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    I Will Write It In Their Hearts, Volume 3
    I Will Write It In Their Hearts, Volume 3
    I Will Write It In Their Hearts, Volume 3
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    I Will Write It In Their Hearts, Volume 3

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    A Treasury of Letters from the Lubavitcher Rebbe Rabbi Menachem M. Schneerson. Selections from Igros Kodesh.

    Every day, the postman would deliver several postal sacks of mail to “770.” From year to year, the content of these sacks increased. And as the communications revolution brought us faxes and e-mail, the amount of correspondence the Rebbe received became prodigious.

    And there were answers. At all times — even after his heart attack in 5738 (1977) and during shivah for the Rebbetzin in 5748 (1988) — he would reply to letters. And even after the stroke in 5752 (1992), to the fullest extent possible, the Rebbe endeavored to respond to the many questions sent to him.

    Scholars, communal leaders, children - the wide range of people to whom he wrote is staggering. Equally striking is the individual manner in which he would address and relate to each person.

    Certainly, the letters contain profound lessons. But the larger lessons — insights into the Rebbe-chassid relationship and the different vantage points from which we can see the Rebbe — are the most exciting dimensions of this treasury.

    LanguageEnglish
    PublisherSichos In English
    Release dateSep 27, 2011
    ISBN9781465985293
    I Will Write It In Their Hearts, Volume 3

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      Book preview

      I Will Write It In Their Hearts, Volume 3 - Sichos In English

      I Will Write It In Their Hearts

      Volume 3

      A Treasury of Letters from the Lubavitcher Rebbe,

      Rabbi Menachem M. Schneerson

      Selections from Igros Kodesh

      Translated by Rabbi Eliyahu Touger

      Published by

      Sichos In English

      I Will Write It In Their Hearts

      Volume 3

      Published by Sichos In English at Smashwords

      Copyright 2002 Sichos In English

      ****

      This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

      ****

      788 Eastern Parkway • Brooklyn, N.Y. 11213

      5762 • 2002

      ****

      ISBN 978-1-4659-8529-3

      Chapter 1: Publisher’s Foreword

      B"H

      Out of the Ashes of the Holocaust

      This collection of letters¹ dates from the summer of 5706 (1946) to the summer of 5708 (1948), the aftermath of WWII and the Holocaust. There is no way that anyone who did not live through these events can fathom the fear, shock, and terror they brought about. Even those who experienced this dreadful era have difficulty recalling it. Thousands of years of Jewish history went up in flames in less than a decade. Any words used to describe the awesome horrors of this period would be an understatement at best.

      During the war years themselves, even outside Europe, large elements of the Jewish community were paralyzed. Those which were not, focused primarily on saving lives, rescuing whomever they could. They had little attention for anything else.

      The Previous Rebbe arrived in the U.S. in 1940, and the Rebbe, in 1941. Needless to say, they both were well aware of the extreme hardships faced by the Jews in Europe, for they had fought Communist oppression in Russia and had been forced to flee the Holocaust themselves. Nevertheless, rather than become shattered by the awesomeness of the destruction, they applied themselves to building. They were concerned with Europe and did whatever they could to aid the refugees from the Holocaust — but foremost on their agenda was America. This was not the time to cry over the devastation of Jewry’s previous Torah center. Instead, they devoted their efforts to building a new one on America’s shores. With this intent, upon the Rebbe’s arrival in America, the Previous Rebbe established Machne Yisrael, Merkos L’Inyonei Chinuch, and Kehot² to reach out to American Jews and create a framework for Jewish observance and Torah study.

      After the Ice Was Broken

      The war years themselves were focused on groundbreaking work. Little more was possible. Firstly, the financial resources of the Jewish community had been severely sapped and everyone’s attention was concentrated on the war effort. But these restraints aside, there was a major attitudinal difficulty: American Jews felt that they had escaped the old world of isolation in the shtetl by entering Western society. They resisted anything that might turn the clock back and threaten their newfound acceptance. It took several years for the ice to be broken and for American Jews to warm to the idea of Torah outreach.

