8332 —לימוד והוראת קבלה, אזהרת הבעש"ט, והרמב"ם

B"H, 16 Shevat, 5722.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n Rav Pe'alim Ba'al Meretz Rashi

Shalom u'Vrachah!

I acknowledge receipt of your letter which arrived on Shabbat Kodesh, 15 Shevat. It is obvious and simple that on the contrary—it pleased me to hear that you are learning and also involved in Chochmas HaEmes (Kabbalah). As is known from the explanation of my father-in-law, the Rebbe zatzal, on the precise wording in Berachos 63b "and they engaged in Torah," that Torah study should be like business—one strives to find buyers for it and to publicize it, making every possible effort, even spreading it outward. My previous comment in my last letter was actually regarding increasing this—by explaining matters brought in Kabbalistic works, which is especially necessary according to the command and warning of the Baal Shem Tov, as brought at the end of chapter 2 in Shoresh Mitzvas HaTefillah which I cited previously.

Regarding your comment in your letter—based on the reason for the Baal Shem Tov's warning to strip away physicality as explained in his words—it is also understood that a brief explanation is not sufficient, as in those books you mention. Furthermore, Torah is one; it is like learning Nigleh (revealed Torah)—one does not suffice with just Mishnah without learning Gemara and then Rambam without his commentators. Certainly for you there is no need for lengthy discussion here.

As for your writing that not every mind can handle this—after asking your forgiveness—it does not seem so from many places and from the abundance of warnings to spread Pnimiyus HaTorah ever more so specifically in our generations. The Holy One does not make unreasonable demands of His creations; tzaddikim are similar to their Creator. Since there are repeated demands about the necessity of this study, certainly everyone called by the name Israel has been given the ability to engage in it. My intent is not only for oneself but also—as above—in a manner similar to business conduct. And if you say otherwise—even this we learn from our sages: "Who is wise? One who learns from every person." See also from the Baal Shem Tov's teaching on this Mishnah as quoted in Sefer HaZikhronos of my father-in-law, page 344.

Regarding what you wrote at the end of your letter about Rambam and Kabbalah—that he did not study it—this appears in Shaar HaGilgulim introduction 36 and by Moharash Alkabets in his commentary on Shir HaShirim; see also Shem HaGedolim by Chida under Rambam. I have always wondered about what I heard from my father-in-law that his grandfather (son of Admor tzt"z) said he received a tradition from teacher to teacher back to our master the Baal Shem Tov that Rambam was a great mekubal (Kabbalist), but he was careful never to reveal this even by hint (as Rashi explains) because at that time it was dangerous to reveal matters of Kabbalah even by hint.

Perhaps one could answer that he reached this only at the end of his life and only as an ibur (temporary soul state)—and thus differs from Ramban—and indeed it is cited in several places that Rambam engaged in Kabbalah at life's end: see Migdal Oz Hilchos Yesodei HaTorah chapters 1-2; Shut Maharam Alashkar siman 117; Avodas HaKodesh part II chapter 13; Levush Penet Yekarot part I chapter 53; see Shomer Emunim Dialogue I section 13; R.M. Botril's commentary on Sefer Yetzirah chapter IV mishnah 3.

With respect and blessing to increase involvement in all above with proper health and joy of heart.

Summary

The Rebbe teaches that studying and spreading Kabbalah is essential for all Jews today—not just scholars—and must be done with clarity following chassidic guidance. Even great figures like Rambam were involved with these teachings despite historical challenges.