coming of our Moshiach Tzidkeinu.29 With esteem and blessing for Hatzlocho and good tidings in all above, /Signed: Menachem Schneerson/

‫‪169‬‬

‫‪TISHREI‬‬

‫‪/‬‬

‫‪ ( 1‬ש אז יגי ע א ח רון שבי שראל לנ ה ר פ ר ת ) — ג בו ל ו סיו ם א*י — ת עני ת פ״ א מ״ג(‪ .‬ו מ כ אן‬ ‫— ש מני ע ת צ ע ר של א ח רון ש בי ש ר א ל מ ש פי ע ה ו קו ב ע ת ה הנ ה ג ה ב א ר ץ י ש ר א ל ו ד ב ל ה ד רי ם‬ ‫עלי׳‪ ,‬ו ע ד שג ם ע ת ה מ ת הי לין ל ש או ל ב ה ג ש מי ם מ לי ל ז׳ ב מ״ ח )עיין שוי ע א ד ה ״ז חאו״ ח‬ ‫רסקי״ז(‪ .‬ו ע ד ז׳ מ״ ח «הי׳ דו מ ה ל ה ם כ אי לו ה ם ע דיין ב א׳י ע סו קי ם ב עניני ה ר ג ל' ) ש׳ ך חו«מ‬ ‫ס מ״ג סקמ״ז(‪.‬‬ ‫‪(2‬‬

‫ד״ ה צו ה ר ת ע ש ה‪ ,‬ת ש״ב פ״ג‪ .‬מ ר שי ת )חסר א׳ כ תיב( ה שנ ה או תיו ת מ ת ש רי ) או ה ״ ת‬

‫ד ב רי ם ע׳ א׳ ת שנו‪ .‬עיי״ש(‪.‬‬ ‫‪(3‬‬

‫מ רו ב ה ב מו ע דו ת )ב״י ל טו או״ ח סתצ״ב(‪ .‬ו ל ה עי ר מ סי׳ ה א ריז״ל ) ב מ קו מו( ד הי מי ם‬

‫שבין ר״ה ליוהכ״ ם ה ם כ מו חו ה״ מ )אף ש או מ רי ם ב ה ם ת חנון ו ס לי חו ת(‪.‬‬ ‫‪(4‬‬

‫ר א ה אג ה ״ ק סכ״א‪ :‬בז ריזו ת נ פ ל א ה ל ה ר או ת ש מ ח תו כר‪ .‬ו ר א ה שו״ע או״ח סו״ם‬

‫ת רכ״ד ו ס ת ר כ״ ה ור״ ם ת רנ״ב‪.‬‬ ‫‪(5‬‬

‫ב א רו כ ה יו ת ר ב מ ב׳ ד ת ח ל ת מ״ ח ת ש ל״ ד ו בו׳ ) ל קו ״ ש ח״י(‪ .‬ר״ד ד ה תו ע דו ת ד׳ מ״ ח‬

‫ד שנ ה זו‪ — .‬ו עיין ה מ ש ך ו כ כ ה ת רל״ז פצ״ו‪ .‬ו ר א ה ת ד ח ס״פ ויצא‪.‬‬ ‫‪(6‬‬

‫ר א ה תנ חו מ א ש מו ת ד‪ .‬תו״א ר״פ ויצא‪ .‬ו ל ה עי ר מ כ ת ר ש״ט ) ב הו צ א ת ק ה״ ת — סו׳׳ס‬

‫‪(7‬‬

‫ר א ה ר מב״ ם ה ל׳ ד עו ת ספ״ג‪ .‬טו שו״ ע או״ ח ס ר ל׳ א‪ .‬ו צ ע״ ק ש ב שו״ ע א ד ה ״ז ס ק נ׳ו ס״ב‬

‫פא(‪.‬‬ ‫ה ש מי ט ״כל מ ע שי ך ל ש״ ש' )אבל מ ציין‬

‫בפנים‬

‫ל עיין ב א ד ר״נ פי״ז ו בח״ם ל ה ר מ ב״ ם פ״ה‪,‬‬

‫שב שני ה ם מ קו ש ר הנ״ ל עם בכ ל ד ר בי ך ד ע הו(‪.‬‬ ‫‪(8‬‬

‫ב א רו כ ה ב קונ ט ר ס א ה ב ת י ש ראל‪.‬‬

‫‪(9‬‬

‫ס פ ר א ל ק דו שי ם י ט‪ ,‬יח‪ .‬תני א פ ל״ ב ) מ שב ת לא‪ ,‬א(‪.‬‬

‫‪( 10‬‬

‫ט ע ה מ ״ צ ל ה א ריז״ ל פ' ק דו שי ם‪ .‬ל קו״ ת ר״פ נצבי ם‪.‬‬

‫‪( 11‬‬

‫ם ה מ״צ ל ה צ״ צ מ צו ת א ה ב ת י ש ר אל‪ .‬ו ר א ה י רו ש ל מי נ ד רי ם פ״ ט ה״ד‪.‬‬

‫‪( 12‬‬

‫ב כו ת כ ח‪ ,‬א )וש״נ(‪ .‬ו ר א ה עיני ם ל מ ש פ ט ל ב ר כו ת שם‪.‬‬

‫‪( 13‬‬

‫ו כ ל ה מ ב צ עי ם — ה״ ה מ ב צ ע חינו ך ל הז קו קי ם ל עי דו ד ב א ה ב ת י ש ר אל‪ ,‬חינו ך וכו׳‪.‬‬

‫‪( 14‬‬

‫טו שו ״ ע יו״ד ר״ ס ר מו‪.‬‬

‫‪( 15‬‬

‫בא יג‪ ,‬ט‪ .‬ז מן ה ת ח ל ת קיו מ ה — ר א ה ק דו שין ) לז‪ ,‬ב(‪ :‬ע ש ה מ צו ה זו ש ב ש ביל ה ת כנ ס‬

‫לארץ‪ .‬ו ב מ פ ר שי ם שם‪.‬‬ ‫‪( 16‬‬

‫ק דו שין לה‪ ,‬א‪.‬‬

‫‪( 17‬‬

‫ו ע ד שצ״ל ק בי ע ת ה ב ט פ ח ה חי צון ) שו״ע יו״ד ס ר פ״ ה ס״ב(‪.‬‬

‫‪( 18‬‬

‫כ ד מו כ ח מ מ ש״נ ״ו ע ד עו ל ם״ — ש הו ב א בז ח ״ ג ) ר ס ג‪ ,‬ב‪ .‬ר סו‪ ,‬ב( ב נו ג ע ל מזוז ה‪ .‬ו ר א ה‬

‫שו״ע )יו״ד שם(; כ ש א ד ם יו צ א מן ה בי ת יניוז י דו ע ל ה מזוז ה וי א מ ר ה׳ י ש מ ר צ א תי וגו׳‪.‬‬ ‫‪( 19‬‬

‫ת ה לי ם קכא‪ ,‬ח‪ .‬זו ה ר שם‪.‬‬

‫‪( 20‬‬

‫ש ב הן ה מ ע ל ה ש״לא י ד ע ל מי י תן ו ל א י ד ע ה עני מ מי מ ק ב ל ״ ) שו ״ ע יו״ ד ס ר מ ״ ט‬

‫ס״ז(‪.‬‬ ‫‪( 21‬‬

‫ר א ה ויק״ר פכ״ז‪ ,‬ב‪ .‬ד רז״ ל ע ה״ פ ו ל ך הוי׳ ח ס ד כי א ת ה ת ש ל ם ל אי ש כ מ ע ש הו‬

‫)תהלים סב‪ ,‬יב(‪ .‬נ״כ ל ב ר כו ת )יז‪ ,‬ב(; ה ר חו קי ם מ צ ד ק ה‪.‬‬

‫שליט״ א ‪LE T T E R S BY THE LU B A V ITC H ER REBBE‬‬

‫‪(22‬‬

‫‪170‬‬

‫ו ב פ ר טיו ת בזוז״א )מח‪ ,‬ב(‪ :‬ו א ת ת א ב עי א ב ח דו א ד ל ב א ו ר עו ת א ד א ד ל ק א בו צינ א‬

‫ד ש ב ת ד ה א י ק ר א ע ל א ה הי א ל ה וז כו רב ל ג ר מ ה ל מז כי ל בנין ק די שין די הון בו צינ א ד ע ל מ א‬ ‫ב או ריי ת א ו ב ד ח ל ת א וי סגון ש ל מ א ב א ר ע א ד הי ב ת ל ב ע ל ה או ר כ א ד חייו ב ג ץ כ ך ב עי א‬ ‫ל אז ד ה ר א ב ה‪.‬‬ ‫‪( 23‬‬

‫או ה״ ת ע ק ב ע׳ ת ק ע ט ו אי לו‪ .‬ו ב כי מ‪.‬‬

‫‪(24‬‬

‫ר א ה ג״ ב ד״ ה ו מ ש ת ר ס״ ח ) ה מ ש ך ת ר ס ״ו ע׳ תצז(‪.‬‬

‫‪(25‬‬

‫אי י״ ל ע פ מ שנ ״ ת ב ל קו טי לוי׳ צ לז ה״ ב )ע׳ קיב(‪.‬‬

‫‪(26‬‬

‫)ולא ״וי פ ג ע ב מ ל א כי״‪ ,‬ל ל מ ד כי( ב או ל ק ר א תו ל ל ו תו ) ר ש ״י ד צ א ל ב‪ ,‬ב(‪.‬‬

‫‪(27‬‬

‫תני א פ ל״ו־ לז‪ .‬ה מ ש ך ת ר ט מ ב ת חי ל תו ו ד״ ה ת ק עו ת ר ס״ז‪ .‬ו עייג ״ כ תו ר ת ה ה־ מ‬

‫) הו ס פו ת ל או״ ת — ק ה״ ת‪ ,‬ת ש ל״ג — סל״ז(‪.‬‬ ‫^(‬ ‫‪(29‬‬

‫ת ה לי ם ע ה‪ ,‬י‪ ,‬יא‪.‬‬ ‫ו כ מ ש״נ וי ר ם ק רן מ שי ח ו ) ש ״ א ב‪ ,‬י‪ .‬ו ר א ה מ ד ר ש ת ה לי ם ע ה ״ פ שם(‪.‬‬

171

/ MAR-CHESHVAN

By the Grace of G-d 1st day of the Week of Vayero 5 7 3 0 , B r o o k ly n , N .Y .

Greeting and Blessing: It is a Jewish custom to relate the events of the week to the weekly portion of the Torah , and thereby to derive true in struction from the Torah of Truth (‫'׳‬Torah'‫ ׳‬means "Instruc tion"). This week's Sedra tells us of the birth and upbringing of the first Jewish boy, born of Jewish parents, namely, Yitzchok, the son of Abraham and Sarah, the first ancestor of our Jewish people. The circumstances surrounding Yitzchok's birth were supernatural and miraculous. His Bris (circumcision) took place when he was eight days old, and his upbringing was fraught'with difficulties and trials. Quite different was the case of Abraham's son Ishmael,whose birth was quite normal, and who was circum cised when he was thirteen years old, i.e. at a mature age. Yet it was Yitzchok whom G-d chose to be Abraham's true heir, from whom the Jewish people would descend. Thus the Torah teaches us that when new generations are to be born who are to ensure the Jewish continuity and future, the approach must not be based on natural considerations and human calculations. For Jewish existence is not dependent upon natural forces, but upon G-d's direct intervention and providence. Similarly, the education and upbringing of Jewish children is not to be determined by the same considerations and criteria as in the non-Jewish world. Jewish parents do not wait until the child becomes mature enough to determine his behavior and find his own way to Yiddishkeit. He is given the strongest and fullest possible measure of Jewish training from infancy. Only in this way is it possible to ensure the "everlasting covenant" with G-d, to come through all diffculties and trials with strength , and endowed with G-d's bless ings materially and spiritually.

L E T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

172

B y th e G r a c e o f G ‫ ־‬d F ifth d a y o f p . V a y y e r a 5 7 3 1 . B r o o k ly n , N .Y .

T h is s ig n if ic a n t e v e n t , ta k in g p la c e o n th e d a y a fte r th e r e a d in g o f th e w e e k ly S ed ra o f V a y y e r a , is in d e e d re la ted to th e c o n c lu d in g h ig h lig h t s o f th e S e d r a , n a m e ly , th e b ir th a n d u p b r in g in g o f th e fir s t J e w is h c h ild , Y it z c h o k , b o r n o f th e fir s t J e w ish p a r e n ts , A b r a h a m a n d S a ra h . T h e T o r a h te lls u s th a t A b r a h a m m a d e a " g r e a t fe a st" ( w h e n Y it z c h o k w a s tw o y e a r s o ld ) , at w h ic h th e le a d in g d ig n ita r ie s o f th e a g e w e r e p r e s e n t (R a s h i, q u o t in g M id r a s h ). S o m e o f t h o s e p r e s e n t t h o u g h t th e c e le b r a tio n u n r e a lis tic , s e e in g n o f u t u r e f o r a s in g le J e w is h c h ild s u r r o u n d e d b y a h o s t ile w o r ld . Y e t G - d p r o m is e d th a t th is c h ild w o u ld b e th e fa th e r o f a g r e a t a n d h o ly n a tio n ; a n a tio n w h ic h , t h o u g h o v e r w h e lm in g ly o u tn u m b e r e d , w o u ld n o t o n ly o u t liv e its e n e m ie s , b u t w o u ld b e a le a d e r a n d a g u id in g lig h t to th e r e st o f m a n k in d . T h e c u e to th e f u lf illm e n t o f th e D i v i n e p r o m is e is to b e f o u n d in th e p a s s a g e im m e d ia te ly f o llo w in g th e a b o v e n a r ra tiv e , w h e r e th e T o r a h te lls u s o f S a r a h 's h e a r tfe lt c o n c e r n fo r Y it z c h o k 's u p b r in g in g a n d p r o p e r a tm o s p h e r e e v e n a t th a t ea r ly a g e . T h u s th e T o r a h s e t s th e p a tte r n fo r J e w is h e d u c a tio n . It te a c h e s u s th a t r e g a r d le ss o f th e o d d s , th e fu tu r e o f th e J e w is h c h ild , a s o f th e J e w is h p e o p le a s a w h o le , is a s s u r e d b y D iv in e p r o m is e , p r o v id e d th e p a r e n ts f u lf ill th e ir r e s p o t « ib ilit ie s , e v e n to th e p o in t o f M e s ir a s N e f e s h if n e c e s s a r y . N o t le a st, it te a c h e s u s th a t in m a tte r s o f T o r a h a n d K e d u s h a h , e v e n " a s m a ll b e g in n in g f lo u r is h e s e x c e e d in g ly in th e e n d ."

/ K ISLE V

173

1 9 K is le v 5 7 1 1

My dear Mr. . . . Orr th e o c c a s io n o f Y u d - T e s (1 9 t h ) K is le v , th e a n n iv e r s a r y o f th e lib e r a tio n o f R a b b i S h n e u r Z a lm a n , th e f o u n d e r o f C h a b a d C h a s s id is m , I ta k e th is o p p o r t u n it y to s e n d y o u g r e e tin g s a n d g o o d w is h e s .

This day, as you are surely aware, does not commemorate personal triumph of a great teacher and leader, for with its founder the entire movement and teachings of Chassidism received a new lease on life. a

The Chabad movement experienced birthpangs by far more acute than any movement would normally expect. To the same degree its triumph showed all the more clearly that it was the victory of Truth brought about by Divine Providence. If in th o s e d a y s , s o m e 1 5 0 y e a r s a g o , th e f u ll im p a c t o f C h a s s id is m u p o n J e w is h lif e c o u ld n o t b e e n v is a g e d b y all, it is n o w q u ite e v id e n t th a t C h a s s id is m h a s b e e n a v ita l n e c e s s it y fo r o u r e n tir e p e o p le .

My father-in-law, our late Lubavitcher Rabbi of sainted memory, wrote in one of his latest circular letters dated 10th of Kislev (the anniversary of the liberation of Rabbi Ber, the son of the founder, who, like his father, was persecuted for his leadership and dissemination of Chabad) that Chassidism is not an exclusive philosophy for any partricular group, but a way of life for all our people, young and old. The custom, practised by many, of observing the anniverÂ sary of an important event in their life, has a deeper explanaÂ tion in our sacred books. It is based on the idea that the same spiritual forces which were operative at the time of the original event reassert themselves at the time of the anniversary. It is therfore an opportune time to benefit from those forces and revelations.

174

LE T T E R S BY THE LU BA V ITC H ER REBBE ‫שליט״א‬

In this light we observe Yud-Tes Kislev. And although all of us — and I feel sure that I can include you among us — are still grief-stricken for our revered Rabbi of sainted memory, we know that the dissemination of the teachings of the founder of Chabad, the hero of the occasion, must not be relaxed. Now, more than ever, we must appreciate our responsibility to spread the light of Chabad far and wide so that it permeate every aspect of Jewish life. Whoever knew my father-in-law of sainted memory, even slightly, can have no doubts that this is his will and testament to us.

/ K IS L E V

175

By the Grace of G-d 14th of Kislev, 5719 Brooklyn, New York Sholom uBrocho: I was pleased to be informed about your forthcoming Yud-Tes Kislev celebration, and I send you my prayerful wishes for lasting success. True and lasting success can be measured only in terms of spreading the Torah and Mitzvoth and the extent to which they actually pervade and vitalize every-day life, among ever grow ing strata of the community at large. An auspicious event is ordained for an auspicious day — the 19th of Kislev, the Liberation Day of the Founder of Chabad, Rabbi Schneur Zalman of Liadi. May it result in in creased effort, vitality and brightness in the work of your Branch, multiplying steadily throughout the year. The story of Yud-Tes Kislev is known to you. It is as meaningful today as it was significant 160 years ago, and even more. The observance of this day, year after year, must remind and inspire every one of us, especially in the present generation towards serving G-d more fully and more meaningfully. Such Divine service is to be attained through the study of His Torah — both in its reavealed and innermost aspects (the latter referr ing to Hassidism) — which unifies and attunes the whole Jewish soul — both in its revealed and innermost aspects — and through the observance of His precepts with animation and enthusiasm — Based on the love of G-d, love of the Torah and love of each and every fellow-Jew — which are all one — as fully ex plained in the teachings of the Old Rabbi, the author of the Tanya and Shulchan Aruch, whose teachings triumphed and won full recognition on the 19th day of Kislev. Signed /Menachem Schneerson/

176

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G‫־‬d 20th of Kislev, 5719 Brooklyn, N.Y. Greeting and Blessing: Yesterday we celebrated Yud-Tes Kislev, the Redemption of the Old Rebbe, the Founder of Chabad, and together with him the triumph of all matters connected with Ghabad. The Day inspires everyone of us to greater efforts in living up to the concepts of Chabad, the basis of which is the love of G-d, love of the Torah, and love of our fellow-Jews, all of which is truly one. This is connected with the basic teachings of Chabad, re quiring everyone of us to do our utmost to bring our fellowJews closer to G-d and to the Torah and Mitzvoth, in their purest form, without compromise or concession, though the approach to each individual may differ in accordance with his spiritual state and background. One cannot expect a Jew who has drifted from the Jewish way of life to transform himself suddenly, and it is necessary to bring him closer to G-d by stages, yet we have to present to him the true aspects of our Torah and Mitzvoth, and not in any diluted form. It is only then that the Jew is responsive to the truth, as is the wellknown saying of the old Rebbe, the Founder of Chabad, that "No Jew wishes, nor can he, sever himself from G-d." The 19th of Kislev, therefore, reminds us every year of these basic principles, and inspires us towards their fulfillment. I knew your late father of blessed memory, and I also had the opportunity later to meet with you and your wife when you visited here. My personal knowledge of the members of your family gives my every confidence that every one of you will do your utmost to work for the spreading of the Torah and Mitzvoth in your community, in the spirit of the Founder of Chabad, and his teachings. The work of Chabad in every field of Jewish endeavor has always been on a non-party basis and not confined to any particular group, but embraces all our

J77

/ K ISLEV

fellow-Jews. It is because of this that it has remained free from outside influences and pressure, and it is because of this that it has succeeded so well, with the help of G-d. Knowing also of the reverence and esteem in which you hold the memory of your late father and mother, peace to their souls, I am confident that you will not only consistently work for the support of the Yeshiva and the Beth Rivka, of which your father was the founder, but will steadily increase your efÂ forts. This is also the message and significance of the lights of Chanukah which increase in number each day, symbolizing the need of steady advancement in spreading the light of the Torah and Mitzvoth. For the Torah and Mitzvoth are called "The light of G-d," and so is the soul called "The candle of G-d," and the increase of the light of the former is reflected in a corÂ responding increase in the light of the latter. Wishing you and your wife and all the members of your family an inspiring Chanukah, and With regards and blessing.

L E T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

178

By the Grace of G-d 1 2 th of Kislev, 5 7 2 0 Brooklyn, N.Y. To the Participants in the Yud-Tes Kislev Celebration G-d bless you all Warm Greetings and Abundant Blessings! I was very pleased to be informed of your forthcoming Yud-Tes Kislev celebration. I hope and pray that it will bring each and every one of you lasting inspiration which will effec tively be felt in every-day living throughout the year. The historic day of Yud-Tes Kislev, as is well known, and as explained at length in one of the epistles of my father-in-law of saintly memory, was more than a personal triumph for our Old Rebbe, Rabbi Schneur Zalman, the Founder of Chabad. For, in regaining his personal freedom on that day, as well as the freedom to continue his teachings and work, he gained a victory for the whole Chassidic movement which had been threatened with suppression and extinction. For the Old Rebbe was the chief exponent of the teachings of the Baal Shem Tov who had founded the Chassidic move ment about half a century earlier. It is for this reason that he was made the chief target of attack, and his Geuloh (redemp tion) brought salvation to the numerous followers of the Baal Shem Tov, and to our people as a whole. This year's Yud-Tes Kislev is of special significance, since this year marks the 2G0th anniversary of the Histalkus-Hilulo (demise) of the Baal Shem Tov. One of the great accomplishments of the Baal Shem Tov is that he opened our eyes to the true nature of a Jew. While he dedicated his life to the spreading of theTorah and Mitzvoth in the fullest measure, he never despaired of any Jew, nO matter how much circumstances temporarily overshadowed his Yiddishkeit. The Baal Shem Tov taught us — and the Old Rebbe

KISLEV

179

expounded it at length — that the Jew was essentially, by his very nature, incorruptible and inseparable from G-d; that ‫'׳‬no Jew is either able or willing to detach himself from G-dliness." It is often necessary no more than to "scratch the surface", to reveal the Jew's true inner nature. The Baal Shem Tov introduced a new relationship between Jew and Jew, based on the inner meaning of "Have we not all one Father?" (as interpreted by the Old Rebbe). By the example of his own dedicated work, he taught us what should be our attitude and approach to our fellow Jews. For, the Baal Shem Tov began his work as an assistant Melamed, taking tender care of little children, and teaching them the Shema, Berochos, and so on. At the same time he revealed to the maturer minds some of the profoundest teachings of the Inner Torah, the Kabbala, and the true way to serve G-d with heart and mind together, a profound philosophy which found its systematic expression and exposition in Chabad. Nowadays, as ever and more, it is the duty and privilege of every Jew to help educate Jewish children —‫ ״‬children" in the literal sense, in age; and "children" in knowledge of Yiddishkeit. In a true sense, a man's education is not confined to the school-bench; it should continue throughout his life, get ting wiser and better everyday. One must be a student and teacher at the same time, and in both cases success depends on mutual affection, on true Ahavas Yisroel. Let us all open our hearts and minds to the teachings and inspiration of Yud-Tes Kislev, through the observance of which we identify ourselves with, and attach ourselves to, the great luminaries of our people, the Old Rebbe and the Baal Shem Tov. May G-d bless you all, and bless your efforts to spread the fountains of Ahavas haShem, Ahavas haTorah and Ahavas Yisroel, in an ever growing measure, and in ever wider circles, thereby hastening the day of the true and complete Redemp tion of our people, through our Righteous Moshiach, speedily in our time. With blessing . . _ , M. Schneerson

ISO

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d Erev Yud-Tes Kislev 5724. Brooklyn, N.Y. Greeting and Blessing: This years's celebration follows closely after Yud-Tes Kislev — the Liberation Day of the Old Rebbe, author of the Tanya and Shulchan Aruch, the founder of the Chabad (Lubavitch) movement, whose 150th Yahrzeit Anniversary we are observing this year. It is therefore to be expected that all participants will come to the Dinner full of inspiration, which will be expressed in concrete deeds to meet the financial needs of the United Lubavitcher Yeshivoth in the fullest measure. In one of his well-known letters, the Old Rebbe declares that the happy tidings of his liberation came to him when he was reading the verse (Psalms 55:19); '[G-d] has redeemed my soul in peace from the battle against me, for many were with me." This Providential coincidence surely carries a message for everyone of us. Indeed, everybody is in need of a personal liberation from all the difficulties and hindrances encountered in the daily life, which hamper the attainment of the goals which should be attained everyday — in both the material and spiritual endeavors. Thus, our Sages of blessed memory make the following meaningful commentary on the said verse: "Said the Holy One, blessed be He: He who engages in Torah, and in acts of loving-kindness, and prays with the congregation is regarded by Me as if he redeemed Me and My children from among the nations of the world" (Talmud, Berochoth 8a). In this way, our Sages emphasize that the personal redemption of every Jew, as well as of the Jewish people together with G-d (so to speak), is directly linked with the dis semination of the Torah, acts of benevolence ( "duties towards fellow-Jew"), and prayer ( "duties towards G-d ").

181

/ jaS L E V

B y th e G ra ce o f G -d 1 9 th o f C h e s h v a n , 5 7 3 3 B r o o k ly n , N .Y .

Greeting and Blessing: I w a s p le a s e d to b e in fo r m e d o f y o u r fo r th c o m in g D in n e r c e le b r a tio n o n th e 2 0 th o f K isle v . It is s ig n if ic a n t th a t th e e v e n t w ill ta k e p la c e o n th e d a y f o llo w in g Yud-Tes Kislev, th e h isto r ic a n n iv e r s a r y o f th e r e le a se a n d v in d ic a t io n o f th e A lte r R e b b e , F o u n d e r o f C h a b a d . M o r e o v e r , th e 1 9 th o f K is le v w ill th is y e a r a ls o m a r k th e 2 0 0 th Y a h r z e it a n n iv e r s a r y o f th e ilÂ lu s t r io u s M a g g id o f M ie z r ic z , w h o s e d is c ip le a n d s u c c e s s o r th e A lte r R e b b e w a s.

Anniversaries in Jewish life are observed for the purpose of their instructive significance, so that each and every one of us can learn from and be inspired by the life and work of our great leaders of the past, and translate this inspriation into acÂ tual deeds in our daily life and conduct. The two great luminaries, the master as his disciple and successor, led consecrated lives, dedicated to the material and spiritual betterment of Jews and Judaism.Their selfless dedicaÂ tion knew no bounds. Furthermore, they set out from the beginning to involve the masses, for their love of fellow Jew embraced all Jews. They laid particular stress on the education of the young, both the young in years as well as the young in Jewish knowledge and experience, and instilled this spirit in all their numerous followers. The same spirit of love, responsibility, and dedication animates all those who are associated with the ChabadLubavitch educational activities in the present day, reaching out to our fellow Jews everywhere.

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

182

By th e Grace of G-d 1 8 th of K is le v , 5 7 2 4 Brooklyn, N.Y. Greeting and Blessing: On the eve of Yud-Tes Kislev, the liberation day of the Old Rebbe, author of the Tanya and Shalchan Aruch, and founder of Chabad, whose ISGth Yahrzeit Anniversary we are observing this year, I want to express the hope that the remembrance of this significant day will be a source of inspira tion to you and every one of us. Wishing you and yours also a happy Chanukah and a growing measure of the light of the Torah and Mitzvoth, which are also the channels and vessels to receive G-d‫׳‬s blessings in all one's needs, materially and spiritually, also in a growing measure. With blessing. M. Schneerson

/ K IS L E V

183

B y th e Grace o f G -d R o s h C h o d e s h K is le v , 5 7 3 5 . B r o o k ly n , N .Y .

G r e e tin g a n d B le s s in g ; Y o u r le tte r r e a c h e d m e w it h s o m e d e la y , a n d I r e g r e t th a t m y r e p ly w a s fu r th e r d e la y e d . H o w e v e r , a b le s s in g is a lw a y s in tim e , a n d m y G -d g r a n t th e f u lf illm e n t o f y o u r h e a r t's d e sir e s fo r g o o d in a ll th e m a tte r s a b o u t w h ic h y o u w r ite . I tr u s t th a t y o u k n o w o f th e s ig n if ic a n c e o f th e 1 9 th o f K is le v , f o llo w e d b y th e f e s t iv a l o f C h a n u k a h , w h ic h w e c e le b r a te b y k in d lin g th e lig h t s in a g r o w in g n u m b e r fr o m d a y to d a y , s y m b o liz in g th e l ig h t o f th e T o r a h a n d M it z v o t h . It h a s b e e n m e n t io n e d b e fo r e th a t a lt h o u g h w h e n a J ew lig h t s o n e c a n d le o n th e f ir s t n ig h t o f C h a n u k a h h e h a s f u lfille d th e M it z v o c o m p le t e ly , n e v e r t h e le s s , in v i e w o f th e fa c t th a t h is M it z v o in it s e lf is a s o u r c e o f in s p ir a tio n a n d s tr e n g th fo r d o in g m o r e M it z v o t h , it is e x p e c te d o f h im th a t th e f o llo w in g n ig h t h e w ill lig h t n o t o n e c a n d le , b u t o n e m o r e , n a m e ly t w o c a n d le s , a n d th e f o llo w in g n ig h t th r e e , a n d s o fo r th . T h e s a m e is tru e in all a c t iv itie s to sp r e a d th e lig h t o f th e T o r a h a n d M it z v o t h . I n c lu d e d in th e a b o v e a re a ls o th e F iv e M i t z v o C a m p a ig n s , a n d th e C a n d le L ig h tin g C a m p a ig n fo r g ir ls n o t y e t m a rried a n d y o u n g e r o n e s , to lig h t th e c a n d le s o f E rev S h a b b o s a n d E rev Y o m T o v â&#x20AC;&#x201D; a b o u t a ll o f w h ic h y o u n o d o u b t h a v e h ea rd . I tr u st th a t, in k e e p in g w ith th e M i t z v o o f V 'O h a v t o L 'R e a c h o K o m o c h o , w h ic h is th e g r e a t p r in c ip le o f o u r T o r a h , y o u are d o in g y o u r u t m o s t to in v o lv e o th e r J e w s in th e s e a c tiv itie s . H o p in g to h e a r g o o d n e w s fr o m y o u . W ith b le s s in g . M . S ch n eerso n

184

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By th e Grace of G-d 2 0 K is le v h 5 7 3 8

Brooklyn, N.Y. To the Sons and Daughters^ of Our People Israel, Everywhere G-d bless you all! Greeting and Blessing:

With the bright days of Chanukah approaching,^ it is time to ponder the significance of Chanukah, for our people as a whole and for the individual, especially in relation to these days and in connection with recent events.* In general, as has often been emphasized, the purpose of a Yom Tov in Jewish life is not merely to remind us of events that occurred many years and generation ago; but that the Yom Tov and the Mitzvos connected with the Yom Tov should evoke in use the proper inner and profound response, to the ex tent of reliving those events anew,® as when they first took place, so that it should have an immediate impact on all aspects of the daily conduct, in thought, word and, particularly, deed.® In addition to the general content of all our festivals, all of which bear witness to the fact that G-d directs the destiny of our people with particular Divine Providence to the minutest detail, and that ''The Guardian of Israel sleeps not, nor slumbers,"^ — each Festival has, of course, its special Mitzvos and aspects and teachings. Chanukah has its distinct Mitzvah of lighting the Chanukah Lights,® which demonstrate at once even to the physical eye — seen also by every passer-by outside, even a non-Jew — that the light goes on in the Jewish home even when it is dark and gloomy in the outside world, as emphasized by the fact that the Chanukah Lights have to be kindled after sunset, and "at the outside entrance of his home."’

/ KISLEV

185

A further point, equally important, is the indication that the light comes on for Jews when they realize that although they are (to quote the prayer of V'Al Hanisim) "weak"10 and ''few'' in terms of physical dimensions, they are not in timidated by those who are "mighty" and "many" in physical and material resources; and, moreover, have the courage to defy the latter whenever they pose a threat to Yiddishkeit, Torah and Mitzvos, and do so with extraordinary spiritual for titude and self-sacrifice derived from "Thy (G-d's) Torah" and the "Statutes of Thy Will."“ This is how it has been throughout Jewish history — "in those days" and also "at this time.''^^ Jews have always been a "small minority among the nations"“ and are no match for the nations of the world in terms of physical and material power. But in the realm of the spirit it is just the reverse; the spiritual strength of "voice of Jacob" subdues "the hands of Esau,"“ and eventually "the elder shall serve the younger"^® — Esau helps Jacob carry out his purpose. Furthermore, the victory of the spirit is not limited to the spiritual realm, but brings about a victory also on the battlefield in the ordinary sense, the "deliverance of the mighty into the hands of the weak, and of the many into the hands of the few,"1* with all the conse quences resulting from it. This, then, is one of the teachings of the Chanukah Lights: They tell us that although the situation is that of "after sunset," particularly in the present bleakest darkness of the last days of exile“ (preceding the coming of Moshiach), a Jew must not permit himself to be overawed by the darkness outside, but must illuminate his home with the light of Torah and M itzvos“ (symbolized by the Chanukah Lights), and, moreover, not rest at that, but let the light “ shine forth "outside," to let the world see that the light of Torah and Mitzvos irradiates the Jewish life. And since light inevitable dispels d a r k n e ss,th e effect is sure to be that "all the nations of the earth will see that the Name of G-d is called upon you, and they will be afraid of you"^* — afraid to do you any harm.

