Igrot Kodesh · Letter 6371 — Faith & Bitachon

By the grace of Hashem*,

7 Tammuz* 5718,

Brooklyn,

Shalom* u'vracha*,

I am responding to your letter of the eve of Shabbos* Parshas* Bamidbar* and to the one that preceded it. I have read with pleasure therein the broad outlines of the activity of the youth of the Chabad* association, in your group (note 1: This letter is addressed to a couple who are part of this group). You will surely send me the continuation of this news. May Hashem* grant that its content be good, of a true good, good for heaven and good for the creatures. It is appropriate to distribute the letter to the students of 15 Sivan* 5711 (note 2: This refers to Letter no. 1051), in the proper manner. Indeed, its message applies each year and there is therefore no need to write a new one.

You make reference to the use by Chabad* of a room regarding which a contestation has been raised, so that one may have fears concerning the reaction of the public. I therefore do not understand how you can think of such a use. Why introduce yourself into doubt, especially during these months, when the atmosphere is tense? At a propitious moment, I will mention the name of the students and of all those you cite at the holy resting place of my father-in-law, the Rebbe*, so that each one obtains the satisfaction of his needs, in conformity with what you write.

I read with astonishment, at the end of your letter, that you say VeShamru* (note 3: A paragraph intercalated in the Friday evening prayer, between the end of the blessings of the Shema Yisrael* and the Amidah*, which is omitted according to Chabad* custom, so that there be no interruption at that point), which goes against the custom of the Chabad* Chassidim*, for several generations already. Of course, the explanation you give on this subject is not at all sufficient to justify a practice opposed to that which our masters taught their disciples, following their path. You will excuse me for having to tell you that, also according to the revealed part of the Torah*, your conduct is dreadful. Indeed, our Sages* define the attitude that a student must have before his master, in tractate Sukkah* 32b: "Rav Acha, son of Rava, would endeavor to act thus, as soon as he had heard it from the mouth of his master." You say that, in the synagogue where you pray, this paragraph is intercalated in any case, but one can think (note 4: The Rebbe* notes at the bottom of the page: "One can also think that one will not say this paragraph in order to maintain the proximity of these passages. And, it is thus according to the reasoning that you write. However, the Siddur* clearly establishes that one omits the paragraph VeShamru* for fear of an interruption. This is not what you write. Moreover, the Piskei Dinim* of the Tzemach Tzedek* on Orach Chaim*, at chapter 236, clearly rules that in such a case, one should not say it") that by maintaining one's thought on the end of the blessings of the Shema* or on the Amidah*, one suppresses the effect of what is intercalated. And, you know the discussion (note 5: The Rebbe* notes at the bottom of the page: "Tractate Menachos* 98a and Tosafos* on Menachos* 78b") tending to determine whether this proximity must be absolute or not.

I (note 6: From this paragraph on, the letter is in Yiddish, whereas its beginning was written in Hebrew) will mention, at a propitious moment, your two names at the holy resting place of my father-in-law, the Rebbe*, whose merit protects us, so that you obtain the satisfaction of your needs. There is surely no reason to call everything into question, which Hashem* forbid, nor even to do so very partially, on the pretext that one is nervous, especially according to the long and detailed explanation, which receives a rational expression, regarding the Providence of Hashem*, Who is the Essence of good. From this point of view, every calling into question is indeed excluded.

You surely observe (note 7: This paragraph is addressed, more specifically, to the wife) the custom of virtuous Jewish women which consists of giving tzedakah* before lighting the candles, on the eve of Shabbos* and the festivals. In addition to this, you will also give some each weekday, in the morning. You will do so until the next Rosh Hashanah*, of course without making it a vow. With my blessing to convey good news of all this and on the occasion of the festival of liberation,

M. Schneerson,

ב״ה ,י״ז אלול ,תשי״ח

ברוקלין.

שלום וברכה!

במענה למכתבו בו מצטט את מכתבי הכללי לראש השנה של שנת

תשי״ח ,ושואל שדברים רבים שהם חלק מתורתנו הקדושה ,לא נזכרים

במכתב הכללי הנ״ל כדבר חשוב לבנ״י ,ומביא הוכחות רבות מפסוקים

ומאמרי חז״ל ,אודות ענינים רבים ,חשובים לבנ״י ,ושלא נזכרו במכתב

הכללי ,ואדרבה מהמכתב הכללי ניתן לפרש ,שהם אינם חשובים.

מפליא אותי שרוצה לפרש במכתבי ,שהדברים שכותב ,הם ח״ו

אינם חשובים .בו בזמן שמוכן מאליו ,שכל תרי״ג מצוות ודרבנן ודקדוקי

סופרים ,חשובים הם לכל ישראל וניתנו ע״י הקב״ה למשה רבנו מסיני

לכל ישראל ,והחשיבות גדולה עד כדי כך ,שבלשון הרמב״ם הלכות

תשובה פרק ג׳ הלכה ח׳ ,שהאומר שאפילו רק פסוק אחד או תיבה אחת

מהתורה שבכתב וכן גם מתורה שבעל פה ,משה רבנו אמרם מפי עצמו

ולא מהקב״ה ,נקרא כופר בתורה ,וכפי שהוא נ־הרמב״ם[ מסיים שם,

אין לו חלק לעולם הבא.

במכתב הכללי הנ״ל לא מדובר על חשיבות בכלל ,רק הודגש הענין

שבלעדיו חדלים להיות יהודים ר״ל .מה לנו יותר מענין הקרבנות ,שכל

ספר ויקרא וחלק גדול מספר במדבר ,וסדר קדשים וכר עוסקים רק

בקרבנות ,ומשחרב בית המקדש אין לנו )בלשון הפייט ,במוסף ליום

כפור( לא קטורת ולא קרבן ,שלאף יהודי בכל העולם אין את הדבר,

ויתירה מזו ,שע״פ תורה ,אסור להקריב כעת לא קרבן ולא קטרת,

ואעפ״כ אתם נצבים היום כולכם ,וגם היום כפשוטו ,היום הזה.

שאלתו אודות מלחמה נגד פשרות ,בה בשעה -כפי שמתבטא -

שתורה שבכתב ותורה שבעל פה מלאות בפשרות ,כמו פרוזבול ,מכירת

חמץ וכר.

מובן מאליו ,שפשרה כוונתה ,כמו ״קומפרומייז״ באנגלית ,כלומר