1722 —ציצית של מאשין, דעות הלכתיות ופרסום חומרות

B"H, 22 Tammuz, 5712.

Brooklyn.

Haraha"ch vavavac"h iy"a nu"n oseik b'tzt"z etc. Moreinu Harav David Natan Laaser

Shalom u'Vrachah!

I received your letter pleasantly from the day of redemption and merit, the past 13th of Tammuz. Regarding your question about whether to publicize the opinion of those who prohibit machine-made tzitzis: although several leading recent authorities are stringent in this matter—as is known from Shut Divrei Chaim by R. Meir Ash and Machzeh Avraham—it is also well known that several later authorities were lenient and permitted it; see Shut Chesed LeAvraham and Tiferes Yosef. Most importantly, there is the practical halachic ruling of the Rebbe Rashab (father of my father-in-law, the Rebbe), zatzal nishmaso Eden zichrono tzaddik v'kadosh l'vracha zechuso yagen aleinu amen, who permitted it in practice. Therefore, in my opinion, it is not appropriate to decide definitively for either side—especially since the Rebbe's ruling was practical. Moreover, there is a risk that people will say your announcement is merely a stringency; consequently, all other details you write about this matter will also be seen as only stringencies and supererogatory enhancements for those who are already meticulous.

Enclosed is the list published for the days of redemption and merit—12th and 13th of Tammuz—and surely you also have the booklet published for those days to benefit the many...

With blessing for a healthy summer materially and spiritually.

Summary

The Rebbe teaches not to publicize halachic stringencies as binding when respected authorities permit leniency—especially when practical rulings exist. Doing so may cause people to dismiss genuine enhancements as mere stringency rather than true halachic requirements.