10438 —התחזקות בלימוד התורה ובקיום המצות לאחר י"ב תמוז

B"H, Tuesday, 15 Tammuz, 5732.

Brooklyn, NY.

Shalom u'Vrachah!

I acknowledge receipt of your letter. As we have just come from the Days of Redemption—Yud-Beis and Yud-Gimmel Tammuz—the redemption of the Previous Rebbe, which was also a redemption for all who cherish our holy Torah, mitzvah observers, and even those merely called by the name Israel. The necessary contemplation on this should lead to strengthening and increasing Torah study and meticulous mitzvah observance. This itself—engaging in Tomchei Temimim—is an aspect of redemption, as our Sages say: 'There is no free person except one who engages in Torah.' Fulfilling a mitzvah is fulfilling the mission of the King of the world (as is evident from our Sages: they honored mitzvos as they are messengers), and 'the servant of a king is a king.' Especially since ancestral merit assists us, as is also clear from the words of the Baal HaGeulah (the Redeemed One) at the very beginning of his redemption (Gimmel Tammuz), who began: 'Mir beten ba Hashem Yisbarach (We ask G‑d), may Hashem our G‑d be with us as He was with our fathers; may He not leave us nor forsake us; Hashem should be with us as He was with our fathers.' It is worth adding an explanation here: When one holds onto their ancestors' deeds, it is as if the heir stands in place of the bequeather—as it says: 'Instead of your fathers will be your sons'—this becomes revealed and expressed in actual deeds to the point that through these actions, it is as if the ancestors themselves are present.

Even though he continued: 'Although we are not like our ancestors who were literally self-sacrificing for Torah and mitzvos,' nevertheless pain over this, regret, and good resolutions for the future are effective (as is known regarding teshuvah). Especially when this is combined—with reference to the explanation by Admor HaZaken from Liozna—mesirat haratzon (giving over one's will), and it is well known from the Baal Shem Tov's teaching: 'Where a person's will is, there he himself is entirely.' The verse cited in Parshas Shabbos Yud-Beis Tammuz says: 'Ki meirosh tzurim er'enu u'migva'ot ashurenu' ('From atop rocks I see him; from hills I behold him')—that just as Israel's children are founded and strong like these rocks and hills through their fathers and mothers (called rocks and hills).

May it be G‑d's will that you act accordingly with self-sacrifice of will as described above—with appropriate strength—in such a way that you dwell alone without considering other nations or their ways. Until it can truly be said: 'I have been a wonder to many but You are my strong refuge,' as our Sages say: 'The garment of Hakadosh Baruch Hu is strength,' as it says: 'Hashem has girded Himself with strength,' which He gave to Israel—as it says: 'Hashem gives strength to His people; Hashem blesses His people with peace.'

Blessings for donning tefillin in accordance with all details mentioned above.

M. Schneersohn

I acknowledge receipt of your letters and those included therein regarding matters concerning tzedakah funds. Thanks for your recollections; surely you will continue writing here about this in advance.

P.S. Regarding your comment on tractate Sotah (page 34), Maharsha explains that 'a different spirit' found in Kalev was praiseworthy—as also explained by Arizal.

2) Regarding your comment on Likkutei Torah Parshas Shelach Lecha Anashim about the spies being princes—men of renown—the intent isn't those mentioned among Korach's assembly (since those called for assembly were omitted), but rather refers to another matter.

3) Regarding your earlier comment on the hadran for tractate Pesachim—that there’s no comparison between how we relate to birkat hazevach versus birkat hapesach compared to birkat haregel versus shehechiyanu; regarding the latter, we do not recite before performing them (Rambam Laws of Blessings ch.1 halacha 9)—the comparison lies in that shehechiyanu at night fulfills one's obligation for shehechiyanu during daytime—that is, not at its performance at all.

Blessings for donning tefillin according to all details mentioned above—and much success in spreading Judaism and its wellsprings especially.

Addition after some time:

A. As noted at the end of my comments on your letter dated 15 Tammuz regarding Rambam’s words (end Laws of Chanukah): All Torah was given to bring peace into the world—as it says: 'Her ways are ways of pleasantness; all her paths are peace.' Perhaps its source is Midrash (Bamidbar Rabbah ch.21 s.7): The Torah was only compared to peace—as it says: 'All her paths are peace.' Seemingly it's preferable to cite Gittin where it says: All Torah too exists because of peaceful ways—as written: 'Her ways are ways of pleasantness; all her paths are peace.' But from further context there it's clear that when saying all Torah too exists because of peaceful ways—it refers specifically to halachic instructions [like Kohen reads first etc., as taught there], not necessarily Rambam’s innovation that all aspects of Torah exist to bring peace into the world—even though there’s also learning for its own sake—until yagdil torah v’yaadir ('may Torah be magnified'). But even from Midrash there's no proof for this innovation—for its language simply states that Torah was compared to peace—plain peace—which can be interpreted as peace between Israel and their Father in Heaven—even up to what our Sages say: Whoever studies Torah lishmah brings peace above etc.—which relates even to learning for reward etc.—and does not refer specifically to worldly peace described by Rambam (and Gittin). Therefore it's most correct that its source is Gittin—and since it emphasizes twice 'all Torah', certainly not only referring to halachic rulings but all aspects.

Summary

The Rebbe teaches that reflecting on moments of redemption should inspire greater commitment to Torah study and mitzvah observance. True freedom comes through engagement with Torah, which brings both personal elevation and universal peace—a central purpose underlying all aspects of Judaism.