6217 —שמחה פורצת גדר וסדר הצמיחה

B"H, 3 Iyar, 5718.

Brooklyn.

Haraha"ch iy"a nu"n oseik b'tzt"z Dovber Boimgarten

Shalom u'Vrachah!

In response to your letter from the 9th of the Omer to several in Bnei Yisrael, it is surprising that you did not write about utilizing the days of Pesach to strengthen the communal matters you are involved with, especially their central and inner point—spreading the wellsprings until they reach even outside. My strong hope is that these auspicious days were used for all this. As explained regarding "festivals for joy," joy breaks boundaries; during such times, actions in this area are easier and more successful. This should be understood well.

Regarding your telegram and its content—including a pan to be read at an auspicious time at the holy resting place of my father-in-law, the Rebbe zatzal—and also the good news about hopes for study throughout the entire day: May it be G‑d's will that this hope of our Rebbeim—that these students become chassidim, G‑d-fearing, and learned—be fulfilled.

Blessings for good news in both communal and personal matters.

P.S. The above phrase you arranged—chassid, G‑d-fearing, and learned—which we have heard several times, requires explanation regarding its order. First must come chassidus, as explained by our master the Alter Rebbe: one nullifies oneself for another to the extent of not worrying about harm to oneself for another's benefit (and it is known the Alter Rebbe's proof from Chazal: "one who burns them is a chassid" (Niddah 17a and Tosafot there)). Minimizing one's own ego makes room for fear of Heaven. As Chazal say: anyone with arrogance—G‑d says He cannot dwell with him at all (Sotah 5a). See also the talk of my father-in-law, the Rebbe on Yud-Tes Kislev 5693 section 3 in Torah of the Alter Rebbe: when a person's heart is naturally broad and he doesn't engage in chassidus to refine his traits—even the Shechinah is insignificant compared to him; certainly there is no room for awe of Shechinah. But when there is at least this awe—even lower awe—then there is also wisdom (for if there is no awe there is no wisdom; on the contrary, if he innovates new ideas he only adds foolishness; see there in Torah of the Alter Rebbe). Then he becomes a scholar.

The addition of a long nun indicates habitual practice (see Bava Metzia 33a top and Likkutei Torah Bamidbar 21a; Devarim 20:2 regarding a long nun according to Chassidus), in Torah study which equals all else—study that leads to actual deed, as action is primary.

Summary

The Rebbe teaches that true growth begins with chassidus—selflessness for others—which leads to fear of Heaven and then scholarship. Joy breaks boundaries and enables greater success in spreading holiness outward.