3287 —מסירות נפש כיום פירושה מסירת הרצון, לא הקרבה גופנית

B"H, 21 Shevat, 5715.

Brooklyn.

Shalom u'Vrachah!

I was pleased to receive your letter—in which you write about various issues, but you do not mention what has transpired with you since 5687 (1927), when then my revered father-in-law the Rebbe (of blessed memory) told me about you and your talents and abilities. He said that if you utilize them and bring them from potential into action, it will be of great benefit to many. And since the words of tzaddikim are alive and enduring—which means they also effect their intended impact—certainly this has been realized to some extent. I am interested in knowing details about this, and thank you in advance.

It is surely unnecessary to remind you that if in our previous location it was demanded from each person present there to work on supporting yeshivos and spreading them in the spirit of Yisrael Saba—even though this was connected with literal mesiras nefesh, i.e., actual self-sacrifice of the body—how much more so is this demand when one is in a place and country where only mesiras nefesh as explained in Chassidus is required: surrendering one's will. Just as the giving of the Torah and its mitzvos at Matan Torah occurred specifically through the precedence of 'Naaseh' before 'Nishma'—which means action before understanding—so too with the giving of Torah and mitzvos every day (as in the blessing "Giver of the Torah" in present tense), the foundation must be placing 'Naaseh' before 'Nishma'. Afterwards, one harnesses also the faculties of wisdom, understanding, and knowledge—the intellect within a person—as explained many places in Chabad books and discourses.

Great indeed is the merit of all those who have influence over youth, for each young person can more easily change their character than someone middle-aged or elderly.

b) Regarding your question about continuing publication of "HaKriah VeHaKedusha": You surely know that together with the end of World War II, my revered father-in-law also stopped publishing this monthly journal.

c) Regarding preparing guides and mashpi'im to teach Chassidus in Lashon HaKodesh: You surely know there are several who teach Chassidus publicly in Eretz HaKodesh who do so in Hebrew. Since you cite here "Tapuchei Zahav B'Maskiyos Kesef" (golden apples in silver settings), it is certainly unnecessary to emphasize that at least the relationship between content and language should be like gold to silver—if not greater. It is known that Rambam brings this verse regarding mashal (parable) and nimshal (lesson) in Torah—not regarding content versus language. Therefore I am a bit surprised that you elevate 'silver' so much relative to 'gold' in your letter; apparently certain offices in Eretz HaKodesh stress externalities at the expense of inner meaning. Of course I did not wish to suspect you regarding this matter; I justified it by saying that Eretz Yisrael's atmosphere can influence such things. If this suspicion has no basis—I too will rejoice. Certainly you will use your influence in those offices as much as possible so they allow Tzeirei Chabad to expand their work by increasing their budget.

It is understandable that some may immediately argue this opposes their principles or office policy etc.—but surely even they agree that an even deeper principle is preparing an audience receptive to words of Torah rather than G‑d forbid rebels against it.

d) I was pleased to read at the end of your letter that you will send me reprints from chapters and articles you've published as well as your book now being printed; surely you've already sent them—thank you very much.

e) As per your request I have instructed the secretariat to send you a catalog from our publishing house; when you inform us which books or articles interest you they will be sent G‑d willing if still available.

f) Surely you participated in the farbrengen for Yom HaHilula; enclosed are discourses for Yom HaHilula which were published with additions.

Summary

The Rebbe teaches that today's mesiras nefesh means surrendering one's personal will for Hashem's purpose rather than physical sacrifice. He urges using one's abilities for communal good, prioritizing inner content over external form, especially when educating youth.