186

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

To be sure, it is also necessary to take tangible action^^ _ exemplified by kindling a physical light, using a wick and oil“ or the like — ;indeed, this is how the M itzvahis actually carried out,“ But this brings forth immediately the Infinite Light from Above both into the home and "outside" (into the outside world), so that the whole world sees it with such clear percep tion that the "hands of Esau" not only become impotent^® to harm the Jewish people, G-d forbid, but will be ready to aid them in every way possible. Translating the above in terms of the personal everyday life, it means that a Jew must not permit himself to be affected by the crass materiality of the mundane world, but, on the con trary, he must become its master and make it subservient to his higher purpose, namely, serving G-d in all his affairs, in accor dance with the precept, "all your actions (even in mundance af fairs) should be for the sake of Heaven" and "know Him (G-d) in all your ways"“ until the "darkness is transformed into light."“ In view of the special significance of this deeply cherished Mitzvah“ of the Chanukah Lights, it is the general custom,“ as Rabbinic authorities have ruled, that all Jews perform this Mitzvah in a manner of Mehadrin min Hamehadrin^° — with the utmost excellence, namely, by lighting them in an increased number each night of Chanukah. Although the Mitzvah of Ner Chanukah is fulfilled to perfection by lighting only one light, the first night of Chanukah, and even more perfectly by in creasing it to two on the second night, Jews still are not satisfied, and keep on increasing the number by an additional light each successive night of Chanukah — for the utmost Hiddur (excellence), making it ever brighter and brighter. May G-d grant that everyone, man and woman, in the midst of all our people Israel, should exemplify the teachings of the Chanukah Lights in actual practice, and this will hasten the fulfilment of the Divine prophecy that "even if darkness will

‫‪187‬‬

‫‪/ K ISLEV‬‬

‫‪cover the earth and a thick cloud the nations, but on you will‬‬ ‫‪shine forth G-d"^1 and as in those days "they kindled lights in‬‬ ‫‪Thy holy courts"^2 we should merit to kindle lights in the‬‬ ‫‪Third and Eternal“ Beis Hamikdosh, as it is also written, "And‬‬ ‫־'‪His Tent (the Beis Hamikdosh) will be in Shalem (Jerusalem),‬‬ ‫‪with the coming of our Righteous Moshiach,^^ may he come‬‬ ‫‪very soon indeed and redeem us and lead us upright to our‬‬ ‫‪land.‬‬ ‫‪With esteem and with blessings for‬‬ ‫‪a bright Chanukah and a bright always‬‬ ‫‪/Signed: Menachem Schneerson/‬‬ ‫‪(1‬‬

‫ל ה עי ר א שר י צי א ת אד מו׳׳ ר הז קן מ בי ת ה א סו רי ס הי׳ בי״ ט כ ס לו ב ע ת ת פ ל ת מנ ח ה‪,‬‬

‫ביא תו ל בי ת ה ח סי די ם ב פ ט ר בו רג היי ת ה יו ת ר מ ג׳ ש עו ת ל א ח רי ז ה — היינו בב׳ ב ס לו ו אז‬ ‫)בבוקר( א מ ר‪ :‬ביו ם ה ר בי עי ) כי אז ח ל י ט״ ב ביו ם ה שלי שי( כ ר נ ת לו ה מ או רו ת‪ ,‬ו שב ל פ ל ד ש לו‬ ‫)ויטע בסק( ב חנו כ ה ) ל קו״ ד ח׳׳א ד ף כ ט ואילך(‪ .‬ו ר א ה ב ר כו ת הנ ה נין ל א ד ה ״ ז ) פ י׳ ג ה״ה(‪ :‬ל א‬ ‫יברך ה חו ל ה )ברכת הגו מ ל( ע ד שי חזו ר ל בו ריו לג מ רי‪.‬‬ ‫‪(2‬‬

‫שאף הן היו ב או תו הנ ם ) שבת בג‪ ,‬א‪ .‬ו ל ה עי ר מ ה ר ש ב״ ם פ ס חי ם קח‪ ,‬ב‪ .‬ו ב תו ם׳ שם(‬

‫ו חייבו ת בנ‪ -‬ח ) טו שו״ ע אוי ח ס ת ר ע״ ה ס״ג(‪.‬‬ ‫‪(3‬‬

‫ר א ה ב מ פ ר שי ה מ ק ר א )ו ט ע מי ה מ צוו ת( ה ט ע ם ש ב ב ד ב מ או ר עו ת ש ב תו ר ה ו ב מ צוו תי׳‬

‫נזכ ר ונ ק ב ע הז מן ד ש ב ע ימי ם‪.‬‬ ‫‪(4‬‬

‫ל ה עי ר מ ד ב רי ה ש לי ה )חלק תו שב״ ב פ׳ וי ש ב ד רו ש צ אן יו ס ף בהג׳׳ ה( א ש ר ענין‬

‫חנו כ ה ק שו ר ו פו ע ל ב כ ל ה עו ל ם כו לו‪ — .‬״ו כ שג ב רו ה ח ש מונ אי ם ‪ . .‬נ ת חנ ך ה עו ל ם״‪.‬‬ ‫‪(5‬‬

‫ל ה עי ר מ תו ר ת ה ב ע ש״ ט ב מ רז״ ל ) מגי ל ה יז‪ ,‬א( ה קו ר א א ת ה מ גי ל ה ל מ פ ר ע ל א י צ א‬

‫)כתר ש״ט — הו צ א ת ק ה״ ת — הו ס פו ת ע׳ כד(‪.‬‬ ‫‪(6‬‬

‫א בו ת פ״ א מי״ז‪.‬‬

‫‪(7‬‬

‫ת ה לי ם קכ א‪ ,‬ד‪ — .‬הנ ה ל שון ש מ ח ה ) ס פ רי קו ר ח י ח‪ ,‬ח‪ .‬הו ב א ב פ ר ש״י שם(‪.‬‬

‫‪(8‬‬

‫מ ש א״ב נ ר ש ב ת)ויו ״ ט( — ד עני נו ש לו ם בי ת — ) שבת כג‪ ,‬ב‪ .‬ו ל ה עי ר ש ב ר מ ב״ ם הו ב א‬

‫זה ב)םוף( ה ל׳ חנו כ ה ו ל א ב ה ל׳ שבת — מ ש א״ כ ב טו שו״ע(‪ — .‬ל ה עי ר מ ה צ פ ע ״ נ ל ר מ ב ״ ם ) ה ל׳‬ ‫חנו כ ה פ״ג‪ ,‬ה״ג(‪ :‬ד ע כ שיו כו׳ נ ש א ר רק מ ן ) נ ם ( הנ רו ת ) ב ה ד ה״נ — ו ל א ע ל שני צו לו מן‬ ‫העכו״ ם( א ב ל ל ע ״ ע ל א מ צ א תי לו חבר‪ .‬ו ב כ ל ל צ ע ״ג — ש ה רי ג ם ע כ שיו או מ רי ם ו ע ל הני סי ם‪.‬‬ ‫‪(9‬‬

‫שבת כא‪ ,‬ב‪ — .‬מ שא״ב נ רו ת ה מנו ר ה ב בי ה מ״ ק ונ רו ת שבת — ש ה ם מ ב עו ד יו ם‬

‫ו ב פני ם דו ק א‪ .‬ו ר א ה או ה״ ת ד״ ה מ צו ת ה מ ש ת ש ק ע ה ח מ ה )ברא שית כ ר ך ה׳ ת ת ק מ ה(‪ .‬ד שנ ת‬ ‫תר״ל‪ .‬ת ר ע״ ח‪ .‬ו עו ד‪.‬‬ ‫‪( 10‬‬

‫כ ב״ו ע ל הני םי ם״‪.‬‬

‫‪( 11‬‬

‫דיו ק ל שונו ת א לו ר א ה ד״ ה מ אי חנו כ ה‪ ,‬ת ש״א ) ט ה״ מ ת ש״ א ע׳ ‪ .(59‬ובכ״ מ‪.‬‬

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S8l

/ KISLEV

189

5th Chanukah Candle, 5709 My dear Mr. On the occasion of Chanukah I wish to send you a word of greeting. It is a good opportunity to strengthen our bonds. On Chanukah we celebrate two miracles: the victory of the Maccabbees over the forces of Antiochus in the battle field, and the miracle with the oil at the rededication of the Beth Hamikdosh in Jerusalem, following the victory. The former is expressed in a prayer which we recite during Chanukah — privately. The latter is expressed through the lighting of the Chanukah candles — for public display. The form of our Chanukah celebration thus emphasizes the relative importance of the material and spiritual in our life. For the victory in the battle field, although miraculous, was a material one. The miracle with the oil, on the other hand, enabled our people to obeserve the Mitzvoth of lighting the Menorah in the rededicated Beth Hamikdosh. Thus it is also in the life of the individual. Material blessings are only then used to their fullest ex tent, if they serve as a means to enable us to live our spiritual life in accordance with the dictates of the Torah. The material must be subordinated to the spiritual; the body to the soul. "The soul of man is G-d's candle," and it fulfills its purpose by spreading the light of the Torah and Mitzvoth in its entire en vironment. This is the symbol of the Chanukah Lights. Very Sincerely, Rabbi Mendel Schneerson

190

LETTERS

THE LUBAVITCH ER

REBBE

2‫לי ט״ א‬

By the Grace of G-d 23rd of Kislev, 5713 Brooklyn 13, N.Y. Sholom u'Brocho: . . . . With the approach of Chanukah, I extend to you herewith my sincere wishes for a happy and inspiring Chanukah. The message of Chanukah is important and timely to all Jews, but even more so to Jews living in surroundings with comparatively little Jewish vitality and activity. It is precisely in such circumstance that Chanukah offers many a useful les son. One such lesson I wish to make the subject of this mes‫־‬ sage. It is noteworthy that the Chanukah lights must be kindled after sunset, when it is dark outside, unlike the lights that were kindled in the Beth Hamikdosh much earlier, or the Sabbath lights kindled on Friday before sunset. There is another dif ference: the Beth Hamikdosh — and the Sabbath — lights have their place indoors, while the place of Chanukah lights is at the entrance to the home (when Jews lived freely in their land, the place was the outside entrance). Finally, there is yet another distinction: in the former two cases the lights remain the same, while the Chanukah lights are increased every night. The lesson which seems to be indicated by the Chanukah lights is that besides lighting up the home (Sabbath lights) and the synagogue and Yeshiva (substituting for the Sanctuary of old), the Jew has the additional responsibility of lighing up the outside', the whole environment. Moreover, when conditions are unfavorable (it is "dark" outside), it is then not enough to make a light and maintain it, though it is also an achievement in view of the darkness; but it is necessary to steadily increase the lights, through steadily growing efforts to spread the light of Torah and Mitzvoth, to illuminate not only one's home, but the whole environment as well . . .

191

KISLEV

By the Grace of G-d Chanukah, 5715 Brooklyn, N.Y. , . , . In this connection, and apropos of Chanukah, it would be timely to reflect on the significance of the Chanukah Lights. Although all Mitzvoth issue from One G-d, the perfect Unity, there are many aspects to every Mitzvah, just as the complexity of our physical world is likewise created from His Unity. A great deal can be said about the significance of each Mitzvah, though we must never forget that no amount of speculation or philosophy can take the place of the actual perÂ formance of the Mitzvah. Nevertheless, the performance of the Mitzvah, accompanies by an appreciation of its significance, is definitely beneficial. With this in mind, I wish to point out what I consider very significant in connection with the significance of Chanukah, as it is emphasized by the Chanukah Lights, specifically by the two conditions attending the performance of this Mitzvah: (a) The light is to shine forth 'outside' and (b) the light is to grow every night by the addition of one more candle each night of Chanukah. Thus, the message of Chanukah is to bring home to every Jew his duty to spread the 'light' of the Torah and the candles' of the Mitzvoth, especially in times of darkness, and to do so with ever growing effort. A man's influence is generally limited, either to his imÂ mediate environment, his family and friends, or if he is a teacher or lecturer, to a wider circle. The journalist, however, whose words and thoughts enjoy wide currency through the printed word, enjoys a much greater influence; he is less limited in space, since the printed word travels far, and in time, since it endures on record. Thus you are privileged to have far greater opportunities in exercising influence than the average person, to help il-

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

luminate the darkness of the night with, I trust, ever growing effect. These are not mere opportunities, for as everything in Nature strives to transform itself from a state of potentiality to actuality, so all human potentialities must be actualized for the general good, the true good. The way of Providence is in scrutable. Although logically, as the Chanukah candles in dicate, one should begin by lighting up his home first, and then seeing to it that its light dispels the darkness outside as far as possible, the process is sometimes reversed; bringing light to others far away, brings success in carrying the light closer home. I send you my prayerful wishes for success in your per sonal affairs, which is closely associated with your public work and your influence, all the more so, since in addition to being a son of the 'kingdom of priests and a holy nation,' you are acutally a kohen among Jews. With blessing.

193

/ KISLEV (

By the Grace of G-d 23rd of Kislev, 5716 Brooklyn, N.Y. Blessing and Greeting; The festival of Chanukah marks the victory of the forces of light — the light of the Torah and Jewish way of life — over the forces of darkness, represented by the Greek heathens and the would-be Greeks, the assimilationists among our own peopie in those days. It was an unequal battle of the few against the many, but with G-d's help the forces of light triumphed. The sanctuary in Jerusalem was rededicated to the holy service of G-d in accordance with our Divine Law, and the perpetual Light was rekindled there. We Jews have always carried the torch of light, the Divine light of the Torah and Mitzvoth, and, in one way or another, it has been an unequal battle against the forces of darkness throughout the ages, including the present day. Though the Sanctuary in Jerusalem has been temporarily taken from us, the Jewish home represents the real Sanctuary. The kindling of the Chanukah Lights and the rededication of the Jewish home which the Lights symbolize — that is the lifeline which not only guarantees the survival of our people, but also assures the strength and happiness of the individual Jewish home. It is to the perpetuation of this spirit that our work and in stitutions are dedicated, and it will ‫׳‬viu surely suiciy be L‫׳‬c a source of your gratification to you to have a share in it through t generosity. With blessing.

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d Chanukah, 5716 Brooklyn, N.Y. Chanukah recalls the rededication of the Beth Hamikdosh which had been defiled by the heathen rulers of the Holy Land and their assinrilationist collaborators. The Miracle of Chanukah was brought about by the self-sacrificing resistance which the Hasmoneans started despite the overwhelming odds against them. In applying the lessons of Chanukah of old to the present day, in so far as the daily life of the Jewish individual and com munity is concerned — and this, after all, is the purpose of all of our festivals — several aspects are especially noteworthy. First, that even so holy a place as the Beth Hamikdosh can be defiled under certain circumstances, though outwardly remaining intact. Secondly, that in such a case — as the events of Chanukah clearly emphasize — the cleansing and rededication of the Sanetuary can be attained orrly through Mesirus-Nefesh, that is, a self sacrificing determination to resist the forces of darkness without entering into any calculations whatsoever as to what the odds are in the struggle. For, since there can be no com promise with an enemy bent on defiling that which is most sacred in Jewish life, the only Jewish answer can be "uncon ditional resistance," leaving the final outcome to the Divine Will. But where there is such an attitude of Mesirus-Nefesh, the outcome cannot really be in doubt, for such is the perennial lesson of Jewish history. Furthermore, as is always the case in Jewish life, the material welfare is linked with the spiritual. Thus in the case of Chanukah, too, although the persecution started in those days with an effort "to make them forget Thy Torah and transgress the statutes of Thy Will," it was followed by a policy of robb ing the Jews also of their material wealth, and of their children. However, when under the leadership of the handful of Hasmo-

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195

neans the Jews resisted assimilatio1\ with steadfast faith, the Almighty helped them to completely get rid of the enemy, thus saving not only their souls, but also their wealth and their children. Nowadays, as often before, Jews who want to remain loyal to the heritage of their fathers find themselves outnumbered and endangered by the forces of darkness threatening to engulf the world, and the Jewish world in particular. The Jewish home Yeshivah and Synagogue are the Sanctuaries of G‫־‬d, which are not immune from defilement, G-d forbid. It still requires the same kind of Hasmonean determination to preserve their purity and holiness. But although the odds may seem over whelming, the reward is more than commensurate, for, with G-d's help, the outcome is certain to be miraculous and the vietory complete, spiritually as well as materially, even as in those days at this season.

196

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E n ‫״‬v ^ h w

By the Grace of G-d 5th Chanukah Candle 5716. Brooklyn, N.Y.

Chanukah, with the impression of the Festival of Lights still fresh in everybody's mind — which, I trust, will have a lasting and practical influence in every-day life throughout the year — I wish to emphasize two or three essential points in con nection with Chanukah, which have a timely lesson for all of us. Chanukah reminds us that even so holy a place as the Beth Hamikdosh can be defiled under certain circumstances, though outwardly remaining intact. Chanukah further teaches us that, in such a case, the cleansing and rededication of the Sanctuary can be attained only through Mesirus-Nefesh, that is, a self-sacrificing deter mination to resist the forces of darkness, without entering into any calculations whatsoever as to what the odds are in the struggle. The application of these lessons to our times is clear. Our Sages say that since the destruction of the Beth Hamikdosh, G-d's Divine Presence can be felt most in the "four cubits" of Torah learning, that is wherever the Torah is studied, especial ly in Yeshivoth. But that in itself does not make a Yeshivah im mune from defilement any more than the Beth Hamikdosh of old. In order to preserve the purity and holiness of a Yeshivah it is necessary that the study of theTorah be conducted in an at mosphere permeated with the fear and love of G-d — something that, nowadays more than ever requires MesirusNefesh.

197

/ KISLEV

By the Grace of G-d 1st Chanukah Candle 5721. Brooklyn, N.Y. G-d bless you. Sholom uBrocho: . . . . The gathering is taking place in the days of Chanukah, the festival which we celebrate to commemorate the self-sacrificing determination of the Jewish people to resist the efforts of the Greek oppressors to make the Jews forget and abandon the Torah and Mitzvot. The self-sacrifice of the Jews and their devotion to the Torah and Mitzvoth brought about the miraculous victory of “the weak over the strong, and the few over the many." While we live in a country where there is no religious op pression, G-d forbid, there is much that we can and must learn, here and now from the lesson and inspiration of Chanukah of old. For, unfortunately, the position is such that the students of Yeshivoth where they are educated in G-d's Torah and in the observance of His Mitzvoth, do not as yet constitute the ma jority of Jewish children, nor do they come from the most in fluential Jewish families in the material sense. Chanukah pointedly tells us that with the spirit of self sacrifice as in the days of old for true Yiddishkeit Torah and Mitzvoth, these "few” in number will eventually absorb into their ranks the many, and complete victory will be achieved in raising a new generation in the spirit of pure and sacred Jewish education, thereby bringing salvation to our people. With prayerful wishes for success, and for a Happy Chanukah, Signed /Menachem Schneerson/

‫ ן‬98

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E X ’V ' b w

By the Grace of G-d 8th Chanukah Light, 5724 Brooklyn, N.Y. To the Neshei uBnois Chabad, Everywhere G-d bless you All Blessing and Greeting; As we are about to take leave — until next year, please G-d — of the Festival of Lights, I send this communication to the members of the Neshei uBnois Chabad, and through them to all Jewish women, by way of a reminder that although Chanukah is celebrated only eight days in the year, its content and the message of the Chanukah Lights are valid and compelling all year round. The message of the Chanukah Lights contains three basic points, which are applicable — in an immediate and practical way — to the crucial problems of our day; (a) The Chanukah Lights (symbolizing the light of the Torah and Mitzvoth) have to be kindled after dark. This in dicates that one should not be discouraged by the prevailing "darkness" outside; for even a little light of Torah and Mitzvoth can dispel a lot of darkness, how much more so a lot of light. (b) The Chanukah Lights are required to be kindled in such a way that their light should be seen outside. This in dicates that it is not enough to illuminate one's own home with the light and warmth of Torah-true Yiddishkeit, but that it is necessary to spread it also outside, in the neighborhood and in the community at large. (c) The Chanukah Lights are kindled in a growing number each night of Chanukah, teaching us to make a steadily grow ing effort to spread the light of Torah and Mitzvoth, and that these efforts contain in themselves the assurance of ever growing success.

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Our Sages of the Talmud declare that the Mitzvah of the Chanukah Lights must be shared by the women no less than by the men, because the women also contributed to the miraculous deliverance "in those days at this season." The Jewish women are particularly credited with the self-sacrificing determination to safeguard the sanctity of the Jewish home and the chastity of Jewish womanhood. Nowadays, more than ever before, Jewish women and daughters should be aware of the special responsibility — and everlasting privilege — which Divine Providence has bestowed upon them by allotting to them a crucial and historic role in the preservation of the Jewish way of life on the foundations of Torah and Mitzvoth, in the daily life. As the Akeres Habayis — the foundation of the Jewish home, the Jewish mother is largely responsible for the perpetuation of the very foundations of Jewish existence: Taharas Hamishpocho, Kashrus, the sanctity of Shabbos and Yom Tov, the education of the children — the whole set-up of the home and of all the members of the household, to maintain the continuity of the Jewish way of life and the very existence of our Jewish people. May the Chanukah Lights, symbolizing the light of the Torah and Mitzvoth, continuously — every day and every mo ment — illuminate your personal life and the life of all the members of your family, so as to be living and shining exampies to others. Let the light of the Torah and Mitzvoth, infused with Chassidic glow and vitality, permeate every niche of your home, and also light up the outside. Strengthen and expand your dedicated activities, in accor dance with the productive program of the Neshei uBnois Chabad, in the fullest measure. And may it be G-d's Will that all the above should be ac complished in a growing measure.

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LE T T E R S BY THE LU BAV ITC H EK REBBE ‫שליט״א‬

This will surely bring into your homes, in the midst of all our people, a steadily growing flow of G-d‫׳‬s blessings in all your needs, true Yiddish Nachas from your children, good health, and ample Parnosso, materially as well as spiritually, which go hand in hand together. With the blessing of growing Hatzlocho, and happy tidings in all the aforesaid, /Signed: Menachem Schneerson/

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/ KISLEV

By the Grace of G-d In the Days of Chanukah, 5721 Brooklyn, N.Y. Greeting and Blessing: Chanukah recalls the critical period in Jewish history when a ruthless and overpowering enemy made an attempt to suppress G-d's Torah and Mitzvoth and the Jewish way of life. But there was a handful of Jews, faithful to the Torah and Mitzvoth to the point of real self-sacrifice, who turned the tide and rekindled the true faith and the observance of the Torah and Mitzvoth. Thus, with G-d's help, the few were victorious over the many, and the physically weak over the strong, bringÂ ing a great and everlasting salvation for our people. The message of Chanukah is particularly important for us here and now. We are fortunate to live here in a country where there is freedom of worship. Jews do not have to risk their lives to study the Torah and observe its sacred commandments. Nevertheless, the number of the faithful is, sad to say, by no means adequate; Jewish children attending a Yeshivah and receiving a full and kosher Jewish education are still not in the majority. But these few are destined to rekindle the light of the Torah and Mitzvoth in the hearts and homes of many. However, in order to accomplish this task, a spirit of dedication and selflessness is necessary, something of the Mesiras Nefesh of the Hasmoneans "of those days at this time".

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LE T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״ א‬

B.H. 4th of Shevat, 5723 Brooklyn, N.Y. Blessing and Greeting: I would like to note, in reference to the sketch of the Chanukah Menorah as it appears on th e ......... that it is customary for the Shamosh to appear above the line of the candles. A simple explanation of this is related to the prohibi tion to make use of the Chanukah lights, because they are holy; therefore the Shamosh is placed more prominently. In a deeper and Chassidic explanation the thought is brought out that one who sets aglow the "soul of man which is the candle of G-d" attains extraordinary merit, even on a higher plane than the person whose soul was illuminated.

203

/ KISLEV

By the Grace of G-d 3rd Teves, 5728 Brooklyn, N.Y. Greeting and Blessing: . . . We are now coming from the days of Chanukah, which we celebrate by lighting the Chanukah candles in grow ing numbers from day to day, symbolizing the duty and privilege to spread the light of the Torah and Mitzvoth. The Chanukah lights also remind us of the need to spread the light of the Torah and Mitzvoth precisely when "The sun is set" and darkness prevails. Moreover, the laws regulating the lighting of the Chanukah candles require that they be displayed outside — a reminder that no Jew should feel ashamed of being an obser vant Jew, even though Jews are a minority among the nations of the world, and often have to contend with overwhelming odds. But, here again Chanukah reminds us that a little light triumphs over a lot of darkness, for the whole victory which Chanukah recalls was one of "The few over the many." I will look forward to continued accomplishments along the lines indicated above, particularly in the essential area of the practical observance of the Torah and Mitzvoth, as our Sages declared, "The essential thing is the deed." With blessing.

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L E T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

By the Grace of G-d

Excerpts from a Sicho Shabbos-Chanukah, 5723. Our Sages of the Taliirud describe the miracle of Chanukah as follows: During the occupation of the Holy Land by the Greeks, the latter entered the Hechal (Inner Sanctum of the Beth Hamikdosh) and defiled all the oils in the Hechal. When the Hasmoneans defeated them, one cruse of oil was found, however, which evidently had not been touched by the Greeks. It contained oil sufficient for one day only. The Menorah was rekindled and the oil miraculously lasted for eight days (until new oil could be prepared for the Menorah). From the text of the Talmud it is clear that the defilement of the oil was not accidental, but intentional and systematic. A question begs to be asked: If the purpose of the Greeks was to put out the Menorah and prevent its rekindling, why did they merely defile the oil; they could have more effectively used it up or destroyed it completely? Furthermore, we must assume that the Greeks had defiled all the oil within reach of the Jews throughout Jerusalem and its environs, for if any (ritually clean) oil were available in the vicinity there would have been no need of a miracle. Conse quently, the situation would have been more accurately described merely by the words “defiled all the oils," without the additional qualification "in the Hechal." This qualification seems even more conspicuously superfluous in view of the fact that the storage place of the oil was not in the Hechal but in the adjoining Azarah. The answer is this: By emphasizing that the Greeks defiled all the oils in the Hechal, our Sages indicated to us the true objective of the Greeks, namely, that it was not to prevent the rekindling of the Menorah, but rather that it should be rekindled with defiled oil; hence they purposely left a supply

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of defiled oil in the Sanctuary to be readily available for this purpose. Herein lies the essential aspect, as well as the message, of Chanukah, the Festival of Lights, as our Sages indicated in their succinct .description of the miracle of Chanukah, quoted above: Chanukah recalls the collision of two worlds; the Jewish world of faith, Torah, and particular way of life, based on pure monotheism, with its concept of holiness in the daily life down to the minutest detail â&#x20AC;&#x201D; on the one hand; and the Hellenistic culture, with its polytheistic and largely materialistic concept of life â&#x20AC;&#x201D; on the other. By the force of arms the Greeks attempted to impose their culture on conquered peoples and lands. However, their aim was not to eradicate indigenous cultures, but rather to Hellenize and assimilate them. This was also the policy of Antiochus when the Holy Land came under his domination. Thus we say in the special Chanukah prayer v'AI hartissim: ". . . the Greek empire (was determined) to make (the jews) forget Thy Torah, and to make them transgress the statutes (Chukkim) of Thy Will." The Greeks were willing to recognize the Torah, or even accept it, as a perfect and beautiful literary creation, a work of poetry, wisdom, profound philosophy, etc., provided it was considered as a human creation, something like their own mythology (which was a human invention, and where the deities were represented in human shapes and forms, with human characteristics, passions, etc.). As such the Torah could be, nay, ought to be, changed and modified from time to time, so as to be made to harmonize with the character of the ruling class and the novel ideas and mores of the period, which, of course, would do away with the permanence and immutability of religious institutions, such as Shabbos, circumcisions, etc. Thus it was not the suppression of the Torah that they aimed at, but at its acceptance as the G-d-given word, as C-d's Torah. Similarly they were not averse to the moral and ethical values contained therein, but they prohibited the Divine chuk-

206

L ET TE R S BY T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

kirn — the so-called "supra-rational" precepts, which more than any other distinguish the Jewish way of life and make it specifically Jewish, holy and pure. Moreover — and this was the greatest danger posed by the Greek penetration of the Hechal: they favored, and actually endeavored to bring about, the rekindling of the Menorah, specifically in its hallowed place in the Hechal, whence it should spread its light everywhere as before, except that its light should come from oil that had the Greek "touch", the touch of a heathen that defiles the oil. The Menorah, which was kindled with pure and con secrated oil, was the visible symbol of the purity of the Jewish way of life, and its Perpetual Light flashed this message from the Beth Hamikdosh to every Jew wherever he might be. The Greeks were resolved to change this. Indeed, there were Jews, too, — Jewish Hellenists — who felt that a "touch" of the more "modernistic" and "sophisticated" Greek culture ought to be applied to the Jewish faith, religion and Torah. But a handful of Hasmoneans, whose vision had not been blurred, recognized that this "touch" is a fatal blow that strikes at the inner saneturn of Jewish life. Divine Providence saw to it that a cruse of oil, pure and uncontaminated, should be left, with which to rekindle the Menorah, and that it should not only hold its own, but should grow and spread and keep the Perpetual Light burning.

What was true "in those days" is just as true "in this season," in our day and age; and what is true of the Jewish peopie as a whole is true, of course, also of every individual Jew. Under the assault of environmental influences, a Jew may find his "Sanctuary" — his attachment to and identification with G-d through the observance of the Torah and Mitzvoth of G-d — invaded and contaminated by ideas and mores which are alien to the Jewish way of life, incompatible with it and inimical to it. But in the inner sanctum of his soul there is always a

K ISLEV

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"cruse of oil" that remains pure and holy — that spark of G-dliness which is his Divine soul, which is indestructable and beyond reach of defilement. The Jew has but to kindle it, and although it may seem like a tiny light at first and of brief dura tion, yet it is sufficient to light up one's whole being until it becomes a Perpetual Light.

However, the Jew must not think only of himself. The commandment "Love thy fellow as thyself" demands the same attitude towards the fellow-Jew. N o Jew should ever be given up. It is necessary to kindle in him that pure and holy light, even if it appears to be good only for no more than one day; for even that in itself is worthwhile, and more, — it will steadily grow from day to day, and gradually illuminate his whole life. Chanukah reminds us that the greatest danger to the Jewish way of life lies not in the threat of shutting out or ex tinguishing its light completely, but rather in the tendency to defile it by feeding unholy oil to its Menorah. This tendency expresses itself in many ways: in the worship of materialism and material success; in the presentation of certain man-made ideologies and "isms" as the panacea of all human ills; in the idolatry of science and technology and the tendency to measure everything by the yardstick of human reason, and so on; all of which do not necessarily rule out ''religious experience ", but either confine it to a narrow domain, or, worse still, produce a pseudo-religiosity, where consecration and commitment are sacrificed to convenience and compromise, and where crass pragmatism and rationalism, instead oT unadulterated truth and holiness, are the guiding principles. , Chanukah teaches us that the sanctity and purity of Jewish life must be preserved at all costs. The external and material aspects of the daily life should not only be precluded from contaminating the purity and holiness of the Torah and Mitzvoth, but, on the contrary, the Torah and Mitzvoth should bring sanctity into the material aspects of the daily life, in ac cordance with the principle: "Know Him in all thy ways."

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L E T T E R S BY THE LU B A V ITC H ER REBBE ‫' שליט״ א‬

By the Grace of G-d On the Eve of Yud-Tes Kislev, 5731. Brooklyn, N.Y.

Greeting and Blessing: The Annual Dinner takes place this year in the auspicious days linking Yud-Tes Kislev and Chanukah, which are closely related, and which lends special significance to the present oc casion. . The historical events which led to Chanukah and to YudTes Kislev have a similatiry of features, both in content as well as in their instructiveness for each and everyone of us, man or woman, in our daily life. Chanukah recalls the self-sacrificing spirit of a handful of Jews — the Chashmonoim and their followers — who fought to preserve the purity and noncompromising nature of our sacred Torah, at a time when darkness and confusion threatened to undermine the pure Jewish beliefs and true Jewish values. With G-d's help, in a most miraculous way, they succeeded in re establishing the purity and sanctity of Ner mitzva vTorah Or in the every-day Jewish fife. Yud-Tes Kislev recalls the self-sacrificing spirit of the Alter Rebbe, author of the Tanya and Shulchan Aruch (founder of Chabad-Lubavitch), in disseminating the inner light of Torah and Mitzvoth, as taught by the Baal Shem Tov and expounded and practised in Chassidus. With G-d‫׳‬s help, in a most miraculous way, he won the battle for the entire Jewish people. Since that day — for nearly 200 years — Chasidus has been an inexhaustible fountain of unadulterated TorahYiddishkeit, inspiring Jewish life in all parts of the world. Just as in the case of Chanukah, whose spirit and message find expression in three main aspects, symbolized by the Mitzva of the Chanukah Lights, emphasizing: (a) the purity of Torah

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( — the undefiled cruse of holy oil with the seal of the Kohen Godol), (b) the need to spread the light of Torah and Mitzvoth also outside ( — displaying the Chanukah lights to bypassers), and (c) to do so in a growing measure ( — adding a Chanukah light each successive n ig h t)----So are the spirit and message of Yud-Tes Kislev refelcted in the same three main aspects, contained in the plan and endeavor "to spread the fountains outward," namely: (a) to disseminate in a growing measure ( — "spread"), (b) the pure fountains of the Torah and Mitzvoth, permeated with the light and warmth of Chasidus ( — the Baal Shem Tov's "fountains"), and (c) to reach and penetrate also those who are for the present "outside" ( — "outward"). Thus Yud-Tes Kislev is in fact an extension and completion of Chanukah.

210

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d Chanukah, 5732 Brooklyn, N.Y.

Greeting and Blessing: I was pleased to be informed of the forthcoming Annual Concert. 1 send my greetings and prayerful wishes for its suecess in the fullest measure. The Concert, taking place only days after Chanukah, will surely find the participants and audience still under the in spiration of Chanukah, the keynote of which is expressed in the concluding words of the special Chanukah prayer; "—To give thanks and praise to Thy great Name". No doubt this is also the keynote of the forthcoming Chassidic Concert. Indeed, there is much for which we have to thank and praise G-d. Not only do we take heart in the message of Chanukah not to be afraid of overwhelming odds, but we are actually reliving many of the miracles which gave rise to the festival of Chanukah, "when the many were delivered into the hands of the few . . . the arrogant into the hands of those who are engaged in Thy Torah". Jews are still, as they have always been, a minority among the nations; and in certain countries the study of the Torah and life in accordnace with the Torah are as difficult as in those days when "many" and "arrogant' attempted to stifle Jewish life. But the festival of Chanukah brings us the eternal message that so long as Jews are imbued with the indomitable convic tion that man's ultimate goal is "to give thanks and praise to Thy great Name," victory is assured. Moreover, the victory in the realm of the spirit brings with it a victory also in all other aspects, as was the case in the days of Mattisyohu and his sons, whose struggle for a life of Torah and Mitzvoth also won the nation's freedom from foreign rule and oppression.

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211

The forthcoming Chassidic concert will fittingly reflect this spirit in song and melody, while the highlight of honoring Jews recently liberated from religious oppression will spotlight the spirit of Chanukah as it is truly personified by these heroic Hasmoneans and Macabees of our time. After more than half a century of relentless battle against overwhelming odds, these Jews came through with their loyalty and adherence to G-d and to His Torah not only un diminished, but strengthened by the crucible of perpetual self sacrifice. They, and their wives, and their sons and daughters are living "Chanukah Lights" that illuminate and inspire all of us who are privileged to come in contact with them. I trust that the occasion will serve as a source of lasting in spiration to all participants, an inspiration that will reflect the spirit of "To give thanks and praise to Thy great Name" — in their personal daily life, in their homes, and in the community at large, and reflect it in a steadily growing measure, even as we kindle the Chanukah lights in growing numbers from day to day. With best wishes for Hatzlocho, and With esteem and blessing M. Schneerson

l e t t e r s

b y

t h e

L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d Erev Chanukah, 5732 Brooklyn, N.Y. Greeting and Blessing: This year's Annual Dinner significantly takes place on the last night of Chanukah, when all the eight Chanukah lights are kindled. One of the fundamental teachings of Chanukah in general, and of the eighth day of Chanukah ("Zos Chanukah") in particular, is that all things of "light", as described by the words Ner-Mitzvo, v'Torah-Or — "A Mitzvo is a lamp, and Torah is light," should be constantly on the increase. Even when it appears — and it may actually be true — that everything possible to brighten the daily life has been done, it is still neces sary to do more the next day. This is what we learn from the Mitzvo of Ner Chanukah. For, although upon lighting one candle on the first night of Chanukah, one has fully complied with the Mitzvo of Ner Chanukah, it is nevertheless necessary to kindle two candles the following night, and so on, adding one candle each succeeding night. Moreover, having /wily complied with the Mitzvo of the Chanukah lights for seven consecutive days, thus including each of the seven days of the week, each day having its own particular significance — there must not be any slackening of the good work. On the contrary, it is yet necessary to add one more candle on the eighth night of Chanukah. It is well known that the Yom Tov Chanukah is connected with the dedication { 'chanukah ") of the Beth Hamikdash, as we say in the special Chanukah prayer: ".. . and then Thy children came to the oracle of Thy House . . . and kindled lights . . . and instituted these eight days of Chanukah, " etc. We have already had occasion to emphasize that each and every Jewish home must serve as a "sanctuary," a "home" for the Divine Presence, a bright home, illuminated with the light of the Torah and Mitzvoth.

