4176 —ההבדל בין שורש ומקור

B"H, 21 Adar, 5716.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z Ephraim Eliezer HaKohen

Shalom u'Vrachah!

In response to your letter regarding what I asked you: In Torah Or Parshas Terumah (71a), in the section about the time of exile, it says that the illumination was removed "to its root and source in Atzilus." What is its root and what is its source? This teaching matches the Zohar's statement that in exile, the Holy One ascends higher and higher. It is explained elsewhere that "the Holy One" refers to Zeir Anpin (the lesser countenance), "higher" refers to Binah, and "even higher" refers to Atik, which is Keter. This is understood based on Tikkunei Zohar Tikkun 49, where Binah is called the root of the tree, and in Raaya Mehemna (42b), Keter is called the source (see also Likkutei Torah Vayikra 52a). This can also be explained simply by analyzing the difference between the terms 'root' and 'source,' as seen where both are mentioned together to indicate different levels: The root is close by and from its essence comes what grows from it; whereas a source is distant from what comes from it.

According to this, we can better understand what is brought in Nigleh in Sefer Gidulei Taharah responsa at the end of Siman 2 regarding the explanation of bor (pit) and maayan (spring), concluding that 'source' refers to an inherent power—which fits with the order of Sefiros: Keter, Chochmah, Binah are source, spring, pit or root.

In Mishnah at the beginning of Megillah: When Purim falls on Sunday, villagers read earlier on Thursday. You ask: According to those who say Parshas Zachor must be read with a minyan from the Torah itself, then villagers would already gather anyway on Friday night for Shabbos; so why not read Megillah at its proper time? You did not clarify your intent; perhaps you mean that since they must return home properly—meaning at dawn—they must stay in town until after Shabbos anyway. However: It is possible that these villages are arranged so walking is permitted even on Shabbos via eruv techumin. Also—the idea of returning home properly is only good advice, not a Rabbinic or Biblical requirement. Furthermore, they could leave town before a minyan gathers for prayer—especially for Megillah reading which can be done all day. See Ran there who says that villagers are exempted from nighttime Megillah reading altogether by Chachamim.

In any case, this note isn't needed specifically for those who hold Parshas Zachor is a Torah obligation—since Torah reading on Monday/Thursday was instituted by Ezra and villagers are careful about it; as many commentaries say this is why they gather on those days. All the more so for Shabbos Torah reading—which has greater obligation than Monday/Thursday! Obviously we cannot say that every Shabbos all villagers came to town to hear Torah reading! For Parshas Zachor even more so! Rather, for Shabbos they arrange for someone knowledgeable from town to come out to read for them (unlike weekdays when townspeople are busy with work). This answers how villagers fulfilled their obligation for Shabbos Torah reading which has greater obligation than Monday/Thursday.

Blessings.

The sending of this letter was delayed due to circumstances. On Erev Rosh Chodesh before traveling to the Ohel I received your letter from Motzaei Shabbos and mentioned there all those names you listed. May it be His will that it be at an auspicious time and with good news.

Summary

The Rebbe clarifies deep concepts in Chassidus about spiritual roots versus sources and applies these distinctions practically in Halachic discussion about communal Torah readings. He encourages careful attention both to spiritual understanding and practical observance.