432 —השגחה פרטית במכות, והוספת קרואים בתורה בשבת

B"H, 3rd of Teves, 5709.

Haraha"ch vavac"h iy"a nu"m etc. Mohari"n.

Shalom u'Vrachah!

Your letter, without an indication of when it was written, was received in due time. Due to many preoccupations (especially editing and preparing for print the book Shemos of the tzt"z in the style of Oheiv Torah on Bereishis but with some added notes and references), I am unable to answer all your questions at this time—particularly since I do not wish to delay sending Reb Y. Gordon's letter enclosed herewith. Therefore, I am responding now to some of your questions, and over time, G‑d willing, I will address the rest as seems appropriate regarding your other inquiries.

a) Regarding hashgachah pratit (Divine Providence): In all the plagues and their specific events, one knows them by his own knowledge. Is it possible that in addition there is a special intention in every detail that occurred in the plagues according to the teachings of the Baal Shem Tov? Answer: I have already written in my previous letter that so it is written in the discourse "Al Kein Yomru HaMoshelim" from 5696. In general, there are four matters here: creation, providence, knowledge, and intention. Even before the revelation of the Baal Shem Tov it was acknowledged and known that creation and knowledge apply even to details of the plagues and their events; what the Baal Shem Tov revealed is that hashgachah pratit applies to all these as well and he completely rejected the idea of chance. Since every event comes through Divine Providence from Above—even a created being with intellect does not act without intention—how much more so Above. Enclosed is what I wrote some time ago answering questions about hashgachah pratit and what was new in the Baal Shem Tov's approach compared to earlier views; section a) and at the end of section vav is what seems to me to be Chassidic doctrine with sources from our Rebbeim's discourses. There too is quoted the language from "Al Kein Yomru HaMoshelim." Please return this enclosure after reading.

b) Whether one may add to the number of seven Torah readers on Shabbat in order to remove suspicion from an additional person who might feel distanced: Answer: In general this depends on who this additional person is, what would result if suspicion is not removed, etc.; for such cases it is said "everything depends on what the local authority sees fit." But surely you know that even though it became common practice to add aliyot on Shabbat—and in Poland as far as I recall reading an eighth became fixed so that it could not be omitted—among us we are very particular not to add readers even on Shabbat; apparently this is based on a ruling by tzt"z in his responsa Orach Chaim siman lamed hei. It happened here at a wedding Shabbat and my father-in-law, our Rebbe shlita did not agree to add readers except by reading from two separate places. Because of how vital connection with our Rebbeim is—its necessity and preciousness (especially if physical distance intervenes)—we must all strengthen ourselves greatly to follow our Rebbeim's instructions, customs, and practices relevant to us (except those unique only to the nasi himself).

Please excuse me for concluding for now; regards to all your group.

Summary

The Rebbe teaches that every detail—even those within seemingly natural events like Egypt's plagues—is guided by Divine Providence according to Chassidic thought. He also stresses strict adherence to Chabad customs regarding Torah readings on Shabbat as part of maintaining strong connection with our leaders.