Igrot Kodesh · Letter 548 — 19 Kislev — Tohu, Tikkun, and the Mission of Chassidus

By the grace of Hashem,

14 Kislev* 5710,

To the distinguished Chassid* who fears Hashem,

Rav I.[1],

I greet you and bless you,

Enclosed you will find a photocopy of a letter from my father-in-law, the Rabbi Shlita*.

On the occasion of the festival of liberation*[2], I enclose the booklet that has just been published. Considering what my father-in-law, the Rabbi Shlita, says in his letters, at the beginning and end of this booklet, you will no doubt make it available to all those around you. This will constitute a good beginning in this direction, which will then allow you to move forward throughout the year, from this 19 Kislev* until the next.

We shall conclude by examining more deeply the words of our master and by showing how precise are the words that appear to be mere repetition intended to emphasize a certain idea.

The beginning of the discourse printed at the opening of this booklet says that 'Chassidut* allows one to bring order into disorder and to transform disorder into order,' or, according to another version, 'to introduce order into disorder.' But is there not here a single and identical assertion expressed in different ways?

We shall give, very briefly, the following explanation. Order and disorder allude to the systems of Tikkun* and Tohu*, or subsequently, to the Torah* and Mitzvot* on the one hand, and the body and physical needs — in which good and evil are intermingled — on the other.

The Baal Shem Tov* emphasized, and the Admor HaZaken* explained, that one does not serve Hashem by mortifying and rejecting the body, but, on the contrary, by refining and elevating it, as established by the commentary of the Baal Shem Tov, cited in the Hayom Yom* at page 23, on the verse 'when you see the donkey of your friend.'

Of course, all of this must conform to the teaching of Chabad*, meaning it must be achieved gradually, without contenting oneself with what is merely superficial. You should consult, in this regard, the conclusion of the Kuntras HaAvoda*.

This, then, is the lesson delivered by this discourse, which specifies the various stages of the service of Hashem based on Chassidut*:

A) One must first introduce order into disorder. For at the beginning of the service of Hashem, these are indeed two distinct situations. Nevertheless, the divine soul* can illuminate the animal soul* and cause it to be silent.

B) One must then transform disorder into order, so that disorder disappears and only order prevails. From that point, the animal soul* prays and studies the Torah* under the direction of the divine soul*. Yet it does not yet place all its forces at the service of holiness, which is indeed the ultimate goal and constitutes a completely different situation.

C) At this final stage, indeed, one brings order into disorder. One thus possesses the qualities of both systems simultaneously: the intense lights of Tohu* and the powerful vessels of Tikkun*.

You should consult the end of the Chassidic discourse* of 5709, entitled 'Forgiveness is with You,' which explains the means of repenting for the failure to set limits and to assess a situation. This subject will not be elaborated upon here.

I greet you and wish you all the best. I extend festival greetings to your entire community,

M. Schneerson*,

* * *

I have duly received, in their time, your letters of the 7th and 27th of Tishri*[3]. I will have precise news through Rav P. A.[4]. The Maamad* accounts are entrusted to Rav M. G.[5] and must be transmitted to him.

All those who study the Torah, young and old — including, of course, the classes of the Yeshivot* Tomchei Temimim* and Achei Temimim*[6] — are surely studying systematically the discourses and Chassidic talks of my father-in-law, the Rabbi Shlita.

The Rabbi is indeed the collective soul of our generation, and one must in all things bind oneself to him, particularly through his teaching, since he is an intermediary binding us to the Essence of Hashem.

What you write is therefore connected to the spiritual Maamad*.

* * *

Enclosed you will find[7] the summary of the discourses[8] of Shemini Atzeret* and Simchat Torah*. As on previous occasions, you will no doubt have them copied by your disciples in order to make them available to all the Chassidic communities*[9].

I transmitted thirty-two[10] to Kehot* publications to settle the debt contracted by my mother, may she have a long life[11]. In return, we will send publications to the Yeshiva Tomchei Temimim*, as you requested. It seems to me that, based on what you wrote, the total owed was sixty[10].

* * *

I have just received a telephone call[12] from Rav M. D. Cohen, who brought the Kav Naki*[13] here. It is a pity that the Lawot family is delaying its printing by a few months. And who knows whether another pretext will not then be found?

When Mr. ... was here, I explained to him that the publication of this book was an opportunity not to be missed, as you wrote to me. He immediately agreed.

