5151 —הצלחה בהפצת חסידות והשפעת לימוד פנימיות התורה

B"H, 21 Shevat, 5717.

Brooklyn.

Shalom u'Vrachah!

I was pleased to receive your letter in which you write about the fixed times for studying Divrei Elokim Chaim (Chassidus) that are held in the synagogue, and that you and some of your friends participate regularly in this class. May it be the will of Hashem that your efforts succeed in increasing all aspects of Torah and elevating it through spreading the wellsprings everywhere. This is as understood from the wording of the holy Zohar (part III, 152a) that the inner dimension of Torah is the soul of Torah, while Nigleh (the revealed part) is the body of Torah. An increase in vitality in the soul is immediately felt throughout all limbs of the body. Since the metaphors and descriptions in our holy Torah are absolutely precise, it is understood that this applies as well to learning Penimius HaTorah and its effect on learning Nigleh. This is clear.

See also in our Sages' saying about "a kav of cumin and a kor of wheat" (Shabbos 31a end), from which we understand regarding maintaining study sessions. In addition to the Zohar's metaphor about increased vitality in learning Nigleh through studying Penimius HaTorah (and as explained in Likkutei Torah on "Lo Tashbit").

Blessings for outstanding success in this sacred work—spreading the wellsprings of Chassidus everywhere. Surely it is unnecessary to remind you and your friends not to get drawn into debates or battles with opponents; it is a waste of time, and certainly this is one of the tactics of negativity to distract those involved in spreading the wellsprings by trying to draw them into arguments about the sanctity of Chassidus. As a result, less time remains for the main purpose: spreading and teaching Chassidus everywhere.

Regarding your comment on what is written in Tanya chapter 24—that the three garments surpass Nefesh-Ruach-Neshamah (as cited from Zohar: "Torah and Hakadosh Baruch Hu are entirely one," since this is also said about Israel)—the law regarding Israel: "Three knots are bound together" (see Likkutei Torah Nitzavim 46a; Zohar III 73a), meaning separate things are also connected. "Israel are united with Him" (Zohar III 7b), which means as explained there Zohar III 260b, etc. See also Tanya chapter 39 regarding souls of Atzilus: "to be nullified...and included...through fulfilling Torah and mitzvos." See there chapter 23 on Torah's superiority even over mitzvos, and also TzTz's glosses there (printed in Sefer Kitzuim LeTanya). The familiar saying—"Israel, Torah, and Hakadosh Baruch Hu are entirely one"—for now I have not found its source; perhaps it crept in from "three knots," etc., above. And even if we say a source exists—the difference that only two are mentioned in Tanya compels us to explain that their unity differs from that among all three; rather it is like "they are united with Him," as above.

With blessings for good news,

In the name of my revered teacher and master shlita,
Secretary

Summary

The Rebbe teaches that learning Penimius HaTorah brings life to all areas of Torah study and urges focusing energy on spreading Chassidus rather than being distracted by opposition or debate.