6794 —רכישת בנין בית כנסת בשנת "ופרצת", השלמת גרעון הבאנקעט, וקריאת שם לנכד ע"י ההורים

B"H, 4 Nissan, 5719
Brooklyn.

The Chassid, the veteran Chassid, a G‑d-fearing man, distinguished and honored^[1], whose work is the work of Heaven^[2], etc.,
Reb David HaLevi, may he live long^[3]

Shalom u'Vrachah!

In reply to your letter of Rosh Chodesh Nissan^[4].

Many thanks for the good news^[5] of the success of the banquet^[6] in general. It is understandable that the weakness of its financial result is distressing. Yet this is money that leads also to "money" in spirituality^[7] – the love of G‑d, for there is no service like the service of love^[8]. Certainly, as is customary with banquets, one should try to make up the shortfall, at least to some extent, even now, on the strength of the impressions left by the banquet; and this will be readily understood^[9].

As to what you write about the building of the "Kodimoh" synagogue^[10] – that it may be said to be coming up for sale – and whether to take an interest in it:

My view in such matters is known: that it is the right thing^[11]; especially in this year, the year of "and you shall spread out"^[12], the Shemittah year, "a Shabbos for G‑d"^[13], which "makes the harmful ones cease"^[14], etc.; "in rest and tranquility you shall be saved"^[15]; delight and the source of delight (see the Tzemach Tzedek on Tehillim, on the verse "A psalm, a song for the Shabbos day," and study it there well)^[16]. It is understood, however, that one must first consult discreetly about this with those of Anash in Springfield who are close to the matter^[17], and after that enter into discussions with the central office of Tomchei Temimim^[18]. It is also understood that it would be right to confer with Boston, who did all this already^[19]; and there is none as wise as one who has experience.

May the merit of the days of the month of Nissan, which are days of merit – the month of redemption, in which we are destined to be redeemed^[20], "the one who breaks through shall go up before them," "and you shall spread out," etc.^[21] – stand by them for success in all the above.

With blessings for good news.

As to the question of...^[22] about giving a name to his grandson who is to be born: in general, the instruction of my father-in-law, the Rebbe, of sainted memory, whose soul is in the hidden treasuries on High, may his merit protect us^[23], is known in this regard – that the choice of the children's name must be made by the parents, may they live; and this is how he would answer when asked about such matters^[24].

The reason is understood from what is brought in the name of the Arizal: that the name given to a child comes through an arousal from Above upon the parents, to direct it to the root of the soul in its body, as explained in Shaar HaGilgulim and in Emek HaMelech^[25].

Nevertheless, since the person mentioned has raised a concern about the name of which you write – and in general they said that it is specifically one who is not particular about something that is not dealt with particularly^[26] – why should they enter into concerns?

Since you write that the person mentioned grew up among Chabad Chassidim in earlier times, I strongly hope that he has fixed times for the study of the teachings of Chassidus, in keeping with the instruction of the Alter Rebbe: fixed not only in time but also – and this is the main thing – in the soul^[27]; and nothing stands in the way of the will^[28].

Publisher's notes

Printed in Likkutei Sichos vol. 2, p. 666, and completed from a photocopy of the letter.

Reb David, may he live long (מו"ה דוד שי'): Eidelman, Springfield. Further letters to him: above, vol. 11, letter 3666, and the references in the notes there.

The year of "and you shall spread out" (שנת ופרצת): See also above, letter 6541, and the references in the notes there.

The instruction... is known in this regard (ידוע בזה הוראת): See also above, vol. 12, letter 4170, and the references in the notes there.

The Shemittah year, a Shabbos for G‑d, which makes the harmful ones cease (שנת השמיטה שבת לה' משבית מן המזיקין): See also above, letter 6786 (to everyone in Kfar Chabad, Motzaei Shabbos Parshas HaChodesh 5719, with blessings for Pesach: "a year of rest, a Shabbos for G‑d – which makes the harmful ones cease... rather rest and tranquility, delight and repose").

The instruction... is known in this regard (ידוע בזה הוראת): See also below, vol. 22, letter 8339 (to R. Elazar Shapira, 25 Shevat 5722, in his notes on his book She'ar Yashuv: "Naming a child, etc., and this is from the Arizal: it is in Shaar HaGilgulim, Introduction 23. See also Emek HaMelech, Gate 1, end of ch. 4").

