Igrot Kodesh · Letter 8922 — 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 editorial board of "Di Yiddishe Heim*" (note 2: The Jewish Home.),

may Hashem grant you long life,

I bless you and greet you,

On the occasion of the fifth anniversary of "Di Yiddishe Heim*," I address my greetings and my blessing to the esteemed members of the editorial board, as well as to the esteemed readers of this important periodical. In these few years of publication, "Di Yiddishe Heim*," by its content as by its other aspects, has justified the name it bears, that of a publication deeply faithful to the Torah* destined for the Jewish home, a publication that embodies the spirit of this Jewish home, of what it must be — indeed, one that strengthens and enriches this spirit, a spirit of purity and holiness, illuminating the Jewish home with "the candle (which) is a Mitzvah* and the Torah* (which) is a light."

One must not convince oneself that it is arduous to conduct a Jewish home in the proper manner. Quite the contrary, for a Jew, by his profound nature, it is having a different behavior that would be difficult, for everything that is foreign, opposed to the spirit of the Torah* and the Mitzvos*, goes against his true nature and his inner being. In the words of the Alter Rebbe*, author of the Tanya* and the Shulchan Aruch* (note 3: See, regarding this, letter no. 7660.), "a Jew cannot and does not want to separate himself from Hashem." This fundamental conception is, moreover, expressed in the clearest manner by the Rambam*, in the book Nashim*, second part (note 4: The laws of divorce.), at the end of the second chapter, when he states that, if one compels a Jew to put a Mitzvah* into practice, he nevertheless fulfills it of his own free will (note 5: The Rebbe* underlines the words: "free will," "each," and "I shall dwell among them."). Such a statement seems contradictory. However, the Rambam* explains that each (note 5) Jew wishes to fully assume his Yiddishkeit*, to put all the Mitzvos* into practice, to distance himself from all transgressions. He therefore deludes himself in thinking that his desires are other. And, it suffices for him to rid himself of his erroneous ideas to liberate his true will, that of fully putting the Mitzvos* into practice.

The objective of "Di Yiddishe Heim*" is to assist its readers so that they understand more deeply and better what a true Jewish home must be, deserving and justifying this name in the broadest manner, being the residence of the Divine Presence. Hashem says, indeed: "I shall dwell among them" (note 5), that is to say with each Jew and in each Jewish home (note 6: See, notably, the Shnei Luchos HaBris*, on Parshas* Terumah*.). Now, where the Divine Presence resides, there are also blessing and success, both material and spiritual.

In accordance with the teaching of our Sages*, enunciated in the Mishnah* of Tractate* Avos*, at the end of the fifth chapter, five years constitute a period allowing one to observe the fruit of success, in the influence exerted and in what has been published. May Hashem therefore grant that the success of "Di Yiddishe Heim*" during its first five years be a sign of blessing and success to come, in increased proportion, as this is particularly underscored, in these days, by the Mitzvah* of the lights of Chanukah*. Indeed, each evening of the festival, one adds an additional candle. This reminds us that one must systematically disseminate "the candle (which) is a Mitzvah* and the Torah* (which) is a light," in ever broader proportions. As my father-in-law, the Rebbe*, whose merit protects us, said (note 7: See, regarding this, letter no. 4939.): "One must be attentive to the story of these candles." With my blessing of success, in advancing, adding, and illuminating,

M. Schneerson,