8746 —עידוד לתלמידי תומכי תמימים בארץ ישראל על תורה, תפלה והשפעה על אחרים

B"H, Motzaei Shabbat Kodesh Shemot, 5724.

Brooklyn, NY.

Shalom u'Vrachah!

In continuation of the previous communication: my intention is for you to convey (at least) the content of the maamarim and sichos that were spoken here during the seventh month—which is full of all good and brings goodness for the entire year—which I requested the guests from Eretz HaKodesh specifically to deliver to you.

And my hope is that they were conveyed properly—that is, with words that come from the heart. Therefore I am also writing this (at least briefly)—and surely it is only needed as an added preference and extra encouragement—to further emphasize the main points of the maamarim and sichos as they relate to your practical conduct and preparation. Namely: increasing diligence and persistence in Torah study—both Nigleh and Chassidus; increasing awe of G‑d and love of G‑d—which requires increased contemplation on matters of Chassidus, as ruled by Rambam (Yesodei HaTorah ch.2): "This honored and awesome G‑d is commanded to be loved and feared... And how does one come to love and fear Him? When a person contemplates His deeds...and sees His wisdom...he will desire greatly to know this great Name... Immediately he..."

And in order for love and awe to be actualized—even practically—this is the work of prayer, as explained at length (and its methods for each individual) in Kuntres HaTefillah, Kuntres HaAvodah, and elsewhere.

Furthermore—and this is essential—to do everything within your ability so that more students join the yeshivos; first and foremost by being living examples so that everyone will want to be like you. Also through heartfelt words—impacting friends and acquaintances to enter both the four cubits of Torah and those of prayer together—as our Sages said: "The L‑rd loves the gates of Zion more than all the dwellings of Jacob," i.e., gates distinguished by halachah—Torah study—and (study of avodah shebalev) leading to prayer. Words from the heart enter the heart and ultimately have their effect.

All this—influencing others—is a fundamental part of avodah: "There is no service like service out of love," as our Sages said: "You shall love Hashem your G‑d"—make Him beloved among all creatures...with all your soul—love Him even unto self-sacrifice. See Iggeres HaKodesh by Rabbeinu HaZaken (at its beginning), who brings this view as practical halachic ruling.

This activity also increases success in learning Nigleh and Chassidus as well as in avodah shebalev—as our Sages said on "He enlightens both their eyes; Hashem causes His face to shine upon them—the light of a king's countenance grants life."

If with all mitzvos we know how great alacrity is—as stated repeatedly by our Sages—how much more so regarding Torah study, avodah shebalev (prayer), and tzedakah (spiritual tzedakah with one's fellow—to bring him into both four cubits of prayer and Torah)—for which one enjoys their fruits in this world while principal remains for the World to Come.

Blessings for success in holy work: learning our holy Torah, avodah shebalev (which stands in place of korban), avodas haTzedakah (which equals all korbanos)—especially when all this is done in Eretz Yisrael—the Holy Land.

I await good news from each one's activities in all these matters—and their success therein. Especially according to what my father-in-law said: "Every individual is a multitude."

We now stand before 24 Teves—the yahrzeit of Rabbeinu HaZaken—the Baal HaTanya (decisor in nistar) and Shulchan Aruch (decisor in nigleh)—our Nasi; "the body follows the head."

I conclude with blessings to go from strength to strength—to ascend ever higher in holiness.

Summary

The Rebbe urges Tomchei Temimim students in Eretz Yisrael to deepen their Torah study, prayer, Chassidus contemplation, and influence on others through personal example—emphasizing that such efforts bring blessing both spiritually and materially.