3559 —לסמוך על הרבי הרש"ב בפירושים קבליים ובהשתתפות בבחירות

B"H, 16 Sivan, 5715.

Brooklyn.

Haraha"ch iy"a nu"n oseik b'TzTZ Mohar"m Halevi

Shalom u'Vrachah!

In response to your letter from 12 Sivan. Here is the list returned as you requested. Regarding what you again took from the letter you received from YRZ Margaliot, as I have already written, I am surprised at this.

a) What he wrote that it is explicit in the writings of the Arizal that mitzvos are mochin d'Abba and not vessels—this is not understandable. There was no need to bring support from afar, for in Chassidus of our Rebbeim this is quoted with broad explanation: in Likkutei Torah, in the Siddur, in Derech Mitzvosecha, etc. Nevertheless, my father-in-law said in the name of his father, the Rebbe Rashab, that mitzvos allude to vessels; it must be that there is no contradiction here. In truth, his question is not understood: a) Even within mochin d'Abba itself there are lights and vessels. b) The mitzvos, like all matters of Torah and mitzvah, allude to several things at once. It is known that mitzvos are mochin d'Abba and also correspond to the Avos (Chesed-Gevurah-Tiferes), and at the same time they are in Malchus as lechem oni (bread of affliction), etc., as brought in Arizal's writings—even in Zohar and Tikunei Zohar.

The same applies to what he wrote that there is no source in Arizal for saying that what is placed on top of matzos alludes to lights—again: a) In these six items placed on matzos there are both lights and vessels. b) These six items also allude to several things as above. There isn't time now to search Arizal's writings for this place (but see Maor Einayim, Kehilas Yaakov etc.). But: a) It is clear there cannot be a contradiction—since this was said by the Rebbe Rashab. b) It is very likely a source can be found in Arizal's writings or perhaps even Tikunei Zohar.

What this rabbi concludes—that if these words had come from the Alter Rebbe he would accept them like those of Arizal—well, it is fitting to rely on the Rebbe Rashab (the successor of Rabbeinu HaZaken) for such matters and even greater ones.

I am compelled by our sages' teaching to judge every Jew favorably; perhaps he did not write to him that these were words of the Rebbe Rashab and therefore wrote what he wrote.

Regarding what was written about some kabbalists skipping certain passages from Chaverim in Pri Etz Chaim—it is obvious this is not our tradition; indeed such matters are cited in Chassidus and Likkutei Torah etc., along with acceptance from Ramak and R' Yisroel Sarug—not like some Sephardic kabbalists.

This matter should be explained: later authorities did not wish to enter into doubt; but Baal Shem Tov, Maggid, Alter Rebbe and their successors had a tradition person-to-person—the Baal Shem Tov from Achiyah HaShiloni (who received from Eliyahu Hanavi)—and knew which matters could be relied upon. For this reason they relied on Emek HaMelech (see Likkutei Torah Shir HaShirim 27a: Pri Etz Chaim not mentioned at all; where noted in Toledot Yaakov Yosef indices there are disputes among kabbalists).

b) Regarding participation in elections: we have only our leaders' words—my father-in-law who still stands and serves here—and for Israel's first Knesset elections he instructed participation; thus it is clear not only permitted but obligatory.

Although joining a coalition is forbidden due to participating in decrees against Torah—anyone with citizenship who thus has voting rights (and by taking citizenship agrees voluntarily with their governance), if after this he does not participate in elections—and others follow his example—and thereby a major or minor law passes improperly—the public harm rests on him too. I have yet to find someone with broad enough shoulders willing to bear such responsibility.

This does not apply to those who do not recognize or wish to travel to Eretz Yisrael for this reason—but those present there who participate in any matter—especially regarding elections where they highlight their zealotry—it is actually the opposite; moreover they harm the public as above. Especially after seeing over past years how one deputy's vote could have prevented issues causing public transgression—even biblical ones.

You may write all I have written here about elections to him—and may add sharpness—for however much you add it will not exhaust the topic.

Specifically after Matan Torah there was room for Noach's conduct—saving himself without properly rebuking his generation—as stated in Zohar; but after Matan Torah when all Israel are one complete body—as explained regarding Matan Torah that if even one out of 600,000 was missing (even Micah who made an idol included)—the Torah would not have been given—as stated in Devarim Rabbah Parsha 7:8 and Mechilta D'Rashbi.

The books mentioned are not presently with me—they are Tikun HaYesod; may his spirit be settled.

With blessing,

1) It would be worthwhile asking him if he benefits from and pays (thus supporting them) for water service, electricity etc.; if he pays taxes (which also support religious affairs offices)—this is real support—not just participation. How many times has he or his group been banned for nonpayment? And if he truly holds by such standards—why does he not fulfill Rambam Hilchos Deos ch.6?

2) See Chelek Alef p.165a (though partially rebuked—Sanhedrin 108b; see Sicha D'Hachodesh Hazeh summer 5709). See well there how Moshe acted—the exact opposite of what was written above.

3) See Sefer HaMitzvos Tzemach Tzedek on Ahavas Yisrael—that one who acts otherwise "in him there shall be no blemish..." And Ein Sof Who includes all cannot tolerate otherwise—frightening words! Only one who is whole will be accepted.

Summary

The Rebbe teaches us to trust our leaders’ teachings even when challenged by others or complex sources. He emphasizes communal responsibility—especially regarding participation in elections—and cautions against actions that could harm others through neglect or misplaced zealotry.