896 —שמירת שביעית, זמן ברית מילה, ועדיפויות לימוד תורה

B"H, 21 Shevat, 5711.

Haraha"g vaharaha"ch vavac"h iy"a nu"m etc. Schneur Zalman.

Shalom u'Vrachah!

In response to your letters from the 15th and 24th of Teves and the 12th of Shevat: Regarding Shemitah—according to information received here, the chareidi kibbutzim in Eretz HaKodesh intend not to rely on leniencies and to observe Shemitah properly. It is surprising you did not mention anything about the rains that finally fell—whether they saved the sowing entirely or not. Surely you will report good news about this and similar matters in your next letter.

Regarding what I previously asked you—whether to prevent the custom of delaying a bris until after Minchah so it can be performed with a larger crowd: "Zerizim makdimin lemitzvos" (the zealous hasten to do mitzvos) overrides "berov am hadrat melech" (in multitudes is the King's glory), as proven in Rosh Hashanah (32b). However, it seems that bris is different because it should be done with joy as accepted by our people (Shabbos 130a), see also Megillah 16b, Kesubos 8a, especially Niddah (31b): "All rejoice...", which overrides zerizim makdimin lemitzvos. Therefore, on a postponed Tisha B'Av we delay the bris until after Minchah (Shulchan Aruch Orach Chaim end of Siman 559), but if Tisha B'Av falls on its actual date this is not so because there is not such a great difference in joy; whereas when postponed, since one interrupts his fast for it. In Sdei Chemed (Klalim Maareches Zayin Klal Gimmel) he brings from Birkei Yosef Orach Chaim Siman Aleph, Chayei Adam Klal 68, Re'eh Chaim Parshas Lech Lecha and Lev Chaim II:27 that one should not delay pidyon haben for this reason and simply writes that even for bris this is also the law. In my humble opinion they differ as above (and one cannot say that on the contrary for bris there should be even more haste—especially since every moment of delay he remains an arel [uncircumcised] and the foreskin is repulsive etc.—and thus it would also be difficult regarding delaying on Tisha B'Av as above). The difference here is that Torah explicitly says "u'vayom hashmini" (on the eighth day) without setting boundaries within that day itself; therefore for a bris not at its proper time there must be extra haste beyond other mitzvos (see Sdei Chemed there). Thus, delaying a bris on Tisha B'Av applies only to a timely bris; otherwise not—and much more could be said but this suffices.

It is evident that joy depends on how many attend; sometimes there is even sadness if some are prevented from coming. In our case another matter depends on this—the gathering of Anash—where surely matters of Torah and Chassidus are discussed. Ultimately our Creator commanded us to perform all statutes so as to fear Him etc. At any rate these reasons suffice in my opinion not to prevent those who practice as above.

Regarding dividing up Shas and dividing up Mishnayos: Since Admur Hazaken strove for establishing the division of Shas—as mentioned at the end of Iggeres HaKodesh—and Admur Maharash writes in his teachings that everyone should complete at least one tractate per year—if both cannot be done then priority goes to dividing Shas.

I enjoyed what you wrote about concluding Mishnayos—that one should say "oz gam shalom..." (strength also peace...) based simply on our Sages: "Hakadosh Baruch Hu gives strength and might so they can receive His blessing" (Sanhedrin 100b), which is why Scripture precedes strength before blessing with peace. At our gathering here we explained precisely why the Mishnah says "lo matza... ela..." (He found nothing except...) when it could have simply said only peace is a vessel etc., but mainly how can there be a vessel for blessing which has no limit? One answer resolves another; surely there is a record—and much more could be said but this suffices.

Blessings and regards to your entire group—may they live.

Summary

The Rebbe addresses practical halachic questions about Shemitah observance, timing mitzvos like bris milah for maximum joy and communal involvement versus promptness, and prioritizing Torah study completion. He highlights both halachic sources and communal benefit in these decisions.