5600 —השראה מימי הגאולה ועבודת ה' מתוך מטרה

B"H, 11 Tammuz, 5717.

Brooklyn.

Mr. Yitzchak shiyichyeh

Shalom u'Vrachah!

Since your last letter after Isru Chag Zman Matan Torateinu, I have not received any further letters from you. I hope this is a sign that you are continuing your work to bring the hearts of the Jewish people closer to our Father in Heaven wherever your influence reaches. We have already been assured regarding such work that one who does this sincerely will succeed, even though not every person, place, or time requires the same effort in this area, nor is the growth and fruition from this work always at the same pace. It is human nature that when one knows in advance that their efforts will succeed, they act with greater alacrity and joy—and thus success increases as well.

I chose to write about this on the eve of the days of redemption—Yud-Beis and Yud-Gimmel Tammuz—which you surely know are connected to the story of imprisonment and redemption. My strong hope is that the very date of this letter will prompt reflection on the cause of the imprisonment itself, its redemption and manner, and especially contemplation on what is the purpose and goal for which all these details have reached us—for nothing in this world is for naught; everything is by Divine Providence. May this date serve as in the saying: "A hint suffices for a wise person," for imprisonment is even harder when it comes from friends and acquaintances and when it is not bound by iron chains. Sometimes redemption from such imprisonment also requires mesirus nefesh (self-sacrifice), especially according to Chassidus’ explanation of mesiras nefesh—meaning surrendering one's will (as in "Ein nafshi el ha'am," meaning "my desire").

Blessings for good news in all mentioned above, with hope that it will be accompanied by improved health after the attack you unfortunately suffered—as you wrote at the end of your letter—and for extending matters related to Chag HaGeulah throughout the entire year with joy and gladness of heart.

M. Schneersohn

P.S. Regarding what you raised in one of your previous letters—that you were troubled about non-kosher animals and similar things which are from the three completely impure kelipos: why should their portion be diminished so they have no rectification? There are several points here. The main one: everything has its function in creation—that is, its way to ascend to its source and even its most primordial root. Just as kosher animals ascend through eating etc., non-kosher animals ascend through our refraining from eating them because of Torah’s commandment; also through using them not for food but for permitted purposes—like a donkey for carrying loads—then the Divine spark within them (which obviously exists since "there is nothing besides Him," "You give life to them all") rises up and unites with its source through a mitzvah performed in either way mentioned above. See also Zohar quoted at end of Tanya chapter 29 (Zohar II 163a)—even one who entices receives his reward. See also Drush Acharai Hashem by tzt"z printed at end of Derech Mitzvosecha.

Regarding what you wrote about free choice: true free choice—absolute freedom—is possible only among Jews because they are a part of His essence; He alone is truly free from all definitions or limitations. See also Likutei Torah Parshas Emor p.28 col.2; it’s also explained in discourses by my revered father-in-law (not yet printed) on "Yivchar lanu es nachalaseinu."

Summary

The Rebbe teaches that sincere efforts to bring Jews closer to G‑d are always fruitful—even if results vary—and that every creation has a Divine purpose fulfilled through Torah observance. True free choice belongs uniquely to Jews as part of G‑d's essence.