8815 —על חידוש הלכה, מסורת, ותפקיד הנשים במצוות

B"H, 10 Iyar, 5724.

Brooklyn.

Haraha"g vavac"h iy"a nu"m oseik b'tzt"z etc. Harama"m HaKohen

Shalom u'Vrachah!

I acknowledge receipt of your book Chelekes Meir and thank you very much. Along with this, I join the many who bless you, especially at the conference arranged in your honor. May it be G‑d's will that for many years you utilize every available opportunity—and those that can be created—to strengthen traditional Judaism: uncompromising Judaism, conducted in a manner of "do not fear..." (Devarim 1:17), which has always been the path of our Torah of truth. All the more so in this country and this era—full of confusion and blurred boundaries—even to the point where values are reversed and people say evil is good and good is evil, darkness for light and light for darkness (Yeshayahu 5:20).

We have been assured: "He who comes to purify..."—and it is well known how the Alter Rebbe (author of Tanya and Shulchan Aruch) emphasizes "to purify others—they assist him."

With honor and blessing.

As is customary in such cases—I am copying here what I wrote (at least hastily) regarding matters in your book:

At its beginning: Rambam's introduction. All the mitzvos were given with their explanations as it says: "And I will give you... this Torah [is] the Written Torah and the commandment [is] its explanation..."—the Oral Torah. Seemingly there is a question here: that mitzvos were given with their explanations we learn from what is written regarding Shemittah: "And G‑d spoke... at Mount Sinai," as stated in Toras Kohanim there. It is even more difficult since Rambam himself brings this teaching on this matter in his introduction to his commentary on Mishnah.

Perhaps it can be explained based on what is known about Rambam's general approach—that his way is to take the simplest derivation etc., and sometimes he brings a verse not mentioned at all in the Gemara (see Yad Malachi on Rambam's rules). Based on this, one can also resolve the precision noted by Tzafnas Paneach on Rambam (by Reb Ragotzvi), since in Shas (Berachos 5a) it explains "the commandment—this refers to Mishnah etc., to teach them—this is Gemara." And this suffices.

However, there remains a difficulty: according to Rambam's explanation we only learn that mitzvos and their explanations were given to Moshe at Sinai; but from where do we know that also rabbinic decrees etc., and everything a diligent student will innovate was given to Moshe at Sinai? Perhaps one could say that according to his view all decrees, enactments, customs etc., are included in the positive commandment to listen to them (see Hilchos Mamrim at its beginning)—so the explanation of this positive commandment includes rabbinic decrees etc.

By the way: Rambam's introduction "to his commentary on Mishnah Seder Zeraim"—even though it was printed as such in Shas volumes etc.—it is clear from its content that it is not specific at all to Seder Zeraim but rather applies to all of Shas.

There he discusses whether a Ben Noach is commanded regarding Kiddush Hashem. In Sefer HaMitzvos by Rambam (positive commandment 9), he writes explicitly that so it is in Gemara Sanhedrin.

Additionally: In Sefer HaMitzvos there after this he brings proof for this mitzvah from "And I shall be sanctified among the Children of Israel," even though he already wrote so at the beginning of the mitzvah—it implies that here his intent is specifically that this mitzvah is obligatory only for Jews—as he wrote earlier—and explains that our Sages derived this (who said only seven commandments were commanded upon Bnei Noach) from what is written "among the Children of Israel."

At its end: In Divrei HaMerchashet—it states that since women are exempt from Hallel, according to those who say reading Megillah equals Hallel they are also exempt from Megillah. This is also Baal Halachos Gedolos' reasoning. Thus Baal Halachos Gedolos disagrees with Tosafos (Sukkah 38a). According to him women would not be obligated in Hallel on Pesach nights—which differs from the straightforward language of Shulchan Aruch who does not cite dissent—and see Shulchan Aruch HaRav Siman Taf Ayin Beis section 25.

I do not have Sefer Merchashet at hand. Part was printed in Likkutei Sichos vol. 33 p.235; part in vol. 24 p.412; completed based on a copy from secretariat records.

Summary

The Rebbe encourages unwavering commitment to authentic Judaism amid confusion and shifting values, discusses nuances in halachic transmission per Rambam, and explores women's obligations regarding Hallel and Megillah—highlighting both tradition’s depth and contemporary relevance.