* * *

You asked[15] whether one who must recite Yizkor* is also called up to the Torah on the same day. I have never seen such a practice adopted. Moreover, how would this be possible, since one does not increase the number of those called up to the Torah on Acharon shel Pesach*?

Conversely, one must hold the wooden handle of the Sefer Torah* during the recitation of Yizkor*. This is what my father-in-law, the Rabbi Shlita, does.

I have never seen that the prayer leader at the conclusion of Yom Kippur* is chosen specifically from someone who still has both his father and mother. At the synagogue here, we do not have such a practice.

As you requested, enclosed you will find your lists, returned after being copied. You will no doubt continue to send them to us, and in the future please send us a copy straight away, as reproducing them is not easy.

* * *

The list and contribution to the Maamad* have been duly received. I transmitted them to the Rabbi on 10 Kislev*.

Each principal collector of the Maamad* has received a Torat Shalom* and you should consult the end of the first paragraph of the booklet, which defines peace as the perfection of the ultimate goal.

---

548

By the grace of Hashem,

15 Kislev* 5710,

To the distinguished Chassid* who fears Hashem,

Rav ... Cohen,

I greet you and bless you,

As agreed, I am sending you the summary of the discourses of Shemini Atzeret* and Simchat Torah*, which had the merit of being reviewed by my father-in-law, the Rabbi Shlita. But you surely remember the explanations that were given at the time and which must illuminate the days of the entire year.

I also enclose a photocopy of a letter from my father-in-law, the Rabbi Shlita, and the booklet published on the occasion of 19 Kislev*, which is approaching. Without a doubt, you will study it with all due attention and will endeavor to put into practice what these letters say.

You should also consult the Chassidic discourse* contained in this booklet, which describes the importance of peace in the priestly blessing*. You are familiar with the statement of our Sages describing the greatness of Aaron*: he 'loved peace and pursued peace.' But he did not stop there, and in addition he 'loved his fellow creatures,' according to the explanation that the Tanya* gives of this expression in chapter 32, and 'drew them close to the Torah.'

Those who are his descendants must therefore adopt a similar attitude.

Wishing you all the best,

Rav Menachem Schneerson*,

Notes

[1] This letter was addressed to numerous people. See letter no. 481 on this subject.

[2] Of the Admor HaZaken*, the 19th of Kislev.

[3] This paragraph was added to the letter sent to Rav Shlomo Chaim Kasselman, of the Holy Land*. See letter no. 425 regarding him.

[4] Rav Pinchas Althuiz, who was returning from the Holy Land.

[5] Rav Moshe Gur Aryeh, of Tel Aviv, responsible for the Maamad for the Holy Land. See letters no. 513 and 520 regarding the Maamad.

[6] The first was in Lod and the second in Tel Aviv. Rav Kasselman was then the spiritual guide of both.

[7] This paragraph was added to the letter sent to Rav Nissan Nemanov, of Brunoy, France. See letter no. 440 regarding him.

[8] Of the previous Rabbi.

[9] Of the Paris region.

[10] Shekels.

[11] See letter no. 557 on this subject.

[12] This paragraph was added to the letter sent to Rav Menachem Zev Gringlass, of Montreal. See letter no. 419 regarding him.

[13] Whose reprinting the previous Rabbi had requested.

[14] The descendants of the author.

[15] This paragraph was added to the letter sent to Rav Sh. D.

תקמח*

ב"ה, ט"ו כסלו, ה'תש"י
הוו"ח אי"א נו"מ וכו'... שי' הכהן

שלום וברכה!

כפי הבטחתי הנני מסג"פ השיחה של שמע"צ ושמח"ת שזכה להיות בהיכל כ"ק מו"ח אדמו"ר שליט"א, אף שבטח לזכרון הם אצלו שיחות הימים האלו, הצריכים להאיר את ימי השנה כולה.

כן מוסג"פ פוטו ממכתב כ"ק אדמו"ר שליט"א והקונטרס לי"ט כסלו הבע"ל. ובלי ספק ילמדם בעיון הראוי, ויתאמץ לקיים כפי הכתוב במכתבים אלו.

ועיין במאמר שבקונטרס המתחיל לדבר במעלת השלום וברכת כהנים וידוע מרז"ל כשמונין שבחיו של אהרן אוהב שלום ורודף שלום (אבל אין מסתפק בזה, והוא) אוהב את הבריות (ראה הפירוש בתניא פל"ב) ומקרבן לתורה וצ"ל יוצאי חלציו כיוצא בו.

באיחול כט"ס

הרב מנחם שניאורסאהן
תקמח*
מהעתק המזכירות.