3722 —עידוד בחור צעיר ללימוד חסידות למרות התנגדות

B"H, 19 Menachem Av, 5715.

Brooklyn.

Shalom u'Vrachah!

In response to your letter—without indication of when it was written—it is surprising that even in this letter you do not write, and certainly lack details, regarding your set times for studying Toras HaChasidus, Ilana DeChayei (the Tree of Life)—in the words of Raaya Meheimna—and following its guidance and customs. Surely you are doing all you can in this regard, for it is obvious that the purpose here is not merely to inform another place for its own sake (although this too is a mitzvah, since bringing joy to a fellow Jew is one of the main principles of Ahavas Yisrael—a great rule in Torah), but rather because when one informs someone else about a good practice it is easier to strengthen oneself and maintain it. In contrast, when no one knows about it, the yetzer hara finds more ways to weaken one's observance and then tries to nullify it entirely—as is clearly observable.

You write that there are those who insist on following previous customs and view any deviation as straying from the truth. I am surprised even at the thought of such conduct, since one of the teachings given to Moshe at Sinai is that everything a diligent student will innovate was already said to Moshe at Sinai. Of course, such innovation must be according to the rules of our holy Torah—which is eternal and unchanging—but one who claims he accepts only the opinions of earlier authorities and refuses to accept the guidance of Israel's leaders in later generations is clearly mistaken according to Torah law (see Choshen Mishpat siman 25), similar to someone who erred regarding a Mishnah in the time of the Amoraim; see there for practical implications. If such an approach had been accepted, even learning Mussar would not have been allowed in yeshivos—as is well known, there was fierce opposition some eighty years ago by most yeshiva leaders against Mussar study—much stronger than current opposition to Toras HaChasidus.

He should carefully study the introduction by my father-in-law, the Rebbe, to Kuntres Etz HaChayim. Based on Torah's principle that "maaseh rav" (the actions of great ones are instructive), as also brought in that introduction with living proof: especially nowadays we have seen that among all yeshiva students under Soviet rule—unfortunately—the only ones who withstood trials over decades were those young men who studied Toras HaChasidus; not those who sufficed with revealed Torah alone or even those who studied Mussar. This has been attested by tens and hundreds who were there—many now live in Eretz Yisrael—so this matter stands confirmed; what is well-known needs no proof.

Therefore all debate regarding learning Daas HaChayim (the words of the living G‑d) is pointless—for every moment lost is an irretrievable loss. At that very time—as stated by Rabbeinu HaZaken in Tanya end ch. 25—one could have stood in such unique unity which above is eternal forever; instead time is wasted on arguments refuting those trying to prevent him from his share in Torah—not only its revealed part but also its inner dimension (Sod), which connects the hidden part of one's soul with the hidden aspect of G‑d Himself (see Zohar III p. 73a).

How great is the darkness and concealment! The reasons for opposition during the Baal Shem Tov's time were publicized and printed—the books still exist today—and their arguments were explicit: they feared leniencies in mitzvah observance and more. I do not wish to elaborate on their claims—which even then had no basis—but over two hundred years since then we see at every turn that those who followed his students are meticulous in mitzvos—even minor rabbinic details—and strive to draw all Jews closer to this service with joy; unlike others.

Blessings sevenfold! Immediately upon receiving this letter—increase your study as above and pay no attention to any doubts others try to introduce into your personal space from outside. As explained in sefarim: "safek" (doubt) has the same gematria as "Amalek", and Amalek fought against all Jews (even those already out of Egypt) and there will be war with Amalek for all generations—even Mashiach's era—as stated by Targum Yonasan.

Summary

The Rebbe teaches that perseverance in learning Chasidus brings strength against challenges—even when others oppose or doubt you—and connects one deeply with both Torah and one's own soul. External criticism should not deter commitment or growth.