1791 —אזהרה נגד גילוח הזקן ונטישת צלם אלקים

B"H, 27 Menachem Av, 5712. Brooklyn.

Shalom u'Vrachah!

... Surely it is unnecessary to elaborate to you about what is explained in many places in Chassidus and also in works of Mussar, regarding the matter that an awakening from Above requires a fitting vessel in the awakening from below. And it is absolutely clear that there should not be a new phenomenon contrary to the awakening from Above for which we pray and request.

How shocked I was to see you in the office of Melach who strives and compels his G‑dly soul to remove, G‑d forbid, the Divine image from his face, and to cut and remove the thirteen attributes of the beard which correspond to the thirteen channels of mercy—and these are themselves conduits for sustenance—as explained in Zohar and Chassidus in many places. To elaborate further is unnecessary, especially for one who comes from Sephardic lineage who have always studied Zohar, without any opposition (as was found in some places among Ashkenazim in earlier times).

It is difficult and painful for me to elaborate on this, and surely even these few lines will suffice. In judging you favorably, perhaps your intention was that since you see and contemplate our Sages' statement that a person's sustenance is as difficult as splitting the sea, you thought perhaps it would be worthwhile to make things easier for Hashem—Who provides from lice eggs up to wild oxen—by making your external appearance resemble that of non-Jews so that it would be easier for them to give you a position as a rabbi or similar. But even someone not particularly wise can understand that this is contrary to simple faith—to say that by being lax in fulfilling Torah commandments (that is, distancing oneself from the Source), one will thereby receive abundant blessing. See at length what is explained regarding "Lema'an Sefos HaRaveh Es HaTzeme'ah" (so as to add the satiated to the thirsty).

My strong hope is that the strength invested in you by my revered father-in-law, the Rebbe zatzal—may his merit protect us—as his student and chassid will help you leave this mistaken thought. And if there is anyone else trying to persuade you otherwise, explain also to him that such conduct is contrary not only to Divine intellect but also human intellect; since every Jew believes that only Hashem is Master even over this physical world and material matters, and He alone determines a person's sustenance for himself and his family—and therefore even one's own efforts must be consistent with this.

I await good news and bless you with success spiritually and materially—that among Jewish men and women both go hand in hand.

On the subject of shaving the beard: our Nasi, owner of tzt"z, elaborates at length in Shu"t Yoreh Deah section 163; see also Likkutei Maamarim chapter 3; responsum Yoreh Deah 181b; Derech Mitzvosecha volume II page 221; in Sefer Amudei Arazim (by Rabbi Margalit yirvu tov) at its end—a collection of opinions of later authorities etc. on this topic.

Summary

The Rebbe warns against compromising Torah observance for material gain or social acceptance. Maintaining one's Divine image through mitzvah observance brings true blessing—spiritually and materially—and deviating from tradition undermines both faith and reason.