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213

By the Grace of G-d In the Days of Chanukah 5733 Brooklyn, N.Y. Greeting and Blessing: Inasmuch as this year's Annual Dinner is taking place im mediately after Chanukah, it is to be hoped that the inspiration of the Festival of Lights will be much in evidence among all present. Chanukah recalls the consecration of the Beth Hamikdosh that had been desecrated by the enemy, as described in the prayer of "V'al Hanissim": " . . . Then Thy children entered . . . and cleared Thy Sanctuary, and cleansed Thy Mikdosh, and kindled lights . . . " All events in Jewsh history on the national level are guidelines for all times, both for our people as a whole and for every Jew as an individual. Thus, what happened with the Beth Hamikdosh "in those days at this season" has a direct bearing on every Jew's private "Beth Hamikdosh," namely, the Jewish home. For when G-d ordered the building of His Sanctuary, He said; "Let them make Me a sactuary that I may dwell among them," indicating — as our Sages explain — that it is in each and every Jewish home that G-d seeks a dwelling place. Chanukah therefore reminds us that every Jewish home must be a fitting, consecrated abode for G-d's Presence. It must not be desecrated by influences that are abhorrent to the Jewish spirit of decency, purity, and holiness. This is a timely and pointed reminder, since we live in an environment where these ideals are unfortunately not always held in the highest esteem, especially among some segments of the young generation.

214

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d In the Days of Chanukah, 5733 Brooklyn, N.Y. To the Students of Yeshivos and Girls' Schools G-d be with you Greeting and Blessing; In these auspicious days, may G-d bless each one of you To have truly illuminated Chanukah days and that they will illuminate also the days of the entire year; And may each one of you be as the well-known motto — 'A beacon of Light," To illuminate your surroundings, especially with the light of the Torah and Mitzvos, "for a Mitzva^ is a lamp, and the Torah is light," Through your diligent study of the Torah and observance of its Mitzvos with Hiddur. As symbolized by the Lights of Chanukah which are kindled^ "at sundown, at the entrance of the house outside," and in growing numbers from day to day; To kindle the said lights and increase their glow ever more from day to day, without being discouraged by the sur rounding "darkness, "and to bring your influence also to those who are yet "outside," So that each one of you will justly (and humbly) be able to declare; "!‫ ג‬have been like a wonderful example to many, for

215

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Youâ&#x20AC;&#x153; (O G-d) are my stronghold." Wishing you a bright Chanuka, and With blessing for Hatzlocho in all above /Signed/ Menachem Schneerson

P.S. In accordance with Jewish custom,* enclosed herewith "Chanukah-Gelt."

1) Proverbs 6:23 2) Shukhan Aruch Orach Chaim Ch. 671-2. 3) Psalms 71:7. 4) It is orrly with G-d's help that otte catr be an example (see also statement by our Sages Sukkah 52b. Explained in Tanya ch. 13), hence the emphasis on humility. 5) As practiced also by our Saintly Rebbes, who personally gave 'Chanukah Gelt' (to their children).

216

LE T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

By the Grace of G-d In the Days of Chanukah, 5733 Brooklyn, N.Y. To the Sons and Daughters of Our People Israel, Everywhere G‫־‬d bless you all! Greeting and Blessing: Many are the interpretations and lessons derived from these Chanukah days. Basically, the essential significance of Chanukah is the dedication of the Mizbe'ach (Altar) and of the Beth Hamikdosh, as explained as explained in the special prayer of "V'al Hanissim;" "Then Your children entered the Sanctuary of Your House, cleansed Your Sanctuary and purified Your Mikdosh, and kindled lights in Your Holy courts^.'' Hence it is also the event of the dedication of the Beth Hamikdosh that contains basic instructions for every Jew, man or womans, at all times and in all places. Since the purpose of all commemorative days in the life of our people is to teach us practical lessons from "those days" — "at this time." The essence of every Jewish home and its fulfillment is to serve as an abode and sanctuary for the Shechinah (Divine Presence). More particularly — every Jew, man or woman, is a sanctuary and abode for G‫־‬d's Presence. This is what our Sages♦ of blessed memory taught us by their commentary on the verse, "Let them make Me a Sanctuary, and I will dwell in them" — "in each and every Jew," meaning, that the end purpose of every act and service in connection with the Mikdosh is to draw and bring in G-dliness into each and every Jew®. Since the Beth Hamikdosh was destroyed "because of our sins" — it is through Teshuvah and good deeds, through the performance of the Mitzvoth throughout the duration of the

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217

Exile*, by each and every Jew, that the sanctuary within each of us is built and fortified, while bringing closer the redemption of our Jewish people by our righteous Moshiach who will also restore the central Beth Hamikdosh on its site, and on an even higher level^. What happened with the Beth Hamikdosh in the time of Mattisyohu ben Yochonon Kohen Godol* is (on the spiritual level) relevant to the “Sanctuary” that is within every Jew, here and now. The evironment, society, etc. often "cause them to forget your Torah and lead them astray from the statues of Your Will’" — With emphasis on Your Torah — studying the Torah because it is, and it is, G-d's Torah; an infinitely higher concept than that described as “your wisdom and understanding in the eyes of the nation."!® Similarly, the “statutes of Your Will'' — performing all the Mitzvoth!! including the so-called rational precepts, on their highest level as G-d-given statues, with the sole intent to do the Will of G-d!^. It therefore behooves everyone who has G‫־‬d at heart to follow the example of those dedicated Hasmoneans, to the point of Mesiras Nefesh, disregarding the overwhelming odds of “(physically) weak and few against the mighty and many." And in the end G-d will take up his cause and ensure his everlasting triumph, and he will celebrate Chanukah — the dedication of his inner Beth Hamikdosh — "to give thanks and praise to His great Name."

Now, among the Mitzvoth of Chanukah — viz., reciting the whole Hallel every day, reciting V"al Hanissim, reading of the Torah, prohibition of eulogizing (the dead) and fasting, and lighting the candles — it is the last which comes first in time although the victory on the battlefield preceded the miracle with the cruse of oil. It is with this Mitzvah of kindling the Chanukah Lights that the festival of Chanukah is ushered in — for the time of the lighting begins at sunset. Moreover, it is the

21s

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

traditional practice (Minhag — which is also part of Torah) to “ascend in holiness'■•", to increase the number of candles from day to day. Thus the emphasis on the Chanukah Lights underscores a great and essential principle, namely, that it is necessary to scrutinize even “the oils that are in the Sanctuary '5" to make sure that the oil has not been defiled. Be it noted that the oil in question was not intended for consumption, but for lighting and one would have thought that it did not matter if it was momentarily defiled. Yet absolute purity is essential. And it is for this miracle with the oil that the festival of Chanukah was instituted.'* This pointedly teaches us that the light which illuminates the Beth Hamikdosh (the general as well as individual “Beth Hamikdosh") must be pure, without the slightest defilement. The light that illuminates the way of the Jew, woman, in their daily life, is defined as “a Mitzvah and the Torah is light." This lamp and lighting carefully guarded that it be not contaminated, and road will be secure.

man and is a lamp must be then the

For our Sages'^ of blessed memory assured us that these lights will never cease, meaning also that their lesson is eternal, for all times and places, and, as mentioned for every Jewish home, and every Jew and Jewess. To the end that the entire conduct of the house and of every person living in it, particularly in regard to the education of the sons and dughters (Chanukah and Chinuch'® being derived from the same root'*), should be illuminated and permeated with the light of the Torah, pure light, and in a steadily growing measure, until it will illuminate also the darkness outside, as is also indicated by the Chanukah Lights which are kindled at the entrance of the house, outside. So that one be justly able to declare: "I have been like a wonderful ex ample to many, for You are my stronghold.‫ סג‬And as it was in those days at this time, when "You stood up for them in the

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‫‪/‬‬

‫‪time of their distress, fought their battle, etc. and accomplished‬‬ ‫"‪great deliverance and redemption.‬‬ ‫"‪The fulfilment of the Mitzvoth (rectifying "our sins‬‬ ‫‪which are the cause of the Exile), and the Mitzvah of the‬‬ ‫‪Chanukah Lights in particular^!, brings closer the fulfilment of‬‬ ‫‪the Divine promise of the true and complete Redemption‬‬ ‫‪through our righteous Moshiach and the restoration of the‬‬ ‫‪Beth Hamikdosh^^.‬‬ ‫‪May G-d grant that it should be so speedily in our own‬‬ ‫‪time.‬‬ ‫‪With blessing for brightly illuminated‬‬ ‫‪Chanukah days, illuminating also all the‬‬ ‫‪days of the year — with an ever increas‬‬ ‫‪ing light.‬‬ ‫‪/Signed/ Menachem Schneerson‬‬

‫‪(1‬‬

‫ר א ה מגי ל ת ת עני ת פ״ט‪ .‬י לי ש מ ל כי ם סו ף ר מז ק פ ד‪ .‬ר שיי מ גי ל ה ל‪ ,‬ס עי ב‪ .‬מ ר ד כי‬

‫ואו״ז הו ב או ב ד ר כי מ ש ה ל ט אוי ח )ו ר מי א ( ר ס ת רי ע‪ .‬ה ד אי ג מ ה ר ש״ א ל ש ב ת ) כ א‪ ,‬ב(‪ .‬ו ר א ה ג׳ כ‬ ‫תוי א )ו שערי או ר ה( ם ד״ ה ב כי ה ב כ ס לו‪ .‬סי דו ר חנו כ ה די ה מז מו ר שיר חנוכ ת‪ .‬ו ר די ה ני ח‪,‬‬ ‫ת רני ט‪ :‬ש הי׳ אז חנו כ ת ה בי ת ד בי ה מי ק ו חנו כ ת ה מז ב ח‪ — .‬ו מ שי ב כ מו ר ו ק צי ע ה מ ת רי ע שז הו‬ ‫זכ רון ל חנו כ ת ה בי ת בי מי ח גי ל א ז כי תי ל ה בין‪ ,‬ש ה רי כ ל ה שני ם ש ע ד ה ח ש מונ אי ם ל א הז כי רו‬ ‫זה ! ו מ ה ש ה ק שו ד ק דו ש ה ה קו ד מ ת ל א ב ט ל ה ו אי צ חי נ ו ף ) ו ע די ז גי ב ב ר די ה ז א ת חנו כ ת‪ ,‬ת רי ם‬ ‫ו ר א ה שם ספ״ט( — י״ל ד אין כ אן ה כוונ ה כ ב דין ע בו ד תן מ חנ כ תן ) ש בו עו ת טו‪ ,‬א(‪ ,‬כי א כ פ שו טו‬ ‫— ה ת ח ל ה ל א ח רי ה פ ס ק א רו ך ו ל א ח רי ש פינו ו טי ה רו וכו׳‪ .‬ו ע פיז יו מ ת ק ג ״ כ ה ל׳ ו ק ב עו ח׳ י מי‬

‫חנוכה‬ ‫‪(2‬‬

‫אלו )רק ו עיי( ל הו דו ת ו ל ה ל ל‪ .‬ו א כי מ‪.‬‬ ‫י דו ע ה ה קו שי א נ רו ת ב ח צ ר מ אי ב עי‪ .‬ויי ל דנ מ ש ך ל א ח ריו ד כ ש ר או הנ סי ם ה ד לי קו‬

‫נ רו ת ) ש ל ש מ ח ה ו כ בו ד ש כינ ה — עי ד נ רו ת ד ש מ ח ת בי ת ה שו א ב ה ב עז ר ת נ שי ם ) סו כ ה נ א‪ ,‬א(‪.‬‬ ‫ונ רו ת בי הכנ״ ם ) ב רכו ת נג‪ ,‬א(‪ .‬ו כ ל א לו אי א ב הי כ ל‪ ,‬כי א( ב ח צ רו ת ק ד ש ד ו)גם( ק ב עו כר‪.‬‬ ‫‪(3‬‬

‫ש ה רי ג ם נ שי ם חיי בו ת ב ני ח ) טו שוי ע אוי ח ס ת ר ע״ ה‪ ,‬סיג‪ .‬ו ל ה עי ר של א הו ב א ז ה‬

‫בר״ס תרע״ א(‪ .‬ו א פי לו ע נ י ) ש ם רי ס תרע״ א(‪.‬‬ ‫‪(4‬‬

‫ר״ח ש׳ ה א ה ב ה פ״ו‪ .‬ש^״ה ש ע ר ה או תיו ת או ת ל׳ ובכ׳׳מ‪ .‬ו עו ד‪.‬‬

‫‪(5‬‬

‫ל ה עי ר מ סי דו ר שם ר עו‪ ,‬ב‪.‬‬

‫‪(6‬‬

‫תני א רפל״ז‪ .‬ו ר א ה ה ע רו ת ל קו טי לוי י צ ח ק )שם(‪.‬‬

‫שליט״א‬

‫‪(7‬‬

‫‪REBBE‬‬

‫‪THE LU BAVITCH ER‬‬

‫‪LETTERS BY‬‬

‫‪220‬‬

‫ו ע ד ״ז הו א ג״ ב ב בנין ״ בי ה מ״ ק״ ה פ ר טי ל א ח ר חו ר בנו ו כ מ םז״ ל ש ב מ קו ם ש ב ע״ ת‬

‫עו מ דין אין צ ד ״ג י בו ליו ל ע מו ד ) ב ר כו ת ל ד‪ ,‬ב‪ ,‬ר מ ב״ ם ה ל׳ ת שו ב ה פ״ז ה״ד(‪ .‬ו ר א ה א ד ת‬ ‫להה׳־מ ע ה ״ פ וי א ה ב י צ ח ק‪.‬‬ ‫‪(8‬‬ ‫‪(9‬‬ ‫‪( 10‬‬

‫ה שיי כו ת לנ ס חנו כ ה ר א ה תו״א ל ד‪ ,‬א‪ .‬ובכ״ מ‪.‬‬ ‫הו ד א ת ו ע ל הנ סי ם‪ .‬ו ר א ה ד״ ה מ אי חנו כ ה‪ ,‬ת ש׳ א‪.‬‬ ‫ד ב רי ם ד‪ ,‬ו‪.‬‬

‫‪( 11‬‬

‫ו כנו ס ח ה שוו ה ב ב ר כ ת כל ה מ צו ת‪ :‬ק ד שנו ב מ צו תיו ו ציוונו‪.‬‬

‫‪( 12‬‬

‫ל ה עי ר מ תו ר ת ה ב ע ש״ ט ד״ ה ו ש ב ת ם ו ר אי ת ם )כתר ש״ט ס קנ״ ה‪ ,‬הו צ א ת קה״ת(‪.‬‬

‫‪( 13‬‬

‫ו ב פ ר ט ש בנ דו ״ ד ה״ז ״ מנ הג פ שו ט״ )רמ״א שם ר ס ת ר ע״ א(‪.‬‬

‫‪( 14‬‬

‫ר א ה תו״ א מ ק ץ ל ד‪ ,‬א‪.‬‬

‫‪( 15‬‬

‫שב ת כא‪ ,‬ב‪ .‬וג ליון ה ש״ם שם‪.‬‬

‫‪( 16‬‬

‫ר ש״י ד״ ה מ א י ) ש ב ת כ א‪ ,‬ב(‪.‬‬

‫‪( 17‬‬

‫ב מ ד ב ״ ר ו תנ חו מ א ר״פ ב ה ע לו ת ך ע״ פ ה ר מ ב ״ן שם‪.‬‬

‫‪( 18‬‬

‫תו״א ס ד״ ה בכ״ ה ב כ ס לו‪ .‬או ה״ ת שם ב א רו כ ה‪.‬‬

‫‪( 19‬‬

‫וג ם ע״ ש ש״ חנו כ ה ״) ת קו ״ז תי״ג‪ .‬ט או״ ח ס ת ר״ ע‪ .‬ו ב פ ר ע ״ ח ש׳ ה חנו כ ה‪ :‬פי׳ חנו כ ה‬

‫חנ״ ה כ״ו(‪ .‬ו עו ד ו ב מ ״ כ ש מו ת כן הוא‪ .‬ו ל ה עי ר מ ״ ל א י ע ק ב י א מ ר עו ד ש מ ך״ — ע קב ה — א ף‬ ‫ש מפו ר ש ״וי דו או חז ת ב ע ק ב ע שו וי ק ר א ש מו י ע ק ב ״ ) ב ר א שי ת לב‪ ,‬כ ט‪ .‬שם כ ה‪ ,‬כו(‪.‬‬ ‫‪(20‬‬

‫ת ה לי ם עא‪ ,‬ז‪.‬‬

‫‪(21‬‬

‫כ מו בן מ מ שנ ״ ת ש עי״ז כ לי א ריג ל א ד ת ר מו ד אי — או תיו ת מו ר ד ת )אוה״ת חנו כ ה ע׳‬

‫ת ת ק מ א‪ ,‬ב‪ .‬ובכ״ מ(‪.‬‬ ‫‪( 22‬‬

‫לר‪,‬עיר ד ח נו כ ה ח׳ י מי ם‪ ,‬מ שי ח מ ש מונ ה נ סי כי ם ו כנו ר ד מ ק ד ש הג׳ ד ח׳ ני מי ו ) ת ו ״ א‬

‫לד‪ ,‬א‪ .‬ל קו״ ת תז רי ע כא‪ ,‬ד(‪.‬‬

/ KISLEV

22‫נ‬

By the Grace of G-d Chanukah, 5733 Brooklyn, N.Y. Greeting and Blessing: I duly received your letter . . . and may G-d grant that all the matters about which you write should get ever brighter, in keeping with the spirit of Chanukah Lights increasing in number and brightness from day to day. As has been often said before, all matters of Torah are an inexhaustible source of lessons and inspiration for our daily life, especially when they take the form of practical Mitzvoth, since the Torah and Mitzvoth are infinite, being derived from the Infinite [En Sof]. I mention this here apropos of the Mitzvah of Ner Chanukah, specifically in relation to one particular aspect which, at first, appears quite puzzling. I am referring to the fact that although Chanukah recalls many miracles and wonders, the main event for which Chanukah was instituted was the miracle with the cruse of oil, the one and only that was found in the Beth Hamikdosh, that was intact and undefiled by the enemy, which was then kindled and which lasted for eight days, until new, pure and holy oil could be prepared. What is puzzling about it is that the oil was not required for human consumption, nor for the consumption of the Mizbe'ach (Altar), but for fuel in the Menorah to be burnt in the process of giving light. It would seem, at first glance, of no consequence, in so far as the light is concerned, whether or not the oil had been touched and defiled, for, surely, the quality and intensity of the light could hardly be affected by the touch? Yet, when the Talmud defined the essence of the Chanukah festival, the Sages declared that the crucial aspect was the miracle with the oil. Not that they belittled or ignored the great miracles on the battlefields, when G-d delivered the “mighty” and “many” into the hands of the “weak” and

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REBBE

‫שליט״א‬

"few”, for these miracles are also emphasized in the prayer of "V'al Hanissim." Nevertheless, it was the miracle of being able to light the Menorah with pure, holy oil, without any touch of uncleanliness, which gave rise to the Festival of Lights. The obvious lesson is that in the realm of the spirit, of Torah and Mitzvoth, as symbolized by the Chanukah Lights, there must be absolute purity and holiness. It is not for the human mind to reason why, and what difference does it make, etc. Much more could be said on the subject, but it will suffice to lend further weight to our conversation during your visit here, when the point was made how most vital it is that the right person should head the institution which Divine Providence has priviliged you to establish in the Holy Land, and even holier City of Jerusalem, as a center for the dissemina tion of Yiddishkeit in its purity. The purity and holiness of the oil must be ensured. To carry the analogy further, it is the purpose of the central Beth Hamikdosh to illuminate and bring holiness and purity into the individual "Beth Hamikdosh" — i.e. every Jewish home and every Jewish person, which is also the obliga tion of every Jew towards his fellow Jew, in accordance of the Mitzvah of "v'ohavto Ire'acho komoicho." But special precau tions are necessary that the Beth Hamikdosh itself should be il luminated with the purest, sanctified oil, so that even the Kohen Godol, if he should happen to be tomk, could not enter the Beth Hamikdosh, much less kindle the Menorah. May G-d grant you Hatzlocho in establishing the said in stitution in fullest accord with G-d's will, in the spirit outlined above, truly reflecting the spirit of the Chanukah lights, lighting ever more candles and increasing their glow from day to day. With prayerful wishes for the utmost Hatzlocho in all above, and With blessing M. Schneerson

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P.S. The enclosed copy of my general Chanukah message has an obvious bearing on some of the points touched above. Inasmuch as we are now in the auspicious days of Chanukah, I want to send you and yours my greetings and good wishes for a growing measure of brightness in all your afÂ fairs, including, above all,your affairs, your participation in the cause of Chinuch A1 Taharas Hakodesh. One of the essential messages of Chanukah is the need to preserve the purity of the Torah and Mitzvoth, especially in the education of our children, for the miracle of Chanukah occurred with the cruse of pure and undefiled oil. With blessing: M. Schneerson

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LETTERS

THE LUBAVITCH ER

REBBE

‫שליט״א‬

By the Grace of G-d Erev Chanukah, 5734 Brooklyn, N.Y. T o E a ch a n d A ll o f th e B o y s , a n d E a ch a n d A ll o f th e G ir ls, o f p re-B a r (B a s) M it z v a h A g e , E veryw here, G -d B le s s y o u ! G r e e tin g a n d B le ssin g ; In c o n n e c t io n w it h th e f o r t h c o m in g d a y s o f C h a n u k a h , Y o u s u r e ly k n o w th a t th e p u r p o s e o f all th e f e s t iv a ls a n d s p e c ia l d a y s w h ic h w e o b s e r v e in r e m e m b r a n c e o f e v e n t s a n d m ir a c le s th a t o c c u r r r e d to o u r fo r e fa th e r s is to th in k d e e p ly a b o u t th e m e a n in g o f th is o b s e r v a n c e , s o a s to r e liv e th e m in a p e r s o n a l w a y , a s if w e a re in th e v e r y m id s t o f th o s e e v e n t s a n d se e a n d f e e l all th a t is h a p p e n in g ''in th o s e d a y s a s th is s e a s o n ." T h is p u r p o s e is c le a r ly s p e lle d o u t in c o n n e c t io n w ith o u r fir s t f e s t iv a l, P e s a c h , a s w e d e c la r e a t th e s e d e r o f P e sa c h : " I f th e H o ly O n e , b le s s e d b e H e , h a d n o t b r o u g h t o u r f o r e fa th e r s o u t of

E g y p t,

th e n

and

o u r c h ild r e n ,

and

o u r c h ild r e n 's

c h ild r e n , w o u ld h a v e s till b e e n e n s la v e d to P h a r a o h in E g y p t," etc. " A J e w is c o m p e lle d to s e e h im s e lf a s if h e p e r s o n a lly w a s re le a se d fr o m E g y p t." F ro m it w e le a r n th e s a m e id e a in reg a rd to a ll o th e r f e s t iv a ls a n d s p e c ia l d a y s . Y o u s u r e ly a ls o u n d e r s ta n d th a t e v e r y t h in g c o n n e c t e d w ith o u r T o r a h p r o v id e s in s t r u c t io n (Torah m e a n s " in s tr u c tio n " ) r e g a r d in g o u r lif e a n d c o n d u c t n o t o n ly b y its g e n e r a l c o n t e n t , b u t a ls o b y e a c h a n d a ll th e d e ta ils re la ted to it, s o th a t e v e n th e ir order is m e a n in g f u l a n d in s t r u c tiv e . T h e s a m e is tr u e , o f c o u r s e , in re g a r d to C h a n u k a h , th e h is t o r y o f w h ic h y o u s u r e ly k n o w , a n d w ill fu r th e r in c r e a se y o u r w is d o m , u n d e r s t a n d in g a n d k n o w le d g e o f it b y in q u ir it ^ fr o m y o u r p a r e n ts a n d te a c h e r s, in o rd e r to o b s e r v e , d o , a n d f u lf il all th e in s t r u c t io n o f C h a n u k a h .

KISLEV

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T h e s e in c lu d e a ls o th e f o llo w in g , in th eir o rd er: (1 ) C h a n u k a h is u s h e r e d in , fir s t o f a ll, b y a p r a c tic a l act: th e lig h t in g o f th e C h a n u k a h c a n d le . (2 ) T h e m e a n in g o f th is a c t is to lig h t u p th e r o o m a n d th e h o u s e , in a s p e c ia l w a y , a s e x p la in e d la ter . If p o s s ib le , th e lig h t in g s h o u ld b e " a t th e e n tr a n c e o f th e h o u s e , outside," to lig h t u p a ls o th o s e o u ts id e , th e w h o le e n v ir o n m e n t. (3 ) W h a t is th e m e a n in g o f th is lig h t a n d illu m in a tio n ? T o b e su r e , a c a n d le is a m a te r ia l th in g , b u t " t h e s e lig h t s are h o ly " a s w e d e c la r e b e fo r e k in d lin g th e C h a n u k a h lig h ts: "...

W h o s a n c tifie d u s w ith H is c o m m a n d m e n t s a n d c o m

m a n d e d u s to k in d le th e C h a n u k a h L ig h t." T h e C h a n u k a h c a n d le a n d lig h t s y m b o liz e th e tr u e lig h t, in a c c o r d a n c e w it h th e w o r d s o f th e H o l y S c r ip tu r e : " A m itz v a h is a c a n d le , a n d th e T o r a h is lig h t .‫ " ׳‬T h i s m e a n s — w e are c o m m a n d e d to lig h t u p th e J e w is h h o m e (a n d a ll in it) a s w e ll a s th e o u t s id e (t h o s e w h o are o u t s id e ) w it h th e lig h t o f th e T o r a h a n d M it z v o t h . (4 ) T h e n f o l l o w s a s e c o n d b le s s in g : " . . .W h o w r o u g h t m ir a c le s fo r o u r fo r e fa th e r s in t h o s e d a y s at th is s e a s o n ." T h is m e a n s th a t e v e n w h e r e a J e w f in d s h im s e lf in a s itu a tio n w h ic h in th e n a tu r a l o r d e r o f th in g s , m a k e s it d if f ic u lt fo r h im to ca rry o u t th e g o a l o f " A m itz v a h is a c a n d le a n d th e T o r a h is lig h t," A J e w d o e s n o t lo s e h e a r t n o r f e e ls d is c o u r a g e d b y d if f ic u lt ie s a n d h in d r a n c e s , f o r G -d p e r fo r m s m ir a c le s fo r u s j u s t a s H e p e r fo r m e d m ir a c le s fo r o u r fo r fa th e r in th o s e d a y s a t th is tim e. (5 ) A f t e r th e t w o sa id b le s s in g s f o llo w s a th ird — A n d a lt h o u g h th is b le s s in g is s a id o n ly b e fo r e th e fir s t lig h t in g , its c o n t e n t re la ted a ls o to a ll th e lig h t in g s o n th e s u b s e q u e n t n ig h t s o f C h a n u k a h — T h is is th e b le s s in g : " . . . W h o h a s k e p t u s a liv e , s u s ta in e d u s , a n d e n a b le d u s to r e a ch th is s e a s o n ." T h e m e a n in g o f it is th a t w e th a n k G -d f o r m a k in g it p o s s ib le fo r u s to ca r r y o u t H is c o m m a n d m e n t , a n d in th is w a y w e a ls o d e c la r e a n d m a k e

226

LETTERS BY

THE LU BAVITCH ER

REBBE

‫שליט״ א‬

known to all the miracles which He has performed for our forefathers and for us in every generation. (6) After performing the Mitzvah act with the blessings preceding it and the recital after it, follows the Evening Prayer (for the lighting of the Chanukah Lamp comes before Maariv), which includes a special prayer of praise to G-d during Chanukah — V'Al Hanissim. In it it is emphasized that although we are “weak" and “few" in a material sense, we are children of a holy nation, “pure and righteous and engaged in Your (G-d's) Torah," and therfore G-d performs for us a “great salvation and deliverance," so as “ to thank and praise Your great Name." The said prayer of praise V'Al Hanissim further teaches us: Although a Jew has to do what he can in the natural way, he must at the same time realize that the essential thing is to have absolute trust in G-d, for success is from G-d, as we say in Hallel, “This came from G-d; it is wondrous in our eyes." So it was also in the days of Mattisyohu, when the Jews did their part, but with absolute faith in G-d; hence they did not engage in calculation as to how great the odds are against them in terms of physical power and numbers. All the said instructions of Chanukah are practical in structions for each and every Jew, old and young, that is to say, instructions to live by in life. It is all a matter of one's will and determination. Moreover, G-d helps evey Jew, man and woman, boy and girl, to carry out the said instructions, and in the fullest measure. And although you have not yet reached the age of duty to fulfil the Mitzvoth like adult Jews, Precisely for this reason you how precious, dear and beloved the Mitzvah of Ner Chanukah observing it and carrying out all measure,

have an opportunity to show the Mitzvoth in general and in particular is to you, by its instructions in the fullest

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And thus be a living example and a good influence both at home and outside. And to be in this, as in all matters of the Torah and Mitzvoth â&#x20AC;&#x201D; â&#x20AC;&#x153;Shining Lights.' Wishing you hatzlocho in all above. And a bright and happy Chanukah /Signed Menachem Schneerson/

228

LETTERS

THE LU BAVITC H ER REBBE

B y th e G r a c e o f G -d 5th C h a n u k a h L ig h t,

‫שליט״א‬

5734

B r o o k ly n , N .Y . T o th e S o n s a n d D a u g h t e r s o f O u r P e o p le Isra e l, E v e r y w h e r e — G - d B le s s y o u . G r e e tin g a n d B le s s in g : T h e S h a lo h ! o b s e r v e s th a t C h a n u k a h h a s a b e a r in g a n d e f fe e t o n th e e n tir e w o r ld . In h is w o r d s; C h a n u k a h , w h e n th e r e d e d ic a tio n o f th e B eth H a m ik d o s h t o o k p la c e , h a s to d o w it h th e r e n e w a l o f th e w o r ld ,‫ ג‬fo r th e w o r ld w a s c r e a te d fo r th e s a k e o f th e T o r a h a n d th e f u lf illm e n t o f th e M it z v o t h . T h e G r e e k s a tte m p te d to a b o lis h th e T o r a h a n d M it z v o t h a m o n g th e J e w is h p e o p ie . W h e n th e C h a s m o n o im p r e v a ile d o v e r th e m , th e T o r a h a n d M it z v o t h p r e v a ile d a n d th u s th e w o r ld w a s r e n e w e d . . . A n d j u s t a s C r e a tio n b e g a n w ith " L et th e r e b e lig h t ," ‫ נ‬s o th e M it z v a h o f C h a n u k a h b e g in s w ith th e lig h t in g o f c a n d le s . T h e c o n n e c t o n o f C h a n u k a h w it h th e lig h t in g o f c a n d le s m a y fu r th e r b e e la b o r a te d o n th e b a s is o f th e s p e c ia l q u a lit y o f th e M it z v a h o f th e C h a n u k a h L ig h t, a s h a s b e e n d is c u s s e d e ls e w h e r e a t le n g t h . B r ie fly ; A ll M it z v o t h p r o d u c e e f f e c t s in th e w o r ld (a s in d ic a te d in th e S h a lo h , a b o v e ) b u t th e e f f e c t is n o t a lw a y s d is c e r n a b le to th e p h y s ic a l e y e o r n o t d is c e r n a b le im m e d ia te ly u p o n th e p e r fo r m a n c e o f th e m itz v a h . F or e x a m p le , th e m itz v a h o f T z e d o k o , w h ic h is th e " c o r e " “ o f a ll th e M it z v o t h , ca r ries th e re w a rd o f life^ a n d s u s te n a n c e to th e g iv e r o f T z e d o k o a n d to h is f a m ily , a n d b r in g s v it a lit y to th e w o r ld . B u t th is d o e s n o t c o m e a b o u t in th e d ir e c t m a n n e r o f c a u s e a n d e f f e c t a s in th e c a s e o f p la n t in g a n d r e a p in g , a n d th e lik e , a n d is c e r ta in ly n o t p la in ly e v id e n t to th e p h y s ic a l e y e , or u n d e r s to o d b y " se c u la r " th in k in g .*

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S im ila r ly , in re g a rd to th e g e n e r a l p e r fo r m a n c e o f ea c h an d e v e r y M it z v a h , w h e r e b y th e lig h t o f th e E n S o f ( T h e In fin it e ) is s u f f u s e d in th e w o r ld , a s in d ic a te d in th e v e r s e , " fo r a M it z v a h is a c a n d le a n d th e T o r a h is lig h t ." It is n o t th e k in d o f lig h t th a t is v is ib le to th e p h y s ic a l e y e . T h e r e is a p r e e m in e n c e in th e M it z v o t h c o n n e c t e d w ith lig h t in g c a n d le s ' — s u c h a s in th e B e th H a m ik d o s h o f o ld , a n d th e S h a b b o s a n d Y o m T o v c a n d le s in th e h o m e , e tc . — in th a t th e e f f e c t o f th e a c tio n , th e a p p e a r a n c e o f lig h t , is im m e d ia te ly v is ib le ; in d e e d it h a s to b e v is ib le to all* w h o are in th e h o u s e , w h ic h is a c t u a lly illu m in a te d b y th is lig h t. A m o n g t h e s e la tte r M it z v o t h , th e M it z v a h o f k in d lin g th e C h a n u k a h L ig h t is u n iq u e ' in th a t it is r e q u ir e d to b e d is p la y e d to th e o u t s id e , in a c c o r d a n c e w ith th e r u le th a t it s h o u ld b e p la c e d " a t th e e n tr a n c e o f th e h o m e , outside,” ( if p o s s ib le , o r in th e w in d o w ) . T h u s e v e r y b y p a s s e r , in c lu d in g n o n - J e w s im m e d ia te ly n o t ic e s th e e f f e c t o f th e lig h t , w h ic h illu m in a t e s th e o u t s id e a n d th e e n v ir o n m e n t. M o r e o v e r , it b e c o m e s c o m m o n k n o w le d g e in a d v a n c e th a t C h a n u k a h is c o m in g a n d j e w s e v e r y w h e r e w ill o b s e r v e th e p r e c e p t o f lig h t in g c a n d le s th a t w ill illu m in a te th e d a r k n e s s o f th e n ig h t ( s in c e lig h t in g tim e o f th e C h a n u k a h la m p is a fte r s u n s e t ) ,’ lig h t in g u p th e o u ts id e .* ‫״‬

F r o m w h a t h a s b e e n sa id a b o v e a b o u t th e p h y s ic a l e f f e c t s o f th e C h a n u k a h c a n d le s , it b e c o m e s a p p a r e n t w h a t th eir s p ir itu a l e f f e c t s are: T h e C h a n u k a h L ig h t h a s th e s p e c ia l q u a lit y o f illu m in a t in g th e d a r k n e s s o f th e s p ir itu a l " o u ts id e ," th e G o lu s (E x ile ) in its p la in s e n s e , a s w e ll a s th e in n e r " G o lu s ," n a m e ly , th e d a r k n e s s o f s in a n d o f th e " Y e tz e r Hara"** (they

alone b e iiig

th e c a u s e o f th e G o lu s , in th e o r d in a r y s e n s e , a s it is w r itte n , " B e c a u s e o f o u r s in s w e h a v e b e e n e x ile d fr o m o u r la n d " ); a n d th is a c t o f illu m in a tio n ta k e s im m e d ia te e f f e c t , w it h o u t r e q u ir in g a n y p r io r e x p la n a t io n (i.e . e v e n w it h o u t p r e p a r a tio n o n th e p a r t o f th e " o u ts id e " ).

