Igrot Kodesh · Letter 132 — Mishnah Memorization and Spiritual Purification

[14 Shevat 5704 [1]]

You ask me to explain, according to the revealed teachings of the Torah*, the importance of learning Mishnah* by heart.

To answer this question and show the great value of this practice, I will reproduce here, with some additions, what I wrote to several members of the Mishnah* by heart groups, which are under the auspices of Machane Yisrael*.

Our Sages* ask us to encourage eagerness in those who possess, by nature, this quality. I would therefore like to remind you, once again, of the necessity of learning by heart the six orders of the Mishnah*, at every free moment. The distribution will allow, for each group, the entirety of these six orders to be studied during the year. This study will be done while walking in the street, while in a store or in an office, if it is possible to repeat words of Torah* there.

Upon founding these groups, my father-in-law, the Rebbe Shlita*, said: "The present period requires us to purify the air. The words of Torah* make this possible. It is very desirable that Jews learn Mishnah* by heart and recite it, at all times and in all places. This practice is not specific to a group or a conception. It has a universal scope and concerns the entire Jewish people, whose protection it ensures."

At the first distribution of the Mishnah*, on the day after Shavuos* 5702, he added: "The Mishnah* that one will repeat, wherever one may be, in whatever place, will illuminate the bond between Israel and the Holy One, blessed be He."

At the second distribution, on 17 Sivan 5703, he further specified: "Rav Benaa teaches: A man must invest himself in the Mishnah*, through which everything will be accessible to him, the Talmud* or the Haggadah*. Indeed, Mishnah* is an anagram of Neshamah*, the soul."

Then, at the third distribution, on 27 Sivan 5704, he said: "Every member of a group must learn the Mishnah* by heart. And let no one think that this is a practice of little importance. Every Mishnah* sustains the world and everything it contains."

* * *

To explain the significance of the study of Mishnah* by heart, according to the words of our Sages* found in the revealed part of the Torah*, I will treat this subject in several parts.

1. The importance of the atmosphere and the necessity of purifying it

A man possesses life because his body is connected to his soul. Only the miracles of Hashem make it possible to obtain such a result, by means of two intermediaries [2], the blood formed by the food and drink that one consumes, on the one hand, and the air that one breathes, on the other [3]. This is the purpose of the esophagus and the trachea [4].

Air and food are both indispensable to life. Nevertheless, one eats only at specific times.

Our Sages* say that the children of Israel were at first like roosters digging their claws in the refuse [5]. Then came Moshe*, who established for them the hours of meals. And the Rambam* specifies that one should eat only when hungry, drink only when thirsty.

Normal breathing is constant, whereas, as our Sages* consider, a man can go without eating for seven days [6]. One who ceases to breathe, on the other hand, will die very quickly.

Food, which sustains the body and binds it to the soul, must therefore be adapted to such a result. Its qualitative dimension affects that of the body and its bond to the soul. Our Sages* observe that "a fresh vegetable makes one green, a child leads one to adopt childish behavior, one soul can calm another, that which is close to the soul calms it." They also explain the prohibition against consuming birds of prey by the fact that they inspire cruelty in those who eat them.

Moreover, one can imagine that a man may forbid, through his thought or his speech, a food that would otherwise be permitted, for example by performing shechitah* on an animal that he consecrates to idols. And this food will also confer such a character upon the one who consumes it. Thus, our Sages* recount that the mother of Elisha, "the other," while pregnant with him, consumed a dish consecrated to idols [7]. It is for this reason that her son strayed from the right path.

And one cannot consider that, in his case, it was a punishment and not a natural consequence. Indeed, the mother transgressed no prohibition by consuming this dish. On the contrary, when the smell arouses a craving in a pregnant woman, she must eat that food and, in doing so, even fulfills a mitzvah* [8].

It is difficult to advance that in such a case, she should have let herself die rather than engage in an idolatrous practice. And the formulation of the Talmud* establishes that it was necessary to give her this food to eat.

