The lesson of the Counting of the Omer:that time is precious

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The need for those who understand the Rebbe's teachings to explain their content to others

No. 598

The text of this letter was sent to various individuals, personally addressed to each one.[391]

B"H, 10 Iyar, 5710

Greetings and blessings,

Enclosed is a pamphlet that was recently published. Please share it with people at large in an appropriate manner.[392]

It is well known that influence that comes from a mashpia to a mekabel with the intent of bringing about new birth must descend from level to level and undergo changes until the newly born entity — an offspring that has the power to bring into being other offspring — will come into being.

This influence must pass through all the nine powers of the soul just as in a physical sense, nine levels are necessary; i.e., in the present era, [it takes] nine months and in the Ultimate Future, when women will give birth every day,[393] [it will take] nine hours, as the Alter Rebbe writes, as cited and explained by the Tzemach Tzedek in Peirush HaMilos in his interpretation of the passage [from the daily liturgy beginning] Y'hi Chevod.[394]

To quote the Tzemach Tzedek:

In my humble opinion, it is possible to explain that the reason the passage of nine months is necessary is that [the beings of] Beriah, Yetzirah, and Asiyah are yesh (entities with a sense of self) and they are not on the level of Atzilus. Therefore, in order for [G-dly influence] to be drawn down into Beriah, it must first tarry in Malchus of Atzilus[395].... Otherwise, it will plunge as it descends because of the presence of kelipos, as [occurred regarding] the breaking of the vessels.[396] It is only through tarrying in Malchus, the source of Beriah, Yetzirah, and Asiyah, that [this influence] can be sustained....

In the Ultimate Future, however, [when] the spiritual cosmos will be refined and [G-d's] name will be pronounced as it is written,[397] there will be no need for such a long period of gestation.... Nine hours will be sufficient.

This is what is relevant to the matter at hand.

Even though in a revealed manner, and in actual fact birth takes place after nine months, our Sages state that [the presence of] a fetus is noticeable within a third of that time (see Yevamos 35a, 37a, 42a ff.; Sanhedrin 69a; Niddah 8b; Talmud Yerushalmi, Yevamos and Niddah, loc. cit.; Bereishis Rabbah to Bereishis 38:24, Rashi and the other commentaries to that verse; Noda B'Yehudah, Mahadura Sanina, Even Ezer, Responsum 19; this is not the place for further elaboration). And the ruling has been delivered that [the presence of the fetus] is [noticeable] after 90 days at the latest (Shulchan Aruch, Even HaEzer 13:1). These are referred to as "the days of discernment."

Within two days, "the days of discernment" after the passing of my revered father-in-law, the Rebbe, hk"m, will be completed. I don't know whether it is necessary to arrange a farbrengen for this purpose, and certainly not all places are the same in this regard. Nevertheless, the common factor in all places and for all people is that it is necessary to make a genuine reckoning within one's soul and to contemplate "the life of his spirit that he left us."[398] It is necessary that [this influence] grow and continue to produce progeny.

It is possible that [the G-dly influence is] granted in a manner in which it is not necessary for the time usually required for there actually to be a birth to pass and how much more so, for the discernment [of pregnancy]. Nevertheless, the ninety days are sufficient to make an assessment. With regard to his own soul, each person knows the sum total of this genuine reckoning.

"A positive attribute is greater than...."[399] As my revered father-in-law, the Rebbe, hk"m, said regarding the allusion derived from Pesach Sheni[400] (cited in HaYom Yom):[401] "The concept of Pesach Sheni is that 'nothing is ever lost; one can always correct [any circumstance].' Even one who is impure or on a distant way[402] and even if he willingly brought himself to those circumstances, he can, nevertheless, correct his situation."

With wishes for all forms of good,

Rabbi Menachem Schneerson

It is obvious that there is a difference between the manner in which a Nasi conveys influence before [his passing][403] and afterwards. The ultimate peak of the influence which he granted before [his passing] came on the day of his passing. If so, this certainly includes the influence that will motivate the recipient to give birth to a new entity.[404] [Giving birth] reveals the power of [G-d's] infinity among the created [finite] beings.[405] Therefore [the concepts that] nine months are necessary, that it is possible to make a discernment, etc., [also apply] with regard to the inner dimensions [of the matter]. Time and days on the physical plane are an expression of — and hence, arouse — [corresponding] spiritual influences.

