5871 —הפצת חסידות ודרך התשובה

B"H, 25th of Menachem Av, 5718.

Brooklyn.

Haraha"ch iy"a nu"n oseik b'tzt"z Avraham Chanokh Glitzenshtein

Shalom u'Vrachah!

In response to your letters, I have also received the copies of the new editions of the Tishrei 5717 talks, material for the upcoming journal (the Omer booklet, which I believe has already been approved), and a newspaper clipping. It is understood that during Tishrei and the days before and after it, there is no time to review these talks or even the journal material. At the earliest opportunity this will be done and corrections will be sent if needed.

You asked about what was explained—that during the Omer offering there was less publicity than at Simchas Beis HaShoevah because that was a period of avodah for tzaddikim, whereas Tishrei is associated with baalei teshuvah. You ask what practical difference this makes since the publicity was meant to counteract the Sadducees' views. Publicity existed even during the Omer offering; therefore they performed and declared each matter three times etc.—see Menachos chapter 6. The difference was in the joy of those involved: it is clear that the joy of a prince returning from captivity is greater than that of a prince who was never in captivity (if there is any joy at all), since constant pleasure ceases to be pleasure. Furthermore, even regarding the Sadducees—their influence is much less in the domain of tzaddikim who never sinned than in that of baalei teshuvah.

Regarding your question about free choice among non-Jews: as explained in many places in Chassidus—including Likkutei Torah Parshas Emor (35b) and "Kavod Malchus" 5660 from my revered father-in-law—the concept of absolute free choice applies only to essence itself which has no cause or reason G‑d forbid. Therefore, also among Jews who are like a son from his father's essence and being. As for reward and punishment among non-Jews, it can be explained in two ways: (a) Their reward and punishment are only borrowed terms from those used for Jews; their reality is more like cause and effect—like a small child who puts his finger into boiling water (see Rambam Hilchos Teshuvah ch.5). (b) In those matters they were commanded regarding—the mitzvos of Bnei Noach—the command itself gives them potential for both paths; it elevates them above their natural state and places them where choice exists. This is evident from the Mishnah's statement that "the reward for a mitzvah is the mitzvah itself," meaning that when a great sage commands a simple person to do something, it connects him to the sage; every connection brings a shared point between those connected.

Certainly as has been your practice until now—especially after your last letter—you have prepared and are sending material for publication for Kislev, especially Yud-Tes Kislev, Rosh Hashanah for Chassidus and its ways.

Blessings for success in all matters and good news in all mentioned above.

Summary

The Rebbe highlights distinctions between avodah for tzaddikim versus baalei teshuvah, clarifies nuances about free choice among non-Jews according to Chassidus, and urges ongoing efforts in publishing Chassidus—especially around Yud-Tes Kislev.