One must conclude that, even if it was, in this case, a punishment, such a situation was natural, for a forbidden food arouses, in the one who consumes it, particular defects. However, in case of danger, one must indeed eat this food, even if, in doing so, one will acquire a bad nature.

In fact, the dish is in no way modified in such a case. It retains identical characteristics and qualitative dimension, although it is permitted for a certain man to eat it because he is in danger. Similarly, the needs of the sick person suspend the prohibition but do not eliminate it [9].

This can be compared to the amputation of a limb, intended to save the entire body [10].

Moreover, the soul of a man turns away from forbidden food and its consumption is therefore not truly a consumption, even if he has no knowledge of its prohibition, as the Rambam* states.

Now, if this is so for food, how much more is it the case for air, which must be pure and healthy, materially and spiritually, for a man to be whole, in his mind and in his body. Our Sages* give us several illustrations of this principle. Thus, they say that the air of Eretz Yisrael* confers wisdom, that the air of a tower leads to forgetfulness.

And the Midrash* speaks of a place whose air particularly develops the intellect of men. The Zohar* says that the air of each place modifies the appearance of men. In these two cases, one might think that air is, in reality, the climate. It is true that the Midrash* equates these two notions. For the moment, however, I have not seen that the Talmud* does the same.

2. The purification of the atmosphere by the words of Torah*

Man acts upon the environment that surrounds him by means of his actions, his words, and his thoughts. The halachah* mentions several situations in which thought can modify the environment of the man who thinks [11].

Speech occupies a special place since it transmits a message to an interlocutor by making it traverse the atmosphere.

Thus, a good word affects the air in a positive manner and a bad word marks it negatively. The Rambam*, in his commentary on the Mishnah* teaching that "one who multiplies words causes sin," explains the different types of speech. He specifies, and one can verify this concretely, that repulsive talk is rare in the synagogue and in the house of study, but frequent, on the other hand, in the streets and in the public squares. It follows that it is necessary to purify the air outside the house of study, even though sometimes the same may be true in the synagogue.

The purification of the air is, obviously, accomplished by that which is capable of marking it, that is to say, good words inscribing themselves in the atmosphere, the breath that penetrates it. For this, one must utter words of Torah*, of which our Sages* say that they do not contract impurity and permanently retain their clarity, as it is said "My word is like fire, says Hashem" and our Sages* explain: "Just as fire cannot contract impurity, the words of Torah* cannot become impure."

Moreover, our Sages* also indicate that fire is the most fundamental method of purification.

* * *

3. Why recite the words of Torah* by heart?

In the synagogue and in the house of study, one can say the words of Torah* by heart or read them in a book.

In any case, these words must be uttered orally and our Sages* show the importance of such a practice.

Outside, however, in the streets and, very often, in the stores, the purification of the air is particularly important. These places are not places of rest and one does not find books there that one could read. Everyone must therefore know by heart some passages of Torah* that they can repeat, at all times and in all places, whenever it is possible to utter words of Torah*.

Our Sages* say that "you are not permitted to recite by heart what was given to you in writing," although the Rambam* does not retain this principle for the halachah* and, according to some, this prohibition applies only when it concerns discharging others of their obligation (...).

The Shulchan Aruch*, on the other hand, retains the prohibition of reciting by heart passages of the Torah*, except when they are known to all.

Nevertheless, according to all opinions, it is permitted to learn passages of the Oral Law* by heart.

4. Why specifically the Mishnah*?

The Oral Law* has as its essential purpose to determine the halachah*, although in addition, it is sometimes necessary to utter it orally. One who recites a text without understanding it is not considered as having studied the Torah*. This is not the case with the Written Law* and the ignorant person, called to the reading of the Torah*, recites the blessing, even though he does not understand its meaning.

However, within the Talmud*, one distinguishes between the Mishnah* and later texts. The Rambam*, in his introduction to the Mishnah*, says: "The Mishnah* is written concisely and it presents many concepts. The Baraisa* is not as concise as the Mishnah* and the later texts have the purpose of detailing the Mishnah*." His analysis, which one should consult, is very detailed.

