8240 —משוב על ספר רעיונות, לימוד תורה, וחשיבות השמחה

B"H, 10th of Menachem Av, 5722. Brooklyn.

Harav vavac"h iy"a nu"n Rav Natan Menachem Mandel

Shalom u'Vrachah!

I acknowledge receipt of your letter from Wednesday, and in due time I received your sefer "Raayonos Natan" on the Torah—thank you very much. As is my custom in such cases, I have copied in the margins at least two or three comments—since time does not permit more.

May it be G‑d's will that you utilize your talents and abilities in matters of Torah and mitzvos, for as our Sages say: "Great is study for it leads to action," and action is the main thing. May you do this with joy and a good heart, for this too is a commandment of our Torah of life (see Rambam at the end of Hilchos Lulav).

With honor and blessing for good news in general.

It is well known that one does not respond to drash (Shaar HaPesukim Shemos I:14)—nonetheless etc.

Regarding the introduction: It seems the style needs correction at least somewhat—for it is obvious that regarding practical matters all that is said about the blessing on Torah when writing divrei Torah applies only to one who writes before reciting Birchas HaTorah among the morning blessings.

At the beginning of the sefer, p. 19: Why does the Torah begin with a beis and not an alef etc.? It is difficult because many words begin with beis whose content is contrary to blessing etc. One could say that the question—why not begin with "Eileh Toldos HaShamayim..."—see Tanna D'vei Eliyahu Rabbah ch. 21; what distinguishes the beis etc.? It says "Bereishis bara Elokim..." (In the beginning G‑d created...), but really it should say "Elokim bara bereishis..." At first with a beis which is a sign of blessing etc. And if you ask—isn't it written with a beis in "boche tivkeh..." (you shall surely weep) etc.? See Zohar I (145b): The beis came because it is a sign of blessing etc.; alef was not used to create the world so as not to give place to sitra achra which is called cursed etc.

There regarding the origin of nekudos (vowel points): The Pardes Shaar 28 at its beginning states: It is well known among all Jewish sages as an oral tradition from Ezra the Scribe who received it orally back to Moshe Rabbeinu from Sinai from G‑d Himself that there are twelve types of nekudos etc. End quote. And regarding books cited—these have already been refuted long ago. See how great was the anguish suffered by the author of Sdei Chemed for having cited their opinion even though only to reject it absolutely. See also his essay "Pekuot Sadeh" at the end of Sdei Chemed vol. 9 sec. 64 at length.

At the end of your sefer p. 274: The connection between the end and beginning of Torah in the name of a certain great one—the language needs correction, because apparently he means according to the well-known explanation that Moshe Rabbeinu's miracle was greater than later miracles even though they were similar (like splitting Yam Suf vs. Ginai river—Chullin 7a), since Moshe's miracle was first—the beginning. The basis for this explanation is from Baal Shem Tov on our Sages' statement: "The whole world is sustained because (he began and did) Chanina my son" (see Toldos Yaakov Yosef beginning Parshas Kedoshim; see also what Admor Hazaken wrote in Likkutei Torah end Parshas Tazria). Regarding this connection one can explain based on our Sages' question (Nedarim 39b): But isn't it written 'there is nothing new under the sun'? This continues with 'for all signs and wonders...which he did...' (and this is not new except) 'Bereishis bara...' For G‑d made a condition with all creation at creation concerning miracles (as our Sages said—Bereishis Rabbah ch.5; Zohar II 198b; Pirush Hamishnayos & Tosefos Yom Tov Avos ch.5 mishna 6).

Summary

The Rebbe encourages using one's talents for Torah study and mitzvos with joy, emphasizing that action is primary in Judaism. He provides scholarly feedback on textual issues while highlighting that serving G‑d should always be accompanied by happiness.