Igrot Kodesh · Letter 8921 — Faith & Bitachon

By the grace of Hashem,

Zos Chanukah* (note 1: The last day of the festival.) 5725,

Brooklyn, New York,

To the members of the congregation of Yeshurun* and to those

who cherish and elevate the Torah* and the Mitzvos*,

may Hashem grant you long life,

I greet you and bless you,

The preparations for the annual celebration of the center of the Yeshivos* Tomchei Temimim* Lubavitch*, which is approaching, are in full swing (note 2: See Likkutei Sichos*, vol. 10, p. 297.). This will take place on the 21st of Shevat* and I therefore wish to hope that each person, each one of those who are close to the Torah* and the Mitzvos*, who accords them value, will mobilize in order to take part in the preparation of this annual celebration. All Jewish festivals and days of commemoration have the purpose of refreshing daily existence, of establishing a link between the accomplishments of the present and the past of Yiddishkeit*. The same is true also for the days of Chanukah*, which is particularly well underscored by the formulation of the thanksgiving: "in those days, at this time" (note 3: The Rebbe* underlines the words: "in those days, at this time," "make them forget Your Torah*," "Yours," "make them transgress the Decrees of Your Will," "Yours," "Torah* of Hashem," "Torah* of Heaven," "Mitzvos* of Hashem," "the candle (which) is a Mitzvah* and the Torah* (which) is a light," "light of Chanukah*," and "immense salvation.").

Chanukah* evokes the attempt of the outside world to penetrate the profound dimension of the Jewish world (note 4: See, regarding this, letter no. 8723.), not with the objective of totally eradicating the Torah* and the Mitzvos*, but, on the contrary, of emptying them of their profound spirit of holiness and Divinity. This idea is underscored by the prayer of Chanukah*. Thus, the Greeks wanted "to make them forget Your Torah*" (note 3), Yours (note 3), the Torah* of Hashem, "to make them transgress the Decrees of Your Will" (note 3), Yours (note 3), the Will of Hashem. In this perspective, the Torah* as a discipline of the mind or a literary domain did not present a danger, any more than the Mitzvos* called ethical or logical. The danger came, in fact, from the profound Jewish faith in the Torah* of Hashem (note 3), the Torah* of Heaven (note 3), and in the Mitzvos* of Hashem (note 3). Now, this danger is just as present in our days as it was at that time. The contemporary "Greeks" and the Jews who come to their aid, who assist them, the "Hellenists," cause no less harm than before to Jewish continuity.

It is for this reason that it is so important, in our days, to strengthen and develop an institution like the Yeshivah* Lubavitch*, in which the study of the Torah* is permeated with holiness, with fear of Hashem, in which the Mitzvos* are fulfilled in the best manner and, above all, with a feeling of love of one's fellow, of self-sacrifice, in the image of the Chashmonaim* of that era, which allows one to go out into the street and spread therein "the candle (which) is a Mitzvah* and the Torah* (which) is a light" (note 3), ever more broadly, in accordance with the lesson delivered by the light of Chanukah* (note 3).

One must hope that the directors of the Yeshivah*, those who cherish the Torah* and the Mitzvos* in general, will take advantage of the few weeks that still remain before the annual dinner to strengthen their commitment and their participation, that they will ensure, in an ever-increasing manner, the financial and moral success of this annual celebration. By this merit, each of those who act and support will obtain the prerogative of an immense salvation (note 3) in all his needs, as well as those of the members of his family, both materially and spiritually. With my respects and my blessing of success, as well as to give good tidings,