Notes

1. The Chassid, the veteran Chassid, a G‑d-fearing man, distinguished and honored (הרה"ח הוו"ח אי"א נו"נ): הרה"ח = הרב החסיד; הוו"ח = הוותיק וחסיד; אי"א = איש ירא אלקים; נו"נ = נעלה ונכבד.

2. Whose work is the work of Heaven (מלאכתו מלאכת שמים): After Eruvin 13a, where R. Yishmael said to R. Meir, a scribe: בני, הוי זהיר במלאכתך, שמלאכתך מלאכת שמים היא, "My son, be careful in your work, for your work is the work of Heaven." The Rebbe gives the recipient this title for his work in education; as he wrote to him and to the administration of his yeshivah (letter 3230, vol. 10): education – "as our Sages call it, the work of Heaven."

3. Reb David HaLevi (מו"ה דוד שי' הלוי): Eidelman, Springfield (publisher's note). R. David HaLevi Edelman (Eidelman), sent in 1950, shortly before the passing of the Previous Rebbe, to Springfield, Massachusetts, where he headed the Achei Temimim Lubavitch yeshivah (later the Lubavitcher Yeshiva Academy) for more than sixty years; he passed away in 2015 (5775), aged ninety. The Rebbe's letters to him: on ways to increase the number of students (vol. 10, letter 3069); to the administration and supporters of the yeshivah before its annual celebration (letter 3230); and on visiting the sick and on the day camp (vol. 11, letter 3666). In this letter he answers him about the yeshivah's banquet, a proposal to buy a synagogue building, and a question about naming a grandchild.

4. Rosh Chodesh Nissan (ר"ח ניסן): Rosh Chodesh Nissan 5719 was Thursday, 9 April 1959; this letter was written on Sunday, 12 April.

5. Many thanks for the good news (ת"ח על הבשו"ט): ת"ח = תשואות חן; הבשו"ט = הבשורות הטובות.

6. The banquet (הבאנקעט): Yiddish (from English): the yeshivah's annual fundraising banquet. Similarly, before "the annual celebration of the Achei Temimim Lubavitch yeshivah in Springfield," the Rebbe wrote to the recipient and the administration that he hoped the Jews of the city would "take part in the celebration, both in person and with their means" (letter 3230, vol. 10).

7. Money that leads also to "money" in spirituality (כסף המביא גם לכסף ברוחניות): כסף ("money") is related to כיסופין, longing, as in Tehillim 84:3: נכספה וגם כלתה נפשי, "My soul longs, indeed it pines"; Rashi: נכספה – נחמדה, "longs – desires." The physical money given to charity brings about spiritual "money": the love of G‑d.

8. There is no service like the service of love (דלית פולחנא כפולחנא דרחימותא): Aramaic. In the words of Likkutei Torah, Shelach: הנה איתא בזהר דלית פולחנא כפולחנא דרחימותא, ומדלא אמר ברחימותא, מובן היות האהבה עצמה בחי' עבודה ועמל גדול להגיע אליה, "It is stated in the Zohar, 'there is no service like the service of love'; since it does not say 'service with love,' it is understood that the love itself is a service and great toil to attain it."

9. And this will be readily understood (וק"ל): עכ"פ = על כל פנים, "at least"; וק"ל = וקל להבין. As is customary after a banquet, one turns to those who attended and completes the campaign on the strength of the impression it made, thereby making up at least part of the shortfall.

10. The "Kodimoh" synagogue (ביהכנ"ס "קדימה"): ביהכנ"ס = בית הכנסת. Kodimoh: the first Orthodox congregation in the Forest Park neighborhood of Springfield, whose synagogue at 19 Oakland Street was dedicated in 1923; in 1963 the congregation built a new synagogue nearby, at 124 Sumner Avenue.

11. My view in such matters is known: that it is the right thing (ידועה שיטתי בכגון דא שנכון הדבר): That is, buying a building for an institution of education and Judaism. Half a year earlier the Rebbe had written to the administration of the Ohalei Torah institution in Brooklyn: "I was pleased to learn that the purchase of the building has been completed... May it continue to go and grow, both in quantity and in quality, until it is in the manner of 'and you shall spread out westward and eastward and northward and southward'" (vol. 17, letter 6485, 20 Elul 5718).

