[ה'תש"ל]
שלום וברכה!
לכתבו שהעדר המענה שלי (לפעמים) על שאלות בחסידות וכו' מפרשו כביטוש כו' – פשוט שאין לזה כל יסוד. ולפלא גדול למה לא יקיים גם בנוגע אלי
פס"ד
המשנה לדון לכף זכות. והנ"ל הוא
מפני הטרדות
המקיפות וכו'. ופשוט.
הפי' בותן שכר טוב כו' – יעויין כמה פי' במפרשי הסידור.
ובמכתב
כ"ק אדנ"ע ע"ד פי' בתניא (התמים ח["ג] ע' [סב]).
פי'
"כביכול" – ראה תוי"ט סנה' פ"ו מ"ה. רש"י יומא (ג, ב). מגילה (כא, א). הפי' כב-יכול הובא בתשבי ודוחהו.
Shalom u'Vrachah! You wrote that my occasional lack of response to questions in Chassidus, etc., is interpreted as criticism, etc.—it is simply without any basis. It is truly surprising why you do not apply to me as well the teaching of the Mishnah to judge favorably. The reason for this is due to the many surrounding preoccupations, etc. This is obvious.
The explanation of 'He gives good reward,' etc.—see several explanations in the commentaries on the Siddur. And in a letter from my revered father-in-law, the Rebbe, there is also an explanation in Tanya (HaTamim vol. 3, p. 62).
The explanation of 'so to speak'—see Tosafot Yoma (3b), Megillah (21a). The explanation of 'so-to-speak' is brought in Tishbi and he rejects it.
Summary
The Rebbe teaches that one should not assume negative intent when a response is delayed, but rather judge others favorably and recognize that preoccupations may be the cause. He also directs the reader to sources for deeper understanding of terms in prayer and Tanya.