Igrot Kodesh · Letter 6100 — Faith & Bitachon

By the grace of Hashem*,

7 Adar* 5718,

Brooklyn,

To the young man Maimon (note 1: M. Sebag, of Kfar Chabad*),

Shalom* u'vracha*,

I am responding to your letter of 13 Shevat*, in which you pose the questions suggested to you by your study. You will address yourself, on this subject, to your teacher or to the rector of your Yeshivah*. They will answer you.

At a propitious moment, I will mention your name at the holy resting place of my father-in-law, the Rebbe*, whose merit protects us, so that you may know success in your study and in your practice of the mitzvos*, in the best way. May Hashem* grant that you have an ever-increasing commitment in this matter.

With my blessing,

On behalf of the Rebbe, shlita*,

the secretary,

P.S.: For this time, since you have addressed your question here, I will communicate the answer to you.

A) The fundamental element of fire (note 2: One of the four fundamental elements of matter, which are fire, wind, water, and earth), which is cited in chapter 19 of the Tanya*, is indeed what its name indicates. It is situated below the moon and not within it, as you write in your letter. You will also consult the Midrash* Bereishis Rabbah*, chapter 14, at the end of paragraph 12, according to which the moon surrounds the entire world, from above. You will also see the Mishneh Torah* of the Rambam*, Laws of the Foundations of the Torah, at the end of chapter 3.

B) The meaning of the verses you cite is the following: "She called his name Reuven" for various reasons and, in particular, because: "she said: Hashem* has seen..." Regarding Shimon: "She said: He has heard" and, for this reason, "she called him Shimon." This distinction allows us to understand why the Sages* question the name of Reuven, in Tractate Berachos* 7b, whereas they do not do so for the other tribes. One can also justify, in this way, that Rashi* mentions this interpretation in his commentary on the Torah*. Indeed, it is imposed by the plain sense of the verse. You will also see, on this subject, the Tzeror HaMor*.

ב״ה ,כ״ט תשרי ,תשי״ח
ברוקלין.
שלום וברכה!
בשמחה קראתי את מכתבו מכ״ז תשרי בו כותב אודות החלטתו
הטובה עם השותפים שלו שיחיו ,בנוגע לענינים של צדקה ,ומכיון שהשם
יתברך אומר ,ובחנוני נא בזאת ,שהוא גם לשון של בקשה ,שינסו אותו,
כמו שכתוב לפני זה בפסוק ,״הביאו את כל המעשר וגו׳ והריקותי לכם
ברכה עד בלי די״ ,ואף שישנו פסק הלכה ,לא תנסון את ה׳ ,הרי צדקה
היא יוצא מהכלל ,שנהקב״ה[ אכן מבקש שינסו ,יכול אם כן להיות חזק
בבטחון שהקב״ה ימלא את מה שנאמר על כך ,ויוכל לבשר בשורות
טובות בנוגע למכירה של הבתים וגם בקשר לכך שהוא והשותפים שלו
ממלאים את החלטתם בשמחה ובטוב לבב.
המחכה לבשורות טובות.