4372 —הסברת ההכרח בכיסוי הראש וההכנה הרוחנית

B"H, 25 Iyar, 5716. Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 13th of Iyar, in which you ask how one can explain the necessity of head covering. It is surprising to receive such a question, especially now during the days of preparation for receiving the Torah, which was accepted only by first declaring 'Naaseh' before 'Nishma' (we will do before we will hear), as is well known from the discussion (Shabbos 88a) regarding the question of the Tzeduki: why did they not want to understand first? The answer is as it says: 'Tumas Yesharim Tanchem' (the integrity of the upright guides them), etc. It is also well known how carefully worded is the Mishnah (Berachos beginning of chapter 2): 'He should accept upon himself the yoke of Heaven...the yoke of mitzvos...' Only when G‑d desires a person's path does he merit to understand even a small part of the reasons for mitzvos; but even then, one must fulfill them specifically with acceptance of the yoke and not because he finds a reason in his limited intellect for the Creator's command, which are infinitely beyond him.

It is clear and simple that a person's faith in G‑d compels him—by logical reasoning—to accept G‑d's commandments without demanding an explanation according to human intellect. For even simple logic, if it is healthy, understands that it is impossible for a finite being to comprehend the Infinite. This is one of the foundations of faith for all Jews—believers, children of believers—that Hashem Yisbarach—He and His knowledge and will are one—is truly infinite, while man is limited in all his matters.

In addition to all this: when considering the explicit reward mentioned regarding head covering (see at length in Zohar III 126a), then even if this were only a matter of doubt or double doubt (G‑d forbid), it would still be worthwhile to make an effort to cover one's hair because of this uncertainty. All the more so since the words of Zohar—which are part of our Torah, Torah Emes—are true and enduring everywhere and at all times.

As experience shows: sometimes when one person cannot directly influence another person face-to-face, it is good to act indirectly—through friends and acquaintances—and when one tries persistently in this way with pleasant words and peaceful approaches, success eventually comes.

Furthermore: in most cases where one sees he cannot influence another regarding Torah and mitzvos matters, there is an internal obstacle—the influencer himself is lax concerning Torah and mitzvah matters (even if only with other mitzvos). As a result, his efforts lack success because Hashem's measure is measure for measure. All mitzvos are interconnected; together they form a complete structure—as hinted by our Sages: there are 248 positive commandments corresponding to man's 248 limbs; 365 prohibitions corresponding to his 365 sinews; all limbs and sinews together form one unified body. When he corrects what needs fixing within himself, certainly his success in influencing others—including his peer—will increase.

May you have good news regarding all that was discussed above.

It would be appropriate to check your tefillin as well. Also, regarding your engagement and wedding at an auspicious time: establish study in Pnimiyus HaTorah—that is Chassidus—and every day after morning prayers say Tehillim according to its division for each day of the month as instituted by my revered father-in-law, the Rebbe zatzal.

Blessings for good news in all that was mentioned above and with Mazal Tov Mazal Tov for building a Jewish home—an everlasting edifice founded on Torah and mitzvah.

Summary

The Rebbe teaches that fulfilling mitzvos like head covering stems from faith and acceptance beyond human logic. Personal growth enhances our ability to positively influence others spiritually. Consistent practice brings blessing and success in both personal life and outreach.