#igrot

[krystal-prisms]

PARAGON WAS IGROT'S FUCKING SHIP

[rebbestorah]

Proof of His Existence

A letter from the Rebbe

By the Grace of G-d

5 Shevat, 5737

Brooklyn, NY

Mr. ---------- Oak Park, Mi.

Greeting and Blessing:

In reply to your letter you will find enclosed a brochure on the subject matter. It is based on the Kuzari which, though written centuries ago, is valid also today, and precisely from the viewpoint of empirical science.

With reference to the question of proof of the existence of G-d — the medium of a letter and the pressure of time make it difficult to go into the complex matter here. However, I would make at least one observation regarding your basic premise upon which your proof rests, namely, in your words, “. . . . If this process of making intelligent things continues, after some time there will be things which compared to us are gods,” etc. On closer scrutiny you will see that this does not necessarily follow, as, for example, in regard to such divine attributes as the power of creation ex nihilo, or that G-d cannot be affected and many others.

I would like to add a point which is essential in my opinion. I refer to the philosophical discussion on the question of how a person can prove scientifically that he exists. Needless to say, for all practical purposes, as well as for personal satisfaction, no individual requires proof of his existence and one need not write a treatise to confirm one’s profound conviction, both consciously and unconsciously, that one exists.

The same is true about the existence of G-d. A normal person, who is not prejudiced by personal motivations or rationalizations, requires no proof of G-d’s existence. The question can only arise for the sake of discussion, or answering skeptics. Otherwise debating the question is really pointless.

True Conviction

The reason I consider the above point essential is that an approach based on proof of G-d’s existence has an inherent weakness in that all “scientific,” or so-called philosophical proofs are subject to the limitations of science and philosophy. Whereas emunah – the conviction of real faith – is by its very nature unshakable and pervasive, permeating one’s whole being.

In final analysis, since all so-called “scientific” proofs of G-d’s existence are “debatable” we must take recourse in emunah, rooted in the historic truth of the Revelation at Sinai, preceded by the Exodus from Egypt (when all Jews declared “This is my G-d and I will glorify Him”) as has been transmitted to us in an unbroken chain from generation to generation.

A further important point, perhaps the most important, is this: although emunah is rooted in the mind and heart (intellect and emotion), our Torah, called Toras Chayim – because it is the Jew’s true guide in life – declares that “the essential thing is the deed,” that is to say the daily life and conduct in accord with G-d’s Will, as set forth in the Torah. This principle too, could be explained and “validated” in various ways, hence also limited, but as above, surely no proof is needed.

With blessing,

[rebbestorah]

“The Road is a Long and a Short One”

In honor of the birthday of the Alter Rebbe, author of the “Tanya”, on 18th Elul.

By the Grace of G-d 25 Elul 5736 Brooklyn, NY

Mrs. ---------- Viale 44100 Ferrara Italy

Blessing and Greeting:

I received your letter of 3/9/76, in which you ask if it would be proper for you, not being religious, to read Tanya and similar books. I presume you mean not just reading but studying it in depth.

No doubt you know that one of the basics of Judaism is, as our Sages formulated it, that “Every Jew has a share in the World to Come, as it is written: ‘(being) a branch of My planting, the work of My hands, to be glorified.’” The difference is only in regard to the share, whether it be large or small, and whether one attains it with greater or lesser effort. But our Torah, called Toras Chayim (because it is both our guide in this life and the source of everlasting life) makes it clear that every Jew, man or woman, has a share in the World to Come.

The Tanya – as the author states in the title page, is based on the verse, “The thing is near unto you – in your mouth and in your heart, to do it” (i.e. in speech, thought, and action). But he immediately cautions that “the road is a long and a short one,” meaning this: it may be long for some and short for others, but everyone will get there sooner or later.

In light of this preface, needless to say, the Tanya pertains and relates to every Jew, and, moreover, it is “near” (comprehensible), and, indeed, highly conducive to actual implementation in the daily life.

Desired Goal

However, G-d has given everyone free choice of action, and it is His desire that the choice be made in the right direction out of one’s own free will. Yet, while presenting this freedom of choice, G-d gives the assurance that “it is near unto you,” not only in word and thought, but also in actual deed. This is what the author explains in his book, where he also provides guidelines to the desired goal. He also explains why it is certain that every Jew will attain it, sooner or later, except that for one the road may be longer, and for another – shorter.

Inasmuch as you state in your letter that you are a professor of pedagogic sciences, it is confidently hoped that you will study the Tanya without prejudice, and then you will see the truth of the author’s ideas. Thus you will find it reward and beneficial not only for yourself, but – being a teacher and educator – you will want to share it with others. This is an additional factor that will contribute to the success of your said study that will help “shorten the road.”

I would like to add a further point. Where one has the opportunity and ability to influence others in the right direction, the time element is of the essence. For, with regard to oneself, a person may think that he will make up tomorrow what he misses today; but with regard to another person, one cannot be sure that the other person may be reached tomorrow, or that he will be as receptive tomorrow as today.