      These letters indicate that, the years of preparatory efforts had borne fruit, and it was possible to begin actual work. A perusal of the letters enables us to see the areas where the Rebbe’s efforts were concentrated.

      An obvious and fundamental concern were the refugees from the Holocaust, both those who had reached the U.S. and those who were still in camps for displaced persons in Europe. The Previous Rebbe and the Rebbe placed an emphasis not only on providing for them in a material sense, but also in dealing with their spiritual needs. They established a fund, Keren HaMitzvos, for this purpose and several of the letters are concerned with these endeavors.³

      During this period, the Rebbe visited France for a long-awaited reunion with his mother after her emigration from Russia so that he could facilitate her arrival in the U.S. While he was in France, he lived and worked with the Lubavitch refugees in Paris. Several of the letters give us insight into his relationship with them and the efforts undertaken to help them both materially and spiritually.⁴

      But working with the refugees was by no means the only thrust of Lubavitch activity. On the contrary, efforts were devoted to awakening the sensitivities of American Jews to a deeper and more encompassing Jewish experience. One of the primary examples of the activities directed toward that goal was Release Time, a Jewish education program for youth in public schools, and several of the Rebbe’s letters concern these efforts.⁵ Moreover, in addition to directing the centralized outreach efforts that Lubavitch had undertaken, the Rebbe in his letters also encouraged individual chassidim to involve themselves in these activities despite the reluctance some expressed.⁶

      For the Immediate and for Eternity

      One of the direst needs felt by the Jewish community at that time was a lack of Jewish texts; both sacred texts for the Torah community and reading material to serve as the basis for outreach to the Jewish community at large. The Previous Rebbe addressed himself to this need by founding Kehot Publications and appointing the Rebbe to head it.

      This is the subject to which the largest number of letters in this volume is devoted. Kehot Publications began to produce a broad range of publications, including maamarim and other traditional chassidic texts, works of Torah scholarship like the halachic encyclopedia S’dei Chemed,⁷ and also educational texts and reading material for the Jewish youth of that era. The Rebbe’s involvement was all-encompassing. He was responsible for editing the texts, raising the money for their publication, the technical details of the printing, and their distribution.

      The post-war conditions made it financially beneficial to print several texts in the cities of Shanghai, China⁸ and Poking, Germany.⁹ The Rebbe was very involved in every facet of these efforts, giving specific instructions with regard to the minute details of the publications.

      A Beacon of Light

      During these years, several chassidim began to develop close ties with the Rebbe, writing to him not only for explanations of concepts in chassidic thought, but also for personal direction and guidance. One of the areas which is of special interest to readers today is the guidance he offers to the chassidim with regard to their relationship with the Previous Rebbe, as he instructs chassidim on the importance of visiting a Rebbe,¹⁰ giving maamad,¹¹ and preparing for yechidus.¹²

      This collection also reveals the Rebbe’s scholarship, including in-depth scholastic treatises on several topics, among them: whether a marriage is determined by Divine decree or man’s choice,¹³ the reluctance of Eldad and Meidad to participate in the lottery to see whether they would be chosen as elders,¹⁴ and an explanation regarding our Sages’ statement: Three told the truth and perished from this world.¹⁵ And just as there are profound explanations in nigleh, the realm of scholarship that focuses on the revealed aspects of Torah Law, so, too, are there letters in which the Rebbe answers questions concerning chassidic thought.¹⁶ Even when the main subject of a given letter is not a Torah theme, the Rebbe would frequently add a discussion of halachic interest¹⁷ or guidelines in our Divine service.¹⁸

      This collection also contains several letters that open small windows to the Rebbe’s personal life; e.g., those involving his mother’s emigration from Russia¹⁹ and those requesting details of his father’s passing²⁰ and the martyrdom of his sister-in-law and brother-in-law.²¹

      A Labor of Love

      As indicated by the above, there are many interesting subjects discussed in this collection of letters. Nevertheless, every member of the team who worked on the preparation of this volume felt something far greater than historical interest. It was always difficult for chassidim to describe their love for their Rebbeim. While it is presumptuous for us to compare ourselves to the chassidim of the previous generations, we must say that we felt a special energy while working on this book.

