Instructions regarding the construction of a mikveh

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The connection between the quality of peace and the Priestly Blessings

No. 548

The text of this letter was sent to various individuals, personally addressed to each one.[108]

B"H, 14 Kislev,[109] 5710

Greetings and blessings,

Enclosed is a copy of a letter from my revered father-in-law, the Rebbe Shlita.

In connection with [Yud-Tes Kislev], the Festival of Redemption that is approaching, enclosed is the kuntres published [in connection with that date].[110] In light of the letters from my revered father-in-law, the Rebbe Shlita, published at the beginning and end of that kuntres,[111] you will certainly share it with [all those] in your surroundings. May this be a positive start for such efforts throughout the year, from this Yud-Tes Kislev to the coming Yud-Tes Kislev.

To conclude with a detailed analysis of the master's[112] words to show to what extent it is possible to derive insights from words that appear to be repeated [only] to reinforce the concept. The beginning of the sichah [printed in the kuntres][113] states:

Chassidus involves bringing order into that which is in disorder and making order from chaos. In other words: Making order amidst disorder.

On the surface, the wording is redundant, saying the same thing in different words. To explain the above in brief: Order and disorder refer to the frames of reference of Tikkun[114] and Tohu,[115] and [on a lower level], the Torah and its mitzvos and the body and material entities, [the latter] being a mix of good and evil. The Baal Shem Tov emphasized — and the Alter Rebbe explained — that Divine service involves not self-mortification and rejection [of the material], but refining it and elevating it, as [emphasized in] the well-known interpretation of the Baal Shem Tov on the verse:[116] "When you see the donkey" (HaYom Yom, p. 23).[117] According to the demands of the teachings of Chabad, all of this has to be carried out slowly [and systematically], not in a general, inclusive manner.[118] (See the conclusion of Kuntres HaAvodah.)

This is the lesson from the sichah mentioned above. [It lists several] stages in Divine service according to Chassidus:

1. "Bringing order into that which is in disorder" — In the initial stages of Divine service, they are still two separate matters, but one draws down the revelation of the G-dly soul into the animal soul, and the animal soul remains silent.

2. "Making order from chaos" — [On this level,] the chaos no longer exists; there is only order. The animal soul prays and it studies, [mimicking] the G-dly soul which reads for it. Nevertheless, it has not reached the level of "many harvests are achieved with the strength of an ox,"[119] [i.e., a higher stage where the power of the animal soul is itself harnessed and made to serve as a positive force].

   This is [the intent of] the different version:

3. "Making order amidst disorder." The positive advantages of both modes are present: "the abundant lights" of Tohu and "the abundant keilim" of Tikkun.

See the conclusion of the maamar entitled Ki Imcha HaSelichah, 5709, which speaks about the teshuvah of a fence and a weight.[120] This is not the place for extended discussion of the matter.

With greetings and wishes for everlasting good in all matters and with blessings for the festival to all the members of our fellowship,

M. Schneerson

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Your letters[121] from the 7th and 27th of Tishrei were duly received. You will receive more particular tidings from R. Pinchus Althaus.[122] The [account] books of nifneh[123] are intended for — and should be given to — R. Moshe Gurarie.[124]

Certainly, the students, both the elder ones and the younger ones, and certainly all the classes of [the yeshivos] Tomchei Temimim and Achei Temim,[125] have fixed sessions to study the maamarim or the sichos of my revered father-in-law, the Rebbe Shlita, for he is the comprehensive soul[126] of our generation. The hiskashrus[127] to him has to be all-inclusive; how much more so should it comprise his Torah [teachings], for they represent his essence and being, and they are an intermediary that connects. Since this represents the spiritual dimension of maamad....[128]

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Enclosed[129] is a digest of the sichos of Shemini Atzeres and Simchas Torah. As in the past, it will undoubtedly be copied for every member of our brotherhood [in Paris] by those who do your bidding.

I gave 32 [dollars] to Kehos [on your account] because of the account owed by my revered mother, sh[et]lita.

Publications will be sent to [Yeshivas] Tomchei Temimim [for these funds] according to your instructions. I seem to recall that previously you stated that the entire account was 60 [dollars].

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Just now,[130] R. Moshe Dubinsky HaKohen, who brought the Kav Naki[131] here, called. It's a shame that the Lavut brothers are postponing the reprinting of the Kav Naki for several months. And who knows what will happen then; perhaps they will find another reason and explanation [for the delay]. When Mr. ... was here, I began to speak about the idea of reprinting the Kav Naki and the like, as he had suggested in his letter to me. He immediately began....[132]

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With regard to your question[133] concerning [the practice that] a person who must say Yizkor[134] receives an aliyah that day, I did not see that people were precise in this regard. It is also not possible, for we do not add to the number of people called [for aliyos] on the last day of Pesach.[135] We are, however, careful to hold the staves of the Torah scroll while reciting Yizkor.[136] My revered father-in-law, the Rebbe Shlita, conducts himself in this manner.

