Igrot Kodesh · Letter 4621 — Faith & Bitachon

B"H

14 Menachem Av 5716

Brooklyn

To the great Rav, distinguished Chassid* who fears Hashem and devotes himself to communal needs, Rav Yitzchak (see note 1),

I greet you and bless you.

I respond to your letter of 10 Menachem Av and I thank you for the pleasure you afforded me through the contents of the correspondence you sent to my secretariat, describing the visit of the emissaries (see note 2), may Hashem grant them long life, in your city.

May Hashem grant that the impression of all this be preserved during the coming days, in a concrete manner, in order to disseminate the wellsprings (see note 3) to the outside.

I am sending you a fascicle that has just been published. You will undoubtedly make its content available to as many people as possible. The merit of all depends on you.

With my blessing,

M. Schneerson

You mention the commentary of Rashi* on the verse Bamidbar 16:4, which is based on the Midrash* Bamidbar Rabbah and Tanchuma. When there was the fourth revolt (see note 4), he (see note 5) feared that he could not make himself heard (see note 6). Now, chapter 11 of Iggeres HaTeshuvah* states that the forgiveness of Hashem makes no distinction between the first and the thousandth time.

You could have posed this question from the definitive halachah* on this matter, found in tractate Yoma 86b.

The difference is, in fact, the following. Tractate Yoma and the Midrash envision a situation in which there may be no teshuvah* (see note 7). You should consult the commentators and the Decisors on this matter.

You should also note that when the sin is committed repeatedly, it is difficult for the teshuvah to be complete. Thus, our Sages* speak of "one who commits a sin and repeats it..." (see note 8). Moreover, in this case, it was the fourth sin. And the holy Zohar*, cited at the beginning of the third chapter of Iggeres HaTeshuvah, specifies that "from the third sin onward, the stain (see note 9) extends from one end to the other."

You cite tractate Avodah Zarah 19a, which speaks of "one who does not know what he says" (see note 10). Now, the Likkutei Torah*, commenting on the Chassidic discourse* entitled "Do not cast me away," emphasizes that it is necessary to understand the Oral Torah* (see note 11).

Rashi clearly specifies, in his commentary on tractate Avodah Zarah at this reference, that understanding is necessary. Nevertheless, depth of comprehension may be lacking (see note 12).

Notes:

(1) Rav I. Dubov, of Manchester. See letter no. 4313.

(2) Sent to the Holy Land following the attack perpetrated at Kfar Chabad*. See the foreword and letter no. 4546.

(3) Of Chassidus*.

(4) Against Hashem — that of the golden calf.

(5) Moshe Rabbeinu*.

(6) By Hashem, to obtain the forgiveness of Yisroel.

(7) Each sin therefore weighs more heavily when it is added to all the previous ones that have not yet been regretted.

(8) This sin is then perceived as a permitted act.

(9) Deposited on the soul by the sin.

(10) When he reads the words of the Torah and nevertheless receives a reward.

(11) Failing which this reward is not granted — which seems to contradict the preceding statement.

(12) So that one "does not know what one says" if one understands the meaning of a text without, however, penetrating its profound dimension, as one could do.

ד'תרכא

ב"ה, י"ד מנ"א, תשט"ז
ברוקלין.
הרה"ג הרה"ח אי"א נו"נ עוסק בצ"צ

מו"ה יצחק שי'

שלום וברכה!

במענה על מכתבו מיו"ד מנ"א, ות"ח על הקורת רוח שגרם לי בתוכן מכתבו להמזכירות - מתאר ביקור השלוחים שליט"א במחנם הט', ויה"ר שימשיכו הרושם על הימים הבאים, ובהנוגע לפועל - הפצת המעינות חוצה.

מוסג"פ הקונטרס שהו"ל, ובטח יזכה בתכנו את הרבים וזכות הרבים תלוי בו.

בברכה,

מ. שניאורסאהן
במש"כ בפרש"י (במדבר טז, ד) - והוא מבמדב"ר ותנחומא - כשסרח רביעית נתרשלו כו' שמא לא יקבל עוד ממני, מהמבואר באגה"ת פי"א דבמדת (סליחת) הקב"ה אין הפרש בין פ"א לאלף פעמים כו',

- ועדיפא הו"ל להקשות מדין המפורש בזה (יומא פו, ב).

והחילוק - שביומא ובמדרש מיירי (אפילו) בלא תשובה. יעו"ש במפרשים ופוסקים.

ועוד להעיר, אשר כשנעשה כ"פ, קשה ביותר שתהי' חזרה בתשובה שלימה.

וכמרז"ל עבר ושנה כו'. ובפרט בסרחון רביעי, דבזמנא תליתאה אתפשט ההוא כתמא כו' (זוה"ק. הובא באגה"ת רפ"ג).

במש"כ בע"ז (יט, א) אע"ג דלא ידע מאי קאמר, והרי בלקו"ת ביאור דולא תשבית איתא שבתושבע"פ צ"ל הבנה דוקא,

הרי מפורש בפרש"י בע"ז על אתר שישנה הבנה, אלא שחסר העומק.

ד'תרכא
מו"ה יצחק: דובאוו, מנטשסטר. אגרות נוספות אליו - לעיל ד'שיג, ובהנסמן בהערות שם.

השלוחים: ראה גם לעיל אגרת ד'תקמו, ובהנסמן בהערות שם.