Igrot Kodesh · Letter 2647 — Faith & Bitachon

B"H

11 Iyar 5714,
Brooklyn.

To the Rav, the distinguished Chassid* who fears Hashem and devotes himself to communal needs,

Rav Avraham (Rav A. Pariz, of the Holy Land),

Greetings and blessing,

I duly received your letters of the 3rd, 9th, 12th, and 26th of Nissan. I hope that you received in their time my telegrams for the festival of Pesach* and for the gathering of the youth of the Chabad association. You will surely write to me to tell me how this gathering went, with the appropriate detail. You will specify the nature and the number of the participants, and you will tell me, above all, what concretely came of it.

It seems that one does not know, in your city, for what reason the authorization to import the books (the books of the Kehot* editions sent from the United States to the Holy Land, of which Rav Pariz was in charge of the distribution) was rejected. I am pained by this, for if one knew, it would be easier to formulate a complaint. Orally, this reason was given, in a practically official manner, and it is the following: the books of the Kehot* editions compete with those that are published in the Holy Land.

It is clear that this makes no sense. The contrary is true. I have good hope that the contract will be ratified, and, on this basis, I am sending you a list of the publications of Kehot*, as you requested, as a proposal for a new shipment.

The chassidim* must be conscious that we all belong to one same body. When one of them wishes to "make his Shabbos for himself" (to mark his independence), he does not for that receive a greater portion of Livyasan* and the Shor HaBor* (which will be distributed at the feast that will take place when Moshiach* comes). He does not obtain more honor in this material world, and even in this coarse world, quite the contrary.

It is inconceivable that one element of the whole could find itself in a positive situation and develop by striving to appropriate the share of a second element, or, at the very least, by not granting it the place that is its own. Such a conception is harmful because it is based on erroneous reasoning, and because it introduces a haste and a confidentiality that are in no way positive. You will also consult Iggeres HaKodesh*, chapter 31.

With my blessing of good health, for you and for all the members of your family, and in the expectation of your good news regarding all that has just been said,

M. Schneerson,

* * *

B"H

11 Iyar 5714,
Brooklyn.

Greetings and blessing,

I have just received your express letter of the twenty-fifth day of the count of Bnei Yisrael* (the count of the Omer*), in which you describe to me the situation regarding shechitah*.

I have already been questioned on this subject, and, in fact, this question no longer has any meaning, once it has been repeated several times. For, of two things one: either one wishes to rely on the opinion of someone, and from then on his first answer is amply sufficient, or one does not wish to, and in such a case, why ask the question several times?

Out of respect, I nevertheless enclose a copy of the answer that I gave to that person (the one who asked the question for the first time). You will be able to deduce from it my position in the matter. And I repeat once again that, with the appropriate determination, you will know success.

In general, I do not understand why you draw the laws of tzedakah* close to those of shechitah* (presumably by maintaining in their place, out of charity, those who are not qualified to exercise the function of shochet*). There is no reason to confuse them. In any event, the will orients the understanding. And if you do not show the necessary determination in this matter, just as you do not, in my opinion, in the rabbinic questions that arise, there will be reason to compare what happens in these two domains.

May Hashem grant you success, as well as to all the chassidim*, in order to adopt the determination preached by our holy masters. For, in such a case, one advances "on a bridge of iron" (one is sure of oneself and one cannot be mistaken) and under their responsibility.

With my respects and my blessing, material and spiritual,

ב'תרמז*

ב"ה, י"א אייר, תשי"ד
ברוקלין.

שלום וברכה!

זה עתה נתקבל מכתבו המהיר מכ"ה למנין בני ישראל, בו כותב אודות המצב בעניני שו"ב. וכבר קבלתי מזה שאלה... ובאמת הנה כל השאלה כולה אין לה טעם כששואלים דבר אחד כו"כ פעמים. והרי ממ"נ אם רוצים לשמוע בחוות דעתו של מי שהוא די ומספיק בהמענה בפעם הראשונה, ואם אינם רוצים מהי התועלת לשאול כו"כ פעמים. ובכל זה מפני הכבוד הנה מוסגר פה העתק מהמענה שלי להנ"ל שממנו מובנת ג"כ עמדתי בשאלה זו, ועוה"פ אכפול, שאם יעמדו בתוקף אמיתי יצליחו. ובכלל אינו מובן מה ענין של הלכות צדקה להלכות שחיטה ואין לערב דבר בחבירו, אלא שהרצון מטעה את השכל, ואם ח"ו לא יתנהגו בתוקף בזה כמו שלדעתי אינם מתנהגים בתוקף בעניני רבנות הרי יש ללמוד בנין אב מענין אחד על חבירו, והשי"ת יצליחו ביחד עם כל אנ"ש שי' להתנהג בתוקף שדרשו נשיאנו הק' וואס דענסטמאל גייט מען אויף אייזערנעם בריק ועל אחריותם.

בכבוד וברכה בגשמיות וברוחניות.