7518 —הוצאת טהרת יום טוב, חנוכה, ומנהגי טהרה

B"H, First Night of Chanukah, 5721.

Brooklyn.

Haraha"g vavac"h iy"a nu"n baal meretz ve-rav pe'alim Chayil Sheyichyeh LeOrekh Yamim.

Shalom u'Vrachah!

On the eve of the days of Chanukah I received your letter from Sunday, in which you write that the tenth volume of your book Taharas Yom Tov is nearing completion at the printer. There is a connection between this and these days [as emphasized in the teachings of the Baal Shem Tov: every matter and detail is by Divine Providence from Hashem Who watches over each individual], as expressed in Al HaNissim: "You delivered the impure into the hands of the pure... and they purified Your sanctuary and lit candles..." This fits with the words of the prophet regarding the imminent true and complete redemption: "And I will sprinkle pure water upon you and you shall be purified... and you shall dwell in the land..." These matters are interdependent: purity leads to... chassidus, chassidus leads to ruach hakodesh (Divine inspiration), which leads to Eliyahu HaNavi—who heralds redemption.

Despite many distractions, I will fulfill your wish to at least provide some comments on Sefer Zera Yitzchak that you published and on your own books.

May it be G‑d's will—from He Who grants man knowledge—that He grant us among all Israel wisdom, understanding, and knowledge to study both revealed and inner Torah; in our generation this has been revealed through Chassidus. They go together as one Torah: to learn, teach, observe, do, and fulfill with love as we are commanded—with joy and a good heart.

With honor and blessings for success in your efforts to increase purity in a manner that continually increases—as is taught by these days according to Beis Hillel.

P.S. To fulfill your request I am including here some comments on Sefer Zera Yitzchak that you published as well as on your book Taharas Yom Tov—the volumes I recently received—as time permits—in haste.

Zera Yitzchak at its beginning:

Blessings chapter 1 mishnah 1: You ask why Pesach is not mentioned etc., and it can be said that our Mishnah follows Rabbi Eliezer ben Azariah. Similarly in Gemara later (9a). It is surprising this isn't mentioned. Note that in Yerushalmi here (end halacha 1) there are those who have a version including eating Pesachim together with burning fats (not with those eaten for one day). Thus they are one law; according to Rabbanan they did not say until midnight (per Baal HaCharedim's commentary on Yerushalmi). The reason must be—because members of a group are diligent (Pesachim 85a). Zera Yitzchak simply assumes that also for Pesach Rabbanan decreed—so it must be he holds like Mareh HaPanim's commentary there. As for burning fats—because women and children also eat them.

In tractate Megillah 3:3: In the Mishnah "Adam said" refers to Israel; Israel are called Adam. It is evident that the author holds that even in rabbinic language Adam excludes gentiles. Tosafos Yom Tov says so in Bikkurim 2:7 (which contradicts what he wrote in Avos 3:14), unlike Tosafos "Mah" (Bava Kama 9b). See Sdei Chemed Klalim Aleph reish ayin vav for more on this. I later saw you addressed all this at end of section. But then I saw it is difficult to say so since it is explained (Yevamos 61a with Tosafos) that where animals are mentioned too then Adam includes gentiles; so here too it would be similar—so it doesn't fit with saying gentiles aren't called Adam [in Megillah Adam contrasts with land; in Bikkurim/Bava Kama—with animals/oxen; Avos—with Israel]. Needs further study. Note Malbim's commentary at start of Vayikra elaborates on all this.

At end of book p.397: Five letters doubled etc., as stated in Zohar. The source needs clarification. The reason based on order of verses: Hashem Melech Hashem Malach Hashem Yimloch etc.—but this isn't a verse but three verses whose order starts with Hashem Yimloch forever—in Torah—and two others later—in Tehillim. Simply put it's based on Zohar I (34a): "It is written Hashem Melech Hashem Malach Hashem Yimloch l'olam va'ed." Same in Sefer HaBahir sec.111 &127; Shaar HaKavanos: "Hashem Melech... l'olam va'ed," etc.; same by Arizal etc.; Amek HaMelech section six p.72: This verse etc., is Atzilus d'Atzilus etc.; Rabbi Akiva says every day an angel stands in heaven saying Hashem Melech... l'olam va'ed. Their combination in prayer forms one verse though scattered differently in Tanach; even Rambam notes similarly at end Peirush HaMishnayos Zevachim: Jerusalem called inheritance etc.—he first says one thing then another—just as arranged in Yehi Kevod prayer (like above re Hashem Melech... l'olam va'ed) though they're three scattered verses with last coming first (as here). In writings it's brought similarly; see Amek HaMelech Sh.A ch56; Megaleh Amukos Ofen 62; Kohelet Yaakov p.Albam.

