598 —שלבי השפעה, לידה רוחנית, וכוח פסח שני

B"H, 10 Iyar, 5710.

Haraha"ch vavacha"ch iy"a nu"m etc. Mahari Yosef.

Shalom u'Vrachah!

Enclosed is the booklet just published; please use it to benefit the public in an appropriate manner.

It is known that when influence flows from a mashpia to a mekabel with the goal of producing offspring (spiritual or otherwise), it must descend level by level and change until it results in birth—growths that can later produce further generations. This process must pass through all nine soul powers. Just as physically there are nine stages—nowadays nine months for gestation, and in the future when a woman will give birth daily, nine hours—so wrote Rabbeinu HaZaken. This was copied and explained by the tzt"z at the end of Yehi Kevod. The tzt"z writes: "In my humble opinion, one can say that the reason for a delay of nine months is because Beriah-Yetzirah-Asiyah are yesh (something) and incomparable to Atzilus; therefore, for something to be drawn into Beriah it must first be delayed in the nine levels of Atzilus; otherwise it would fall too low due to the presence of kelipos. Only by being delayed in Mem Mekor d'BYA does it endure. But in the future when worlds are refined and G‑d's name will be pronounced as written, such gestation won't be necessary... Nine hours will suffice." End quote regarding our matter.

Even though actual birth is after nine months, our Sages said that a fetus becomes recognizable after one-third of its days (see Yevamos 35a, 37a, 42a etc.; Sanhedrin 69a; Niddah 8b; Yerushalmi Yevamos and Niddah; Bereishis Rabbah Vayeshev 38:24; commentaries there; Shu"t Nodah B'Yehuda Even HaEzer Siman 19). The halacha is that recognition should not take longer than ninety days (Shulchan Aruch Even HaEzer Siman 13:1), which are days of discernment.

In two days from now will conclude these ninety days since the passing of my revered father-in-law, the Rebbe hk"m. I do not know if a farbrengen should be held for this purpose—certainly not all places are alike—but what is common everywhere and for everyone is that each person should make an honest self-accounting to reflect on the spiritual life he left us, ensuring that growth continues exponentially.

It may be possible that things were given in such a way that even less time was needed for actual birth—and certainly less for discernment—but in any case ninety days suffice at least for recognition. Each person should know within himself his total from this honest accounting. Goodness outweighs severity.

Based on what my revered father-in-law hinted regarding Pesach Sheini (as quoted in Hayom Yom): Pesach Sheini teaches us there is no such thing as "lost." One can always correct. Even someone who was impure or distant—or even "for you," if it was intentional—can still repair.

I wish you all good things. Rabbi Menachem Schneerson

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It is obvious there is a difference between how a nasi influences before and after [histalkus]. The ultimate elevation of prior influences occurs on the day of passing. Certainly this includes an influence that brings about new birth in recipients—revealing also the infinite power within creations. Therefore nine months relating to discernment are required—inwardly—and physical times/days correspondingly arouse spiritual matters.

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You surely received the booklets with their attachments on time. It is surprising you have not yet confirmed receipt.

As you requested, I mentioned you at the Ohel.

You wrote that Kaddish Yatom was not recited before prayer—this needs clarification since my revered father-in-law instructed saying Tehillim before prayer on Shabbos Mevorchim.

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Your letter from 7 Iyar with notes was received; receipts will be sent soon as time allows. Also received were two mezuzos for payment.

Regarding your comment on "B'Etzem HaYom Perek Beis": My understanding—the blessing comes from its source in koach hamaskil (all this after the river has already formed... but its formation cannot occur without a spring as explained elsewhere). But truly...

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Regarding public study: In my opinion it is good if at least once a week someone studies aloud while others listen and discuss together. If suitable according to their circumstances and without embarrassment to anyone—they should rotate this role among themselves.

The distinction between "the Nile is mine and I made it," versus "I made myself (and certainly also made the Nile)": Therefore regarding punishment it says (Yechezkel 29:9) "I made myself," since even this suffices for severe punishment. When describing Egypt's evil more deeply it says (ibid., v3) "I made myself." In Tanya chapter 22 this needs analysis as it's based on both verses. In Kuntres U'Maayan Maamar Gimmel chapter two it should read as in Tanya—as appears in Admor Hazaken's handwriting; printed version differs slightly; see sources there...

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Your question about Tanya ch.40: "And his learning remains with him"—if this refers also to what he wrote earlier about immediately returning... Clearly so, since he concludes there "and it ascends above..." But your explanation that Rav Ashi reviewed his learning again to elevate previous study even higher needs investigation—is ordinary study different because there's natural hidden love? See Kuntres Acharon section three; revelation arouses what is hidden etc.

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Your comment on Kuntres Purim chapter twelve—that worlds are without number—and your difficulty how finite beings could produce something infinite: This cannot be—as written regarding belief in G‑d's unity—that worlds are without number as revealed by our Sages (see Kuntres MeHazohar), Tanya ch.46; but do not question further because this stems from their infinite power where impossibilities do not exist—two opposites can coexist; see Likkutei Torah Balak Maamar Mi Manah chapter three and Maamar Samchuni printed in Derech Emunah chapter two.

Summary

The Rebbe teaches that spiritual growth mirrors physical processes requiring stages and introspection but emphasizes through Pesach Sheini that nothing is ever irreparably lost—there's always an opportunity for correction and renewal through honest self-accounting and continued effort.