It follows that the essential character of the Mishnah* is its precision and the words that constitute it, although it is also necessary to understand it. The Mishnah* includes within it all the concepts defined by the Baraisa*. And, in the tractate Taanis*, Ilfa reports that all the teaching of Rabbi Chiya* and Rabbi Oshaya* derives solely from the Mishnah*. Moreover, says the Yerushalmi*, "Many halachos* were given to Moshe* on Mount Sinai and all were included in the Mishnah*." And the second part of the Talmud* is merely the commentary on the Mishnah*, explaining its statements and reasons.

Therefore, if one desires to learn the Oral Law* by heart to purify the atmosphere, it is clear that the Mishnah* is more suitable than the Gemara*. In the former, every word is important, whereas in the latter, one must understand and retain only the reasoning.

5. Why is all this particularly important in our era?

In these generations of the heel of Mashiach*, as the date of our redemption approaches, the Mishnah* receives particular importance and our Sages* emphasize that "one is freed from all these exiles only by the merit of the Mishnah*."

Our Sages*, in particular the Arizal*, say that "when a man is condemned to Gehinnom*, each tribe is called upon to save him, but none responds. Then comes the tribe of Asher which asks him whether, during his lifetime, he studied Mishnah* [12]. If he responds affirmatively, he is immediately freed from Gehinnom*, by the merit of that Mishnah*."

It is clear that Gehinnom* and exile are directly linked and even interchangeable. Our Sages* say that Hashem asked Avraham*: "Do you prefer that your descendants be sent to Gehinnom* or that they be subjugated by the nations?" The Zohar* makes the same statement and indicates that what can save from one can also save from the other.

What has just been said can be clarified according to the revealed part of the Torah* [13]. Why is it specifically the Mishnah* that will bring about the ingathering of the exiles? Because it is necessary, beforehand, to eliminate and transform what caused the exile. And our Sages* have taught us that the Second Temple was destroyed because of baseless hatred. The exile was therefore inflicted at that time, "measure for measure." The Jews could not get along and they therefore found themselves "scattered and dispersed among the nations."

Moreover, the deliverance from the exile of Bavel* was not complete. What had caused the destruction of the First Temple had therefore not been entirely eliminated. And this reason was, according to our Sages*, the following: the Torah* was studied without first reciting the blessing. Thus, according to Rabbeinu Nissim*, it was learned constantly, but Hashem, Who searches the hearts, found that it was not given its full importance, that one was not truly disinterested. Therefore, the land was lost and the Temple destroyed.

To merit the redemption, the Jews must therefore recite the blessing of the Torah*, give it its full importance, and achieve unity within the people, rejecting baseless hatred. And these two conditions are fulfilled by the study of the Mishnah*.

The Torah* comprises three parts: the Written Law*, Mishnah*, and Gemara*. As for the Written Law*, unity is self-evident. It cannot be otherwise since it does not allow the halachah* to be determined in a concretely applicable manner. Likewise, its understanding introduces no difference between men, as we have seen. One who is called to the Torah* can therefore always recite the blessing. It suffices to remember the Word of Hashem, very often introduced in the Written Law* by the verses "and Hashem said," "and Hashem spoke" [14].

Moreover, the Written Law* is not suited to our purpose, for it does not express clearly enough the difference between Israel and the other nations. Our Sages* note that the Sadducees recognize it, while they deny the Oral Law*.

Likewise, the Gemara* is a deepening of the Mishnah*, allowing one to understand it. Each person matures his study according to his intellectual capacities and conducts his own analysis. At first glance, the unity between all those who express different opinions does not appear clearly. Moreover, the tractate Kiddushin* says that the Sages, at the beginning of the discussion, appear as enemies and it is only at its conclusion that peace reigns between them. Then, the halachah* is decided when all are in agreement and, from that point, it is expressed by the Mishnah*.

And the purpose of study is to arrive at understanding and not merely to receive the tradition.

