7191 —שאלות על י"ט כסלו, חג החגים, וברכות ללימוד חסידות

B"H, 13 Shevat, 5720. Brooklyn.

Shalom u'Vrachah!

In response to your letter from Wednesday. I must say I had doubts whether to answer it, since the intent behind your questions was not clear; but assuming the integrity of a Jewish person as per the Mishnah's ruling, I strongly hope that your intention is only to clarify the truth—especially considering the well-known relationship between the Telz Yeshiva (even when it was overseas) and Lubavitch, Chabad chassidim, and the study of Chassidus. There were always groups of students in Telz who studied Tanya; surely you are aware of this in detail. I will address your points in order.

a) Question: Regarding blessing one another on Yud Tes Kislev with "a good year in learning Chassidus and its ways," you note that according to our Sages, on Rosh Hashanah a person is written and sealed for all matters of the year. Answer: This custom has been practiced for many years and was published in print in America already in 5703 (1943), and before that by my father-in-law the Rebbe zatzal. Your comment about Rosh Hashanah is unclear to me—especially since you yourself mention that a person is judged every day. Clearly this does not contradict what happens on Rosh Hashanah; this is explained in many places—see also Sefer Asarah Maamarot by Ramak Mipano, Maamar Chakur Din part II chapter 1 etc., as well as sources cited by Rabbeinu HaZaken at the end of Parshas Korach in Likkutei Torah and his explanation there. Also see commentators on Mishnah Rosh Hashanah chapter 1 mishnah 2: "In four periods the world is judged," even though one of them is Rosh Hashanah; several answers given there apply here as well.

b) You further ask: If so, why isn't such a custom practiced on Shavuos—the time of Matan Torah—for all matters relating to Torah? Answer: This is understood from the fact that Hashem did not establish a holiday specifically on the day of Matan Torah; Shavuos sometimes falls on different days (fifth, sixth or seventh), only when sanctification follows calculation does it coincide with Matan Torah—see Responsa Rivash siman 96; Shulchan Aruch HaRav beginning siman 494; many reasons are given for this—all relating specifically to Matan Torah as it pertains to all Torah. See Torah Shleimah by R.M. Kasher supplement to Parshas Yisro (Kuntres Zman Matan Torateinu), which collects many sources about this. Additionally, simply put—the first tablets did not endure; the second tablets were given on Yom Kippur—a holy and awesome day—the day when three books are sealed etc., as explained in Mishnah: "On his wedding day—that is Matan Torah."

c) Regarding calling Yud Tes Kislev "Chag HaChagim" (Festival of Festivals), you ask if this makes it greater than Shavuos etc.—how can this be? Answer: This title—borrowed from Tikkunei Zohar—has been used for many decades and was also published in America in the aforementioned year. Your question is answered by noting that it's called specifically "festival OF festivals," which does not mean an additional festival but rather—as explained in Tikkunei Zohar (Tikkun 21 [end p.58]): "Festival at all times... festival of three pilgrimages." The Vilna Gaon explains there that it refers to the central point revealed on Shabbos and festivals—that is, it's the central point among all festivals (see also Be'er Lachai Ro'i). This idea is also understood according to Nigleh: The essence of festivals is joy (see Chagigah 10b) connecting you with Hashem—and as our Sages rule: Joy comes through sacrificial meat (specifically Shelamim); nowadays joy comes through wine (see precise wording of Rabbeinu HaZaken—author of Tanya—in his Shulchan Aruch siman 529:7). This is one foundation of Chassidus—emphasized everywhere by the Baal Shem Tov and his disciples after him and Rabbeinu HaZaken after them—the idea of serving Hashem with joy. Another foundation: Serving Hashem with one's body—not through fasts or self-affliction—as explained regarding "If you see your enemy's donkey... help him" (referring to bodily materiality)—help him specifically (not by rejecting or afflicting it). The matter of Yud Tes Kislev—when Rabbeinu was freed below because permission was granted above to spread Chassidus and its guidance—for nothing happens below unless agreed above—means Heaven agreed specifically to spreading this approach; this is the central point among all festivals.

d) You note that Reb Chaim Brisker and Reb Eliyahu from Vilna related to this matter with great respect—and ask for sources for this report. Regarding their attitude toward Yud Tes Kislev—including its being Rosh Hashanah for chassidim and Chassidus—this was published by my father-in-law based on copies from his notes from 5662 (1902), when a letter from his father about Yud Tes Kislev reached Vilna etc.; it was printed at his instruction in 5703 (1943) as an introduction to Kuntres U'Maayan. Surely you know about their frequent meetings—not only for public affairs—and it's unfortunate that more details aren't widely known; if they were, many mistaken sayings, objections or disagreements—which are not always rooted in holiness—would certainly be nullified.

May it be G‑d's will that speedily we merit fulfillment of "Torah scholars increase peace in the world," especially within their unique world—the world of Torah—and fulfillment of our Sages' ruling at the end of Oral Torah: "The Holy One found no vessel containing blessing for Israel except peace."

With honor and blessing.

P.S.: Certainly if you have comments I would be pleased to receive them—as it says: "And Vahev in Sufah."

Summary

The Rebbe clarifies customs around Yud Tes Kislev blessings, explains its unique status among holidays based on both revealed and mystical sources, emphasizes serving Hashem with joy rather than asceticism, and encourages respectful dialogue rooted in peace.