3532 —הערות על הרצאות פרופסור קוטשר ועקרון ההשגחה הפרטית

B"H, 4 Sivan, 5715.

Brooklyn, NY.

Shalom u'Vrachah!

I gratefully acknowledge receipt of your writings: the summary of your lectures on language during the Talmudic period and the modern era, as well as on new Aramaic texts. Surely you will continue this good practice in the future by providing our library with more of your works, for which I thank you in advance.

As is customary among Bnei Yisrael to connect letters to the topic of the day—and in connection with the upcoming days of Matan Torateinu—I wish to highlight a point that has been made clear and well explained in Chassidic teachings. Even a brief reflection reveals it in the very first utterance of the Ten Commandments at Sinai: namely, the concept of hashgachah pratit (Divine Providence), which was emphasized many times and in various ways by the Baal Shem Tov and subsequently by his students and their students—especially in Chabad Chassidus. This means that hashgachah pratit is literal: supervision over every single detail of every created being and every detail throughout their lives—not as some Jewish scholars and greats (especially during the Middle Ages) have held, that Divine Providence depends on the level and development of the individual; thus, according to them, hashgachah pratit as described above applies only to those with elevated intellects, etc.

In the first utterance it says: Anochi Hashem Elokecha asher hotzeiticha me'eretz Mitzrayim ("I am Hashem your G‑d Who took you out from Egypt")—Elokecha in singular form. As explained in our Sages' teachings, this precision means that each and every person who stood at Sinai was addressed individually; to each one it was said hotzeiticha ("I took you out") in singular form—speaking directly to each individual—even though among them were men, women, children, a mixed multitude, people of varying intellectual levels—including even those most simple.

With respect and blessing that Hashem grant you success in raising students who are G‑d-fearing—the test for this being actual observance of mitzvot—which is the ultimate purpose of man's creation. As it is written: et haElokim yera ve'et mitzvotav shmor ki zeh kol ha'adam ("Fear G‑d and keep His commandments for this is all of man").

With holiday blessings according to Chassidic tradition—for receiving the Torah with joy and inwardness.

Since I had at least some time available and glanced through the lectures you sent me, I will offer two or three comments attached herewith:

A. Talmudic Period. This also relates to what was mentioned above regarding the expressions Anochi and Ani. Surely you are aware as well of our Sages' wonderful teaching (Pesikta Rabbati ch. 21; Pesikta de-Rav Kahana ch. 12): "Anochi was said in Egyptian language; a parable: a king whose son was taken captive... The Holy One said: I will speak with them in Egyptian—Anochi Hashem Elokecha." See also Prof. A.S. Yehuda's article in Sefer HaShanah LeYehudei America 5709.

B. Modern Period. It is somewhat surprising that only incidentally is there mention of how much this school—which so captivated its era—emphasized using biblical Hebrew during this period.

A general comment regarding both lectures: there are no source references at all. Even though these are only summaries of lectures, surely your intention is to arouse interest among readers or listeners to contemplate or delve deeper into these topics; by providing sources not only do you enable this but also guide them toward your intended direction through specific references.

C. Texts. Page 235, column A—word "keshor." Note Yonatan ben Uziel's translation (Bereishit 19:8): b'tzel korti tachat talal keshora ("under my roof's shade under a beam"). This is cited in Gilyon HaShas Bava Kama there; also see Shir HaShirim 1:17 where both Onkelos' and Yonatan ben Uziel's translations on Bereishit there are brought: shareiti v'keshora ("I dwelled and like a beam"). Pesikta de-Rav Kahana 98a; see note 182.

Summary

The Rebbe encourages sharing scholarly work for communal benefit while emphasizing that Divine Providence extends equally to every individual regardless of status or intellect—a principle rooted both in Chassidus and explicit Torah verses—and offers constructive feedback on academic rigor.