The Mishnah* differs from the two other constituent parts of the Torah* because it states the halachah* in a concretely applicable manner. It must be understood and all adopt its conclusions, which no one challenges. No error is therefore possible regarding it [15].

When all Jews, despite their different characters, accept the same halachah*, they prove that Hashem gave us His Torah*, a unique Torah* for Israel, a unique people. Moreover, the Sages of the Mishnah* "did not decide the Law according to their intellectual analysis, but according to what the tradition reported to them, from generation to generation, since Moshe*," in the words of the Alter Rebbe*.

* * *

May Hashem grant us the merit of witnessing, very soon and in our days, the ingathering of the exiles by our righteous Mashiach*, of whom it is said "the spirit will rest upon him... and one will sense the fear of Hashem." Our Sages* say that what one will sense will bring the certainty of his coming.

Notes

[1] This letter is addressed to Rav Menachem Zeev Gringlass, of Montreal. It is announced at the end of the previous letter, to which it was attached.

[2] The Rebbe notes at the bottom of the page: "Our Sages* teach that flagellation is administered to one who vows not to sleep for three days. He may, however, sleep immediately, his vow being without value. But one cannot deduce from this that the existence of man also depends on his sleep, which would therefore serve not only to make possible eating and breathing. Our Sages* only emphasize that, by nature, a man cannot go three days without sleep. Nevertheless, this is not an indispensable condition for his life. In fact, sleep is the opposite of eating. Indeed, one who swears not to eat for seven days will be punished with flagellation and may eat immediately. Nevertheless, this is so only because he is obligated to eat, failing which he would die, but it does not result in forcing him to eat against his will. And the Yerushalmi*, opposing what has just been said, considers therefore that one who vows not to eat for seven days must indeed keep his commitment, but observes that he will not succeed, unlike the vow not to sleep, which is an impossibility (...). The Pirkei de Rabbi Eliezer*, on the other hand, defines sleep as 'nourishment, healing, and vitality' for man and the Midrash Tehillim* says that 'the worker performs his work throughout the day and finds himself tired in the evening. Then, the next morning, he is like a new creature.' Nevertheless, sleep is different from eating and breathing. Leading to the impossibility of acting, it is indeed, for man, a barren time."

[3] The Rebbe notes at the bottom of the page: "This is the reason why, say our Sages*, a man must thank Hashem for every breath, which can be compared to the blessing one recites before eating and drinking."

[4] The Rebbe notes at the bottom of the page: "According to the Likkutei Torah*, this is the same reason why there are two chambers in the heart."

[5] Eating everything, at any time.

[6] The Rebbe notes at the bottom of the page: "One explanation of our Sages* speaks of six days and not seven."

[7] In a permitted manner, for the craving of a pregnant woman must be satisfied.

[8] The Rebbe notes at the bottom of the page: "According to the Yerushalmi*, she passed before a place of idolatrous worship and smelled the odor of the sacrifices offered there. This is how 'the other' was born. One can therefore interpret it as a punishment. Nevertheless, the Tosafos* have another version of this Yerushalmi* text, ruling out the possibility of punishment."

[9] The Rebbe notes at the bottom of the page: "One may question the statement of the Alter Rebbe*, according to which one who consumes, due to danger, a forbidden food, must consider it as strictly permitted. Nevertheless, in several versions, the word 'strictly' does not appear."

[10] The Rebbe notes at the bottom of the page: "We have just seen that the bad nature aroused in man by forbidden food is a natural situation, even if the food is not intrinsically forbidden but consecrated to idolatry, as was the case for the mother of 'the other.' Indeed, the Decisors make no distinction between the causes of prohibition and the fact that there is danger does not fundamentally change the situation. The halachah* specifies that a woman who consumed a forbidden food, even in a permitted manner, should not nurse her child. Likewise, one cannot make any distinction between the prohibition of idolatry, which is very grave, and that of eating pork, for example. Now, if an idolatrous food, which is rendered forbidden by the intention of the man who consecrates it to that purpose, can arouse personality defects, even when consumed in a permitted manner, how much more so is this the case for pork which, by nature, is forbidden."

