2832 —יישוב בחירה חפשית וגזירת שמים בגרימת נזק

B"H, 26 Tammuz, 5714.

Brooklyn.

Haraha"ch vavac"h iy"n nu"n his work is the work of Heaven Moreinu HaRav Chaim Moshe

Shalom u'Vrachah!

In response to your letter from the 17th of Tammuz (may it soon be transformed to joy and gladness)... I was pleased with what you wrote about the positive effects seen among the students learning in the afternoons—even though you did not specify from which schools they come, I am sure you will fill this in on another occasion. Certainly, you will not be satisfied with what has been accomplished until now; on the contrary, you should learn a kal vachomer: if already with the effort made so far fruits have been seen, then all the more so when you invest all necessary energy, the fruits will multiply in both quantity and quality—fruits and fruits of fruits until the end of the world, as explained in Chassidus until there is an end to concealment and hiding.

Regarding your comment about what is brought in Chassidus that there is an advantage to Moshiach being greater than Moshe Rabbeinu—see also Likkutei Torah Vayikra 17a; Bamidbar 89b-90a; and at the end of Shir HaShirim 49c and onward. This is also explicit in Tanchuma Toldos 20, which seems to contradict what is known that no one arose like Moshe. There are several distinctions here: prophecy, kingship, knowledge of Torah, etc. That no one arose like Moshe is agreed upon regarding prophecy—as also brought in Rambam Hilchos Teshuvah 9:2. Also see Rosh Hashanah (21b): "But among kings he did arise." However, regarding soul-levels—see Likkutei Torah at the end of Shir HaShirim mentioned above—the level of Moshiach is greater. Therefore there is no contradiction; this applies also regarding Torah study—especially Moshiach's Torah which is "Yishakeni mineshikot pihu," (let Him kiss me with the kisses of His mouth) meaning the inner dimension of Torah, Yechidah within Torah—which matches Moshiach's connection to the general Yechidah (singular soul), whereas Moshe's connection is to Chayah level—as brought in Shaar HaPesukim Parshas Vayechi and elsewhere. See also Menachos (29b) "He did not know what they were saying."

Regarding your question about whether a young man serving as shaliach tzibbur needs to wear a tallis: for Minchah and Maariv prayers it is surely known to you—and it is also quoted in Hayom Yom—that one leads without a tallis according to Lubavitch custom. Regarding Shacharis here at Yeshivah as well there is no strictness about this; likewise I believe they were not strict about this in Rostov or Otwock etc. Since there is no strictness about it, why wear a tallis? It becomes a question regarding making a blessing etc. On the other hand, if in Jerusalem customs this would cause astonishment it is not worthwhile to provoke dispute by having the shaliach tzibbur wear a tallis for Shacharis; but if there would be no dispute it is worthwhile to maintain our custom. See Sukkah 32b...

Regarding your comment on what Ohr HaChaim writes (Vayeshev 37:21) that someone with free choice can kill even one who was not sentenced to death by Heaven—which seems contrary to what Alter Rebbe writes in Iggeres HaKodesh ch. 25—that no one can harm another unless decreed Above: here you are comparing one authority against another. However, it seems difficult based on Zohar I (185a and there) and II Samuel 24:14. It may be explained similar to someone standing in a dangerous place (Shabbos 32a), where nevertheless everything depends only on Heavenly decree—and danger from such situations is even greater than from people with free choice or animals (about whom it says "your fear..." Tanya ch. 24 and Ohr HaChaim ibid). Therefore even small merit suffices for protection from animals—but with people, especially Jews whose free choice is truly free (see Zohar commentators), more merit may be needed. This explanation can be forced into Ohr HaChaim's language and R' Chaim's commentary on Chagigah (5a). Further study needed on what our Sages say (Arachin 15b) "killed three," and see Hayom Yom 13th Cheshvan.

Summary

The Rebbe clarifies that while sources may appear contradictory regarding whether harm can occur without Divine decree or through human free will, ultimately everything depends on Hashem's decision above—even when free choice appears involved—and encourages careful study of these nuanced topics.