556 —מקורות להקפות כמנהג נביאים ושאלות הלכתיות נוספות

B"H, 16 Teves, 5710.

Shalom u'Vrachah!

I received your letter in due time and was pleased to learn, even indirectly, that you are well and setting aside fixed times for learning lessons in Chassidus. Surely among these lessons is a study of the discourses of my father-in-law, the Rebbe shlita, even though you do not mention this specifically. I have already written at length elsewhere that it is known that the general soul is through which all spiritual influences must come down—not only those of a purely spiritual nature. My revered father-in-law said: 'Learn my Chassidus and you will become my chassid,' which is an instruction for every generation regarding how connection must be through Torah, especially among Chabad chassidim—and more could be said.

In response to your comments on what you learned: (a) In the Siddur at the end of Shaar HaSukkos it says: Regarding hakafot on Shemini Atzeret with the Torah scroll itself... This is a custom of the prophets regarding hakafot etc., only a custom of the prophets etc., and the joy of hakafot because it is the joy of the Torah scroll itself is very lofty etc. You ask for the source that this is a custom of prophets. In Likkutei Torah Seder HaDibur HaMatchil V'Shaavtem Mayim (the second), it says 'it is only a custom,' without mentioning 'prophets.' The same in Siddur Maharid without 'prophets.' If one were to say this is not an exact reading in Siddur Admor Hazaken—then, to strengthen your question, one could say there is a source for it being a prophetic custom, even if it's somewhat forced. First: In Chassidus there it explains the difference between wine libation, water libation, and hakafot—they draw down mochin d'Imma (intellect of Imma), mochin d'Abba (intellect of Abba), makifin d'Abba (encompassing lights of Abba). Therefore wine libation—mochin d'Imma—can be a written law in Torah shebichtav; water libation—mochin d'Abba—can be an explicit law in Torah shebe'al peh; hakafah with the Torah scroll itself—makifin d'Abba (higher than Abba and certainly higher than Imma)—cannot possibly be even a rabbinic law; therefore it is only a prophetic custom. There are several details about hakafot: (a) It is with the Torah scroll itself. (b) It is an act rather than intellect or emotions or daas. (c) Its manner involves taking out the Torah from its ark—the encompassing aspect—as stated in Siddur there. (d) Afterwards they circle with it. The actions and hints in these details: (a) Since it is with the Torah scroll itself, therefore the joy belongs to all Israel—not just to Binah/Leviim or Chochmah/scribes—for it transcends both and even inner light of Chochmah. (b) Being an act can draw down encompassing light; as explained elsewhere about practical mitzvos being like simple service etc. (c) By taking out from its ark—the encompassing aspect—as stated in Siddur there—the encompassing lights drawn by action are from Atik Yomin—that is makifin d'Abba. (d) By circling afterwards—it affects how they are absorbed by man; since these are lofty general encompassing lights their absorption begins with circles then straightness—as explained in Simchat Torah 5652 at start of Sefer Torat Shalom.

The conclusion: Details (a), (c) above indicate nature of drawing down; through details (a), (b), (c) comes drawing down; detail (d) relates to absorption by man. Thus regarding what concerns the discourse in Siddur about differences between wine libation, water libation, and hakafot—it refers only to details (a), (b), (c). And these details are customs practiced by a prophet—that is David HaMelech who was a prophet (see Rashi Megillah 14a). For with David we find when they took out the Ark from Beit Obed Edom David danced and whirled... 'I will be lowly in my own eyes...' etc. And David's prophetic custom here serves as instruction for all Israel—as Rambam writes at end Hilchot Lulav. Here 'customs of prophets' does not mean we find them doing so specifically on Shemini Atzeret but that we find them taking out Torah scroll from its ark—the encompassing aspect—and then rejoicing greatly with action and dancing specifically—not through study etc. As written in Siddur that hakafot are a prophetic custom—the precision isn't about circling versus walking straight but that sometimes they take out Torah scroll from its ark and rejoice greatly with action 'with great joy and dancing before them,' not via study etc.

Note also that Simchat Torah meal derives from Shlomo HaMelech (Kohelet Rabbah at beginning; Shulchan Aruch Orach Chaim 669); he too was among forty-eight prophets. See also Zohar III 256b; Tikkunei Zohar 521b about Simchat Torah.

(b) In Dvarim Hashayach LeChanukah 5660 at end: Therefore Nesiim offered silver bowls and golden spoons although voluntary meal offerings were brought in Egyptian baskets. You ask: Only sotah offerings are brought in Egyptian baskets? Note: Also Likkutei Torah end Parshat Naso has similar wording. A further question may be raised from Sotah 14b: Order of meal offerings—a person brings his offering from his house in silver or gold bowls... implying Egyptian basket not used... The explanation: The main intent of Nesiim during twelve days was to bring voluntary offerings as written 'for dedication of altar.' It follows that regarding altar most relevant are items offered upon it—meal offering, incense, sacrifices—but they also wanted vessels used to bring these items to become sanctified objects themselves. The rule is if one brings voluntary offering in Egyptian basket—a palm fiber basket—then only basket together with contents becomes sanctified; but silver/gold vessels do not become sanctified along with contents (Bikkurim 3:5). For sotah meal offering it's different—the bowls remain non-sacred and only meal offering itself goes on altar.

(c) In Dvarim Hashayach LePurim Sameach 5644—it says during sleep opposites unite just as one dreams an elephant passing through eye of needle. You ask: But sages said no one dreams such thing? My opinion: It's not difficult—for there it says one sees only thoughts from his heart... proof being no one dreams elephant passing through eye of needle... From this itself it's clear if someone thinks it's impossible to dream such thing he might actually dream it since dreams unite opposites! But since it's extremely rare for anyone even to think such impossibility because they're such opposites whose union is totally excluded—that's why sages said no one dreams so.

See Taz Orach Chaim 288:5; Shut tzt"z Shaar HaMiluyim 262—see there.

This was printed in Kovetz Yagdil Torah Yerushalayim issue 20 p.6.

I have already written above—see earlier letter #1588 ('Betach').

Summary

The Rebbe clarifies sources for various customs such as hakafot being linked to prophetic practice via King David's actions, explains halachic nuances regarding offerings by Nesiim versus sotah rituals, and addresses dream interpretation principles—all emphasizing careful study and tradition-based reasoning.