12. The year of "and you shall spread out" (שנת ופרצת): The words of Bereishis 28:14: ופרצת ימה וקדמה וצפנה ונגבה, "and you shall spread out westward and eastward and northward and southward"; Rashi: ופרצת – וחזקת, "you shall become strong." The Rebbe spoke about "Ufaratzta" at the farbrengens of 12 Tammuz, 20 Menachem Av and Shabbos Parshas Eikev 5718 (publisher's note to letter 6541), and it became "the slogan of this year" (letter 6768). Hence the fitness of buying a building specifically in this year, whose theme is expansion.

13. The Shemittah year, "a Shabbos for G‑d" (שנת השמיטה שבת לה'): 5719 was a Shemittah year, as the Rebbe wrote at its beginning (letter 6521): "the Shemittah year, about which it is said, a Shabbos for G‑d." After Vayikra 25:2: ושבתה הארץ שבת לה', "the land shall rest a Shabbos for G‑d."

14. Which "makes the harmful ones cease" (משבית מן המזיקין): Yalkut Shimoni (Bechukosai, remez 672), on "I will make evil beasts cease from the land": רבי שמעון אומר: משביתם שלא תזיק... וכן הוא אומר: מזמור שיר ליום השבת – למשבית מזיקין מן העולם שלא יזיקו, "R. Shimon says: He makes them cease, so that they do no harm... and so it says, 'A psalm, a song for the Shabbos day' – for the One who makes the harmful ones in the world cease from doing harm." Shabbos "makes the harmful ones cease," and so does the Shemittah year, "a Shabbos for G‑d." In the same week the Rebbe wrote to the residents of Kfar Chabad (letter 6786): "a year of rest, a Shabbos for G‑d – which makes the harmful ones cease."

15. In rest and tranquility you shall be saved (בשובה ונחת תושעון): The words of Yeshayahu 30:15; Rashi: בשובה – לשון ישוב ומרגוע, "beshuvah – an expression of settledness and repose": the rest of Shabbos.

16. Delight and the source of delight (see the Tzemach Tzedek on Tehillim...) (תענוג ומקור התענוג (ראה הצ"צ לתהלים...)): "Delight": after Yeshayahu 58:13 on Shabbos: וקראת לשבת ענג, "and you shall call the Shabbos a delight." The reference is to the notes of the Tzemach Tzedek on the verse "A psalm, a song for the Shabbos day" (Tehillim 92:1), printed in the supplements to his commentary on Tehillim, as the publishers note on letter 6786, where the Rebbe likewise lists "which makes the harmful ones cease... rest and tranquility, delight and repose."

17. Those of Anash in Springfield (מאנ"ש דספרינגפעלד): אנ"ש = אנשי שלומנו, "our people," the Chassidim.

18. The central office of Tomchei Temimim (מרכז תו"ת): תו"ת = תומכי תמימים: the central office of the Tomchei Temimim Lubavitch yeshivos, of which the recipient's yeshivah was a branch; compare the Rebbe's words to him (letter 3069, vol. 10): "that he confer with his colleagues, the directors of Tomchei Temimim or Achei Temimim in the outlying cities."

19. Boston, who did all this already (בוסטון שעשו כהנ"ל): כהנ"ל = כל הנ"ל. That is, Anash in Boston, who had already done such a thing; they should learn from their experience.

20. The month of redemption, in which we are destined to be redeemed (חודש הגאולה דבו עתידין להגאל): After Rosh Hashanah 11a: בניסן נגאלו בניסן עתידין ליגאל, "In Nissan they were redeemed, and in Nissan they will be redeemed in the future"; and Shemos Rabbah 15:11: ראש חדשים של גאלה, שבו נגאלו ישראל ממצרים ובו עתידין לגאל, "the head of months of redemption, in which Israel were redeemed from Egypt and in which they are destined to be redeemed."

