205 —על זכות הפצת חסידות וכוח אמירת תורה בשם אומרה

B"H, 21st of Kislev, 5706.

Brooklyn.

Shalom u'Vrachah!

I am hereby returning to you the handwritten manuscript of R. Shmuel Sofer, a copy of a maamar from our master and teacher, the Rebbe Maharash, of blessed memory, which you requested to make a photograph of. I am also attaching an excerpt from books that were printed in this manner.

It is unnecessary to elaborate—for you and for those like you—on the immense value and great nachas ruach (pleasure) this brings to the author, of blessed memory. Through your request, these maamarim of Chassidus will finally reach thousands of learners and students. With every reading and study session in them, "Siftei haTzaddik dovvos bakever v'nishmato b'yeshiva shel maalah" (the lips of the righteous move in the grave and his soul is present in the heavenly yeshiva; see Tosafos s.v. Agurah Yevamos 96b and language of Ragmah in Bechoros 31b—needs further study). Who is greater than David, King of Israel, who yearned and prayed that it be G-d's will that people would quote teachings in his name so that he would dwell in both worlds—that is, so his lips would move (in the grave), etc.

Since in every matter there is a measure-for-measure dynamic, it is clear that just as the tzaddik dwells in both worlds, so too is there reward for all those who assist with this—both spiritually and materially—with abundant good both physical and spiritual.

Blessings for immediate teshuvah and immediate redemption.

Rabbi Menachem Schneerson

And since this topic has come up, let me add a word: The request—and insistence—that teachings be quoted in one's name (see introduction to Divrei Nechemiah Even HaEzer where the author's son elaborates on why it must be specifically by name; see his comments there) is mentioned by our Sages regarding David, Rabbi Yochanan (both in Yevamos ibid.), Rabbi Sheshet (Bechoros 31b), and Rabbi Yitzchak (Zohar I 217b). In depth analysis reveals why "dwelling forever in your tent" applies especially to these four more than to ordinary people:

a) David strove greatly that his sin be forgiven—and furthermore that all Israel know he was forgiven—as stated in Shabbos (30a) and Sanhedrin (107a etc.). If a rabbi is not like an angel... one should not learn Torah from him (see Chagigah 15b; see also Chasam Sofer Hilchos Talmud Torah beginning ch.4). Therefore David especially strove that teachings be quoted in his name so it would be known he was forgiven. This also answers why Yerushalmi Berachos (ch.2 end halacha 1), after citing Yevamos about David's request for teachings to be quoted in his name etc., concludes: "David said: Let it come upon me that I rejoice at heart [regarding building the Temple]"—which seems unrelated. The Sefer Charedim writes we do not have this version there, but all our books do include it. According to the above it makes sense: Regarding David's request for a sign that he was forgiven for his sin, G-d told him that sign would be specifically through building the Temple (Shabbos ibid.). Thus two things clarified his forgiveness: a) Through Israel quoting teachings in his name; b) Through G-d making a sign. Therefore after discussing David's efforts on the first point, Yerushalmi concludes with David's joy at building the Temple—which was also a sign from above he was forgiven—so there is no need to emend our texts.

b) Rabbi Yochanan lost his sons as stated in Berachos (5b; see Seder HaDoros if later he had another son). To prevent G-d from being angry with him, he needed to leave behind students worthy to inherit him—see Bava Basra 116a—and thus especially strove for teachings to be quoted in his name.

c) Similarly regarding Rabbi Yitzchak—even though he had a son (Zohar ibid.), our Sages say at end Bava Basra that even if G-d does not become angry if one leaves behind a worthy son, still death is decreed if one's son is not like him; about Rabbi Yitzchak's son they said "until here he did not merit Torah" (Zohar ibid.), so Rabbi Yitzchak insisted on having teachings quoted in his name since students are called children. This also clarifies why Rabbi Yitzchak requested two things: that teachings be quoted in his name and that they teach Torah to his son—the third request is explained elsewhere.

d) Regarding Rabbi Sheshet: Shaar HaGilgulim (end intro 4) and Sefer HaGilgulim (ch.10), explaining Chazal's words (Pesachim 68b), state that Rabbi Sheshet would say "Rejoice my soul! For you are reading/learning..."—for he knew he was previously Baba ben Buta and had completed almost everything except for something minor; thus his soul reincarnated as Rabbi Sheshet. In such reincarnations most reward for mitzvos performed during the second lifetime goes only to one's soul—not their second body—since at resurrection their soul returns to its first body where most mitzvos were done. Therefore Rabbi Sheshet's body was sad while he would say "Rejoice my soul!", not my body. It seems logical this applies only regarding other mitzvos—but when teachings are quoted from Rabbi Sheshet specifically then "his lips move [in the grave]", meaning specifically Rabbi Sheshet's body—not Baba ben Buta's—experiences this movement. Thus he especially strove for teachings to be quoted from him—even though overall he said "Rejoice my soul!", because this referred only to his own Torah study as per Pesachim ibid.; but when others quote teachings from him it refers to what he taught students who then repeat them later.

Note: Rabbi Yitzchak asked specifically Rabbi Yehuda to quote teachings from him; reason explained elsewhere.

In Zohar III p.39a it appears R' Yehuda interprets "moving lips of sleepers" as literal speech but R' Yitzchak disagrees; if Zohar I precedes Zohar III chronologically one could say after hearing R' Yehuda R' Yitzchak accepted it or perhaps they only differ on interpretation but both agree with Chazal about dwelling forever in your tent.

In Yerushalmi Shekalim end ch.2 author of "moving lips...in grave" teaching is R' Yitzchak—but perhaps it's another R' Yitzchak since there are several by that name throughout Shas.

Summary

The Rebbe teaches that facilitating dissemination of Chassidus brings great spiritual merit both above and below. Quoting Torah teachings specifically by their source connects us with previous generations and brings blessing both spiritually and materially.