4723 —עידוד לימוד תניא בין נטורי קרתא ותגובה להתנגדות

B"H, 24 Elul, 5716.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n etc. Avraham Tzvi HaKohen

Shalom u'Vrachah!

It is surprising that for a very long time there has been no news from you. In every era and at all times, one must perform their daily service each day; how much more so in the generation preceding Mashiach. Since our Sages taught that there is no day without its own curse, it is understood that this message is meant to encourage the Jewish people to increase daily in matters that bring about 'VeHafoch Hashem Elokecha lecha et haklalah lebrachah' (and Hashem your G‑d will turn the curse into a blessing). See also Likkutei Torah by the Alter Rebbe on Parshas Bechukosai, 'Beshivri go...' and 'Ve'afu eser nashim,' where all rebukes are actually blessings.

Although it is clear that writing about one's activities is secondary and not the main thing, experience shows that knowing one will need to write or report about their actions at a certain time inspires greater energy and courage. Who among us is greater than Reuven, the firstborn of Israel? Our Sages said: If he had known..., and this should be taken literally despite what Yefeh Toar explains there (Vayikra Rabbah ch. 34). [To resolve his question and wonderment: it can be explained as in the letter of my father-in-law the Rebbe printed in Hatamim regarding Avraham Avinu—that all interpretations have a place since we are speaking of a soul clothed in a body; see there.]

Now to the matter at hand: following information received from the emissaries—the Avrechim rabbis—during their visit to Jerusalem and especially Meah Shearim, I propose establishing a regular Tanya study session several times a week in one of the synagogues there. My intention is not for those already participating in such classes but specifically for synagogues of those who call themselves Neturei Karta, whose newsletter recently printed that they would refrain from studying Chabad Chassidus.

Since opposition to learning Chassidus has grown so strong that it found expression in their newsletter—and unfortunately some say that one or two have actually stopped learning Chassidus because of this—it is clear that all who drink from the teachings of the Baal Shem Tov and his disciples must not only protest these statements (since protest alone is not enough) but must increase learning and spreading Chassidus even into places opposed to it.

I am confident you will succeed, based on the ruling of the Heavenly Court that in all matters of Torah, fear of Heaven, and good character traits, those connected with and following its path will prevail (see Tanya notes p. 122).

It is known from our Sages: The world cannot exist without both a tanner (bursei) and a perfumer (basam), happy is he... It is clear how great the compassion should be for a tanner who fights or opposes the perfumer. As with all words of our holy Torah—which speaks above but hints below—these words also apply to one's service in this world: making it a dwelling place for Him. The work divides into two lines: SoM (turning away from evil) and AShT (doing good). The tanner processes hides (see Torah Or beginning Parshas Mishpatim about an eved ivri serving G‑d), while the perfumer spreads Torah generally and especially its inner dimension—Chassidus—which relates to fragrance. As our Sages say (see Rashi on Shir HaShirim 'Yishakeni mineshikot pihu'), 'the tastes and inner meanings of Torah will be revealed by Mashiach,' whose defining sign is scent—as told by our Sages: by scent they determined Mashiach's truth when other signs were unclear. From this teaching itself we learn that work cannot proceed without both roles—but as above, it is alarming if the tanner causes opposition to the perfumer.

This needs no lengthy explanation; yet it remains painful how far things have come in our generation—that until now those writing this newsletter claim they heed their leaders’ voice and accept their guidance, meaning they could protest; yet nothing has been heard from them so far—giving room for silence to be interpreted...

Clearly my intent regarding these Tanya classes is not for them to be held secretly or without revealing they are classes in Chassidus; rather, it should be done openly like those opposing do—explicitly stating he wishes to establish such learning in such-and-such synagogue.

It would be proper if one of these study times were on Shabbos Kodesh—which is holy for learning inner Torah—as explained by the Arizal and elsewhere at length in Kuntres Etz Chaim by my revered ancestor Rabbi Shalom DovBer.

I send this letter quickly so you may begin efforts as preparation for the coming year; how good it would be to start learning on Erev Rosh Hashanah—to merit last year entirely or at least begin next year properly. May it be G‑d’s will that this year be our year of redemption and coming of Mashiach Tzidkeinu—for spreading wellsprings outward prepares us for this—and may 'the earth be filled with knowledge of Hashem as waters cover the sea' through Mashiach’s Torah which will teach knowledge incomparable even to today’s Torah—as our Sages say (Koheles Rabbah ch. 11) on 'for if many years...'

As we approach the new year coming upon us and all Israel for good and blessing—I hereby send my blessing to you and yours: may you be inscribed and sealed for a good sweet year materially and spiritually.

Summary

The Rebbe teaches that open dissemination of Chassidus—even among opponents—is vital preparation for redemption. He encourages confidence despite resistance, emphasizing public action over secrecy as an antidote to spiritual opposition.