1017 —הדרכה ועידוד לעבודה חינוכית בתלמוד תורה

B"H, 22 Iyar, 5711.

Brooklyn.

Haraha"ch vavac"h iy"a nu"n oseik b'tzt"z etc. Chaim Hillel Azimov

Shalom u'Vrachah!

I received your letter from the 12th of Iyar describing your work in the Talmud Torah in your camp, as well as your studies with students who go to learn at their homes. It would be appropriate to send here a list of the students—both those learning in the Talmud Torah and those studying with you at home—along with their mothers' names so they can be mentioned at the Ohel at an auspicious time.

It is unnecessary to explain the lofty value of this work, nor to elaborate that efforts regarding increasing the number of students have no limit; one should not be satisfied with those present until now. As our Sages say on the verse "BaBoker Zera Et Zarecha VeLaErev Al Tanach Yadecha" (In the morning sow your seed and in the evening do not rest your hand), and it is also known that whoever sustains one soul is considered as if he sustained an entire world. Surely you are doing all you can in this regard, but encouragement is only given to those already diligent; hence my above words.

You have surely heard the saying of my father-in-law, the Rebbe Maharash: "If good is good, better is not better." Now is the time to seek advice on how to guide and teach students—especially those coming to Talmud Torah—not only in Torah's light and mitzvah's candle but also in the luminary within Torah: Chassidus and conduct in chassidic ways. This should be done for each student according to his current standing and situation, as explained as well in the attached Lag BaOmer sichah.

Please convey my blessing for success in your work to all who participate with you in these matters. May it be fulfilled for them as our Sages say: "He who comes to purify is assisted," and they are given powers which Torah and mitzvah help provide (see Likkutei Torah Drush Shema Etz Dvar Hashem D"H Hashem Li B'Ozri, chapter 5). Whoever adds is given more—to add strength, vitality, and light both in general matters and personal ones.

In response to your comment on Tanya chapter 42 regarding what is written there about "mimaal mamash": a) That Admor HaZaken would call Atzilut Elyon—so it says in D"H Oteh Or K'Salmah Taarav 5672. b) On "mimaal," see Sefer HaKitzurim LeTanya p. 73 where it refers to Arich Anpin—and thus it is understood that this is above Atzilut. There is no need for the word "mamash." c) In a letter from my father-in-law (from 5698; G‑d willing it will be printed over time), he tells at length how tzt"z delved into these words—for "mimaal" means "higher than what one could possibly reach; there is nothing higher than it." So what does "mamash" mean? Mamashut (tangibility), sense of touch—a contradiction. Admor HaZaken answered him: "Mimaal—ratzoh (yearning); mamash—shuv (return)." The explanation as I see it: Through shuv one reveals within the soul two opposites: a) tangibility—a connection to matters of physical sense; b) an elevation greater than all elevations—as known regarding shuv's advantage over ratzoh. See also Tanya commentary by Harav Shlomo Ginzburg—Kopir—page 144.

With blessings for success in your work and for good health.

Summary

The Rebbe urges ongoing effort in education without limits, stressing both quantity and quality—teaching Chassidus alongside Torah—and provides deep insight into Tanya's language while blessing all involved with strength and success.