1198 —הצלת נפשות, לימוד תורה, ודילמת האברך

B"H, 16 Elul, 5711.

Brooklyn, NY.

Haravrech vavac"h iy"a nu"n etc. Shalom Dov Lipschitz

Shalom u'Vrachah!

I received your letter from Motzaei Shabbat Kodesh, the first of Elul, in which you write about your participation in the work of "Chever Peilei Machane HaTorati," and that you see good fruit from your efforts. However, since the chareidi public in Eretz HaKodesh has not responded to your call as they should have, all the work falls on you. This causes you to neglect your Torah study, and you ask whether this is worthwhile for you—or in your words—if you are obligated to abandon your own soul for the sake of others.

I was shocked by this question! At a time when Hashem has granted you success and given you the opportunity to save Jewish souls—sons and daughters of Israel—from heresy (G‑d forbid) and help them remain faithful Jews to Hashem and His Torah (something that can be seen with one's own eyes), yet your evil inclination comes and persuades you: who knows if this is really important? Perhaps it would be better for you to engage in other pursuits so that you might succeed more in Torah study, etc., etc.

It is well known—the halachic ruling in Gemara is that a mitzvah which cannot be done by others overrides Torah study (Moed Katan 9b). It is also known what the Gemara says in Temurah on the verse 'Ashir v'Rash nifgeshu Meir einei shneihem Hashem' ("The rich and poor meet; Hashem enlightens both")—that when someone rich in Torah helps someone poor in Torah, both are enlightened; even the giver gains more in his own learning. This is far beyond what our Sages say elsewhere (Taanit 7a): 'I learned much from my teachers and friends; from my students more than all,' because that statement refers to what a person learns according to his own ability—as indicated by the wording 'I learned.' But the promise of our Sages in Temurah—that 'Hashem enlightens both'—means that when a teaching requires Heavenly assistance, one receives light according to G‑d's capacity—which is incomparable.

My point is: not only does temporarily setting aside one's Torah study fulfill a commandment of the Torah (as our Sages say in Moed Katan), but even more so—the very suspension of one's learning becomes its fulfillment! Through this act, one's heart and mind become purified a thousandfold so that with little time one will succeed incomparably more in learning.

We see here how great are our Sages' words about what they said in Shabbat (105b): 'Such is the craft of the evil inclination: today it tells him do this... until it tells him serve idolatry.' My father-in-law, the Rebbe zatzal, precisely noted their use of 'such'—meaning that the evil inclination is extremely cunning and approaches each person with an argument tailored to his spirit. But ultimately it leads him astray—even to idolatry. See also the booklet printed for Chai Elul—which surely has reached your branch—about this teaching from our Sages.

I will conclude my letter with wishes for success in your holy work; through this path you will also draw down success in your Torah study with awe of Heaven and continue growing ever greater in both Torah and awe together.

I am interested to know what your learning schedule was before joining Chever Peilei Machane HaTorati mentioned above—and whether you now have fixed times for studying Nigleh (revealed Torah) and Chassidus.

With blessings for being inscribed and sealed for a good and sweet year.

Enclosed is an excerpt from a talk given on Shabbat Mevarchim Rosh Chodesh Elul which will interest you.

Summary

The Rebbe teaches that saving Jewish souls takes precedence over personal Torah study when no one else can do it. Helping others spiritually not only fulfills a mitzvah but also elevates one's own learning far beyond ordinary effort.