230

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

Inasmuch as the concept of Chanukah is a most com prehensive one, and as quoted above, it has to do with the "renewal (restoration and perfection)'^ of the world, "it is clear that the Mitzvoth connected with Chanukah contain special comprehensive instructions, that is, practical teachings for the daily life and conduct, and also the order in which the Chanukah Mitzvoth are observed indicates a general and es sential guiding principle, some of them are as follows:

(1) The essential thing is the deed.'^ First and foremost must come the practical act, the first Mitzvah of Chanukah be ing the lighting of the candles, the time of which is immediately after sunset on the day before Chanukah. (2) The effect of every human act must also contribute a measure of light to illuminate the "outside"'^ — as indicated by the Chanukah Light which is placed "at the entrance of the home, outside.'' (3) The meaning of this light and illumination: To be sure, a candle is a material thing. But "these lights are holy"; symbolizing what the Holy Scriptures call true light, namely the Torah and Mitzvoth,'5 as it is written, "A Mitzvah is a candle, and the Torah is light." (4) The motivation and purpose of every human act should be only to fulfill the Will'* of the Holy One, blessed be He. Thereby one partakes, so to speak, of the holiness'^ of the Holy One, as the first blessing before the lighting reads: ". . . Who has sanctified us by His commandments and commanded us to kindle the Chanukah Light". (5) Then follows a second blessing, ". . . Who wrought miracles for our forefathers in those days at this season." This means that even where a Jew finds himself in a situation which, in the natural order of things, makes it difficult for him to car ry out the goal of "A Mitzvah is a candle and the Torah is light," he does not lose heart nor does he feel discouraged by difficulties and hindrances, for "the history of the fathers is the guideline for the children."''* Our G-d, King of the Universe,

/ K ISLE V

231

performs miracles for us as He performed miracles for our forefathers in those days at this time. (6) After the two said blessings follows a third — Which, although it is said only before the first lighting, its content is related also to all the lightings” on the subsequent nights of Chanukah. — This is the blessing: ". . . Who has kept us alive, sustained us, and enabled us to reach this season." The meaning of it is that one fulfills the Torah and Mitzvoth with joy and gladness of heart, blesses and thanks G-d for the opportunity, ability and strength which G-d provides to carry out His command ment. (7) After performing the Mitzvah act with the blessings preceding it and the recital after it, follows the Evening Prayer (for the lighting of the Chanukah Lamp comes before Maariv), which includes a special prayer of praise to G-d during the days of Chanukah — V'Al Hanissim. In it is emphasized that although we are "weak" and "few" in the material sense, we are children of a holy nation, "pure and righteous and engaged in Your (G-d's) Torah," and therefore G-d performs for us not only just miracles but — "miracles, deliverance, mighty acts, salvations, wonders,"^° a "great salvation and deliverance''^! so as "to thank and praise Your great Name."^^ The said prayer of praise V'Al Hanissim further teaches us: Although a Jew has to do what he can in the natural way, he must at the same time realize that the essential thing is to have absolute trust in G-d; for success is from G-d, as we say in Hallel, "This came from G-d; it is wondrous in our eyes. So it was also in the days of Mattisyohu, when the Jews did their part in the natural way, but with absolute faith in G-d; hence they did not errgage in calculations as to how great the odds are against them in terms of physical power and numbers.

‫שליט״א ‪LETTERS BY THE LUBAVITCHER REBBE‬‬

‫‪232‬‬

‫‪May G-d grant that each and every one of us, man or‬‬ ‫‪woman, carry out this Mitzvah and all the Mitzvoth in accor‬‬ ‫‪dance with the said instructions in their fullest measure,‬‬ ‫‪To be in all matters of Torah and Mitzvoth a living exam‬‬‫‪pie throughout the whole year, both at home and outside.‬‬ ‫‪Exemplifying the familiar expression "Shining Lights," to‬‬ ‫‪illuminate "from sea to sea and from the river to the end of the‬‬ ‫ייג"‪earth.‬‬ ‫‪Wishing you a bright Chanukah,‬‬ ‫‪brightening up all the days of the year,‬‬ ‫‪and in a manner of steadily increasing il‬‬‫— ‪lumination^is‬‬ ‫‪/Signed/ Menachem Schneerson‬‬

‫‪(1‬‬

‫ח ל ק תו שב״ ב פ׳ וי שב ד רו ש צאן יו ס ף ב הג״ ה‪ .‬עיי״ ש ב א רו כ ה‪ .‬ו ב פ ד ר ״ א פ כ ״ ח דיוון‬

‫״ ה ח שי כ ה עיני ה ם של י שר אל מ כ ל מ צו ת ש ב תו ר ה״ ) בכ מ ה ד פו סי ם נ ש מ ט רוב הפ ר ק!(‪.‬‬ ‫ובר מב״ם ה ל׳ חנו כ ה רפ״ג‪ :‬ב ט לו ד ת ם ו ל א הני חו או ת ם ל ע סו ק ב תו ר ה ו ב מ צו ת‪ .‬ו ר א ה ב״ו ע ל‬ ‫הנסים״‪.‬‬ ‫‪(2‬‬

‫עייג ״ כ תו״ א וי שב כט‪ ,‬ד‪ .‬ש ע רי או ר ה ע׳ ל‪ .‬אוו ד ת ל ב ר א שי ת ע׳ ת ר ד ו ע׳ ‪. 1864‬‬

‫‪(3‬‬

‫ה ט ע ם מו בז ע פ מ ש ״ ב ב או ר תו ר ה ל ה ה ״ ט ב ת חי ל תו ב פי׳ עו ל ם ח ס ד י בנ ה‪ .‬ו עיין ב״ר‬

‫‪(4‬‬

‫ל קו״ ת ר א ה )כג‪ ,‬ג( ובכ״ מ‪ .‬ו ב תני א פל״ז ד בי רו ש ל מי נ ק׳ ב שם מ צו ה ס ת ם כו׳ ) ר א ה‬

‫רפ״ג‪.‬‬ ‫ירו ש׳ פ א ה בסופ ה(‪ .‬אג ה״ ק סל״ב‪.‬‬ ‫‪(5‬‬

‫ר א ה תנ חו מ א מ ש פ טי ם טו‪ .‬ו ר א ה פ ס חי ם ח‪ ,‬סע״א‪.‬‬

‫‪(6‬‬

‫מ ש א״כ ע״פ ש כ ל ד חו ר ה‪ .‬ר א ה תנ חו מ א שם‪.‬‬

‫•‪( 6‬‬

‫מ ש לי ו‪ ,‬כג‪ .‬פ ר ש״י שם‪.‬‬

‫‪(7‬‬

‫עו ד כ מ ה חי לו קי ם ביניה ם‪ .‬ר א ה ד״ ה מ צו ת ה מ ש ת ש ק ע‪ ,‬תר״ל‪ .‬ת רנ״ד‪ ,‬ת ר ע״ ח‪ .‬ו עו ד‪.‬‬

‫‪(8‬‬

‫ו כ מ ש״נ ל מ או ר‪ ,‬י אירו )בבי ה מק״ד(‪ ,‬ו ב ש ב ת — שלו ם בי ת כו׳ )רא ה שו׳׳ע א ד ה ״ז‬

‫סרס״ג‪ .‬ובכ״מ(‪.‬‬ ‫‪(9‬‬ ‫‪( 10‬‬

‫ד ה א ד ם‪.‬‬

‫שב ת כא‪ ,‬ב‪.‬‬ ‫ל ה עי ר מ ד ב רי ה ר מ ב״ ם ) חנו כ ה רפ״ג( ד היווני ם ״פ ש טו י ד ם ב מ מונ ם ״ — שז הו ה חו ץ‬

‫‪/ KISLEV‬‬

‫‪233‬‬

‫‪( 11‬‬

‫שנ ק ר אי ם הו ש ר )ב״ר פ״א‪ ,‬ו‪ .‬ו ר״פ פט(‪ .‬ו בז ח׳ א )ד‪ ,‬א( ח שו כ א מ ה פ כן לנ הו ר א‪.‬‬

‫‪( 12‬‬

‫שז הו ענין ה חינו ך )ו חנו כ ת ה מ ש כן ו כו׳ — ר א ה תו׳ א ו כ ר שם(‪.‬‬

‫‪( 13‬‬

‫מ ש א״ כ ב ת ח ל ת ע כו ד ת היו ם ש ע דיין אינו מו כ ש ר ל מ ע ש ה של ם )כי הנ ש מ ה )רק(‬

‫ב אפו — ר א ה או ה ״ ת ב ר א שי ת ד ף ת ת ר ך( צ״ל מ קו ד ם ת פ ל ה ו תו ר ה — כ פ סי ד ה שו״ ע ) או׳ ח‬ ‫סקנ״ה־ו(‪ .‬ו ל ה עי ר שג ם ת פ ל ה ו תו ר ה — ע קי מ ת ש פ תיו הוי מ ע ש ה ) עיין תני א רפ ל״ז‪ .‬ו ר א ה שם‬ ‫קו״א ) קנד‪ ,‬א((‪.‬‬ ‫‪( 14‬‬

‫ל ה עי ר מ ע ״ ח שכ״ו ד ה ת ל ב שו ת הנ ש מ ה ב ע ו ה׳ ז הו א רק ל ת קן הגו ף ב ר ) הו ב א ב תני א‬

‫פל״ז( — ש ה ם ה״חוץיי ד הנ ש מ ה‪.‬‬ ‫‪( 15‬‬

‫וג ם פני מיו ת ה תו ר ה — ה רי ב דו רו ת א לו ‪ ..‬מ צו ה לג לו ח ו ״י פ ק דן בי׳ מן ג לו ת א‬

‫ב ר ח מי ם ״ ) א ג ה ״ ק סכ׳׳ו(‪ .‬ו כ אג ה ״ ק ד ה ב ע ש׳ ט הי דו ע ה — כ ש״י פו צו מ עינו תי ך חו צ ה ״‪.‬‬

‫‪( 16‬‬

‫ר א ה ד״ ה שו פ ר ש ל ר״ ה ת ש״ב ט״ב‪.‬‬

‫‪( 17‬‬

‫ר א ה תני א פ מ״ו‪ .‬או ה״ ת ר*פ ק דו שי ם‪.‬‬

‫‪( 18‬‬

‫כו ל ל ג ם סיו ע ל ב ני ם ) ר א ה או ה ״ ת ר״פ לד(‪ .‬ו ב חו לין) צ א‪ ,‬ב( ת ח ת י ע ק ב א בינו ש ת ה א‬

‫נו ח ה לי כ ב ש ל בניו‪.‬‬ ‫‪( 19‬‬

‫ו ר א ה ב״ח ל טו או״ ח ר״ם ת ר ע״ו‪.‬‬

‫‪(20‬‬

‫בי או ר ה׳ ה ל שונו ת — עיין ס ‪ T‬ו ר מ ה רי ״ ד ) ב ר די ט שו ב‪ ,‬ת רע״ג(‪.‬‬

‫‪(21‬‬

‫מ ד מוז כ ר ל א ח רי ת שו ע ה ג דו ל ה — מו בן ש‪ .‬פו ר קן ״ ז ה ג ד ו ל עו ד יו ת ר‪.‬‬

‫‪(22‬‬

‫ר א ה תו ד ״ ה ו עונין ב ר כו ת )ג‪ ,‬א(‪ .‬תו״ א ר״פ ש מו ת‪ .‬תו״ ח ו או ה ״ ת שם‪.‬‬

‫‪(23‬‬

‫ש ר ק כ שנ פ ל א ת או מ רי ם ה ל ל ) שבת קי ח‪ ,‬ב(‪ .‬צ״צ ל ת ה לי ם מ‪ ,‬ו סק״י‪.‬‬

‫‪(24‬‬

‫ת ה לי ם עב‪ ,‬ח‪.‬‬

‫‪(25‬‬

‫ר א ה לי קו טי לוי״צ לז ח״ א )ם״ע ריד(‪.‬‬

2J4

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d Rosh Chodesh Kislev, 5736 Brooklyn, N.Y. Greeting and Blessing: I was pleased to be informed of the forthcoming event, taking place in the middle of this month of Kislev, which is highlighted by the Festival of Chanukah. This makes the occa sion particularly timely and auspicious. Chanukah commemorates the miraculous victory of our people over the forces of darkness and assimilation that had threatened to extinguish the light of the Torah and Mitzvos. It also reminds us that this victory was achieved through the ef forts of a few, but totally dedicated Jews, and that the victory was celebrated by kindling lights in the Sanctuary in Jerusalem with pure, undefiled oil, which gave us the meaningful Mitzva of the Chanukah Lights. Of the Chanuakh Lights our Sages of blessed memory declared; "These lights shall endure and shine forever." Unlike the seven-branched Menorah, the lighting of which had to be discontinued when the Sanctuary was destroyed nearly 2000 years ago, the lighting of the eight-branched Chanukah lamp, which was inaugurated some 200 years prior to the Destruc tion, continued uninterruptedly ever since, not only in the Holy Land but also in the Diaspora, and not only in the Sanetuary, but in every Jewish home. What are some of the eternal messages of these eternal lights of Chanukah? One basic truth is that the destiny of the Jewish people is not determined by material and physical criteria, but by its spiritual strength derived from our G-d given Torah and Mitzvos. The victory of the greatly outnumbered and physical ly disadvantaged Jews over the many and mighty forces of the enemy clearly demonstrated that it is our spiritual strength that

235

/ KISLEV

really counts — even in areas where physical superiority is usually decisive. A further lesson is that Jewish strength begins at home. A Jewish home is an abode for the Divine Presence, very much as the Beth Hamikdosh in Jerusalem was in a collective sense. Both are included in the Divine command, "Make Me a sanetuary that I may dwell within each one of you .'' This, too, is reflected in the Chanukah Lights, for they must be lit in every Jewish home. The time and location of the Chanukah Lights are also significant: The lights are kindled "when the sun sets" — when "darkness" falls outside, it is high time to light up our homes with the sacred Chanukah lights, symbolyzing the eter nal light of Torah and Mitzvos. While the location — to be visi ble also outside — further indicates that the Torah and Mitzvos must not be confined within the walls of the home, but must shine forth also outside. Yet another important lesson must be mentioned here, namely, that however satisfactory the observance of Torah and Mitzvos may be at any day, a Jew is expected to do better the next day, and still better the day after. There is always room for improvement in matters of goodness and holiness, which are infinite, being derived from THE INFINITE. This, too, is un derscored by the Chanukah Lights. For, although all that is re quired to fulfil the Mitzva of candle-lighting on the first night of Chanukah is to light one candle, yet the next night of Chanukah it is required to light two candles, and when another day passes even the higher standard of the previous day is no longer adequate, and an additional light is called for, and so on, to increase the light from day to day. The above-mentioned practical lessons which are so basic to Chanukah as to the Jewish way in general, are also the basic principles that pervade all Lubavitch activities to spread the light of Torah-Judaism, particularly through Chinuch, Toraheducation. With esteem and blessing for Hatzlocho and Good Tidings, Cordially,

236

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

By the Grace of G-d Chanukah, 5736 Brooklyn, N.Y. Greeting and Blessing: Chanukah, this year, has the distinction of beginning on Shabbos and ending on Shabbos, with the lights of Chanukah and of the holy Shabbos complementing each other in il luminating the Jewish home with the sacred light of living Yiddishkeit. At the same time, they combine to give us a basic les son. Shabbos is "a day of rest and holiness,'' of "perfect rest." Our Sages point out that it is not merely a day of cessation of physical work, but also, and essentially, of peace of mind, since when Shabbos comes, the Jew considers all his work — done, finished and completed. Hence, Shabbos is called oneg — sub lime pleasure, a blissful feeling free from all anxiety and preoc cupation with mundane affairs. Thus, Shabbos can be totally dedicated to matters of the spirit, to prayer, Torah and Mitzvos in the maximal measure. Chanukah is celebrated for eight days, including at least one Shabbos, and sometimes two, as this year. The Chanukah lights are kindled through the week, the working days as well. They remind us, among other things, that inasmuch as we live in a physical and material world, and consequently must toil during six days of the week for Parnosso, etc., we must keep in mind that this is not an end in itself. To be sure, Parnosso and mundane affairs may take up the major part of the day, six days of the week, and may demand also a major effort in terms of physical and mental exertion. Yet, the important and essen tial thing for a Jew is the spiritual aspect of life, to live the daily life Jewishly, in accordance with the Torah and Mitzvos — as symbolized by the Chanukah Lights, though they are kindled for a relatively limited time, but spiritually they are unlimited.

/ K IS L E V

237

At the same time — because the Chanukah Lights are kindled in increasing numbers from day to day — they remind us that however satisfactory the spiritual-religious life was yesterday, it must be better today, and still better tomorrow, constantly increasing the light of Torah and Mitzvos in the dai ly life, in the self and in the home and all around. And since this is what G-d expects of every Jew, it is certain that He provides the ability to carry it out in the fullest measure. Needless to say, the above applies not only to grown-ups, but also to children — according to their level. Indeed, Chanukah — from the word Chinuch — pointedly emphasizes the vital need of Torah-true education. With esteem and blessing for much Hatzlocho and for good tidings in all above, /Signed: Menachem Schneerson/

LETTERS BY THE LUBAVITCHER REBBE ‫שליט״א‬

238

By the Grace of G-d 10th of Kislev, 5736 Brooklyn, N.Y. Greeting and Blessing; As we have now entered the month of Kislev highlighted by the festival of Chanukah, we are once again reminded about the need to advance steadily in all matters of Torah and Mitzvoth. For as has often been mentioned, the lights of Chanukah are kindled in growing numbers from day to day. Although when one kindles one light on the first night of Chanukah, the Mitzvo is fulfilled to perfection, yet when a day passes, what was good and perfect the day before, is not good enough now, and one more candle has to be lit on the second night of Chanukah, and still one more on the third and so forth. This teaches us that the light of the Torah and Mitzvoth, of which the Chanukah lights remind us, has to be spread in a growing measure, to light up yourself, your home, and everything around you with the light of Torah and Mitzvoth. Wishing you a bright and inspiring Chanukah, With blessing. M. Schneerson

23 9

/ KI5LEV

By the Grace of G-d 20th of Kislev, 5736 Brooklyn, N.Y. Blessing and Greeting: This is to confirm receipt of the correspondence and reports about the activities. May G-d grant that the Hatzlocho in the past should increase the desire to work even more energetically to spread ever more light. This is especially emphasized in the forthcoming days of Chanukah, in which Jewish women had a significant role, as our Sages of blessed memory declared, "They (the women), too, were involved in that miracle (of Chanukah) "and even more so according to Rashi's commentary: "For a woman was instrumental in bringing about the miracle." It has often been pointed out that observances such as Chanukah and Chanukah Lights, which are remembered and observed from year to year, are not just a rememberance, but that memory and observance should bring out their intent and purpose in a practical way in the daily life and conduct. One of the things that Chanukah teaches us, as under scored in the prayer of v'Al haNissim, is that a Jew is never dis couraged by the fact that Jews are "weak" and "few" (physically), facing "mighty" and "many." On the contrary, inasmuch as Jews are "pure and tzaddikim and dedicated to Your Torah," they overcome all obstacles without and within which might make them forget G-d's Torah and Mitzvos, until they attain a complete victory, with the lighting of candles, etc. And the Chanukah Lights teach us, among other things — that they are kindled when the sun has set, when it is dark out side; and that their light is to be displayed so as to illuminate the outside. Furthermore, it is not enough to light one candle; and although lighting one candle the first night is all that is re-

2 ‘10

LETTERS BY THE LUBAVITCHER R£BB£ ‫שליט״א‬

quired to fulfil the Mitzvah to perfection, and the person is regarded among the "mehadrin-min-hamehadrin,” he lights an additional candle the second night; and even this additonal ef fort is not sufficient when another day passes, and one must add yet one more candle and more light, and so on, consistently increasing the candles and the light for an entire week. The message of the Chanukah lights is clear: In all matters of Ner Mitzvah ‫ ס‬Torah O r—especially in our present time — it is necessary to go about in the same manner of spreading the light in a growing measure, to light up one's personal life, and to light up the home and the street, that those who walk in darkness should see the bright light of the Torah and Mitzvos, so that they, too, will light up their lives and conduct with the Divine Light ever more and more. May G-d grant that all the said activities, especially the Shabbos and Yom Tov Candle-lighting campaign (Neshek) which is particularly relevant to the above, should be carried out with joy and gladness of heart (similarly the Kashrus and Taharas Hamishpocho campaign, of course). And this is also the channel and vessel to brighten up also all your material aspects, in all needs, for yourselves and your families. With blessing for a bright Chanukah and for Hatzlocho and good tidings in all above M. Schneerson

/ KISLEV

241

By the Grace of G‫־‬d 1st of Chanukah, 5737 Brooklyn, N.Y. Greeting and Blessing; Everything is, of course, by Divine Providence; certainly the timing of such an important ev en t. . . taking place this year in the middle of Chanukah. The essential aspect of Chanukah, as everybody knows, is the lighting of the Chanukah Lights, with all the details con nected with this Mitzva; lighting an additional candle each night; the location of the Chanukah Lights so as to illuminate both the home and the "outside"; lighting them "after sunset" and as long as there are people walking in the street to take note of them. All these symbolic aspects are particularly relevant to the Lubavitcher Yeshivoth, as well as to each and every Jew, and in this day even more than ever before. When the Rebbe RaShaB (Rabbi Sholom Ber) of saintly memory founded the Yeshiva Tomche-Tmimim in Lubavitch (Russia) eighty years ago, he stressed the need for a Lubavitcher Yeshiva, even though there was no shortage of Yeshivoth in those days in Russia, Poland, etc. With extraor dinary foresight he foresaw that Russian Jewry — then the main Jewish community, numerically and qualitatively — and the world at large, were on the verge of a period of spiritual "sunset," and that it was therefore vitally necessary to raise new generations of "Lamp-lighters," who illuminate not only their own homes, but also the "outside" wherever Jews might be walking in darkness. He specifically designated the Lubavitcher Yeshiva students ("Tmimim") as Neros I'ho'ir, "shining lights," whose task and purpose was to illuminate fellow-Jews with the light of Torah and Mitzvoth (Ner — Mitzva, vTorah — Or) in their daily lives.

242

LETTERS BY THE

LUBAVITCH ER

REBBE

‫שליט״א‬

Jewish history of the past 80 years has amply confirmed how right the illustrious Founder was, both in regard to the darkness that enveloped the world, and the vital role of the Lubavitcher students as a source of Torah-light, not only in Russia, but also all around the world. Their dedicated, farreaching activities to promote Torah education and spread Yiddishkeit, are well known. However, the task of being "shining lights" is not, and must not be, confined to the Lubavitchers. Every Jew, man and woman, possesses a Divine soul, which the Torah calls "G-d's Lamp" ("the soul of man is the lamp of G-d"), and therefore has the duty and privilege to be a "shining light" and a "lamp lighter" in every way possible, by direct personal effort and through financial participation. Indeed, having a share in the support of the Lubavitcher Yeshivoth means having a share in the vital work of the Lubavitcher "Lamp-lighters" spreading living and vibrating Yiddishkeit in all parts of the world. Furthermore, just as in the case of the Chanukah Lights, it is not enough to kindle the same number of lights as on the night before, even though that was all that was required yester day to carry out the Mitzva fully; yet, when a day has passed, it is necessary to kindle an additional light — so in spreading the light of Torah and Mitzvoth, it is not sufficient to do the same as yesterday and yesteryear, even if one had done his full duty then; but is is necessary to do more today, and still more tomor row, and so on, in an ever increased measure. W ith esteem and W ith blessing and prayerful wishes for a bright C hanukah and a bright always, /Signed: M enachem Schneerson/

243

/ KISLEV

Special Message To the Children Attending the Chanukah Rally at Lubavitch World Headquarters in Crown Heights Seventh Day of Chanukah, 5738 Free Trairslation

[After Mincha, the children recited the "12 Passages,"! after which the Rebbe addressed the children in Yiddish and his words were translated into English:] The highlight of the Chanukah celebration is the blessing and lighting the Chanukah candles every night of Chanukah, beginning with the first day of Chanukah when we recited also the special brocho of Shehecheyanu, by which we thank Almighty G-d for having given us the possibility to be able to fulfill this very beloved Mitzvah.^ This Brocho is meant not only for the first day, but also for every day of the eight days of Chanukah,^ especially for the 8th day,'‘ which brings to com pletion® all the days of Chanukah.* From the days and the candles of Chanukah, we take along light and strength for all the days of the year until Chanukah of next year, to illuminate the everyday life with an ever-growing measure^ of light, holiness and Yiddishkeit. After lighting the candles and reciting the blessings, we recite the traditional prayer of "Haneros Halolu," which tells us that the candles which we had just kindled remind us of the happenings which took place "in those days." And from this we also learn a lesson for "these days" — a lesson that pertains to each and every person in his daily conduct and in his daily life. The saying of my saintly father-in-law, the Nossi of our generation,® is well-known: "We must listen to what these can dies (the candles of Chanukah) tell us." II The Mitzvah of the Chanukah candles, as well as all the

244

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

other Mitzvos, tells us many things, and one of them in par ticular, will be mentioned here. The Chanukah candles tell us and remind each and every one of us, and especially children, that Almighty G-d kindles his own “candles," namely, shining Jewish souls — as it is writ ten, "A candle of G-d is the soul of man,"’ and puts such a "candle" — a bright Jewish*® soul — into each and every child when that child is born.** When the child grows, the light of the "candle of G-d which is the soul of man," grows and becomes stronger and brigher,*** and this strength and brightness steadily increases through the fact that the Jewish child conducts himself as a child, and later as an adult, ac cording to the way he was trained in his educational years,*^ in keeping with the Torah and Mitzvos, of which it is written, "A Mitzvah is a candle and the Torah is light."*® In other words — by using the light of the Torah and Mitzvos which Almighty G-d has given him in order to be able to kindle the "Divine candle"*^ within him, his soul, and keep it shining ever brighter. This is the meaning of the fulfillment of Mitzvos — "a Mitzvah is a candle" — which comes with the study of Torah — "The Torah is light;" for Torah illuminates the Jew to know how to conduct himself in his actions, in his speech and even in his thoughts. Ill The Prayer "Haneros Halolu" goes on to state that G-d sent the miracles of Chanukah through His "holy Kohanim" (Mattisyohu and his sons). This reminds us that the "candles" mentioned above — the soul, the Mitzvos, and the Torah — which G-d has entrusted to every Jewish child, boy and girl, to take care of and keep shin ing brightly, can be kept shining only when the children follow the instructions of their teachers*® who teach them holy things — the holy Torah and holy Mitzvos which have been given by the Holy One, blessed be He, which makes these teachers G-d's servants ("kohanim"), like the Kohanim of old.

245

/ KISLEV

At the same time, our Heavenly Father gives every Jewish child strength to start his, or her, Jewish way of life from early childhood and to increase the glowing brightness of his, or her, Yiddishkeit, steadily, from day to day, as these lights of Chanukah (haneros halolu) are kindled in increasing numbers from day to day.'* And although our Father is in Heaven, He is present also down here on earth, and is with each and every child in dividually, especially through the G-dly soul, the Candle of G-d, that is present in every child. In this way, the child brings light into the home into which he was born and where he is being reared, and in the school where he is educated in Torah and Mitzvos, and also all around him, even in the "outside,”'^ as indicated by the custom to place the Chanukah candles "at the outside entrance of the home," or in a window where the lights can be seen from out side. IV In summary, one of the things that "Haneros Halolu" — these little candles — tell us is that everyone is "G-d's Candle," the G-dly soul of light which He has given to every child, while calling attention also to the "Mitzvah candles and Torah-light" — the most precious things the Almighty has, which He has given away to the children as an everlasting possession, as stated in the children as an everlasting possession, as stated in one of the 12 Torah verses recited earlier: "Torah Tziva Lanu Moshe Morasha Kehilath Yaafcou,"'® "the Torah which G-d has commanded through Moshe, is the inheritance of the Congregation of Jacob" of the entire Jewish people. Thus the Chanukah candles remind us that G-d has given us this Torah to be kept forever, to study it and fulfil it with all that is written in it. This will light also in the material sense, in every aspect, for the child, and into the home in which he was born and is be ing reared, and for the parents and teachers and all the people of Israel,

246

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

Bezman Hazeh — in these days, — as it was Bayamin Haheim, in those days, and in those generations. V A second lesson that Chanukah teaches Jewish children^** is this: To be sure, if "bodies" were to be counted, Jewish children are certainly "few"!’ in number against the children of the other peoples of the world who are "many"!’ — (for the Jewish people has always been a minority among all other peoples^‫ — ״‬one nation amongst many other nations). And being^i few in number, they are also "weaker"!’ in comparison to those who are "many" and, therefore, also more "power ful."!’ Yet, this should not frighten any Jewish child, for the weakness in numbers and physical (bodily) strength is more than offset by the spiritual (the soul's) strength, since Jewish children have within them a G-dly soul, which is part of Almighty G-d.^! Therefore, since Almighty G-d rules the entire world and no one has the power to stand up against Him, He gives some of this strength to every Jewish child, by virtue of the fact that he keeps Judaism bright and strong and thereby keeps his G-dly soul shining brightly. And, in keeping with that as we say in the "V'al Hanissim" -r- "You have delivered the mighty into the hands of the weak,"!’ G‫־‬d delivers into "his (the childs) hands" all those who would threaten him. N ot only can they not have any kind of influence over him, G-d forbid, to make him conduct himself in a way that is unbecoming for a Jewish child, but, on the contrary, he becomes for them a model of good conduct, and others learn from him how to conduct themselves — with honesty, with goodness, and with all the good things with which all children, also non-Jewish children, have to conduct themselves. Thus, the child illuminates the "outside" as mentioned above, that the outside world should become better and brighter than it was before each Mitzvah that the child per formed.

247

/ KISLEV

VI The candles tell us what happened "in those days." They tell us in the words of the "V'al Hanissim" paryer, that in the days of Mattisyohu there was a kingdom much more powerful than Mattisyohu and his children and greatly outnumbered them. However, because Mattisyohu and his sons stood firmly in their determination to uphold Judaism, and were not afraid of anybody, and called out the old slogan of Moshe Rabbeinu, "Whoever is for G‫־‬d join me,"^^ meaning that whoever believes in the Almighty should unite together with them, they were able to be victorious over their enemies and liberate all the Land of Israel from all the enemies who wanted to make the people of Israel forget the Torah and stop them from observing Mitzvos. VII In other words, in the times of Mattisyohu and his sons, Jews faced a very great test: The kingdom of Greece (Syria) in vaded the Land of Israel with a mighty army, and Mattisyohu and his sons were weak both in number and in weapons to con duct the war. Nevertheless, they bravely met the test; they went to war and wrote upon the flag "Maccabbee" (‫ ^^)מכבי‬an acrostic of the Hebrew words, meaning "Who is likened unto You amongst all the powers, O, G-d," that the mightiest and most powerful forces are no match for G-d. And this is what brought the miraculous victories on the battlefields and the "great deliverance" (as we recite in "V'al Hanissim"), and as we also recite in the prayer of "Haneros Halolu" — "for Your miracles. Your wonders. Your victories." VIII From this we also learn a lesson for our present day. G-d has been kind to us and has placed everyone of us, and you and other Jewish children, in a position where none of us should have to go through, G-d forbid, any such tests and trials as in those days. However, children may have to face other types of tests. For example, when the "Yetzer Hora," the evil inclination

248

L ETTERS B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

(in a person's nature) comes and tells you that instead of learn ing Torah you should spend the time playing games and on other pastimes, as is done by many of the non-Jewish children ail around, this is a trick to make you forget the Torah. The "Yetzer Hora" doesn't want you to study Torah, and that is why he comes to you with this kind of temptation. Similarly, when a Jewish child sees that his non-Jewish friends around him are eating a candy or some other food, he must stop and question whether this food or candy is kosher, before he will eat it. At this point, the Yetzer comes and says to him that, since the non-Jewish children who live with him on the same block and in the same community, are eating this candy without questioning whether it is kosher or not, he should do the same. This is an attempt by the "Yetzer Hora" to make the Jewish child break G-d's laws. Yet the Jewish child stands up with a spirit of sacrifice, and sets aside his desire^® and inclination, firmly refusing to listen to the "Yetzer Hora" which tries to convince him that the candy is very delicious and the game very interesting. Then this, too, is a miraculous vietory for the child overall these tests. For, to the child it is a dif ficult test, because he has a strong desire to do whatever everybody else is doing, and is living in a neighborhood where there are few Jewish children who study Torah anf live ac cording to the ways of Yiddishkeit. At this point, G-d shows him His great miracles, wonders and victories and he conquers and overthrows the evil inclination. When the test is over, the child feels very happy and very proud,“ * for he had come out on top, and conducted himself as Mattisyohu and his sons. And the greatest reward and blessing of it is that the "candle of G-d" (his soul) and the "candle of Mitzvos and light of Torah" shine brighter and stronger in him and all around. IX Finally, a further lesson from the Chanukah Candles. The Chanukah Candles are, of course, lit to celebrate the miracle with the oil that was used for rekindling the Menorah

249

/ KISLEV

in the Beis Hamikdosh (the Holy Temple in Jerusalem of old). The lesson of it for our times is this: Although we presently find ourselves in Exile (Diaspora), yet through increasing the brightness and strength of the “candie of G-d" (the holy Divine soul which every child has), by in creasing the brightness and strength of the “candles of Mitzvos and light of Torah" — through studying Torah and doing Mitzvos. We can look to the speedy end of the Exile and the rebuilding of the Beis Hamikdosh, with the rekindling of the Menorah, just as it happened in those days, (as we recite towards the end of "V'al Hanissim"): “Then G-d's children (the Jewish people) came into G-d's sanctuary . . . and lit can dies in the courtyards“ of G-d's Holy Temple." X To bring this about all the sooner, it is necessary that every Jew increasingly light up his soul^^^ every brighter and brighter with the light of the Torah and Mitzvos in all three sectors: Prayer, Torah, and Charity. This is precisely what we have done here: We prayed (davened Mincha); after davening we recited passages from the Torah (the Written Torah and the Oral Torah); and we are now going to distribute "Chanukah Gelt," some of which, I am sure, everyone of you will use to perform with it the Mitzvah of Charity.“ XI May G-d grant that everyone of us should take along the teachings of the Chanukah candles into each and all the days ahead, from this Chanukah to the next, and this will hasten the true and complete Geulo (deliverance from the Exile), when G-d "will put an end to the darkness‫ ’^״‬of this Exile and send us our true Redeemer, Moshiach Tzidkeinu. Then each and everyone of you and us and our entire people Israel will be returned to our holy Land, the Land of Israel, and to our Holy City, Jerusalem, and to the courtyards of the Third and everlasting Beis Hamikdosh.

