236 —עדכונים על פרסומים, פרויקטים קהילתיים, והדרכה על מנהגים הלכתיים

B"H, Friday, 29 Sivan 5706.

Brooklyn.

Kvod HaVavac"h Iy"a Nu"m Hatamim etc. Mehoramz.

Shalom u'Vrachah!

In response to your letters: a) I am surprised that you have not yet given a positive answer to Rabbi Quint's requests which he wrote to you on my behalf. I have been surrounded by distractions and do not always have the time to respond to everyone as quickly as they wish. I have said that it is better for responses to letters like yours to be delayed if it means that the publication of the materials currently in print or being prepared for print will be advanced, as this is for the benefit of the many.

b) I do not know Mr. Arlin's address; therefore, I am enclosing the letter to him with this one and ask you to ensure it reaches him together with the sent kuntres. Please consult among yourselves who should deliver it—either you or Reb Leibel Kramer. I hope Mr. Arlin will understand everything written in my letter; if he needs further clarification, surely someone will explain it to him. Perhaps it would be appropriate to make a small meal in honor of this matter and see that those gathered become envious of Arlin and do likewise, etc., and I rely on your understanding.

c) Surely you will endeavor to receive from Arlin all that is due and send it promptly, as the printer is pressing. Likewise, please send everything received from Dalphon; what was received on account of Reb Leibel Kramer's debt; on account of your own debt; etc. What news is there regarding donors for printing in general?

d) In Shanghai they have already printed Derech Mitzvosecha, Shaar HaKolel, Siman To"a. I wanted to add notes and additions to all these works but do not know if they will send them here unbound as per my instructions; if so, we will print the additions here and bind them together.

e) Currently at the press here are: Kovetz Lubavitch 9; the sichos related to Mr. Dalphon (though their conclusion has not yet been arranged so their appearance date is unclear); Sefer Maamarei Da"ch in Yiddish (from Kuntres Mem Gimel and those printed in HaKovetz HaKodesh); the first two parts of Dehei in English; a collection of stories in English.

f) What is being done regarding having the students sign the shmuesen?

g) The sichos from Yud Tes Kislev this year are still with my father-in-law the Rebbe shlita; therefore I cannot fulfill your request regarding them.

h) The two stories from my father-in-law's notes which were not copied into Toras Shalom are on a separate note because Reb Avraham Pariz will copy them along with two other stories for select individuals. The letter about [...] in the synagogue—I have not found it yet; regarding handwritten manuscripts etc.—in the near future I will send them as promised.

i) Thank you for sending me the list of Chassidic books printed in Eretz HaKodesh.

j) I hope that soon I will have free time to work on preparing for print Hilchos Netilas Yadayim and Birkas HaNehenin by Admor Hazaken with sources etc., as my father-in-law desires. Perhaps among your notes or those of Reb Dovid Lavat relevant material can be found or perhaps you possess some books that could help with this—please inform me soonest.

I will conclude with what I wrote last week... In this week's parsha on "Vaya'as Ken Aharon" (And Aharon did so), our Sages say (and Rashi brings): "to tell Aharon's praise that he did not change." In Likkutei Torah by Arizal it is explained why specifically here does Scripture note that he did not change—because seemingly there was a change: Moshe was commanded "El Mul Pnei HaMenorah Ya'iru Shiva HaNerot" (toward the face of the Menorah shall seven lamps shine), meaning immediately at kindling's start; but by Aharon it says "El Mul Pnei HaMenorah He'elah Neroteha" (toward the face of the Menorah he kindled its lamps), meaning after the flame had already risen. Therefore it explains that he did not change—even at kindling's start it was toward Pnei HaMenorah; but he also added that even after the flame rose it remained so—and this addition is praiseworthy—thus ends his words.

The explanation according to Chassidus: At work's beginning (there is no service like service out of love—a Kohen is a man of kindness and love), it's easy still to intend truly toward Pnei HaMenorah—the true intent of mitzvah—whereas when "the flame rises," when yearning intensifies and one finds many ways to express this yearning, one can ultimately miss the true intent and imagine it's G-d's desire rather than one's own reasoning. Therefore extra caution and acceptance of yoke are needed—and this is Aharon's praise: drawing down great love into Jewish souls in such a way that nothing changes.

Summary

The Rebbe teaches prioritizing communal benefit over personal convenience in Torah projects and stresses careful adherence both when beginning holy work and when enthusiasm grows stronger—so one's actions remain aligned with true Divine intent.