ב"ה, י"ג אדר, תשי"ח
ברוקלין.
שלום וברכה!
...במ"ש שהציעו לו להופיע במקומות שונים בשם חב"ד, והרגיש בעצמו שעדיין אינו ראוי לזה, ושהענינים אודותם דבר נפלאים הם ממנו וכו',
בודאי למותר להסביר שזהו מפיתויי היצר וע"ד המבואר ברשימות כ"ק מו"ח אדמו"ר בהנוגע לתורה (ועד"ז גם בעניננו) שאפילו הגדול שבגדולים אין יכול למצות הענינים עד תכליתם, שהרי ארוכה מארץ מדה ורחבה מני ים, ואפילו הפשוט שבפשוטים שבישראל יש לו חלק בתורה, ובמילא גם הבנה, ובפרט בזה שהשגחה העליונה העמידתו בחינוך הכשר ועטה"ק, הרי בודאי שניתנו לו האפשריות למלאות התפקיד, אף שכמובן גם הוא בכלל בני ישראל שכולם נצטוו להיות הולכים מחיל אל חיל ומעלין בקדש, שזה עצמו הוכחה שעדיין אינם בגדר השלימות וחסרים אפילו בהשי"ת[1] המצב דיום אתמול לגבי מחרתו, ובלבד תהי' שעתו... זמן עבודה בעצמו ועבודה עם הזולת.
ישנם כאלו שמתרצים את יחסם לתפקידם בזה שלא יתקבלו דבריהם כיון שאינם ראוים מצד רגשי הלב וכיו"ב, אבל הרי ידוע ההוראה קבל את האמת ממי שאמרו, אפילו אם הוא צודק בתואר מצבו, וספק הוא - שהרי אדם קרוב אצל עצמו, ולכן מטה הדין לפעמים לימין אבל לפעמים גם לשמאל, וק"ל[2]).
והנקודה התיכונה בכל ענינים כגון דא, שאנן פעלי דיממא אנן, וכמאמר הצמח צדק להאיר, וכמ"ש ויקרא אלקים לאור יום, וכדרך הפועל שכאשר הבע"ב מעמידו על מלאכתו, בודאי ראוי הוא למלאכה זו, וגם אין מענינו של הפועל לחקור ולדרוש מפני מה לא בחר בעה"ב בפועל אחר וכו' והנמשל מובן.
בברכת הצלחה בעבודתו בקדש בכל הנ"ל ולבשו"ט גם בהנוגע למושפעיו ופשיטא בהנוגע לעצמו.
בברכה לפורים שמח ולבשו"ט בזה.
...בשאלתו למה ע"י "דילוג" דוקא יכול להתהוות גשמי מרוחני - הביאור הוא בהתיבה עצמה: דילוג על סדר "הטבעי", על האפשרי ע"פ סדר ההשתלשלות.
והטעם - כמו שלדילוג (כפשוטו) זקוק לכח גדול יותר מאשר בהליכה מדרגא לדרגא, כן הוא בהתהוות הנ"ל. וזאת למודעי: שדרגות ישנם בדילוג דילוג קפיצה וכו'. ועיין לקו"ת שה"ש ט"ו, ב.
In the holy letters of the Rebbe, Igros Kodesh, Volume 16, Letter Number 6112, dated Baruch Hashem, the 13th of Adar 5718, Brooklyn, the Rebbe writes:
Shalom u’vracha.
The Rebbe responds to someone who had been asked to appear in various places representing Chabad and speaking about matters of Torah and Chassidus. However, the individual felt that he was not worthy of such a role. He felt that he was not yet fitting to be called a “Chabadnik” and that the ideas he was expected to present were greater than his own level.
The Rebbe writes that it is unnecessary to elaborate that such thoughts are part of the persuasion of the Yetzer Hara, whose goal is to cool down a person and prevent him from carrying out his mission.
The Rebbe directs his attention to a teaching written by the Previous Rebbe regarding Torah in general.
Even the greatest intellect cannot fully grasp Torah in its entirety, because the Torah is “longer than the earth and broader than the sea” — Aruka me’eretz midah u’rchava mini-yam.
At the same time, even the simplest Jew possesses a share in Torah and therefore has some level of understanding within it.
Therefore, the Rebbe tells him not to fall into the trap of excessive humility.
Divine Providence placed him in an environment of authentic, kosher, and holy education, and this itself indicates that he has the ability to fulfill the mission entrusted to him.
Of course, one should never be satisfied with his current level. Every Jew must constantly grow and rise higher. As our sages say, “Ma’alin bakodesh” — in matters of holiness we must always ascend.
Since every person must grow, it means that no one is ever completely perfect. Everyone has areas that require improvement.
The Rebbe emphasizes that one must set aside time both to work on oneself and to influence others.
The Rebbe addresses another concern. Sometimes a person feels uncomfortable teaching or influencing others because he believes that his own internal feelings are not fully aligned with the message he is delivering. He may feel like a hypocrite.
The Rebbe responds with the teaching of the sages:
“Kabel es ha’emes mi she’omro.”
Accept the truth from whoever says it.
The validity of a message does not depend on the perfection of the messenger.
Even if a person were correct in his self-assessment that he is not yet fully aligned internally with what he teaches, that still does not remove his responsibility to share the truth with others.
Furthermore, the Rebbe notes that a person cannot always judge himself accurately. Since one is personally involved, his self-evaluation may be biased or mistaken.
The Rebbe then presents the main point.
We are described as “poalei d’yemama”—workers of the day.
The Tzemach Tzedek explained that this means our mission is to bring light into the world. As the verse says:
“Vayikra Elokim la’or yom” — Hashem called the light “day.”
Our work is therefore the work of light.
When a worker is hired for a job, if the owner assigns him a task, it means that the owner has determined that he is capable of fulfilling that task.
It is not the worker’s role to question why the employer did not choose someone else.
Similarly, if Divine Providence has placed a person in a position of responsibility, it means that Hashem has chosen him for that mission.
It is not his place to question why he was chosen rather than someone else.
The Rebbe concludes with a blessing for success in his holy work, for positive influence upon others and upon himself, and wishes him a joyful Purim and good news.
The letter also touches on a deeper Chassidic question that the writer had raised regarding the idea that when something spiritual becomes physical, it often requires a “jump” (dilug) rather than a gradual progression.
The Rebbe explains briefly that in nature gradual development can move step by step, but certain transitions require an additional burst of energy — similar to how jumping requires more strength than walking.
In Chassidus this concept is referred to as dilug, a leap beyond the natural order.
The Rebbe notes that there are different forms of such leaps and refers to explanations found in Likkutei Torah, though he does not elaborate further in this letter.