5360 —ברכות פסח והבהרות למדניות

B"H, 11 Nissan, 5717.

Brooklyn, NY.

Haraha"g Haraha"ch Havavac"h iy"a nu"n oseik b'tzt"z tznm"s etc. Shlomo Yosef

Shalom u'Vrachah!

Your letter was received. As we approach the Festival of Matzos, the Season of our Freedom, which is coming upon us and all Israel for good, I hereby express my blessing for a kosher and joyous festival and for true freedom—freedom from material worries and spiritual worries—from anything that hinders serving Hashem with joy and gladness of heart. And to draw this freedom into all days of the entire year.

Especially since serving Hashem, as our Torah of life commands us, applies to all aspects of a person’s life and throughout the entire day and night, as it is said: "Bechol derachecha da'eihu" (In all your ways know Him). See well chapter 25 from Shemoneh Perakim by the Rambam.

With blessings for the festival,
M. Schneersohn

Pelech HaRimon on Shir HaShirim—as far as I know, it is extremely rare (in the library of my father-in-law the Rebbe there is one copy). Also, the letters are not clear etc.

The book Sippurei Chassidim (for festivals), LeOr HaHalacha—so far have not been received.

With Mr... it is understood that I spoke about several matters that are more important than the matter of building for Torah Or. That he did not mention them—apparently because from a partisan perspective they are not "in vogue."

Regarding what you wrote about explaining the Name Havayah: three points are brought regarding this: 1) Mehaveh (brings into being—time and place). 2) Hayah hoveh veyihyeh together (above time and place). [Both in Zohar III 232b; Pardes Shaar Aleph ch.9; in Shaar HaYichud VeHaEmunah by Admor Hazaken Parshas Va'era; and elsewhere.] 3) It has no explanation at all (Pardes Shaar Yud-Tet ch.1). In general: Memale Kol Almin (fills all worlds), Sovev Kol Almin (encompasses all worlds), and above both Memale and Sovev—vessel, light, and essence. According to what is written in Gan Na'ul—and explained in Shnei Luchot HaBrit at its beginning in "Kol HaShoneh," and "Ein Omdin," in Hemshach Tof Resh Samech Vav; in Maamarim Pesach and Shavuos Tof Resh Samech Ches; etc.—it is understood that "exists/eternal" refers to Havayah that is neither pronounced nor written at all, unlike the Gra.

What you noted as needing further study in my opinion (in the supplement to Haggadah Shel Pesach) regarding Abudraham's second reason—that it is not because one does not fulfill (as you noted regarding Bedikat Chametz where Shehecheyanu is recited afterward; even more so should have been said about Birkat HaMitzvah on Sukkah [Orach Chaim end of Siman 639]), but rather—that one must have intention. And this does not apply to Bedikat Chametz or Sukkah—since there is no place for intention on something that has already occurred (and also one cannot bless on a secondary matter).

Regarding what you wrote about Shehecheyanu for Mishloach Manot—in Siman Yaavetz it says to intend with Birkat Shehecheyanu also for Mishloach Manot etc., and one who does not have a Megillah should also recite Shehecheyanu.

On your question regarding Tzafnat Paneach—the words of Tzafnat Paneach are about what Rambam wrote from which he raises a difficulty—and distinguishes between Temple times and present times.

Summary

The Rebbe sends heartfelt Pesach blessings for true physical and spiritual freedom. He addresses complex halachic questions with clarity, emphasizing intention in mitzvos, understanding Divine Names deeply, and encourages thorough study across Torah sources.