1053 —הערכה ותובנות על כחו דרשב"י

B"H, 17 Sivan, 5711.

Brooklyn.

Shalom u'Vrachah!

I pleasantly received the sefer Kocho d’Rashbi that you sent to me, and thank you as well for this. As our Sages say: Chamra le’marei tivuta l’shakyei (Bava Kama 92b) ("Wine to its owner, goodness to the pourer"). Since goodness to the pourer is only relevant if he has free choice—as explained in Sefer HaMitzvos by tzt"z on the mitzvah of milah chapter 3—this applies only if the pourer is a Jew, not an angel or someone who is not of the covenant. See Likkutei Torah Parshas Emor Biur Vehenif p.3; this requires further study.

Please convey my thanks to the author of this sefer for the gift. If possible, please also send his other books to our library, or exchange them for Kehot publications; many thanks in advance.

May the author be strengthened for publishing a book related to the hidden aspects of Torah in general and specifically about Zohar, since "with it Israel will be redeemed from exile with mercy soon."

However, I am surprised that throughout this book, although the author draws from teachings of the Baal Shem Tov and his students, I have not yet found any citations from Chabad teachings—even though these topics are discussed there as well.

There were times in certain circles when people were wary of studying Chabad teachings due to "that which is beyond you do not inquire," except regarding faith in Hashem all day—as stated in works by Rabbi Tzvi of Ziditchov and others. This is just like generations before that were wary of publicizing general Chassidus—the teachings of the Baal Shem Tov—and even earlier generations were wary regarding Zohar.

But after decades passed following the revelation of Zohar and then after the revelation of Baal Shem Tov’s teachings—and then illuminated by six luminaries of Chabad leaders from Admor HaZaken through my father-in-law—the matter was decisively proven in living example. When one contemplates the results from learning Zohar, Baal Shem Tov’s teachings, and especially in our generation from diligence in learning Chabad Chassidus—it becomes clear beyond doubt that Zohar is Ilana DeChayei (the Tree of Life), Baal Shem Tov’s teachings are those "wellsprings" about which Moshiach spoke with him, and learning Chabad Chassidus is now the path to understand Zohar. This is how "your wellsprings will spread outward," at which point "the master will come," i.e., Moshiach himself.

We all—who have merited (even if our generation is simple) that now so much has been revealed openly from hidden aspects of Zohar and Chassidus until they are understood intellectually within one’s soul (at least their existence if not their essence)—so that even intellectual faculties become strengthened with knowledge of Hashem: how He fills all worlds, surrounds all worlds, and before Him all is considered as nothing—not just faith alone. If someone does not fulfill "grab and eat, grab and drink," even though Divine Providence has made him aware of this Torah—this should arouse great wonder.

Furthermore, since he can engage in this area but does not do so—he has not fulfilled Torah study to his full ability. See Hilchos Talmud Torah by Admor HaZaken chapter 1 end regarding this: "So said sages of truth...and also said...and concludes: Whatever one’s soul can grasp from knowledge of Torah—this is its rectification and completion; it cannot be rectified or completed at its source unless it knows this." The length here is unnecessary for something so obvious.

I will note some references—even if not all—from printed discourses about Rashbi: Iggeres HaKodesh sec. 19 etc.; Torah Or p.23c; Likkutei Torah Vayikra 18a (with a note by tzt"z that Baal Shem Tov was also on this level); p.28a (see there on "in every chapter," requires clarification); Bamidbar p.84c; p.87d; Devarim p.12b; p.43a (apparently even less than sixty souls also counts—not just Malchei HaElyon; requires study); Shaar HaShirim 19c; Siddur Shaar Lag BaOmer; VeHecherim discourses—1871 p.52ff., etc.

In Maamar VeEleh Shemos (from year 1852 now being printed) by Rabbi Hillel Paritcher it says: In name of Admor HaZaken—that before lofty souls like Rashbi, the Temple was never destroyed at all etc.—understood on its own.

I will conclude with what can possibly be said regarding our Sages’ statement opening Kocho d’Rashbi—Yerushalmi Sanhedrin ch.1 halacha 2—that when Rabbi Akiva ordained Rabbi Meir and Rashbi he seated Rabbi Meir first; Rashbi’s face changed color; Rabbi Akiva said: It suffices that I and your Creator recognize your strength.

This raises many questions: Regarding content—if your strength is recognized why wasn’t he seated first? If Rashbi lacked sufficient strength say so directly; what difference does it make if only you and your Creator know his strength? The commentary Pnei Moshe explains it was because Rabbi Meir was older—but then Akiva’s answer seems incomplete.

Regarding style: Why say "your Creator" instead of "the Holy One Blessed Be He," as usual? Especially since acquisition of Torah comes through effort rather than creation alone. Why use "your strength" instead of "your wisdom," since ordination concerns wisdom? Why reverse order saying "I and your Creator" instead of vice versa?

The matter briefly—for time does not allow lengthy explanation: All Torah exists in Atzilus (see Torah Or Chayei Sarah discourse Leshon Adoneinu). It then enclothes itself below—the Talmud (reasons for laws fully explained) in Beriah; Mishnah (basic laws whose reasons are hidden) in Yetzirah—see Tanya ch.52 for all this. Kabbalah remains solely in Atzilus (see sources above).

Rashbi was master of secrets (Marei DeRazinei D’Oraisa), serving as intermediary to transmit these also among other great sages—to bring inner dimension into revealed Torah openly—as explained at length in VeHecherim discourses above.

The seating order among elders—for debate there isn’t much difference between sitting first or later; but for halachic ruling—in monetary cases they begin with greatest who sits first; capital cases start from side (Sanhedrin ch.4).

Based on all above we understand Yerushalmi’s statement: When Rabbi Akiva seated Rabbi Meir before Rashbi regarding halachic ruling—since Rabbi Meir illuminated sages’ eyes with halacha (Eruvin 13b)—Rashbi’s face changed knowing his own prowess in pilpul haTorah (Shabbat 33b), being master of secrets and intermediary as above—even if some qualities came later after ordination but some already existed then—and mainly he knew his potential because “bundles are known by their stalks.”

Rabbi Akiva said: It suffices that I (Shechinah/Malchus d’Atzilus—see Zohar I:6b etc.; see also Sukkah 53a: “If I am here…” where Kabbalah resides) and your Creator (Talmud/Briah drawn from Shechinah/Briah) recognize your strength—even though it had not yet been fully revealed concerning practical halachic ruling which relates to Yetzirah as above—which is why he said “your Creator” rather than “your Former.” See long explanation about “strength” in Likkutei Torah three parshiyos p.56c.

All these are wondrous qualities—therefore suffice it even though regarding practical law Rabbi Meir sat first—all questions above are thus resolved.

Blessings for good in everything with best regards.

Summary

The Rebbe expresses gratitude for receiving Kocho d’Rashbi, encourages deeper engagement with both revealed and inner dimensions of Torah—especially through learning Chabad Chassidus—and offers insights into Rashbi's unique spiritual stature within Jewish tradition.