6217 —Joy Breaks Boundaries and the Order of Growth

The Holy Letters of the Rebbe – Volume 17, Letter 6217

Baruch Hashem, the third day of Iyar, 5718, Brooklyn. Addressed to Rabbi Chossid Duber Baumgarten in Buenos Aires, Argentina. The Rebbe opens with the customary titles and blessings, wishing him peace and blessing. The Rebbe writes in response to his letter, which was apparently dated the 24th of Nisan, the ninth day of the counting of the Omer.

The Rebbe expresses surprise that he has not received any report regarding how the days of Pesach were utilized in strengthening the communal matters in which Rabbi Baumgarten is involved. The Rebbe emphasizes that the central and inner point of all these activities is the spreading of the wellsprings of Chassidus, ensuring that they reach even those who are outside. The Rebbe remarks that it is his strong hope that these auspicious days were indeed used for all the above, as this is the essential purpose – to spread Chassidus outward.

The Rebbe explains, based on what is taught regarding moedim le-simcha—festivals for joy—that joy has the power to break through all boundaries and limitations. When one acts with simcha—joy—obstacles are breached, making activities easier and more successful. The Rebbe encourages utilizing the special days of Yom Tov, days of joy, for the main work of spreading the wellsprings to the outside, as the power of joy makes this work more effective.

The Rebbe also acknowledges receiving a telegram from Rabbi Baumgarten, which included a pidyon nefesh—a redemption note. The Rebbe assures him that he will read it at an auspicious time at the holy resting place of his father-in-law, the previous Rebbe, invoking all the appropriate titles. Additionally, the Rebbe refers to the good news about the hope for students to dedicate the entire day to Torah study, expressing his prayer that this hope will be fulfilled. The Rebbe wishes that these students should embody the aspirations of our Rebbes and leaders: that they become chasidim—devoted followers, yirei shamayim—those who fear Heaven, and lomdim—scholars.

The Rebbe blesses Rabbi Baumgarten with good news in both communal and personal matters. He then turns to the specific language he used: chasidim, yirei shamayim, lomdim. The Rebbe notes that this order is deliberate and has been heard several timesn(from the Rebbe), and he proceeds to explain the significance of the sequence.

First and foremost, the Rebbe teaches, one must be a chasid. The essence of being a chasid is to put oneself aside for the sake of another, to the extent that one is willing to endure personal loss or discomfort in order to benefit someone else. This is not merely helping another when it costs nothing, but giving of oneself even when it is difficult or comes at a personal price. The Rebbe brings a classical example cited by the Alter Rebbe: Our sages teach that when one cuts their nails, they should not be left where others may step on them, as this can be dangerous, especially for pregnant women. A tzaddik buries the nails to protect others, but a chasid goes further and burns them, eliminating any possibility of harm, even though burning parts of one’s own body, even nails, is considered spiritually risky. The chasid is willing to take on this risk for the sake of another’s safety, truly putting himself aside for the benefit of others.

This quality of self-negation diminishes one’s own sense of self-importance and ego, which in turn makes room for yirat shamayim—fear of Heaven. The Rebbe cites the teaching of our sages: anyone who possesses arrogance leaves no room for Hashem, as Hashem says, “I and he cannot dwell together in the world.” When one’s ego is dominant, there is no space for the Divine. Therefore, by first being a chasid and diminishing one’s own self, one becomes capable of true yirat shamayim.

The Rebbe further references a teaching from his father-in-law, the previous Rebbe, in a discourse from Yud Tes Kislev 5693, which elaborates on the Alter Rebbe’s Torah. There, it is explained that if a person is naturally broad-hearted and does not engage in Chassidus to refine his character, even the Divine Presence is insignificant in his eyes. Such a person is so full of himself that there is no room for the Shechinah, and certainly no place for awe of the Divine. Only when there is humility and yirat shamayim can there be true wisdom.

Once there is yirat shamayim, the next stage is to become a lamdan—a scholar. The Rebbe explains that even within yirat shamayim there are levels, and here it refers at least to the lower level of fear. The sages teach: “If there is no fear, there is no wisdom.” Without yirat shamayim, novel insights in Torah are merely foolishness. Only when one possesses yirat shamayim can one’s Torah study be genuine and meaningful. In the proper order—first chasid, then yirat shamayim, then lamdan—one’s scholarship is authentic and productive.

The Rebbe notes the significance of the elongated final letter “nun” in the word lamdan, which indicates someone who is consistently engaged in study. This is referenced in the Talmud and explained in Chassidus, where the long “nun” symbolizes ongoing dedication. The Rebbe emphasizes that Torah study is equal to all other mitzvot, but the main thing is that study should lead to action—maaseh hu ha’ikar—deed is the essence.

This letter to Rabbi Baumgarten thus highlights the central mission of spreading Chassidus, the importance of selfless devotion, humility, and the proper order of spiritual development: first being a chasid, then cultivating yirat shamayim, and finally becoming a true lamdan, with Torah study that leads to practical action. The Rebbe concludes with blessings for success in all communal and personal matters, and prays that the aspirations for the students and the community should be fulfilled in the fullest sense.