6539 —השפעה על הנוער ובבאר שבע, והצעת חידון תנ"ך ומשנה ביחד

B"H, 3rd of Marcheshvan, 5719

Brooklyn.

The distinguished Chassid, G‑d-fearing man, honored and elevated, engaged in communal needs, our teacher Rabbi Yitzchak, may he live

Shalom u'Vrachah!

After a long interruption, your letter of Motzaei Shabbos Parshas Bereishis was received. [And in the style befitting the stories of Chassidim about the custom of their forefathers in Russia in earlier times, who would announce on the night after Simchas Torah, ויעקב הלך לדרכו "And Yaakov went on his way" (Bereishis 32:2), so this too is] the beginning of a new period in a person's service in general, and in particular in fulfilling his inner and essential mission, in keeping with what our Sages declared in their Mishnah, לשמש את קוני "to serve my Maker" (Kiddushin 82a), and to make for Him, blessed be He, דירה בתחתונים "a dwelling place in the lower realms" (Tanchuma, Naso 16; Tanya, ch. 36). And according to what is explained in the Igeres HaKodesh of the Alter Rebbe, section 14, from year to year the service is renewed in a more elevated manner; in the words of that letter, there descends a light that has not yet shone since the beginning of the world, so lofty a light, to the Supernal Land and those who dwell upon it, namely all the upper and lower worlds, and it is incumbent upon those below, through their deeds and service, to reveal the light from its concealment (Igeres HaKodesh 14).

In it you write about the choice you were given, between giving classes in Be'er Sheva or in the place where you have always worked among the youth, that you chose the latter, and you ask my opinion on this.

My opinion is like yours, as I wrote some time ago: in work with the youth, this is an influence on the building of their homes in Israel, that is to say, every change in the recipient is a change in the foundation of the home he will build in its proper time, and his whole future lies before him. At the same time, it would be worthwhile to consider and find some way for you to have an influence in Be'er Sheva as well. For all matters are by Divine Providence, and when a Jew learns that there is a place where he can have influence, the very fact shows that he must exert influence there, especially in light of the fact that they asked you to do so; that is to say, the connection here is so strong that even another person, who has free choice, senses it. (As is explained in Chassidus, free choice, truly free choice, exists only among the Jewish people, who are חלק אלוה ממעל "a part of G‑d Above" (Tanya, ch. 2), for there is the place of choice and of true existence: since His existence is from His own Essence and is not caused by any cause that preceded it, G‑d forbid, for this is the first and true existence, it is understood that His choice is truly free; which is not so with everything that comes after this, except for a part of the Essence, for when you grasp the part you grasp the Essence; and this is easy to understand.) Even if it is impossible to give frequent and fixed classes there, surely a way can be found to visit at set intervals, once every two or three weeks, and the lecture then should be comprehensive and general, so as to give material for thought and study until the time of your next visit. The main thing is to give them the opportunity to remain in contact with you by letter or by visiting you, and in this way you will be able to influence them in what is essential, actual deed (as in ולא המדרש הוא העיקר אלא המעשה "study is not the main thing, but deed" (Avos 1:17)), similar to what you write that you arranged regarding Ayanot.

As for what you write, that you yourself are in need of טוב טעם ודעת "good discernment and knowledge" (Tehillim 119:66), surely you also know that no one is free of this need. This is like what is related in the note of my father-in-law, the Rebbe, printed in the notes to the Tanya, concerning the study of the Tanya and of the Chumash: the greatest of the great and the smallest of the small are equal in this, that each one has a share in them; each is already past the beginning, and none of them has reached its end. And I believe I already wrote to you that this is the ruling of the Shulchan Aruch, that every Jew is obligated in the mitzvah of tzedakah (Shulchan Aruch, Yoreh De'ah 248:1; Gittin 7b). And it is obvious that this is said not only regarding tzedakah of physical silver and gold, but also regarding spiritual silver and gold, which are love and awe, and the things that bring to them, namely contemplation, of which love and awe are the offspring; and the main thing is what results from them, the 248 positive commandments and 365 prohibitions, as explained at the beginning of chapter 4 of the Tanya (Tanya, ch. 4).

As for what you write about the Tanach Quiz: in my opinion, the ground is already prepared for you to propose that a combined Tanach-and-Mishnah quiz be held, and the chances are good that the idea will be accepted, since novelty is preferable to everyone, and a Tanach quiz has already been held. And although, of course, they have not exhausted the matter, and there is still room להתגדר "to distinguish oneself" (Chullin 7a) and add to it, when Mishnah is added together with it, both will endure, and in the vein of מתוך שלא לשמה בא לשמה "from [doing it] not for its own sake one comes to [do it] for its own sake" (Pesachim 50b). One should emphasize the value of the language of the Mishnah, its eternity, and the fondness for it even among the [various] circles, etc., and emphasize also the aforementioned point, that there is in this an element of novelty and addition, etc.

My inner intention in the above is clear enough, as at the beginning of my letter, for this is a stage closer to deed. And there is a further inner point in this, according to the explanation of our Sages concerning the difference between the Written Torah and the Oral Torah, that it is specifically through the latter that ונפלינו "we are distinguished" from all the peoples of the earth (Shemos Rabbah 47:1; Shemos 33:16); especially since the last Tanach Quiz left an altogether undesirable impression through the participation of missionaries in it, etc., and this suffices for one who understands.

By the way, to the above one should add another point of interest: the first order of the Mishnah is Seder Zeraim, which has become, in the parlance of the world today, most topical, through the settlement of Jews in the Holy Land, may it be rebuilt and established, in the field of agriculture, etc.

As is customary in such matters, this quiz will surely be connected with the distribution of prizes, and therein with matters of printing, and it is understood that this too can be made a channel for instilling authentic Judaism in the circles about which you write.

I was pleased to read in your letter what you write about your son and daughter, may they live, and may it be G‑d's will that you always, all the days, derive from both of them together Jewish nachas, which is material and spiritual nachas together.

With blessing for good news in all the above.

Publisher's notes

Part of this letter was printed in Likkutei Sichos vol. 22, p. 358, part ibid. p. 364, part ibid. p. 414, and it was completed according to the copy in the Secretariat.

Our teacher Rabbi Yitzchak (מו"ה יצחק): Damiel. Further letters to him: above, vol. 17, 6309, and the sources noted there. Further on, 6876, 6898, 6959.

Would announce (היו מכריזים): See also above, vol. 4, letters 782-783, and the sources noted there.

As is explained in Chassidus (וכמבואר בדא"ח): See also above, vol. 17, letter 5871, and in many places. Further on, 6549.

Summary

This letter affirms that work with youth shapes their future homes, while urging the recipient to reach Be'er Sheva too, since an opportunity to influence is itself a call from Above. No one is exempt from giving spiritually, and a combined Tanach-and-Mishnah quiz would bring people closer to the Oral Torah that sets Israel apart.