Igrot Kodesh · Letter 403 — Kaved Rosh — Submission and Humility in Chassidic Discourse

By the grace of Hashem,

Erev Rosh Hashana 5709,

To my close relative, Torah scholar who fears Hashem, Rav H.,

I greet you and bless you,

I received your letters in due time, and you will forgive the delay with which this response reaches you. It is due to my many occupations, which led me to prioritize my responses according to their degree of urgency.

You ask me about the chassidic discourses* of 5702 and 5700[1], according to which the expression Koved Rosh* is explained by Rashi* in the following manner: 'submission and humility.' Yet you do not find the term 'humility' in Rashi's words.

The same statement appears in the Siddur Maharid*, regarding the Amidah*.

Chapter 10 of Iggeret HaTeshuvah* and the notes of the commentary Perush HaMilot* of the Tzemach Tzedek* do indeed cite Rashi* without mentioning the word 'humility.'

In my humble opinion, these chassidic discourses* therefore elaborate on Rashi's words, indicating that submission should lead to humility, whereas Rabbi Ovadya of Bartenura* interprets this word as denoting fear. Moreover, the notes cited above specify that both explanations are correct. The chassidic discourse* to which you refer allows us to clarify the difference between them.

For according to one interpretation, submission may be understood in a more restricted sense, as having only a physical dimension. But it may also be taken in the broad sense, denoting both bodily submission and humility of spirit. Thus, the word Kokhav* denotes stars in general, but also a particular star that bears this name. Taharot* is the name of an order of the Mishnah*, but also of a particular tractate within that order, as stated in the introduction to the Mishnah* commentary.

These chassidic discourses* therefore explain that Rashi uses the term submission in its broadest sense, that is, encompassing humility as well. These texts do, however, subsequently distinguish submission from humility. How then can we establish that Rashi refers to both at once?

In fact, these discourses explain that both sentiments, experienced during the recitation of Shema Yisrael*, are necessary in preparation for prayer[2], for one must submit one's body to Hashem in order to pour out one's soul before Him in prayer — which humility enables one to achieve.

The Likkutei Torah* explains that a meditation imbued with submission 'leads to both submission and humility.' It also says that one must 'bend and reduce the materiality and coarseness of the body.' It develops other similar explanations[3], without citing Rashi's commentary.

I conclude by wishing you to be inscribed and sealed for a good year, together with the fascicle published on the occasion of 18 Elul, which recently appeared.

Notes

(1) 1942 and 1940, of the Previous Rebbe.

(2) Of the following morning.

(3) The Rebbe notes at the bottom of the page: 'In particular the explanations of the Maggid* and the Alter Rebbe* found in Likkutei Torah Shir HaShirim*.'