343 —הרחבת המאמצים בתורה, ההכנה ליחידות, והעתקת התניא

B"H, 11 Adar Sheni, 5708.

Haraha"ch vavac"h iy"a nu"m etc. Mahara"tz

Shalom u'Vrachah!

I received your letter with pleasure, as I have heard of your activities to strengthen Torah and mitzvos, especially in the field of education. Surely you are constantly expanding the scope of your work as time goes on, as it is written in Iggeres HaKodesh section 14 that the revelation of the supernal light continues to increase; therefore, it is understood that the effort from below—or at least the vessel below—must also continually expand. And even though our generation is considered fit (in innocence), it is well known that "according to the pain is the reward."

In brief response to your comments:

a) Regarding R. Baruch, father of the Alter Rebbe: he supported himself by his own labor and did not accept any rabbinic or maggid position; rather, he worked in gardening, as stated in Sefer HaZikhronos. Apparently, even when sent on missions by the Baal Shem Tov he either did not go or only went on rare occasions. Therefore there is no question why in those days—when titles were written precisely—they did not write "Harav HaGaon," etc., about him. Especially—and this is most clear—he actively fled from any publicity whatsoever, as written in Sefer HaZikhronos. A person's will is his honor.

b) Regarding what you wrote about preparing for one's first yechidus: although it is not explicitly stated, it seems clear to me that after understanding what yechidus entails this becomes obvious. My revered father-in-law the Rebbe shlita explained (quoted in Hayom Yom p. 86) that it includes three points: clarifying the state of the one entering; establishing how he should serve; and connecting with total devotion—see there. All this must be done genuinely—not just superficially—and one must be a fitting vessel to receive accordingly. The more one has achieved on his own before entering yechidus, the greater what he receives there (and possibly also what he is given there). It appears that except for rare cases where something was given in yechidus entirely beyond what the recipient was prepared for—for example R. Yechezkel Lepler—generally what is given is not completely beyond what can be received (similar to differences between makif garments and house). It can be very difficult for an intellectual person to truly surrender himself beyond reason; there is no rational explanation for self-sacrifice according to logic for another's instruction—or for a strong-willed person to reach "nullify your will," not just "do His will." The greater one is in these areas, the harder this preparation becomes.

c) Regarding someone you know who copied Tanya by hand and wonders if this relates to Tanya being like Chumash within Chassidus—i.e., whether copying it fulfills something akin to writing a Sefer Torah—even though it's not exactly parallel: In avodah there are both intellectual matters and segulah-based matters. For example: breaking a bad trait through diligence in its opposite; refining desire by using it only for good—all these are based on reasoned judgment. "Charity elevates" so that one's mind and heart become a thousand times more refined—that's a segulah matter. Not all people or all times are equal; sometimes something may be only segulah-based but at another time becomes intellectual. In matters of avodah based on intellect everyone must seek advice and methods as explained in our Rebbes' works—both regarding oneself and regarding loving one's fellow as oneself—but with segulah matters whatever was said was said; even then one must clarify if it was a temporary instruction or permanent. But we do not derive general rules from innovations.

Regarding copying Tanya by hand: generally this is a segulah matter; sometimes it can make such an impression on someone's soul that any loss of time from learning Tanya itself etc., is outweighed by what becomes fixed within him—the sanctity of the act. But for most people it's better to use their abilities elsewhere unless specifically instructed otherwise; spending time on simple tasks instead of learning is generally not recommended—and this should be obvious.

Two stories from our Sages illustrate both extremes: Rabbi Akiva engaged with a met mitzvah (an unattended corpse), which overrides everything else but thereby neglected serving Torah scholars—for every step he took they told him... (see Tosafos Ketubot 17a). On the other hand when Rav Zeira was tired he would sit at the entrance of the study hall just to stand up before Torah scholars (Berachos 28a).

Enclosed please find a Purim pamphlet I have just published—to merit many through it. I will also send you some other publications per your request; please confirm receipt.

With blessings for a joyous Purim and gladness of heart—and regards to all who inquire after me.

Summary

The Rebbe teaches that spiritual growth requires ever-expanding effort and honest self-preparation before seeking guidance or blessing. He distinguishes between actions rooted in intellect versus those based on segulah (spiritual effect), emphasizing sincerity and appropriate priorities in avodah.