3121 —הגהת ביטוי בשער היחוד והאמונה וטבע הנסים

B"H, 18th of Kislev, 5715.

Brooklyn.

HaraHa"ch havaHa"ch iy"a benesekh anaf etz avot Chaim Shimon Zev Rubin

Shalom u'Vrachah!

HaraHa"ch havaHa"ch iy"a nu"n ish rav pe'alim osek b'tzt"z Moreinu HaRav Moshe Pinchas Katz gave me his comment regarding Shaar HaYichud VeHaEmunah chapter 2 by our Rebbe the Alter Rebbe, as follows: Even though this nature in water is also created and renewed. – And his question is whether it should be edited to read 'is not so much created and renewed.' In my opinion, it cannot be said so, since as mentioned above this is how it appears in all the editions (that I have seen), and so it is also in Iggeres HaKodesh section 25 (page 139). The explanation of our Rebbe's words, in my opinion, is that he magnifies the kal vachomer from Kriat Yam Suf to the creation ex nihilo by saying that the nature of water to flow downward was created and innovated ex nihilo (after they were already created) within water and is not necessary for all existences – similar to the nature of all existences that occupy space and similar matters. He brings proof for this: there are creations that stand upright on their own without wind, such as a stone wall; from this we can deduce that if even with a secondary change of nature there must always be something overriding this nature, how much more so regarding something that was created and innovated as its primary nature. This is clear.

It is also worth noting from Pelach HaRimon by Harav Hillel of Paritch page 52 column 3 who explains it somewhat differently; this can be discussed further.

Surely you took part in the farbrengen on the bright day of Yud-Tes Kislev. If throughout the year our Sages say 'I am asleep in exile but my heart is awake to G‑d, His Torah and mitzvos,' how much more so during these auspicious days when—if one opens even a needle's eye through proper effort—G‑d opens an entrance as wide as a hall. As explained in Chassidus: the hall had no doors and was therefore always open; one only needed to strive to enter the courtyard. And between Ezrat Yisrael and Kohanim there was no separating partition even though one had to ascend steps from one to another; the analogy is understood.

Summary

The Rebbe teaches that precise language in Torah texts carries deep meaning about creation and miracles. By understanding these nuances and making even small efforts toward spiritual growth—especially during auspicious times—we open ourselves to great Divine assistance.