930 —מעשה בפועל, שכינה, וערך המעשים הגשמיים

B"H, 27 Adar Rishon, 5711.

Brooklyn.

Haravac"h iy"a nu"n etc. Yaakov HaKohen

Shalom u'Vrachah!

In response to your letter from the 23rd of Adar Rishon... Regarding the situation in the shul, where you write that the material state is critical and therefore the Rav shlita has not been paid rent for two months, etc., Mr. Levitansky also spoke with me about this by phone on Motzaei Shabbat. Surely you know about this. I also told him my opinion: as far as I know of the relationship of my father-in-law, the Rebbe, to your shul and your Rav shlita, it seems to me that in this case my father-in-law would say that for now the baalei batim should lay out the money, and at the first opportunity a drive or appeal or something similar should be organized to raise funds to cover the deficit and also create a special fund for this purpose so there will be no need for loans.

I am very surprised that you did not write at all about Mr. Yosef Robinson's business. Hopefully you will fulfill this at the next opportunity.

I will conclude with a word from the farbrengen of this Shabbat Parshat Vayakhel—briefly. In Torah in general and especially in Torah Shebichtav (the Written Torah), every word and even every letter is precise. Therefore we find that many halachos are learned from individual words or even single letters. Nevertheless, we find that in Parshiyot Vayakhel-Pekudei there is a lengthy repetition of the description of the Mishkan's vessels and priestly garments—which were already described in detail previously in Parshiyot Terumah and Tetzaveh. Seemingly it could have been written briefly: that the Jews made the Mishkan's vessels and priestly garments as G‑d commanded Moshe—and thus dozens of verses could have been saved.

The answer to this is similar to what is given regarding a similar question: why are the offerings of the Nesi'im repeated twelve times in Parshat Naso? The answer is that each Nasi accomplished different things with his offering, as alluded to in Midrash Parshat Naso (Torah Ohr end of Parshat Bereishit p., column 2; Likkutei Torah Parshat Berachah p. 98 column 3) 15.

Similarly we can answer regarding Vayakhel-Pekudei: When the Mishkan's vessels and priestly garments were first described (Terumah, Tetzaveh), it was: a) from G‑d Himself; b) to Moshe Rabbeinu—who had no equal; c) when Moshe was on Mount Sinai on a level incomparably higher than when he was below—for there he ate no bread nor drank water. But as described in Vayakhel-Pekudei they were made: a) by Jews; b) here below; c) from physical gold, silver, copper etc.

Nevertheless—despite this great difference between potential (spiritual) and actual (physical)—the ultimate fulfillment of G‑d's desire and His promise "V'Shachanti B'Socham" (And I will dwell among them) occurred specifically through the physical Mishkan made by Jews below—not through its spiritual counterpart "shown on the mountain."

The lesson for us is not to be discouraged thinking: how can we accomplish something aligned with G‑d's will or direct ourselves toward His higher intent when each of us knows our own state—and generally we are in deep exile darkness? Yet nevertheless G‑d assures us: if one is only "nediv lev"—that is, acts with Jewish and chassidic warmth and sincerity—then "V'Shachanti B'Socham" applies; G‑d helps bring about and direct us toward His higher intent.

Summary

The Rebbe teaches that while spiritual origins are lofty, it is through sincere practical action—even amid material challenges—that G‑d's presence truly dwells among us. Every deed done with warmth fulfills His ultimate desire in our physical world.