Activities on behalf of Jewish soldiers in the American armed forces; the need to sacrifice one's own ritual purity for the purification of others

Table of contents

Search this book:

An explanation of the statement: "The Ein Sof which we mentioned is not alluded to in the Torah"

No. 189

This letter is addressed to Mr. Alexander Cohen.

B"H, 4 Sivan, 5705

Greetings and blessings,

You are certainly aware that our friend Mr. Stulman sent a check for Merkos L'Inyonei Chinuch. I would like to take this opportunity to again express our heartfelt thanks for your efforts, trouble, and work in this matter in the past, present, and also, we hope in the future. The fundamental yasher koach comes to you from the work itself which is achieved and can continue through this donation.

The first of the Ten Commandments communicated at the time of the Giving of the Torah states:[187] "I am G-d, your L-rd, who took you out of the land of Egypt." The commentaries (e.g., Ibn Ezra) ask: Why doesn't the Torah mention an even greater feat, the creation of heaven and earth? Moreover, not only is the creation of heaven and earth a greater achievement, it is relevant to all generations. The Exodus from Egypt, by contrast, was witnessed only by that generation and was important primarily to them.

Chassidus answers [this question] as follows: The creation is a yesh [a material entity]. Making [such] an entity from absolute nothingness was accomplished by the ray of G-dliness that relates to the worlds. The Exodus from Egypt, by contrast, was possible only through "signs and wonders" (Devarim 4:34), i.e., removing that yesh from the [logical] principles and limitations [which govern] the creation. {This is hinted at by the Hebrew term Yetzias Mitzrayim ("the Exodus from Egypt"). For Mitzrayim, Egypt, shares the root of the word meitzarim, meaning "boundaries and limitations" as in Eichah 1:3.} This requires a much higher revelation of G-dliness. Therefore, the Exodus is mentioned in connection with the Giving of the Torah, which transcends the limitations of creation.

We find, to make a distinction, a similar pattern with regard to human conduct. Teaching - either oneself or a colleague - to adopt a new positive behavioral pattern is comparatively easy [when compared to changing and] remaking [one's] principles. The latter involves going out of the norms that one has established for oneself and which have shown themselves to be valid with regard to one's personal matters, although they create difficulties in a particular situation. This involves an exodus from one's boundaries and limitations. And it is much more difficult.

In this, I hope, my dear Mr. Kavven,[188] you will help Mr. Stulman step beyond his limitations and governing principles and accept in a complete manner the directives from my revered father-in-law, the Rebbe Shlita. Certainly, as has been the pattern until now, you will have success in this endeavor.

With good wishes and with holiday blessings,

Rabbi Menachem Schneerson

Executive Director

P.S. Enclosed is:

1. a copy of my letter to Mr. Stulman,[189]

2. a supplementary statement from our accountant,

3. the publications Shaloh and Shavuos.

   

Notes:

187. (Back to text) . Shmos 20:2.

188. (Back to text) [Mr. Cohen to whom this letter is addressed also went by the name Elchonan Kavven.]

189. (Back to text) [See Letter No. 168.]

Activities on behalf of Jewish soldiers in the American armed forces; the need to sacrifice one's own ritual purity for the purification of others

Table of contents

Search this book:

An explanation of the statement: "The Ein Sof which we mentioned is not alluded to in the Torah"