3131 —שני סוגי צדיקים, התחזקות בלימוד תניא, והשראה מחנוכה

B"H, 21 Kislev, 5715.

Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n oseik b'tzt"z Moreinu HaRav Yitzchak Dubav

Shalom u'Vrachah!

In response to your letter from Motzaei Shabbat Kodesh with the enclosed pan. Regarding your question—how could it be that the holy ones in the land did not sense the matter of the destruction (Churban), since through the sacrifices there was an increase in revealed lights, etc.? This can be explained as discussed in Likkutei Torah Parshat Shemini about the two types of tzaddikim: Leviathan and Shor HaBar—see there. Also see the explanation in "L'sos Asis," chapter 2.

I was pleased with what you wrote about strengthening the study of Tanya. Certainly you are increasing both in quantity—that is, by enlarging the number of participants—and in quality. May Hashem grant you success.

Surely you gathered for farbrengens on Yud and Yud-Tes Kislev and will continue this during the upcoming days of Chanukah. If our Sages said regarding the entire year that "I am asleep in exile but my heart is awake to Hashem, to His Torah and mitzvos," how much more so during auspicious times—when with proper effort one opens even a tiny opening in a Jewish heart (even like the eye of a needle), Hashem opens an entrance as wide as a hall. As explained in Chassidus, this means that a hall had no doors and was always open; one only needs to make an effort to enter the Azarah (Temple courtyard). And between the Israelite section and that of the Kohanim there was no separating partition—though one had to ascend steps from one to another; the analogy is clear.

Blessings and regards as usual,

Summary

The Rebbe explains deep chassidic concepts about tzaddikim and encourages ongoing growth in Tanya study and communal gatherings. Even small efforts to connect with G‑d open great spiritual opportunities, especially during special times like Chanukah.