Igrot Kodesh · Letter 3697 — Faith & Bitachon

B"H

5 Menachem Av 5715

Brooklyn

To the distinguished Chassid* who fears Hashem, man of

many accomplishments and of great renown,

Rav Aryeh,

Greetings and blessings,

I have heard of you on various occasions, incidentally. I took note with pleasure of your positive accomplishments, particularly in the domain of love of one's fellow. The Tanya*, in chapter 32, and at greater length the Sefer HaMitzvos* of the Tzemach Tzedek*, on the Mitzvah* of loving one's fellow, explain how fundamental such conduct is, both in this world below and in the world above.

How fortunate is your lot! Divine Providence has granted you the means to adopt such conduct, and there is no doubt that ultimately this love of one's fellow also strengthens the love of Torah* and the love of Hashem. I allude to the people with whom you come into contact through your conduct. In this way, you awaken within them the point of faith, and in time they firmly strengthen the love of Hashem and the love of Torah* with which every Jew is necessarily imbued.

And it is quite clear, as the Alter Rebbe* says, that "if this is not the case" (i.e., if one has not awakened better feelings in one's fellow), "one has not, for all that, lost the Mitzvah* of loving one's fellow." But in practice, one can observe that with a few exceptions — which remain exceptional — love of one's fellow creates a closeness enabling one to remember Hashem, His Torah*, and His Mitzvos*. The words are then heard and, with time, they produce their effect.

May Hashem grant that you see the positive effects of your efforts, with no interruption between the time of sowing and that of reaping.

You cite in your letter a saying of the Tzemach Tzedek* concerning Aharon the Kohen Gadol* and Michoel* the great angel. As chapter 32 of the Tanya* recalls, it is indeed stated: "Be a disciple of Aharon," as the Avos d'Rabbi Nosson* comments at length. (The angel Michoel* is the Kohen Gadol* above; Aharon is the Kohen Gadol* below — and the latter is greater than the former; see Letter #3771.)

You reproduce at the end of your letter a statement of the Tzemach Tzedek* concerning the Baal Shem Tov*, the Maggid of Mezeritch*, and the Alter Rebbe*. (The Baal Shem Tov* received teaching from Achiya HaShiloni*, while the Arizal* received teaching from Eliyahu HaNavi*, who himself received it from Achiya HaShiloni*. It follows that the Baal Shem Tov* is greater than the Arizal*, and the Maggid of Mezeritch*, disciple of the Baal Shem Tov*, is greater than Rabbi Chaim Vital*, disciple of the Arizal*.) This is found in an ancient manuscript in your possession. I have no knowledge of this account. Nevertheless, it deserves to be true. It is not given or permitted to just anyone to speak thus, but one who has the authority must do so.

As I have said, I did not receive this account from my father-in-law, the Rebbe*, whose merit protects us, and for the time being, I have not found it in the manuscripts either. I therefore have no means of authenticating it. However, it is clear that the Tzemach Tzedek* could have pronounced such words.

If you possess other fine explanations, it is surely unnecessary to ask you to send me a copy. I thank you in advance.

With my blessing of great success in your sacred mission,

Regarding what this ancient manuscript says about Eliyahu HaNavi* and the Baal Shem Tov*, one can cite another account (see Likkutei Sichos*, Vol. 2, p. 515), related by the Rebbe* (the Rebbe Rashab*), father of my father-in-law the Rebbe*, who says: "The Baal Shem Tov* declared that he could ascend directly to heaven, as did Eliyahu HaNavi*. Nevertheless, he wished to fulfill the terms of the verse: 'For you are dust and to dust you shall return.' Indeed, dust was created by the Essence of Hashem, and in it one can sense His Presence" — as the Toras Shalom* emphasizes, on page 50 (page 46 in the new edition), which you should consult.

ב״ה ,ג׳ אלול ,תשט״ו

ברוקלין.

הוו״ח אי״א נו״נ מו״ה יונה שי׳

שלום וברכה!

. . .להערתו במה שכתב בעקדה שער פ׳ בתחלתו; שלא יתואר

היכולת האלקי . . .לקבץ בין ההפכים ,הרי אנו אומרים ״כל יכול״

צודק הוא בהחלט.

ג׳תשלח

המוהג :ראה אגרות-קודש ברך ז אגרת ב׳רכד ,ובנסמן בהערות שם .כרך יא

אגרת ג׳ תשצח.

ג׳תשמג

מר״ה יונה :דרשר .אגרות נוספות אליו -לעיל עמוד 216ובנסמן בהערות שם.

8ו2

חוקרי ישראל ההולכים בשיטת בעל העקדה ,מתרצים שכל היינו

כל מה שרק אפשרי על פי שכל ,וכמובא בקיצור במקור חיים על אתר .״

ומובן הדוחק שבפירוש זה.

אבל גדולי הראשונים ,מקובלים ותורת החסידות פסקו כבר מזמן

שיכולת השי״ת היא בלתי מוגכלת -כל יכול כפשוטו - .ראה שו״ת

הרשב״א ח״א סתי״ח ,ספר החקירה להצמח צדק ע׳ סח .ד״ה וטהר

לבנו עזר״ת ועוד.

ראי׳ מוכחת מביאים הם ממרז״ל)יומא כא ,א( מקום ארון אינו מן

המדה ,אף על פי שהוא הי׳ חייב להיות כציווי השי״ת אמתיים וחצי

ארכו ואמה וחצי רחבו וקומתו.