Igrot Kodesh · Letter 2118 — Chinuch

By the grace of Hashem,

29 Iyar 5713,

Brooklyn,

To the great Rav, distinguished Chassid* who fears Hashem

and devotes himself to communal needs,

Rav Ephraim Eliezer HaKohen[1],

I greet you and bless you,

I had occasion to consult Zechusa DeAvraham[2], the work of Rav Aryeh Mordechai Rabinowitz, published in Yerushalayim in 5711[3]. I found there, on p. 29, the account of the Maggid of Kozhnitz concerning the angel appointed over gestation, which you had previously communicated to me[4]. It is said that there is no greater joy than being freed from doubt, and I therefore transmit to you what he says regarding the question I had been asking. He provides there an indeed satisfactory answer[5].

I received your letter of the 26th before going to the holy tziyun*[6].

Concerning the distinction that should be made between BaOmer and LaOmer, you will consult Iggeres HaKodesh, ch. 13.

With my respects and my brachah* on the occasion of the holy Shabbos*,

"The holy Maggid: 'The numerical value of the name of the angel appointed over gestation is seventy-five. Kindly indicate to me where this is alluded to.'

The Rav of Padheits replied to the holy Maggid: 'Tractate Niddah 16b says that this angel is called Lailah, as it is said (Iyov 3): "Lailah spoke and taught the man." Now, the numerical value of Lailah is seventy-five.'

The holy Maggid then said: 'Your explanation is the correct one, but it comes from a dark place. I shall therefore cite to you one that emanates from a luminous source, and not a dark one. It is reported in Parshas Lech Lecha that the angel said: "Behold, you (hinach) are with child and you shall bear a son." Now, the numerical value of hinach is seventy-five, and it is precisely for this reason that this man had a boy.'"

2118

By the grace of Hashem,

1 Elul 5713,

Brooklyn,

I greet you and bless you,

I confirm to you that I have duly received your two letters, in which you share with me your state of mind, your study of Torah in general, of seforim* of Chassidus* in particular, and a few ideas suggested to you by the commentaries of our Sages.

Your letters seem to indicate that you are seeking specific methods of interpretation and new explanations. You wish to innovate, not only in the commentary, but also in the manner of obtaining it. Even granting that you commit no error, that you bring out the correct idea and the proper method in general and especially according to your view, there is no doubt that you will need much time and effort to attain the result.

Certainly, our Sages say that "one understands the words of the Torah only when one has first interpreted them incorrectly." Nevertheless, your error will have borne on the method of interpretation and not on the detail of a particular halachah*.

Yidden* are "believers, the children of believers." They consider it self-evident, therefore, that Hashem created nothing useless in the world, in particular for what concerns a Jew. Now, our days are counted in accordance with the Torah and mitzvos* one is to fulfill. Each day, each hour that is lost in rediscovering what has already been established by the Rishonim*, who were comparable to angels, is a deviation from what one is to accomplish, even if one thus devotes oneself to the commentary of the Torah, an activity for which one merits, moreover, a reward.

In such a case, one therefore loses time by doing what one is not charged to do. Consequently, there will necessarily be a lack in what is to be actually accomplished. An image will help to understand. A man may say that he wishes to study the Mishnah, but does not wish to consult its commentators, preferring to discover for himself the explanations appearing in the Gemara*, the commentaries of Rashi* and the Tosafos.

If you wish to listen to me, abandon this manner of proceeding, study the seforim* of Chassidus* in which our Rebbeim have clearly indicated to us the way we must follow in order to learn nigleh* and Chassidus*, to perform mitzvos* with joy and in the best manner.

In this way, you will perceive that many points on which you still have doubts have already been clearly explained by the Rishonim*, that several explanations you think you have discovered are, in reality, not exact or have been poorly approached.

How to determine whether one is on the right path or not? One of the means of arriving at this is to consider the final synthesis, the conclusion that flows from it as to the best manner of fulfilling the mitzvah*, the time set for the study of Torah, the ardor one should feel in loving one's neighbor. Establish, therefore, a sincere accounting of your conduct in all these areas. Ask yourself whether the studies to which you allude in your letter have brought a strengthening in all this or, on the contrary, a weakening. It is surely needless to say more.

Here is the synthesis of what has just been said. Forget, at least for a few hours per day, your competencies and your nature. Study the halachos* that are necessary for daily existence and Chassidus*, for example Tanya* and Derech Mitzvosecha*. So that Hashem may help you in this approach, you shall give, each weekday, a few coins to tzedakah* before tefillah*. After tefillah*, you shall say Tehillim*, on weekdays, on Shabbos*, and on the festivals, according to the monthly distribution.

Hashem will grant you merit and success. Thus, you will be able to advance on the royal path, without seeking byways and detours. And you will know good materially and spiritually.

With my brachah* that you may be inscribed and sealed for a good year, and that you may study Torah in yiras Shamayim*,

Notes

[1] Rav E. E. Yalles of Chicago. See concerning him letter no. 1893.

[2] "The merit of Avraham."

[3] 1951.

[4] See on this subject letters no. 1949 and 2040.

[5] This is the text presented in quotation marks, at the end of the letter.

[6] Of the Frierdiker Rebbe, presumably on erev Rosh Chodesh.

ב'קיח

ב"ה, כ"ט אייר, תשי"ג
ברוקלין.
הרה"ג הרה"ח אי"א נו"נ עוסק בצ"צ

מוה"ר אפרים אליעזר שי' הכהן

שלום וברכה!

נזדמן לידי ספר זכותא דאברהם מהרב ארי' מרדכי רבינוביץ - ירושלים תשי"א - ומצאתי שם בעמוד כ"ט, סיפור המעשה מהרב המגיד דקאזניץ אודות מלאך הממונה על הריון, שכתב כת"ר שי' מאז, ובאשר אין שמחה כהתרת הספיקות, הנני מעתיק בזה לשונו בהנוגע למה שהי' קשה לי בהסיפור, וע"פ נוסחא זו מיושב הצ"ע שלי.

מכ' מכ"ו קבלתי קודם נסעי על הציון הק'.

בענין בעומר-לעומר יעוין אגה"ק סי"ג.

בכבוד וברכת ש"ק.

... ואמר לו המגיד הקדוש כי המלאך הממונה על הריון בגימט' ע"ה יאמר לי מעכ"ת אי' נרמז דבר זה. והשיב הרב מפדהייץ להמגיד הקדוש שמבואר בג' נדה ט"ז ע"ב דמלאך הממונה על הריון לילה שמו שנאמר - איוב ג - והלילה אמר הורה גבר ובגימט' של לילה הוא ע"ה - והשיב המגיד הקדוש יפה אמר כבודו אבל הוא במקום חשך אני אגיד לו ממקום אור ולא חשך, בפ' לך כתוב שהמלאך אמר להגר "הנך" הרה וילדת בן, "הנך" בגימט' ע"ה וכיון שהנך בגימט' ע"ה, ע"כ יפקד האיש בבן זכר.

ב'קיח
מוה"ר אפרים אליעזר שי ': יאלעס. אגרות נוספות אליו - לעיל א'תתצג, ובהנסמן בהערות שם.