Igrot Kodesh · Letter 4280 — Faith & Bitachon

B"H

1st Iyar* 5716

Brooklyn

Greetings and blessings,

I received your letter, in due time, as well as that of the distinguished Chassid* who fears Hashem* and devotes himself to communal needs, with his many accomplishments for the Mitzvos* and for Chassidus*. For various reasons, my response was delayed until now.

Regarding the problems you raise, you must, in the future, reflect on the truth that applies to every Jew. Each one of us, within all of Israel, is an emissary of Hashem*, Creator of the world, and must carry out a sacred mission in this world. This mission, in its entirety, has already been defined by the Mishnah*, which says: "I was created to serve my Creator." How does one achieve this? The Shulchan Aruch*, Orach Chaim*, Chapter 231, explains: "In all your ways, know Him." Every permissible act that one performs, with a good intention, indeed enables one to know Hashem*.

How does one know what to do and what not to do? Our Torah*, the Torah of life, specifies this, and one can deduce from it that the mission entrusted to each of us is not the same. Each person must utilize his strengths and capacities, upon which this mission depends.

Hashem* has granted success to the Jewish community of your city, and for some time already, a Yeshivah* has been founded there. One of the essential missions of the Jews residing there therefore consists of doing everything in their power, not only to strengthen this Yeshivah*, but also so that it develops more and more, that it be able to receive and integrate all the young men and all the children, and that it bring to the parents, through their intermediary, Jewish warmth and light.

In application of what has been said, you must consult with the administration of this Yeshivah* to determine how to offer your assistance in the best possible way.

If you devote yourself to this mission and, in its interest, if you do not undermine your own health — Heaven forbid — or the means of livelihood that Hashem* will grant you, then you will indeed be the emissary of the Creator of the world. And a soldier, when he is in the army, is concretely freed of all his personal concerns. Likewise, in becoming a servant of Hashem*, you will be delivered from all worry.

To erase the trace of the past, you will ask forgiveness from the fiancee you abandoned, in the presence of ten people, without specifying to them whether you are at fault or whether you are not at all. Likewise, you will immediately have your Tefillin* checked, the Tzitzis* of your large Tallis* and of the Tallis Katan*, and the Mezuzos* of your home, as well as those of the rooms and offices of your factory, if meals are sometimes taken there.

You will sleep wearing a Tallis Katan*, and every weekday, before the morning prayer and before Minchah*, you will place a few coins in a Tzedakah* box. You will do all of this until Rosh HaShanah*. Every day, after the prayer, you will recite Tehillim*, according to the monthly division.

In addition to all of this, you must, of course, establish a fixed time for the study of Torah* and Chassidus*. Then, you will place your trust in the Creator of the world, Who directs it and protects you by His Providence, guarding you in all that you accomplish. There is no reason to doubt this.

May Hashem* grant that very soon I receive good news from you regarding all that has been said.

With my blessing,

---

B"H

1st Iyar* 5716

Brooklyn

To the Rav*, the distinguished Chassid* who fears Hashem* and carries out a sacred mission, Rav* Zeev Tzvi (see note 1),

Greetings and blessings,

I have duly received your letter of Rosh Chodesh* Adar* and the one that preceded it, whose delivery was delayed. You have surely made use of the auspicious days, the festivals and the celebrations, to instill in your students a spirit of fear and love of Hashem*, to guide them on the paths of Chassidus* and its practices.

May Hashem* grant you success.

You will find enclosed a check for your personal expenses.

With my blessing to share good news,

On behalf of the Rebbe Shlita*,

The secretary

Regarding your remarks:

A) You draw a distinction between the statement of our Sages* found in Tractate Bava Metzia* 86b and in the Midrash* Bereishis Rabbah*, Chapter 50, paragraph 2. According to some, Lot was saved (see note 2) by the angel Michael*; according to others, by the angel Raphael*.

Now, one can connect this distinction with two other opinions expressed by our Sages*. According to the first, Lot was a righteous man, and it is precisely Michael* who offers to Hashem* the souls of the righteous, according in particular to Tractate Chagigah* 12b, the Zohar*, Volume 1, page 107b, and the Midrash* cited by Rashi* in his commentary on verse 19:17.

According to the second opinion, Lot was a wicked man. He is therefore linked to Raphael* (see note 3), for Teshuvah* brings about healing, as the Zohar*, Volume 2, page 147a, emphasizes. Thus Rashi* explains in his commentary that Lot was wicked and that Raphael* saved him.

B) You say that the verse "They brought him out" (see note 4) alludes specifically to the angel created by the Mitzvah* of Lot (see note 5).

It is not possible to advance such an interpretation, for this verse speaks indeed of the two angels, with a definite article (see note 6).

(Notes in the original:

1. Rav* Z. Tz. Weber of Jerusalem. See, regarding him, Letter no. 3852.

2. At Sodom.

3. Etymologically, the angel of healing.

4. To save him.

5. Hospitality.

6. That is, the two already known and previously mentioned, but not the one just created by Lot's action.)

ד'רפ*

ב"ה, א' אייר, תשט"ז
ברוקלין.
הרה"ח אי"א נו"נ מלאכתו מלאכת שמים

מו"ה זאב צבי שי'

שלום וברכה!

מאשר הנני קבלת מכתבו מר"ח אדר והקודם לו, שנתארך בדרך הילוכו, ובודאי ניצל ימי הסגולה דהיו"ט ומועדים כדי להוסיף בתלמידיו רוח יראת שמים ואהבת שמים והליכה בדרכי תורת החסידות והנהגותי' והשי"ת יצליחו.

מוסג"פ המחאה להוצאתו הפרטית.

בברכה לבשו"ט,

בשם כ"ק אדמו"ר שליט"א

מזכיר

בהערתו א) מ"ש לחילוק דרז"ל י"א מיכאל הציל את לוט וי"א רפאל (ב"מ פו, ב.

ב"ר פ"נ, ב). - אפ"ל דמתאים לשני דרז"ל י"א דלוט צדיק הי'. וא"כ שייך למיכאל המקריב נשמתן של צדיקים (עי' חגיגה יב, ב. ועוד. זח"א קז, ב. מדרש הובא ברש"י יט, יז) ולמ"ד רשע הי' שייך לרפאל תשובה שמביאה רפואה (עייג"כ זח"ב קמז סע"א). ולכן בפירש"י דלוט רשע הי' ורפאל המצילו.

ב) מש"כ דויוציאוהו וגו' קאי אמלאך שנתהווה ממצות דלוט - אאפ"ל כן כי אמר קרא שני המלאכים בה"א הידיעה.

ד'רפ*
מו"ה זאב צבי שי ': ובר, ירושלים. אגרות נוספות אליו - לעיל חי"ב ג'תתנב, ובהנסמן בהערות שם.