      We expect that this feeling will be shared by our readers. We all recall the intense concentration with which we would watch the Rebbe’s every move. In a similar way, these letters give us insights into the Rebbe’s private and public life and enable us to watch as he responds to the different situations and challenges he encounters.

      Although this book gives us an opportunity to revitalize our connection with the Rebbe, we refuse to remain satisfied with this alone. We wait — but not passively, instead, with active anticipation and effort — for the time when the Jewish people will carry out the spiritual mission with which the Rebbe charged us and prepare the world for the coming of Mashiach. Afterwards, the world will continually ascend to levels of more complete perfection, until the Resurrection of the Dead when those who lie in the dust will arise and sing.²² Then we will no longer have to content ourselves with reading letters written in the past, but will hear new teachings from the Rebbe. May this take place in the immediate future.

      Rabbi Eli Touger

      Sichos In English

      Eve of Chai Elul, 5762

      * * *

      Credits

      Rochel Chana Schilder for editing; Rabbi Aharon Leib Raskin for checking the authenticity of the text and supplying additional references and source material; Yosef Yitzchok Turner for designing the layout and typography; Rabbi Yonah Avtzon for preparing the text for publication; Avrohom Weg for designing the cover; and Rabbi Shalom Dovber Levine, whose notes and background information to Igros Kodesh were an invaluable resource.

      Chapter 2: Treasury of Letters

      No. 238

      The name of the recipient of this letter was not published.

      B"H, Thursday, 5 Tammuz, 5706

      Greetings and blessings,

      Question: (With reference to the Shacharis prayers), the text Naggid U’Metzaveh²³ states that: "Night is not an appropriate time [to give] tzedakah." On the surface, since night is a time when [the attributes of] might (Gevurah) [prevail], it would seem appropriate to give profusely to tzedakah [at night] to soften [these attributes of] might.

      Response: Another question can be coupled with the one asked: There are differences in the statements regarding this issue in the writings of the AriZal as will be stated in the future. What is the rationale motivating these differences?

      The above can be understood by prefacing with the following [general principle]. There are two motifs with regard to the correlation of mitzvos and the time during which they should be performed:

      a) The nature of the mitzvah and the spiritual character of the time when it is performed parallel each other. For example, midnight [is an appropriate time for] Torah study, for then "the Holy One, blessed be He, luxuriates with the righteous in Gan Eden" (Zohar I, 72a; [see also] other quotes cited in the Siddur, [in the section] Tikkun Chatzos). Similarly, with regard to the prohibition:²⁴ "Do not cause fire to burn on the Shabbos day," [the rationale for that prohibition is that on Shabbos,] All fires of the fierce fire are hidden (Zohar II, 203b, explained in Derech Mitzvosecha of the Tzemach Tzedek, mitzvas lo siva’aru eish). [There are] other [similar examples].

      b) The nature of the mitzvah is opposite to the spiritual character of the time when it is performed and comes to correct it. For example, the sounding of the shofar on Rosh HaShanah, concerning which the Zohar III, 99a, states: "The Jews require a shofar on Rosh HaShanah, not a horn, for.... [At this time,] it is not appropriate to arouse [the attribute of] judgment."²⁵

      To return to the question [of tzedakah at night]: With regard to the first motif, [the attribute of] kindness is aroused in the morning (Pri Etz Chayim, Shaar HaTefillah, ch. 2, et al.). Therefore "One should give tzedakah every morning before reciting the Shemoneh Esreh prayers in accordance with the mystic secret [implied by the verse:]²⁶ ‘With righteousness,²⁷ I will perceive Your face’" (Shaar HaKavannos, Tefillas Shacharis, Drush 4). "The time of the afternoon prayers is a time [when the attributes of] judgment [are expressed]. Hence [tzedakah] is not as necessary" (ibid., Tefillas Minchah, Drush 2). However, "One should not give [tzedakah] before the evening prayers [in contrast to the practice] in the morning. For that is a time of severe judgment"(ibid., Tefillas Arvis, Drush 1).

