Igrot Kodesh · Letter 6024 — Faith & Bitachon

By the grace of Hashem*,

Rosh Chodesh* Shevat* 5718,

Brooklyn,

Shalom* u'vracha*,

I have received reports no. 22 and 23. May Hashem* grant you success, so that all the obstacles and difficulties mentioned therein may disappear, so that the problems may be set aside, so that all may contribute their efforts to fulfill the Will of Hashem* by disseminating the Torah*, education based on sacred values, in an ever-increasing manner, quantitatively and qualitatively.

The merit of the public cause comes to your aid — that of the students (note 1: The Rebbe uses this term in both the masculine and feminine) who, deep within themselves, experience a desire and a thirst for the Word of Hashem*, which is the Torah*, particularly that which is studied by the children. The importance of the breath from their mouths is well known, for, as our Sages* ask, "what is it to me and to you?" The answer to this question is given by Tractate Shabbos* 109b, and wondrous words have been said on this subject (note 2: The Rebbe notes in the margin: "You will also consult the second text of the Kuntres* of 18 Elul* 5703") in the Kuntres Acharon* of the Alter Rebbe*, page 115a, emphasizing that this breath receives elevation even if it is not entirely disinterested, even if it is inspired by fear of the whip.

The breath from the mouths of the children thus ascends to Atzilus*. And this is wondrous, as various passages of the Tanya* explain, in particular chapters 39 and 40. This clarifies and illuminates the principle of our Torah* according to which one does not interrupt the study of children, even for the rebuilding of the Temple.

One confers the merit (note 3: See the preceding letter) of the motivation brought by this correspondence upon this day, Rosh Chodesh* Shevat*, the head that includes within it and vivifies all the members — in this case, the days, and especially the tenth, date of the Hilloula* of my father-in-law, the Rebbe*, leader of Israel. Each year, his soul receives an additional elevation. Now, "the body follows the head" — in this case, his Chassidim*, who are bonded and attached to him. One can find an allusion to this in the verse: "In the eleventh month, on the first day of the month, Moshe* explained this Torah* in these terms." Thus, the faithful shepherd transmitted this teaching to all subsequent generations.

Each year, when this period returns, this day, as is invariably the case, is "commemorated and relived." If it is commemorated as it should be, it is indeed relived. The beginning of the explanation and the teaching to be drawn from it is the following: "You have spent enough time on this mountain," even though it was upon it that the Torah* was given. For a person must advance, from one stage to the next, and not content himself with his actions, with what he has done to adorn himself. He must, moreover, influence others, including those who are in the most distant exterior.

Accordingly, "go, direct yourselves, and proceed to the mountain of the Emori* and all its neighbors." A mere journey, a passage, does not suffice. One must go there in a profound manner, and in the Yeshivah* of Rabbi Yishmael*, one speaks precisely of inheritance, of settlement. For the sparks of holiness that have fallen and lost their elevation are defined as "dead." Consequently, even though "all Your people are righteous," one observes the mount of the Emori*, the essential aspect of "the other side," according to the supplements of the Torah Or*, page 102c.

In this way, the promise will be fulfilled according to which "Hashem* will enlarge your border," up to "the great river, the Euphrates," for one will also receive the territories of the Keini*, Kenizi*, and Kadmoni*, according to the Rambam*, Laws of Murder, chapter 8, paragraph 4, the Likkutei Torah* of the Arizal*, on Parshas* Lech Lecha*, and the end of the Chassidic discourse entitled: "Hineni*" ("Behold, I am"), of 5654.

You will understand the conclusion of all this and the teaching to be drawn from it. The merit of the public cause comes to your aid, as has been said.

With my blessing for success and to convey good news,

ו'כד

ב"ה, ר"ח שבט, ה'תשי"ח
ברוקלין.

שלום וברכה!

מאשר הנני קבלת הפ"כ מס' כ"ב כ"ג. ויהי רצון אשר חפץ ה' בידם יצליח להסיר כל המניעות ועכובים אודותם מדובר בהנ"ל לבטל ההעלמות וההסתרים ולשתף פעולה כולם יחד לעשות רצונו ית' בהפצת התורה והחינוך על טהרת הקדש הלוך והוסיף הן בכמות והן באיכות, והרי זכות הרבים, התלמידים-ות המשתוקקים בנפשם פנימה בחשיקה חפיצה ותשוקה לדבר ה' זו תורה, מסייעתם. ובפרט תשב"ר, וכמבואר גודל מעלת הבל פיהם אפילו וכשאלת חז"ל דידי ודידך מאי והתשובה על זה (שבת קט, ב) ודברים נפלאים בזה* בקו"א לרבנו הזקן (קנה, א) בהנוגע להבל זה דסליק לעילא אף אם הוא שלא לשמה ממש מיראת הרצועה וביחד עם זה מעלים ההבל של תשב"ר עד האצילות, וגודל הפלאה זו הרי מובנת ממה שכתוב בתניא בכ"מ ומהם פרק ל"ט מ', וזה נותן ביאור והארה בדין תורתנו שאין מבטלין תשב"ר אפילו לבנין בית המקדש,

ומגלגלין זכות... והבכן והמוסר השכל מובן, וזכות הרבים מסייעתם, כנ"ל.

בברכת הצלחה ולבשו"ט.

ו'כד
ומגלגלין זכות: כבאגרת הקודמת.

*) עייג"כ קונ' ח"י אלול תש"ג רשימה ב.