8662 —בנוגע לגידול הזקן, חינוך יהודי, ותפקידן הייחודי של נשים

B"H, 1 Elul, 5723.

Brooklyn.

Havavach iy"a nu"n engaged in tzt"z Rabbi Shlomo sh"y.

Shalom u'Vrachah!

In response to your letter from Sunday. Thank you very much for the good news about your activities in strengthening Judaism and spreading it in Minneapolis and its surroundings within the branch of the Central Organization for Education under the leadership of your brother-in-law, Havavach iy"a nu"n, energetic etc., Rabbi Moshe sh"y. It was especially pleasing to read at the end of your words that your wife also helped and succeeded in these efforts.

Especially in the field of education—the ability is in the hands of Jewish women, each called a daughter of Sarah, Rivkah, Rachel, and Leah—to accomplish even more than men can, as is evident.

May it be G‑d's will that your aforementioned success arouses within you additional strength to continue these efforts over time in this direction—not only with those already within the four cubits of Torah and mitzvos but also striving to bring out what is precious from what is base. As our Sages greatly emphasize this (Bava Metzia 85a).

Although now is not really an opportune time to elaborate on the second half of your letter—especially since these matters are well known everywhere and even printed—nevertheless, as an expression of gratitude for the pleasure caused by the first half of your letter, I will not suffice with just a brief remark but will add some notes etc.

Regarding growing a beard: it is clear to all opinions that there is significance here. The only disagreements are whether it may be permitted when one is supposedly compelled to do so—and whether this is a rabbinic or Torah prohibition. But as above, it is clear both in revealed Torah and especially in its inner dimension that the "tikunei dikna" (as they are called in Zohar and Kabbalistic works accepted as authoritative Oral Torah by every Jew) possess extremely great holiness. The measure a person takes below draws down a corresponding measure from Above. Surely everyone agrees and calls this "Tzelem Elokim." According to Admor HaTzemach Tzedek and many other authorities before and after him, it is clearly forbidden by Torah law—as explained in his responsa and further clarified in his rulings. See also Darkei Teshuvah on Yoreh Deah; Minchas Elazar II:68; Amudei Arazim by Rabbi Margalit sh"y from Jerusalem who collected many opinions at length both according to revealed Torah and Kabbalah—including an amazing letter from Rav Yosef Rozin (the Rogatchover Gaon) stating this is an absolute prohibition.

The reasons you mention for being lenient—in order: (A) The concern that growing a beard might lead one to think he’s exempt from other matters of Torah and mitzvos—is obviously not valid; if so there would be no end to such arguments! We would have to abolish every stringency or even rabbinic commandment. On the contrary: our Sages teach that one mitzvah leads to another; any increase—even just beautifying a mitzvah—will ultimately lead to greater observance overall. Perhaps you meant "appearing arrogant," but thank G‑d nowadays this does not appear arrogant at all. On the contrary—many practices such as wearing tzitzis outwardly have become widespread even among Lithuanian yeshivos; even those who permit shaving do not compare it to wearing tzitzis outside.

(B) You write that someone deeply versed in halachah has all he needs to fight against worldly pressures as he has until now. This claim surprises me greatly: right after receiving the Torah there was already idolatry (the Golden Calf), even among those who saw mystical visions—not just studied them! Similarly before building both Temples—even great scholars fell short (Sanhedrin 102a). And likewise today—even leaders of movements opposed to traditional Judaism were once deeply learned themselves.

(C) You write perhaps growing a beard isn’t purely for holy reasons but due to ulterior motives—yet halachah rules: one should always engage in Torah/mitzvos even if not for their own sake; through doing so one comes eventually to pure intent.

(D) Regarding... your wife—knowing some members of her family personally I am confident that ultimately she will not only have no objection but will actually help—and you will be elevated further in her eyes regarding fear of Heaven and observance going forward. In fact when she hears such requests from you it may inspire her (in our Sages’ style): "He who seeks to inspire others must himself be on an even higher level."

Of course I am aware that in various countries—including this one—truly G‑d-fearing people have permitted shaving with various explanations; thus later generations included G‑d-fearing Jews who themselves did so. But surely you are also aware how circumstances have changed: then—in certain places/times—the lenient authorities saw no other way to save many Jews from total estrangement; they worked hard searching for leniencies etc.—and enough said. Even with clear prohibitions we find similar situations—even explicit verses like Yefas Toar where Torah itself gives permission—and our Sages explain why. Do not judge another until you reach his place; perhaps then/in those days/who knows? But as above—thank G‑d—that’s not our situation today! Anyone truly willing can do so (may he use this ability fully)—spreading Judaism uncompromisingly wherever possible—including our case here.

I once spoke with someone who visited me raising similar arguments seeking leniency; I asked him (after requesting he answer candidly): Why is it when people draw Moshe Rabbeinu or Aharon HaKohen—whether Jews or non-Jews—they always depict them with large beards? If regarding Aharon they rely on Tehillim (“Aharon’s beard descends over his garments”), why do they do so for Moshe Rabbeinu? After all he received everything at Sinai—including every future innovation—and surely “the power of leniency prevails.” Being honest he answered: Even when picturing Moshe Rabbeinu—or any later observant Jew—it’s obvious they had full uncut beards.

To conclude with something relevant now—as Elul begins—it’s brought in Kabbalistic works (see Likkutei Torah Devarim 32b by Admor HaZaken—the year marks his 150th yahrzeit): The Thirteen Attributes of Mercy—the tikunei dikna above—shine forth now; may we merit not diminishing their vessel—the thirteen tikunei dikna below!

Summary

The Rebbe teaches that growing a beard holds deep spiritual significance rooted both in halachah and Kabbalah, encourages uncompromising outreach efforts including women's unique role, and reminds us that sincere commitment brings Divine blessing especially during Elul's days of mercy.