8773 —על השפעה רוחנית, לימוד תורה, ומחקר היסטורי יהודי

B"H, end of Shevat, 5724.

Brooklyn, NY.

To Mr. Ben Tzion, known as Prof. Dinur.

Shalom u'Vrachah!

I have just received the reprint from the journal "HaIshiyut v'Dorah," and thank you for your attention in sending it to me.

On this occasion I must apologize that for several reasons—mainly due to many preoccupations—I have not yet expressed my heartfelt thanks for the previous reprints and books you sent me. I hope you judged me favorably, as our Sages teach.

As I am still under the impression of the yahrzeit of the Rebbe, and based on the words of the Arizal that holiness does not depart from its place—especially according to the saying among chassidim: "Once a chassid—always a chassid"—I permit myself to remind you of your merit in having been privileged to spend several months in the tent of Yeshivas Tomchei Temimim. Based on what was said above, I am certain that not only has this not departed from its place but has moved upward for the better and finds expression from time to time in good deeds which an "opponent" would not be capable of—for they require light and warmth whose source is in Chassidus and its matters.

On a related note: regarding your book "Olam SheShaka," it is clear from what was written above that one can only say such a world has sunk with regard to a physical and material world—even regarding the Beis HaMikdash if it is made of wood and stone; for even if scrolls are burned, the letters remain—not only do they remain but they descend below and are rewritten anew—even engraved into the hearts of thousands upon thousands of Jewish men and women—even engraved with letters of fire according to both versions: white fire (and also) black fire—for there must be two lines: right draws near and left pushes away; more generally: turn away from evil and do good; in service of the soul this means love and awe—the path to reach them is one of the main topics in Sefer Tanya Kadisha.

I read with special interest the other pages in your aforementioned book where you speak about your time spent—as mentioned above—in the four cubits of Tomchei Temimim's holiness. Although some expressions "seemingly" should be replaced with their opposites, nevertheless even these expressions strengthen my sense that you are still under the influence of that period and its matters—to such an extent that you feel compelled to defend yourself against that influence and justify steps taken etc. In other words, it seems to me that even in your private world this world has not sunk—and may it be G‑d's will that not only should you not oppose this influence but on the contrary utilize it as much as possible—even up to the well-known slogan: spreading forth the wellsprings.

If it will be ruled about me that (from time to time) I am imaginative etc., may it be G‑d's will that what was written above—even if at first glance one might say it is a product of imagination—should be drawn into practical reality; after all, in our wondrous era full of unusual phenomena—imagination meets reality through action—which is most important.

Here I would also like to confirm with much thanks receipt of volume one of your work "Yisrael BaGolah."

As is customary among Jews I will allow myself here too a comment based on a difference found in books by great Jewish scholars—both early ones and those from medieval times—which is that regarding Torah matters or those connected with Torah they discuss them as if they were part of daily life at their own time; for example, debates about sacrificial laws or purity hundreds of years after destruction of Beis HaMikdash etc. This applies not only regarding commentators on Mishnah etc., but even responsa literature where many issues discussed pertain to events experienced by Jews in the wilderness etc.

From this it is clear that when quoting from books composed during a certain period which discuss some matter or event—it does not prove at all that at the author's time this matter was current daily life; special investigation with supporting evidence is needed to confirm so. This applies especially regarding your discussion about Torah reading custom mentioned in your book.

This matter came up when I received your book—I searched there too and found as if at Rashi's time there was a triennial Torah reading cycle; proof being Rashi discusses it in such-and-such book etc. But based on what was said above there is no proof at all. Even though I am currently not involved with this topic—it seems clear to me that long before Rashi's era—and especially in countries where Rashi lived or nearby—the annual completion cycle was already practiced.

Incidentally but related: surely you know there are versions involving three years or three-and-a-half years; references for this can be found in Mordechai Margaliot's book on differences between Easterners and those from Eretz Yisrael (difference chet).

I am interested whether you have historical material about coronation of Jewish tribes in North Africa (Sahara) during medieval times—as recorded in my memory her name was Kohen or something similar—and eventually her kingdom also fell by war and ended.

As customary among Jews to conclude like one's opening—I permit myself herewith to enclose a printed leaflet published regarding the yahrzeit of my father-in-law, the Rebbe.

Summary

The Rebbe expresses gratitude for scholarly correspondence while emphasizing how spiritual experiences leave lasting impact beyond their original context. He encourages utilizing positive influences from one's past for present growth and underscores careful historical analysis when studying Jewish traditions.