6366 —על הנהגת ישיבה, חינוך תמימים אמיתיים, וכוח החסידות

B"H, 5th of Tammuz, 5718.

Brooklyn.

Haraha"ch haraha"ch iy"a nu"n rav pealim baal middos etc. Yisrael Grossman

Shalom u'Vrachah!

It was with pleasure that I learned some time ago that your honor has assumed a sacred role in the holy yeshiva Tomchei Temimim, founded and directed by the Rebbe Maharash and his son, my revered father-in-law the Rebbe tzt"z. I was especially pleased to later receive reports about your work with the students—may they live—and likewise received your letter from last Friday.

At an auspicious time—according to your request—I will mention you at the holy resting place of my revered father-in-law the Rebbe tzt"z for outstanding success in all matters of the yeshiva. Most importantly: to raise students worthy of being called a Tamim (see Arachin 31a: "the one who sells a house in a walled city... he may redeem it for twelve months... when it says 'until a full year,' 'full' comes to include a leap month... Rashi: if it was a leap year it is not finalized until thirteen months; Rabbi says: give him a year and its leap month. Whether in an ordinary or leap year they give him a lunar year plus eleven extra days from the solar year which are used to make up the leap year").

Together with the staff of roshei mesivta, roshei yeshiva, and mashpi'im of this holy yeshiva. Regarding the dispute between Rabbi and the Sages in Arachin (ibid.): according to Rabbi—as most commentators explain—'full' means completing what is lacking in this year; that is, they add to the lunar year those eleven days missing from the solar year, but it does not complete deficiencies from previous years. However, its advantage is that it is always 'full,' like a solar year. In contrast, according to the Sages—even though sometimes it only has as many days as a lunar year—the advantage is that sometimes not only is itself full but it also completes deficiencies from previous years; this is what 'leap month' achieves.

In serving Hashem—this is like the difference between tzaddikim (as explained in Tanya: even an intermediate person—and certainly a tzaddik—never sinned and always walks securely) and baalei teshuvah (who at their level also complete past deficiencies so that even intentional sins become merits; as our Sages say: one who would read one page now reads two—as an analogy for a rope that broke and was retied—the knot becomes doubly strong; see Iggeres HaTeshuvah by Rabbeinu HaZaken at end of chapter 1). This parallels how Chassidus surpasses Mussar: as known from the Baal Shem Tov's parable—there are two ways to guard against a thief: by shouting "Thief in the house!" to drive him away (but he may return later), or by strengthening oneself to catch him so he cannot—or does not want—to steal again. Such too is the difference between Mussar and Chassidus.

And in these days before Yud-Beis and Yud-Gimmel Tammuz—the festival of redemption for my revered father-in-law—the head leads the body; so may each of us be redeemed immediately from all confusing matters with open victory over them as happened thirty-one years ago. With expanded awareness may we increase efforts in all areas for which the celebrant gave his life—foremost: raising G‑d-fearing students who study His Torah fully (both revealed and inner dimensions) and fulfill His mitzvos beautifully.

With respect and blessings for success in all mentioned above—and good news on this matter.

Summary

The Rebbe teaches that true yeshiva leadership means cultivating students who are complete both inwardly and outwardly through Chassidus—not just correcting faults but transforming them into strengths. The power of Chassidus lies in its ability to bring lasting change beyond what Mussar alone can achieve.