1940 —סיפורי צדיקים, נשיאי החסידות, ועליה רוחנית בשבת וביום טוב

B"H, 16 Kislev, 5713.

Brooklyn.

Haraha"g veHaraha"ch iy"a nu"n oseik b'tzt"z Morenu HaRav Ephraim Eliezer HaKohen Yales

Shalom u'Vrachah!

I was pleased to receive your letter with the story about the Maggid Reb Yisrael of Kozhnitz zatzal and the precious "Milta Albishiyahu." Especially regarding stories of tzaddikim and Chassidic leaders—just as they emphasized the greatness of stories about tzaddikim and how within them lies both the soul and the soul of the soul of Torah—so too is it measure for measure from Hashem: those who tell such stories merit that their own stories, even if they seem like garments to a body, can illuminate with that very inner soul. As is known from Zohar that this includes both chayah and yechidah (see Zohar III 152a).

Regarding what you asked: since on Rosh Hashanah there is an ascent of the inner vitality (the ascent of lights—see Sefer HaMaamarim 5703 p.38), see also Iggeres HaKodesh section 14; and on Shabbos there is an ascent of the external vitality—the ascent of vessels (see Kuntres Acharon to Tanya p.157b)—how then does vitality flow on a Rosh Hashanah that falls on Shabbos? Seemingly a similar question applies every Shabbos: since external vitality ascends, why is no change visible in the world? The answer is understood from the discussion between tzt"z and his grandfather Admor HaZaken: tzt"z writes that on Shabbos the ascent happens in the inner power within food, so nothing outwardly changes to an observer (see Sefer HaMitzvos tzt"z mitzvah 'Do not kindle fire at its end'). From this we understand that even when externality ascends on Shabbos, it is actually only the inner aspect within externality—which does not manifest any visible change. Thus, physicality receives vitality from a place where there is no change at all; similarly for Rosh Hashanah falling on Shabbos.

Additionally, it is known there are many levels within both internality and externality (see Etz Chaim Shaar Alef branch 2; Iggeres HaKodesh sec.29), "this one’s mind to that one’s mind," "this one’s shell to that one’s shell." There are general matters and particular matters; thus we also understand why when festivals fall on certain days of the week there remains both the order connected to weekdays (as we say: today is Sunday or Monday in Shabbos—each day performs its own task) together with matters unique to Yom Tov which are general for all year. Additionally, there are matters dependent on days of the month—as known from the explanation of Rosh Chodesh: on this day a general vitality flows for the entire month which then extends into each day according to its nature. See Sefer Nahar Shalom printed at end of Etz Chaim Warsaw edition 5651 p.39c s.v. "Yadu'a ma shekasav haRav," and s.v. "Hinei bechol yom," as well as sources noted there in footnotes—the ideas there are foundational for what was said above.

Enclosed is a kuntres recently published from our Rebbe (the Rebbe Rashab) which will surely benefit many—especially since it is based on the greatness of eating by Kohanim which surpasses even eating by the altar because it draws down a new light beyond hishtalshelus.

With blessings for Chag HaGeulah.

Summary

The Rebbe teaches that stories about tzaddikim contain deep spiritual energy that can illuminate even material reality. He explains how special days like Shabbos and Yom Tov channel higher forms of vitality into our world through hidden inner processes.