1281 —קריאת התורה, טעמים, ואחריות לחינוך

B"H, 8 Kislev, 5712.

Brooklyn, NY.

Shalom u'Vrachah!

In response to your letter from before Rosh Hashanah—due to many preoccupations around Erev Rosh Chodesh Tishrei and the month of Tishrei my reply was delayed until now.

a) Regarding your comment about the ta’amim (cantillation marks) in Torah: whether it is correct to read verses according to the simple meaning or according to the ta’amim—there was never any doubt for you; your question is only about one specific case. The doubt arises because according to the general rules of ta’amim in Scripture, these verses should have had different ta’amim than they actually do, since one rule is overridden by another. My answer: as I wrote in my previous letter, most of the rules of ta’amim are man-made—derived by analyzing the ta’amim found in Scripture. To resolve contradictions from place to place, these rules were formulated. Therefore, if someone else investigates and finds a rule that resolves all difficulties differently, it is possible that the previous rule will be canceled and replaced by this new one (of course this applies only to most rules of ta’amim; some are rooted in holiness itself—as is known there are some rules of grammar and melody whose source is in Kabbalah). This is unlike Torah Sheba’al Peh (the Oral Torah), which was entrusted to the judgment of Torah scholars. The conclusion: even in this specific case you mentioned, in my opinion it is clear that one should read according to the ta’amim.

b) Furthermore—even if these rules were accepted as Halachah L’Moshe MiSinai (a law given at Sinai), since even within them there is a rule that one principle overrides another in certain cases—then even this would be Halachah L’Moshe MiSinai: that for this particular case the ta’amim should follow the second principle. Therefore one must chant the verse accordingly. As I suggested previously from Zohar: the ta’amim were given so that we could chant Scripture with them—they are like soul and spirit to body.

c) An additional point: elsewhere it is explicit that sometimes we chant not as written (for example with Pashta/Zarka/Telisha Ketana which are always at word’s end; Telisha Gedola always at word’s beginning—see Shemini Yud b). This implies there are no other exceptions.

d) Your question why one rule overrides another rather than vice versa: as above—the rules were based on what was observed in Scripture itself; this forced grammarians and masters of ta’amim to formulate a rule that when two principles conflict we see which prevails in Scripture. The reason for preference can simply be said to depend on beauty of melody and pleasantness of sound.

e) As for why I did not mention the sugya (discussion) in Nedarim about ta’amim—the answer is already cited in my previous letter referencing Sifrei brought in Pekuot Sadeh where this sugya is also explained sufficiently.

f) I was shocked to read at the margin of your letter that for over a year you have ceased involvement with chinuch activities except occasionally and only when it does not disturb you—as you wrote only rarely. I am astonished how at this time and place—where many Jewish children are at risk of spiritual destruction G‑d forbid—you can stand aside and not engage with all strength and vigor! Imagine standing by a riverbank studying a deep sugya where your heart desires—and seeing someone drowning—you would certainly interrupt your learning to save lives! You can also be sure that with G‑d’s help you will succeed when doing what is good and right in His eyes (and I am aware of our Sages’ comment regarding Mordechai on 'V’ratzui l’rov echav' [“pleasing to most of his brethren”] but not all etc.). Especially since we are assured by our Alter Rebbe—who was a genius not only in Chassidus but also revealed Torah—and he writes at the beginning of Torah Ohr that through involvement with tzedakah one’s mind and heart become refined a thousandfold! It is understood that Torah Ohr is not just poetic language; its meaning is literal—that then one succeeds in study a thousand times more! Therefore it is obvious there is no loss but rather great gain through saving souls; your learning during limited time will be blessed with Divine assistance and succeed a thousandfold.

I think it unnecessary to elaborate further as all these matters are well known; surely after reflecting again you will correct things—and may Hashem guide you on the path of truth—which itself is also our Torah’s path: Torah of truth and life.

...In connection with the upcoming festival Yud-Tes Kislev may it come upon us for good—I am enclosing herewith a booklet and pamphlet for Yud-Tes Kislev along with a copy of my general letter relevant thereto.

Summary

The Rebbe explains both technical aspects of reading Torah with proper ta’amim and emphasizes personal responsibility for chinuch. He teaches that saving Jewish children from spiritual harm brings immense blessing—even multiplying success in Torah study—and urges active involvement despite personal challenges.