1225 —הודאה לאברך מאיר בלומנפלד על שליחת תורת חיים ודיון בתשובה

B"H, 8 Tishrei, 5712.

Brooklyn, NY.

Haraha"g vavac"h iy"a chov"b sidran vedarshan nu"m tznam"s etc. Meir Blumenfeld

Shalom u'Vrachah!

Thank you very much for the precious gift, Toras Chayim in two volumes, which you sent me. I hope you will also send your other works to the library as well.

Enclosed is the booklet for Chai Elul, as well as a copy of a general letter which will surely interest you. In a separate package are being sent to you the Maamarim from Summer 5700 and Sefer HaSichos.

With blessings for inscription and sealing for good, and may your strength be increased in Torah study and in influencing your community with true Torah—Torah permeated with Pnimiyus HaTorah, Ilana DeChayei (Zohar III 124b).

Although this is not an opportune time due to the many preoccupations of these days, nevertheless I have looked into your books and glanced at topics relevant to these days in the discourses concerning teshuvah.

In the introduction to the enclosed booklet, teshuvah is mentioned. I will offer a few comments here, even though one does not usually respond to a derush (homiletic discourse).

In the discourses on Parshas Vayeilech-Haazinu where you bring up "they asked wisdom about teshuvah," etc., it is surely known to you that there are several versions here. See Yerushalmi Makkos chapter 2; Yalkut Shimoni Tehillim 25; and see also Shelah Hakadosh chapter 21 who brings a version which is puzzling—regarding asking wisdom about what is written in Yechezkel the prophet and asking prophecy what is written in Mishlei (which obviously belongs to wisdom), whereas Yerushalmi brings the verses in reverse order—which seems more correct. I have elaborated on this elsewhere; here I will summarize:

They asked wisdom: "Chata'im tirdof ra'ah" (sins pursue evil), because according to intellect and understanding, from the cause (the sin) comes automatically its effect (the evil). It simply says "evil," because both quality and quantity of evil depend on those of its cause—the sin.

They asked prophecy—whose essence is connection with Shechinah: if one sins (even unintentionally), this connection is severed (since even unintentional sins require atonement). Therefore it says: "The soul that sins shall die," because through any sin whatsoever, at least one's cleaving to Shechinah is interrupted. See Moreh Nevuchim II from chapter 34 onward regarding prophecy.

They asked Torah: it answered "let him bring an asham offering and he will be atoned." Torah is G‑d's wisdom and transcends even prophecy—thus a prophet cannot innovate anything new. Therefore its sensitivity to defect is greater than that of wisdom or prophecy; thus even death itself does not atone. But since Torah is kindness and G‑d gives opportunity for return—taking into account that no one sins unless a spirit of folly enters him (he acts like an animal)—therefore Torah provides advice for atonement. The emphasis is that he sinned only due to being like an animal at that moment; among sacrifices specifically asham applies here—perhaps because it includes all types of sins from doubtful unintentional to intentional ones. There are further reasons for this.

They asked G‑d: although defect registers most strongly there, on the other hand "who can say to Him what You do? If your transgressions are many what can you do to Him?" Rather one must arouse within himself a level beyond calculation—and this is teshuvah: turning from one extreme to another so completely that "He who knows all secrets testifies he will never return to his folly." This arouses above as well—in his state—a transformation from one extreme to another: from being in a deep pit where defect was most felt he rises through teshuvah to great heights—for "in the place where baalei teshuvah stand even perfect tzaddikim cannot stand." Much more could be said.

Regarding what you write about intentional sins becoming merits—see Tanya end of chapter 7 for explanation.

Regarding the portion of Torah and mitzvos belonging to one who sinned—see Hilchos Talmud Torah by our Rebbe (the Alter Rebbe), chapter 4 section 3.

I would also like especially to comment on your conclusion—that we have merited seeing "the beginning of redemption." Heaven forbid to say such things—and especially not to print them! The current situation in our holy land regarding matters of Judaism cannot be considered signs of redemption's beginning; it pains me greatly even to elaborate on this point—and especially since it is well known publicly.

May it be G‑d's will that speedily in our days we merit leaving this doubled and redoubled darkness where darkness is called light and light darkness—and Moshiach Tzidkeinu will redeem us together with all Israel both outside Israel and within Eretz HaKodesh speedily from bitter exile with complete true redemption.

Summary

The Rebbe expresses gratitude for receiving sefarim from Avrech Meir Blumenfeld, shares deep insights into teshuvah based on various sources, clarifies misconceptions about current events being redemption's beginning, and blesses for true geulah soon.