541 —הערות על ספרי תורה של אברך, בריאה, וחוקי בני נח

B"H, 8 Mar Cheshvan, 5710.

Haraha"g vavac"h iy"a nu"m zaken veyashev beyshiva etc. Rabbi Yaakov Shtaif

Shalom u'Vrachah!

I am writing to confirm receipt of your Torah books on Bereishis and Noach. As discussed, a separate package was sent to you with recent publications from our press: Sefer Taamei HaMitzvos by tzt"z and the kuntresim Set-72 from our revered father-in-law, the Rebbe shlita. Certainly there is no need to ask you—if you have duplicate copies of your books, please send them through Osei Retzono. Naturally, more books published by us will be sent to your honor; thank you for what you have sent and for what you will send in the future.

For the sake of affection for the matter, immediately upon receiving your books I leafed through their pages. Here are some comments—even though I write them hastily due to lack of time to elaborate as needed.

a) At the beginning of your book: In the Masorah of Alef-Beis Rabbasi regarding what is written in Menoras Shlomo that contradicts our Masorah in Divrei HaYamim—and you write that Menoras Shlomo did not have access to our Masorah. I do not have Menoras Shlomo at hand, but in my humble opinion it is clear there are two approaches regarding Alef-Beis Rabbasi (and also Alef-Beis Zeiri): a) That this Alef-Beis is found only in Mikra; b) That it is scattered throughout all Tanach. Perhaps this depends on two opinions: whether if not for our ancestors' sin they would have received only Mikra and Sefer Yehoshua (Nedarim 22b), or [even so] all twenty-four books would have been given (see Iyun Yaakov there). Sefer Yehoshua is not relevant here since it contains no unusual letters (see Minchas Shai Yehoshua 14:11).

b) There in section Limudei Hashem sec. 1: You write that at the start of all creation heaven and earth were created; but in sec. 2–3 you write that primordial matter was created and that time itself was created. This contradicts sec. 1—for obviously the order should be: time, primordial matter, heaven and earth. If your precision is specifically "at the start of all action," then the four elements preceded earth as Ramban writes; note that Ramban says there were two types of primordial matter—one for heaven and one for earth—and this view is cited in Etz Chaim Shaar Kitzur Aviah ch. 10. See also Rambam Hilchos Yesodei HaTorah ch. 3. Besides being difficult to say that two things were created first, it is hard to reconcile this with what Etz Chaim says (Shaar Derushei Aviah ch. 1) that primordial matter refers only to earth (the nimshal being Kesser), though some say there is one primordial matter for both heaven and earth—perhaps this depends on two opinions in Bereishis Rabbah ch. 12:11; see Yefeh Toar there and Moreh Nevuchim II:26.

c) There: That time is a new creation; you bring up the well-known question from our sages that there was an order of times before this one. All answers given do not explain why "order of times" is used specifically as a phrase. It is well explained in Sefer HaMitzvos by tzt"z Mitzvah HaAmanas HaElokus ch. 11; based on what is written there it becomes clear even unmeasured time is created anew.

d) At the end of part two: You discuss whether a Ben Noach must sanctify G‑d's Name (Kiddush Hashem), citing proof from Avraham's experience in Ur Kasdim—this topic is discussed at length by Maharimat at end Parshas Toldos and Parshas Derachim Derech HaAcherim ch. 2.

e) There: You discuss whether a Ben Noach is commanded regarding honoring parents; see Menachos (56b): ten mitzvos etc., seven accepted by Bnei Noach plus added laws including Dinim (courts), Shabbos, honoring parents etc.—but Dinim should be mentioned instead etc., implying Bnei Noach were not commanded regarding this mitzvah. In Midrash Rabbah cited there: "To you I exempt from honoring parents but I do not exempt another from honoring parents." Even without this it’s unclear why it says "I do not exempt another," since once he says "to you I exempt," why think someone else would be exempt? Is it conceivable that honoring parents would be nullified entirely? My explanation: "To you I exempt completely," so after fulfilling the command "go," he need not return to Charan for further fulfillment; but "I do not exempt another," meaning even if someone else’s case seems similar—if he delays after fulfilling his command he will be punished because he was never fully exempted from honoring parents—only temporarily set aside due to another matter. This hints at Yaakov’s situation revealed at end Sotah chapter five.

Based on this explanation we can also answer why Avraham left Charan a second time even though he already fulfilled "lech lecha" with his first departure—yet still this teaching does not prove Bnei Noach are obligated generally since it discusses only the Patriarchs themselves.

A mitzvah depending on logic—whether Bnei Noach are warned about it—see Sdei Chemed Pe'at HaSadeh klal gimmel subsec. kaph-zayin.

Signing with best wishes for good health,
Rabbi Menachem Schneerson

Summary

The Rebbe provides scholarly feedback on Torah works received from Rabbi Yaakov Shtaif, addressing complex issues about creation’s sequence, time’s nature, and Bnei Noach obligations while encouraging continued Torah sharing and study.