6415 —הפצת חסידות, ספירת העומר מעבר לקו התאריך, ותמימות אמיתית

B"H, 23 Tammuz, 5718.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z tznm"s etc. Moharsh"y

Shalom u'Vrachah!

With thanks, I hereby acknowledge receipt of your book, "Ishim U'Shitot," second edition. I have also received, during this time, reports of your participation in the gatherings in Yerushalayim Ir HaKodesh and in Kfar Chabad, as well as about the renewal of the Tanya class that you have begun.

May it be G‑d's will that for many more years you increase trength for the Torah—Torah Temimah, both its revealed and hidden aspects—and in such a way that they will be truly whole (temimim), which is the real meaning of temimus: that in the revealed aspect it is evident that it is one with the hidden aspect, and in the hidden aspect it is one with the revealed.

As explained in Igeres HaKodesh of our master the Alter Rebbe, section 26 and elsewhere, spreading the wellsprings outward is not only a time-bound mitzvah but also an imperative. And as seen clearly—it is a vital necessity because it affects fulfillment of mitzvos about which it says "and you shall live by them," especially in our era full of trials, concealments, and obscurations.

As our Sages say regarding Ikvesa d'Meshicha (the footsteps of Mashiach)—that unfortunately all these predictions have been fulfilled not only subtly but even to their finest details [as explained at length in Igeres HaTeshuvah by the Alter Rebbe at the end of chapter 7: that idolatry can even mean turning one's eye away from charity, anger, or arrogance; and many similar examples in Gemara], so that one can technically fulfill these words of our Sages. But to such an extent has our generation not merited that the promise descends level after level until... May it be G‑d's will that what was explained in the maamar repeated at the farbrengen on 12–13 Tammuz this year be fulfilled—in explanation of our Sages' saying: "He raises up the poor from the dust": when they descend all the way to dust and "your seed shall be as the dust of the earth," then comes the time for fulfillment of "u'faratzta," and "the breaker will go up before us—he is King Mashiach."

With esteem and blessing for good news in general matters and personal matters—and obviously bodily health is included among personal matters first and foremost—as Rambam writes at end of Hilchos Deos chapter 3.

M. Schneersohn

P.S. This year I received a question from someone who crossed the dateline during Sefiras HaOmer and thus gained an extra day in his count; he was unsure how to count and whether to recite a blessing during Sefirah after crossing. I pointed out to him that an even greater question arises regarding his Shavuos. In my humble opinion regarding his counting and blessing—even though there is no doubt he must continue with his own count (for it makes no sense to double-count one day), and he may also recite a blessing—still, ideally etc., he should hear the blessing from someone here (and intend to fulfill his obligation through him), since the blessing is on performing the mitzvah itself, not on that day's number; therefore there is no contradiction if for one person it's day thirty while for another it's day thirty-one.

Regarding Shavuos: since it does not depend on days of the month or Beis Din but immediately after completing seven weeks' count—and since he counted forty-nine days according to Torah law with temimus (wholeness), he should celebrate Shavuos according to his own count—that is, one day earlier than people here. However, because this would seem strange to "the world," I instructed him to find at least two more halachic authorities who agree with this ruling. Since you are involved with your books and have apparently reviewed several responsa from later authorities—if you find any discussion on this topic please inform me along with your own opinion. Many thanks in advance.

By the way—regarding this matter: about reciting a blessing when unsure which day one stands in Sefirah—as brought also in your book Mo'adim LeHalacha chapter on Sefiras HaOmer where you quote Shut Devar Avraham's reasoning not to bless on a doubtful count because counting requires clear knowledge of which day it is; therefore if one is uncertain he should not bless. Similarly I found in Kuntres Shaarei Tzion [apparently from year 5695 (the title page missing from my copy)] cited in name of Rav R.I.A. Wingard—and logically too this makes sense—but this reasoning seems definitely refuted: if so then whenever messengers had not arrived (when sanctification was by sight) mitzvas Sefiras HaOmer was never properly fulfilled nor did anyone ever bless on it—for on sixteenth Nissan they did not have clear knowledge since they celebrated two days Yom Tov out of doubt; thus they could not bless nor did they have clear knowledge during counting itself—so temimus was lacking all forty-nine days! How could such an odd matter not be mentioned anywhere in Shas? I do not have Sefer Devar Avraham at hand so I do not know if he addressed this point; in his new edition I saw an addition regarding Rav Meltzer z"l.

A while ago I was told that during years living in Jerusalem Rabbi Isser Zalmen Meltzer studied Kabbalah—not only that but with a study partner! I'm interested whether this report is true; if so it's a pity you didn't mention this in your article—even though directly it's unrelated to your book Ishim U'Shitot—but as known from Reb Hillel Paritcher's saying when asked why he was so careful about mitzvos: "He does everything so someone might pick up a word of Chassidus," as understood.

Summary

The Rebbe teaches about spreading Chassidus as essential for spiritual survival today, addresses complex halachic questions about counting Sefiras HaOmer across time zones—including blessings amid doubt—and emphasizes true temimus: unity between revealed and hidden Torah.