‫ש לי ט ״ א ‪L E T T E R S B Y T H E L U B A V I T C H E R R E B B E‬‬

‫‪250‬‬

‫‪Complete, indeed, will be the joy —when everyone of you,‬‬ ‫‪together with all our Jewish people, will see the Kohanim kin‬‬‫‪die the lights of the Menorah in the Third Beis Hamikdosh.‬‬ ‫‪XII‬‬ ‫‪You should therefore ready yourselves for this great occa‬‬ ‫‪Sion, together with the teachers and instructors who teach you‬‬ ‫‪and lead you in the proper way of Yiddishkeit — filled with joy‬‬ ‫‪and gladness of heart at doing your share in helping make the‬‬ ‫‪world ever brighter and brighter in these last days of the Exile,‬‬ ‫‪and being worthy of joining with Moshiach Tzidkeinu in the‬‬ ‫‪compelte and true Geulo, and to see the Beis Hamidkosh‬‬ ‫‪rebuilt, the Kohanim restored to their holy service, and the‬‬ ‫‪Menorah shining brightly again. May this come to pass very‬‬ ‫‪soon indeed.‬‬ ‫‪(1‬‬

‫נ ד פ סו ב חו ב ר ת ״י״ב פ סו קי ם ו מ א רז ״ ל ״) ב רו ק לין‪ ,‬ת של״ו(‪.‬‬

‫‪(2‬‬

‫כי ״ מ צו ת נ״ח מ צו ה ח בי ב ה הי א ע ד מ א די ) ר מ ב ״ ם ה ל׳ חנו כ ה פ״ד הי״ב(‪.‬‬

‫‪(3‬‬

‫שכ או״ א מ ה ם מ חויי ב ב ב ר כ ת ש ה חיינו ) ש לכן אם ל א ב ר ך ב לי ל א׳ מ ב ר כ ה ב ש אר‬

‫ה לי לו ת — טו שו״ ע או״ח ר ס תרע״ו(‪.‬‬ ‫‪(4‬‬

‫ה שי ח ה היי ת ה ביום ד ד ח נו כ ה א ח רי ת פ ל ת מנ ח ה ב בי ה כג״ ס ש ה ד לי קו אז ש מונ ה‬

‫‪(5‬‬

‫ו ה כ ל הו ל ך א ח ר ה ח תו ם ) ב רכו ת יב‪ ,‬א(‪.‬‬

‫‪(6‬‬

‫נו ס ף ע ל שאז ל ד ע ת ב״ה — ו כן ה פ ס ״ ד — מ ס פ ר ה כי ג דו ל דנ״ ח‪ ,‬ו ל כן ג ם ה או ר ה‬

‫נ רות‪.‬‬

‫ג דו ל ה יו תר‪ .‬ו ר א ה שו״ע או״ח ס ר ס״ג‪ ,‬ס״ח‪.‬‬ ‫‪(7‬‬

‫כ ה ציווי ״ מ ע לין ב קו ד ש ״) ב ר כו ת כ ח‪ ,‬א(‪ .‬ו ל ה עי ר ש ב כ ל שנ ה נ ת ח ד ש ויו ר ד ״אור חד ש‬

‫ע ליון יו ת ר ש ל א הי׳ ע דיין מי מי עו ל ם ״) א ג ה ״ ק סי״ד(‪ ,‬שאור ע ליון יו ת ר ז ה — נ מ ש ך א ח״כ ב כ ל‬ ‫י מו ת ו עניני ה שנה‪.‬‬ ‫‪(8‬‬

‫שי ח ת כ״ז כ ס לו ת ש ״ו ) נ ד פ ס ה ב הו ס פ ה ב קונ ט ר ס ד״ ה ב רו ך ש ע ש ה נסי ם‪ ,‬ב רו קלין‪,‬‬

‫תשי״א(‪.‬‬ ‫‪(9‬‬

‫מ ש לי כ‪ ,‬כז‪.‬‬

‫‪( 10‬‬

‫שנ ק ר א ״ אד ם״ )יב מות סא‪ ,‬רע״א(‪.‬‬

‫‪( 11‬‬

‫ש ל כן שייך ש מ ש בי עין או תו אן ת הי צ די ק כו׳ )נ ד ה ל‪ ,‬סע״ב( — ו ב שו״ע א ד ה ״ז‬

‫חאו״ח מ ה ד ״ ת סו ס״ ד מ ב א ר ה ד רגו ת ב כני ס ת נ פ ה ״ א לגו ף ע ד כ״ כ שי ע ש ה הגו ף ב פ ״ ע ) ג ם ב ע ת‬ ‫ה שינה( קדו ש‪.‬‬ ‫•‪( 11‬‬

‫ר א ה שו״ע א ד ה ״ז שם‪.‬‬

‫‪( 12‬‬

‫כ מ״ ש ) מ שלי כב‪ ,‬ו( חנו ך לנ ע ר גו׳ בי יזקין ל א י סו ר מ מנ ה‪.‬‬

‫‪( 13‬‬

‫שם ו‪ ,‬כג‪.‬‬

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252

LE T T E R S BY THE LU BA V ITC H ER REBBE ‫שליט״א‬

By the Grace of G‫־‬d 3rd Day of Week 5th of Teves, 5736 Brooklyn,N.Y. Greeting and Blessing . . . In reply to your inquiry and request for instructions in connection with the forthcoming Fast of Asoro b'Teves (10th of Teves), in view of the situation in and around Eretz Yisr o e l----You will surely be instructed by the Rov of your con gregation this coming Shabbos, which is erev Asoro b'Teves, in his sermon, and in practical terms, since the essential thing is the deed. However, since you have also approached me in this mat ter, I will set forth, at least, several suggestions — after the fol lowing introductory remarks: Regretably, there are people who claim that it is necessary to think and act "big,” in terms of global dimensions and stupendous undertakings, etc., etc. Surely they mean well; and to the extent that such resolutions are practical and are actually carried out — they are very helpful to improve the situation. Yet, we must never overlook — indeed, rather greatly emphasize — the so-called "small and unsophisticated" things which each modest congregation, or even each individual, can and must do — beginning with the old, yet ever-new, Jewish way, collectively as one people and also as individuals. This is the action of hakol kol Yaakov ("the voice is the voice of Jacob") — Torah and prayer — which G-d himself has shown us to be the first effective action to nullify the power of yedei Eisov ("the hands of Esau”) — in whatever shape or form they are raised against us. Certainly this should find the fullest expression in a day which the Shulchan Aruch declares to be a Day of Fasting, one

TEVES

253

to which the prophet Isaiah refers as a "chosen fast . . . a fast and time favored by G‫־‬d." Now, in answer to your inquiry, and since the Fast of Asoro b'Teves is especially connected with Eretz Yisroel and the Holy city of Jerusalem (recalling the siege of Jerusalem), my suggestion— in addition to the regular "observances" on Fast Days, as set forth at length and in detail in Poskim and in books of Mussar and Chassidus — is as follows: During this day — expressly for the sake (Zechus) of the security and strengthening of Eretz Yisroel, materially and spiritually. And for the material and spiritual benefit of all Jews wherever they are — in Eretz Yisroel as well as in the Diaspora — and particularly for the benefit of our brethren behind the "Iron Curtain,"---A special effort should be made in the spirit of "Old Israel" — in the areas of Torah, Tefilo, and Tzedoko, Specifically: After davning (both in the morning and at Minchah) to learn (and where there already are daily study groups, to add) a subject in Torah, including Halacha pesuka (final ruling). Immediately following the davning, even before learning, to say several chapters of Tehillim (in addition to the regular portion); Before and after davning — to give Tzedoko (in addition to the regular donation), including Tzedoko for a sacred cause or institution in Eretz Yisroel, Eretz haChayim ("Land of Living"). Needless to say, one who repeats the above again and again in the course of the day, is to be praised. And each time — the more one does it (in quantity and quality), is to be praised all the more. And, as in all matters of Kedushah (Holiness), it is

254

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

desirable that all the above be done b'Tzibbur (with at least a Minyan). May HaShem accept,and He will accept, the prayers and supplications of Jews wherever they are. And soon, in our v».;y own days, may the Promise be fulfilled that "These days will be transformed into days of re joicing and gladness," With the true and complete Geuloh (Redemption) through our righteous Moshiach. With esteem and blessing /Signed: Menachem Schneerson/

/ TEVES

255

By the Grace of G-d 24th of Teves, 5721 Yahrzeit of the Old Rebbe Author of the Tanya and Shulchan Aruch. Brooklyn, N.Y. Greetings and Blessings: On this day, the Yahrzeit of the saintly Old Rebbe (the founder of Chabad), I recall a story related by my father-in-law of saintly memory, an episode in the life of the Old Rebbe which has a timely message for all of us. When the "Tzemach Tzedek" was a little boy learning Chumash, and he reached the first verse of the sedra Vayyechi — "and Jacob lived in the land of Egypt seventeen years" — his teacher explained to him (in accordance with the commentary of the Baal HaTurim) that the Torah indicated thereby that these were Jacob's best years of his life. Returning home, the boy asked his grandfather, the Old Rebbe: "How is it possible that the best years of our father Jacob, the chosen among the Patriarchs, should have been experienced in exile in Egypt?" The Old Rebbe replied: "The Torah tells us that before going to Egypt, Jacob had sent his son Judah ahead of him to Joseph, to lead the way to Goshen. Here the Torah indicated — as explained in the Medrash, and quoted by Rashi — that Jacob had sent Judah to establish a place of learning, a Yeshivah where Jacob's children would study the Torah. By studying the Torah one becomes closer to G-d and he lives truly and fully, even in a place like Egypt."

The message for each and every one of us is: When Jews are about to settle in a new place, at any country and at any time, the first and foremost step is to establish there a place for learning Torah, where the Torah would be studied and

256

L E T T E R S BY THE LU B A V ITC H ER REB6E ‫שליט״א‬

observed not only by the older generation (Jacob, the father) but also and especially by the children. When Jews realize that the very foundation of Jewish life, and of a Jewish Settlement, is the Torah, and acting on this conviction they maintain and cultivate a flourishing Torah center, then they ensure that the new era would be the best years of their lives, irrespective what the external conditions may be. Furthermore, by becoming closer to G-d, the Master of the Universe, one creates the channel through which G-d's bless ing flows in a growing measure not only to those occupied with the study of Torah, the teachers and students, but to all those who support and expand the Torah institutions and thus ac tively participate in the spreading of the Torah and Mitzvoth in a growing measure.

257

TEVES

By the Grace of G-d 7th Teveth, 5717 Brooklyn, N.Y. G-d bless you all Greeting and Blessing; Recalling the well-known dictum of Rabbi Schneur Zalman, the author of the Tanya and Shulchan-Aruch and the founder of Chabad Chassidism, to the effect that "a Jew should live with the times," i.e. according to the time and spirit of the weekly Sidrah of the Torah, I wish to dwell briefly on the first portion of the Sidrah Shemoth (in the book of Exodus), which is the "Torah-time" when the celebration is taking place. We are told in this first portion of the book of Exodus how a handful of Jews — seventy souls — managed to survive on the foreign soil of Egypt, in the midst of an overwhelminly power ful and hostile people. They survivied not by immitating their non-Jewish neighbors and trying to hide their identity, but, on the contrary, by realizing that they were different and by guarding, most zealously and uncompromisingly, their identity and spiritual independence. Our Sages pointed our this secret of survival in their commentary on the first verse of the Sidrah, And these are the names of the children of Israel who came to Egypt: "Because they did not change their names and their customs, they were redeemed from Egypt." Moreover, not only did they manage to survive in such adverse circumstances, but they multiplied in number and grew strong in spirit, until they received the Torah at Sinai, bringing light to the entire world and accomplishing the purpose of Creation. This portion of the Torah, giving us the story of the first Jews in the first Goluth (exile), contains the secret of Jewish survival in all dispersions and in all generations. The lesson should, especially, be remembered in our own day, when the Goluth has become so tragically devastating both physically

258

LE T T E R S BY THE LU B A V ITC H ER REBBE ‫שליט״א‬

and spiritually. Jews dispersed throughout the world are everywhere surrounded by a demoralized and hostile world, a world in which basic principles of humanity and justice are trampled upon, a world so confused that darkness is mistaken for light, and light for darkness, a world living in fear of atomic self-destruction, G-d forbid. In this dark Goluth, we Jews must realize more than ever before, the teaching of our Torah, Torath-Chayim (the Law of Life), that only through the preservation of our identity and spiritual independence, based on the solid foundations of our Torah and Mitzvoth and nurtured through an uncompromis ing Torah-true education of our children, can we ensure the survival of our people, spiritually and physically, and, moreover, grow, and prosper. With esteem and blessing, /Signed/ Rabbi Menachem M. Schneerson

/ SH EV A T

259

B y the G r a c e o f G ‫ ־‬d 24th o f Teveth, 5722 B r o o k ly r \, N .Y . G r e e tin g a n d B le s s in g : T h e A n n u a l E v e n t, ta k in g p la c e in s u c h c lo s e p r o x im ity to

Yud Shevat, T h e Y a h r z e it-H ilu la o f m y f a t h e r - in - la w o f s a in t ly m e m o r y , w ill, I tr u s t, b ea r th e im p r in t o f h is in f lu e n c e a n d in s p ir a tio n . In th e c o u r s e o f h is a lo tte d lif e - s p a n o n th is e a r th , m y f a t h e r - in - la w h a d s e e n a n d c o n t e n d e d w it h , m a n y d if f e r e n t w o r ld s . B u t w h e t h e r it w a s u n d e r C z a r is t R u s s ia o r u n d e r S o v ie t R u s s ia , d u r in g th e t w o w o r ld w a r s o r d u r in g th eir a ft e r m a th s , in th e O ld W o r ld o r in th e N e w — h e w a s a lw a y s th e i n d e fa t ig a b le

Marthig Yisroel,

d e d ic a te d h e a r t a n d s o u l to th e

s p ir itu a l a n d m a te r ia l w e llb e in g o f o u r p e o p le . E x e m p lif y in g a p a tte r n o f le a d e r s h ip w h ic h is th e h e r ita g e o f h is illu s t r io u s a n c e s t o r , th e O ld R e b b e , a u th o r o f th e Tanya andShulchan Aruch ( o n w h o s e Y a h r z e it th is le tte r is w r itte n ), m y f a t h e r - in la w w a s a s v it a lly c o n c e r n e d w it h th e A le p h - b e is c h ild a s w it h th e a d v a n c e d Y e s h iv a h s t u d e n t , a n d h is lo v e fo r h is d is c ip le s a n d f o llo w e r s to w h o m h e e x p o u n d e d th e in n e r s e c r e ts o f th e T o r a h w a s o n ly m a tc h e d b y h is lo v e fo r h is f e llo w J e w in s o m e d is t a n t c o u n t r y , d e p r iv e d o f th e m o s t e le m e n ta r y e d u c a tio n a l fa c ilitie s . J e w is h e d u c a t io n w a s h is p r im a r y c o n c e r n , a n d th e sa m e s p ir it o f d e d ic a t io n p e r m e a te d h is e m is s a r ie s w h o p io n e e r e d in m a n y a n e d u c a tio n a l fie ld u n d e r h is in s p ir in g in it ia t iv e a n d g u id a n c e . T h i s w o r k tr u ly e x p r e s s e d th e u n it y o f o u r p e o p le th r o u g h th e T o r a h w h ic h , o n e v e r y le v e l fr o m A le p h - b e is to Raze-d'razin ( I n n e r m o s t s e c r e ts), is th e u n if y in g fo r c e , u n it in g th e o n e p e o p le b y m e a n s o f th e o n e T o r a h to th e O n e G -d .

260

LE T T E R S BY THE LU B A V ITC H ER REBBE K"‫שליט‬

By the Grace of G‫־‬d Erev Rosh Chodesh Shevat 5719, Brooklyn, N.Y. Greeting and Blessing; On the first day of Shevat, as the Torah relates (Deut. 1:3), Moshe Rabbenu began the recitation of the Book of Devorim — Mishne Torah (Repetition of the Torah). The timing of the Repetition of the Torah was significant for the Jews in that it served to prepare them for their entry into the Promised Land. On the verge of leaving a place where for years they had no material care, since all their needs in the way of food, clothing and shelter had been miraculously provided (by means of the Manna, the Well, the Clouds of Glory, etc), and before settling down in a land, and way of life, which necessitated tilling, sowing, reaping, and all other mun dane preoccupations ~ the Jews had to receive a special measure of spiritual invigoration and admonition, so that they should not become materialistic and debased in the material world that lay ahead, but — on the contrary — would instill holiness into, and spiritualize and elevate, the material aspects of daily life, transforming the material into the spiritual, by means of the Torah and Mitzvoth, Tzedoko and acts of loving kindness. Such is also the function of Yeshivoth, especially in recent generations. Some people think that the main purpose of a Yeshivah is to train Rabbis, Shochetim, and other Jewish clergymen. This is not so, for the essential and main purpose is to create Jewish laymen, who, before going out into the world of business, trade, or profession, would be imbued and permeated with Torah and Yiras Shomayim, and later, living within this world, would be capable of elevating their entire.environment by in spiring every Jew they come in contact with, with love of G-d, love of the Torah, and love of fellow-Jew — in actual daily practice.

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26‫נ‬

B y th e G r a c e o f G - d

Excerpts from a Sicho Yud Shevat, Motzoei Shabbos Kodesh Bashallach, 5721.

T h e r e is a S ic h o o f th e B a a l H a h ilu lo ^ r e la tin g to th e S id ra

Beshallach

w h ic h w e read th is m o r n in g .

T h e S ic h o is a b o u t th e s a in t ly M a h a r a l o f P ragu e,^ th e a n c e s to r o f th e o ld R e b b e a n d o f th e B a a l H a h ilu lo . It w a s th e c u s t o m o f th e M a h a r a l o f P r a g u e to in s t r u c t th e M e la m d im d u r in g th e w e e k o f P a r sh a s B e s h a lla c h to g a th e r th e c h ild r e n in th e c o u r ty a r d o f th e s h u l o n th e S h a b b o s a n d to te ll th e m th e s to r y o f Kerias Yam Suf (th e c r o s s iitg o f th e R e d S e a ). T h e h ig h p o in t o f th is g a t h e r in g w a s to rela te to th e c h ild r e n h o w 3 th e b ir d s jo in e d M o s h e R a b b e n u a n d a ll th e p e o p le o f Isra el, m e n , w o m e n , c h ild r e n a n d in f a n t s , in th e s in g in g o f th e S o n g o f Y a m S u f; a n d h o w , w h ile c r o s s in g th e R e d S e a , in b e t w e e n w a lls o f w a te r th a t s t o o d o n th e ir r ig h t a n d o n th e ir le f t , th e c h ild r e n p lu c k e d fr u its a n d b e r r ie s fr o m th e sh ru b s^ * th a t m ir a c u lo u s ly g r e w o u t o f t h e s e w a lls , a n d f e d th e m to th e b ir d s s in g in g h a p p ily o v e r h e a d . T h e M a h a r a l fu r th e r in s t r u c te d th e te a c h e r s to p r o v id e kasha ( b u c k w h e a t g r o a t s ) f o r th e c h ild r e n s o th a t th e y , to o , m ig h t fe e d th e b ird s* in r e m e m b r a n c e o f th e C r o s s in g o f th e S e a . T h is j o y o u s e v e n t w a s c o n c lu d e d w it h th e M a h a r a l c o m in g o u t to b le s s th e c h ild r e n .

I t h a s b e e n e m p h a s iz e d f r e q u e n t ly th a t th e p u r p o s e o f r e la tin g a s to r y is f o r th e te a ch ir \g it c o n t a in s , e s p e c ia lly w h e n th e s to r y is fo r th e te a c h in g it c o n t a in s , e s p e c ia lly w h e n th e s to r y is p u b lis h e d a n d p r in te d . F or, in th e w o r d s o f th e T z e m a c h T z e d e k , q u o t e d b y th e B a a l H a h ilu lo : " T h e s p o k e n w o r d is fo r th e a u d ie n c e a n d fo r o th e r s w h o s e ea r s it r e a c h e s; th e w r it te n w o r d is fo r u n iv e r s a l a tt e n tio n , b u t th e p r in te d w o r d is f o r a ll p o s te r it y ."

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

Therfore, in relating the above story about the Maharal, and publishing it in print, the Baal Hahilulo's intention was not just to tell us how a great Jew, who lived some four hundred years ago, acted, but that we should learn something useful and practical from it. The general lesson that the above story conveys is as fol lows: No matter how great a person is — and the Maharal ranks among our greatest; and no matter how great are the things in which the person is occupied — and the Maharal among many other great things has written books which are among the greatest in our sacred literature, there is nothing greater and more important than to educate our children, (The Baal Hahilulo speaks, in passing, of the greatness of the Maharal. "The great Rabbi Moshe Isserles^ (whose ruling in the Shulchan Aruch are our guiding light for all generations) — used to kiss the fingers of the Maharal, who even in his youth wrote books and essays which inspired our people to Teshuvah, and enlightened them as to how to study the Torah with Yiras Shomaim, and how to serve G-d"). For the Maharal interrupted his sacred studies and oc cupation to see to it that an ancient Jewish custom be reinforced in Jewish life; that the chidren should know about it and prac tice it with joy and enthusiasm; and to add further significance to it, he himself came out to the children and blessed them. Let us take note of this. For at first glance it may appear that there are more important and more profound things con nected with our religious life than teaching children to uphold an ancient custom or tradition But in fact nothing takes precedence over the Mitzvah "And thou shalt teach them (the words of the Torah) diligently unto they children." And as stated in the Sifri, "Thy children — thy pupils." And "teaching them" refers not only to obviously basic precepts of our Torah, but also includes teaching them Jewish customs and traditions, even one that involves a bird, and even if it means taking time

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out on the holy Shabbos to do it. For Jewish customs and tradi足 tions are living Torah. And this is the way to be truly blessed of G-d.

True to this principle, the Baal Hahilulo dedicated himself* to the education of Jewish children, to which he gave precedence over all his other lofty and sacred occupations, in足 eluding those which were for the benefit of the grown ups, of mature mind and scholarship, to whom he revealed the profound secrets of Chassidic teaching and the inner light of the Torah. Let us be inspired by him and follow in his footsteps.

O f the children who crossed the Red Sea, our Sages stated that they were the ones who saw and recognized G-d before all others. Though Moshe Rabbenu, Aaron, Joshua and all the princes of Israel crossed the sea at the same time and witnessed the miracles, nevertheless, it was the children who first ex足 claimed, "This is my G-d!" For these were the children who in the very midst of the hardship and enslavement in Egypt were brought up in the true Jewish way. Inspired by such children, it was not difficult to give up the "fat of the land" and to go out into the desert, without even any provisions, but with firm faith in the Almighty that He will provide, and fulfill His promise to lead the Jewish people to a life of true freedom which only the Torah and Mitzvoth can of足 fer, and on to the Holy Land. Marching ahead with such children, Jews have no fear of being threatened by the Egyptians from the rear, flanked by the desert on both sides, and by the sea ahead. For the Sea is cleft asunder and all natural laws and limitations give way. The very waters of the Sea turn into protective walls "on their right and on their left." The whole of Nature is transformed, so that even

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

little birds feel the impact of the Supernatural in Nature, and they too, join in the song of praise of the Creator.

‫״‬On their right and on their left" - both flanks must be protected: from the temptation ‫״‬on the right," and from trials "on the left."* When the Jew enjoys an abundance of material blessings, there is the danger of thinking "my strength and the effort of my own hand have given me all this wealth,"’ forgetting that it is G-d who is the source of all blessings. Conversely, in material straits there is the danger of think ing that this is not time to worry about spiritual matters, for one's own sake or the sake of one's children, much less for others; that there will be time to think about Shabbos obser vance, Jewish education, moral and ethical scruples, and the like, when things improve materially. In either case one must constantly be on guard not to let material considerations overshadow the matters of the spirit. With steadfast determination and faith in G-d, all trials and tribulations will be seen in their true light — as tests of faith in G-d, trials more illusory^o than real, which must and can be overcome. For the natural order of things can be no obstacle to the fullest observance of the Torah and Mitzvoth which are the direct link with the Creator and Master of the world. Moreover, as in the case of Yetzias Mitzraim, when the Jews came out "with great wealth," and the bounty of the Sea surpassed even that,“ so is the steadfast and unshaken faith in G-d bound to be amply rewarded. There is only one way out of "Mitzraim" — it is the way that leads directly to Mount Sinai and Kabbolas haTorah. The children hold the key to true h a p p in e s s . Given the right education and upbringing, the full opportunity which rightful ly belongs to them, the children will lead the way, and in their

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merits all dangers and difficulties will dissolve and give way to true Nachas and joy, triumph and song, with a full measure of G-d's abundant blessings materially and spiritually.

1) P u b lis h e d in Kuntres Bikur Chicago p . 6 0

For line o f descent from the Maharal down to the Old Rebbe, see Shalshels Hayachas, Hayont Yom, p. 4 3 ) See T o s f o s Shabbos ( Q u o t e d in Orchos Chayim S e c t io n 3 2 4 ). 2) 5 2 7 2 -5 3 6 9 .

3*) S e e Shemos Rabboh, e n d o f C h a p te r 2 9 . 4) S e e Shulchan Aruch, Orach Chayim, e n d o f s e c tio n 3 2 4 , 3 4 3 . C o m m e n Â taries o n it. Tosfos Shabbos ib id . 5) 5 2 8 0 - 5 3 3 3 . Studied together with the Maharal for many years. (See Memoirs of Baal Hahilulo, volume two).

Short Biography of Rabbi Joseph 1. Schneersohn (K e h o t, 1 9 6 0 ). Sotah l i b . 8) S e e Mishlei c h a p te r 3 0 , 8 - 9 . 9 ) The Samag counts this among the 3 6 5 Lo Saase (Samag, Mitzvoth Lo Saase 6 4 ). 10) Compare Medrash Tanchuma (Vayero) on Abraham's trials on his way 6) See 7)

to the Akeido. 11)

Rashi Beshallach 1 5 , 2 2 (fr o m B a m id b o r r a b o h , e n d o f c h a p te r 13.

M e c h ilta B o 1 3 ). 12)

Shir Hashirim Raboh chapter 1, 3: Our children are our guarantors.

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d 16th of Shevat 5723 Brooklyn, N.Y. Blessing and Greeting: I trust that all of you — delegates and members of the various branches convening today — come imbued with a goodly measure of inspiration drawn from the two very recent auspicious days of this month, the Yahrzeit-Hilulo of my father-in-law, the Rebbe, of saintly memory —on the 10th, and of the New Year of Trees — yesterday. Among the topics discussed at the Farbrengens on both these occasions, occurring within one week, was the affinity between these two notable days, and how their instructive mes sages are related. The Torah likens a human being to a tree, and the Tzaddik to a flourishing date-palm. In a remarkable statement in the Talmud our Sages declare, moreover, that a Tzaddik lives on forever,"for just as his seed is alive, so is he alive." It is noteworthy that the word "seed" is used here, rather than "descendants," or "children," or "disciples," though all these are included in the word "seed." In choosing the word "seed" in this connection, our Sages conveyed to us the specific images and ideas which this word brings to our minds; The wonderful process of growth, which transforms a tiny seed into a multiple reproduction of the same, be it an earful of grain, or, in the case of a fruit-seed, a fruit-bearing tree; the care which the growth process requires, and how a little extra care at an early stage is multiplied in the final product; the fact that the more advanced and more highly developed the fruit, the longer it takes to grow and ripen, so that grain, for example, takes but a few months to reproduce itself, while it takes a fruit-bearing trees many years to mature, etc. All these principles apply in a very practical way in the performance of our daily service to G-d, which, of course, embraces our whole daily life, since it is our duty to serve G-d in all our ways.

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The New England Convention of the Nshei uBnois Chabad will surely give full expression to the spirit of the Yahrzeit-Hilulo of the Rebbe and to the feeling that it is a branch of his planting. I hope and pray that each and every one of you will endeavor to emulate his saintly ways and dedicated work, and to live up to the high esteem and great expectations which he so often and s6 earnestly expressed in regard to the Jewish woman in general, and the Chabad woman in particular. Wishing you the utmost success. With blessing M. Schneeerson

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

By the Grace of G-d 1st of Shevat Brooklyn, N.Y. . . . Apropos of our last personal conversation concerning the question of good and evil, namely that G‫־‬d who is essential ly good created a universe which is likewise good in essence, but that it is the purpose of man to bring forth the latent forces of good both within him and in the world that surrounds him, from the potential into the factual. For this purpose man was given reason and intellect, so that he by his powers of understanding and deduction he can see, even in the most ordinary things in life, a lesson and moral encouragement in his duties and conduct both with regard to his Creator and to his fellow man. Take for example the tree — an example I choose here because of the New Year for Trees which we marked last Wednesday. What can be more common and usual a sight than an ordinary tree? There seems at first glance, nothing in it to arouse in us any special meditation. Yet we Jews have a New Year for Trees (on the 15th of Shevat), and besides the apper taining reasons for such an occasion, we can, if we stop to ponder, learn quite a few useful lessons from it. Let me just point out one; Most of the plants, and es pecially trees, consist of several component parts which are classified into three main groups: the root, the axis or main shaft (which bears the branches and leaves) and the fruit (the shell, the fruit and seed). These three main parts have their own functions. The root is the means of obtaining the nourishing substances necessary to the plant's life from the earth. It also provides a firm entrenchment for the plant against the wind. It is by far the most important life-giving agent of the plant, though the leaves also contribute towards the living plasma of the plant by ob-

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taining from the air and from the sun rays essential substances for the plant's existence. The stem provides the main body of the tree, and clearly marks the growth and development of the tree. But the tree obtains perfection only upon producing fruit, for in it lies the seed for the procreation of its kind, generation after generation. Now, man is likened to a tree (Deut. 20:19). This likeness is particularly marked in the spiritual sense; The root is his faith which links the Jew with his origin, and which constantly obtains for him his spiritual nourish ment. The stem — the Torah and Mitzvoth; these must grow even as the age of a tree increases its stem and branches. But the fruit, which more than anything else justifies the existance of the tree — is the good deeds of man, those Mitzvoth which benefit others as well as self, and which have within them the seed that produce similar good deeds. To sum up. The roots of the Jew and his very link with the origin of his life lie in his true faith in G-d and in all the fun damental principles of our religion. Unless the roots are firm, and firmly embodied in the soil, the tree despite its trunk and branches and leaves, will not withstand the strong wind. The development and advancement and in fact the entire stature of the Jew can be seen through his good deeds, in the practice of the Torah and Mitzvoth. Finally, his perfection comes through the fruit, by benefitting others, and helping to perpetuate our great national heritage. "Before the sin of the Etz Hadaas all trees were fruit bearing, and in the future all trees will bear fruit", and as our sages told us: The first command in the Torah is that of procreation — a Jew must, must see that there be another Jew.

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''And this is the meaning of He who benefits they many, the virtue of the many is credited to him" which I quote in my last letter to you, for this is the highest form of virtue. With kindest personal regards. Very sincerely yours, M. Schneerson

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By the Grace of G-d Motzoei-Shabbos-Kodesh, 15th Shevat First Day of p. Yisro, 5736 Brooklyn, N.Y. Blessing and Greeting: I was pleased to be informed of the arrangements for the forthcoming Convention, and send you prayerful wishes for Hatzlocho in every respect. It is noteworthy that this year's Convention is taking place during the weekend of the Shabbos of Mattan Torah. Significantly also this letter is written at the beginning of the same week. As has been often emphasized, a Jew is expected to take note of every situation and happening with a view to learn something useful in regard to the daily life and conduct — not just on special occasions or special days, since it is the everyday life that makes up a person's life-span. You are all surely aware of the very important role which G-d assigned to Jewish women at the time of Mattan Torah in that He commanded to speak first to them about Mattan Torah and then to the men. Jewish women were thus given a primary responsibility — and with it, an extraordinary privilege — for the preservation of the Torah in each and every generation. That the Sabbos of Mattan Torah is preceded this year by Shabbos which is Rosh Hashanah Loilonos (New Year for Trees) provides a further lesson about the importance of Chinuch as a necessary preparation for Mattan Torah and as the vital factor in the Torah's preservation. The analogy between the cultivation of trees and the raising of children is well known from our sacred books of Mussar and Chassidus, based on the verse, "Man is like a tree. " As even a little extra care given to a young seedling is greatly amplified and richly rewarded when the tree matures, and could make all the dif-

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ference, so is extra care in the Chinuch of a young child. This, after all, is the crucial period in a child's formative years,when the mother at home shares in the responsibility with the teacher at school. To carry the analogy further, a tree attains fulfillment when it produces good fruit. And good fruit, as it should be is not merely good in itself — as a food, or more so as an object of a Mitzvah (as an Esrog, for example) — but when it also con tains the seed to produce new trees and fruits after its kind, to the end of time. Moreover, the new trees and fruits are of no direct benefit to the original tree, and may be far removed from it in time and place. Nevertheless, because they are the result of the original tree which behaved as it should, they are all credited to the original tree. This is how every Jewish boy and girl should be raised and educated: To bring forth fruit — certainly, that is the very least; but it is by far not enough, for it is required that their fruits — their good influence — be ultimately felt to the end of the world and to the end of time. Such an achivement seems rather a lot to expect of a limited human being. But actually it is well within reach, since a Jew works with a Divine soul, a part of G-dliness Above, and works with Torah and Mitzvos given by G-d, and, further more, works in a world which though grossly material, is precisely the place where G-d desires to have His abode. With such a combinatin of favorable factors — the results can, and should be without limit. It is hoped that the Convention will make use of the above points as guidelines for intensified activity in all its programs, projects and objectives, always bearing in mind that the 'essen tial thing is the deed. " Again, wishing you Hatzlocho to carry out the above with Chassidic vitality and joy, and in happy personal circum stances, both materially and spiritually. With blessing

M. Schneerson

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/SH E V A T

By the Grace of G-d Erev-Shabbos - Yisro, 5722 Brooklyn, N.Y. Greeting and Blessing; I trust that all present who have come to associate themselves with t h e ....... have brought with them the spirit of the weekly Sidrah — the Sidrah of the Ten Commandments and Mattan Torah, read on Shabbos, the day before the Dinner.