[11] The Rebbe notes at the bottom of the page: "Several types of examples can be cited. A) First, there is that which is accomplished by thought, without the intervention of speech and action. Thus, a thought suffices to consecrate an animal to the Temple, although Rashi* and the Tosafos* speak of verbal sanctification. Likewise, agricultural tithes can be performed by thought and, as proof, the Talmud* specifies that a mute person can also be their author. B) Thought may also have value only when accompanied by action. Thus, one who performs sacrifices must think about what he is doing. This thought must, of course, come to him at the moment of service. C) Sometimes, the combination of thought and action may be necessary. But only the absence of action will result in flagellation. In such a case, the thought of one person cannot complement the action of another, for nothing connects them. This is, for example, the case when two species, planted by two people, mix in the vineyard. Likewise, an object can contract impurity only according to the thought of its owner. And an agricultural tithe performed on what belongs to someone else is without value, even if performed by speech and action. Conversely, the thought for the sacrifice must be that of the person who performs it and not that of its owner. D) Sometimes, the action alone is sufficient but it is valid only if accompanied by thought. This is the case when intention must determine the act or when consciousness must be proven, in the case of a deliberate transgression. Thought, by itself, accomplishes nothing, but it must accompany the action and can therefore complement that of someone else. Thus, when someone moistens a food so that it can contract impurity or performs the sacrifice of the red heifer, one must take into account the thought of the one who pours the liquid or performs the sacrifice and not that of the owner of the food or the heifer. One could develop this analysis and ask in which category each case must be placed, but this is not the occasion to do so. Moreover, vows related to sacrifices and mitzvos* linked to thought do not concern our purpose, since such thoughts do not act upon man's environment."

[12] The Rebbe notes at the bottom of the page: "Why is the Mishnah* specifically linked to the tribe of Asher? Because the precision and concision of the Oral Law* are marked essentially in the Mishnah*, as we have seen. Now, say our Sages*, olive oil allows one to recall Torah* study conducted over seventy years. And this oil is precisely the blessing that the tribe of Asher received. Olives grow in the part of Eretz Yisrael* entrusted to it and our Sages* say that oil flows from it as if emanating from a spring. Our Sages* also say: 'The fat part of the land alludes to the Mishnah*.'"

[13] The Rebbe notes at the bottom of the page: "The explanation of Chassidus* is given by the Torah Or* and the Likkutei Torah*."

[14] That all understand.

[15] The Rebbe notes at the bottom of the page: "Nowadays, the decisions of the Geonim* are also an integral part of the Mishnah* in many respects and one may ask whether this is also the case for what is the subject of our discussion."

ב״ה ,יום ב׳ כ״ז שבט תש״ד

הנכבד מאד מר חיים שי׳ ליברמן

שלום וברכה!

הנני בזה להביע תודתי על ביקורו ב״מרכז לעניני חינוך״.

שימח אותי מאוד להכירו ,ללמוד

האקטואליות של החינוך היהודי באמריקה.

ולשוחח

אודות

הבעיות

הנני בטוח שלשיחה בעת ביקורו אצל חמי כ״ק אדמו״ר שליט״א יהי׳

המשך מצידו בעבודה מעשית לחינוך היהדות.

במדרש של פרשת השבוע מובא ,לא הי׳ העולם ראוי להשתמש בזהב

ולמה נברא -בשביל המשכן ובשביל ביהמ״ק.

המוסר השכל לכל אדם הוא ,שכשרון שהקב״ה העניק לו ,נברא

בשביל המשכן ובשביל ביהמ״ק שבלב כל אחד ,ורק בזכות זה ראוי

להשתמש בו גם בעולם.

בתקוה לעמוד עמו בקשר בענינים של עבודה בפועל.

שלו ,בברכת לאלתר לתשובה לאלתר לגאולה

הרג מנחם שניאורפאהן

יו״ר ועד הפועל