Igrot Kodesh · Letter 8809 — Faith & Bitachon

By the grace of Hashem,

30 Nissan* 5724,

1st day of Rosh Chodesh* Iyar*,

Brooklyn, New York,

To the great Rav*, distinguished Chassid* who fears Hashem, of

multiple accomplishments, the Rav Shmuel (note 1: The Rav S. Yalow, of Syracuse. See, regarding him, letters no. 7748 and 8901),

I greet you and bless you,

Following up on our conversation, I reiterate my blessing to you, so that your visit, with your wife, the Rebbetzin*, to our Holy Land*, may it be restored and rebuilt by our righteous Moshiach*, be at a good and fruitful time. It is said that one who keeps a shop of perfumes becomes permeated with their fragrance. How much more so is this the case for a visit, which is not merely a simple passing, to a land of which it is said that: "the eyes of Hashem your Elokim* are always turned toward it, from the beginning of the year to the end of the year." The possibility is therefore granted to receive this fragrance and to be deeply permeated by it. From that point on, the soul derives benefit from it (note 2: According to the explanation of tractate Berachos* 43b), just as the body does. Indeed, the Jewish body is holy and its holiness is intrinsic.

In the terms of the Admur HaZaken* (note 3: See letter no. 8806), "You have chosen us from among all the nations and languages: this refers to the body, in its coarseness." And, one will carefully consult, on this subject, chapter 49 of the holy Tanya*.

This 30th of Nissan* (note 4: See letter no. 8808), first day of Rosh Chodesh* Iyar*, marks the unity between, on one hand, the month of liberation, that of the body and the soul at once, from Egypt*, "abomination of the earth," on the other hand that of Iyar*, month of radiance which illuminates the earth, thus bearing the name of the Patriarchs*, "those who brought radiance to the world." May therefore Hashem cause that we soon obtain true peace, the unification between spirituality and materiality, first of all those of the "small world," of man, of his body and his soul, then those of the world in the literal sense.

As our Sages state, "one who studies the Torah* for its own name establishes peace between the heavenly and earthly houses of study" and one finds, on this matter, a lengthy explanation of the Admur HaZaken*, author of the Tanya*, belonging to the profound teaching of the Torah*, to its soul, author also of the Shulchan Aruch*, its revealed part, its body. Such is also the meaning of the Parshah* that we have just read, as our Sages underline, at the beginning thereof: "Moshe* said to Yisrael*: Just as Hashem is unique in the world, your service will also be specific before Him." One will consult this text. With my respects and my blessing,

ב״ה ,ג׳ טבת ,ה׳תשכ״ג
ברוקליו ,נ.י.
לכבוד מר בן ציון שי׳ גולדברג
שלום וברכה!
הנני מודה לו על מכתבו מה־ 8בדצמבר ,עם המצורף ,שנמסר
למזכירות לעשות בו בהתאמה למכתבו.
בהזדמנות זו ברצוני להביע לו יישר-כח לבבי בעד הד״ש החמה
מכפר חב״ד והדפוס שם שמסר בשעתו בטור שלו ,ושוב במכתב לכתב
שלו ,כפי שהנני רואה מההעתק.
בטח ישמח אותו לשמוע ,שבינתיים המוסדות בכפר חב״ד המשיכו
להתפתח וגדלו ,ויכולת הקליטה שלהם גדלה ,אף שיכולת הקליטה עדיין
מאוד לא מתאימה לדרישת ותנאי השעה .יחד עם זאת ,מטבע הדברים
גדל הצורך בסיוע ,יותר מאשר בעבר.
כיון שלא מכבר חגגנו את י״ט כסלו ,נחג[ גאולת אדמו״ר הזקן בעל
התניא והשו״ע ,ובכ״ד טבת תמלאנה 150שנה להסתלקותו ,תקותי
שתנועת חב״ד ותורת חב״ד ,כמו גם מוסדות חב״ד וכפר חב״ד בפרט,
יזכו להד רחב בעתונות ויגרמו התעוררות מתאימה ובתקוה שגם ארוכת
טווח.
בכבוד ובברכה.
אג רו ת־ קו ד ש -מ תו רג מו ת )ח׳תקפא( 320