5046 —הוספת לימוד תורה, זהירות בפרסום תיקוני ספר תורה, והפצת המעיינות באופן ניסי

B"H, 16 Teves, 5717.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z Aleksandr Sender Yudasin

Shalom u'Vrachah!

I acknowledge receipt of your letter from the seventh candle (of Chanukah), and it pleased me to read about the renewal of the classes. Certainly you will not be satisfied with this and will continue to increase them, in accordance with the instructions of the days of Chanukah—to add and increase day by day in light and candles that come from pure oil, even as the sun sets and at the entrance to one's house on the outside.

Regarding what you wrote about correcting the Sefer Torah to write according to the instructions of Rabbeinu HaZaken (the Alter Rebbe), this is correct. It is understood that one must be especially careful not to publicize this—because of potential disputes, as is well known. Especially since publicity can cause others to act out of spite or vengeance and do the opposite.

I am very pained by the lack of activity among Anash—even though there are so many opportunities available that keep increasing over time. As I have written to several among Anash. And its end—who can foresee it... May it be G‑d's will that if it cannot be otherwise—they should begin acting through an awakening from Above (it'aruta d'le'eyla) and in a miraculous manner, as long as it is with kindness and mercy.

Even though one does not benefit from miracles* nor asks for a miracle etc.—all this applies when one is chasing after reward or similar motives. But since the true point here is spreading the wellsprings outward (hafatzas hamaayanos chutzah), for the recipient it makes no difference how he ultimately becomes informed about these wellsprings and their matters. Moreover, even the one who spreads has accomplished his task—as is known from the halachic ruling: "If someone lost a coin and a poor person found it, he fulfills the mitzvah of tzedakah."

But it is disgraceful and angering that I must arouse Anash regarding matters that even natural intellect agrees must be done. Yet they materialize themselves further into physicality so much that even natural intellect cannot affect them.

May it be G‑d's will that each one of us merit to share only good news—and there is no good except complete Torah—and to draw it down into visible good below ten handbreadths in our daily lives.

Blessings.

M. Schneersohn

Regarding what you wrote about the custom that has spread to leave Sifrei Torah needing correction in Eretz HaKodesh for months or years—this goes against the clear ruling in Shulchan Aruch Yoreh Deah 279; I do not have access to Sefer Daas Kohen which you mention. There are discussions attempting to justify this custom in Shu"t Nodah B'Yehudah Mahadura Kama Orach Chaim 69; Binyan Tzion Kama 167; Minchas Elazar vol. III 152; Zecher Yehosef 37. However, there remains difficulty due to the explicit prohibition in Shulchan Aruch. As for what you quoted from Sefer Chassidim siman 1454 as proof for leniency—it needs further analysis: The language there refers to scrolls that are 'torn or erased,' which could mean cases where it's impossible they would come to be read from—unlike our case.

Summary

The Rebbe teaches us to continually increase our Torah study and outreach efforts without fear of obstacles or opposition. Even when natural means seem insufficient, we must persist—sometimes even relying on miraculous help—to spread holiness and goodness into daily life.