3661 —הדרכה לבחור צעיר על קבלת יהדות וחסידות

B"H, 22 Tammuz, 5715.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 4th of Tammuz, in which you write that you have heard much about Chabad Chasidus and its matters, and wish to know some details about it. It is understood that it is difficult to explain in a letter the particulars of an intellectual approach, especially one as comprehensive as this. Surely you can find the booklets and talks that have been printed and are also available in Eretz HaKodesh—these contain sufficient material on all the above. In particular, see the booklet Toras HaChasidus and the booklet Limud HaChasidus.

Since reading a book is not always enough, you should try to meet with the mashpi'im who teach Toras HaChasidus in Yerushalayim, at the Tomchei Temimim Yeshivah in Lod, Kfar Chabad, etc., where you will surely find answers to many of your questions.

Regarding your question whether a person needs to seek out someone whose voice he will heed—and it is obvious your question refers to listening with kabbalas ol (accepting authority), for if it were only through intellectual reasoning until the listener understands—then it is not truly listening to another's voice since he waits until he accepts it intellectually—it is clear and ruled in the Mishnah: "Aseh lecha rav" (Make for yourself a mentor). This is not as some say that this applies only regarding Torah study and its understanding (which is included in the mitzvah of Torah study itself, where the language "make" does not fit so well—since it applies more to matters done out of necessity or acceptance of authority); rather, its inner intent is specifically as above.

As is known from principles of instruction that "ma'aseh rav" (the action of a teacher) carries even more weight than a clear halachic ruling, we see clearly—the strength in Torah observance and fear of Heaven among those who conduct themselves this way; that is, they do not rely solely on their own intellect and understanding as their final arbiter. Indeed, even about them it says "bribery blinds the eyes of the wise," all the more so—since this does not mean one understands intellectually that judgment favors the other side yet acts against his intellect; rather, because his desire sways him, this misleads his intellect until he thinks this is truly correct.

If these words apply even regarding minor personal benefit that can distort another's judgment, how much more so regarding one's body and animal soul (including yetzer hara), where self-love covers all faults. As above: experience shows those who did not stand firm when faced with prolonged tests. In contrast are those accustomed to putting 'na'aseh' before 'nishma' not only at Shavuos but throughout the year.

I am therefore very surprised to read your question—how can it be that hundreds among Bnei Yisrael cast off yoke of Heaven from their necks? This is precisely the argument used by those who incite others away from faith; they used this claim even against Avraham Avinu—the first Ivri—as stated in Midrash: he was on one side while the entire world was on the other side—even though Adam HaRishon, Chanoch, Mesushelach etc., were complete tzaddikim with many students—unlike Avraham's time. Yet still it says: "Echad hayah Avraham vayyirash es haaretz" (Avraham was one and inherited the land), especially since anyone who studies—even superficially—the beraisa at end of Sotah sees our current situation described there in detail.

It is already well known from our Sages regarding such matters: "Man sees with his eyes but Hashem sees into hearts." Each person should see himself as balanced along with all creation; every action—even what seems smallest—can tip himself and all creation toward merit; then immediately Israel will be redeemed and G‑d's glory revealed for all flesh to see. All questions on this are just tactics of yetzer hara disguising itself as rationality under a mask of holiness. If one unfortunately listens to it—today it tells him one thing... until eventually telling him to serve idolatry.

May Hashem grant you success as soon as possible to set fixed times for learning pnimiyus haTorah so that it becomes internalized within yourself—and under condition for absorbing Torah: by putting 'na'aseh' before 'nishma.' Then you will be happy—not only spiritually but also materially.

Summary

The Rebbe teaches that true growth in Yiddishkeit requires both study and accepting guidance from mentors with kabbalas ol. Even when societal trends seem discouraging, steadfast commitment can uplift oneself and others spiritually and materially.