ב"ה, ב' שבט, תשי"ח
ברוקלין
הרה"ח אי"א נו"נ עוסק בצ"צ מוה' סעדי' שי'[1]
שלום וברכה!
מאשר הנני קבלת מכתבו מז' טבת, ויה"ר שילכו הענינים הלוך וטוב. והרי דרישת השעה היא הפצת המעינות הפצה דוקא, וכיון שדורשים זה בודאי שניתנה היכולת והאפשרית, אלא שמטעמים הידועים ליוצר קשור זה בהעלמות והסתרים, וכשמביטים על הדבר כנסיון, ופועלים מתאים לזה, מתקיים מ"ש כי מנסה ה"א אתכם לדעת הישכם וגו' מנסה ל' נס והרמה, ועיין המבואר בלקו"ת דברים י"ט ב ואילך. ויש לרמז הנ"ל (העצה) גם ע"פ מ"ש לאחד בזה[2], שהעתק מוסג"פ.
בברכה לבשו"ט בטוב הנראה והנגלה,
מ. שניאורסאהן
In the Holy Letters of the Rebbe, Volume 16, letter number 6031. Baruch Hashem, dated the second day of Shevat, 5718, Brooklyn. The Rebbe addresses a chassid with the titles: “Osek be-tzorchei tzibur, Saadya sheyichye Liberow.”
Rabbi Saadya Liberow was a shliach in Sefrou, Morocco. (The Liberow family is extensive, with descendants in many places—Eretz Yisrael, the United States, and elsewhere. His grandson, Rabbi Moshe Liberow, is a member of the local Beis Din in Boston and lives in Worcester). Rabbi Liberow himself was deeply involved in the Rebbe’s shlichus. He served in Morocco and later in Antwerp, Belgium, and had a very active and varied role in spreading Chassidus.
The Rebbe writes to him on Beis Shevat 5718, at a time when Rabbi Liberow was already serving in Morocco. He had come from Russia together with those who escaped the former Soviet Union in what is often referred to as the “Big Escape,” when many Chabad chassidim left. That group became the seed of Chabad communities in Eretz Yisrael, Crown Heights, and other places throughout the world.
The Rebbe opens the letter: “Ha-rav ha-chassid, osek be-tzorchei tzibur, shalom u’vracha.” The Rebbe confirms receipt of Rabbi Liberow’s letter dated the 7th of Teves and expresses the hope that matters will continue to improve.
The Rebbe writes that the demand of the hour is to spread the wellsprings—hafatzat hamayanot—meaning to disseminate Chassidus outward. Since this is what is demanded of us, it must be that we have the ability and the power to do it. The Rebbe explains that it cannot be that Hashem would demand something from us without giving us the necessary strength to accomplish it.
At the same time, the Rebbe acknowledges that there may be obstacles and challenges. These difficulties should be viewed as tests—nisyonot—not as true obstacles, but as situations meant to test one’s resolve.
The Rebbe then quotes the verse, “Ki menaseh Hashem Elokeichem etchem,” explaining that Hashem tests us to know whether we truly love Him. The Rebbe adds that the word menaseh also means “raising,” from the expression nes ve-harama. When one overcomes a test, one is elevated to a higher level.
The Rebbe refers to Likkutei Torah on Devarim, where this idea is explained further—that every challenge is an opportunity for growth. The emphasis is not to view the difficulty as something that weakens resolve, but as a test that can and must be overcome.
The Rebbe also alludes to another letter, number 6023, in which he explains the verse “Rav lachem shevet ba-har hazeh”—that it is not enough to remain at the mountain. On Rosh Chodesh Shevat, Moshe began to explain the Torah, teaching that one must move outward and continue forward.
The Rebbe concludes by blessing Rabbi Liberow with good news in revealed and visible ways, signing the letter with his blessing.
In essence, the Rebbe encourages Rabbi Liberow not to be discouraged by difficulties. Since this is the task of the time, it is certain that the necessary strength has been given. By viewing challenges as tests that elevate rather than hinder, one gains the ability to overcome them. The Rebbe reinforces this message with Torah sources, references to earlier letters, and a warm blessing for success.