3238 —מדוע לא ניתנו הערות על הספר, הערות הלכתיות, ולימוד תורה

B"H, 29 Teves, 5715.

Brooklyn.

Haraha"g vavac"h iy"a nu"n oseik b'tzt"z Moreinu HaRav Dov Rozental

Shalom u'Vrachah!

In response to your letter. I hereby confirm not only receipt of your letter but also receipt of the sefer Divrei Chefetz. The reason I did not comment on the sefer is that since it was already printed, it was seemingly no longer relevant at the time of receipt; and since it was postponed, it remained so due to increasing preoccupations. Nevertheless, since you mention in your letter about the sefer as well—out of respect and as our Sages say that even small matters of Torah are precious—I have come with some notes in two or three places.

May Hashem fulfill your request and grant us our portion in Your Torah. Especially regarding this matter—that from Heaven you have been appointed to serve in a rabbinic position to direct practical halachah—as is known from our Sages (Bava Basra 100b) that one should not be hasty etc. until he rules halachah l'maaseh (practically).

With honor and blessing.

Siman Alef: It could be said that the Babylonian Talmud (and certainly the Yerushalmi) holds that the obligation to recite blessings over mitzvos is from the Torah itself—a most surprising thing to say even according to those who disagree, as it contradicts what is explicitly stated by earlier authorities. See Rambam Hilchos Berachos ch.1; "and from Rabbinic decree etc., just as... so we bless for every mitzvah." And in his responsa: "It is well known that any blessing over a mitzvah that is rabbinic..." Sefer HaChinuch mitzvah Tav; all who hold that Birchas HaTorah is Rabbinic—even though it is a mitzvah. The early authorities explain why no blessing was instituted for certain mitzvos, etc.

The Tzafnas Paneach on Rambam at the beginning of Hilchos Berachos has already noted from several places "that it somewhat implies" that blessings over mitzvos are from the Torah. And there are many answers—see Sdei Chemed Klalim (2:6), who answers most of them. However, in Zohar Parshas Eikev it says even Birchas HaNehenin (blessings over enjoyment) are from the Torah—and this differs from the Talmud. See Ramaz on Zohar there. Also note Yerushalmi Avodah Zarah ch.1 halachah 6.

Siman Yud: The reasoning of Rav Shimon Shkop—see many early authorities brought in Chiddushei tzt"z to Kesubos ch.2 mishnah 9; Tzafnas Paneach on Rambam Hilchos Yesodei HaTorah ch.5 halachah 6 and its new edition at greater length there.

There: A rabbinic prohibition done unintentionally does not require atonement (Netivos Choshen Mishpat siman 334; Responsa Menachem Ezer vol.3 in Tanya index supports this from Yerushalmi Eruvin ch.2 halachah 8)—see Responsa Ein Yitzchak Even HaEzer end of siman 27; Osiyos d'Oraisa klal Yud; Beis HaOtzar klal 122 brings several proofs against this idea.

It is obvious from Rabbi Schneur Zalman's words in Tanya chapter 88 at the end of Sefer Shel Beinonim—see Osiyos d'Oraisa klal Gimmel.

Your honored question regarding what is explained elsewhere—that ascent in the future will only be through descent into this world and fulfillment of Torah and mitzvos here—from what is stated in Sanhedrin (110b) that one enters Olam Haba (the World to Come) from birth—seemingly descent into this world alone suffices? It would have been better to ask from what is stated there: "from when he is conceived," even if he is later erased and not born (Rashi; see also there 91b: "from time of remembrance").

If entering Olam Haba means ascent and reward regardless—it remains difficult: for what does he deserve reward? One must say as written by Iyun Yaakov there—that a father brings merit to his son and similar ideas; if so, your question above is also answered.

Summary

The Rebbe explains why he did not provide comments on a sefer already printed but still offers some notes out of respect for Torah study. He addresses complex halachic issues about blessings over mitzvos and entry into Olam Haba, emphasizing diligence in both learning and practical rulings.