I have not seen the [observance of] the custom that the sheliach tzibbur for the Evening Service following Yom Kippur should have both a father and mother. In the synagogue here, this is not the custom.

Enclosed are your memoirs [which are being returned] as you requested after having been copied. Undoubtedly, you will continue writing them. You should write them together with a [carbon] copy at the outset, for copying them is difficult.

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The list[137] and the monies for maamad were received and I conveyed them to the inner chamber on 14 Kislev.

The Sefer Toras Sholom will be sent to every head gabbai for nifneh. Note in [the enclosed] kuntres[138] [the explanation regarding] peace — that it is the fulfillment of the true intent.

   

Notes:

108. (Back to text) [See the first note accompanying Letter No. 530.]

109. (Back to text) [The anniversary of the Rebbe's wedding.]

110. (Back to text) [Printed in Sefer HaMaamarim 5710, p. 95ff.]

111. (Back to text) [In that letter, the Rebbe Rayatzspeaks of "the need of the moment: to spread the study of Chassidus among all the groupings of our brethren, the children of Israel."]

112. (Back to text) [I.e., the Rebbe Rayatz.]

113. (Back to text) [Sefer HaMaamarim 5710, loc. cit., p. 102; Sefer HaSichos 5709, p. 288.]

114. (Back to text) [Tikkun, literally "correction," refers to the framework of existence that governs the realm of Atzilus in which the power of the oros is reduced and they shine within ample and broad-based keilim.]

115. (Back to text) [Tohu, often translated as "chaos," refers to a framework of existence in the spiritual realms above that which characterizes our world. In that realm, there were powerful spiritual lights (oros) and underdeveloped vessels (keilim) that could not contain the lights.]

116. (Back to text) [Shmos 23:5.]

117. (Back to text) [Entry for 28 Shvat. There the Baal Shem Tov explains that the term "donkey," chamor, refers to chumriyos, our material dimension. One must "help" the donkey, refining the body and purifying it rather than breaking it through self-mortification.]

118. (Back to text) [Bederech makkif in the original.]

119. (Back to text) [Mishlei 14:10.]

120. (Back to text) [Printed in Sefer HaMaamarim 5709, p. 224. That maamar speaks of the teshuvah of a fence; i.e., restricting the activity of one's animal soul, and the teshuvah of a weight, adding substantially to one's involvement in holiness.]

121. (Back to text) [As was customary, the Rebbe would add particular directives to certain individual recipients of these general letters. The following portion was addressed to R. Shlomo Chayim Kesselman, at that time the mashpia (spiritual mentor) of the Lubavitcher yeshivos in Tel Aviv.]

122. (Back to text) [One of the leading chassidim who returned to Eretz Yisrael from America at that time. See the Igros Kodesh of the Rebbe Rayatz, Vol. 18, Letter No. 3748.]

123. (Back to text) [The term nifneh was a chassidic code to refer to maamad, money given by chassidim to the Rebbe to use according to his discretion. Nifneh is made up of the letters that follow those of the word maamad; i.e., the nun follows the mem, the peh, the ayin....]

124. (Back to text) [Who was responsible for those endeavors at that time.]

125. (Back to text) [The names of the Lubavitcher yeshivos that existed in Tel Aviv at that time.]

126. (Back to text) [As explained in Tanya, ch. 2, there are souls that comprise within themselves all the souls of the generation as the head includes the life-force for the entire body.]

127. (Back to text) [Process of binding.]

128. (Back to text) [The remainder of the letter was not released. See note 16 with regard to the term maamad.]

129. (Back to text) [This note was sent to R. Nissan Nemenov, mashpia of the Lubavitcher yeshivah in Brunoy, France.]

130. (Back to text) [This note was sent to R. Menachem Zev Greenglass, one of the leaders of the Lubavitcher community in Montreal.]

131. (Back to text) [An important text on the laws of divorce written by the Rebbe's great-great-grandfather, R. Avraham David Lavut. The text was eventually reprinted in 5711 (1951). In the introduction to that text, the Rebbe writes that before his passing, the Rebbe Rayatz had instructed that the text be reprinted. Apparently, R. Greenglass was in contact with the descendants of R. Lavut who had settled in Canada regarding receiving permission to reprint the text.]

132. (Back to text) [The remainder of the letter was not released.]

133. (Back to text) [This note was sent to R. Schneur Zalman Duchman.]

134. (Back to text) [This refers to the recitation of the Yizkor prayers.]

135. (Back to text) [Or on Shavuos or Shemini Atzeres. It is likely that there will be more than four Israelites (the number of aliyos available, including maftir) who recite Yizkor present in the synagogue on those days.]

136. (Back to text) [I.e., if possible, one should attempt to do so.]

137. (Back to text) [The identity of the recipient of this note was not released.]

138. (Back to text) [I.e., the kuntres for Yud-Tes Kislev, 5710. See note 3.]

Instructions regarding the construction of a mikveh

Table of contents

Search this book:

The connection between the quality of peace and the Priestly Blessings