1919 —שילוב נגלה וחסידות, ברכות, והפצת פנימיות התורה

B"H, 28 Menachem Av, 5713.

Brooklyn.

Haraha"g haraha"ch iy"a nu"n oseik b'tzt"z etc. Yitzchak Hutner

Shalom u'Vrachah!

In response to your letter from the 18th of Menachem Av and the one before it, I ask your forgiveness for my delayed reply due to many preoccupations and the accumulation of letters since last Tishrei. Replies to practical matters are generally prioritized over those discussing midrashic topics (see Pitchei Teshuvah to Yoreh Deah 242:9), especially since I am sure you will forgive my delay knowing the reason.

Regarding your comments: A) When I referenced the Zohar's commentary on Parshas Eikev, my intention was not that it explains exactly the matter we discussed in our correspondence. Rather, as is my custom, when I find a concept in Nigleh (the revealed part of Torah), I seize the opportunity to seek its explanation in Chassidus; likewise, when studying a concept in Chassidus, I look for its counterpart in Nigleh—even if explained differently. Upon further review, since the Zohar there discusses Birchos HaNehenin (blessings over enjoyment), certainly this explanation can shed additional light on our topic. See there especially at the end of 'Heh Da Razah D'emtzaita,' where it says: "This is the meaning of 'Blessed are You...,' so that there will be an elevation—that is, the physical fruit becomes included in the utterance 'tree producing fruit,' etc., and this is the meaning of 'Creator of fruit of the tree,' and similarly with all blessings over enjoyment." From this it is understood that if one recites a general blessing, it is included in a general utterance preceding a specific one for that type; whereas with a specific blessing, it is also included in a unique utterance for that type—if stated explicitly—as with Borei Pri Ha'etz cited by the Zohar or an utterance with variations as explained in Shaar HaYichud by Rabbeinu HaZaken chapter 1 and end of chapter 12.

B) In short, this can also be explained differently: Just as a general blessing has an advantage over a specific one because it includes more details beyond just one item, this very reasoning applies regarding Birchos HaNehenin—that one should recite a unique blessing for each type. Then, besides gratitude for the category (e.g., plants), there is added gratitude for this particular type within that category (e.g., fruit of the tree). This parallels what is found regarding inclusiveness and addition in Shas. This should suffice.

C) Were I not hesitant, I would add another reason why on Rosh Hashanah we recite a general blessing—because Rosh Hashanah itself represents the generality of the year.

D) You note from Rashi on Devarim 33:29 that his commentary proves even with general blessings there are particulars not included in the generality. I did not understand your intent because Rashi writes: "After specifying their blessings he said to them: Why specify? The main point is everything is yours." Thus it seems to indicate otherwise.

Relying on your earlier statement that you are open to receiving anything published—and indeed enclosed is an excerpt from what was discussed at last Simchas Torah farbrengen—the relevance here being that some refrain or advise refraining from teaching Maor ShebaTorah (the inner dimension), preferring instead to go from easier to harder material by first filling themselves with Shas and Poskim before proceeding further. However, it is well known throughout Chassidus that 'the highest heights and deepest depths are opposites'—just as descent into a deep pit can only occur from someone who was previously at great heights; likewise ascent beyond previous heights comes specifically through descent into depth. Similarly with Torah study itself—to reach learning with love (Nedarim 81a) and precise mitzvah observance even in all details (especially nowadays), this comes specifically through connection with Pnimiyus HaTorah (see Tanya ch.4: without it there is no true existence). This also relates to the light created on day one which was hidden within Torah (cited from Baal Shem Tov; see also Zohar I 264a; II 179a; Tikkunei Zohar 56b; Zohar Chadash Ruth 85a). The length here is surely unnecessary for someone like yourself.

Summary

The Rebbe teaches that integrating both Nigleh and Chassidus enriches understanding and practice. Specific blessings highlight unique qualities while general ones encompass broader categories. Spreading Pnimiyus HaTorah strengthens observance and brings deeper connection to G‑dliness.