Igrot Kodesh · Letter 6026 — Faith & Bitachon

By the grace of Hashem*,

1 Shevat* 5718,

Brooklyn,

To the distinguished Chassid* who fears Hashem* and devotes himself to communal needs, Rav Zeev Dov Alter* (note 1: Rav Z. D. A. Meir, of Tel Aviv. See, on his subject, Letter no. 5433),

Shalom* u'vracha*,

I have just received your letter of 23 Teves*, eve of the Hilloula* of the Alter Rebbe*, author of the Tanya* and the Shulchan Aruch*. You describe therein your current situation. Now, you have surely heard the saying of the Rebbe Maharash* (note 2: See, on this subject, Letter no. 6011), grandfather of my father-in-law, the Rebbe*, according to which: "It is customary to say that if one cannot pass under the obstacle, one must pass over it. I, for my part, consider that one must go over it from the start." So it is in this case. Certainly, joy will be fully revealed when your state of health improves. However, in light of what has just been said, one should rejoice even before being healed, even though such joy is not revealed. This will hasten the final outcome.

What has just been said can be connected to the saying (note 3: See, on this subject, Letters no. 5118 and 5989) that one has heard many times from the masters of Chabad*: "Think good and it will be good." Naturally, when one expresses all of this with joyful words, with joyful actions, and above all, in your case, with your writer's pen that can influence many people in this regard, one receives "the reward of those who rejoice," according to the expression of Tractate Taanis* 22a.

I send you my blessing for a good month, on this day when the faithful shepherd (note 4: Moshe, our master) explained the Torah*, since, in the words of the verse (note 5: See, on this subject, Letter no. 6023): "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.

With my blessing to convey good news,

ו'כו

ב"ה, א' שבט תשי"ח
ברוקלין
הוו"ח אי"א נו"נ עוסק בצ"צ

מו"ה זאב דוב אלתר שי'

שלום וברכה!

ז"ע נתקבל מכתבו מכ"ג טבת ערב יום ההילולא של רבנו הזקן בעל התניא והשו"ע, בו כותב אודות מצבו עתה.

והנה בטח שמע פתגם כ"ק אדמו"ר מוהר"ש (א"ז של כ"ק מו"ח אדמו"ר) די וועלט זאגט אז מען קען ניט ארונטער דארף מען אריבער און איך האלט אז מען דארף לכתחלה אריבער, וה"ה בנדון זה שאע"פ שלכאורה צריך לחכות בהשמחה גלוי' עד שיוטב מצב הבריאות בפועל, הנה יש מקום לומר ע"פ נוסח הנ"ל להקדים השמחה על הטבת הבריאות אף שלע"ע אינה בגלוי, וז"ע ימהר הענין, והוא ע"ד הפתגם שנשמע כ"פ מנשיאי חב"ד, טראכט גוט וועט זיין גוט, ופשיטא שכשמביאים זה בדבור של שמחה ובמעשה של שמחה, וביחוד בהנוגע לכת"ר אשר ע"י עטו עט סופרים יש בידו להשפיע על הרבים בהאמור, הרי ידוע שכר הני בדוחי (תענית כב, א).

בברכת חדש טוב יום בו התחיל רעיא מהימנא באר את התורה, ובלשון הכתוב, בעשתי עשר חדש באחד לחדש וגו' הואיל משה (רע"מ) באר את התורה (וההוראה) הזאת לאמר (לכל הדורות אחריו)-... והבכן והמוסר השכל מובן ובפרט שזכות הרבים קוראי מאמריו מסייעתו.

בברכה לבשו"ט.

ו'כו
מו"ה זאב דוב אלתר: מאיר, תל אביב. אגרת נוספת אליו - חט"ו ה'תלג.

שמע פתגם: ראה גם לעיל אגרת ו'יא, ובהנסמן בהערות שם.

ע"ד פתגם: ראה גם לעיל חי"ד אגרת ה'קיח, ובהנסמן בהערות שם. לעיל ה'תתקפט.

בלשון הכתוב: כדלעיל אגרת ו'כג.