535 —על הביטוי 'וישוע שר הפנים', תיקון המידות, ותורה מול מידות טובות

B"H, 26 Tishrei, 5710.

Mr. Baruch Litvin sheyichyeh

Shalom u'Vrachah!

In response to your letter and questions:

Question A: In the Yehi Ratzon said between the shofar blasts according to some nuschaos it says: "Veyeshua Sar HaPanim." You were told that this name was inserted from that man (a reference to a non-Jewish figure). Answer: Much has already been written about this (see Sefer Minchas Elazar - printed in Munkatch 1902 - vol. I, siman 75, and vol. II at the end; Sefer Ketz HaMateh - Kleinwardein 1923; Sefer Albonah Shel Torah - Berlin 1929; journal Nerot Shabbat - Jerusalem, Erev Rosh Hashanah 5706). The conclusion is that it should say "Yeshayah"—or "Yeshayahu"—Sar HaPanim, which is one of the names of the angel Metatron. This name was chosen because its gematria is 400, like "Eliyahu HaNavi Zachur Latov," and also as a hint to Tekiah-Teruah-Tekiah. This is also found printed in old machzorim and sefarim. It is likely that missionaries inserted and changed the name to "Yeshu'a." Note: The Baal HaTanya as well as the Vilna Gaon and other greats of Israel ruled not to say this Yehi Ratzon at all. This is also our custom.

Question B: In Sefer HaMaamarim p. 216 it says that Reb Nosson was situated "in middos where according to Torah law there were no concessions from chassidic standards," and then that "in middos he did little." How do these statements fit? Answer: Acting in middos—love and hate, fear and casting off yoke, mercy and cruelty etc.—consists of two parts: First, that one's middos follow one's intellect (iskafya), and then transforming the middos (is'hapcha). For example: He has a competitor in his business in the same district. If he lets himself be led by his middos and animal soul, he will awaken hatred toward his competitor. Then comes his intellect from his G‑dly soul and tells him: You are a believer that Hashem is Master of the world—so either way: if Hashem decreed your livelihood for you, how could your competitor take it away? If Heaven decided less livelihood for you, do you think if not for this competitor there would be no other way for Heaven to carry it out? So he really takes nothing from you—so why hate him?! After many such arguments he feels that the hatred stops affecting his actions, then even his speech, and finally even his thoughts. But reaching transformation into love has not yet happened. The G‑dly soul continues: V'Ahavta L'Reiacha Kamocha (You shall love your fellow as yourself). You are a specialist in your field—it won't harm you—so help him with good advice or a loan etc. Eventually hatred turns into love; this second part is truly called acting in middos and chassidic standards—even though according to Torah law one could get by with an excuse and fulfill only the first part.

Question C: In the above-mentioned maamar it contrasts Reb Avraham who was not a scholar but had good middos and chassidic standards above Reb Nosson who was a great scholar but did not do enough in middos. Is it any wonder others opposed chassidim who valued an am haaretz with good middos above a Torah scholar? Answer: If so they must also oppose what Gemara says (Taanis 7a): A Torah scholar who is not proper... strike him down (kill him—Rashi); Rambam rules in Hilchos De'os ch.5 how a Torah scholar must behave; he writes (Hilchos Talmud Torah ch.4) that if he does not behave so one should not learn Torah from him. Even sharper—the Gemara elsewhere (Yoma 86a) and Rambam rules accordingly (Hilchos Yesodei HaTorah 5:11): One who is a great scholar and pious but does not speak gently or greet people pleasantly but is quarrelsome—is mechalel Shem Shamayim (desecrates G‑d's Name), which nothing helps except death! Even sharper—the Gemara Yoma (9b): At the end of Bayis Sheini they were engaged in Torah and mitzvos—why was it destroyed? Because there was baseless hatred! Think about this: Jews learned Torah, kept mitzvos—they didn't steal or cheat or disgrace others—but they didn't go beyond the letter of the law (Bava Metzia 30b) and had hatred rather than love—therefore the Beis Hamikdash was destroyed and Jews have been exiled nearly 1900 years! At the end of Bayis Rishon when they committed major sins including despising Torah—the exile lasted only seventy years! After all this can there be any doubt how high stand good middos and chassidic standards?!

With blessings for all good things,
Rabbi Menachem Schneerson

I will answer your previous letter at another opportunity.
From a copy by secretariat.

Summary

The Rebbe clarifies textual accuracy in prayer liturgy, stresses both self-restraint and transformation in refining one's character traits (middos), and teaches that good character stands paramount—even above scholarship—citing classic sources on its centrality for Jewish life.