2745 —לימוד תורת הנסתר בזמננו ופסק האריז"ל

B"H, 24 Sivan, 5714.

Brooklyn.

Haraha"ch vavac"h iy"a nu"n oseik b'tzt"z Morenu HaRav Avraham Chaim Levinzon

Shalom u'Vrachah!

I acknowledge receipt of your letter from the 8th of Sivan and afterwards also the book Teshuvos Beis Hillel. May Hashem grant you success in fulfilling your portion and role in increasing Torah and its glory, which depend on upholding pure fear of Heaven. As our Sages said (Shabbos 31a end), when fear of Hashem is one's treasure, then 'Emunas Itecha Chosen Yeshuos Chochmas V'Daas' (faithfulness of your times is a storehouse of salvations, wisdom, and knowledge) is fulfilled. In our days this cannot be achieved except by fulfilling the directive of the Arizal (see Iggeres HaKodesh by Rabbeinu HaZaken, author of Tanya—the decisor in esoteric Torah—and Shulchan Aruch—the decisor in revealed Torah)—that in our generations it is permitted and a mitzvah to reveal this wisdom. See at length in the introduction of his student Rav Chaim Vital to Shaar HaHakdamos, where he elaborates with awesome and astonishing expressions.

It is also well known that Shulchan Aruch (Orach Chaim beginning of Siman 98) rules that before prayer one must contemplate the exaltedness of G‑d, etc., and it is clear and obvious that one cannot contemplate this without knowledge thereof. To elaborate further would be unnecessary. How great is the concealment and obscurity that even though all this is plainly understood, it still needs to be explained why this study is essential.

Enclosed is a script for your private expenses. May Hashem grant you success.

Blessings.

P.S. Regarding what you quoted in your letter about 'Hashem Hashem,' etc.: You did not fully clarify these matters. A) In the words of the Rosh: since idolatrous thought combines with action, this does not refer to before one sins. B) In explaining 'Hashem Echad' as meaning only one Name will be needed: how can one say that in the future there will not be thirteen attributes of mercy—which according to some Rishonim begin from the first Name Hashem? On the contrary, it is precise from our Sages' language: 'I am He before man sins.' The explanation briefly: A) According to what is written in Tanya chapter 16 regarding the exact wording 'combines,' whereas it could have said 'it is considered as if he did it'; see there also Korban Nesanel. B) The matter is not that G‑d forbid one Name Hashem will be nullified from among two Names Hashem; rather, it refers to the pause between them—that in the future both Names will be united as one. See Zohar III 138a; Likkutei Torah Devarim Naso.

Summary

The Rebbe teaches that studying esoteric Torah today is both permitted and a mitzvah according to the Arizal's ruling. Understanding G‑d's greatness requires such study, which supports true awe of Heaven and prepares us for deeper unity with G‑dliness in the future.