The Ten Commandments unite within them laws of two, apparently quite different orders:The first Commandments ex press and reveal the deepest truths about G-d's Unity (true monotheism); the others, on the other hand, contain such elementary injunctions as "Thou shalt not murder" and "Thou shalt not steal", which seem self-evident even to the average human intellect. However, the truth is that even "self-evident" moral precepts, if left to human judgement alone, without the binding force of Divine Authority and Sanction, can out of self-love be distorted so as to turn vice into "virtue". Indeed, interpreting the moral precepts of "Thou shalt not murder" and "Thou shalt not steal", from the viewpoint of selfish gain, many a nation in the world, as well as any in dividual, have "legalized" their abhorrent ends, not to mention that they have "justified" the means to those ends — as has been amply demonstrated, to our sorrow, particularly in recent years. If by rejecting the Commandments of "I am G-d" and "Thou shalt have no other g-ds", or even by dissociating them from "Thou shalt not murder" and "Thou shalt not steal", the safeguard against bloodshed and theft, even their most brutal forms, were removed from humanity's conscience, it is certain ly hopeless to expect safeguards against "Thy shalt not murder " and "Thy shalt not stea l", in more "subtle " ways.

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such as the "bloodshed "of character assassination, or the "theft" of the mind" (gnevas da'as) and the like. The Ten commandments emphasize, and experience has fully and repeatedly borne it out, that even the simplest precepts of morality and ethics must rest on the foundation of / am G-d and Thou shalt have no other g-ds— and only then can their complicance be assured. This is one of the basic purposes of Torah-true education; to inculcate in our children the true way of life (Derech Chayyim) in accordance with the Law of Life (Toras Chayyim) — a way of life in every-day living, on the solid foundations of the Torah and Mitzvoth. For the Torah and Mitzvoth alone provide the true content of Jewish life, and are at the same time the fountains of life for every Jew and for all Jews.

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By the Grace of G-d 16th of Shevat, 5724 Brooklyn, N.Y. . . . . Now that we are in the weekly portion of Mattan Torah, we can all draw inspiration from it, as indeed we ought to, in accordance with the teaching of the Old Rebbe, author of the Tanya and Shulchan Aruch, that the weekly portion of the Torah should be a source of timely inspiration and instruction to every Jew, in all his affairs of that week. Mattan Torah has the further significance in that it has to be regarded and ac cepted as a new experience every day. This is also evidenced from the Brocho over the Torah which we make every morning in our morning prayers ‫ — נותן ה תור ה‬in the present tense. As you know, our Sages declared that the words of the Torah should be as new every day. One of the basic messages of the Ten Commandments is contained in the fact that they begin with "I am'', etc., i.e. the profound principle of monotheism, which in itself was a tremendous revolutionary idea in those days of idolatry, dominated by the polytheistic culture of Egypt (as indicated in detail in the Second Commandment, where all forms of idolatry are strictly prohibited). Incidentally, the emphasis on monotheism, and the denial of polytheism, is to be seen not only in the fact that these ideas form the subject of the first two Commandments, but also in the quantity of words and detail which they contain. At the same time, the Ten Commandments conclude with such apparently simple and obvious injunctions as "Thou shalt not steal", etc. The profundity of monotheism with which the Ten Com mandments begin, and the simplicity of the ethical and moral laws, with which the Ten Commandments conclude, point to an important lesson, namely: a) The true believer in G-d is not the one who holds abstract ideas but the one whose knowledge of G-d leads him to

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the proper daily conduct even in ordinary and commonplace matters, in his dealing with his neighbors and the respect for their property even if it be an ox or an ass, etc. b) The ethical and moral laws, even those that are so ob vious as "Thou shalt not steal," and "Thou shalt not murder", will have actual validity and will be observed only if they are based on the first and second Commandments, that is to say, based on Divine authority, the authority, of the One and Only G-d. if in a previous generation there were people who doubted the need of Divine authority for common morality and ethics, in the belief that human reason is sufficient authority for morality and ethics, our present generation has, unfortunately, in a most devastating and tragic way, refuted this mistaken no tion. For, it is precisely the nation which had excelled itself in the exact sciences, the humanities and even in philosophy and ethics, that turned out to be the most depraved nation of the world, making an ideal of murder and robbery, etc. Anyone who knows how insignificant was the minority of Germans who opposed the Hitler regime, realizes that the German cult was not something which was practiced by a few individuals, but had embraced the vast majority of that nation, who con sidered itself the "super race," etc. Surely it is unnecessary to elaborate on this at greater length. With all good wishes, and With blessing. M. Schneerson

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277

By the Grace of G-d On the day of reading: "And you shall be unto Me a Kingdom of Kohanim and a Holy Nation" 5730 Brooklyn, N.Y. Greeting and Blessing: The date of the Dinner, on the day after we read the Sidra of Mattan Torah (Parshas Yisro), adds particular significance to the event, in the light of the content of the Sidra. The highlight of the Sidra is the Revelation at Sinai, and the Ten Commandments, which incorporate all the 613 Mitzvos of the Torah. The Ten Commandments begin with the fundamental precepts of man's relation to G-d, and conclude with precepts governing man's relation to man. This emphasizes that even the most elementary ethical and moral precepts have a validity and effectiveness only if they derive from the authority of "I am G-d your G-d" and "Thou shalt have no other g-ds. " The history of mankind has continuously demonstrated that human life can make no real progress where the imperatives of morality and ethics are not based on the authority of the Supreme Being, but are human inventions that can be changed and modified to suit the proclivities of the age. The state of the generation of the present day is the best proof of that. In Jewish life, in particular, there can be no separation between morality and ethics on the one hand, and our belief in One G-d on the other. Unity is the very core of both our belief and our daily conduct, where the material and spiritual aspects of life must be brought into full harmony, with the spiritual aspect being the predominating and determining factor. There can be no difference of opinion as to the necessity to

278

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

bring up a child in the proper relationship towards others, with respect for parents and elders, and so forth, from his earliest age.On the same basis, it is equally imperative to bring up a Jewish child in the spirit of Torah and Mitzvoth from his earliest age. Only this kind of upbringing and education can be called a complete and unified Chinuch, a true Torah-Chinuch. This is what the wisest of all men meant when he said, "Train the child in the way he should go, and he will not depart from it when he grows old" (Prov. 22:6).

279

/ SHEVAT

By the Grace of G-d 17th of Shevat, 5725 Brooklyn, N.Y. Greeting and Blessing; CXir holy Torah (— meaning "Instruction"), being eternal, contains instruction and insight into all events, at all times; es pecially an event directly bound up with Torah, such as the an nual celebration of the Lubavitcher Yeshivoth. The celebration takes place this year on the day when we begin to read the weekly portion of Mishpatim ("Judge ments"). This Sidrah begins with laws regulating in dividual and social human relations. However, this Sidrah fol lows directly the Sidrah of Yissro, in which we read about Mattan-Torah (the Giving of the Torah), with the Ten Com mandments beginning with "I am G‫־‬d, thy G-d." Moreover, the final chapter of Yissro, immediately preceding Mishpatim, deals with instruction relating to the Altar, which also comes within the area of man's duty to G-d. Our Sages point to this sequence, saying; "Why does the portion of Mishpatim follow next to that of the Altar? In order to teach us that the Sanhedrin (judges) should be close to the Sanctuary (Altar)." From the above we note the emphasis (expressed in many and profound ways) on the basic concept that — In the area of inter-human relations, whether on the individual or inter-group level, it is futile to rely entirely on "intuitive" feelings of equity and justice — as bitter ex perience has amply demonstrated; Only that ethics and justice can endure in the daily coexistence of individuals and groups, the norms of which derive their compelling authority form a supra - human source, namely the sanctity given them by the Creator of the Universe and of man; For only the Creator fully knows human nature, with all its weaknesses; therefore only the Creator could

280

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫שליט״א‬

prescribe true and enduring ethical and moral laws for the individual and for the society at large; and such laws as derive their truth and authority from the Supreme Being are binding upon all, without exception, and at all times and places. In the light of the aforesaid, one can better appreciate the vital importance of Yeshivoth, and of the the Lubavitcher Yeshivoth in particular. Gone is the day when it was generally assumed that a Yeshiva education is necessary only for the training of a Rabbi, or Shochet, etc. but the average Jewish laymen does not need it. It has become abundantly clear that in the present day, and in the present society, the need for a deep Torah education, in a Yeshivah atmosphere permeated with the fear and love of G-d, is indispensable for every Jewish boy and girl, if they are to grow up into wholesome Jews, wholesome, in their duty to G-d and to fellow-man, fully aware and capable of their soul's mis sion bestowed upon them by Divine Providence. Herein lies the particular importance of the United Lubavitcher Yeshivoth "Tomchei-Tmimim," where the stu dents are trained in wholesomeness of both knowledge and character, so that their love of G-d and love of the Torah is matched by their love of fellow-Jew, and these loves are actual ly translated into deeds in their daily life and conduct.

/ SHEVAT

281

By the Grace of G-d Erev Shabbos Kodesh, Yud Shevat, 5734 Brooklyn, N.Y. Blessing and Greeting: I was pleased to be informed of the forthcoming Twelfth Annual Midwinter Convention, which is to take place during the weekend of Shabbos Parshas Mishpotim. In accordance with the well known adage of the Alter Rebbe to the effect that “a Jew should live with the time," that is to say, in the spirit of the current weekly Sidra, and also on the basis of the Baal Shem Tov's teaching about the significance of a name being related to the inner essence and vitality of a person or thing, One can, upon reflection, discover a profound message in the Sidra Mishpotim and in its very name; a message which is pertinent to the Convention and its main theme. The highlight of the Sidra Mishpotim is to be found in its concluding keynote, which summarizes the proper approach to all G-d's commandments on the principles of Naaseh v'Nishmah, namely that Naaseh — the actual doing and fulfill ment of the Mitzvoth — must come before v'Nishma — intellec tual comprehension. In light of the above, the contents of the Sidra coming un der the heading Mishpotim, seem to be in contradiction to the principle of Naaseh v'Nishma, as will be seen from the follow ing: It is well known that the Mitzvoth are generally classified into three categories: Chukkim, Eidos and Mishpotim. Chukkim are the Mitzvoth which are purely religious in the sense that they have not been given a "rational" explana tion.

2S2

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E K‫ש לי ט״‬

Eidos are the Mitzvoth which are "testimonies, "recalling and testifying to certain events, such as Yetzias Mitzraim, etc. Mishpotim are those Mitzvoth which are "understan dable" by human reason, such as laws of social justice, ethics and morality. Thus, according to the principle of Nasseh v'Nishma, mentioned above, one would have expected that the first Sidra that follows Mattan Torah would deal with Chukkim, rather than Mishpotim, and should have been named accordingly. The explanation, however, is that a Jew is expected to at tain such a high degree of perfection, where his entire life is based on an absolute obedience to G-d's Will, so that his fulfill ment even of the so-called "rational" Mitzvoth, the Mishpotim, is motivated solely by his desire to fulfill G-d's Will, and not by his own "approval" or consent. In other words, the highest ex pression of Naaseh v'Nishma is to be found precisely in the Mishpotim, the validity of which is not in human reason, but in the fact that they have been ordained by G-d, from Sinai, just like all other Mitzvoth of the Torah. If there may have been a time in the past, when the need of the Divine origin of the laws of morality and ethics (Mishpotim) in the Torah had to be explained, no such proof is necessary in our day and age, especially after we have seen the total bankruptcy of man-invented ideologies and systems, and when the Prophetic outcry against those who "misrepresent darkness for light and bitterness for sweet" is so much in place. It is for this reason also that the Ten Commandments, in eluding such "understandable" laws as "thou shalt not steal," etc., are preceded by "I am G-d, thy G-d.” At the same time, though the principle of Naaseh v'Nishmah must apply to all Mitzvoth, i f does not, of course, exclude the human intellect from participating in Torah and Mitzvoth. On the contrary, the human intellect and its think ing powers must be engaged in Torah and permeated with Torah. It must not, however, be the arbiter in matters of Torah

263

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and Mitzvoth. Indeed, it must recognize its limitations and subÂ ordinate itself to Naaseh. and in this way the intellect itself is refined and deepened, and can play its full role. In ail this, the Jewish woman has a dominant place in Jewish life. The Jewish housewife and mother is the Akeres Habayis, the foundation of the Jewish home and a pillar of Chinuch, the basis of the Jewish family, as has often been emphasized before. It is to be hoped that the thought enunciated above, will find full expression at the Convention, and will animate all your activities with Chasidic vitality and enthusiasm, or, to quote your program, with "Torah energy â&#x20AC;&#x201D; light and warmth." With blessing. M. Schneerson

284

LETTERS BY

THE LU B AViTC H ER

REBBE

‫שליט״א‬

By the Grace of G-d At the end of Shevat, 5738 Brooklyn, N.Y. Greeting and Blessing: . . . At this time, I would like to share with you some ap propriate thoughts which are, I believe, also of general relevance. The central and focal point* of this outgoing month is the New Year For Trees,^ which brings to mind the well-known Biblical analogy, "Man is like a tree"s; an analogy that embraces many aspects, general and particular. Since this analogy is given by the Torah, Toras Ernes, it is certain to be precise in all its aspects,■* each of which is instructive in a general or particular way, for every one of us, man and woman. For such is the purpose of every detail of the Torah (meaning, "intruction")5 — to induce everyone to reflect on it and derive practical instruction* from it in the everyday life. Accordingly, I will refer to some general points of the said analogy. To begin with, the essence of a living tree is, above all, that it grows;’' its growth being the sign of its living.® The purpose of a tree is to be — in the words of the Torah — "a fruit-tree bearing fruit after its kind, whose seed is within itself,"‫ י‬which is, to produce fruit with seeds from which will grow trees and fruits of the same kind. Indeed, the perfection of a tree lies in its ability to produce trees and fruits to all posterity.*‫״‬ To translate the above points in human terms: A human being must grow and develop continuously, however satisfactory** the level may be at any given time. This

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285

is also indicated in the expression of our Sages — whose sayings are concise but profoundly meaningful — ma'alin b'kodesh, ''holiness should be kept on the ascendancy.'''^ Similarly in regard to the second point: A human being should produce "fruits" for the benefit of many others beside himself; the kind of benefit which is coupled with delight. The meaning of "delight" in this context will become clear from the distinction in regard to the seven species of produce with which the Land of Israel is praised in the Torah: A land of wheat and barley, and vine, and fig, and pomegrantate, a land of olive oil and (date) honey."'^ Wheat and barley are basic foods necessary for human sustenance,'^ while the fruits of trees are both sustaining and nourishing as well as enjoyable and delightful.'® And the third point: One must strive to produce "fruit bearing fruits," so that the benficiary enjoying these fruits should in turn become a "fruit-bearing tree' like the benefac tor.'® Needless to say, the "fruits" of which we are speaking here, are those which our Sages specify in saying, "the fruits of Tzaddikim (which includes every Jew and Jewess, as it is writ ten. And Thy people are all Tzaddikim''’’) are Mitzvos and Good Deeds."'* These are some of the basic teachings of the N ew Year For Trees, which have an immediate practical relevance to each and every Jew, man and woman. There is a further allusion to this in the meaningful Jewish custom'® to eat on this day various kinds of tree fruits. And when a Jew firmly resolves to proceed from strength to strength in all matters of Torah and Mitzvos, both in regard to himself and in disseminating them in his environment, he has the assurance of realizing his fullest potential — "like a tree planted by streams of water, that brings forth its fruit in its season; its leaf also shall not wither, and whatever he does shall prosper"^®

286

LETTERS BY

THE LU BAVITCH ER

REBBE

‫שליט״א‬

Until the time will be ripe for the fulfillment of the promise, "the tree of the field shall yield its fruit,"^1 in the plain sense, meaning that even non-producing fruit trees shall produce fruits,^^ This brings us to a similar lesson to be learned from the current (Jewish) Leap Year, which completes the current (19year) Cycle (Machzor Kotton) whereby the intercalation sup plements the "deficiency" of the lunar years in relation to the solar years to the point of perfect parity. In keeping with the teaching of the Baal Shem Tov^« that everything a Jews sees or hears conveys a lesson in man's ser vice to hi Maker — The Leap Year is particularly instructive, since the Jewish people are likened to the moon.^5 And like the moon which has no light of its own,^* but merely reflects the light it receives from the sun, so Jews receive everything from the Holy One, blessed be He, of Whom it is written, "Hashem Elokim is like sun and shield. The Leap Year is a reminder that every Jew is expected to make up for any past deficiency in his service to G-d, Inasmuch as "there is no man on earth who is a Tzaddik doing (all the) good and never failing,"^® being subject to earthly limitations, especially since the transgression relating to the Tree of Knowledge,^® And to make up for this deficiency in the fullest measure possible in the present state. Whereupon the immediate Geulo (Redemption) of our people ("Thy people are all Tzaddikim") is sure to come, as well as the fulfilment of our fervent desire "to do and to bring sacrifices before Thee in accordance with the command of Thy Will,"3‫ט‬ Since Man (as our Jewish people is designated) will then be at his perfection,^! in a world which will be perfect,‫!ג‬

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‫‪287‬‬

‫‪''And in Shalem (Perfect City, Jerusalem) will be His Tent‬‬ ‫‪(the Beis Hamikdosh),"” where the Divine Presence will be‬‬ ‫‪revealed in its most perfect state.‬‬ ‫‪With blessing,‬‬ ‫‪/Signed: Menachem Schneerson/‬‬

‫‪ ( 1‬שהרי חודש הלבנה הוא)לערך( כט ימים וחצי‪ ,‬ור״ה לאילנות שבו — הוא יום מיוחד‬ ‫ובכל השנה כולה‪.‬‬ ‫‪ (2‬ריה בתחלתה )דהלכה כביה(‪ .‬וראה לקוטי לוי׳צ אגרות ע׳ תיג‪.‬‬ ‫‪ (3‬שופטים כ‪ ,‬יט‪ .‬וראה תענית ז‪ ,‬א‪.‬‬ ‫‪ (4‬ומשיב בהפתיחה למוינ בדרך השני במשלים הנבואיים הוא בלימוד ע״ד הפשט‬ ‫והחקירה ובו׳ — ועדיז ויתרה מזה מצינו)מו״נ ח׳ג ספכיו( בנוגע לבמה פרטים שהם לעיכובא‬ ‫בכמה מצוות — אבל ע״ד ההלכה ובו׳‪ ,‬הרי כיז מדוייק ובו׳ וכפס״ד הרמב׳ם עצמו בס׳ ‪T‬‬ ‫החזקה במצוות הנ״ל‪ .‬וראה הל׳ תשובה פיג ה״ח ״אפילו תיבה אחת׳׳‪ — .‬ואין לתמוה על משיב‬ ‫במו״נ‪ ,‬כי עד*ז מצינו בכ׳׳מ גם בשים ובהלכה‪ :‬יש אם למסורת ומשנה ההלכה ולא הפשט‬ ‫)סוכה ו‪ ,‬ב ובתודיה ורבי שם‪ .‬וש״נ(‪ .‬וכן להיפד למיד דלא דריש ודן)יבמות סח‪ ,‬ב‪ .‬וש*נ(‬ ‫דמשנה הפשט ולא ההלכה‪ — .‬ביאור דעת המוינ עיפ חס ‪T‬ות‪ ,‬אולי ייל עיפ משיב באוהית‬ ‫בראשית חיו סיע ‪ .2184‬ולהעיר מאגהיק פייט)קכח‪ ,‬א( וסכיו)קמד‪ ,‬סעיב( בנוגע לטעהמיצ‪.‬‬ ‫ואין בזה סתירה למשיכ באוהית‪ ,‬כי כויב דרגות בחכמה דלמעלה)ודהתורה( — כדמוכח גם‬ ‫באגהיק שם‪ .‬וראה סהמיצ להציצ סוף מצות פויר ומצות ניח רפיג‪ — .‬וראה ם׳ החקירה‬ ‫להציצ)ובכימ( ביאור כויב ענינים שבמר־נ עיפ קבלה וחסידות‪ .‬ולהעיר שבצפעינ)להרגצובי(‬ ‫מבאר כמה מהם בנוגע להלכה‪ .‬ואכימ‪.‬‬ ‫‪ (5‬זחיג נג‪ ,‬ב‪ .‬ולהעיר ממשינ)משפטים כג‪ ,‬ב( לוחות האבן והתורה והמצוה אשר‬ ‫כתבתי להורותם‪.‬‬ ‫‪ (6‬עיפ מחזיל ) ק ‪T‬וש ‪ r‬ספיא( גדול תלמוד שמביא לידי מעשה‪ .‬וראה הל׳ תית לאדהיז‬ ‫פיד סיב‪.‬‬ ‫‪ (7‬דשלימות גדלות הצמיחה היא באילנות‪ ,‬וכמיש )מיא ה‪ ,‬יג( וידבר על העצים מן‬ ‫הארז גו׳ האזוב )דיה וייצר תויח ם׳ בראשית ספייז(‪.‬‬ ‫‪ (8‬ולהעיר מירוש׳ סוכה רפיג‪.‬‬ ‫‪ (9‬בראשית א‪ ,‬יא)אלא שעברה האדמה )וי׳א שהוסיפה( אילני סרק )ירוש׳ כלאים פיא‬ ‫ה׳׳ז ובפ׳׳מ שם((‪.‬‬ ‫‪ ( 10‬ע״ד כתובות רפ״ט‪.‬‬

‫שליט״א‬

‫‪REBBE‬‬

‫‪THE LUBAVITCH ER‬‬

‫‪BY‬‬

‫‪LETTERS‬‬

‫‪288‬‬

‫‪ ( 11‬גם רצון העליון — ש״נחת רוח לפני שאמרתי ונעשה רצוני•)ספרי פנחס כח‪ ,‬ח(‪.‬‬ ‫‪ ( 12‬ברכות כה‪ ,‬א‪ .‬ובכ״מ‪.‬‬ ‫‪ ( 13‬עקב ח‪ ,‬ח‪ ,‬וראה ל״ת להאריו״ל עהים‪ .‬ס׳ הליקוטים שם‪.‬‬ ‫‪ (14‬וכמובן ממש״נ)שם ח‪ ,‬ג( כי לא על הלחם לבדו יחי׳ האדם‪ ,‬כולל גם בריאות כדרוש‬ ‫וכמש״נ ולחם לבב אנוש יסעד )תהלים קד‪ ,‬טו(‪ .‬וראה ברכות לה‪ ,‬א־ב‪ .‬ולהעיר מפרש״י ד״ה‬ ‫ואמר )ברכות שם ע״ב( דאין מזון אלא וכר‪ .‬שויע אדה״ז או״ח םקם״ז ם'א‪ .‬סדר ברה״נ פ״א‬ ‫סי״ז‪ .‬לקו״ת אמור )לט‪ ,‬ג(‪.‬‬ ‫‪ ( 15‬ראה בהמצויין בהערה הקודמת‪ .‬שו״ע או״ח סקע״ז‪ .‬שו״ע אדה״ז שם‪ .‬וצ״ע בספרי‬ ‫עה״פ כי האדם עץ השדה )שופטים כ‪ ,‬יט(; מלמד שחייג של אדם אינו אלא מן האילן‪ .‬תו חק‬

‫לומר דס״ל כמ״ד חטה מן אילן היא)ברכות מ‪ ,‬םע*א(‪ .‬וי״ל דס״ל להספרי ד״עץ השדה• דכאן‬ ‫כולל כל הצומח ששייך בו הטעם שמפרשו תיכף ״ממנו תאבל״‪.‬‬ ‫‪ ( 16‬להעיר מתענית ה‪ ,‬סע״ב‪.‬‬ ‫‪ (17‬ישעי׳ ס‪ ,‬כא‪.‬‬ ‫‪ ( 18‬ב״ר פ״ל‪ ,‬ו‪ .‬וראה סוטה מו‪ ,‬סע״א‪ — .‬ומובן שזהו נוסף על פשוטו של דבר — בניו‬ ‫)ותלמידיו ומושפעיו — ספרי עה״פ ואתחנן)ו‪ ,‬ז( הובא בפרש״י שם(‪.‬‬ ‫‪ ( 19‬מג״א לשו״ע או״ח סקל״א ס״ק טז )הובא בהוספות לשו״ע אדה״ז או״ח סקל״א‬ ‫מבעהמ״ס דברי נחמי׳(‪.‬‬ ‫‪ (20‬תהלים א‪ ,‬ג‪ .‬וראה מדרז״ל עה״פ‪.‬‬ ‫‪ (21‬בחוקותי כו‪ ,‬ד‪.‬‬ ‫‪ (22‬תו״כ שם‪ .‬והנה בכתובות)קיב‪ ,‬ב( אילני סרק שבא״י)משא״ב בתויב(‪ .‬ועפ״ז קשה —‬ ‫דחסר תיקח מה שעברה האדמה ועשתה אילני סרק )ירושלמי שם(‪ .‬ואולי י״ל דבכתובות קאי‬ ‫בתחלת ימוה״מ )דאז אין בין ימוה״מ לעוה״ז אלא שעבוד מלכיות בלבד( ובתו״כ — לאח״ז‪.‬‬ ‫ואכ״מ‪.‬‬ ‫‪ (23‬ראה רמב״ם הל׳ קדה״ח רפ״א‪ ,‬רפ״ט ורפ״י‪ .‬טור או״ח סוף הל׳ ר״ח‪ .‬ועוד‪.‬‬ ‫‪ (24‬הוספות לכתר ש״ט )הוצאת קה״ת( סקכ״ז ואילך‪ .‬וש״נ‪ .‬היום יום ע׳ נב‪.‬‬ ‫‪ (25‬סוכה כט‪ ,‬א‪ .‬ב״ר פ״ו‪ ,‬ג‪ .‬וראה אוה״ת בראשית ד‪ ,‬ב ואילך‪ .‬ובכ״מ‪ .‬וצע״ק לשון‬ ‫הרמב״ם ריש הל׳ קדה״ח שם‪ :‬והשנים שאנו מחשבין הם שני החמה‪.‬‬ ‫‪ (26‬זח״א רמט‪.>,‬‬ ‫‪ (27‬תהלים פד‪ ,‬יב‪ .‬וראה או״ת ר״פ וארא )כו‪ ,‬א‪ .‬וראה ג*כ שם כה‪ ,‬א(‪ .‬תניא ח״ב פ״ד‪.‬‬ ‫‪ (28‬קהלת ז‪ ,‬כ‪ .‬וראה פרש״י למ״א א‪ ,‬כא‪ .‬לקו״ת מטות פב‪ ,‬א‪.‬‬ ‫‪ (29‬וכמרז״ל )דאפילו ה(ארבעה מתו בעטיו של נחש )שבת נה‪ ,‬ב( וכתורת האריז״ל‬ ‫עה״ם )תצא כא‪ ,‬בב( ותלית אותו על עץ )הובא בס׳ נחל קדומים להחיד״א עה״פ(‪.‬‬ ‫‪(30‬‬ ‫‪(31‬‬ ‫‪(32‬‬ ‫‪(33‬‬

‫מוספי שויו״ט‪ .‬המשך וככה פי״ז‪.‬‬ ‫ראה תו״ח ויחי צו‪ ,‬ג ואילך‪.‬‬ ‫כמדרז״ל עה״פ אלה תולדות השמים והארץ )ב״ר פי״ב‪ ,‬ו(‪.‬‬ ‫תהלים עו‪ ,‬ג ובתרגום ומפרשים שם‪.‬‬

289

A D A R

By the Grace of G-d Erev-Shabbos Parshas Yisro, 5738. Brooklyrr, N.Y. To All Participants in the 16th Annual Mid-Winter Convention of N'Shei uBnos Chabad Missouri 63130 Blessing and Greeting: The timing of this year's Convention during the weekend of Parshas Terumo is significant since one of the highlights of the Sedra is the women's remarkable response to the Divine call for contributions towards the building of the Mishkon, which was coupled with G-d's promise of v'shochanti b'soichom —"1 will dwell in the midst of them." We are reminded of the familiar Sicha of my father-in-law of saintly memory addressed to Jewish women (Riga, 5694), centering on the role of Jewish women in connection with Mattan-Torah and, subsequently, the Mishkon. On both occa sions, as the Torah indicates, the women took first place, before the men. The lesson of it, as explained in detail in the Sicha, is that women have a leading part in the preservation of the Torah and Mitzvos by reason of their impact on the family life, the conduct of the Jewish home, and especially the upbringing of the chidren, thereby also ensuring that G-d will always dwell in the midst of our people. The Torah is eternal, and so are its teachings. The readiness of our Jewish women to accept the Torah, and their eager response in behalf of the Mishkon, gladly parting with their most treasured personal possessions established the historic role of Jewish women in Jewish life for all times. Moreover, Kabbolas haTorah was not a one-time happening in the distant past, but is an everyday experience. Likewise the building of the Mishkon — in terms of the inner Mishkon and

290

LETTERS

THE LU BAVITCH ER

REBBE

‫שליט״א‬

Mikdosh that is in the heart of every Jew is something that re quires constant rededication on the part of each and every Jew, man and woman. G-d has bestowed extraordinary gifts and privileges on Jewish women, and together with it — far-reaching obligations, of which you are all surely aware. There is no need for me to re emphasize them here, except that our Sages prompt us to "en courage the energetic.” I hope and pray that the Convention will be blessed with Hatzlocho to achieve all its objectives in the fullest measure. With blessing for Hatzlocho and good tidings M. Schneerson

291

/ ADAR

By the Grace of G-d Erev Shabbos Parshas Shekalim, 5726 Brooklyn, N.Y. Greeting and Blessing; It is significant that the "Evening with Lubavitch" is tak ing place on Rosh Chodesh Adar. In olden days, when the Beis Hamikdosh was in existence, the first day of Adar was noted for the "Shekalim Call" which went out on that day, whereupon every Jew contributed a half-shekel to the Sanetuary chest which provided the public sacrifices in behalf of all the Jewish people. This saintly Rebbe the "Tzemach Tzedek" (so named after his monumental Halachah work) — and this year marks the 100th anniversary of his demise — in discussing the Mitzvah of Machtzis haShekel in one of his renowned Chassidicphilosophical works, offers some insights into this Mitzvah re quiring no more and no less than half a shekel. It indicates, he explains, that when a Jew makes a contribution toward a sacred cause, it is immediately matched by a similar benevolence from G-d to him, in accordance with the principle that human in itiative acts like an impulse which calls forth a corresponding impulse from on High. The two together, constitute the com plete Shekel ha-Kodesh ("holy shekel"). Moreover, though human endeavor must be voluntary and spontaneous, the assurance has ben given that where there is a resolute intention, the person receives aid from On High to carry it to fruition in the fullest measure. To be sure, the physical Sanctuary in Jerusalem was destroyed and the sacrificial service has since been interrupted. Nevertheless, in a spiritual sense the Sanctuary and all that was connected with it have never ceased; they exist in our daily ex perience and practice of the Torah teachings and Mitzvoth. This is one of the aspects of our infinite Torah, which is in no way subject to the limitations of time and place.

292

LETTERS

THE LUBAVITCH ER

REBBE

‫שליט״א‬

The Mitzv‫׳‬ah of the Half Shekel teaches us, among other things, that human effort, provided it is sincere and resolute, is "met half way" by divine Grace. Thus, though the goal may, at first glance, seem too ambitious or even beyond reach, we are not limited to our own human resources, since our initial effort evokes a reciprocal "impulse" from O n High which assures the attainment of even the "unattainable." The Mitzvah of the Half-Shekel was originally related to the Beis Hamikdosh, where simple material objects were tran sformed into things of holiness, through dedication and sacrifice. Such is the unlimited power which the Creator vested in the Jew by means of the Torah and Mitzvoth originating in the En Sof (Infinite). Every Jew has the power to transform sm all and ordinary things of nature into values and categories which transcend Nature — through living his daily life in ac cord with the will and command of G-d. In this way the Jew fulfills his purpose in life and the ultimate destiny of Creation, namely, to make an abode for the Holy One here on earth, in fulfilment of the Divine command, "Let them make Me a Sanetuary that I may dwell among them" (Exod. 25:8). To the realization of this destiny of the individual Jew and of the Jewish people as a whole, the Lubavitch activities in all parts of the world are dedicated. I take this opportunity to extend prayerful wishes to each and all participants in the "Evening With Lubavitch." May it be a source of lasting inspiration to you all, and an abiding in fluence towards the experience of a fuller, nobler, and, indeed, holier daily life, where the material "half-shekel" is balanced by its heavenly counterpart "in the scale of holiness" (b'shekel hakodesh), ensuring a harmonious and truly happy life, materially and spiritually. With blessing M. Schneerson

293

/ ADAR

By the Grace of G-d Purim-Kotton, 5725 Brooklyn, N.Y. Blessing and Greeting; I am pleased to be informed about your forthcoming con vention, which is taking place in the period between the two Purims. This auspicious circumstance, coupled with the fact that Jewish women had a prominent part in the Miracle of Purim, will surely add a significant dimension to your conven tion. While on the subject of the two Purims, it is appropriate to mention a further point; The occurrence of two Purims as this year, is due to the fact that our unique Hebrew Calendar re quires a periodic adjustment between the lunar and solar years. The extra month in our Leap Year makes up the deficiency in the lunar year as compared with the solar year. But since the deficiency is only close to 11 days, whereas the extra month consists of 30 days, ■it is clear the extra month makes good the deficiency of several years. In accordance with the teaching of the Baal Shem Tov, to the effect that every experience should serve as a lesson toward better service of G‫־‬d, the Leap Year serves to remind us that everyone has an opportunity to make up for any deficiency in the past, and sometimes even to accumulate a little reserve for the future, as in the case of our Leap Year. Chabad Chassidus emphasizes this point in a very basic manner, since by very definition Chassidus is a way of life that demands a little more effort than in the line of duty — a little more dedication, a little more depth, a little more enthusiasm; and enthusiasm itself provides a breakthrough in overcoming limitations. Fortunately, Jewish women are blessed with a goodly measure of enthusiasm, which should only be chan neled in the right direction — to strengthen and spread Torah and Mitvoth as they are illuminated with the light and warmth of Chassidus.

