Igrot Kodesh · Letter 8800 — Faith & Bitachon

By the grace of Hashem,

11 Nissan* 5724,

Brooklyn, New York,

To the sons and daughters of Yisrael*, in every place where they are found,

may Hashem grant you long life,

I greet you and bless you,

Every festival has a specific content (note 1: See the Haggadah* of Pesach* with the commentaries of the Rebbe*, edition of 5751 (1991), at page 601) and delivers particular teachings, which must be put into practice, not only when this festival is celebrated, but also every day (note 2: The Rebbe* notes, at the bottom of the page: "A reflection of all the festivals illuminates, indeed, each day, as the talk of Pesach* 5703 explains"), throughout the year. And, the lesson that one learns from each festival is twofold. It is directed, on one hand, in the direction of: "do good," indicating what befits to do and, on the other hand, in that of: "turn away from evil," specifying what one must guard against. Very often, the second domain is the most important, for, if one does not remove what is undesirable, it remains possible to use what is positive in a negative direction (note 3: The Rebbe* notes, at the bottom of the page: "One will note the statement of our Sages, in tractate Yoma* 72b, according to which the Torah* of one who does not merit it is like a poison. One will also see the laws of Torah* study, of the Admur HaZaken*, chapter 4, at paragraph 3").

What has just been said concerns most particularly the first (note 4: The Rebbe* notes, at the bottom of the page: "According to tractate Rosh HaShanah*, chapter 1, at Mishnah* 1. And, the expression employed is: 'head of the festivals,' and not beginning. It follows that this festival is also the first in its importance." The Rebbe* underlines here the word: "head") of all the festivals, Pesach*, celebrating the exodus from Egypt*, which occupies a central place in Jewish life. It is for this reason that the Torah* asks each one (note 5: The Rebbe* notes, at the bottom of the page: "Moreover, it is an injunction of the Torah*, as the Rambam* says, in his laws of the Shema Yisrael*, chapter 1, at paragraph 3, and the Shulchan Aruch* of the Admur HaZaken*, Orach Chaim*, at the beginning of chapter 67") to remember it and to make mention of it every day (note 6: The Rebbe* underlines the words: "every day," "the festival of Pesach," "sacrifice of Pesach," "My people," "My people," "people" and "in this way") and, moreover, both by day and by night.

* * *

The deliverance from Egypt*, content of the festival (note 7: The Rebbe* notes, at the bottom of the page: "It is thus that the festival of Pesach* is called in the Oral Law. According to the Targum Yonasan*, this expression also appears in the Written Law, in the verse Shemos* 34:25") of Pesach* (note 6), is linked to the sacrifice of Pesach* (note 6). Indeed, it was not solely the liberation of a group of individuals, of six hundred thousand adult men, with the members of their families. Concretely, it began when: "I have seen the distress of My people" (note 6). In consequence, it was asked of Pharaoh*: "Send forth My people" (note 6). And, Moshe* assumed his mission: "Bring forth My people, the children of Yisrael*, from Egypt*." In consequence, this notion of a people (note 6) of the children of Yisrael*, of the entire assembly, should therefore have been emphasized also regarding the sacrifice of Pesach*. Now, this injunction is stated in the manner opposite to this. Certainly, it is said (note 8: The Rebbe* notes, at the bottom of the page: "According to the verses Shemos* 3:7; 5:1; 3:10; 12:3"), on this matter: "the entire assembly of Yisrael*," all the children of Yisrael* constituting a community. Nevertheless, the injunction specifies clearly that each household had to possess its own sacrifice of Pesach*. Each one had to distinguish himself, to register for this sacrifice and to spend the moment of consuming it in his household or in company (note 9: The Rebbe* notes, at the bottom of the page: "According to tractate Pesachim* 86a").

In this way, the Torah* teaches us the means to act, including when it concerns the entire people, when it is necessary to liberate it as a whole and when one addresses all at once. In such a case, it nonetheless remains necessary that each one concentrate, first of all, on his own person, on the members of his family, on those closest, not in a global manner, arriving at resolutions of a general order, but indeed by devoting all one's attention, all one's energy to the practical application, in daily life, of these "small decisions." It is precisely in this way that individual liberation leads, in the end, to collective liberation. This teaching is particularly important for the leaders of groups and associations (note 10: See, on this subject, letter no. 8679), especially those who must be spiritual guides within their community. Too often, one becomes passionate about "problems of worldwide dimension," about "important questions" and it is only from time to time, or even very rarely, that one sees a leader devote himself to the "small ordinary concerns" of every day, directly touching the members of his community.

