5934 —על הוצאת תפארת ציון וחשיבות לימוד אגדה

B"H, 18 Kislev, 5718.

Brooklyn.

Haraha"g vavac"h iy"a nu"n oseik b'tzt"z Rafael Chaim.

Shalom u'Vrachah!

I have indeed seen the proof sheets of the book Tiferes Tzion, a commentary on Midrash Rabbah, which your honor is preparing for print and publication. May it be G‑d's will that you increase your strength in Torah study with abundance, especially in Aggadah of Torah. As is known from our Sages: 'If you wish to recognize the One who spoke and brought the world into being, study Aggadah' (Sifri Eikev 6:6). Particularly in our generation—the era preceding Mashiach—when darkness is doubled and redoubled, study of this part of Torah is needed more than ever, as illustrated by our Sages (Sotah 40a; see Rashi there).

Out of affection for the matter—even though time does not permit me to review these proofs as thoroughly as necessary—I have at least gone through them as much as time allowed. I have copied at least two or three notes in the margins at the beginning of this commentary. These contain points from the teachings of the Baal Shem Tov and from Admor HaZaken, author of Tanya and Shulchan Aruch. The timing is appropriate, for on Yud-Tes Kislev Admor HaZaken was released from imprisonment and began spreading his teachings—the teachings of the Baal Shem Tov—in an ever-increasing manner. The dissemination and publicity of this Torah itself is the greatest proof that dedicating one's time to learning this part of Torah is both a timely obligation and a personal one. As is known from the words of the Arizal that in our generation it is a mitzvah to reveal this wisdom; his great student R. Chaim Vital elaborates on this at length in his introduction to Shaar HaHakdamot based on Zohar.

May it be G‑d's will that through this too we hasten the end of our exile and merit speedily in our days to fulfill the prophecy that knowledge, wisdom, and truth will increase so that people attain knowledge of their Creator according to human capacity—as it says: 'For the earth shall be filled with knowledge of Hashem as waters cover the sea.'

With honor and blessing.

P.S. Notes: A. According to our Sages there are seventy facets to Torah.

Questions: The connection between R. Hoshayah's first interpretation and his second: 'Another explanation,' etc. (Based on what is written in Tiferes Tzion he should have only brought the second interpretation), reason for their order—seemingly, the second explanation is simpler and should have been placed first; how can one say about pedagogue that it refers to smallness—that it existed with him (and according to Tiferes Tzion it was only concealed and hidden)? What does 'rabbata' mean independently—since even a concealed pedagogue himself is a rav (teacher), except that this refers to Oral Torah (see Midrash Rabbah Parsha 47:1 cited in Tiferes Tzion), etc.? And more.

The explanation regarding all these: Pedagogue—training an infant or small child which involves only simple matters; concealed—here everything exists but is hidden within another concept like a human body covered by skin; hidden—something exists elsewhere as Mordechai hid Hadassah; 'rabbata' means great—not many—as in Alexandria Rabbata (Great Alexandria), one city but large. R. Hoshayah interprets 'and I was with Him' as referring to all parts of Torah: pshat—revealed/simple; concealed—derush; hidden—remez (hint) only, not essence itself; sod—something truly great as explained by our Sages (Sukkah 28a), thus it's listed separately. The Torah says all its parts were with Him. From here derives: 'Another explanation,' etc.—G‑d looks into Torah and creates all worlds—revealed worlds and hidden worlds—and overall four categories: Asiyah, Yetzirah, Beriah, Atzilus (corresponding to Pardes).

B. Explanation on Midrash Rabbah: 'In the beginning with [for] Torah called "beginning," or—for Torah.' These are opposites—the first explains that creation (creatures) are primary ('the mitzvos were given only to refine people'), while later it's stated 'the thought of Israel preceded Torah.' The second explanation says Torah is primary.

*** Regarding alacrity at first—not before dawn—as explicitly stated by Rashi and Tosafos there (Pesachim 4a).

Summary

This letter highlights both practical encouragement for publishing works like Tiferes Tzion and deepens appreciation for studying Aggadah—a vital pursuit especially in spiritually challenging times. Dedicating oneself to these teachings brings personal growth and helps hasten redemption.