6603 —תודה על כרך פירוש הרמב"ן, הפצת התורות, והערות מערכתיות

B"H, 15 Kislev, 5719.

Brooklyn.

Haraha"g vavac"h iy"a nu"n baal pealim Menachem Tzvi Eisenstadt

Shalom u'Vrachah!

It is with pleasure that I acknowledge receipt of your book—Ramban's Commentary on the Torah, Volume I—and thank you very much. May it be G‑d's will that you will soon recite the blessing over the completion of the remaining volumes before the eyes of all Israel, to clarify what Moshe (the rabbi) did (ben Amram). May it also be G‑d's will that this explanation of these early sages—who combined the revealed and hidden aspects of Torah—will hasten the spreading of the wellsprings outward. In the style of Ramban at the end of his commentary on the Torah: may this be established and seen by all people, and may the prophecy "It will come with our master; He will bring what our hearts desire" (see Zohar Chadash Bereishis 8a; also Zohar I:253a; Sanhedrin 99a [see Rashi there]), regarding the matter of "the end," which is revealed above but not below—except that it is not revealed to mouths—be fulfilled speedily in our days.

With honor and blessings for success in all mentioned above.

P.S. For added affection for the matter—I am copying here several notes I wrote in haste between the pages of your book.

Opening. Page 1a. "The G‑d... and awesome."—Note from Yoma 69b: Moshe said "the G‑d... and awesome." With awe... trembling... terror. According to our Sages' instruction (Berachos 22a): here too with awe... trembling. It is very likely he also holds that this relates to the secret of the four letters of Hashem's Name (as written in Likkutei HaShas—from Arizal—to Moed Katan). The addition of "terror" does not contradict this, as in many matters in Kabbalah five aspects are specified in Hashem's Name: four letters plus the tip of the yud. This form was chosen here as well—for rhyme requirements at this introduction's opening movement. By the way, in all printed editions of Likkutei HaShas I have seen there is a clear omission in that passage (before "outer garment"). Also needs clarification how Arizal's comment entered Likkutei HaShas on Moed Katan but not Berachos.

Page 2b. I saw you included verses "refined..." at your opening (as you call this beginning). After asking forgiveness, it seems clear to me they are an introduction to your preface. The opening ends with redemption—as is common in many books (and as at the end of Ramban's commentary on Torah). By the way, in Adler manuscript at his book's start there is an addition at preface's end: "Amen... strengthen." This too shows that these verses continue after them.

Introduction. Page 3a. At its start—it seems influenced by Rambam's introduction to his book. There with all Torah—perhaps meant to reject a distorted interpretation in Megillah (31b) from himself. And Zohar III (261a): Mishneh Torah Moshe said from himself. See further below about Mishneh Torah etc. Also note Bava Basra 15a—Yehoshua wrote etc. On this Zohar about Mishneh Torah—see Ohr HaChaim beginning Devarim; Likkutei Torah by Rabbeinu HaZaken Parshas Bamidbar (17c) etc.

End of Introduction. Page 10a. A Sefer Torah with one mistaken letter etc.—so it is in Tikunei Zohar 525.—Cited there to Shu”t Avnei Nezer Yoreh Deah section 371—not at hand now. See also Shulchan Aruch Orach Chaim section 143 paragraph 4.

Commentary at Beginning. Page 12b. He thinks that the world is eternal etc.—Note from Moreh Nevuchim II ch.25.

The 'Targum' was printed in Likkutei Sichos vol XX p549 and completed based on a copy from secretariat.

Menachem Tzvi: Eisenstadt, Brooklyn.

An additional letter to him—in volume IX p254.

Some notes: see also above there—notes on booklet Ramban’s Commentary on Torah.

Summary

The Rebbe expresses gratitude for scholarly contributions to spreading Ramban’s teachings, encourages further dissemination and completion of such works for public benefit, and provides detailed editorial feedback—highlighting how revealing inner dimensions of Torah brings redemption closer.