      With regard to the second motif, the afternoon prayers [relate to] "the mystic dimension of might and [the attributes of] judgment must be ‘softened.’ The primary softening is brought about by tzedakah as is well known. Therefore one should give three coins to tzedakah before the afternoon prayers" (Siddur Kol Yaakov, Minchah). By contrast, "[Before] the evening prayers, one should not give tzedakah, because it is a time governed by unmitigated [attributes of] judgment. And it is written:²⁸ ‘Do not muzzle an ox while threshing.’ This is the time when these attributes are sovereign, not when they can be eliminated" (ibid., Tefillas Arvis).

      These concepts can be appreciated on the basis of the commentary of Ramaz to the Raaya Mehemna (Zohar II, 40b) and explained in the maamar entitled Zeh HaYom, 5695: "The kelipos and the sitra achra were also created. Thus, by necessity, some life-energy must be drawn down to them. The concept can be explained as follows: There are two sources of life-energy for kelipah: a) what is allotted to them by decree from Above; b) the increase [generated by] sinners."

      See our Sages’ statement (Talmud Yerushalmi, Shekalim 5:4):

      Rabbi Chaninah bar Pappa would distribute tzedakah²⁹ at night. Once the master of the spirits met him and told him: This is not the way our teacher taught us. ‘Do not usurp your neighbor’s boundary.’³⁰

      According to the above, the concept is understand directly. The explanation of the Korban Eidah — that the difficulty is that he went out [at night] — is thus not required.

      The Siddur of R. Shabshi of Roshkov adds to [the statements made by] the Siddur Kol Yaakov, declaring: "One should not give tzedakah [before] the evening service, because it is night, and [the attributes of] judgment are expressed powerfully. There is fear that the external forces may derive nurture."

      * * *

      A general question may be raised with regard to this matter. Tzedakah is a positive mitzvah whose observance is not associated with a specific time. How can it then be said that it should not be given at night?

      On the surface, it is possible to explain that the writings of the AriZal are speaking about giving tzedakah before prayer. They explain that before the evening prayers, tzedakah should not be given. [At other times during the night, however, one may give.]

      [This resolution] is not acceptable. For the rationale which is given — that night is the time when [the attributes of] judgment [are expressed] — applies throughout the night [and not just at the time of prayer].

      Perhaps it is possible to explain that there are two manners of fulfilling the mitzvah of tzedakah:

      a) [To give] when one sees a poor person asking. Concerning this, it is said:³¹ Do not harden your heart. One must give such a person immediately, as stated in the Shulchan Aruch (Yoreh Deah 247:1), citing the incident that occurred to Nachum Ish Gamzu.³²

      b) [To give in all situations, as it is stated] (Bava Basra 9a; quoted as halachah by Shulchan Aruch, loc. cit.): A person should not hold himself back from [giving] tzedakah even when a poor person does not come and ask from him.

      [It could be said that] the writings of the AriZal are speaking about the second manner. ([This is indicated by the passage from] Shaar HaKavannos which speaks about giving to a collector of tzedakah, not to a poor person.) With regard to the first manner, there is no difference between day and night, [as implied by the command]: Do not harden your heart.

      An objection should not be raised from the fact that, be it as it may, since night is a time for [the attributes of] judgment, as explained above, [and we are charged:] Do not usurp your neighbor’s boundary, what difference does it make whether [one gives] in the first manner or in the second manner? For there is a major difference. Since, from Above, a poor person was sent to him for charity instead of him having to seek out [the poor person], this is a sign that this does not relate to [the influence] ordained for [the kelipos] by decree from Above.

      * * *

      Clarification is still required based on the statements of the Alter Rebbe in the Introduction to the Siddur and in Tanya, Iggeres HaKodesh, Epistle 8, explaining the concept that one should give a coin to a poor person and then pray.³³ [He explains that tzedakah is necessary] to draw down influence to this material realm. Seemingly, this rationale would apply with regard to the evening prayers as well.

