3532 —הערות על מאמרי פרופסור קוטשר והשגחה פרטית

B"H, 4th of Sivan, 5715.

Brooklyn, NY.

Shalom u'Vrachah!

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

As is customary among the Jewish people to connect letters to matters relevant to the time, and in connection with the upcoming days of the Giving of our Torah, I wish to highlight a point that has been publicized and thoroughly explained in Chassidic teachings. Even a brief reflection reveals it in the very first utterance at the Giving of the Torah at Sinai: namely, the concept of Divine Providence (hashgachah pratit), 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 Divine Providence 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) held that Providence depends on one's spiritual level or development; thus, according to them, such detailed Providence applies only to those with lofty intellects.

In the first utterance it says: "Anochi Hashem Elokecha asher hotzeiticha me'eretz Mitzrayim"—"I am Hashem your G‑d who took you out of Egypt," using singular language. As explained by our Sages, this precision teaches that each individual who stood at Sinai was addressed personally; "I took you out" is said in singular form—to each person individually—even though among them were men, women, children, a mixed multitude with varying intellectual levels—including even the simplest people.

With respect and blessings that Hashem grant you success in raising students who are G‑d-fearing—the measure for this being practical observance of mitzvos—which is man's purpose in creation, as it says: "Fear G‑d and keep His commandments for this is all of man."

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

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

A. Talmudic Period. This also connects to what was mentioned above regarding the expression "Anochi" versus "Ani." Surely you are aware of our Sages' remarkable statement (Pesikta Rabbasi ch. 21; Pesikta de-Rav Kahana ch. 12): "Anochi" was said in Egyptian language—like a king whose son was taken captive... so G‑d spoke 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 when discussing translation do you mention how one school—which was quite influential during its period—emphasized using Biblical Hebrew during this era.

A general note regarding both lectures: there are no source references at all. Even though these are only summaries of lectures, surely every lecturer intends to inspire listeners or readers to contemplate and delve into the topic; by providing sources one not only enables this but also directs attention toward desired areas through specific references.

C. Texts. Page 235, column A, word "keshor." Note Targum Yonatan ben Uziel (Genesis 19:8): "betzel korti tachat talal keshora," cited in Gilyon HaShas Bava Kama there; also Targum Shir HaShirim 1:17 where both Onkelos's and Yonatan's translations on Genesis there are brought—"shariti" and "keshora." Pesikta de-Rav Kahana 98a; see note 182.

Summary

The Rebbe values scholarly exchange while emphasizing that Divine Providence extends equally to all individuals regardless of status or intellect—a core teaching found both at Sinai and throughout Chassidus—and encourages clear sourcing for deeper learning.