Igrot Kodesh · Letter 7652 — Health

By the grace of Hashem,

Rosh Chodesh* Sivan* 5721,

Brooklyn, New York,

I greet you and bless you,

I duly received your letter of 26 Iyar* (note 1: This letter was addressed to several persons), as well as your request for a blessing, which was read near the holy resting place (note 2: Of the previous Rebbe*). We are at the beginning (note 3: The Rebbe* notes at the bottom of the page: "One can therefore consider that these seven weeks are practically completed, that the Jews are now ready to receive the Torah*, as the Torah* Or of the Alter Rebbe* explains, at the end of the Chassidic* discourse entitled 'The third month' and in the addenda. The Pesikta* of Rav Kahana, at the paragraph introduced by 'The third month,' specifies: 'On this day, they arrived in the wilderness of Sinai. And, it is in this regard that it is said: On this day, Hashem your Elokim* commands you to act'") of the third month, during which the "triple Light" was given to the "triple people" (note 4: The Rebbe* notes at the bottom of the page: "According to the expression of tractate Shabbos* 88a and the explanation given by Rabbeinu Nissim Gaon*, based on the Midrash Tanchuma*").

May Hashem therefore grant that each person, within the entire people of Israel, act and give good tidings, concerning the three domains upon which the world rests — the world in the simple sense and also man who is "a small world." These domains are Torah*, prayer, and good deeds. One will reveal all of this and intensify the blessing, in all the needs of man. Indeed, "you are defined as men" (note 5: The Rebbe* notes at the bottom of the page: "Since the giving of the Torah*, according to the Tosafos*, tractate Niddah* 70b"). And, these needs are divided into three categories (note 6: The Rebbe* notes at the bottom of the page: "According to the Tikkunei Zohar* Chadash*, page 103d, which says: 'The triple secret enables one to obtain children, health, and material prosperity'") — children, health, and material prosperity (note 7: The Rebbe* notes at the bottom of the page: "Children emanate from Daas*, wisdom, which is revealed through the spinal column; health from Chochmah*, comprehension; and prosperity from Binah*, wisdom, according to the Meorei Or, chapter 2, paragraph 67, which is cited in the Biurei HaZohar* of the Tzemach Tzedek*, Parshas* Vayeira*, volume 1, from page 44. This is also what the Tikkunei Zohar* say in the fifteenth introduction, at the beginning of page 2. And, an objection has already been raised on this subject, from the Likkutei Torah* of the Arizal*, Parshas* Toldos*, and from the Likkutei HaShas*, tractate Berachos*. You will also see the Biurei Zohar*, at the end of Parshas* Vayeira*").

The conclusion of all that has been said is the Torah* and the necessity of receiving it. In the words of the master, my father-in-law, the Rebbe*: "Receive the Torah* joyously and with depth." With my blessing on the occasion of the festival and to give good tidings,

M. Schneerson,

You ask me about what was explained during Parshas* Nitzavim* (note 8: See the Likkutei Sichos*, volume 2, page 401). It is said that an evaluation is made according to age and not according to qualities. You wonder what the case is when this evaluation concerns a non-Jew (note 9: If one takes his age as a criterion, indeed, his evaluation should be the same as that of a Jew).

It was said that the Jews must evaluate themselves, in the expression of the Alter Rebbe*. This means that such an evaluation is modest, for each person knows what he truly is. On this scale, the non-Jew can himself receive the most humble evaluation. One will understand what follows from this for the service of Hashem according to the specification of the Alter Rebbe*, stated in the holy Tanya*, at the beginning of chapter 30, which speaks of "man," without further specification, which also includes the non-Jew. You will understand the meaning of all this.

ז'תרנב

ב"ה, ר"ח סיון, ה'תשכ"א
ברוקלין, נ.י.

שלום וברכה!

מאשר הנני קבלת מכתבו מיום כ"ו אייר והפ"נ שנקרא עה"צ.

ובעמדנו בריש ירחא תליתאי בו יהיב רחמנא אורין תליתאי לעמא תליתאי,

יהי רצון שכאו"א בתוך כלל ישראל יעשה ויבשר טוב בכל שלשת הדברים עליהם העולם (כפשוטו, והעולם קטן - זה האדם) עומד, תורה עבודה וגמ"ח.

וימשיך זה ויוסיף בברכת רחמנא בכל צרכי - אדם, אתם קרוים אדם, הנחלקים בשלשת הסוגים - בני חיי ומזוני רוויחי,

ובנקודה התיכונה שבכל הנ"ל הוא ענין התורה וקבלתה. וכלשון הרב הוא כ"ק מו"ח אדמו"ר,

קבלת התורה בשמחה ובפנימיות.

בברכת החג ולבשו"ט

מ. שניאורסאהן
להערתו - ע"פ משנ"ת בתוכן ענינים דנצבים הטעם דערכים הוא ע"פ השנים ולא ע"פ המעלות - איך יתאים זה בהדין דעכו"ם שנערך.

ששם נת' דצריך (בבנ"י) להעריך א"ע מקודם וכתורת אדה"ז - שמזה מובן שהערך יהי' הכי פחות (כי ידע אינש בנפשי' -ערכו) - וגם עכו"ם שווה הסכום, כיון שאין פחות ממנו. ויומתק זה בעבודה - ע"פ דיוק אדה"ז בתניא קדישא רפ"ל שהעתיק הגירסא "האדם" (דגם עכו"ם בכלל) ולא "אדם". וק"ל.

ז'תרנב
נוסח דומה נשלח לכמה. האגרת נדפסה בלקו"ש ח"ד ע' 1306 וההוספה בח"ב ע' 698.

קרוים אדם: לאחר מ"ת (תוד"ה ואין נדה ע, ב).

בשלשת הסוגים: ראה תקו"ז חדש (קג, ד): רזא דתלת שמהן יה"ו משולשין ומתמן בני חיי ומזוני.

בני חיי ומזוני: בני מדעת (הנמשך דרך חוט השדרה) חיי מחכמה מזוני מבינה (מאורי אור ב, ס"ז. הובא בביאוה"ז להצ"צ (לא נדפס לע"ע [ביאוה"ז ח"א ע' מד ואילך]) פ' וירא.

וכ"מ בת"ז בהקדמה טו, רע"ב. וכבר העירו שצ"ע מל"ת להאריז"ל פ' תולדות ומליקוטי הש"ס ברכות). וראה ג"כ ביאוה"ז ס"פ וירא.

בתוכן הענינים דנצבים: לקו"ש ח"ב ע' 401.