      Perhaps it is possible to explain that the evening prayers are different. For all the influence that is dependent on our [actions] has already been drawn down in the morning and afternoon prayers, as explained with regard to the concept that the evening prayers are optional.³⁴

      Or it is possible to explain that in the morning and afternoon prayers when [the Sefirah of] Malchus ascends, additional effort is necessary to draw it down to the material realm. In the evening, when Malchus [remains] in the worlds of Beriah, Yetzirah, and Asiyah, this is not necessary. In particular, this applies at night. For it is the time when she gives food to her household.³⁵ Clarification is still required. This is not the place for elaboration.

      With the blessing "Immediately to teshuvah, immediately to Redemption,"

      Haggadas BiChipazon Pesach (os ayin, sec. 3, law 1) quotes the text Maaseh HaTzedakah which states that one should give a coin to tzedakah every night after Counting the Omer to correct the blemishes one brought about in the realm of sublime [attributes of] kindness.

      I am not familiar with the identity of the author of the text Maaseh HaTzedakah. (It appears that he is a Sephardic kabbalist.) If, however, he is a person on whom one may rely, who follows the kabbalah of the AriZal, clarification is required with regard to his statement that tzedakah should be given at night. Nevertheless, based on the explanations above, that statement can also be resolved. For he is speaking about rectifying blemishes that have been caused. If so, this does not relate to [the influence] ordained for [the kelipos] by decree from Above.

      No. 239

      This letter was sent to Rabbi Meir Ashkenazi, at that time, the Rav of Shanghai.

      B"H, Thursday, 5 Tammuz, 5706, Brooklyn

      Greetings and blessings,

      You have certainly received my telegram requesting you to seek means to [finance] the printing [of chassidic texts in your community].³⁶ I will repeat my request for this, that you should be among those who bring merit to people at large [and acquire] merit that will not cease forever. I have spoken about the matter with my revered father-in-law, the Rebbe Shlita, and the matter found favor in his eyes. May G-d grant you success.

      You are certainly aware of our efforts on behalf of Jewish education in the Sephardic community in your city.³⁷ We have already sent them — through the yeshivah students [who had been there] — a letter of encouragement from my revered father-in-law, the Rebbe Shlita. Since those yeshivah students have certainly left Shanghai to journey to the U.S., we would like to ask you to continue exerting influence on the Sephardic community by yourself or through your agents. We are including [with this letter] a letter to the Sephardic community from the Sephardic Rabbi of Jerusalem, may it be rebuilt speedily, that was sent by my revered father-in-law, the Rebbe Shlita. With G-d’s help, it will lead to the desired results. I would be happy to hear of the outcome of all the above. To insure that everything is in order, we ask you to send all your letters directly to us at our address as listed above.³⁸

      With the blessing "Immediately to teshuvah, immediately to Redemption,"

      Rabbi Menachem Schneerson

      Executive Director

      No. 240

      This letter was addressed to Rabbi Avraham Hecht, an active communal Rabbi in Brooklyn.

      B"H, 13 Tammuz, 5706

      Greetings and blessings,

      I would like to express special thanks to you and all those who worked with you for your significant assistance in the appeal on behalf of the Keren HaMitzvos Fund³⁹ directed by Merkos L’Inyonei Chinuch in the Sephardic community in your congregation.

      The organization Keren HaMitzvos [provides a] great [service] in affording spiritual assistance to our brethren who are refugees. Despite their suffering and travails, the wicked ones did not crush their spirit and their souls which thirst to cling to their Father in Heaven through the observance of the Torah and its mitzvos. At the time when there are many who are, thank G-d, providing them with material assistance, we must not forget, nor overlook their spiritual needs. For without them, their life is not life.

      We are certain that you will continue to participate in this lofty enterprise, and similarly in the other programs of activity of Merkos L’Inyonei Chinuch.

      [Our] assistance with regard to the mitzvos [is also directed] to those who do not accept them as of yet. Accordingly, in addition to [providing these individuals with the means to observe] the mitzvah itself, one must admonish them — in a gentle way — concerning the importance of its observance.

      There are some who protest: "Why do we need this difficulty? It is far better for us to be involved in [seeking] our own fulfillment, ascending level after level in the realm of good. Why should we descend to argue or at least to speak with those who ‘even while alive are considered....’⁴⁰ In

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