3093 —עידוד לימוד חסידות, הדרכה עדינה, וקיום פרנסה

B"H, 11 Kislev, 5715.

Brooklyn.

Haraha"ch vavac"h iy"a nu"n oseik b'tzt"z Moreinu HaRav Yehoshua Shneor Zalman Serbranski

Shalom u'Vrachah!

After the longest break, I was pleased to receive your letter from Rosh Chodesh Kislev, in which you write about the current situation in the yeshivah. Regarding your question whether to force some of the students to come specifically to pray in the yeshivah: it is understood that coercion is not the way here. Even though it is appropriate to speak about this at an opportune time and during a farbrengen—and it is best if this comes not only from the yeshivah administration but also from Anash who are not part of the administration—still, they should not be forced in matters where otherwise they would not comply. On the contrary, an approach of drawing close with the right hand will be much more effective than pushing away with the left.

Regarding these students' study of Chassidus: in general, the same point applies as above. Since this matter is even more important here, efforts should be made more frequently to explain these concepts according to what is brought in Zohar Parshas Behaaloscha 152a regarding nishmasa d'oraysa (see Bach on Tur Orach Chaim siman 47), as well as what is explained in Kuntres Limud HaChassidus by my father-in-law the Rebbe and Kuntres Etz Chaim, etc. As for the well-known question in such cases—if so, what did previous generations do?—the answer is simple based on what is explained elsewhere (including Likkutei Torah Bamidbar in the discourse Nachash HaNechoshes p. 61d): From the Torah itself Shema Yisrael suffices; rabbinically two prayers a day are required; nowadays Ma'ariv was also established as obligatory. Later, when hearts diminished and darkness increased greatly, Pesukei D'Zimra was added, etc. It is clear and obvious how one should respond if someone claims it suffices for him to act like tzaddikim during Temple times and thus prays without Pesukei D'Zimra or even without Birkos Krias Shema. All these points apply equally regarding studying Chassidus.

As brought in Iggeres HaKodesh quoting the Arizal: In this generation it is a mitzvah to reveal this wisdom. From generation to generation there is greater need for revelation; therefore Chassidus has spread more widely and has been clothed in terms understandable even by human intellect. Surely you will find suitable words according to each student's nature and senses. As above: begin this campaign during a farbrengen or at an opportune time that can bring much benefit.

Enclosed is a copy of my letter from last year to one of Anash's institutions. Everything stated there also applies regarding Anash in Australia; surely you will find words to explain it to them.

Continuing from above—what you wrote about lack of proper involvement due to concerns over livelihood: It is explained in Chassidic teachings (and understood logically) that matters of livelihood have two parts: (a) that sustenance be prepared Above; (b) that it be drawn down below ten handbreadths into children, life, and sustenance. As explained at length elsewhere (including Kuntres U'Maayan MiBeis Hashem Yetzeh). If someone says he has no time for part (a) because he is busy drawing down below—this makes no sense logically. In order for sustenance to be allocated Above, it must specifically come through involvement in Torah and mitzvos. This needs no further explanation.

This especially applies regarding Anash and temimim whom Divine Providence sent to a special country for a special mission. What benefit comes from increasing preoccupation if such increase diminishes fulfillment of their mission—and thus also diminishes allocation of sustenance Above? There’s no need to elaborate on something distressing.

Regarding students coming from homes where parents are not yet so observant: obviously every effort should be made to draw them close as much as possible; there’s no room for doubt about this.

Regarding bringing students or a teacher (ram) from Eretz HaKodesh: They should consult those who know both the ram's character and that of the students so they can advise about what benefit they would bring now.

Certainly you will utilize the upcoming days of Yud Tes Kislev and Chanukah for all these matters; may Hashem grant you success.

Blessings and regards to all Anash.

Summary

The Rebbe teaches that gentle encouragement inspires lasting commitment more than coercion does—especially regarding prayer and study of Chassidus—and stresses that spiritual pursuits are essential for true livelihood blessing even amidst material concerns.