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.
Service Above Lineage: The Path of Chabad and the Baal Shem Tov
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
A Joyous Return to Correspondence
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.
The Thirst for Growth: 100, 200, and 400
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.
The Influencer’s Requirement: Being “So Moist”
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.
Chabad and the Baal Shem Tov: Pedigree vs. Path
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.
Conclusion and Final Blessing
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.
Key Takeaways
• 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.
- 1 סגל, תל אביב.
B"H, 1st of Shevat, 5718.
Brooklyn.
Haraha"g vavac"h iy"a nu"n oseik b'tzt"z Yehuda Zrachya Mordechai Leib Chayim.
Shalom u'Vrachah!
After the longest pause, your letter from the 22nd of Teves was received, along with your request for a blessing and pidyon nefesh to be read at an auspicious time at the holy resting place of my father-in-law, the Rebbe Rayatz. May it be G‑d's will that you will soon share good news among us.
I was pleased to read at the end of your letter about the students who have joined in Torah study. Certainly you will not be satisfied with this alone; rather, it should awaken desire and thirst in this area. As is known from our Sages: "One who has one hundred (feels lacking and) wants two hundred; but one who has two hundred (feels even more lacking and) wants four hundred," etc. If every individual is obligated in this holy work, how much more so for young people who have only recently entered life's battles—and especially those blessed with influence in their surroundings. If a head of a yeshivah is appointed from Heaven, how much more so a rabbi and halachic authority in a holy community.
Although it is understood that to affect others one must first be saturated oneself—so saturated as to saturate others—still, in our times when the world has become confused again and again, even the paths of this work have become confused as explained also in Iggeres HaKodesh by my revered teacher (the Rebbe Rashab), printed in the introduction to Kuntres Uma'ayan p. 22 regarding there being order and progression in conduct—see there.
Regarding what you wrote about connecting the teachings of the Baal Shem Tov and those of Chabad: see at length a letter from my father-in-law printed in HaTamin issue 2; also well known is the answer of our master the Alter Rebbe (author of Tanya and Shulchan Aruch) to Rabbi Baruch of Mezhibuzh, grandson of the Baal Shem Tov, regarding his claim that he is a descendant through his daughter.
Blessings for good news.
Summary
The Rebbe teaches that true spiritual growth requires never settling for past achievements but always striving higher. Personal refinement is essential before influencing others. In Chabad tradition, spiritual legacy comes through inner work and walking in the Baal Shem Tov's path—not merely through lineage.