3630 —גאולת כ"ק מו"ח אדמו"ר ועליונות התורה על המציאות

B"H, 11 Tammuz, 5715.

Brooklyn.

Havavach iy"a nu"n baal meretz v'rav pe'alim etc. Harav Shimshon Rafael Weiss

Shalom u'Vrachah!

In connection with the days of redemption of the Frierdiker Rebbe, his liberation from imprisonment for his self-sacrifice in upholding Torah and its mitzvos—which at the time was a clear victory over those forces opposing G‑d and His Torah—and also for future generations serves as a clear lesson: that Torah rules over reality, even if human intellect cannot find room for it.

Our custom is to publish, especially for these days, a book or pamphlet related to the theme of these times, containing matters that arouse inspiration in this area. Enclosed here is the pamphlet published this year—a portion of the Frierdiker Rebbe's notes about his imprisonment. Additionally, it contains words from the Nasi Yisrael based on the point that in matters of Torah and mitzvos every Jew is free and has only his G‑d over him.

If one needs a reminder or awakening regarding exile among non-Jews and their decrees—who have no choice and are merely like an axe in the hand of its wielder—how much more so is such an awakening necessary regarding exile among Jews themselves, who do have free choice. As it is written: 'Re'eh nasati lefanecha hayom et hachayim ve'et hatov... u'vacharta bachayim' (See, I have set before you today life and good... and you shall choose life) (Devarim 30:15ff). And even though G‑d requests (and also provides help) that we choose life—as emphasized both in 'life' and 'you shall choose'—the emphasis remains on our choosing.

I hope your honor will utilize what is stated in the pamphlet in your own work. Despite progress and increased light in this environment, there are still many matters requiring correction... And their correction is significantly tied to recognizing the above truth; for as mentioned above, this is 'exile,' concealment and obscuration that creates room for error—to call darkness light.

It is wondrous that specifically in our generation—the footsteps of Mashiach, the time foretold when 'yitbareru v'yitlabnu v'yitzorfu rabim' (many will be clarified, whitened, refined) (Daniel 12:10), or as our Sages say: either all meritorious or all guilty (Sanhedrin 98)—in these last days of doubled and redoubled exile, there is also increased blurring of boundaries and confusion. In the craftiness of the yetzer hara this ultimately leads to people saying evil is good and good is evil; consequently they put darkness for light and light for darkness (in intellect and opinions), put bitter for sweet and sweet for bitter (in character traits and actions) (Yeshayahu 5:20). Many among those who bring happiness to this people are leading astray—some out of fear, others out of lack of understanding or contemplation. But regarding those influenced by them, the results are similar—their happiness is swallowed up.

May it be His will—that He act for His sake—and sprinkle upon each one of us among all Israel pure waters—the pure waters of knowledge (Rambam at end of Hilchos Mikvaos)—until all know Him from small to great (Yirmiyahu 31:33), knowledge both in mind and heart; knowledge that brings 'this mitzvah into your mouth and heart to do it' (Devarim 30:14).

With respect and blessings for success in your work along these lines.

P.S. Thank you very much for your attention in sending me the annual report booklet from "Yisrael HaTzair."

Summary

The Rebbe teaches that Torah's authority transcends logic or circumstance; its truth shapes reality itself. The redemption of the Frierdiker Rebbe exemplifies this principle. We must internalize this lesson to dispel confusion during spiritual exile by strengthening our commitment to Torah values.