6959 —קבלת אגרות, השפעה רגשית, והפצת חסידות

B"H, 1 Menachem Av, 5719.

Brooklyn.

Havavach iy"a nu"n involved in tzt"z Mohe Yitzchak.

Shalom u'Vrachah!

After a long pause I received your letter from Sunday with its enclosure, confirming receipt of my two letters. Surely when there is further development you will write with appropriate detail, and thank you in advance.

In continuation of the above, I also refer to your comments, since you wrote in your letter that the report mentioned above was given without additional remarks, as well as the discussion of those who ask face-to-face. Certainly with you they are more open-hearted in this area than with others.

Allow me to add: not only regarding them did I intend that they should receive the two letters specifically separately, but also regarding you. In your case my intention was fulfilled because there was a gap of several days between them; whereas for them, from your letter it seems they read both letters consecutively without an interval for "digesting" the content of the first letter—what a pity.

The reason for this is clear: by human nature, for a message to be deeply and properly felt, it is best prepared when preceded by some disappointment or at least lack of full satisfaction on an intellectual level. As I hinted in my letter and pointed out—even though one asks for an answer based on intellect, the main thing is that the question presses and demands a solution primarily from emotion rather than intellect. Therefore even a complete intellectual answer cannot fully quench the thirst. Perhaps if you write some of your comments as you felt after reading the first letter and before receiving the second one, it will reflect what was said above.

I will use this opportunity to answer your earlier question: In your conversation with some Anash there was doubt whether reality itself will change in the future—does this refer to understanding or feeling G‑dliness or are these matters only metaphorical? According to Chassidus as explained regarding the prophecy "Veniglah Kevod Hashem Vera'u Kol Basar" ("And the glory of Hashem will be revealed and all flesh shall see")—the matter is literal: flesh will see (and those creatures with intellect will also understand) that "the mouth of Hashem has spoken." This is based on sayings of our Sages in Shas and Midrashim*, and also appears in Hayom Yom**: "Even a stone from a wall will cry out," etc.

I received issues of "Kemper" and saw your article printed about foundations of faith and mitzvos. I was pleased that through you these words of inspiration reached readers of such publications. As is customary among Jews—that one cannot refrain from making a comment—I hope you'll forgive me for what follows: There is an "inappropriate impression" when one brings together quotes from prophets and Nachum Ish Gamzu along with authors from our own generation all at once. Even though we have heard many times from my father-in-law the Rebbe that one should not say "to distinguish" G‑d forbid between Jew and Jew, obviously this does not mean all boundaries have been erased. I also recall what's brought in several places [apparently based on Rambam's introduction to Pirush HaMishnayos], "Accept truth from whoever says it." Still—with apologies—listing names like these together leaves such an impression.

You may suspect—and rightly so—that my intention here is hopeful: perhaps by writing this such things will be avoided in future.

Ending on a positive note: thank you very much for your help with the teachers' training course organized by Oholei Yosef Yitzchak Lubavitch network; surely you will continue such efforts going forward as well.

May it be G‑d's will that as we renew the redemption of my father-in-law the Rebbe zatzal—which was a redemption for many and salvation for Torah at that time and for years after—and who gave his life to strengthen Judaism generally and spread Chassidus especially—everyone who knows about this should energetically spread these teachings outward. Through this we bring closer fulfillment of the prophecy (that from these Egypts which will soon be turned to joy and happiness speedily through our righteous Moshiach—we shall merit) to inherit without boundaries.

With honor and blessing for good news and hoping you respond soon. Shalom.

P.S. Regarding what was written above about reactions to the letters—it goes without saying you may share this with those who asked once they have responded (or respond) to my original letters as they are, without adding impressions from what is written above. Regarding publishing those letters as you wrote—I leave it to your discretion.

In your Tanya classes surely you season your words with matters drawn from Chassidus as has always been customary; there is rich material available—in talks and printed Likkutei Dibburim.

Summary

The Rebbe teaches that separating communications allows deeper emotional absorption; intellectual answers alone do not satisfy spiritual longing. He encourages careful presentation when quoting sources together and urges energetic involvement in spreading Chassidus for collective redemption.