The more important a leader is, the more he "must" address himself to all of humanity and, if he has imagination, he will be able to think that he is also addressing future generations. If, in addition, he possesses aptitude for rhetoric, he will consider that it is his duty to awaken the "conscience of the world" through his impassioned words, finding an echo in the press, so that he may also be the leader of leaders, who will envy the "dissemination of his words," will seek to imitate him and to catch up with him.

It is not rare that the "led" follow the leader and that they decide with him what the various regimes must do, how humanity, as a whole, must conduct itself, how one can bring about, "it goes without saying," the happiness of all the following generations and one will take still other "decisions of worldwide import." There is therefore no reason to "derogate" by bitterly complaining about the significant percentage of children to whom the "led" give an education that will in no way allow them to enter into the category of the wise child of the Haggadah*, nor even those whose education is even more distant and who constitute a fifth category of son, not even taking part in the Seder*. For, these leaders are convinced that all the "led" parents indeed attend the Seder*!

* * *

What is true for the community applies also to each one, individually. Each one has (note 11: The Rebbe* notes, at the bottom of the page: "Zohar*, volume 2, at page 153a. See the talk of Simchas Torah* 5669, in the Sefer HaSichos* Toras Shalom, from page 120"), indeed, his own "leader," the head and the heart, the intellect and the sentiment, as well as his "led," the limbs of the body. And, there too, what is described above very often takes place: one makes a decision of global and general import (note 12: The Rebbe* notes, at the bottom of the page: "It is the same for meditation. See Shaar HaYichud*, at chapter 4, and the Kuntres HaAvodah*, at chapter 6") concerning the entire world, the small world that constitutes man (note 13: The Rebbe* notes, at the bottom of the page: "Man is defined as a small world, according to the Midrash* Tanchuma*, Parshas Pekudei*, at chapter 3") — one will be better, more pious, toward Hashem and toward men. From the moment of awakening (note 14: The Rebbe* notes, at the bottom of the page: "From the moment of awakening, according to the Shulchan Aruch* of the Admur HaZaken*, at the beginning of chapter 1 and his Siddur*") in the morning, one will thank Hashem for having restored one's soul and one's vitality. As soon as one recites the first blessing, one will be conscious that Hashem is the "King of the world," the Master of the entire universe. Early in the morning, before the prayer (note 15: The Rebbe* notes, at the bottom of the page: "According to the Pri Eitz Chaim*, gate 5, at chapter 1. See the Siddur* of the Admur HaZaken*, before the paragraph: 'How beautiful...'"), one will commit to putting into practice the injunction: "You shall love your fellow as yourself."

Then, one will enter into the details "of lesser importance," for example the necessity of not "swallowing" the words of the prayer, in general, of the Shema Yisrael*, in particular, of meditating upon the greatness of Hashem and the smallness of man, including of one's own person, before each Amidah* (note 16: The Rebbe* notes, at the bottom of the page: "According to the Shulchan Aruch*, Orach Chaim*, at the beginning of chapter 98"), each day — but, for this, one has no time and no patience. One must avoid unfair competition, not attract the clients of others, but one will fear that, in this way (note 6), one would lose the means that... Hashem grants. Before Pesach*, one must help those who are in need by giving them the Tzedakah* of this festival, but one will prefer to remember the exodus from Egypt* and one will decide that one must, as at that time, possess for oneself and for the members of one's family, utensils of silver and gold, beautiful garments. What then remains to give Tzedakah* to the poor?

