2414 —קבלת ספרים, כוונת לימוד תורה, והשפעה רוחנית

B"H, 17 Shevat, 5714. Brooklyn.

Sh"B Haraha"g Haraha"ch VeHaratz Beneshek Geza Tarshishim Chov Kehadarag Moreinu HaRav Yehuda Aryeh Shlit"a

Shalom u'Vrachah!

I acknowledge receipt of your letter from Wednesday. I have also received the two new volumes of Lev Aryeh. Many thanks for this precious gift. Out of affection for the matter and as an expression of gratitude for the gift—and relying on our Sages (Bava Metzia 44a) who said: "If I would say something, they would challenge me with twenty-four questions... do I not know that what I say is correct?"—I am hastily sending some comments which are appended to my letter.

In recent weeks, for the first time in the United States and generally in the entire lower hemisphere, the Tanya (called by the rabbis of Krakow 'Tanya Kadisha') was published. I instructed that it be sent to you together with a pamphlet in which my father-in-law, the Rebbe zatzal, explains the saying of Rabbeinu HaZaken (the Alter Rebbe), author of Tanya: "In the lower hemisphere there was no giving of the Torah." Surely those who carry out his will shall confirm receipt.

With esteem and honor and blessing as befits your stature,
Sh"B.

P.S. At the beginning of volume one page alef: Regarding why sometimes it is written 'divrei haTorah hazot' (these words of Torah - feminine) and sometimes 'sefer haTorah hazeh' (this book of Torah - masculine). Rashi already explains that 'hazot' refers to Torah (feminine), while 'hazeh' refers to book or word (masculine), but this itself needs explanation—why sometimes connect it so it is written in feminine language and sometimes masculine? You explain that this depends on how one studies Torah: if one learns properly, lishmah (for its own sake), as a mashpia (influencer/giver), then it is written 'hazeh'. This was in Yehoshua's days. But if one learns not properly—as a mekabel (receiver)—then it is 'hazot', as in Moshe's days. This requires further clarification since 'hazeh'/'hazot' in Scripture refer to Torah itself and not to the learner. In my humble opinion: Learning Torah lishmah literally means for the sake of Torah itself—that is, Torah receives from the learner; similar to how Israel are called groom and Torah is called bride in many Midrashim; explained at length in Chassidus (Likkutei Torah Berachah 94a; Shir HaShirim 39c). On the other hand, learning not lishmah in holiness means learning for oneself (see Pesachim 68b; Shaar HaGilgulim end intro d), where then Torah is mashpia (giver) like a groom—and Israel are like a bride. Thus, in the desert—the generation of knowledge who ate manna—their learning was closer to being lishmah and not for reward; but when they entered Eretz Yisrael and their livelihood depended on natural means ('if you walk in My statutes', meaning toil in Torah per Sifra), there was room for learning not lishmah. Therefore regarding Yehoshua it says 'hazeh', since then Torah was mashpia; regarding Moshe it says 'hazot', since then Torah was mekabel.

b) At the beginning of chiddushim on Shas (vol II p. 253) about Chizkiyahu being punished for not engaging in procreation while his prayer was "that which is good in Your eyes I have done," meaning he joined redemption to prayer. Based on Chassidus and Kabbalah one can explain how these two matters—his sin and his prayer—are connected; likewise "the good I have done" relates to joining redemption to prayer: Redemption corresponds to Sefirah HaYesod; prayer—Sefirah HaMalchut; likewise "good"—attribute of Yesod; "in Your eyes I have done"—Malchut. The joining of redemption to prayer unites them above—a long prayer—which then continues into Shemoneh Esrei especially in Sim Shalom blessing—the union of Zeir Anpin and Nukva and fulfillment of requests physically. This was Chizkiyahu's justification: he engaged in spiritual procreation which also extended into physicality (this being prayer's advantage over Torah study as explained by Admor Hazaken Iggeret HaKodesh Kuntres Acharon p. 158a). The tzt"z writes in Or HaTorah s.v. Hamaalach Hagoel: "That which is good in Your eyes I have done," meaning he joined "good" with Malchut called "eye." He references Zohar II 128b etc., Shaarei Orah II (unlike Zohar Chadash Vayigash). See also Arizal Shaar HaKavanot before Shemoneh Esrei and Sim Shalom blessing.

c) In chiddushim on Zohar Hakadosh p. 292 regarding Zohar Yitro & Kedoshim (II 89a; III 81a): "Remember Shabbat day to sanctify it," but regarding Kedoshim it says "You shall be holy," not "you were holy." The difference between Shabbat & Yom Tov: Shabbat is inherently holy—not dependent on below; Yom Tov is sanctified by people below. Yet even Shabbat follows a sequence—six days counted first then seventh sanctified (Shabbat 69b; Tur/Shulchan Aruch Orach Chaim sec. 384). Similarly with Israel's holiness: "You shall surely be holy," because ultimately none will be lost or replaced by another nation—but had it said "you were holy," implying only after six days/periods: two thousand years chaos, two thousand years Torah, two thousand years Messianic era—and finally an addition from weekday to holiness—the seventh millennium per Ramban Bereishit 2:3—then you shall be holy.

d) Regarding Zohar Behar p.108a about servants being exempt from heavenly sovereignty—it surely hasn't escaped your attention that commentators noted this referencing Shaar Chadash Sefer HaItur Hilchot Tefillin explaining this Zohar excludes an eved ivri from tefillin; also referenced Kiddushin 22b, Yerushalmi there ch1 end halacha b, Yerushalmi Berachot ch3 halacha g, Sefer Zecher Yehosef on Chagigah end p1a, Sefer Yakar Tiferet Radbaz Hilchot Avadim ch1 halacha a etc.

e) At end of your sefer you explain Midrash Kohelet Rabbah (8:5) on "One who keeps a mitzvah... wise heart." In Yalkut Shimoni (& see Kohelet Zuta) this Midrash appears at greater length—words are poor here but rich elsewhere—and interprets verse about Aharon & Moshe, Yehoshua & Moshe, Esther & Mordechai—it also brings interpretation about Yosef but only on beginning of verse—not like previous explanation covering entire verse—from which it's clear especially regarding Yehoshua & Moshe that our Sages mean that wise hearted is greater than keeper of mitzvah. Briefly: Moshe & Aharon are shushvina demalka & shushvina dematronita [groom’s friend/bride’s friend]; Moshe & Yehoshua are sun-face/moon-face—influencer/receiver; likewise Mordechai & Esther. Above there’s no harm from knowledge of evil—but man below whose knowledge includes good/evil causes sin/death (explained at length by Admor Hazaken Torat Ohr V’hanachash Hayah Arum). Thus Moshe as shushvina demalka wasn’t harmed by knowing future events since he knew he’d be sanctified through those close to him unlike shushvina dematronita & his sons where concealment was needed—similarly golden calf incident with Moshe/Yehoshua & Haman’s decree with Mordechai/Esther—the proof being when Esther heard she became ritually impure—a source for external forces’ nurture—but Esther protected herself by engaging specifically in removal of chametz i.e., nullifying evil completely—as our Sages say Pesachim 11a: he himself seeks out chametz to burn—even eating from him—and may Hashem protect each individual among all Israel redeeming us from being servants to Achashverosh so we may be truly holy doing what’s good before Him joyfully inwardly & completely.

Summary

The Rebbe expresses gratitude for receiving sefarim and shares deep insights into how intent affects one's relationship with Torah study and mitzvot observance. He emphasizes that true spiritual influence comes from learning lishmah—with pure intent—and highlights how every Jew can achieve holiness through inner joy and dedication.