5604 —ברכות לבשורות טובות, י"ב תמוז, והערות בענינים הלכתיים

B"H, 11 Tammuz, 5717. Brooklyn.

Haraha"g Haraha"ch Havavac"h iy"a nu"n oseik b'tzt"z tznam"s Moharash"y

Shalom u'Vrachah!

I hereby acknowledge receipt of your letters from Motzaei Shabbat Parshat Balak and the previous one. May it be G‑d's will that you report good news in all matters about which you write. Especially since these days are auspicious for good news in these matters—they are the days of redemption, Yud Beis and Yud Gimmel Tammuz, the redemption of our leader, in a manner of an open miracle completely above nature. And "the body follows the head," so every year these events and their influences are drawn down similar to how it was the first time, as is hinted in the well-known verse: VeHayamim HaEileh (when they are) Nizkarim (properly) VeNaasim—the influences and effects are drawn down.

With blessings for good news and a successful festival of redemption, M. Schneersohn

Regarding what you wrote (in a third letter) about the difficult situation of... I am making efforts in this matter (since it is an exception). And although it is difficult, still it is impossible to leave it completely without anything.

By the way: The sefer "LeOr HaHalacha" has been received. As a token of appreciation and out of fondness for the subject I have noted—below—two or three comments hastily. "Sippurei Chassidim," vol. II—has not yet been received.

Thank you for writing about B. Mark's words. Surely by now you know that he has already connected with R.P. Althaus regarding this matter.

Comments: War—by one's own initiative; Urim VeTumim in a discretionary war. Rambam's view: Since he equates it with sacrifices etc., and does not distinguish between the First and Second Temples—it implies he holds there is no necessity for Urim VeTumim except "by advice... like this." And what is written "and he shall ask him"—is simply describing how the Kohen would decide his advice. What forced Rambam to explain this way is that in the Second Temple we also find discretionary wars.

By the way: The above Rambam is not at the end of Shoresh Yud-Daled but rather at the beginning of Sefer HaMitzvos—as Rambam writes: "And now I will begin etc." The printers were not precise in dividing paragraphs and page headings.

Consequently—in your note—you surely know that Rabbi Kahana already responded to this long ago and it is printed. It is somewhat surprising that this was not mentioned.

The main point—regarding what was said by so-and-so in the name of several people to refute any aspect of mechirah (selling chametz), and your honor brought them only as passing mention—see there further.

In one farbrengen this topic was discussed at length regarding Beit Shammai and Beit Hillel's disagreement about Rosh Hashanah for trees—with an additional main point: Even though Beit Shammai and Beit Hillel disagreed in all areas where there is potential (koach), there is no reason to think potential alone suffices except regarding laws about future matters; some are like Rosh Hashanah or ritual purity etc., as well as miracles (like Chanukah)—which change reality including future outcomes—as proven from Shabbat 97a that positive measure outweighs etc., and that a miracle within a miracle occurred. Based on this it also explains why generally that teaching about a miracle within a miracle was brought there.

Summary

The Rebbe encourages sharing good news during auspicious times such as Yud Beis–Yud Gimmel Tammuz, addresses halachic questions with thoughtful analysis, and emphasizes precision in Torah study while acknowledging communal efforts even when challenging.