* * *

May Hashem grant you the blessing and the success, so that each man and each woman among you derive the teaching from what has just been said, as well as all the lessons taught by the festival of the time of our freedom. Just as, at the time of the exodus from Egypt*, the deliverance of the people was the consequence of that of each individual (note 17: The Rebbe* notes, at the bottom of the page: "As the Mechilta*, at Parshas Bo* and the Midrash* Vayikra Rabbah*, chapter 32, at paragraph 5 say, in particular, the actions by the merit of which the children of Yisrael* left Egypt* were accomplished individually. Similarly, it is said: 'live by your blood, live by your blood,' that is to say, by the blood of the circumcision and by that of the sacrifice of Pesach*, according to the Midrash* Shemos Rabbah*, chapter 17, at paragraph 3"), may it be the same at the present time. May each individual, may each family have a daily conduct, down to its most ordinary aspects, that be that of the Torah*, without compromise and without diminishment. This will reveal the true and complete deliverance, through our righteous Moshiach*. Thus will be fulfilled the promise according to which: "As in the days of your exodus from Egypt*, I will show you wonders." With my blessing for a kosher and joyous festival of Pesach*,

Menachem Schneerson,

ב״ה ,חנוכה ,תשכ״ד

ברוקלין ,נ.י.

לעסקני ויד Tי בתי הספר בית רבקה -בכלל,

ואל המשתתפים במסיבה השנתית העשרים -בפרט

ה׳ עליהם יחיו

שלום וברכה!

המסיבה השנתית של שנה זו ,הנערכת ימים ספורים אחרי חנוכה,

מהווה הזדמנות מצויינת להמיר את התרוממות הרוח של החג המאיר

במעשים תועלתיים.

הלקח של הדלקת נרות חנוכה מכיל שלש נקודות יסודיות ,שיש להן

קשר ישיר עם הבעיות של זמננו ,ונותנות הוראות מעשיות.

)א( את נרות-החנוכה )המסמלים ״נר מצוה ותורה אור״( יש

המובן העמוק :ראה גם התמים חוברת ב עמוד מה ]עה[ .לקוטי שיחדת כרך ב

עמוד .477

ח׳תשל

הלקח :בהבא לקמן ראה גם אגרת הבאה.

תשי״ח -תשב״ ה

להדליק כאשר חשון .זה מורה אותנו ,שאין להתפעל מה״חושך״ והעוני

הרוחני ,כי גם מעט אור של תורה ומצוות דוחה הרבה חושך.

)ב( את נרות־החנוכה יש להדליק כך שאורם יאיר בחוץ .זה מורה

לנו ,שאין להסתפק בכך שבבית יש אור וחום של נר מצוה ותורה אור;

יש להשתדל להאיר גם את הרחוב ובכל הסביבה.

)ג( את נרות־החנוכה מדליקים מוסיף והולך -עם נר נוסף מדי לילה

של חנוכה .זה מורה לנו ,שהעבודה לחזק ולהפיץ יהדות תורנית צריכה

להיות במידה גדלה והולכת ,ושעבודה זו כבר כוללת בעצמה את

הוודאות להצלחה הולכת וגדולה.

חכמינו זכרונם לברכה מדגישים ,שגם נשים -בדיוק כאנשים -

חייבות במצות נר־חנוכה ,כי גם לנשים הי׳ חלק בנס-חנוכה .בזה

מודגשת במיוחד מסירות־נפשן של נשי ישראל אז ,להגן על קדושת הבית

היהודי ולשמור על זוך וטוהר כבודן של בנות ישראל.

כיום ,עוד יותר מאי-פעם ,צו השעה הוא לחנך את בנות ישראל

ברוח תפקידן ההיסטורי -בתור אלו שבהן תלוי ,במידה רבה מאד,

המשך קיום אורח החיים היהודי ,ועצם קיום עמנו .וזו היתה מטרת כ״ק

אדמו״ר ,חמי ,ביסוד בתי הספר בית רבקה לפני עשרים שנה.

תקותי ,שכל אחד ואחת יעריכו כאחריות וזכות אישית לתמוך בבתי

הספר בית רבקה ,מוסיף והולך ,במידה הולכת וגדלה .בפרט שעבודה

ותמיכה זו הם צנור לקבל את ברכותיו של הקב״ה ,במידה הולכת וגדלה,

בכל מה שנחוץ ,בגשמיות וברוחניות.

בברכה להצלחה מופלגה.

מעט אור :ראה תניא פרק יב)יז ,א( .חובת הלבבות שער יחוד המעשה פרק ה.

חכמינו :שבת כג ,א.