4889 —אישור וקונטרסים למדניים על דברי יששכר

B"H, 2nd of Kislev, 5717. Brooklyn.

Haraha"g vavac"h iy"a nu"n tznam"s Yosef Hirsh

Shalom u'Vrachah!

I hereby acknowledge receipt of the sefer Divrei Yissachar Divrei Yosef, and thank you very much. Certainly, at a suitable opportunity you will also provide his other books to the library under my direction, since they are not present there; in advance, thank you for this as well.

For the sake of the matter's dearness, and as our Sages famously say: "All idle chatter is negative but Torah-related chatter is good," I have noted in the margins some comments as I quickly passed through the pages of the book according to what time allowed. It is known what our Sages said regarding the verse "Ve'es Vahav B'Sufah" (And Vahev in Suphah).

With honor and blessing.

Opening of Divrei Yissachar at its beginning: At night Leah herself was Rachel. See Taamei HaMitzvos by Rav Chaim Vital on Parshas Ki Seitzei regarding the warning about an "etnan": The signs that Rachel gave to Leah were actually part of her soul that she gave her, so she was Rachel herself. By the way: a) Regarding a different aspect of the signs—see Chesed L'Avraham Maayan Sheini Nahar 61; also see Rib'a's commentary on Torah at its place. b) What you wrote from Shivivei Nogah is from Sefer HaPardes as indicated in the glosses; see there where it is discussed at length.

Opening at its end: Four stones—in Yalkut Shimoni Iyov remez 999 (brought in Yalkut Reuveni on site), this corresponds to the four wives he took. This fits with the interpretation that twelve stones correspond to twelve tribes; according to both opinions this was a sign that his bed would be complete.

Divrei Yissachar at its beginning: He acted improperly etc., words of Rema etc., rabbinic prohibition etc. It can be said that it is not specifically according to Rema; for acting improperly is even less than a rabbinic prohibition and is merely an improper conduct.

Divrei Yissachar at its end: According to Rambam regarding priestly garments outside service—his words require analysis, for Rambam explicitly writes that it is permitted to benefit from them even before service except for the belt which is forbidden due to shaatnez (Hilchos Klei HaMikdash ch. 8:11-12; see Tosefos Yomah 69a s.v. v'teipuk). However, his words are relevant according to Tosafos there regarding garments used on Yom Kippur.

Summary

The Rebbe expresses gratitude for receiving Torah works and encourages sharing them with others for communal benefit. He models engaged Torah study by offering thoughtful notes and sources, demonstrating how every detail can inspire deeper learning and connection.