6801 —על הספר "אוצר מאמרים על התורה": הפצת היהדות הנגלית והפנימית, וחסרון פנינים מחסידות חב"ד

B"H, 6 Nissan, 5719
Brooklyn.

The Rabbi and Gaon, the veteran and Chassid, a G‑d-fearing man, distinguished and honored, engaged in communal needs^[1],
Reb Eliezer Lipa, may he live long^[2]

I acknowledge receipt of your letter of 23 Adar II^[3], and afterward also of the books you sent according to the list below^[4], headed by your own book, Otzar Maamarim al HaTorah.

Surely you will act in this way in the future as well; and many, many thanks^[5] in advance, for the past and for the future to come.

May it be G‑d's will that for many more years you will work to spread Judaism, the revealed and the inner, in ever-widening circles, and in proper health^[6] – health in the physical and health in the spiritual. For if this matter has been great at every time and in every place (see Zohar III 5a^[7], that the matter of greatness is when the King and also the Queen – the Holy One, blessed be He, and the Congregation of Israel – Torah and mitzvos in actual deed, specifically in the physical earth, as explained in several places),

how much more so in the generation of the "footsteps of Moshiach"^[8]; and together with this, it is the last point before the coming and revelation of "Him who stands behind our wall, watching and peering"^[9].

May it be G‑d's will that this revelation be speedily in our days, that is^[10], truly soon, and as our Sages ruled (Shemos Rabbah 15:11)^[11] that in Nissan they are destined to be redeemed, and therefore He set joy in it: a redemption in joy, "in tranquility and calm"^[12], "and may He show us wonders"^[13].

With blessings for good news^[14] and a kosher and joyous Pesach.

P.S.

As is my way, and out of fondness for the matter^[15], I will note at least some points regarding your book. And one begins, etc.: it is a pity that you did not gather at least some pearls from the treasury of Chabad Chassidus^[16] – a pity for several reasons. Although there is surely a justification for this, that the compilation did not depend on you alone, and a word to the wise suffices^[17], nevertheless the one who reads and studies your book will, in the end^[18], not reach these true pearls, which reflect and illuminate in a special way many matters, and also a world-outlook, etc. Surely for one like you^[19] there is no need to elaborate on this, especially as I hope that, with breadth of mind, you will yet publish again^[20] something like this, and fill in also the area I remarked on – and then there will be room to fill it in double measure. Of course I noticed that at the beginning of your book you brought from the teachings of Chabad, and likewise in the introduction from the Tzemach Tzedek^[21]; and this further strengthens the justification mentioned, since with regard to the introduction and the beginning, you yourself alone were the one who decided.

2) In the compilation, at the beginning of Parshas Mishpatim, p. 131, on the explanation of the words of the Beis Yaakov^[22]: it can be said that his intent is the law that when parties come before a court, one may not give honor to one of them, whoever he may be, so that the claims of the other not be stifled^[23]. Therefore in the parshah, too, it was concealed that the speech was directed specifically to Moshe.

3) Ibid., p. 199, from the compiler, based on Tanya, ch. 32^[24]. "The words of a wise man's mouth win favor"^[25]. It should be noted that what is discussed in the Tanya is explained further in Likkutei Torah, Parshas Mattos, the maamar beginning Hechaltzu^[26], and how this relates to the Name Havayeh. And all 613 mitzvos depend on the Name Havayeh (Introduction to Tikkunei Zohar 2a; ibid., Tikkun 2)^[27]. And through the exchange of the letters מ"צ by the Atbash cipher, מצוה (mitzvah) is the Name Havayeh (Likkutei Torah, Vayikra 2a)^[28].

4) Ibid., p. 269. From Tanya, ch. 5^[29]. Compare Moreh Nevuchim I:68 (Commentary on the Mishnah, Avos, end of ch. 3)^[30].

Publisher's notes

Part of it was printed in Likkutei Sichos, vol. 21, p. 453, and part in vol. 22, p. 309; it was completed from the secretariat's copy.

Reb Eliezer Lipa (מו"ה אליעזר ליפא): Lavi, Jerusalem. Further letters to him: above, letter 6731, and the references in the notes there.