294

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

May G‫־‬d grant Hatzlocho to your convention to ac complish its goals, and more, with practical and fruitful results results. With blessing M. Schneerson

295

/ ADAR

By the Grace of G-d 7th of Adar I, 5725 Brooklyn, N.Y, Blessing and Greeting; Your Annual Reunion — an important event at any time — has added significance this year in that it is taking place in close proximity to Purim-Kotton,, which reminds us of the Miracle of Purim. Two important highlights of the Miracle of Purim have a special connection with your gathering; Firstly, according to our Sages of blessed memory, Haman's cruel decree was nullified in Heaven at the moment when Jewish children gathered around Mordechai, their hearts filled with love and devotion to G-d. So inspired were they by the saintly Mordechai that, together with him they were prepared to give their very lives for G-d and for the Torah. Secondly, the actual deliverance from the hands of their would-be murderers,and the complete change of their position from sadness to gladness, came about through the efforts of a woman — Esther, in whose honor the Megillah is called after her name. Our Sages emphasized the important role of the Jewish women in the Miracle of Purim, saying "the women, too, had a part in that Miracle." The above two highlights are combined and reflected also in your reunion of the Madrichos (Counsellors) and the children. Every one of the Madrichos should consider herself — as Esther did in her time — as if the whole future of our Jewish people depended on her. And every one of the children should likewise remember that their deeply felt love and loy^ty to G-d, His Torah and Mitzvoth has the power to destroy all evil plans of the enemies of our people. In this way you will fulfill the words of Megillath Esther;

296

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

And these days are remembered and kept in every generation, and every family, and every country and every city; and these days of Purim shall not depart from among the Jews, nor shall their remembrance perish from their children. With blessing for your success spiritually and materially M. Schneerson

/ ADAR

297

By the Grace of G-d 7th of Adar, 5728 Brooklyn, N.Y. Greeting and Blessing: The essential aspect of Purim is the miraculous escape of the Jewish people from the decree which, as the Megillah tells us, threatened the annihilation of the entire Jewish people, "young and old, infants and women in one day. "According to our Sages of blessed memory, the decree was nulified when Mordechai gathered 22,000 Jewish children, and so inspired them, by word and education, that they were prepared to give up their very lives rather than depart from Yiddishkeit. The relevance of the Purim events to our day is pointedly emphasized by the Baal Shem Tov, whose disciple and succes sor was the teacher of the Alter Rebbe, author of the Tanya and (Rav's) Shulchan Aruch, and the father of the ChabadLubavitch system. Referring to the Mishna (Megillah 17a), the Baal Shem Tov declared that the words, "He who reads the Megillah 'backward,' does not fulfil his duty" allude also to "one who things that the miracle of Purim was valid 'back in those days', but not now". Thus we are reminded emphatically that all the events that took place on Purim are equally applicable today.And although no such decree, G-d forbid, now hangs over our people, and, on the contrary, Jews can, thank G-d, live in peace and even prosperity — the secret of Jewish survival remains the same: it is to be found in the kosher education of Jewish boys and girls to the degree of Mesiras Nefesh (self-sacrifice) for Yiddishkeit. This precisely is the basic function of the Lubavitch Centre: To gather Jewish children — chidren in the plain sense of the word, as well'as "children" in terms of knowledge of G-d, His Torah and Mitzvoth — in order to reveal their inner soul and true essence, that they should recognize that "You are children of G-d, your G-d, " and should continue to forge the

208

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

golden chain of their ancestral tradition to the point of veritable self-sacrifice for the preservation of the Jewish way of life, the way of the Torah and Mitzvoth. Such Mesiras Nefesh includes, of course, also complete dedication to helping others, both spiritually and materially. We have seen these features personified in my father-in law of saintly memory, the leader of Chabad-Lubavitch of our generation, as they came to light in his eventful life, from his earliest youth. (Thus, for example, at the age of eleven he was arrested and imprisoned for coming to the aid of a Jew harrassed by a Russian official). May G-d grant that the new edifice should be filled to capacity with “our young and our old, with our sons and with our daughters," who will follow in this path and in this spirit. It is impossible to overstate the extraordinary Zechus of all those who have lent a hand in the erection and equipment of the new centre, and who have been and will continue to be its ardent supporters, and participants in its activities. For every good deed by any of the youngsters who are educated within its walls and atmosphere will be attributable to the everlasting credit and Zechus also of the builders and helpers of this great institu tion. With esteem and blessing for much Hatzlocho and good tidings in all above, and for a joyous Purim — Signed; /Menachem Schneerson/

/ ADAR

299

B y th e G r a c e o f G -d R o sh C h o d esh A dar h 5 7 3 0 B r o o k ly n , N .Y .

Blessing and Greeting: This year's Conference, taking place in the month of Adar I, brings to mind the significance of our Leap Year, and its relevance to our daily life. For, although our Jewish calendar year has a basic reason of its own, it, too, like everything else in Jewish life, must be related in a practical and tangible way to our personal lives and responsibilities. The fundamental reason for adding an extra month in our Leap Year is, of course, the fact that the Torah requires our Calendar to be based on the Lunar Year, which is shorter than the Solar Year by approximately eleven days. At the same time it requires that our festivals take place in their due season (Pesach in the Spring, Succos in the Autumn, etc.). This necesÂ sitates an adjustment once in two or three years, in order to make up the deficiency of the Lunar Year in relation to the Solar Year. The lesson contained in this Calendar arrangement is that a person can in one year make up for deficiencies in past years. Furthermore, just as the Leap Year not only makes up the deficiency, but also provides an "advance " on the future, so must the individual from time to time, not only make up what he has failed to accomplish, in the past, but also make a special and extra effort to go a step forward as a reserve for the future. In addition to the above, the Jewish Leap Year has a special relevance to Jewish women, mothers and daughters. The sun and the moon were created as "the two great luminaries," but each has been given its own place and funcÂ tion. The moon acts as a reflector and transmitter of the sun's light. In this way it has a special quality in that it transmits the solar light and energy to those areas in nature where direct sunlight would be too intense to be of benefit.

300

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

Similarly the worthy Jewish wife, in many respects, must reflect and transmit the Torah way of life of her husband to the entire household, and it is in this way that she fulfills her great responsibility and privilege of being the Akeres Habayis. At the same time there are areas in Jewish life where the Jewish woman, rather than the man, can make the greatest contribu tion, using her special qualities to best and fullest advantage. In taking stock of your accomplishments in the past, you will find much to be gratified with, but these very accomplish ments will also reveal that with a little more effort, a great deal more could have been accomplished. It is, therefore, to be hoped that you will resolve not only to make up the "deficien cy”, but in keeping with the spirit of the Leap Year, make also an advance on the future. After all, true progress cannot be limited to making up deficiencies. It is necessary to forge ahead steadily, and from time to time, to advance also by leaps and bounds. May G-d grant that each and every one of you individual ly, and by concerted effort through your respective groups, will make the utmost of the special qualities which G-d has bestowed upon each of you, to strengthen Torah-true Yiddishkeit, illuminated with the vitality and warmth of Chasidus, in your homes and in your surroundings, in the fullest measure. May you do so in good health and happy circum stances, with joy and gladness of heart. With blessing for Hatzlocho in your work, and for happy tidings in all above, M. Schneerson

ZADAR

301

By the Grace of G-d Rosh Chodesh Adar II, 5738 Brooklyn, N.Y. Greeting and Blessing: I was pleased to be informed of the forthcoming annual Melava Malka on Motzoei Shabbos-Kodesh Parshas Zachor. And though pressure of duties make it difficult to send in dividual messages to all similar events, I do wish to associate myself, by means of this message, with all of you gathered on this occasion — in tribute to the good work of your group in strengthening Yiddishkeit among yourselves and in your region. As you surely know, Parshas Zachor, which is read on the Shabbos before Purim, contains the commandment to remember what Amalek, the arch enemy of our Jewish people, did to our people when they were on their way to receive the Torah at Sinai. Amalek's unprovoked and sneaky attack was calculated to shake their belief in G-d and dampen their enthusiasm for His Torah and Mitzvos. Haman, a direct descendant of Amalek, was driven by hatred of the Jews, because "their laws were different from those of any other people," as the Megillah states. Likewise all subsequent Amalekites and Hamans of all ages. But "Amalek" — in a wider sense — represents all obStacies and hinderances which a Jew encounters on his, or her, way to receive and observe the Torah and Mitzvos with enthusiasm and joy in the everyday life. And so Parshas Zachor comes to remind us, and never forget, that "Amalekites" exist in every generation and in every day and age, and that we must not allow ourselves to be deterred or discouraged by any Amalekite in any shape or form. If the question be asked, "Why has G-d done thus?" Why should a Jew be confronted with such trials and difficulties? —

302

L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

the answer is that every Jew has been given the necessary powers to overcome all such "Amalekites," and he is expected to use them, in order to demonstrate to himself and others that nothing will deter him, nor dampen his fervor, in the obser vance of the Torah and Mitzvos in accordance with G-d‫׳‬s Will. And once he recognizes that whatever difficulty he encounters is really a test of his faith in G‫־‬d, and resolves firmly to meet the challenge, he will soon see that no “Amalek" of any kind is a match for the Divine powers of the Jewish soul. Indeed, far from being insurmountable obstructions, they turn out to be helpers and catalysts for ever greater achievements, having been instrumental in mobilizing those inner powers which would have otherwise remained dormant. This is also forcefully brought out in the Megillah,in the example of Mordechai the Jew, who "would not bend his knee nor bow down" before Haman. As a result of this indomitable stance, not only was Haman's power totally broken, but many enemies became friends, as the Megillah tells us that "many of the peoples of the land were turning ‫׳‬Jewish,' for the fear of Mordechai fell upon them!" May G-d grant that each and all of you should go from strength to strength in emulating Mordechai the Jew, advanc ing in all matters of Yiddishkeit, Torah and Mitzvos, with joy and gladness of heart, and may you all be blessed with a full measure of "light, joy, gladness, and honor," both in the plain sense as well as in the inner meaning of these terms in accor dance with the interpretation of our Sages — "Light — this is the Torah . . . honor — this is Tefillin," — since the Torah and Mitzvos, though a "must" for their own sake, are the channels and vessels to receive and enjoy G‫־‬d‫׳‬s blessings in all needs, materially and spiritually. Wishing each and all of you a happy Purim, and may the inspiration of it be with you every day throughout the year. With esteem and blessing, M. Schneerson

303

/ ADAK

By the Grace of G‫־‬d Erev Rosh Chodesh Adar I, 5733 Brooklyn, N.Y. Blessing and Greeting; The Annual Mid-Winter convention is taking place in this Leap Year in between the two Purims. This lends added significance to the role of the Jewish woman in Jewish life as it is reflected in the festival of Purim; while the Leap Year factor presents the Conference with a special challenge. It has been pointed out before that the Leap Year offers a basic general lesson to all of us. The additional month which characterizes our Leap Year makes up for the accumulated deficiency between the Lunar Year — the basis of our Hebrew Calendar — and the Solar Year, which determines the four seasons. For the Torah requires that our festivals occur in their due season (Pesach in the Spring, etc.). Herein also lies the meaningful lesson that it is never too late to make up for a deficiency in the past. Moreover, as in the case of the added month in the Leap Year, which not only fully makes up the past deficiency, but also makes an “advance" for the future, so it is not enough to make up merely the past deficiency in terms of achievement for Torah and Yiddishkeit, but an extra effort (is called for as an "advance" on future achievement.) As for Purim, one of its well-known and oft substantiated lessons is that the Jewish people, by virture of being a people of Torah, is not subject to the conditions and laws of Nature which govern the fate and destiny of other peoples. For, while the events which gave rise to the Purim festival seem to have followed a "natural" course, the truth is that Purim came about in a supernatural way, by Divine intervention. This is why it is described as Ness-Purim, the Miracle of Purim. And what brought about the Miracle of Purim was the fact that not a single Jew attempted to save his life under Haman's threat of annihilation, by compromising Yiddishkeit. This could have

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

been an easy way out, as our Sages tell us. Since Hainan's decree applied only to Jews as Jews. It is because of this ex traordinary Mesiras Nefesh, reversing a previous attitude, that the miraculous reversal of events took place. The woman's role in the Miracle of Purim is pointedly emphasized by the fact that the Megilah of Purim is named after Esther alone. It is an eternal credit to Jewish womanhood, for it is inconceivable that the whole Jewish people at that time could have maintained such a high level of Mesiras Nefesh for such a long time without the women's encouragement and in spiration. I trust that the above points, which are so relevant and timely for this year's Conference, will receive full expression at the convention in general, and in each and every participant in particular, to be carried further by each to her goup and circle. May this year's Conference, and each participant in it, produce a real "advance'‫ ׳‬in terms of achievement, and may it be carried out in the spirit of Purim, with real and abundant joy, to help bring about for all Jews — in the words of Megilas Esther — "light, joy, gladness, and honor." With blessing for Hatzlocho and happy tidings M. Schneerson

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By the Grace of G-d In proximity to Purim, 5736 Brooklyn, N.Y. To Jewish Students G-d bless you all! Greeting and Blessing: At this time, in proximity to Purim, you have surely given much thought to the story of Purim, as related in the Megillah (the Book of Esther). This is just a reminder about the special significance of this festival for Jewish children and youths in all parts of the world. The Megillah relates how the wicked Haman rose to power and planned to destroy all the Jews, young and old, in fants and women, that lived in all the land of King Ahasverus. It also tells how things turned out eventually, with Haman be ing hanged on the gallows he had prepared for Mordechai, the decree abolished, the complete change of the situation from one extreme to the other, which made these days into days of joy and festivity. Our Sages of Blessed memory relate the details of how it happened: Mordechai and Esther, who knew what was happening, called upon all the Jews to fast and pray and return to G-d, to His Torah and His Mitzvos. And after Mordechai gathered thousands upon thousands of Jewish children and taught them Torah, and inspired their hearts with love of G-d and love of the Torah to the point of Mesiras Nefesh (supreme self sacrifice) — then G-d annulled the decree and made Esther's ef forts successful, so that 'For the Jews there was light joy, gladness, and honor. " Thus, the Miracle of Purim mainly came about through the merit of the Jewish children and youths!

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L E T T E R S B Y T H E L U B A V I T C H E R R E B B E ‫ש לי ט ״ א‬

One of the reasons why the Torah tells us these details — is to let everybody know, and everywhere and at all times (for the Torah is eternal) how great is the power of Jewish children who walk in the way of the Torah and Mitzvos to influence the fate of our people everywhere. Unfortunately, there still are many "Hamans" in various parts of the world who want to carry out the intention of that wicked Haman. But we are one people, though scattered and spread among the nations; yet our laws are different from those of any other people, ours being the law of our Torah and Its Mitzvos, which is our life and the length of our days, that gives us the ability and strength to triumph over all our enemies. Each and every Jewish boy and girl, wherever they are, who learn Torah and do Mitzvos, add strength and power to all Jews everywhere — including, especially, in those countries where our enemies do not permit to teach Torah to Jewish children and youths, and to fulfill the Mitzvos. How fortunate you are that you are not in such a plight, G‫־‬d forbid, and that you can learn Torah diligently and fulfill the Mitzvos to perfection, and it only depends on yourselves and your will! Dear chidren; Learn more Torah and increase your efforts in doing Mitzvos, and G-d's blessing will be with you and all your near and dear members of your family, may they prosper. And in your Zechus (merit), all our people will benefit and will achieve, in the words of the Megillah: "For the Jews there was light, joy, gladness and honor" — so be it for us and for all Jews. With love and with blessing for a Joyous Purim, /Signed: Menachem Schneerson/

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19 Adar-sheni 5711 Brooklyn, N.Y. Greetings and Blessings: You are surely aware that one of the explanations of this Mitzvah of Shallach Monos is that by observing it we rectify a corresponding transgression committed by some of our people in the days of Ahasuerus. As you are familiar from the Megilah, Ahasuerus arranged a sumptions banquet. The food and drinks served at this feast were not kosher. At the same time degrading use was made of the holy vessels of the Beth Hamikdosh which were in the custody of the Persan con querors. Nevertheless, some Jews participated in the banquet and partook of th^ trefah food. Therefore, when we com memorate the downfall of Haman and the frustration of his murderous plans after the Jews had completely returned to G‫־‬d, we celebrate the festival also by sendirtg each other Shallach Monos of ready-to-eat food and drinks, thus demonstrating our loyalty to G-d in general and to His laws of Kashruth in particular. There is a more profound explanation also. Persia, in the days of Ahasuerus, was the mightiest empire in the world. It also boasted of the most advanced civilization of those days. On the other hand, the Jewish people at that time was in despair. The Holy Land and the Beth Hamikdosh lay in ruins. The opinion was widely circulated that G-d had aban doned His people. This was supported by miscalculations pur porting to show that the period of seventy years' exile prophesied by our prophets was at an end, yet the promised liberation had not come. This, in fact, was one of the reasons why Ahasuerus made that pompous feast and dared to profane the holy vessels. Under the circumstances, when the head of the mightiest world empire and civilization arranged the royal feast, inviting to it representatives of all nations, the Jews among them, many

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Jews could not resist the temptation. They were not deterred by the fact that this banquet was to mark the beginning of a new "era" of complete assimilation and were deluded by the friend ly slogan of ''no compulsion". Thus they became a party to the profanation of the holy vessels. Symbolically, the profanation of the holy vessels of the Beth Hamikdosh marked also the desecration of the Divine soul which forms the sanctuary of every Jew and Jewess. The purpose and mission of this Divine spark is to light up one's immediate environment and one's share in the world at large with the light of the highest Divine ideals. Far from fulfilling their soul's mission upon this earth, those weak Jews lent aid and comfort to the forces of assimilation and darkness. By par taking from the "food" of Ahasuerus they contaminated both their bodies and souls. Purim, therefore, reminds us not to be carried away by the outer sparkle of foreign civiliztions or cultures, and not to be misled into assimilation by the notion that it appears to be in no conflict with our spiritual heritage. We are unique people, as stated in the Megillah: "There is one peole (although) scattered and spread among the people of the world, (yet) their laws are different from those of other peoples." We have preserved our unity and uniqueness despite our being dispersed in the world, because we have preserved our laws. It is by preserving our Torah and Mitzvoth that we Jews in general, and our youth in particular, can best con tribute towards the enlightenment of the world at large and br ing real happiness to ourselves, our people and humanity as a whole. To sum up. The Torah is the Truth. Therefore, there can be no other truth which is in conflict with it. It follows that anything which is in conflict with the Torah is not Truth. The purpose of science is to discover Truth. Therefore, any study which contradicts the Torah is not science but the opposite of it, and instead of leading the student to the truth, leads him away from it. Moreover, even where the science which one

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studies corresponds with the truth, there is no assurance that it will be applied to constructive purposes and not for the destruction of self and others, unless it is guided by the Divine truth of the Torah. Only then will the world become â&#x20AC;&#x201D; as G-d intended it to be â&#x20AC;&#x201D; a Sanctuary for the Divine Presence, that G-d may be manifested in it and in ourselves. With blessing Cordially yours, /Signed: Rabbi Menachem M. Schneerson/

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By the Grace of G-d Purim 5712 Brooklyn, N.Y. Sholom u'Brocho: . . . . When our people came into being, on receiving the Torah at Mount Sinai, they declared ‫“ — נעשה ונשמע‬We will do (first), then we will (try to) understand.'' This proclamation has remained our guiding light for all times and at all places. The Jew must observe the Mitzvoth whether or not he understands their deeper significance; his experience of the Mitzvoth even tually will develop the faculties of his understanding, and in this he has Divine assistance. Jews have, likewise, always realized that our history is not shaped by understandable natural laws or forces, but by Supreme Providence,which is above and beyond our under standing. A case in point is the festival of Purim which we celebrate today. Ahasuerus, an absolute ruler, had signed, sealed and delivered the decree to annihilate the entire Jewish population in all the 127 provinces of his vast empire. There seemed not a glimmer of escape. The Jews could not logically understand why such a terrible decree was hanging over their heads. Haman had accused them of adhering to their own laws and way of life. But, if he was right, then precisely for this reason they should not have become exposed to such mortal danger, inasmuch as the Torah is a Torath-chaim, a law of life and a way of life, not death. Yet, during the entire year that the decree was pending, the Jews remained steadfast in their faith and loyalty to G-d, although there was but one avenue of escape from certain death, as our Sages tells us, and that was preciesely the op posite: abandonement of their way of life and merging with the non-Jewish population. But not a single Jew or Jewess chose this apparently ''logical'' solution.

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Their salvatioit also came through a miraculous chain of events which completely turned the wheel of fortune from destruction to renewed life, physical and spiritual, and from mourning to gladness. Now the words of the Megillah, "These day shall be and p r a c tis e d ,â&#x20AC;? can be better understood. Remembering our relationship with G-d must im m e d ia te ly lead to our p r a c tis in g His precepts. Through practising G-d's precepts, despite any inclination to the contrary stemming from one's inner enemy (Yetzer-hora) or external hinderances or influences, the Jew remains rooted in G-d's Torah and His Mitzvoth which make our people indestructable. rem em b ered

With Purim greetings and blessing. Rabbi Menachem M. Schneerson

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By the Grace of G-d 19th of Adar II, 5714 Brooklyn, N.Y. Greeting and Blessing: . . . . Enclosed you will find a copy of a special message to women, which was one of the points discussed during the Purim celebration . . . One of them, meriting especial notice, is the fact that the Jewish people in the days of Mordecai and Esther displayed a spirit of self-sacrifice (Mesirus Nefesh) in the course of a whole year, a spirit of self-sacrifice for the Torah and Mitzvoth which permeated every one, regardless of intellectual ‫־‬level, and of whatever attitude was held before. What we learn from this is, that Jews from all walks of life and intellectual standing are capable of a tremendous transfor mation and spiritual revival, since potentially it is always in them, and it is only necessary to reveal these inner spiritual forces and activate them. And when the Almighty, the Essence of Goodness, sees that the devotion and Mesirus Nefesh is sincere, pure and simple, then, as in the days of Purim and Pesach, He works revealed miracles and nullifies all evil decrees, difficulties and hardships, so that even the non-Jewish world recognizes the Divine Providence, as related in the Megillah. With prayerful wishes to you all. Cordially,

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By the Grace of G‫־‬d 6th of Adar, 5721 Brooklyn, N.Y. Greeting and Blessing: . . . . As we are now approaching the happy days of Purim, it is well to remember, as the Old Rebbe, the founder of Chabad, explains in his book Torah Or and his dissertation on Purim, that what brought about the miracle of Purim was the fact that the Jews were inspired with the spirit of Mesirus Nefesh under the threat of Haman, which hung over their heads for a whole year. Thus the Jews were put to the test to prove their Meisrus Nefesh at various periods throughout the year, and all the possible states of mind in which a Jew finds himself throughout the twelve months of the year. For Jewish loyalty to the Torah and Mitzvoth should be manifest not only on special occasions of the year, such as on Shabbos or Yom Tov, or at special conventions, but throughout each day of the year, and in each aspect of their daily life. The only obstacle is actually the inner adversary, as explained in the Talmud on the verse ''There shall be no strange G-d within you," to the effect that it refers to.the Yetzer Hara within the individual (Shabbos 105b). Thus the internal dfficulties rather than the exteimal obStacies are those which have to be overcome, and then orte finds that the extent of Mesirus Nefesh required is not as formidable as one imagines. With blessing.

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LETTERS BY

TH E L U B A V IT C H E R

REBBE

‫שליט״א‬

By the Grace of G-d 28th of Adar, 5721 Brooklyn, N.Y. Greeting and Blessing: . . . . The unity of the material and spiritual, to which I referred above, is also one of the features of Purim. For Haman's decree began with an attack on the spiritual freedom of the Jews, as our Sages explain the verse “But Mordechai did not bend his knee nor bow down" to Haman, who wished to impose his idolatry upon all, and indeed succeeded, except for Mordechai. But then his decree extended to the physical an nihilation of all the Jews, young and old, children and women. That is why the miracle of Purim is observed both spiritually and materially, with “light, and gladness, and joy and glory," which our Sages explained in a spiritual sense — “Light" that is the Torah, etc., and at the same with a Seudah, with wine, etc. Indeed, the principle of unity is the essence of Judaism, since Abraham first proclaimed Monotheism in a world of idolatry, which came to full fruition at the Revelation at Mount Sinai. For true Monotheism as professed by us and as explained in the Jewish religion is not only the truth that there is only One G‫־‬d and none with Him, but that there “nothing besides" (Ein Od), that is the denial of the existence of any reality but G-d's, the denial of pluralism and dualism even the separation between the material and spiritual. It is interesting to note that the more the physical sciences advance, the closer one approaches the principle of unity even in the world o f matter. For, whereas formerly it was the ac cepted opinion that the plurality and compositeness in the material world can be reduced to some 100 odd basic elements and entitites, and physical forces and laws were regarded as be ing separate and independent, not to mention the dichotomy between matter and energy. But in recent years, with the ad vancement of science, the basic elements themselves were

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reduced to several more elemerxtary componeirts of the atom, viz. electrons, protons and neutrons, and even these were im mediately qualified as not the ultimate '‫׳‬blocks'' of matter, until the discovery was made that matter and energy are reduceable and convertible one into the other. It is well known that the Baal Shem Tov, the founder of Chasidus, taught, and the Old Rebbe, the founder of Chabad, explained and amplified, that every detail in human experience is an instruction in man's service to His Maker. Thus, what has been said above about the advancement of science, exemplifies also the progress of human advancement in the service of G-d. Man possesses two apparently contradictory elements, no less incompatible than the incompatibility of matter and spirit, the counterpart of which in the physical world is matter and energy. 1 refer to the Divine soul and animal soul, or, on a lower level, the Yetzer Tov and Yetzer Hara. But this incom patibility is evident only in the infantile stage of progress in Divine service, comparable to the plurality of elements and forces which were presumed to exist in physical Nature. But just as the appreciation of the underlying unity of Nature grew with the advancement of science, so does perfection in the Divine service lead to the realization of the essential unity in human nature, to the point where the Yetzer Tov and Yetzer Hara become one, through the transformation of the Yetzer Hara by and into the Yetzer Tov, for otherwise, of course, there can be no unity and harmony, since all that is holy and positive and creative could never make peace and be subservient to the unholy, negative and destructive. And in this attained unity the Jew proclaims. Hear, O Israel, G‫־‬d our G‫־‬d, G-d is one. This is also what our Sages meant, when they succinctly said — as they often compress far-reaching ideas in a few con cise words — that the words "And thou shalt love G-d, thy G-d, with all thy heart (levovecho)" which immediately follow Shema Yisroel, mean: with both your Yetzorim, with the Yetzer Hara, as with the Yetzer Tov. With blessing

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LETTERS

TH E L U B A V IT C H E R

REBBE

‫שליט״א‬

By the Grace of G-d 18 Adar II, 5738 Brooklyn, N.Y. To All Students of Hebrew Schools Boys as well as Girls G-d bless you all Greeting and Blessing; I trust you have heard about the special appeal on Purim to students of all Hebrew schools — Yeshiva, Day School and Talmud Torah (including those attending public school), es pecially pre-Bar Mitzvah boys and pre-Bas Mitzvah girls, urg ing them to follow the example of the Jewish children who helped bring about the Miracle of Purim in the days of Mordechai and Esther. The message calls for two practical actions: One — to make an additional effort in Torah study, and this is also in two ways: (1) to devote some additional time to Torah study — over and above your regular studies, and (2) to improve the quality of the Torah study, namely, with greater enthusiams and greater concentration. The additional Torah studies could be chosen in the weekly Sidra, Books of the Prophets and Scriptures, Mishnah and Gemara, etc. Second — to make a special effort in the matter of Tzedoko, one of the highest forms of which is Cemilus Chasodim — to help friends and others who could do with a free loan. This means that every one of you, in your classroom or school, should join together to create a Gemilus Chesed (Free Loan) Fund — out of your pocket money. And if such a Fund is already in operation — to expand it by additional contributions and by making it available to a greater number of people that can benefit from it.

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The idea behind this urgent suggestion is that Torah and Tzedoko — especially when studied and practiced by young children — go a long way to help our Jewish people in difficult times — and now is a difficult time. And just as Jewish children helped bring about the deliverance of our people in the time of Mordechai and Esther, so now, too, Jewish children have it in their power — through Torah and Tzedoko — to help bring closer the True and Complete Geulo (deliverance) of our people through our Righteous Moshiach. I hope and trust that every one of you will gladly follow up these suggestions, if you have not already acted on it; and the great Zechus of Torah and Tzedoko will certainly stand you in good stead also in your own needs, especially to have Hatzlocho in your Torah studies and in your daily conduct, and to be a source of true Nachas and blessing also to your dear parents and teachers. With blessing M. Schneerson

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GLOSSARY (The words explained here are either those that have not been translated as they appeared in the text, or appear more than once.) Ahavas Hashem. Love of G-d. Ahavaa HaTorah. Love of Torah. Ahavas Yisroel. Love of fellow Jew. Akeres Habyis. Foundation of the home. A term used in relation to the Jewish wife and mother. Aleph Beis. Hebrew alphabet. Alter Rebbe. lit. "Old Rabbi." Among Chabad Chassidim, the term Alter Rebbe refers to R. Schneur Zalman of Liadi. It was first used during the time of R. Menachem Mendel of Lubavitch (third generation Chabad leader), to differentiate between the in cumbent Rebbe (always known as "the Rebbe”), the previous Rebbe ("the Mittler Rebbe"), and the first Rebbe ("the Alter Rebbe"). Amalek. The ancestor of Haman. The archenemy of the Jewish people. Asara B'teves. lit. "Tenth day of Teves." A fast day com memorating the siege of Jerusalem. Azarah. Courtyard of the Beth Hamikdosh. Baal Hahiluk). A Tzakik on the an niversary of his demise is referred to as Baal Hahilulo. Baal HaTurim. lit. "Author of the Turim." The Turim are a four part code of laws by R. Jacob b. Asher (1270-1340 C.E.). He is also the author of two works on the Torah. Baal Shem Tov. "Master of the Good Name"; applied to R. Israel, founder of. Chassidus. (1698-1760 C.E.). Babylonian Talmud. The compila tion of the Oral Torah by Babylo

nian Rabbis; completed about the end of the fifth century, C.E. Beis. The second letter of the Hebrew alphabet; numerical equivalent of two. Berocho (pi. Berochos). Blessing(s), benediction(s). Beth Hamikdosh. The Holy Sanetuary in ancient Jerusalem. Beth Rivka. An international network of schools for girls un der the auspices of ChabadLubavitch. Bitoclran. Trust in G^d. Breshis. "In the beginning"; the first word of the Book of Genesis. B'tov Hanireh VehanigMi. "A visi ble and revealed good." BTaibbur. With the congregation. Chabad. Acrostic of Chochma (Wisdom), Binah (Under standing), Daas (Knowledge). The branch of the Chassidic movement based on an intellec tual approach to the service of G-d, and founded by R. Schneur Zalman of Liadi. Chadarim. lit. "Rooms." Schools for young boys, prepatory to the Yeshiva. Chai. The number eighteen; life. Chai Ehil. The eighteenth day of the Hebrew month of Elul. The birth days of both R. Israel Baal Shem Tov in 1698, C.E. and the Alter Rebbe in 1745; founders of Chassidism and Chabad Chassidism respectively. • Chanukah. Feast of Dedication. Begins Kislev 25 and lasts for eight days. Chanukah Gelt. Duriirg Chanukah it is customary for fathers to give gifts of money to their children.

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Chasimo Ugmar Chasimo Tovo. "To be sealed for a good year." Chassidic. Appertaining to C h a ssid u s.

Chassidim, lit. "pious men." Term applied to followers of the C h a ssid ic movement. Chassidism. Movement founded by the Baal S h e m T o v. Chavah. Eve. Chinuch. Education. Chinuch AI Tahatas Hakodesh. A total and pure Jewish education. Chumash. Five Books of Moses. Davened Mindudi. Prayed the after noon service. EIul. Name of the Hebrew month preceding R a s h H a sh a n a h . Eretz Yisroel. Land of Israel. Erev. The day before; evening. Farbrengen. C h a ssid ic gathering. Ceulo. Redemption. Golus. Exile. Hakhel. lit, "Gathering." The year following the Sabbatical year is the year of H a k h e l. During the days of the B eth H a m ik d o s h all Jews would gather in Jerusalem to hear the King read certain por tions of the T orah. H alf^Shekel. See M a c h a t z i s h a sh e k e l.

Hallel. lit. "Praise." Psalms incor porated in the order of the R o s h C h o d e s h and festival prayers. Hashem. lit. "the name," Alternative name for G-d. Hatzlocho. Success. Hechal. Inner Sanctum of the B eth H a m ik d o s h .

Hiddur. Beautify. To perform a m itz v a h with excellence. Hilchos Isurei HaMizbeach. Laws concerning the Restrictions in regard to Sacrifices on the Altar, as compiled by the R a m b a m in h is fa m o u s w o rk Yad H a c h a za k a h .

Hilchos Teshuvah. Laws of Repen tance, as compiled by the R a m -

b a m in his H a c h a za k a h .

famous work Y a d

Hilula. lit. "Wedding." The demise of a T z a d d ik , w h e r e b y his soul is united with his maker, is likened to a wedding. Iggeret Hateshuvah. "Epistle on Repentance." Third section of the T a n ya . Jeshurun. The Patriarch Jacob and the Jewish people are known by three names; Y a a c o v , Y isro e l, and ] e s h u r u n . Kabak, lit. "Received Tradition." Esoteric Jewish wisdom; Jewish Mysticism; inner interpretation of the T orah. Kabboks Hatorah. Receiving the T orah.

Kabboks Ol. lit. "Acceptance of the Yoke." Subordination to the will of G-d. Kashrus. Jewish dietary laws. Kesivah Vachasimo Toivo. "To be inscribed and sealed for a good year." Kislev, A winter month in the Hebrew calendar (third from T ish rei).

Kkl Yisroel. Community (whole people) of Israel. Kohanim. Priests; descendants of Aaron. Kohen Gadol. The High Priest, L'Shono Toivo Umsuko. A good and sweet year. Lubavitch. "Town of Love" in White Russia. It became the residence of the C h a b a d move ment in 1814, when R. Dovber, son and successor of R. Schneur Zalmen settled there. For over a century (until 1916) and through four generations of C h a b a d leaders, it remained the center of the movement. Hence, the leaders of C h a b a d became known as the " L u b a v itc h e r R e b b e s " and their C h a ssid im as "Lubavitcher C h a s s i d im ."

G LO SSARY

Lubavitcher Rebbe. The leaders of the C h a b a d C h a ssid im . Lulav. Palm branch. One of the four species of plants used on S u c c o s. Maariv. Evening prayer. Maccabees. M a tis y o h u and his sons were known as the M a c c a b e e s; an acrostic of the Hebrew words, meaning "who is likened unto You amongst all powers, O, G-d." Machatzis Hashekel. When the B eth H a m ik d o s h stood, every Jew was required to contribute a Half Shekel to the sanctuary chest which provided the public sacrifices in behalf of all Jewish people. M aggid o f M ezritch. The "preacher" of Mezritch, R. Dovber, was the leading disciple and successor of the B aal S h e m T o v . He passed away on the nineteenth of Kislev 5533 (1 772). R. Schneur Zalman, the founder of C h a b a d was one of the Maggid's leading disciples. Maharal. MaHaRaL, the popular name by which R. Judah Lowe of Prague (1512-1609 C.E.) is known. One of the greatest T alm u d ists, p h ilosop h ers, mystics, and Jewish leaders of his age. Manhig Yisroel. Leader of the Jewish people. Marcheshvan. Name of a Hebrew month following T ish re i. Mashpia. lit. "Giver.” One who is responsible for the influencing of others in the ways of T o ra h and M itz v o s . Instructor of C h a ssid u s. Mattan Torah. Giving of the T orah. The giving of the Torah by G-d to Moses at Mt. Sinai. Mattisyohu. The leader of the Mac cabees who successfully waged war and defeated the SyrianGreek armies that led to the celebration of C h a n u k a h .

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Megillah. Scroll. M ^ilath Esther. The Scroll of Esther, read on the festival of P u rim .

