Publicizing the division of the study of the Talmud

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The apparent contradiction between G-d’s omniscience and man’s free choice

No. 438

This letter was sent to R. Mordechai HaCohen Perlow, one of the active members of the chassidic brotherhood.

B"H, 22 Teves, 5709

Greetings and blessings,

Your letter of 13 Teves has yet to be received. We have sent you under separate cover the series of maamarim entitled Yonasi from 5640. Enclosed in this letter is the kuntreis for 24 Teves, a letter from my revered father-in-law, the Rebbe Shlita, and a letter from Machne Israel.[108] Since this1 is a matter that is relevant to every person, you will no doubt endeavor to have it publicized in the appropriate manner.

If funds that are designated for nifneh or Merkos L’Inyonei Chinuch are in your possession, you may give them to R. David Bravman and ask him to notify us immediately.

When I was writing about the division of the study of the Talmud, the following idea came to mind. What is the idea [behind this project]? Is it considered as if each person studied and completed the entire Talmud over the course of the year? Or is it considered as if he only studied his own tractate, but since it is being studied as part of the division of the Talmud, in addition to the study of his own tractate, he also has a portion in the study of the entire Talmud?[109]

This concept is not parallel to the idea of the communal offerings, because there, the essential factor — [the sacrifices] — were performed only through the joint [efforts of] the community.[110] This can be connected to [the question: What is the idea of partnership? Does every person own a portion of the property as a whole or does he merely share in joint ownership of every particular portion [of the property]?

Quickly, without devoting the proper analysis to the matter, support can be brought for the concept that it is considered as if each individual studied the entire Talmud. [To explain:][111] “The attribute of good is greater than [the attribute of retribution].” And there is a ruling with regard to the Shabbos [laws] (Shabbos 93b) that when a [forbidden] labor is performed by two individuals, if neither of them is capable of completing the labor on his own, they are both liable and only a single measure[112] is required for them.[113] Even the opinion that differs there can be said [to differ] only with regard to Shabbos, because there is an extra verse that excludes [one from liability in such an instance], as stated in that source (ibid.:a). And in the case at hand, [the completion of the Talmud,] the matter is one that is impossible for each person to complete alone. A working person cannot [do it], for he is commanded:[114] “Conduct yourself in the manner of the world.” Nor can Torah scholars, for they are obligated to study the Torah with deep analysis, [comprehending] the halachah as it is to be applied, and to study pnimiyus haTorah.

Signed with regards to all the members of our fellowship,

M. Schneerson

   

Notes:

108. (Back to text) [This refers to the letter concerning the division of the study of the Talmud. See Letters No. 433 and 434.]

109. (Back to text) [See also Likkutei Sichos, Vol. X, p. 267, and Letters No. 444 and 463 where this subject is also discussed.]

110. (Back to text) [For they were purchased with communal funds. Thus there was no aspect that was performed by one individual alone.]

111. (Back to text) [Cf. Sanhedrin 100a-b.]

112. (Back to text) [I.e., the measure for which they are liable is calculated as if one person performed the task and not two.]

113. (Back to text) Later, I found support [for this conclusion] in the collection of responsa entitled Nachalah LeYisrael by R. Yechiel Michal, the head of the Rabbinical Court of Nizanov, sec. 10, subsec. 16. In that text, sec. 16, subsec. 9, he cites the Tevuos Shor, sec. 2, subsec. 52, that with regard to other matters, we do not draw parallels from the situation in the Sanctuary. Thus when [two people perform a forbidden task that] neither could perform individually, they are also exempt. The text, [the collection of responsa,] Kin’as Sofrim by R. Shlomo Kluger in the additions to Shnos Chayim, sec. 45, elaborates on this matter. The responsa of Chacham Tzvi, Responsum 82, states the opposite in the name of Rashba: that with regard to other matters, even if both could perform a [forbidden] task individually, they are liable. Yad Shaul on Yoreh Deah 371:6 discusses this matter. See also Magen Avraham 687:3; Choshen Mishpat 175:2; Machaneh Ephraim, Hilchos Zechiah U’Matanah, sec. 1.

114. (Back to text) [Berachos 35b.]

Publicizing the division of the study of the Talmud

Table of contents

Search this book:

The apparent contradiction between G-d’s omniscience and man’s free choice