293 —ביאור ביטויים בתפילה ומנהגים לד"ר א. הילמאן

Shalom u'Vrachah!

In the last months of 5707.

From your esteemed and elevated letter, Dr. A. Hillman, shiyichyeh—Shalom u'Vrachah!

For several months I was in Europe, and during this time several matters accumulated here in addition to the regular work, which caused a significant delay in responding to the letters I received. Even among those, I was compelled to give priority to those matters that were practically relevant to the work of Melaveh Malka Chabad (Melach), Machaneh Yisrael, or Kehot Publication Society (Kehot). I ask your forgiveness for not having written until now.

Regarding your comments:

a) About what is said: "Berogez Rachem... Akedah... Temimus Tizkor"—this corresponds to Avraham, Yitzchak, and Yaakov. If so, what is the meaning of the addition "Berogez Ahavah Tizkor"? This can be explained in two ways: 1) In terms of Kabbalistic concepts—here we mention all the Sefiros as required by the matter from their aspect of Chesed (kindness). Thus "Rachem" (have mercy) is numerically equivalent to Avraham as stated elsewhere—the right side; "Akedah"—the left side, as he was bound and subdued by the right side, which is the idea of Yitzchak's binding by Avraham as explained in Likutei Torah by the Arizal at the end of Parshas Vayeira and elsewhere; "Temimus"—Yaakov is called Tam (simple/whole) from the good he took (see there at the beginning of Parshas Toldos); "Ahavah"—the Sefirah of Malchus which completes the Sefiros. This aligns with what is written: "And I will remember My covenant with Yaakov... and I will remember the land... when they are in their enemies' land (in anger), I have not despised them," etc. 2) Based on the above and closer to the simple meaning: we pray that in anger He will remember the Patriarchs and the merit of all Israel and His love for them, as explained in Zohar I 166b—that this refers to Knesses Yisrael (and it is known that Knesses Yisrael is associated with Malchus).

b) Regarding why we say in prayer and Kiddush: "et Yom Tov mikra kodesh hazeh zman... mikra kodesh." Why do we repeat "mikra kodesh"? It can be said that at first it explains how great it is that we were given a festival—a Yom Tov mikra kodesh—the time of our freedom—and then it explains why it is mikra kodesh: because it is a remembrance of leaving Egypt; thus, the second "mikra kodesh" continues below.

c) What you wrote in Kovetz that before "Mah Nishtanah," it is customary in Beis HaRav for even one who does not have a father to say "Tatte ich vil ba dir..."—I have not heard any reason or source for this. What seems likely to me is that since one honors his father in life, he also honors him after death, as ruled in Shulchan Aruch Yoreh De'ah section 240 (see also Zohar III at end of Parshas Bechukosai and places cited in Nitznutzai Zohar there).

Summary

The Rebbe addresses detailed questions about prayer language and customs by drawing on both mystical teachings and halachic sources, illustrating how deep meaning can be found within traditional liturgy and practice.