ב"ה, א' שבט, תשי"ח
ברוקלין.
הוו"ח אי"א נו"נ וכו' מוה' שלמה שי'[1]
שלום וברכה!
לאחר שתיקתו הארוכה, (וכנראה ממה שכותב במכתבו שנתקבל ז"ע מפני סיבות משונות, כי גם במכתבו זה אין סיבה מספיקה) מאשר הנני קבלת המכתב עם הפ"נ שיקרא בעת רצון על הציון הק' של כ"ק מו"ח אדמו"ר זצוקללה"ה נבג"מ זי"ע,
וזכות דבורו דברי התעוררות בהתועדויות אודותן כותב תעמוד לו ולכל ב"ב שיחיו לכאו"א בהמצטרך לו בגשמיות וברוחניות גם יחד, ובודאי לא יסתפק בהאמור אלא יוסיף מאמצים בהפצת המעינות חוצה, שפשוט שהכוונה בזה באופן ע"ד מרז"ל גדול תלמוד שמביא לידי מעשה, וכידוע דרישת רבותינו נשיאינו שמכל ענין בחסידות צ"ל בכן, וכיון שדורשים זה בודאי שניתן היכולת והכחות האפשרים למלאות הדרישה במילואה ולא זו בלבד אלא שברור ג"כ שאוכלים פירות עבודה זו גם בעולם הזה ובעניני עולם הזה, שהרי זהו ענין של צדקה וגמ"ח כי מביאים את המתועדים ואת השומעים והמקבלים לחיי עולם עולם הזה וחיי עולם הבא גם יחד, ואחכה לבשו"ט בכל האמור.
בברכת הצלחה בכל האמור ולבשו"ט מתוך הרחבת הדעת אמיתית.
נ.ב.
בטח אף שלא אישרו עד עתה, נתקבל מכתבי - בעתו - לזוגתו שתליט"א.
Source: Igros Kodesh, Vol. 16, Letter #6,029
Date: 1 Shevat 5718 (January 22, 1958)
Recipient: Reb Shlomo Rosenfeld, Bnei Brak
The Rebbe opens the letter by addressing a prolonged silence on the part of Reb Shlomo. Although Reb Shlomo had recently written to explain the lapse in correspondence, the Rebbe remarks— with fatherly firmness and characteristic warmth—that the reasons offered do not fully justify such a lengthy interruption. The Rebbe emphasizes that the bond between a chassid and his Rebbe must remain constant, alive, and ongoing.
The Rebbe acknowledges receipt of Reb Shlomo’s letter, which included a pidyon nefesh—a personal spiritual petition. He assures him that it will be brought to the holy tziyun of his father-in-law, Rabbi Yosef Yitzchak Schneersohn, to be read at an auspicious time. The Rebbe offers a heartfelt blessing that all the requests contained therein be fulfilled, bringing success and blessing—both spiritual and material—to Reb Shlomo and his entire family.
Reb Shlomo had previously shared words of inspiration at a farbrengen. The Rebbe notes that the merit of speaking those words stands as a source of protection and blessing for him. Yet the Rebbe urges him onward: a chassid must never rest on past accomplishments. While the words spoken were meaningful, the Rebbe encourages him to expand his efforts in hafatzat hamayanot—spreading the wellsprings of Chassidus outward.
A central theme of the letter is the Chassidic axiom that “the greatness of study lies in that it leads to action.” The Rebbe explains that the study of Chassidus is not meant to remain an abstract intellectual pursuit. Its true purpose is realized only when it produces tangible results—real change in conduct and a practical impact on others.
The Rebbe adds that since this is what is demanded of us, we are surely granted the Divine strength and vitality to fulfill it. Each person is endowed with the capacity to teach and influence others in a way that leads to meaningful action.
The Rebbe beautifully reframes Reb Shlomo’s outreach as gemilut chasadim—acts of loving-kindness. By encouraging others in their service of Hashem and drawing them closer to the wellsprings of Chassidus, he is performing the highest form of kindness: granting another person a share in eternal life.
The Rebbe cites the Mishnah’s teaching that one “enjoys the fruits of such deeds in this world, while the principal remains for the World to Come.” Accordingly, the blessings resulting from this work will be evident both in tangible, worldly success and in everlasting spiritual reward.
In a brief postscript, the Rebbe notes that a separate letter was sent to Reb Shlomo’s wife, conveying blessings to her as well. This closing detail highlights the Rebbe’s encompassing concern for the entire family, ensuring that both husband and wife are supported and uplifted in their spiritual journey.
For the fulfillment of the spiritual petitions submitted
For the strength to translate Chassidic study into practical action
For revealed success in all material and spiritual matters