7053 —הבהרת נקודות באגרות, הגישה הכפולה של הבעש"ט, וחסידות במעשה

B"H, Chol HaMoed Sukkos 5720.

Brooklyn, NY.

Mr. Yitzchak Damiel.

Shalom u'Vrachah!

Surely you received my letter with the New Year’s blessing as well as the keys to Likkutei Torah that were sent to you.

Since you wrote that there was a discussion among your group regarding two of my letters, I trust you will write further about this matter.

Regarding your request that I write in more detail about certain points in my letters: In addition to the distractions caused by this busy time—which also makes it difficult to concentrate on such matters—there is another main point: It is much easier for me to provide additional explanation or continuation to those two aforementioned letters if I receive information about which specific points or topics are causing difficulty, seem unclear, or have not been fully understood in my previous letters. Then I will endeavor to write at greater length.

Enclosed is a copy of my general letter for Rosh Hashanah of this year. Its content is truly relevant to the content of the aforementioned letters, especially the second letter, whose foundation is the recognition—as stated by our master the Alter Rebbe—“Az a Yid nit er ken un nit er vil zayn afgerissen fun Elokus” (that a Jew neither can nor wants to be separated from G‑dliness). Certainly—and obviously—everyone who asks falls under this category; therefore, perhaps further explanation is unnecessary if only—as translated in Likkutei Torah at the beginning of Parshas Shemini—“angerirt” (it touches) their inner being.

You have surely also heard what has been discussed here several times: This year marks 200 years since the passing-hilulah of the Baal Shem Tov. It is fitting to highlight two main aspects of his character and work which seem at first glance to be opposites: (a) That he connected and even united with the simplest Jews; (b) That he brought before them—and precisely as our Sages say, before them—to their innermost being—the secrets of Torah, including even its most hidden secrets.

But in truth these two points are one according to the principle explained in Chassidus and clarified in many places: The higher something is—the higher it truly is—the lower it can descend. From this comes another result: Every concept in Chassidus must reach practical action—not just minor action but significant action—action in physicality and materiality. In this way, “the highest high” and “the lowest low” unite; through this we draw down that which transcends all levels altogether—that is, Essence itself—which is the purpose of man.

Blessings for good news in all of the above and a joyous festival for you and your entire family.

Due to the sanctity of the festival, His Honor the Rebbe did not sign personally; I am signing on his behalf.

Summary

The Rebbe teaches that true understanding comes when questions are specified clearly and that Chassidus must translate into meaningful action. The Baal Shem Tov’s legacy combines unity with every Jew and revealing deep Torah secrets—both culminating in practical deeds that draw down Divine Essence.