In the compilation, beginning of Parshas Mishpatim, p. 131 (בלקוט ריש פ' משפטים ע' קל"א): "Why is it not said in this parshah, 'And G‑d spoke to Moshe'?… However, since this matter speaks of laws, and in the matter of judgment there is no difference between small and great… all are equal in the matter of judgment."

Ibid., p. 199 (שם ע' קצט): "Just as Shemitah is from Sinai, so are all [the mitzvos] from Sinai… Tanya, ch. 32… From these words [it follows] further that it is impossible to fulfill any mitzvah perfectly unless one first reaches the level of 'Love your fellow as yourself'… This is what it says… just as Shemitah is from Sinai, etc."

His book… Otzar Maamarim al HaTorah (ספרו... אוצר מאמרים על התורה): See also below, vol. 19, letter 7043 (to him, 11 Tishrei 5720), in reply to his question concerning this letter.

Notes

1. The Rabbi and Gaon, the veteran and Chassid… (הרה"ג וו"ח אי"א נו"נ עוסק בצ"צ): הרה"ג = הרב הגאון, "the Rabbi and Gaon"; וו"ח = ותיק וחסיד, "the veteran and Chassid"; אי"א = איש ירא אלקים, "a G‑d-fearing man"; נו"נ = נעלה ונכבד, "distinguished and honored"; עוסק בצ"צ = עוסק בצרכי ציבור, "engaged in communal needs".

2. Reb Eliezer Lipa (מו"ה אליעזר ליפא): מו"ה = מורנו הרב. Lavi, Jerusalem (as in the publisher's note). R. Eliezer Lipa Lavi of Jerusalem, author of Otzar Maamarim al HaTorah. The Rebbe's previous letter to him (6731, 25 Adar I) was written when he was unwell. Following this letter: in Tishrei 5720 he asked the Rebbe about this letter on his book, and the Rebbe replied: "if in your view this (my letter) will add to the arousal of fear of Heaven for His Torah and mitzvos, it is understood that you have permission to bring it in the second part of your book" (vol. 19, letter 7043). Further letters to him: 6990 (4 Elul 5719) and 7358 (9 Tammuz 5720, on his proposal to compile from the Chassidic works on the Talmud).

3. 23 Adar II (כ"ג אד"ש): אד"ש = אדר שני, Adar II. 23 Adar II 5719 was Thursday, 2 April 1959.

4. The list below (הרשימה דלמטה): The list of the books he sent is not printed here.

5. Many, many thanks (ת"ח ת"ח): בכגון דא = בכגון זה, "in this way", i.e. sending books. ת"ח ת"ח = תשואות חן תשואות חן, "many, many thanks".

6. In proper health (מתוך בריאות הנכונה): See above, letter 6731, written when he was unwell: "and my hope is strong that you yourself will give good news of the improvement in your state of health".

7. Zohar III 5a (זהר ח"ג ה' א'): ח"ג = חלק ג'; קוב"ה = קודשא בריך הוא; כנס"י = כנסת ישראל; בכ"מ = בכמה מקומות, "in several places". In the Zohar there (Parshas Vayikra), on the verse "Great is G‑d and much praised in the city of our G‑d": "אימתי אקרי קודשא בריך הוא גדול, בזמנא דכנסת ישראל אשתכחת עמיה... דמלכא בלא מטרוניתא, לאו הוא מלכא, ולאו הוא גדול, ולא מהולל", "When is the Holy One, blessed be He, called great? When the Congregation of Israel is found with Him… for a King without a Queen is not a king, and is not great, and is not praised." The Rebbe explains: the "greatness" is the joining of the King (the Holy One, blessed be He) and the Queen (the Congregation of Israel), through Torah and mitzvos in actual deed in the physical world.

8. The generation of the "footsteps of Moshiach" (דרא דעקבתא דמשיחא): עאכו"כ = על אחת כמה וכמה, "how much more so". From the Mishnah [Sotah 49b]: "בעקבות משיחא, חוצפא יסגא", "In the footsteps of Moshiach, insolence will increase"; Rashi: "in the footsteps of Moshiach – at the end of the exile, before the coming of Moshiach".