Mekabbel. Recepient; disciple. Melamud (p. Melamdim). Teacher(s) of T o ra h to young students. Melava Malka. lit. “Escorting the queen." The traditional Saturday night meal. Menorah. Candelabrum. Mezuzah. The holy scroll affixed on the door-p>osts of a Jewish home, containing portions of the Shem a.

Mikdosh. Holy Sanctuary. Mishkan. Desert Sanctuary. Mishna. The codification of the Oral law by R. Yehudah HaNassi, (ca. 150 C.E.). Mishpotim. Judgements; rational commandments. Mitzva (p. Mitzvos). Commandment(s); religious obligation(s); good deed(s). Moshe Rabbeinu. Moses our teacher. Moshiach Tzidkeinu. Our righteous Messiah. Motzoei Shabbos-Kodesh. After the termination of the Holy Sabbath. Mussar. The study of topics of ad monition and repentance; literature stressing ethics and refinement of character. Naaseh V'nishmah. "We will do, and hear." (Exodus 24:7). The principle of actually fulfilling the Mitzuos before comprehending them. Nachas. Joy and pleasure. Ner Chanukah. A C h a n u k a h light. Nesiim. Leaders of the Jewish peopie. Neshei Ubnos Chabad. Women and daughters of C ha b a d . Neshek. lit. "Weapons.” It is also an acronym for the words: "Neiros Shabbos Kodesh" (Lights of the Holy Sabbath).

322

G LO SSA R Y

Ner Mitzva V'Torah Or. "A Mitzva is a lamp, and Torah is light." (Proverbs 6:23). Nitzovim. lit. "Standirrg." Name of S id ra read always on the S h a b b o s before R o s h H a sh a n a . Nossi. Jewish leader. Parnosso. Sustenance, livelihood. Par$ha(s). Torah portion (of). Parshas Zachor. "Torah portion of Remembrance." On the Shabbos before Purim, Deuteronomy 25:17 is read. This portion obligates us to remember what A m a l e k did to the Jewish people. Pesach. Passover. Pirkei d'Rabbi Elazar. One of the many Midrashic works. Poskiai. Codifiers of Jewish law. Purim. Feast of Lots. A d a r 14. Purim Kotton. "Minor Purim." In a leap year, the fourteenth of the first A d a r is P u rim K o tto n . Rambam. Maimonides. One of the greatest Talm udists, philosophers, physicians, and Jewish leaders of his age. (1135 1204 C.E.). Rashi. Abbreviated name of R. Solomon Yitzchaki (1040-1105 C.E.). Greatest Biblical and T a lm u d ic commentator of all times. Rebbe(s). Rabbi(s) and teacher(s); leader(s) of a C h a ssid ic group. Reishis. Beginning. Rosh Choidesh. First day of a Hebrew month. Rosh Hashanah. lit. "Head of the Year." The two day festival marking the beginning of the Jewish year. Rov. Rabbi; teacher. Sechach. Covering of the S u cca h . Sefer Hachinuch. "Book of Education." Classic work on the 613 commandments. Segulah. A treasure; remedy. Selichos. Prayers recited on fast days and on days preceding R o s h H a sh a n a h .

Seudah. Meal. Shabbos. Sabbath. Shabbos Shabbdson. "Sabbath of Sabbaths/' referring to Yom K ip p u r.

Shallach Monos. The sending of gifts to friends on P u rim . Shaloh. The initials of the chief book (S h n e i L u c h o s H a b ris) written by R. Isaiah Horowitz (15561630‫־‬ C.E.), scholar and Kabbalist and the name by which he is popular ly known. Shamosh. Additional candle placed above the other eight; used in kindling the C h a n u k a h lights. Shema. lit. "Hear." Passage of the T o ra h recited daily, in the morn ing and evening (Deut. 6:4-9). Shemini Atzeres. The festival occur ring on the eighth day of S u c c o s. Shemittah. Sabbatical year. Shevat. Name of a Hebrew month in the winter. Shofar. Ram's horn sounded during the month of Elul, on R o s h H a sh a n a h and at the close of Y o m K ip p u r .

Sholom U'Brocho. Greeting and Blessing. Shulchan Oruch. lit. "Set Table." Standard code of Jewish law, compiled by R. Joseph Karo (1488-1575 C.E.). R. Schneur Zalman's revision of this code carries the same name, otherwise known as the S h u lc h a n O r u c h A d m o r H a z a k e n , or S h u lc h a n O ru ch H aR av.

Sicho. A talk. Sidra. Weekly portion of the T orah, Sidur. Prayer book. Simcha. Joy. Celebration connected with some M i tz v a or happy fami ly occasion. Simchas Torah. Festival of Rejoicing with the T o ra h , celebrated on T is h re i 23 in the Diaspora and on T is h re i 22 in Israel. Succos. Festival of Tabernacles, begins Tishrei 15.

323

GLOSSARY

Taharas Hamishpocho. Family purity. Tails. Prayer shawl. Talmud, lit. "Teaching, learning." Applies to the compilation of the Oral T o ra h that includes the M is h n a and G em a ra h . The Jerusalem T a lm u d was compiled about the end of the third century C.E., while the larger and more popular Babylonian T a lm u d was compiled and edited about the end of the fifth century, C.E. Talmudic. Appertaining to the T a lm u d .

Tanya. Primary work of C h a b a d C h a s s id u s written by R. Schneur Zalman of Liadi, the founder of C h a b a d C h a ssid ism . The name is derived from the initial word of this work. Tefillin. Phylacteries worn by men during weekday morning prayers. They contain verses from the T o ra h including S h e m a . Tefilo. Prayer. Tehillim. Psalms. Teruah. Trumpets; joy. (Psalms 27:6). Teshuvah. Return; repentance. Tishrei. A month in the Hebrew calendar; following E lul. The first two days of this month are R o s h H a sh a n a h .

Tmimim. lit. "Whole ones." The name given to students of L u b a v itc h Y e s h iv o s .

Tomche-Tmimim. lit. "Supporters of the whole ones." Official name of the L u b a v itc h e r Y e s h iv o s . Torah, lit. "Teaching." In the nar row sense, the Five Books of Moses, and in the comprehensive sense, the entire body of Jewish knowledge and literature (Bible, T a lm u d , K a b b a la , etc.). Torah Or. Torah is light. Toras Chayim. Law of life. Toras Ernes. Law of truth. Tzadik(im). Righteous Man (men).

Tzedoko. Charity; righteousness. Tzibur. Congregation. Tzemach Tzcdek. lit. ''Seed of Righteousness." Famous work of responsa and H alacha by R. Menachem Mendel, third genera tion C h a b a d leader. (1789-1866 C.E.). The author is usually refer red to as the " T z e m a c h T z e d e k '' after the name of his great work. V'al Hanissim. "And for the Miracles." Special prayer recited on C h a n u k a h and P urim . Vayikra R. . Midrash on Leviticus. V'ohavla L'reacho Komocho. "Love thy fellow man as thyself." (Lev. 19:18). Yaakov. The Patriarch Jacob, the Jewish people. Yartzeit. lit. "Year time." Anniver sary of a death. Yeshiva. Talmudic academy; Jewish day school. Yetzer Hora. Evil inclination. Yelzer Tov. Good inclination. Yetzias Mitzraim. Exodus from Egypt. Yiddishkeit. Jewishness, Judaism. A term covering the traditional culture of Jewry. Yiras Shomayim. Fear (awe) of Heaven. Yirath Haromemth. A sense of awe inspired by the consciousness of the Majesty of G-d. Yisroel. The Patriarch Jacob; the Jewish people. Yitzchok. The Patriarch Isaac. Yoma. Tractate of the T a lm u d deal ing primarily with the laws of Y o m K ip p u r .

Yom Kippur. Day of Atonement. Yom Tov. Festival. Yud-Tes Kislev. The nineteenth day of the Hebrew month of K isle v . The festival of Y u d - T e s K is le v commemorates the release from Russian prison of R. Schneur Zalman of Liadi, founder of Chabad.

GLOSSARY

324

Zechus. Merit. Z"l.

Abbreviation for z ic h r o n o liv ro c h o (of blessed memory).

Zohar. Classic work of K a b b a la by R. Shimon bar Yochai. Zos Chanukah. THe eighth day of C hanukah.

325

GENERAL INDEX B Abraham (Patriarch), 171, 172, 304 Achashverosh, 295, 297, 300 Adam, 11, 22, 23, 38, 58, 78, 89-92, 106-108 A d a r , 291 First, 299 Second, 135 A h a v a s Y i s r o e l , see J e w , L o v e o f fe llo w . A keres

199, 283, also J e w is h

H a b a y is ,

300.

See

W om en.

Altar, 279 A lte r

R ehhe

—

See S c h n e u r

Z a lm a n , R .

301, 302 A ngels, 162, 168 Animal(s), 7, 8, 10, 23, 57, 78, 144 Anniversary, 173, 180-182. See also Y a h r t z e i t . A nitochus, 189, 205 Arabic, 17 Aramaic, 17 A s e r e s Y e m e i T e s h u v a h — see

A m a le k ,

T e n D a y s o f R e tu r n

252, 253 Assim ilationists, 17, 193, 194 Assyria, 16 Atom , 314 Atomic Energy, 12 Autum n, 135. See also

A s o r a B 't e v e s ,

S easons.

A w e — see G - d , a w e o f

255 63, 178, 179, 208, 209, 281, 286, 293, 297, 315 Babylonia, 16 Babylonian Talmud, 17 Balance-Sheet, 13, 14, 22 Benediction — see B r o c h o Benevolence, 180 Ber, R. ( M a g g i d of M ezritch), 173 B e s h a ll a c h , 261 B e t h H a m i k d o s h , 44, 45, 48, 97, 157, 190, 194, 217, 222, 235, 291, 292, 307 Dedication of, 189, 194, 212, 213, 216 D efilem ent of, 194, 196, 307, 308 Destruction of, 196 First, 17 Inner, 49, 216, 217, 222 Inner Sanctum { H e c h a l) , 204-206 Jewish Home, a, 213, 216, 222, 235 Purity of, 218 Third, 6, 46, 64, 98, 187, 217, 219, 250, 287 B e th R i v k a , 177 Biblical Times, 17 B i t o c h o n — see G - d , t r u s t in Blessings, 183 Body, 1, 1 5, 16, 59, 73, 80, 92, 112, 144, 149, 161, 166

B aal H a tu r im ,

B aal S h e m T o v ,

326

G ENERAL INDEX

Brocho, 85, 86 Business, Motivations of, 80

Chassidus, 63, 149, 154, 155, 173, 175, 178, 208, 209, 253, 271, 293, 300, 315 Chassidic Teachings — see Chassidus Chavah, 107, 108 Calendar, 112, 139, 294, 303 Candle Lighting Campaign — Cheshbon Hanefesh — see see Shabbos and Yom-Tov Self-Evaluation Candle-Lighting Campaign Children — see Jewish Chabad, 33, 1 7 3 1 7 8 ,176‫־‬Children 181, 293, 313, 315 Chinuch — see Jewish Educa Chabad Chassidim, 153, 154 tion Chabad Leaders, 153 Chabad Women — see Neshei Chinuch Campaign, 167 Ubnos Chabad Chosen People, 94 Chadarim, 126 Chukkim — see Mitzvoth, Cahi — see Animal Supra-rational Chai EM, 61, 63, 116, 120 Chumash, 159 Chanukah, 163, 183, 184, Commemorative Days, 216 186, 189-191, 193, 196 Communal Worker, 5 198, 201, 203-219, 221 Compromise, 70 232, 234-250 Concert, 211, 212 Blessings of, 225, 226, 230, Confession, 34 231, 243 Confidence, 59 Gelt, 215, 249 Cont e mpor ary World, Eight Day of, 212 Demoralized, 258 Lights, 163, 177, 183-186, Contributions, 291 189-193, 198, 199, 202 Counsellors, 295 204, 208, 209, 211, 212, Covenant, 29, 68 214, 217, 218, 221, 222, Creation, the, 34, 39, 56, 57, 225, 226, 228-232, 234-249 78 Menorah, 202 Anniversary of, 7, 10, 37 Miracles of, 189, 194, 217, Purpose of, 8, 9,12, 58, 59, 221, 222, 248 91, 130, 292 Yud-Tes Kislev and, 208, Sixth Day of — see Rosh 209 Hashanah Charity — see Tzedoko See also Man, Creation of. Chasmonoim — see HasmoCreator — see G-d, as Creator neans Crossing of the Red Sea, 261, Chassidic Movement — see 263 Chassidus Custom, 186, 218, 261*263, Chassidism — see Chassidus 285

G E N E R A L IN D EX D

Day of Atonement —see Yom Kippur Day of Judgment, 90, 100 Day School, 316 Days of Awe, 33, 35, 36 Deed(s), 48, 49, 75, 78, 92, 121, 124, 129, 135, 203, 230, 252, 272 Depression and Despair, 13, 50 Deuteronomy, 260 Devotion, 75 Disciple, 121, 122, 136 Diversity, 78, 79 Divine Judgment — see C-d, Judgment of Divine Justice — see G-d, Justice of Divine Providence — see G-d, Providence of Domem — see Inorganic Mat ter

327

Ethical Laws and Systems, 273-277, 279, 280, 282 Eve — see Chavah Evil, 14, 38 Evil Inclination, 13, 76, 247, 248, 311, 313, 315 Exile — see Colus Exodus From Egypt, 264

Faith, 11, 269 Family Purity — see Taharas Hamishpocho Fast, 131, 252, 253 Father, 20, 46 Festival(s), 56, 79, 139, 184, 199 Purpose of, 224 Financial Enterprise, 68 Foot, 73 Four Kinds, 130. See also Esrog. Freedom , 56, 314 Freedom o f W orsh ip , 201 Free Loan (Fund), 316

— see Jewish Education Eidos — s e e Mitzvoth, Testimonials Ein Sof, 131. S ee also G-d E gypt, 15, 255, 257, 275 E gyptian B ondage, 167, 263 Elem ents, 314 Elokim, 137. S ee also G-d. Elul, 19, 61, 62,101,102,114, 116, 120, 129, 140, 141 Eretz Yisroel — see Israel, Land of Erev Shabbos 107 Esrog, 130, 272 Esther, 295, 304, 305, 312, 316, 317

E ducation

261, 266, 268, 269, 272, 285

Fruit(s),

Cemilus Chasodim, 316 Cer, 45 Germans, 276 German Cult, 266 Ceulo, 98, 103, 137, 180, 249, 286, 317 G‫־‬d, 14, 24, 53, 62, 63, 95, 114, 121, 122, 131, 137, 141, 268 Attachment to, 120 Awe of, 33, 152, 165 Blessing(s) of, 122, 142, 256

328

Creator and Master of Universe, 8, 22, 24, 38, 43, 58, 62, 78, 85, 86, 94, 107, 120, 279 Coronation of, 31, 33, 34, 50, 52, 59, 70, 81 Grace of, 291, 292 Imitating, 121, 126 Judgment of, 11, 14, 33 Love of, 63, 102, 152, 315 Providence of, 50, 59, 173, 241 Sovereignty of, 149 Submission to, 31, 39, 49, 52, 54, 282 Thanking and Praising, 210

Transcends Limitations, 25, 26 True Belief in, 275, 276 Trust in, 101-103, 231 Union with, 34 Unity of, 78, 273, 314, 315 G-dliness, 19, 101, 109 Golus, 96, 97, 141, 158, 185, 229, 249, 257, 258 Good, 14, 38 Good and Evil, 268. See also Evil. Good Inclination, 315 Greek Heathens, 193, 197, 204, 247 Objective of, 204-206 Mythology, 205 H

Haftorah, 87 Hakhel, 5, 6, 44-46, 48, 49, 97, 157, 158 Half-s/iHcel, 291, 292 Haman, 295, 301-307, 310, 313, 314

Haneros Halolu, 210, 243, 244, 247 Hasmoneans, 194, 195, 201, 204, 206, 208, 211, 217, 228 Head, 40, 67-70, 73-75, 79, 80, 84, 89, 92, 106, 112, 149, 161 Heaven, 102 Hebrew Schools, 316 Hefker, 85 Hellenists, 17, 206 Hellenistic Culture, 206 Hiddur, 131 Holiness, 42, 61, 126, 172, 205, 218, 235, 253, 285, 316 Holy Land â&#x20AC;&#x201D; see Israel, Land

of Holy Tongue, 17 Homeland, 16 Human Being â&#x20AC;&#x201D; see Man Humanity, 23. See also Man, Purpose of. Human Life, 48, 144, 277 Human Species, 78 Human Endeavor, 291, 292 I Iggeret Ha-Teshuvah see Tanya Ignorance, 74 Inanimate Existence, 7. See also Inorganic Matter. Injdependance, 53, 54 Itiorganic Matter, 10, 57, 78, 130, 144 Intellect, 11, 57, 58, 62, 79 Inter-Human Relations, 279 Introspection, 15, 19, 24, 48. See also Teshuvah. Intuition, 11, 279

G E N E R A L IN D E X

Ishmael, 171 Israel, Land of, 86, 97, 157, 222, 252, 253, 260, 285 Israel (People) — see Jew(s). Isserles, Moshe, R., 262

J Jacob (Patriarch), 161, 162, 165, 168, 255 Jerusalem, 5, 114, 222, 253 Jew(s), 21, 22, 26, 29, 30, 38, 44, 76, 90-92, 97, 101, 103, 117, 126, 134, 178, 179, 242, 272, 285, 286, 292, 307, 310-312 Classes of, 67-71, 73-75 Enemies of, 301, 302 Examples, 96, 218, 227, 232, 246 Existence and Survival of, 16-18, 171, 172, 256, 257, 265, 297 Heritage of, 11 Language of, 17 Love of Fellow, 54, 63, 64, 122, 125, 166, 176, 179, 181, 183, 207 Minority Among Nations, 16, 28, 59, 101, 185, 203, 231, 239, 246 Purpose and Mission of, 80, 81, 107-109, 162 Sanctuary Within Every, 20, 217, 222, 308 Threats to, 207, 264 Titles of, 162, 168, 286 Uniqueness of, 94-97, 303 308 Union With G-d, 33 Unity of, 14, 28, 29, 69, 73 75

329

Jewish Children, 5, 171, 172, 179, 237, 244-248, 261 265, 272, 278, 295, 298, 305, 306, 316, 317 Jewish Communities, 30, 94 98 Jewish Education (Chinuch), 80, 155, 167,171,172, 179, 181, 199, 218, 223, 237, 258, 262-264, 271, 272, 274, 278, 280 Jewish History, Lesson of, 194 Jewish Home, 184, 193, 212, 213, 216, 235 Jewish Layman, 280 Jewish Leader(s) — see Leader(s) Jewish Life, 16 Jewish Nation, Future and Destiny of 234 Jewish Organizations, 94, 98 Jewish Women, 198, 239, 267, 271, 272, 283, 289, 290, 293, 295, 299, 300, 303, 304, 312 Job, 80 Joseph Isaac, R. — see Schneersohn, Joseph Isaac, R. Journalist, 191 Joy, 50, 56,100-102,109,114, 140, 141, 155, 157, 163, 168 Judah, 255 K

Kabbala, 179 Kabbolas Hatorah, 289 Kabbolas Ol, 52, 53, 62 Karaaites, 17 Kashrus, 167, 168, 199, 307, 308

330

G EN ERAL INDEX

Kashrus, 167, 168, 199 Kashrus Campaign, 167, 168, 240 Kavanah, 131 Kedushah — see Holiness Kerias Shema She'al Hamittah, 108 King, 44-46, 97, 107, 114 King Solomon, 16, 95, 96 Kislev, 163, 234, 238 Kohen, 202 Kohanim, 244

Lamp-Lighters, 241 Language, 17 Leader(s), 5, 20, 36, 125, 151 Leap Month, 113 Leap Year, 112,113, 135, 136, 139, 140, 286, 293, 299, 300, 303 Liberation, Personal, 180 of Alter Rebbe — see YudTes Kislev Life, 151 Light, 135, 136, 152, 185, 212 Lighting Candles, 229 Lubavitch (city of), 241 Activities of, 235, 292 Center, 297 Movement, 180. See also Chabad. Lubavitcher Rebbe, Late, 173, 174. See also Schneersohn, Joseph Isaac, R. Lubavitcher Students, 242 Lubavitcher Yeshivoth, 180, 241, 242, 279, 280 Lunar Year, 112, 135, 139, 293, 299, 303 Lulav, 130

M Maccabees, 189, 211, 247 Macrocosm, 7 Maggid of Mezritch — see Ber, R. Maharal of Prague, 261, 262, 265 Maimonides — see Rambam Mari, 13, 34, 59, 62, 78, 80, 85, 130,162, 266, 284, 285, 315 Creation of, 7, 10, 11, 22, 23, 37, 38, 56-59, 78, 89 91, 100, 107, 108, 130, 292. See also Creation. First Man, 38, 43, 89, 91, 106, 107 Microcosm, 7, 15 Pre-eminence of, 10, 11, 42, 43 Purpose and Mission of, 8, 22, 23, 37, 38, 94, 100, 107, 108, 130 Manhig Yisroel, 259 Matter, 12 Matter and Energy, 314, 315 Material and Spiritual, 1, 3, 4, 26, 32, 36, 42, 58, 59, 80, 81, 95, 96, 101, 102, 113, 121, 144, 145, 185, 189, 194, 200, 234-236, 264, 277, 291, 292, 314, 315 Mattan Torah, 271, 273, 275, 279, 282, 289 Mattisyohu, 210, 217, 226, 231, 244, 247, 248 Medabber, 130, See also Man. Megillah — see Megillas Esther Megillas Esther, 295, 297, 301, 302,304-308, 311, 312 Mehadrin Min Hamihadrin,

G E N E R A L IN D EX

186, 240 Mekabbel, 136 M enachem M en d el, R. o f L ubavitch (T zem ach

Tzedek), 255, 261, 291 Menorah, 204-206, 234 Mesiras Nefesh, 74, 75, 172, 194, 196, 197, 199, 201, 211, 217, 248, 295, 297, 298, 304, 305, 312, 313 M essa g es, 35 M essiah — see Moshiach Mezuzah, 167 Mezuzah C am paign, 167 M icrocosm , 7, 15. S ee also Man. Midrash, 85, 172, 255 M in h a g — see Custom M in eral(s) — see Inorganic Matter M in ority, 16 M iracle(s), 225, 230, 311 Mishkan, 289 Mishnah, 38, 149, 297 M ishne Torah — s e e Deuteronomy Mishpotim (w eek ly T orah P ortion), 279, 281 M issio n in Life, 69, 70, 87, 162. S ee also Jew(s) Pur pose and Mission of; Man, Purpose and Mission of. Mitzvah, — see Mitzvoth Mitzvah C am p aign (s), 166, 168, 183 Mitzvoth, 87, 217, 219, 244, 272, 310 A ctu al Practice of, 149, 191, 221 B'tzibbur, 125 C om p reh en sive, 166 D ecoratin g, 153, 154

331

Effects on the World, 228, 229 Eternity of, 97, 149, 157 First, 139, 140 Grades of Performance, 131 Inability to Perform, 75, 76 Involvement of Human Intellect in, 282 Light of, — see Light of Torah and Mitzvoth Mechanical Observance of, 74 Perform ance w ith U tm o st Excellence, 75, 186 Purity o f — see Torah and

Mitzvoth, Purity of R ational, 217, 281, 282 Sigruficance o f, 191 S pecial, 130 Supra-Rational (Chukim), 205, 206, 281, 282 Testimonials (Edos) 281, 282 Monotheism, 314 Moon, 95, 135, 136, 286, 299 Mordechai, 295, 297, 302, 305, 312, 314, 316, 317 Moshe Rabbeinu, 108, 247, 260 Moshiach, 2, 5, 46, 64, 71, 98, 103, 118, 127, 132, 217, 249, 250, 317 Mussar, 149, 253, 271 Myrtle, 130 N Naaseh V'nishmah, 281-283, 310 Name 281 Nation, 29

332

G ENERAL INDEX

Nations of the World, 94-96, 185 Natural and Supernatural, 262, 264, 303 Nature, 23, 192 Nefesh Habahamit, see Soul, Animal Neshamah — see Soul Neshei Ubnos Chabad, 198, 199, 267 Neshek — See Shabbos and Yomtov Candle Lighting Campaign. New Year, 1, 3, 5, 7, 18, 28, 29, 84, 129. See also Rosh Hashanah New Year for Trees, 266, 268, 269, 271, 171, 284, 285 Nineteenth of Kislev, — see Yud-Tes Kislev Nitzovim, 67, 70, 73

O Offering, 153 Old Rabbi (Rebbe) — see Schneur Zalman, R.,

Parnosso, 80, 236 Parshas Zachor, 301 Patriarchs, 103 Persia, 307 Pesach, 56, 135, 224, 312 Physical and Spiritual — see material and spiritual Pilgrimage, 44 Pirkei d'Rabbi Elazar, 8 Plants, 10, 57, 268, 269. See also Vegetable Existence. Poskim, 253 Poverty, 1 Power, 12

Prayer(s), 32, 36, 45, 87, 122, 125, 126, 162, 180, 249, 252, 253 Printed Word, 261 Pre-Bar (Bas) Mitzvah Age, 224, 228, 316 Procreation, 269 Prophet, 108 Psalm(s), 58, 62, 64, 101, 102, 159 Purim(s), 293, 293-298, 301 303, 310, 312-314, 316 Purim Kotton, 295

Q Quorom — see Tzibur R Rabbi, 5, 20 Rambam, 17, 26, 62, 108, 149, 153 Rashab — see Schneersohn, Sholom Dovber, R. Rashi, 85, 86, 172, 239, 255 Rebbe(s), 116, 159, 215 Redemption — see Ceulo Religious Oppression, Libera tion from, 210, 211 Repentance — see Teshuvah Reward, 78 Rosh Hashanah, 1, 7, 8, 10, 11, 14, 15, 22, 28, 30-40, 43, 44, 46, 49, 52, 53, 56 59, 61, 62, 67, 70,73, 78, 79-81, 84, 86, 89, 90, 92, 100, 101, 106, 107, 109, 112-114, 120, 130, 134, 149, 150, 165 Russian Jewry, 241, 253 Saadia, R., 17

GENERAL INDEX

Sabbatical Year —see Shemittah Sabbath — see Shabbos Sacred Books Campaign, 167 Sacrifices, 45, 291 Sadness, 50 Sages, 23, 25, 38, 56, 71, 78, 80, 87, 90, 100, 102, 103, 106, 108, 114, 120, 121, 124, 131, 144, 145, 152, 153, 156, 180, 199, 203 205, 213, 216, 218, 221, 234, 236, 238, 257, 266, 269, 275, 285, 290, 295, 302, 304, 305, 310, 314, 315 Sarah (Matriarch), 171, 172 Science(s), 314, 315 Scientific Enterprise, 68 Season(s), 135, 303 Season of Our Rejoicing, 157 Schneur Zalman, R. (Alter Rebbe), 173-175, 178, 257, 313, 315 Schneuri, Dovber, R., 173 S ch n ee rs oh n , Sholom Dovber, R., 241 Schneersohn, Joseph Isaac, R., 243, 253, 259, 262, 263, 265-267, 298 Sicho (Talk) of, 261, 289 Secular Culture, 17 Sechach, 153 Sefer Hachinuch, 5, 44, 149 Self-abnegation, 38, see also self-effacement Self-appraisal, 19, 22, 35, 53, 129, 136, See also selfe v a l u a t i on; self assessment. Self-assertion, 53 Self-assessment, 116, 117

333

Self-effacement, 45 Self-evaluation, 22, 61, 62 Self-love, 62, 76 Self-sacrifice — see Mesiras Nefesh Selichoth, 19, 25, 30, 129 Seventh day, 84. See also Shabbos. Seventh Year, 84, 86. See also Shemittah. Shabbos, 42, 43, 79-81, 84, 85, 107,109,112, 129,199, 236 Shabbos and Yom-Tov Candie Lighting Campaign (Neshek), 167, 183, 240 Shabbos Lights, 190, 229, 236 Shabbos of Mattan Torah, 271 Shallach Monos, 307 Shaloh, 228 Shamosh, 202 Shechinah, 26 Shema, 1, 31, 52, 140 Shemini Atzeres, 87, 165 Shemittah, 3, 5, 41-43, 84-86, 97 Shemoth, 257 Shofar, 35, 59, 62, 130, 149 Shovuoth, 56 Sidrah, Living by, 171, 172, 257, 273, 275, 277, 281 Simcha — see Joy Simchas Torah, 155,156,165, 168 Sin(s), 34. See also Transgres sions Sleep, 154 Solar Year, 112, 135, 139, 293, 302, 303, 315 Soul, 1, 3, 13, 20, 23, 25, 29, 59, 75, 80, 96, 103, 120,

334

G E N E R A L IN D E X

134, 162, 175, 177, 189, 206, 207, 244-246 Animal, 13, 315 Spark, 152 Speech, 129, 135, See also Word. Spiritual Leaders, 36, 46, 125. See also Leaders. Spirituality — see Material and Spiritual Spiritual Life, 31, 32, 36, 41, 42, 69, 102 S p o k en W ord, 261 Spreading Yiddishkeit, 1, 69, 87,121, 122,150,151, 163, 166-168, 174, 176, 181, 184,' 185, 190, 192, 198, 201, 209, 235, 241, 242, 269, 270 Sprin g, 135 Statehood , 16 S tory, 261, 262 Succah, 130, 153, 154 Succoth, 5, 44, 56, 97, 130, 135, 153, 165 Sun, 95, 135, 136 Synagogue, 125, 126 Tachnun, 34 Taharas Hamishpocho, 199 Taharas Hamishpocho cam paign, 168, 240 Talis, 153 Talmud, 199, 204, 221, 266, 313 Talmud-Torah, 5, 126, 316 Tanya, 25, 159 T eacher, 46, 121, 136 Tefilah — see Prayer Tefillin, 167 Tefillin C am paign, 157

Tehillim — see Psalm(s) C om m and m ents, 273 279, 282 T en Days of R eturn, 8,19, 25, 34, 36, 62, 113, 114, 120, 124-126, 134, 136, 150, 152, 165 T en

T en D a y s o f R epentan ce — see Ten Days of Return T en D a y s o f Teshuvah — see

Ten Days of Return Teves — see Asoro B'teves Terumah (W eek ly T orah Fortion), 289 Teshuvah, 13, 14, 25, 26, 32, 34, 36, 49, 53, 69, 76, 87, 122, 124, 129, 134, 136, 137,139-141, 144-146, 165 T est, 248, 264, 302 T h o u g h t, 48, 49, 92, 129, 135 T im e, 25, 26, 79, 257 Tishrei, 45, 46, 101, 130, 155 157, 161, 165 T ith es, 87 T oil, 79, 80 Tomche T'mimim, 241, 280. See also Lubavitcher Yeshivoth Torah, 3, 11, 20, 23, 24, 28, 31, 45, 48, 56, 62, 67, 80, 91, 97, 98, 106, 117, 120, 122, 158, 171, 172, 175, 180, 205, 224, 244, 245, 249, 252, 253, 257, 258, 274, 279, 284, 291, 308 310, 314, 317 Brocho O ver, 275 Campaign, 167 Education — see Jewish Education Eternity of, 13, 21, 97, 157, T en th o f

G E N E R A L IN D EX

279, 289, 306 Inner, 175, 178, 208. See also Chassidus; Kabbalah. Institutions,5, 86, 256 Light of — see Light of Torah and Mitzvoth Love of, 63, 176 Me a n i n g f u l in All Details,97, 157 Oral, 91, 158 Order of, 41 Preservation of, 271 Study of, 77,108,156,159, 163, 167, 196, 206, 217, 255, 316 T eaching and Learning, 121 , 122 U n ify in g Force, 259 W eek ly P ortion o f — see

Sid rah Written, 91, 158 Torah and Mitzvoth, 3-5, 17, 18, 31, 95, 101, 139, 146, 156, 162, 163, 175, 221, 244, 258, 269, 302 Jew's Sanctuary, 206 Lack of, 1 Light of, 96, 177, 182, 183, 185, 190-193, 198, 199, 203, 212, 214, 218, 225, 230, 235, 238, 240-242, 244, 248 Purity of, 176, 205-209, 222, 223 Source o f Life, 117, 120, 274 Toil of, 80, 81 Torah Or, 313 Transgressions, 49, 50. See also Sin(s). Tree, 268, 269, 271, 272, 284 286

335

Truth, 76 Twelve Passages, 243 Tzaddik(im) 63, 127, 266 Tzedoko, 1, 2, 5, 32, 36, 80, 81, 86, 87, 121, 122, 125, 126, 136, 159, 163, 167, 228, 249, 253, 316, 317 Tzedoko Campaign, 167 Tzemach Tzedek — see Menachem Mendel, R. Tzibbur, 125-127 Tzomeach — See Vegetable Existence U

Unity, 31, 78, 79, 157, 158, 314 Universe — see Creation; world

V'al Hanissim 185, 205, 212, 213, 216, 217, 222, 226, 231, 239, 246, 247, 249 Vayechi, 255 Vayyera, 172 V egetable E xistence, 7, 8 , 117, 130, 144. See also Plant(s). V essels, 124, 131 V ictory, 210 V oice, 79

W Weekdays, 79 Willow, 130 Word(s) 48, 49, 92 Work, 79-81, 84, 107 World, 8, 14, 15, 23, 30, 38, 57, 78, 92, 100, 101, 113 Supernal, 92, 113 World Conquest, 23

336

G E N E R A L IN D EX

World Problems, 35, 36, 69, 70 Women —see Jewish Women Written Word, 261

Yaacov — see Jacob Yahrtzeit, 33, 180-182, 255, 259, 266, 267. See also An niversary. Yeshivah, 177, 316 Yeshivoth, 5, 125, 196, 197, 260, 280 Yesh Meayin, 90. See also Creation. Yetzer-Hara — see Evil Inclination Yetzer-Tov, see Good Inclina tion Yiddish, 17 Yiddishkeit, 95, 108 Yiras-Shomayim, 48. See also G-d, Awe of.

Yiras Haromemmuth, 33, 34. See also C~d, Awe of. Yisroel (Patriarch), 161. See also Jacob. Yissro, 279 Yitzchok (Patriarch), 171,172 Yom Kippur, 68, 87,102,113, 114, 131, 134, 150, 158 Yom-Tov — see Festivalfs) Youth, 151, 157. See also Jewish Children. Yud-Shevat, 259, 261, 266, 267. Yud-Tes Kislev, 173-176, 178-183, 208, 209

Z'man Simchoseinu — see Season of Our Rejoicing. Zos Chanukah — see Chanukah, Eighth Day of Zohar, 8, 17

In m e m o ry o f

‫האשה החשובה‬

‫מרת בריינדל בת ר׳ אליעזר ע״ה‬ ‫ תשל״ו‬,‫ כ״ו אדר שני‬,‫נפטרה ביום א׳‬

BEATRICE STONE A G-d fearing woman who loved and supported Torah and was instrumental in bringing the light of Chassidus to Cleveland. May her fervent prayer, that all her descendents follow in the ways of Hashem, be fulfilled. Hensha and Hirsh Gansbourg