7516 —חנוכה, תפקיד מצוות מעשיות, ורמות השראה אלוקית

B"H, First Night of Chanukah, 5721.

Brooklyn.

Haraha"g vavac"h iy"a nu"n baal middot tznm"s etc. Harav David shlit"a HaKohen

Shalom u'Vrachah!

I was pleased to receive your letter from the 6th of Kislev, and after that, the printed edition of 'Mussar HaKodesh,' etc. Thank you very much for the gift and your thoughtfulness in sending it to me. I strongly hope that in the future you will also send what is published by the publisher through you, and certainly from your own writings.

We are now in the time of Chanukah, whose mitzvah is with oil—secrets within secrets of Torah—as explained in Zohar and Kabbalistic works in many places. But it must be such that its light shines forth—not only inside but also at the entrance to one's house toward the outside. Especially in our generation—the era preceding Mashiach—the last of our exile, a darkness doubled and redoubled. As stated in Zohar (I:118a): 'When the days of Mashiach are near, even the leaders of the world will struggle to find hidden wisdom.' And since our Sages taught regarding Torah study that there must be an order: "If I would say something, he would challenge me... thus understanding is gained... Do I not know that what I am saying is correct?" (Bava Metzia 84a)—I allow myself to offer some comments in the margins, especially knowing your influence within your circle and surroundings; if they are correct—they have special importance.

As it says: "And Vahev in Sufah."

In regard to your son Harav Shlita HaKohen—may he be well—and with respect and blessings to all as individuals within your household, increasing ever more as per these days according to Beit Hillel's ruling.

M. Schneersohn

P.S. General comment: Seemingly—the concept of 'Mussar HaTorah,' which is identical with 'Mussar HaKodesh,' has its foundation and also its goal in practical action—in its broad sense—which includes thought, speech, and deed. As it says: "Fear G‑d and keep His commandments for this is all of man." The matter of receiving ruach hakodesh or even more—prophecy—is at most a reward for one's work and deeds. This is also evident from the fact that it is not within human power. As Rambam writes: "Even though they direct their minds appropriately, it is possible that Shechinah will rest upon them or not rest upon them" (Yesodei HaTorah ch.7 halacha 5; see Lechem Mishneh there). All the more so we were not commanded that everyone should be a prophet or even possess ruach hakodesh. See also Rambam at the end of Hilchot Teshuvah and Hilchot Melachim regarding why all Israel yearned for the days of Mashiach.

In addition to all this—in my humble opinion—it is absolutely necessary everywhere nowadays to doubly emphasize the necessity for actual fulfillment of practical mitzvos in daily life; nothing can substitute for them—not any other matter—even though "the Merciful One desires the heart," etc., etc.

It is understood that none of this contradicts what Rambam writes there—and especially as emphasized by Chassidus—that man's purpose is "Know the G‑d of your father and serve Him with a whole heart," which—as stated by Rabbeinu Hazaken (Tanya Kuntres Acharon p.156b)—is a great and lofty mitzvah... but this is one mitzvah out of 613; a person must fulfill all 613... Therefore one must increase study about all 613 mitzvos and their actual fulfillment in thought, speech, and deed—see there.

The beginning of the printed edition p.367: 'Ruach haNevo'ah or Ruach haKodesh.' Apparently—in this booklet you did not go into detail about their levels but included them together; yet there are three levels: prophecy (which ended with Chaggai, Zechariah, Malachi), ruach hakodesh—which differs from bat kol; when prophecy or ruach hakodesh are mentioned regarding later periods—it is borrowed terminology relating to bat kol (see Sha'ar Ruach haKodesh by Arizal—who is final authority here).

P.383 at end: 'Free choice in its fullness belongs to Israel.' See Likkutei Torah by Rabbeinu Hazaken Parshat Emor p.38 end b.

P.lamed-daled at end: 'The foundation of prayer... uniting with universal will... which is Divine desire...' Seemingly one can find support for this from our Sages' instruction to pray in plural form—but more accurately prayer means inclusion within Divine will (from below upward), thereby through prayer one can affect matters in this world (from above downward)—afterwards—even upon universal will; as stated in your booklet—to create a revolution.

P.end mem-tet: 'For ruach hakodesh among Israel does not indicate lack but rather...' Based on above this needs much clarification (perhaps you mean if deficiency exists within nation as a whole—not regarding every individual)—except after Mashiach's arrival when "I will pour My spirit upon all flesh and they shall prophesy," etc.

Citations for above were brought in introduction (by Rav Margalit shlit"a) to Shu"t Min Hashamayim; also see Ma'amarei A.Y. Heschel shlit"a quoting your honor—and "Rambam believed he attained prophecy" (Sefer Hayovel for L. Ginzburg).

Summary

The Rebbe emphasizes that while spiritual experiences like prophecy are significant, practical fulfillment of mitzvos remains central—especially today—and cannot be replaced by any other pursuit. The light we reveal must shine outwardly into our surroundings just as Chanukah teaches us.