809 —חיזוק ההתחייבות לחסידות ובל ינתק הקשר עם הרבי

B"H, 28 MarCheshvan, 5711.

Brooklyn.

Shalom u'Vrachah!

Enclosed is a copy of my letter to Mr. David Bovis. It would be appropriate for you to find an opportunity to speak with him about his visit here and to strengthen him to actually fulfill everything discussed here, and generally to inspire him to influence his surroundings. I hope to hear good news of your success in this.

In continuation of the two letters I wrote you even before Yom Tov, which due to the preoccupations of Tishrei—the general month—I was unable to continue the matter. And although I have not yet received a response to those two letters, I am now continuing our conversation (regarding college), and further to what was mentioned: One might say, since it seems to me (contrary to what Rambam writes at the end of Hilchos Gerushin chapter 2) that I wish to visit and study at college, but there are those who say it does not suit my status and situation in general, as it does not fit the image of a Tamim nor that of a student of the Previous Rebbe hk"m. For then the Previous Rebbe hk"m accompanies him in all his ways, so if I go to college he must, so to speak, go with me there as well—according to our Sages: "A student who is exiled—his teacher is exiled with him" (Makkos 10a). So who says I am compelled by all this? For now, perhaps I will temporarily suspend, G‑d forbid, the image of a Tamim and likewise temporarily suspend being a Chossid of the Previous Rebbe hk"m—and thus all arguments fall away. But this is no longer in his hands; as is known even in Nigleh Torah: A convert who has converted can never return (G‑d forbid), and even if he sins afterwards he remains a Jew since he converted once. Similarly in holiness itself: Once someone becomes a Chossid and connects with the Rebbe—since "as water reflects face to face," so too does the Rebbe connect with him—he can no longer sever this connection (G‑d forbid), since it also depends on the Rebbe. And in his great goodness and kindness he is bound together with him in chains—as explained in Iggeres HaTeshuvah ch. 27: "The king is bound in channels...", which is why Hashem is called "a humiliated king." Likewise regarding tzaddikim—especially leaders of the generation—and particularly those who are leaders of Toras HaNistar (the inner dimension). As known from Zohar II 38a: "Who are 'the face of the L‑rd G‑d'? This refers to Rashbi," as explained there by Nitzotzei Oros quoting Yaavetz that we learn this from the word "es," including Torah scholars; but in Chassidus (see Se'u Marom 5688; Lo Avoh 5699; etc.) it is explained differently—that it refers specifically to Hashem Himself. Commentaries on Zohar bring examples for this statement from Bava Basra 75b; Yerushalmi Bikurim ch.3 halacha 3; Midrash Shmuel ch.7; Zohar II 124b, 163b; Zohar III 79b; Rabbeinu Bachaye Parshas Ki Sisa on "And everyone who seeks Hashem." See also Or HaTorah by tzt"z Parshas Shemos p.39ff.

I do not wish to elaborate further on this because I am certain that ultimately "throw a stick into the air—it lands on its root," and one's essence and root will be revealed—which is connection with the Previous Rebbe hk"m through following "the straight path he taught us from his ways and walking in his paths." Please inform me of good news regarding this.

It is understood that acting sooner is praiseworthy—as known that man's days are numbered for clarifying his portion in the world; therefore every day, hour, and moment not used for fulfilling his soul's mission in this world is a loss.

Looking forward to hearing good news, and regards at home.

Menachem Schneerson

Summary

The Rebbe teaches that once one becomes connected as a Chossid, especially through attachment to their Rebbe, this bond cannot be broken—even if one falters temporarily. Immediate action toward one's spiritual mission strengthens both personal growth and communal influence.