2642 —הדפסת חומר על חומרת העוון ונזקי הגוף

B"H, 8 Iyar, 5714.

Brooklyn.

Haraha"g vaharaha"ch vavac"h iy"a nu"m rav poalim letom"tz tzm"s etc. Chananya Yom Tov Lipa Deitch

Shalom u'Vrachah!

I received your books Taharas Yom Tov—five volumes—with pleasure, as well as the information that you are preparing to print a sixth volume. These are based on the sefer Yesod Yosef HaMidbar regarding guarding the covenant, rectifying its breach, G‑d forbid, etc. Although it has not been customary among Anash to print books specifically explaining the reason for this sin, nor even to speak about it publicly or in print—and there is a reason for this based on what my revered ancestor, the tzt"z, writes: that fear and anxiety about the sin can naturally cause emissions just like thoughts of sin (see Responsa tzt"z Shaar Miluim sec. 62)—in this country, where there has been a great breach in this matter among certain circles and it is seen as trivial in their eyes, and even some doctors—idol-worshipping physicians who permit forbidden things—instruct their patients to do so regularly, mock those who refrain from it, and claim not only is it permitted but even a mitzvah (G‑d forbid), and unfortunately no one protests or exposes this shame nor even explains at least the bodily destruction and loss of life caused by this in addition to defiling the soul and its descent—as our master the Alter Rebbe writes in Tanya (end ch. 7), that this sin is more severe and corrupt than forbidden unions in terms of its magnitude and the abundance of impurity and kelipos it produces (see Tanya end ch. 7; also Likutei Torah Parshas Shelach at its beginning on "me'od me'od")—there is therefore room to say that one should print and publicize about the gravity of this sin and its damage, and even speak about it specifically if only to save Jewish youth from falling into it. Most importantly—to strengthen teachers', mashpi'im's, and roshei yeshiva's attention to this issue because to a significant extent correcting this wild situation depends on them; accordingly, responsibility rests upon them—and whoever can protest must do so. May Hashem grant success in meriting the many and arousing them to do justice (He is merciful) for those oppressed—the sparks of holiness oppressed by people's evil deeds (see Mitteler Rebbe's Siddur on "oseh mishpat la'ashukim"). Until Hashem gathers His dispersed people Israel through Moshiach Tzidkeinu speedily.

With blessings for success.

Since your book also deals with mikvaos matters, I am enclosing a copy of instructions from my revered grandfather Reb Sholom Dovber—father of my revered father-in-law—regarding building a mikvah in his city. Out of fondness for the matter I have included some comments as I passed through your books:

Vol I p.1: "To Rosh HaGoy." Note: Our Sages say "There is no arousal except by knowledge" (Yevamos 53b), meaning there is connection between the organ and brain; it's known there are fine nerves connecting them so they become as one organ—see Torah Or by Alter Rebbe at end Parshas Vayechi where he elaborates.

Note from Sefer Or HaShanim (by R.A.L. Epstein): He counts emission as a negative commandment from "You shall not commit adultery." For now I have not found anyone who agrees with him.

Vol II p.[?]: Reason why this sin isn't written explicitly in Torah (see above Or HaShanim). In Tanya end ch.7 he writes that through proper teshuvah one can elevate vitality fallen into kelipos via this sin unlike other Torah prohibitions—many facets to Torah.

Vol III at its start: On punishment of gilgul (reincarnation). It's surprising that after revelation of Arizal's teachings neither he nor his students copied from there—even though an entire gate is dedicated to gilgulim in Sha'ar HaGilgulim besides what's quoted elsewhere; see introduction by R.Chaim Vital at its end.

Vol IV at its start: Rectification for the sin—see Tanya ch.7; Iggeres HaTeshuvah ch.3 & 9; there Akiva's letter; removing ring from lulav on Hoshana Rabbah after Hallel—our custom is before Hallel; see Bach Orach Chaim sec.664 for reason; also Darkei Chaim v'Shalom sec.391.

Vol V at its start: One should engage in secrets of Torah which effects rectification etc.—this provides another reason for what Arizal wrote that specifically in these later generations it's permitted and a mitzvah to reveal Kabbalah; R.Chaim Vital elaborates: everything depends on engaging with this wisdom; refraining delays building Beis HaMikdash etc.; Hashem only derives pleasure when His children below engage with secrets of Torah—for man was created only to learn Kabbalah etc.; he brings Zohar references—see all there at length.

See all this also Responsa tzt"z Even HaEzer sec.139; Shaar HaMiluim siman 45; his novellae on Berachos ch.3 (5a) Vol V at its start on "Vayavo Yosef." See Derech Mitzvosecha by tzt"z Vol II p.272b onward where he elaborates—all referenced there.

See also Responsa Tzafnas Paneach by R.Y.I Razin Margatzov sec.25 at end p.282: "Tamim hayah...even for mere thought," needs clarification where it's hinted—it may be based on Zohar III p.230a: "His inside matches his outside...in all inner/outer limbs...Tamim tiheyeh..." See ibid p.165b learning from Noah being called tzaddik tamim.

Summary

The Rebbe teaches that while discussing certain sins publicly was once avoided out of concern for unintended harm, current circumstances require open discussion and publication about their severity—including physical dangers—to protect Jewish youth and guide educators responsibly.