Kol Yisrael yesh lahem chelek l'Olam Haba etc.: In future G‑d will give each tzaddik etc.—so it must be author's intent that just as reward for Olam Haba requires peace per Shelah so too reward for shai olamot—but not that chelek means shai olamot itself—as proven by condition "to each tzaddik," unlike Mishnah which says all Israel have a portion etc.

Taharas Yom Tov vol.VI beginning p.LI (& there p.C): That children should not accompany their father's funeral etc., to declare excommunication with shofar blast so they remain home—surprising you didn't clarify actual law/custom practiced among G‑d-fearing communities since practical precedent exists! Certainly it's considered honoring parents when children accompany etc.; delaying burial—even though it's a prohibition—is allowed so relatives can come—and who closer than son? See Bava Basra 159a—that's exactly it! Certainly it's honoring father after death—explicitly stated elsewhere about sons accompanying father; see Maavar Yabok Imrei Noam ch28.

On other hand many greats both revealed/mystical accepted custom (based on this book) to announce—even by excommunication—that sons shouldn't accompany funeral—including Jerusalem/Eretz Yisrael sages like Baal Shulchan Gavoha, Baal Ohr HaChaim, Baal Admas Kodesh, Rav Yisrael Yaakov Algazi, Baal Shoshanim LeDavid, Baal Batei Kehuna (student of Pri Chadash), Chida, Maharitz Algazi & mekubal Rav Shalom Sharabi... also Ashkenazic rabbis throughout generations there & Eretz Yisrael! Jerusalem custom especially before removing male deceased (over age thirteen) they announce excommunication & sons recite Kaddish inside house before removal (Gesher HaChaim vol.I ch12); text from Shede Chemed's will forbids accompaniment before/after or from any side—including sons/daughters/grandchildren etc.—and seems many follow this perhaps reconciling reasons or because many oppose Kaddish before burial—see Shulchan Aruch Harav Orach Chaim sec.281 & notes Shulchan Aruch Yoreh Deah end sec.376—they change announcement text—not excommunication or shofar blast—to avoid stumbling? Sons leave house before funeral begins wait at cemetery recite Kaddish after burial.

I saw an author write "we have no right" to tell Jews based on such mystical secrets—and if some saint or tzaddik commanded excommunication announcement for their own sons after them—it was only for their own children—as Torah explicitly states "his sons carried him to Canaan," obviously anyone unaware of above rabbinic authorities or customs especially Jerusalem/Eretz Yisrael has no standing here! As for his comment about explicit Torah verse—it reflects those who seek to separate Jews from inner Torah & touch its secrets—they stumble even over revealed Torah—as he himself does regarding explicit verse where Yaakov tells Reuven "my strength & firstborn power" (even schoolchildren know Rashi brings this)—and there's no reason not to accompany! And really it's surprising since earlier books don't mention such announcements/excommunications but rather everywhere sons do accompany—perhaps like other rabbinic decrees/customs innovated by greats for their generation onward—they found an issue & enacted accordingly seeing delays after marriage whether due to Torah study before earning livelihood or planting vineyard/building house first—not necessarily literally five vines/four cubits—and only afterward marrying; during footsteps toward Mashiach when "here he stands behind our wall watching... peering..." redemption delayed due to this sin—thus they ruled announcement should be made "to strengthen religion & repair world." These greats themselves were lenient about announcing at their own funerals so people would know/follow after them—as Ketubot 8b describes—a matter needing further analysis.

At end p.184: Arizal during his purification when his body was immersed in mikveh he bent his head himself to immerse—so written in introduction Nagid U'Mitzvah & Shivchei HaAri—from early chassidic stories: At purification of Maggid Mezhritch by lottery Alter Rebbe merited holding his head like fine gold—they led Maggid into mikveh & Alter Rebbe said sages said great are tzaddikim even after death therefore let our teacher immerse himself—which happened—they let him immerse three times himself (Beit Rebbe vol.I p10 note b).

There p188 end sec37: My father & uncle refers to Alter Rebbe (author Tanya/Shulchan Aruch) & his brother author She'erit Yehuda; Alter Rebbe was seven years old then brother three years old.

Vol.VII beginning p.Tet: Crumbs from hamotzi blessing—note Zohar III 244a: One who treats bread crumbs lightly... all the more so one who treats brain crumbs lightly... There III 274a: Householder completes blessing then breaks bread egg-sized/olive-sized these correspond to drops from seed crumbs olive-sized correspond to tzaddik...

