Rosh Chodesh Kislev, 5711 [1950]

Brooklyn, N.Y.

No[674] explanation needs to be added to the letter[675] of my revered father-in-law, the Rebbe [Rayatz], concerning the obligation of all Jews to study the teachings of Chassidus. His call is obviously related to Yud-Tes Kislev, for this day is the Rosh HaShanah of Chassidus.[676] In his words,[677] Yud-Tes Kislev is "a particularly auspicious time -- to gain fortitude and zest in one's study of nigleh, the revealed plane of the Torah, and in one's study of Chassidus; to devote oneself to the avodah of prayer; to rouse oneself to refine one's character traits in the spirit of Chassidus; and to cultivate an unbounded love of one's fellows."

Even more obvious is the relation between Yud-Tes Kislev and the dissemination of the study of Chassidus among our Jewish brethren of all circles. For, as explained by the Rebbe Rashab,[678] the process whereby[679] "your wellsprings will be disseminated far afield" mainly began after [the release of the Alter Rebbe in 1798 from imprisonment in] Petersburg. Before the teachings of Chassidus came into being, not every Jew was able to grasp Elokus. In addition one had to be possessed of a lofty soul; if not, then by rectifying all the matters that required rectification a person might refine himself. The achievement of Chassidus is that it enables every Jew to understand a Divine concept and grasp it thoroughly. This process began mainly after Petersburg, for at that time the Alter Rebbe rose to a higher level.

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When Mashiach replied to the Baal Shem Tov's question as to when he would come, he made a point of quoting the precise wording of the verse (Mishlei 5:16), yafutzu mainosechah chutzah: he would come when "your wellsprings (maayanosecha) will be disseminated far afield." As is well known,[680] wellspring water (mei maayan) is superior to any other kind of water [in which a person might be able to immerse in order to purify himself]. Wherever it extends, even at a distance, it forever retains the unique halachic status of wellspring water -- provided only that its bond with its source is never intercepted, for it would then lose the status of the wellspring from which it arose.[681]

This, then, is exactly what is demanded of every one of us: that we should (a) disseminate (b) the wellsprings (c) even far afield. All of this is possible only when there is an uninterrupted bond with the source, when there is ever-strengthening hiskashrus with the Nasi -- my revered father-in-law, the Rebbe [Rayatz] (May I serve as an atonement for his resting place!), who is the source for the dissemination of these wellsprings to all the ends of the earth.

May our eyes behold the fulfillment of the promise made by our righteous Mashiach, when "all the forces of evil will cease to exist and it will be a time of Divine goodwill and of salvation," and he will redeem us in the true and complete Redemption.

Menachem Schneerson

   

Notes:

674. (Back to text) The letter reprinted above appears in Sefer HaMaamarim 5711 [1951], p. 134; in Likkutei Sichos, Vol. X, p. 243; and in Igros Kodesh (Letters) of the Rebbe, Vol. IV, Letter #815.

675. (Back to text) See Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. X, Letter #3636.

676. (Back to text) See the Introduction to Kuntreis U'Maayan (Heb. edition only), pp. 15-18, 24-26.

677. (Back to text) The letter of the Rebbe Rayatz quoted here appears in Kuntreis Yud-Tes Kislev 5708 [1947] (i.e., Kuntreis 52, which is reproduced in Sefer HaMaamarim 5708 [1947], p. 79, and in Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. VIII, p. 328ff.).

678. (Back to text) The explanation from this point to the end of the paragraph is condensed from the sichah of Yud-Tes Kislev, 5668 [1907] (in Sefer HaSichos -- Toras Shalom, p. 98, and p. 112 in the recent editions); see there.

679. (Back to text) The quoted phrase is the reply of Mashiach to the question [posed by the Baal Shem Tov] as to when he would come. It is cited by the Baal Shem Tov in his well-known letter concerning the ascent of his soul on Rosh HaShanah 5507 [1746], which appears at the end of Ben Poras Yosef. It also appears in Michtavim MeHaBaal Shem Tov VeTalmidav ["Letters from the Baal Shem Tov and His Disciples"], published in Lvov in 5683 [1923]. There the publisher writes that he copied the text from the manuscript letter which was written by the Baal Shem Tov's son-in-law, the saintly R. Yechiel, and personally signed by the holy hand of the Baal Shem Tov. The letter also appears in Ginzei Nistaros (Jerusalem, 5684 [1924]), Vol. I, sec. 65; and in Sefer Baal Shem Tov (Lvov, 5698; on Parshas Noach, note 13). It appears in part at the beginning of Keser Shem Tov, and in Likkutei Amarim by the Maggid of Mezritch. (-- Note by the Rebbe.)

680. (Back to text) See Igros Kodesh (Letters) of the Rebbe, Vol. IV, Letter #818 (p. 64).

681. (Back to text) This is the ruling of the Tzemach Tzedek (in his Responsa on Yoreh Deah 164:2, and see also Tzemach Tzedek, Shaar HaMiluim, Vol. III, on Mikvaos 5:6). This view accords with Tosafos, s.v. shema, on Bechoros 55b; with Rambam's Commentary on the Mishnayos; with the view of Raavad, Rashba, Rivash (as cited in Darchei Moshe), Perishah, and other authorities; as well as with "the plain meaning of the Mishnah and the poskim" (to quote the words of Sifsei Cohen in Yoreh Deah 201:30).

     The view of the Tur and the Shulchan Aruch (which cites the Tur) is problematic (thus writes Beis Yosef in Yoreh Deah, sec. 201). Maharik (cited in Beis Yosef) holds that if the water has not stopped flowing, then even if it was disconnected from its source it still retains the halachic status of a wellspring. (One could argue that even according to this view, this water is regarded as wellspring water only insofar as it can be metaher bezochalin; [i.e., one can immerse in such water which flows from a wellspring (though not from a mikveh), even though it is in motion]. However, one could argue, [unlike genuine wellspring water,] such water cannot serve for the immersion of zavim, nor, moreover, can a mere nominal quantity of it purify (letaher bekol-shehu), [instead of the minimal volume of 40 se'ah required for a regular mikveh].) On this view, see the Responsa of Chasam Sofer on Yoreh Deah, sec. 209.

     Nevertheless, even according to these views [in the above paragraph], as soon as the wellspring water is disconnected from its source it can no longer extend the halachic status of wellspring water over a pool of [rain]water over which it flows.

     This will suffice for the present. (-- Note by the Rebbe.)