ב"ה, א' שבט, תשי"ח
ברוקלין.
הרה"ג וו"ח אי"א נו"נ עוסק בצ"צ
מו"ה יהודא זרחי' מרדכי ליב חיים שי'[1]
שלום וברכה!
לאחרי הפסק הכי ארוך נתקבל מכתבו מכ"ב טבת, בקשת ברכה פ"נ, שיקרא בעת רצון על הציון הק' של כ"ק מו"ח אדמו"ר זצוקללה"ה נבג"מ זי"ע, ויהי רצון שיבשר טוב בתוכנו.
נעם לי לקרות בסיום מכתבו אודות התלמידים שנתוספו בלימוד התורה, ובודאי לא רק שלא יסתפקו בזה אלא שזה יעורר התשוקה והצמאון בשטח זה וכידוע מאמר רז"ל מי שיש לו מנה (מרגיש החסרון ו)רוצה מאתים (אבל) מי שיש לו מאתים (מרגיש חסרון יותר ו)רוצה ד' מאות וק"ל, ואם על כאו"א מוטלת עבודה קדושה זו עאכו"כ על הצעירים שזה לא מכבר נכנסו למלחמת החיים וביחוד על אלו שחוננו בכח ההשפעה בסביבתם, ואם ריש גרגותא משמיא קא ממני לי' עאכו"כ רב מורה הוראה בעדה קדושה.
אף שמובן שבכדי לפעול על הזולת צ"ל מקודם טופח ע"מ להטפיח, הרי בתקופתנו זו שנתבלבל כל העולם עוה"פ ועוד הפעם נתבלבלו ג"כ הדרכים בעבודה האמורה וכמבואר כ"ז גם באגה"ק לכ"ק אדמו"ר (מוהרש"ב) נ"ע נדפס במבוא לקונטרס ומעין עמוד כ"ב בהענין של יש סדר והדרגה בהנהגה יעו"ש.
במ"ש אודות הקישור דתורת הבעש"ט ותורת חב"ד, יעוין בזה בארוכה מכתב כ"ק מו"ח אדמו"ר, נדפס בהתמים חוברת ב, וידוע מענה רבנו הזקן בעל התניא ושו"ע להרה"צ הר"ב ממעזיבוז נכד הבעש"ט על טענתו שהוא בן בתו של הבעש"ט.
בברכה לבשו"ט.
Source: Igros Kodesh, Vol. 16, Letter #6,027
Date: 1 Shevat 5718 (January 22, 1958)
Recipient: Rabbi Yehuda Zrachya Mordechai Leib Chayim Segel, Tel Aviv
The Rebbe opens this letter to Rabbi Segel—whom he addresses with a full array of honorable titles, describing him as both a gaon and an asklan—by acknowledging receipt of his letter dated the 22nd of Teves. After a lengthy pause in correspondence, the Rebbe expresses genuine pleasure at renewing the connection.
The Rebbe notes that the pidyon nefesh included in the letter will be brought to the holy tziyun of his father-in-law, Rabbi Yosef Yitzchak Schneersohn (the Rayatz), at an auspicious time. He blesses Rabbi Segel that he should soon share good news regarding all the matters he raised.
A particular point of joy for the Rebbe was Rabbi Segel’s report that additional students had joined local Torah study initiatives. While warmly acknowledging this success, the Rebbe emphasizes a foundational principle: one must never become satisfied with past accomplishments.
The Rebbe cites the well-known Talmudic teaching, “One who has one hundred desires two hundred,” and adds a deeper Chassidic layer: “One who has two hundred desires four hundred.” This is not a call for quantity alone, but for an intensification of yearning. When one has two hundred, he does not seek three hundred, but four hundred—the desire itself doubles. Each success should awaken a stronger desire for growth. This attitude is especially vital for young people beginning the challenges of life and for communal leaders whose conduct sets the tone for others.
To truly influence another person, the Rebbe explains, one must first work on oneself. He illustrates this with a striking halachic expression: tofei’ach al menat l’hatfi’ach—so saturated that one causes others to become saturated as well.
In a world that is confused and spiritually disoriented, knowledge alone is insufficient. A leader must possess such depth, vitality, and personal refinement that contact with them leaves others changed. One cannot elevate another to a level they themselves have not labored to reach.
Rabbi Segel had asked about the relationship between the teachings of the Baal Shem Tov and the distinct path of Chabad. In response, the Rebbe refers to a well-known exchange between the Rabbi Shneur Zalman of Liadi and Rabbi Boruch of Mezhibuzh, the grandson of the Baal Shem Tov.
Reb Boruch challenged the Alter Rebbe’s leadership on the basis of lineage. The Alter Rebbe’s response became foundational to Chabad: Chassidic leadership and succession are not inherited through yichus (biological descent), but acquired through avodah—inner spiritual labor.
The Rebbe explains that while other Chassidic paths may emphasize pedigree, Chabad follows the Alter Rebbe’s teaching that the Baal Shem Tov left a derech, not a yichus. True attachment to the Baal Shem Tov is expressed by those who walk in his ways and engage in the internal work of Chassidus.
The Rebbe concludes by reiterating his joy over the growing number of students, while urging Rabbi Segel to continue expanding and intensifying his efforts. As a rabbi serving a holy community, he bears a special responsibility to model a life of continual growth and devoted service.
The Rebbe closes with blessings for success in all his sacred work and for revealed good news—both spiritual and material.
• Constant Growth: Achievement must lead to renewed striving, not complacency.
• Effective Influence: Personal spiritual refinement is the prerequisite for leading others.
• True Inheritance: The legacy of the Baal Shem Tov is accessed through avodah and walking in his path, not through lineage alone.