3674 —ניצול הזמן לעליה רוחנית, הבהרות בענין שמות וחישובים קבליים

B"H, 25 Tammuz, 5715.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 18th of Tammuz, in which you write about being among those who pray in the synagogue and study hall of Chabad Chassidim in Meah Shearim, as well as about your Torah studies.

Certainly it is unnecessary to remind you of what our Sages said: "Whoever increases is given more," and it is well known regarding the greatness of Bnei Yisrael that they are called "walkers," for they go from level to level. As explained in Chassidus, this is the purpose of the soul's descent from a lofty height to a deep pit—specifically through this descent is it given the ability to ascend to an incomparable elevation. From this itself it is understood that if, G‑d forbid, one does not utilize the time and ability for such an ascent, it is not just a loss of gain and advantage; rather, then the descent is a descent without benefit, resulting in a fall—G‑d forbid—from a great height to a deep pit. This is explained at length in one of last year's general letters. And since Hashem only asks according to one's ability, it follows that each person has been given the possibility in his situation and state to rise in this ascent. It is already known what was said: "Little by little I will drive them out," so one should not be discouraged if—as with most Jews—progress happens little by little; on the contrary, with such gradual progress the achievement is more enduring...

Regarding your question about whether there needs to be caution when a groom and his father-in-law share names: generally one should consult a halachic authority, especially when the names are exactly identical. However, in your case where one name is ... and the other ..., the tzt"z (in Shu"t Even HaEzer at the end of volume I) already wrote there is no reason for concern whatsoever; see there.

As for your comment on what is written in Derech Mitzvosecha (mitzvah of milah) quoting from the writings of the Arizal: "And every Chesed equals Havayah (26), etc., and two Cheseds and two-thirds are seventy," ^[1] you noted that this calculation isn't precise. ^[2] These matters are explained explicitly elsewhere—for example Shaar HaMitzvos Parshas Lech Lecha, Etz Chaim Shaar 33 at its beginning, among others—and perhaps you do not have these books available so I will copy here what pertains to your question. This is what it says in Shaar HaMitzvos: "The number 26 cannot be divided into three equal parts... therefore necessarily one part will take more... ^[2] The correct reason is that the majority takes the surplus—that is two parts." There it explains this matter according to Kabbalah as well as how taking extra can occur differently and its meaning.

Blessings.

1 There in Derech Mitzvosecha it explains (the brackets are mine): When circumcised and removing the orlah (foreskin), thereby removing from there (from Yesod) the kelipah nogah mentioned above, then those Chesedim descend and spread into two-thirds of Tiferes (meaning two-thirds of the Sefirah of Tiferes) and Netzach and Hod of Zeir Anpin (and there they spread throughout—all two-thirds of Tiferes and Netzach and Hod). And each Chesed (that spreads) equals Havayah—26 (i.e., Chesed corresponds to Havayah whose gematria is 26), two Cheseds (2x26=52), and two-thirds (i.e., two-thirds of 26 which is 18) make seventy. And these are seventy revealed lights of Chesedim.

2 That means when saying two-thirds out of 26 versus one-third—and since it's impossible numerically to divide equally—we say that two-thirds are 18 (each third being 9) while one third alone would be just 8. And 18 plus 8 equals 26.

Summary

The Rebbe teaches that our soul's descent into this world finds purpose only if we use our time for spiritual ascent; even gradual progress leads to lasting achievement. He also clarifies halachic concerns about shared names between relatives and explains Kabbalistic calculations regarding Chesed.