3682 —אודות הסכמות, לימוד פנימיות התורה, סנהדרין ומצות במכונה

B"H, 29 Tammuz, 5715.

Brooklyn.

Haratz vaharach iy"a nu"n oseik b'tzt"z b'nashk etc. Moreinu Harav Yechezkel Shraga shlita

Shalom u'Vrachah!

In response to your letter from the 3rd of Sivan with the attached four pages from your book Divrei Yechezkel Shraga which is being printed, and concluding regarding writing an endorsement: The custom in this matter—as I saw from my revered father-in-law the Rebbe zatzal nevgi"m zya—a custom he surely followed as in his other holy practices according to his father the Rebbe Maharash n"a—is not to give endorsements for books. This is a cherished tradition among them.

May it be G‑d's will that you increase your strength in Torah study with expanded understanding and succeed in strengthening pure fear of Heaven and spreading the study of the inner dimension of Torah—which is called in the holy Zohar by Raaya Meheimna "the Tree of Life," etc. As explained at length in Tanya by our master the Alter Rebbe in Iggeres HaKodesh ch. 26: then is fulfilled our Sages' statement about Torah study in general—if one merits it becomes an elixir of life for him. This is also explained at length in Kuntres Etz Chaim by the Rebbe Maharash n"a and is understood based on what Rachav (Rav Chaim Vital) wrote at length in his introduction to Shaar HaHakdamot—awesome and wondrous things.

With honor and blessing.

For added affection I am sending here some comments on those pamphlets mentioned above—even though they are only from copies—due to many preoccupations.

Regarding letter A: Clinging to the tzaddik—and sometimes to a very great degree—is well understood based on what is written in Sefer Tanya Kadisha by our master the Alter Rebbe ch. 2. From there it is clear that this can even reach a state where one is like a limb acting according to instructions from the head/brain whatever they may be. See also Mechilta on "Vaya'aminu BaHashem uV'Moshe Avdo."

It is surprising that you were brief in this letter regarding the necessity of studying the inner dimension of Torah—which in recent generations has been elucidated through the teachings of the Baal Shem Tov, his students, and their students' students. The lack of such study G‑d forbid—or even studying it less than one's ability—delays redemption and prolongs exile etc., as Rachav (Rav Chaim Vital) elaborates there; anyone who contemplates his words will have their hair stand on end.

Since from the time of the Baal Shem Tov's disciples we have also merited a revelation of Torah light that grants understanding—even if only through analogies—in studying inner Torah, so too applies here what applies to other parts of Oral Torah: one who studies but does not understand is not considered to have studied at all (see Magen Avraham end sec. 50; see Shulchan Aruch HaRav there; also Likkutei Torah Vayikra 5b). However, if one is prevented due to lack of knowledge or still does not know about learning inner Torah—he receives reward even for reciting its letters etc. (see Pardes sec. 27 ch. 1 etc.)—even though such ignorance itself is a sin for which he is punished as it says: "I have sinned because I did not know" (see Shnei Luchot HaBrit end Parshat Balak). And whoever says all Torah was given to Moshe at Sinai except... It is already known what Mashiach answered to the Baal Shem Tov—that he will come when your wellsprings spread outward—specifically spread outward. From this it is clear how great an obligation and responsibility rests upon anyone whom Hashem has granted influence over others—to bring those influenced into these wellsprings; and from an affirmative statement we infer... Anyone whose Beit HaMikdash was not built in his days—it is as if he destroyed it; may Hashem grant us merit to fulfill the promise that all will immerse in these wellsprings—as hinted also by Rambam at end Hilchot Mikvaot: "All will know Me... Know Hashem as waters cover the sea."

Regarding letters B–C: On Sanhedrin matters—it has already been discussed extensively elsewhere; some who initially proposed or agreed later withdrew their support. Now some propose something like a Sanhedrin but not an actual Sanhedrin. Such a proposal existed already in a previous generation and leading sages completely nullified it; those lesser (in fear of Heaven) knew their voice would not be heard among Israel since only G‑d's word guides them—they do not heed those who speak against Israel's leaders who fight its battles and strengthen its breaches compelling Israel to follow them—even if they come under party banners or programs or mix Heaven's name with other matters—they are expelled from the camp. If then it was nullified for known reasons—all the more so in our orphaned generation. It is evident that among supporters of such proposals—the less fear of Heaven found within a group—the greater their enthusiasm for this idea or similar ones.

Regarding letter D: Tzitzis made by machine—and likewise matzah: The Rebbe n"a (father of my revered father-in-law) ruled that during pressing times—when there were many refugees in Russia (from 5670/1910 onward)—one could make tzitzis by machine provided that initial work was done by hand (details omitted here). Opinions among later authorities about machine-made tzitzis are gathered in Maasef Lechol HaMachanot sec. 11 subsec. 3; see Halacha L'Moshe on Kitzur Shulchan Aruch sec. 9 beginning; regarding machine-made matzah see Sdei Chemed Chametz U'Matzah sec. 13; Haggadah HaMevaer (Piotrkow edition); Shaarim Metzuyanim B'Halacha on Kitzur Shulchan Aruch subsec. 10 at end.

Summary

The Rebbe explains why he does not give book endorsements, emphasizes that learning inner dimensions of Torah hastens redemption while neglect delays it, discusses challenges around reestablishing Sanhedrin today, and clarifies halachic rulings about using machines for mitzvah objects during pressing times.