1009 —משוב על 'פארגאנגענע וועלטן' ונצחיות החסידות

B"H, 16 Iyar, 5711.

Brooklyn.

Haraha"ch nu"n iy"a etc. etc. Yehoshua Shpetman

Shalom u'Vrachah!

Thank you very much for the gift to my library, your Yiddish book "Fargangene Velten," which contains memoirs describing the environment of Chassidim on special days, Shabbos, festivals, and even weekdays. I have set aside time—as my schedule permits—to browse through it and enjoyed seeing the warmth with which the chapters were written. Moreover, I sense that this warmth will also affect the reader. However, I must point out something in which others writing on similar topics have also erred: their approach is like what you wrote on your book's title page—'Fargangene Velten' (Bygone Worlds)—leaving readers with the impression that what is described here is a kind of memorial for something that has unfortunately disappeared from the world. G‑d forbid to say so! Just as the Holy One, blessed be He, is eternal, so too are the Jewish people eternal—as it is said: Yisrael, Oraysa, u'Kudsha Brich Hu kulah chad (Israel, Torah, and the Holy One are all one). So too are Chassidus and the ways of Chassidim and Chassidus eternal; only their location may change—not their existence, G‑d forbid.

It is true that at certain times this work becomes more difficult and following in the ways of Chassidim requires additional strength. But our Sages said: Lefum gamla shichna (The load matches the camel), and also: The Holy One does not demand from His creatures more than they can bear; when He asks something of us, it is only according to our abilities. Since we have been assured that ultimately "the wellsprings of the Baal Shem Tov will spread outward," which itself is a preparation and vessel for the coming of Moshiach—there is no doubt that this process continues. If it seems to us that today's darkness is double compared to previous generations, then one of two things: either it is only an illusion and advice of the yetzer (evil inclination), or we have been given extra strength for this challenge.

Therefore, we bear a great responsibility to muster all our strength to dispel darkness through increasing light. Then certainly will be fulfilled our Sages' promise: "One who comes to purify himself a little below—they help him greatly from above." And "one who comes to purify" (with an open 'tet') means to purify others and his environment—they (in plural) help him; meaning both his work itself and the mitzvah he performs assist him (as explained at length in Likkutei Torah by Admor HaZaken in the discourse for Shemini Atzeres beginning 'Hashem Li b'Ozri', chapter 5) to fulfill the ultimate purpose—to illuminate the world's darkness and thereby bring closer the fulfillment of "at evening time there shall be light," and "night will shine like day," so that even exile's darkness itself will turn into light. Then it will be said: Odecha Hashem ki anapta bi (I thank You Hashem for You were angry with me)—the gratitude will be not only for Your anger having subsided and comforting me but even for Your having been angry with me in the first place.

Blessings to increase warmth and light among Chassidim within all Jews.

Enclosed is a booklet for Lag BaOmer just published.

Summary

The Rebbe encourages viewing Chassidus as eternally relevant rather than as history. Even when challenges seem greater today, we are given strength to overcome them by spreading light through Chassidus—transforming darkness into light prepares us for redemption.