Igrot Kodesh · Letter 8983 — Chinuch

By the grace of Hashem,

2 Sivan* 5725,

Brooklyn, New York,

I greet you and bless you,

I have duly received your letter (note 1: This letter was addressed to several people. See Likkutei Sichos*, vol. 8, p. 244.). It is on this day that Moshe* undertook to devote himself to the children of Israel, so that they would be able to receive the Torah* (note 2: The Rebbe* notes, at the bottom of the page: "Shulchan Aruch* of the Admur HaZakein*, section Orach Chaim*, end of chapter 494.") and he said to them: "And you shall be for Me a nation of priests" (note 3: The Rebbe* notes, at the bottom of the page: "Tractate* Shabbos* 86b."). One may consider that the explanation of this expression is the following. These words allude to the three (note 4: The Rebbe* notes, at the bottom of the page: "This enables one to understand why the Talmud* mentions only: 'And you shall be for Me a nation of priests,' the middle part of the words that were addressed to the children of Israel.") positive qualities, the "crowns" that were given to this people, at the beginning of the giving of the Torah* (note 5: The Rebbe* notes, at the bottom of the page: "Commentary on the Mishnah* on Tractate* Avos*, chapter 4, Mishnah* 13, according to the division found in the Siddur* of the Admur HaZakein*. See the beginning of the sequence of Chassidic* discourses of 5672, specifying that these three elements correspond to the three lines among which the Sefiros* are distributed. And, the Chassidic* discourse entitled: 'You are holy,' in the sequence of discourses of 5666, underscores that these are the crowns of the entire chain of worlds. The Mishnah* concludes by mentioning 'the crown of the good name.' One may consider that this corresponds to the 'holy people,' since the Mechilta* specifies: 'as it is said: And who is like Your people, Israel?' Such is the praise of Israel according to Tractate* Berachos* 6a. But the Talmud*, in Tractate* Shabbos*, does not mention it, just as the Mishnah* of Tractate* Avos* does not count this crown. The Admur HaZakein* alludes to it, however, by an 'etc.,' although the Talmud* does not cite it, but this point will not be developed here."), "you shall be for Me" (note 6: The Rebbe* underlines the words: "you shall be for Me," "Torah*," "nation," and "priests."), you shall free yourselves for Me, you shall devote yourselves to the Torah* (note 6) and to nothing else (note 7: The Rebbe* notes, at the bottom of the page: "According to the commentary of the Mechilta* on the preceding verse, which also says: 'You shall be for Me.'"), "a nation" (note 6) of kings possessing all qualities, "of priests" (note 6) of Kohanim* (note 8: The Rebbe* notes, at the bottom of the page: "Targum Yonasan*, at this reference.") performing the service.

Moreover, at the giving of the Torah*, each of the children of Israel freed himself for Hashem, devoted himself solely to the Torah*, received crowns that were placed on his head (note 9: The Rebbe* notes, at the bottom of the page: "Tractate* Shabbos* 88a and the Seder Eliyahu Zuta*, chapter 4, concludes with: 'as it is said: And you shall be for Me a nation of priests and a holy people.'") and became fit to consume the sacrifices (note 10: The Rebbe* notes, at the bottom of the page: "According to the Mechilta*."). The beginning of this process was the following (note 11: The Rebbe* notes, at the bottom of the page: "Zohar*, vol. 2, p. 79b. Or HaChaim*, at this reference and various Midrashim* on the Mechilta* of Rabbi Shimon Ben Yochai*."). Moshe* felt the desire to elevate himself toward Hashem and the effort accomplished here below brought to light the heavenly revelation. Immediately, "Hashem called him... you shall be for Me a nation of priests."

May Hashem grant that in these propitious days, the reflection of Moshe* that every soul of Israel carries within it (note 12: The Rebbe* notes, at the bottom of the page: "See the Tanya*, chapter 42.") devote itself to all the forces of this soul. And, all the Jews, without awaiting counsel, will proclaim, from the smallest to the greatest: "All that Hashem has asked, we shall do" (note 13: The Rebbe* notes, at the bottom of the page: "Commentary of the Ramban* on the verse Yisro 19:7."). Then, one will put into practice the Mitzvah* of limiting oneself, that of separating and, in this way, one will be ready for the giving of the Torah* (note 14: The Rebbe* notes, at the bottom of the page: "Shulchan Aruch* of the Admur HaZakein*, at the same reference."). With my blessing, expressed in the words of our master, my father-in-law, the Rebbe*, to receive the Torah* with joy and in a profound manner,

M. Schneerson,

ב״ה ,ד׳ ניסן תשכ״ה
ברוקלין.
מרת חסיא תחי׳
ברכה ושלום!
לאחר הפסק ארוך הגיעני מכתבה מכ״ט אדר שני עם המצורף ,בו
כותבת שהשם יתברך עזר לה ומילא משאלות לבבה לטובה ,לצוות את
ביתה לטובת אגודת חב״ד ,במטרה שיהי׳ שם בית תפלה ולימוד התורה.
ובטח זוהי התחלה טובה להביא הדבר לפועל שהיא עצמה בחיי׳
תהנה מהשמחה שבזה ,ותשתתף היא עצמה עם בעלה שי׳ בתפלות בבנין.
וכידוע פתגם חמי ,כ״ק אדמו״ר נשיא ישראל ,על הכתוב ,עולמך
תראה בחייך ,לחלק את הענינים לצדקה תורה ומצוות מחיים ,וזו גם
סגולה לאריכות ימים ושנים טובות.
והובטחנו בענינים דומים ,שכאשר ההחלטה תקיפה ,השם יתברך
עוזר לבצע זאת בקשיים פחותים בהרבה מכפי ששיערו ,ועושים זאת
בבריאות טובה ובמצב רוח טוב ובשמחה אמיתית.
ואנו הרי נמצאים בחודש ניסן ,חודש הגאולה ,גאולה מכל ההפרעות
שישנן בדרך ,לבצע את הרצון הטוב במלוא המידה.
בברכה לבשורות טובות בכל האמור ולחג פסח כשר ושמח.
ח׳תתקפג
מרת חסיא :גולדנברג ,נתני׳.
למטרה ..בית תפלה :ראה גם לקמן אגרת ח׳תתקפא.
פתגם :ראה גם אגרות-קורש כרך כא אגרת ז׳תתפ ,ובנסמן בהערות שם.
391 תשי״ח ־ תשכ״ה