Igrot Kodesh · Letter 7133 — Faith & Bitachon

By the grace of Hashem (note 1: This letter is written in English, while the notes, from the N.B. onward, are in Hebrew),

Fifth light of Chanukah* (note 2: i.e., 29 Kislev*),

5720, Brooklyn, New York,

To Rabbi S. D. Sassoon (note 3: See, regarding him, letter no. 3591),

15 Sollershott East,

Letchworth, Herts,

I greet you and bless you,

I seize this opportunity to express my gratitude for the two books you published on the occasion of the Bar Mitzvah* of your sons, Yitzchak* and Dovid, the Moshav Zekeinim* and the commentary of Rabbi Avraham, son of the Rambam*. In this way, their assumption of the yoke of Mitzvos* is linked to the dissemination of the teaching of the early Sages*, who are compared to angels. May Hashem therefore grant that your sons have the merit of advancing in His ways, of practicing and disseminating the Torah* and the Mitzvos*, with joy and satisfaction of the heart.

I cannot refrain from seizing this opportunity to mention the fact that this year marks the bicentennial of the Baal Shem Tov*, who showed the importance of propagating the Torah* and its inner dimension, even in the broadest circles, as Iggeres HaKodesh* of the Alter Rebbe* says, regarding the "dissemination of the wellsprings (note 4: Of Chassidus*) to the outside." Moreover, it is emphasized that all this must be accomplished with love of one's fellow, vitality, and enthusiasm. And, as is the case with all commemorations celebrated by Jews, the significance of this practice is the practical application, the lasting inspiration drawn from the teachings of the one whose anniversary we celebrate (note 5: The Baal Shem Tov*). With my best wishes for an inspiring Chanukah* and my blessing,

N.B.: As is my custom in such cases, as a mark of affection, I have written a few notes, albeit hastily, according to the time at my disposal.

Moshav Zekeinim*:

At the beginning, page 1: The line beginning with Aseh, "do," should surely read Ve-Aseh, "and do." This is, in particular, the version of Midrash* Bereishis Rabbah*, at the end of chapter 11. And the explanation appears in the commentary of the Riva*, at that reference.

From one subject to another: In the commentary of the Riva*, cited on page 56, one should read "Yaakov*" in place of "Leah*," in accordance with the printed commentary of the Riva*. In the index, it is indicated that the Riva* is discussed on page 158. However, I found nothing at that reference concerning him. One may also ask why Rashi* is not cited in the index, when he appears many times in this book, for example on pages 222, 371, and 402, and sometimes under the name Rach, on pages 2, 62, 112, and 158. But perhaps this is due to his prominence.

Commentary of Rabbi Avraham, son of the Rambam*:

At the beginning, at note 1: This is also the version of Pirkei de-Rabbi Eliezer*, at the end of chapter 9.

At note 9: You will consult Midrash* Bereishis Rabbah*, at the end of chapter 7.

In the text: Concerning the animal that has a soul, you will consult the commentary of Rashi* on verse 20:24, and you will see the Zohar Chadash*, Bereishis*, Midrash HaNe'elam*, chapter 4, as well as the Rambam*, Laws of the Foundations of the Torah*, chapter 4, paragraphs 8 and 9.

ז'קלג

By the Grace of G- d

5th Chanukah Candle

5720, Brooklyn, N.Y.

Rabbi S. Sassoon29

15 Sollershott East

Letchworth, Herts.

Sholom uBrocho!

... I take this opportunity to express my gratification at the two books which you published in honor of your sons' Yitzchak and David's Bar Mitzvah, the Moshav Zekenim and the exegesis of Rabbi Abraham, son of the Rambam. May G-d grant that since their entering under the yoke of the Mitzvoth was associated with the dissemintaion of Torath Rishonim, Rishonim k'Malachim, may your sons merit to walk in their ways to practise and spread the Torah and Mitzvoth with joy and gladness of heart.

I cannot forgo this accasion without mentioning the fact that this year is the 200th anniversary of the Histalkut-Hilula of the Baal Shem Tov, who has emphasized the dis-semination of the Torah and Penimiut haTorah among the widest possible circles, and as stated in lggeret haKodesh of the Baal haTanya referring to the "Dissemination of the Fount-ains Abroad." Moreover, the emphasis is coupled with Ahavat Yisrael, with vitality and animation. And as with the case of all remembrances among Jews, the underlying significance is the practical application and lasting inspiration of the teach-ings of the Baal haYovel.

30With best wishes for an inspiring Chanukah, and with blessing.

נ.ב.

כמנהגי בכגון דא, לחביבותא דמילתא, ציינתי איזה הערות עכ"פ בחפזה כפי רשיון הזמן.

מושב זקנים.

בתחלתו. ע"א. שיטה המתחלת עשה. כנראה צ"ל ועשה. וכ"ה בב"ר ספי"א ועוד.

התירוץ וי"ל - הוא בפי' ריב"א כאן.

מענין לענין. בפי' הריב"א שהובא בע' נו צ"ל יעקב במקום לאה. ונמצא בפי' ריב"א הנדפס.

במפתח מצוין ריב"א בע' קנח, ולא מצאתיו שם.

צ"ע שלא נרשם במפתח רש"י. אף שנזכר בכ"מ [בשם "רש"י" (לדוגמא: רכב, שעא, תב) או "ר"ש" (ב, סב, קיב, קנח)], ואולי מפני כי רב הוא.

פי' הר"א בן הרמב"ם.

בתחלתו. הערה א'. כ"ה גם בפרדר"א ספ"ט.

הערה ט'. להעיר מבראשית רבה ספ"ז.

בפנים. חי' שיש לה נפש. להעיר מפרש"י פסוק כ, כד. וראה זהר חדש בראשית מדרש הנעלם פ"ד. רמב"ם הל' יסוה"ת פ"ד, ח-ט.

ז'קלג
Rabbi S. D. Sasoon: אגרות נוספות אליו - לעיל חי"א ג'תקצא, ובהנסמן בהערות שם.