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Undoubtedly,[406] the kuntreisim together with the enclosure were duly received. I am surprised that you have not acknowledged their receipt as of yet. As per your request, I mentioned you while at the gravesite. What you wrote — that a Mourner's Kaddish should not be recited before prayer[407] — requires some explanation based on the directive given by my revered father-in-law, the Rebbe, hk"m, to recite [such a kaddish] when reciting Tehillim before prayer on Shabbos Mevarchim.[408]

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Your letter of 7 Iyar and the list [of contributors] was received. Receipts will be sent out in the coming days. [The money for] nifneh[409] was given over [to the appropriate recipients] as were the $2000 [410] to repay the debt.

With regard to your question concerning the maamar entitled BeEtzem HaYom Hazeh,[411] the interpretation appears to be the following: The intent of the phrase "receives its blessing from its source"[412] is its root and source in the koach hamaskil, the innate power of intellect. (All of this applies after the river has already come into being.... The river cannot, however, come into being without a spring, as explained in the maamar. One might think that the analogue to the above applies also with regard to the powers of Chochmah and Binah), but the truth is....[413]

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With regard to the public study sessions, in my humble opinion, it is desirable that at least once a week, someone should read [from the text] out loud and the others should listen and debate [the issues]. If it is appropriate according to the people involved and no one will be embarrassed, there should be a rotation [of readers].

The difference between the verses: "The river is mine and I made it (the river)"[414] and "The river is mine and I made myself"[415] (and obviously, the river as well), has been explained. Therefore when speaking about the punishment [to be visited upon Egypt], the verse states (Yechezkel 29:9): "I made it," for even that is sufficient [to evoke] a severe punishment. When, however, the depth of the evil of the Egyptians is described, [Chassidus refers to the verse] (ibid.:3): "I made myself."[416]

Some analysis is required [with regard to the manner] in which Tanya, ch. 22, fuses both verses when citing them. Kuntres U'Maayon, maamar 3, ch. 2, should read [the same] as the text in Tanya. The version in the Rebbe [Rashab's] manuscript [follows the text in Tanya]. There is an error in the printed text and the references there should state....[417]

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Your question: Does the explanation in Tanya, ch. 40, regarding [our Sages' statement]:[418] "Fortunate is He who comes here possessing his studies" apply also to what is explained in ch. 39 [of Tanya, that "immediately when one studies [this subject matter with the proper intent, all that one studied previously without any particular intent is joined... with this study and ascends upward]"?[419] It is obvious that this is true, for he concludes [in ch. 39]: "and it ascends upward."

Nevertheless, what you wrote as an explanation — that for this reason, Rav Ashi reviewed his studies a second time[420] to elevate them to a higher level of study for the sake of Heaven than before[421] — is highly questionable. For there is a difference [between studying with a less refined intent and] studying without any specific intent.[422] For, [in the latter instance,] there is [the subconscious motivation of a Jew's] natural, hidden love [for G-d] (see [Tanya,] Kuntres Acharon, sec. 3). And a revealed [positive intent] arouses the hidden [positive intent]. [This distinction] is easy to comprehend.

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[With regard to] your note regarding the statements in the Purim kuntres, sec. 12,[423] that there are an unlimited number of worlds, and your question: How can there be an unlimited number of limited entities? [It would seem that] that is impossible, as stated in [Derech Mitzvosecha, the maamar entitled] Mitzvas HaAmaanas Elokus, sec. 11.[424]

As the kuntres explains, based on the Zohar, our Sages revealed to us that there are an unlimited number of worlds. See also Tanya, ch. 46.[425] The question you raised, however, does not present a difficulty, because this is a result of the power of [G-d's] infinity vested in them, [and for G-d's infinity] nothing is impossible and two opposites can coexist. See sec. 3 of the maamar entitled Mi Maneh in Likkutei Torah and sec. 2 of the maamar entitled Somchoni printed in the text Derech Emunah.

   

Notes:

391. (Back to text) [As was his practice, the Rebbe also appended certain personal notes to some of the recipients. These are included at the end of the letter.]