There end book p.383: Zohar Parshat Noach—a tzaddik is one who doesn't sin with this sin—same elsewhere/books—but always wondered since specifically there Zohar doesn't imply so—it opens "Your people are all righteous—all Israel guard covenant," Or HaChamah explains like sages Bava Basra 165a minority follow illicit ways—but surely not everyone like Yaakov Avinu regarding sin discussed here—even if distinctions can be made between calling individual/rabbinic righteous as Ohr HaChaim writes still no proof from here.

There end notes sec192: Shocked by what was printed there about fixing mikveh atop another mikveh—the repair being holy/Tiferet Israel namely Admor Rashab father of Admor Rayatz zatzal nbgm zy"a who gave his life for mikvaot as known throughout our country—and debated these laws especially with leading sages—and anyone knowledgeable about mikvaot knows advantages of mikveh atop otzar—the concern raised about mud filling otzar since there's no set time for checking applies equally if otzar is from side—I am astonished such a letter was printed—not only once but again printing what writer claims about removing tzaddikim from heavenly yeshiva after three hundred years—is anyone responsible for such rumors? Enough said!

Vol.VIII beginning p.I: Further corrections regarding being careful with tefillin mitzvah—note sages Megillah 16b "preciousness refers to tefillin." Rachiv's glosses on Zohar II 197b—the drop called preciousness—in Maorei Or system Kuf siman Vav—the drop flows... when it goes into Nukva d'Noga becomes keri instead of yakar—see Maamar Admor tzt"z VeYifga BaMakom (Sefer Or Torah Parshat Vayetze).

There p93 laws Tefilat Haderech per sages Milta Albisheiha Yakirei—I inform you conduct of Admor Rashab father of Admor Rayatz when traveling—even if staying months at destination—would say Tefilat Haderech daily after prayer without mentioning name/kingship.

There end p192 thread-thin hair—note sages wicked see yetzer hara as thin hair thread (Sukkah 52a); regarding tzaddikim G‑d scrutinizes them like hair thread (Yevamot 121b).

Vol.X beginning p.Yud Tet: Lying down at night wearing four-cornered garment/tzitzit—see rulings tzt"z Shulchan Aruch Orach Chaim sec11—for protection over eyes—note Rambam Hilchos Deos ch4 halacha19 emission diminishes eyesight—all addicted have dim eyes—the sight brings thoughts/thoughts bring further issues—even greater found Berachos Tosafos VeYayin Berachos 41b—in our Mishnah even seeing without thinking causes impurity Zavim ch2 m2—from here lesson how careful one must be guarding sense of sight; see Kuntres HaAvodah Admor Rashab ch2.

There end p214 miracle of Chanukah—to purify others—it is known Alter Rebbe's precision [see Likkutei Torah Devarim page89d] "to purify" not "to become pure" i.e., others—and similarly Chanukah mitzvah specifically at doorway outside—even inside home only if household awake otherwise law rules even oneself does not recite blessing [notes Shulchan Aruch Orach Chaim end sec672].

Vol.X beginning p.Lamed Gimel corrections—to love peace/pursue peace turn away from evil/do good—as you continued previous volume ending—to shine outward/to purify others—you began—and see Sefer Zera Yitzchak at its conclusion cited at start these notes especially per Baal Shem Tov's explanation turn away from evil/do [the evil] good.

There end book [on my copy] note Nun Tet—to connect redemption/prayer etc.—this good thing I did [Berachos10b]; sin damages ten sefirot/fix ten sefirot see above note Vol.VIII Rambam note also Zohar II128b:"this good thing I did connects redemption/prayer…at that moment…this tzaddik arouses connection where needed…all branches join through this tzaddik called good…see Maamar tzt"z HaMalach Hagoel Sefer Or Torah explanation connecting redemption/prayer—it concludes there—in Zohar—that those who make themselves souls obligated if people knew how much benefit/merit they bring tzaddikim because merit follows them like someone chasing life…beforehand relates also relevant lesson start book:"fortunate is one who pursues sinners/helps them abandon bad path…causes whole world above/below stability—for such person covenant was made life/peace…offspring mighty upon earth…light shines amid darkness upright ones."

Summary

This letter links themes of purity found in Taharas Yom Tov with Hanukkah’s message and broader Jewish customs around mitzvos and mourning practices. The Rebbe encourages diligence both in learning revealed and inner Torah while upholding traditions that increase holiness within daily life.