9. Him who stands behind our wall, watching and peering (זה העומד אחר כתלנו ומשגיח ומציץ): From the verse [Shir HaShirim 2:9]: "הנה זה עומד אחר כתלנו משגיח מן החלנות מציץ מן החרכים", "Behold, he stands behind our wall, watching from the windows, peering through the lattices"; Rashi (on the redemption from Egypt): "and behold, He let it be known that He was standing and peering from the windows of heaven at what was done to me". Our generation is also the last point before the coming and revelation of "Him who stands behind our wall" – the redemption.

10. Speedily in our days, that is (בעגלא דידן, ז.א.): בעגלא דידן, "speedily in our days" (after the words of the Kaddish, "בעגלא ובזמן קריב", "speedily and soon"); ז.א. = זאת אומרת, "that is".

11. As our Sages ruled (Shemos Rabbah 15:11) (וכפס"ד רז"ל (שמו"ר פט"ו י"א)): פס"ד = פסק דין, "ruling"; שמו"ר = שמות רבה. The Midrash there: "And when He chose Yaakov and his sons, He set in it the New Moon of redemption, in which Israel were redeemed from Egypt and in which they are destined to be redeemed, as it is said: As in the days of your going out of the land of Egypt I will show him wonders… therefore He set joy for them."

12. In tranquility and calm (בשובה ונחת): From the verse [Yeshayahu 30:15]: "בשובה ונחת תושעון", "In tranquility and calm you shall be saved"; Rashi: "for in tranquility and calm you will have salvation, without any toil".

13. And may He show us wonders (ויראנו נפלאות): From the verse [Michah 7:15]: "כימי צאתך מארץ מצרים אראנו נפלאות", "As in the days of your going out of the land of Egypt I will show him wonders", cited in that Midrash.

14. Good news (בשו"ט): בשו"ט = בשורות טובות.

15. Out of fondness for the matter (לחביבותא דמילתא): Aramaic: out of the dearness of the matter. עכ"פ = על כל פנים, "at least".

16. The treasury of Chabad Chassidus (אוצר חסידות חב"ד): חב"ד = חכמה בינה דעת. His book, a collection ("treasury", אוצר) of discourses on the Torah, does not bring (apart from the beginning and the introduction, as below) pieces from the works of Chabad Chassidus; the Rebbe plays on its title: "from the treasury of Chabad Chassidus".

17. A word to the wise suffices (וד"ל): וד"ל = ודי למבין. The Rebbe judges him favorably – he alone did not decide what went into the compilation – and says no more.

18. In the end (סו"ס): בכ"ז = בכל זה, "nevertheless"; סו"ס = סוף סוף, "in the end"; כו"כ = כמה וכמה, "many".

19. For one like you (לדכוותי'): Aramaic: for one such as he.

20. Publish (להו"ל): להו"ל = להוציא לאור, "to publish". When he publishes another book of this kind, he can fill in there what is lacking in the area the Rebbe remarked on (pearls from Chabad Chassidus), and then fill it in double measure.

21. From the Tzemach Tzedek (מאדמו"ר הצ"צ): אדמו"ר הצ"צ = the Rebbe, the Tzemach Tzedek. At the beginning of the book he brought from the teachings of Chabad, and in the introduction from the Tzemach Tzedek: where the decision was his alone, he did bring from Chabad teachings.

22. The Beis Yaakov (הבית יעקב): בלקוט = in the recipient's compilation, Otzar Maamarim al HaTorah. The Beis Yaakov is the work on the Torah by R. Yaakov Leiner of Izhbitz; his words there are quoted in the publisher's note: "Why is it not said in this parshah, 'And G‑d spoke to Moshe'?… in the matter of judgment there is no difference between small and great."

23. So that the claims of the other not be stifled (בשביל שלא יסתתמו טענותיו של השני): י"ל = יש לומר, "it can be said"; בי"ד = בית דין, "court". The law is in the Rambam [Laws of the Sanhedrin 20:4]: "הרי שבאו לפניך שנים לדין, אחד חכם גדול ואחד הדיוט – לא תקדים לשאל בשלומו שלגדול ולא תסביר לו פנים ולא תכבדנו, שלא יסתתמו טענותיו שלאחר", "If two come before you for judgment, one a great sage and one a simple person, do not greet the great one first, nor show him a friendly face, nor honor him, so that the claims of the other not be stifled." Therefore in Parshas Mishpatim, the parshah of laws, the Torah concealed that the speech was directed specifically to Moshe, and it does not say there "And G‑d spoke to Moshe".