392. (Back to text) [See Letter No. 599 which explains the meaning of the above phrase.]

393. (Back to text) [Shabbos 30b.]

394. (Back to text) [Or HaTorah, Tehillim (Yahel Or), p. 619.]

395. (Back to text) [See Letter No. 600 where this statement is explained.]

396. (Back to text) [This refers to the breaking of the vessels of Tohu.]

397. (Back to text) [See Pesachim 50a.]

398. (Back to text) [The Rebbe is borrowing the wording of the Alter Rebbe in Tanya, Iggeres HaKodesh, Epistle 27.]

399. (Back to text) [Cf. Yoma 76a.]

400. (Back to text) [Which would be commemorated several days after the day of the writing of the letter.]

401. (Back to text) [The original source is Sefer HaSichos 5701, p. 115.]

402. (Back to text) [Bamidbar 9:10.]

403. (Back to text) [This phrase is indicated by an ellipse in the original.]

404. (Back to text) [I.e., a new advance in his Divine service.]

405. (Back to text) [See the series of maamarim entitled Samach Tisamach, 5657.]

406. (Back to text) [This note was included in the letter sent to R. Shlomo Chayim Kesselman, the mashpia (spiritual mentor) of the Lubavitch yeshivah in Tel Aviv.]

407. (Back to text) [R. Shlomo Chayim related instructions to that effect which he had heard from the Rebbe Rayatz during the shivah period of mourning for the Rebbe Rashab. See also the notes appended to Letter No. 624 where the discussion of this matter is continued.]

408. (Back to text) [The Igros Kodesh of the Rebbe Rayatz, Vol. III, Letter No. 739, printed in the collection of letters at the back of Tehillim Ohel Yosef Yitzchak.]

409. (Back to text) [A chassidic code to refer to maamad, the money given by chassidim to the Rebbe to use according to his discretion.]

410. (Back to text) [Here also the Rebbe used a code term.]

411. (Back to text) [Sefer HaMaamarim 5710, p. 172.]

412. (Back to text) [The maamar uses the wording of Shabbos 65b, "a river receives its blessing from its source" (our translation is taken from one of the meanings suggested in Rashi's commentary) as an analogy for the manner in which the attribute of Binah derives its power from its source in the koach hamaskil (i.e., and not from Chochmah).]

413. (Back to text) [I.e., the maamar uses the analogy of a spring to describe Chochmah and a river to describe Binah. It emphasizes, however, that the analogy is not entirely appropriate, for the power Binah possesses to expand the seminal ideas it receives from Chochmah stems from Binah's source in the koach hamaskil.]

414. (Back to text) [Yechezkel 29:9.]

415. (Back to text) [Ibid.:3.]

416. (Back to text) [See Likkutei Sichos, Vol. 21, p. 40, and the sources mentioned there.]

417. (Back to text) [See the notes to Kuntres U'Maayon, p. 137.]

418. (Back to text) [Pesachim 50a. "Here" refers to the afterlife. Our Sages are saying: A person is fortunate to arrive in the afterlife together with the store of Torah knowledge that he has built up during his lifetime.]

419. (Back to text) [In ch. 40, the Alter Rebbe interprets our Sages' statement as meaning that not only must a person have studied throughout his lifetime, but that he must have studied with the proper intention so that his studies will have ascended heavenward with him.]

420. (Back to text) [See Moed Kattan 28b; Bava Basra 157b.]

421. (Back to text) [The person had suggested the following interpretation of that passage: Rav Ashi had studied lishma, for the sake of Heaven, even the first time he had studied. Nevertheless, there are many levels of study for the sake of Heaven. He reviewed the material because he wished to elevate his study to a higher level. The Rebbe did not accept that explanation.]

422. (Back to text) [Which is the subject of the discussion in Tanya.]

423. (Back to text) [Sefer HaMaamarim 5710, p. 132.]

424. (Back to text) [See also Letter No. 686 below where this concept is discussed.]

425. (Back to text) [See also sec. 9 of the maamar entitled Mayim Rabim, 5717, and the notes. See also Letter No. 686 where this discussion is continued.]

The lesson of the Counting of the Omer:that time is precious

Table of contents

Search this book:

The need for those who understand the Rebbe's teachings to explain their content to others