Igrot Kodesh · Letter 5897 — Faith & Bitachon

B"H

4 Kislev* 5718

Brooklyn

To the great Rav*, the distinguished Chassid* who fears Hashem, carries out a sacred mission, and devotes himself to communal needs, Rav Yehuda Zeev HaLevi (note 1: Rav Y. Z. Segal, of Manchester; see on his subject letter no. 4266),

Greetings and blessings,

I have duly received your letter of this Monday. At a propitious moment, I will mention all those you cite near the holy resting place (Ohel*) of my father-in-law, the Rebbe*, whose merit protects us, so that each one may obtain the fulfillment of his needs, in accordance with what you write.

You tell me that a certain person requests the addition of a name. If she desires it, one should grant her request. May Hashem grant that this change have a positive effect, of a good that is visible and tangible, materially and spiritually.

No doubt there will be a Chassidic* gathering (farbrengen*) in your city for the luminous day of the 19th of Kislev*, that of the liberation and victory of the Alter Rebbe*, author of the Tanya* and the Shulchan Aruch*. May Hashem grant that the words of encouragement, the words of Torah*, have their effect. As our Sages* say, "great is study that leads to action." Furthermore, speech itself is considered an action — at the very least a "minor action" — since it involves the movement of the lips, in accordance with the commentary of the Rashba* (note 2: see on this subject letter no. 6012) on Tractate Shevuos* 21.

Moreover, we are speaking of people about whom it is said: "All Your people are righteous." Now, say our Sages*, "the righteous are similar to their Creator," and "the Word of the Holy One, blessed be He, is considered an action." It is therefore not even necessary to move the lips. It suffices to pronounce "a light letter," according to the expression of the Rif*, at the end of chapter 7 of Tractate Sanhedrin*. How much more so when this word subsequently has a concrete effect. This can be compared to the prohibition of driving an animal forward (note 3: on Shabbos*, even without touching it), which is indeed considered an action. Moreover, a voice that does not pronounce a word also suffices, as explained by the Tosafos* and the Shita Mekubetzes* on Tractate Bava Metzia* 90b, and the responsa Noda BiYehuda*, second edition, Orach Chaim*, chapter 76. You will also see the Tanya*, at the beginning of chapter 37, and the Likkutei Torah* on three Parshiyos*, at the end of the Chassidic* discourse entitled "The Mighty Waters" (Mayim Rabbim*), page 54d.

With my blessing to convey good tidings of all this, and with greetings to all who will participate in this Chassidic* gathering,

---

B"H

4 Kislev* 5718

Brooklyn

Greetings and blessings,

After a long interruption, I was pleased to receive your letter of 2 Kislev*, in which you inform me of the improvement of your material situation, as well as of your Torah* studies which, however, are not yet at the level they should be, but you intend to improve them further.

Nevertheless, several books explain that in the matter of Torah* study, one cannot compensate for what has been lacking. Indeed, however intense the study of each day may be, it concerns only that particular day and therefore does not contain a single superfluous minute that would allow one to make up for the shortcomings of the past.

Furthermore, you know the explanation of our Sages*, which Rashi* mentions in his commentary on the verse: "If you walk in My statutes." He specifies: "By directing your efforts toward the Torah*." Then, "I will give your rains in their season," as well as all the blessings enumerated by this verse.

All of this clearly establishes that there is no reason to say: "When I earn a better livelihood, I will study Torah*." For it is, on the contrary, by studying the Torah* that one can hasten the improvement of one's material situation. If, for the time being, one does not yet earn one's livelihood as one should, this is all the more reason to put the Torah* and the Mitzvos* into practice. Certainly, study may sometimes not be disinterested, but our Sages* say that one must devote oneself to it nonetheless, for "that which is motivated will ultimately become unmotivated."

You tell me that you study with someone only once a week. I hope that by making an effort, you will also find a solution to this. In the meantime, you can at least study alone, for nothing stands in the way of the will.

As the luminous day approaches — the festival of the liberation of the 19th of Kislev* — I enclose a booklet presenting the history of this event. No doubt you will make its content accessible to all those with whom you are in contact.

With my blessing to convey good tidings,

For the Rebbe shlita*,

the secretary,

ב״ה ,ד׳ כסלו ,תשי״ח

ברוקלין.

שלום וברכה!

לאחר הפסק ארוך שמחתי לקבל את מכתבך מב׳ כסלו ,בו הוא

כותב אודות השיפור במצב הגשמי וגם אודות השיעורים שיש לו בתורה,

שלצערו הם עדיין לא במלוא המידה לעת עתה כפי שהיו צריכים להיות,

אבל תקותו לשפר זאת.

אבל מבואר באריכות בספרים רבים ,ש]ב[ענין תלמוד תורה לא

שייך להשלים את החסר בעתיד ,כי כל יום ,כמה שילמדו בו ,הרי זה

מספיק רק ליום זה עצמו ,במילא אין בזה אף רגע מיותר ,שעמו ניתן

לפצות על חסרון העבר ,גם ידוע פירוש רז״ל שרש״י מביא על הפסוק אם

בחקותי תלכו ,שתהיו עמלים בתורה וכו׳ ונתתי גשמיכם בעתם וגו׳ וכל

הברכות האמורות שם ,שמזה מובן בפשטות ,שאין מקום לומר שכאשר

הפרנסה תשתפר יקבעו שיעור לתורה ,שכן אדרבה ,הטבת הפרנסה

יכולה להגיע ,ובהקדם ,דוקא ע״י שיעורים בתורה ,ומה שהפרנסה לעת

עתה אינה כראוי ,הרי זו דוקא סיבה נוספת שיוסיפו בתורה ומצות ,ואף

שלימוד זה יכול לכלול בתוכו ענין של לא לשמה ,הרי ידוע מרז״ל לעולם

2ו

ילמוד אדם וכר׳ שמתוך שלא לשמה בא לשמה.

מה שכותב שיש לו חברותא רק פעם בשבוע ,הנני מקוה שבמאמץ

ניתן למצוא עצה גם לזה ,ועד אז יש ללמוד לפחות ביחידות ,ואין לך דבר

העומד בפני הרצון.

ובקשר עם יום הבהיר חג הגאולה י״ט כסלו ,מצו״ב חוברת מפרשת

החג י״ט כסלו ,ובטח יזכה בתוכנה את כל אלה שמגיע אליהם.

בברכה לבשורות טובות,

בשם כ״ק אדמו״ר שליט״א

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