21. "The one who breaks through shall go up before them," "and you shall spread out" (יעלה הפורץ לפניהם ופרצת): The words of Michah 2:13: עלה הפרץ לפניהם פרצו ויעברו שער, "The one who breaks through has gone up before them; they have broken through and passed the gate"; Rashi: עלה הפורץ – מושיעם הפורץ גדרת סירים ומסוכות חדקים ליישר לפניהם הדרך, "their savior, who breaks through fences of thorns and hedges of briers to straighten the way before them"; together with "and you shall spread out" (Bereishis 28:14). The Rebbe joins the two: the redemption of Nissan through "the one who breaks through," and "Ufaratzta," the slogan of the year.

22. The question of... (בשאלת...): The three dots are an omission in print. From what follows ("the person mentioned has raised a concern about the name," "he grew up among Chabad Chassidim") it is clear that the question is that of another person about whom the recipient writes: the grandfather of the child to be born.

23. My father-in-law, the Rebbe… (כ"ק מו"ח אדמו"ר זצוקללה"ה נבג"מ זי"ע): כ"ק מו"ח אדמו"ר = כבוד קדושת מורי וחמי אדונינו מורנו ורבנו, the Previous Rebbe, R. Yosef Yitzchak Schneersohn; זצוקללה"ה = זכר צדיק וקדוש לברכה לחיי העולם הבא, "may the memory of the righteous and holy one be for a blessing, for the life of the World to Come"; נבג"מ = נשמתו בגנזי מרומים, "his soul is in the hidden treasuries on High"; זי"ע = זכותו יגן עלינו, "may his merit protect us".

24. This is how he would answer (וכזה הי' עונה): So the Rebbe wrote in vol. 12, letter 4170: ובמש"כ בענין קריאת שם להנולד, ידוע מענה כ"ק מו"ח אדמו"ר בכגון דא, אשר ההורים דוקא יחליטו בזה, "As to what you write about naming the newborn: the answer of my father-in-law, the Rebbe, in such cases is known – that the parents specifically should decide this."

25. Shaar HaGilgulim and Emek HaMelech (שער הגלגולים ועמק המלך): Shaar HaGilgulim, Introduction 23: כאשר נולד האדם, וקוראים לו אביו ואמו שם אחד העולה בדעתם, אינו באקראי ובהזדמן, כי אם הקב"ה משים בפיו השם ההוא המוכרח אל הנשמה ההיא... והשם הזה נרשם למעלה בכסא הכבוד, "When a person is born and his father and mother call him a name that occurs to them, it is not by chance or coincidence; rather the Holy One, blessed be He, places in his mouth the name required for that soul... and this name is inscribed above, on the Throne of Glory." In letter 4170 the Rebbe refers there and to Emek HaMelech, Gate 1, end of ch. 4; he refers to both again in vol. 22, letter 8339.

26. It is specifically one who is not particular about something that is not dealt with particularly (דדוקא אמאן דלא קפיד לא קפדינן): בכ"ז = בכל זאת, "nevertheless." After Pesachim 110b, on the danger of "pairs": כללא דמילתא: כל דקפיד, קפדי בהדיה. ודלא קפיד, לא קפדי בהדיה, "The general rule: whoever is particular, they are particular with him; and whoever is not particular, they are not particular with him." Since the grandfather already has a concern about the name, he is "particular"; so why should they enter into concerns?

27. Fixed not only in time but also – and this is the main thing – in the soul (קביעות לא רק בזמן כ"א גם, והוא העיקר, בנפש): כ"א = כי אם. It is not enough that the study be fixed in time; it must be fixed in one's soul, and that is the main thing. The Rebbe cites this teaching of the Alter Rebbe in many letters; see, for example, letter 6686 (15 Shevat 5719): "in keeping with the instruction of the Alter Rebbe, fixed in time and above all – fixed in the soul."

28. Nothing stands in the way of the will (ואין לך דבר העומד בפני הרצון): A well-known saying; see letter 6770 and the notes there.

Summary

The Rebbe thanks the head of the Lubavitch yeshivah in Springfield for news of the banquet, urging a follow-up to cover its shortfall, and supports buying the Kodimoh synagogue building in this year of "Ufaratzta" and Shemittah, after discreet consultation locally, with the central Tomchei Temimim office and with Boston. On naming a grandson he cites the Previous Rebbe: the parents decide, by inspiration from Above.