24. From the compiler, based on Tanya, ch. 32 (מהמלקט ע"פ התניא פל"ב): The compiler is the recipient. In his book there he explained the teaching of the Sages, in Rashi's words [Vayikra 25:1]: "just as Shemitah was stated with its general rules, details and fine points at Sinai, so were all [the mitzvos] stated with their general rules and fine points at Sinai", on the basis of Tanya ch. 32: that no mitzvah can be fulfilled perfectly without "Love your fellow as yourself" (see the publisher's note). The Tanya there: "And this is what Hillel the Elder said about the fulfillment of this mitzvah: 'This is the whole Torah, and the rest is commentary'."

25. The words of a wise man's mouth win favor (דפח"ח): דפח"ח = דברי פי חכם חן, the words of the verse [Koheles 10:12].

26. Likkutei Torah, Parshas Mattos, Hechaltzu (לקו"ת פ' מטות ד"ה החלצו): There it is explained that "בחינת מדין, הוא ממש נגד בחי' שם הוי'", "the aspect of Midian is directly opposed to the aspect of the Name Havayeh", and that the sin of the Second Temple was "בשנאת חנם. והיא קליפת מדין", "baseless hatred, which is the kelipah of Midian". Love of a fellow Jew, the opposite of baseless hatred, thus relates to the Name Havayeh.

27. Introduction to Tikkunei Zohar 2a; ibid., Tikkun 2 (הקדמת ת"ז ב, א. שם ת"ב): ת"ז = תיקוני זהר. The introduction to Tikkunei Zohar (2a): "ונטרין פקודהא דאינון תרי"ג מצות דתליין משם יהו"ה", "and they keep its commandments, which are the 613 mitzvos that depend on the Name Havayeh"; and in Tikkun 2 (18a): "and the many positive and negative commandments, all of which depend on the Name Havayeh".

28. By the Atbash cipher… the Name Havayeh (בא"ת ב"ש - מצוה הוא שם הוי'): Atbash (א"ת ב"ש) exchanges the letters of the alphabet from both ends: א with ת, ב with ש, and so on. By it מ becomes י and צ becomes ה, so מ"צ = י"ה, and מצוה = the Name Havayeh. Likkutei Torah there: "כי הנה: מצוה - הוא מ"צ בא"ת ב"ש - י"ה, והרי א"כ: מצוה - היא שם הוי'". This bears out the compiler's point: all the mitzvos depend on the Name Havayeh, and love of a fellow Jew relates to the Name Havayeh.

29. From Tanya, ch. 5 (מתניא פ"ה): The Tanya there: "When any intellect conceives and grasps a concept with its intelligence, the intellect grasps the concept and encompasses it in its intelligence, and the concept is grasped, encompassed and enclothed within the intellect that grasped and conceived it."

30. Moreh Nevuchim I:68 (Commentary on the Mishnah, Avos, end of ch. 3) (מו"נ ח"א פס"ח (פיה"מ אבות ספ"ג)): מו"נ = מורה נבוכים; פיה"מ = the Rambam's Commentary on the Mishnah; ספ"ג = end of chapter 3. Moreh Nevuchim there: that G‑d "is the intellect, the one who intellects, and the intellected, and these three are in Him one thing", and he explains there that in man too "the intellect is nothing other than the thing intellected"; the Commentary on Avos (3:17, on "if there is no understanding there is no knowledge"): "if we do not conceive a concept we have no knowledge, and if we had no knowledge we would not conceive a concept". The union of intellect and concept in Tanya ch. 5 is found in the Rambam as well.

Summary

The Rebbe thanks the recipient for the books he sent, headed by his own Otzar Maamarim al HaTorah, and blesses him to spread revealed and inner Judaism in good health, all the more so in the last generation before the redemption, which Nissan brings. In a postscript he regrets that the book gathers no pearls of Chabad Chassidus, judges him favorably, and adds notes on three passages.