With reference to a bracha [blessing], it is customary to remember one in prayer by mentioning the full Hebrew name together with the mother’s Hebrew name. If you will let me know these names, I will remember you in prayer for G-d’s blessing in all your needs.

At this time before Rosh Hashanah, I extend to you and yours best wishes for a happy and pleasant year, materially and spiritually.

With blessing,

[Rebbe’s signature]

[rebbestorah]

“Healer of all Flesh”

A letter written by the Rebbe

By the Grace of G-d 15 Tammuz 5746 Brooklyn, NY

Greeting and Blessing:

This is to acknowledge receipt of your letter and kind contribution fortzedakah [charity], for which receipt is enclosed.

You surely know the saying of our Sages in the Mishna that “the reward of a mitzvah is the mitzvah itself.” Hence, what can a “thank you” from a human being add to the Divine reward in which everything is already included?

But it is certainly in order to express my inner pleasure at seeing another well-known saying of our Sages so eloquently confirmed in concrete action, namely the saying that “a Jewish heart is always awake” – awake and responsive to Hashem’s mitzvoth, especially as in your case, responsive to the need to spread Torah and mitzvoth for the benefit of the many.

This would be highly gratifying at any time, but even more so at a time when it meets an urgent need that has been waiting for someone to come forward and provide the financial resources necessary to meet it.

This brings me to the question of how best to use your kind contribution in accordance with your intention. My answer has already been briefly conveyed to you over the telephone, and I wish now to outline it also in writing.

True Healer

The connection between medical science and Halacha is already inherent in the Torah itself, as our Sages declare, “The Torah brings refuah [healing] to the world.” The meaning of this is not that the Torah negates medical science in any way. On the contrary, the Torah declares that in matters of health, it is necessary to consult a physician and follow his instructions – at the same time not forgetting, of course, that the True Healer is Hashem, and the physician is no more than the agent of “the Healer of all flesh Who works wondrously.”

In medical science there are two basic areas of approach: (a) therapeutic medicine and (b) preventive medicine. The first deals with medical disorders brought to the physician’s attention for actual treatment. The second, which has been gaining an increasingly greater role in modern times, is to attain the highest possible level of public health through the prevention of sickness by such methods as vaccination, public and personal hygiene, wholesome diets, and by various other ways and means.

Needless to say, while there is no getting away now from the need of therapeutic medicine, preventive medicine is, ideally, the more desirable method. In the long term, it is surely also more desirable from every point of view, including cost, etc., not to mention the prevention of pain and suffering, G-d forbid. Also, in preventive medicine there is no need for resource to radical means, such as surgery and the like, which, unfortunately is part of curative medicine.

For preventive medicine to be most successful and effective, it is necessary to start it from earliest childhood – beginning with vaccination, brushing one’s teeth to prevent cavities, a balanced diet, and so forth. In regard to Jewish children, it calls for strict observance of the laws of kashrus of food and beverages, and it is well known how it affects mental and physical development.

Thus, when our Sages declare that the Torah brings a refuah to the world, it refers not only to spiritual health, but also to plain physical and mental health as well. Indeed, so we find it explicitly in the Divine promise in the Torah: “If you will diligently hearken to the voice of Hashem, your G-d, and will obey his commandments and keep all his statues – none of the diseases . . . will I put on you, for I, Hashem, am your healer. (Exodus15:26). Here is a clear assurance that the Torah and mitzvoth are the real preventive refuah. Moreover, while the Torah is the most effective preventive medicine, it is also the most pleasant one, as it is written, “Its ways are ways of pleasantness and all its paths are peace.”

Needless to say, this is not the only, nor the main, purpose of the Torah and mitzvoth, which, essentially, have to do with kedushah [holiness] and G-dliness, and are primarily concerned with the eternal life of the neshama [soul], etc., etc. But we are speaking here of Torah in relation to physical health, especially that of children, which was your original intention in suggesting that your tzedakah be used for a hospital for children, run in accordance with the Halacha.

True Education

Aside from your practical considerations, the best way of implementing your intention and to achieve even incomparably greater results than can be imagined is to apply your contribution in the area of Torah chinuch [education] for children.

As you know, one of the most vital activities of Chabad-Lubavitch is Torah-true chinuch, both for the young in years as well as for the young in Torah knowledge and Yiddishkeit experience. These activities thus cover a wide range, from kosher nurseries to helping the aged.

In light of all above, it is my considered opinion that if your tzedakah is used in this way, it would be in the real spirit and letter of your idea and intention. For, used in this way, it will help ensure healthy children, physically, mentally, and spiritually, so that there would be no need to establish a special hospital for children according to the Halacha, since they will be raised fully in accordance with the Halacha.

The Chabad-Lubavitch activities and programs cover a sufficiently wide range as to offer a choice of options within that range. I would suggest that you not limit yourself to one area, but preferably to two areas within that range. Hashem will surely grant that it be the right and choice and will have his generous blessings for hatzlocha [success].

The present month of Tammuz, the month of the geula [release] anniversary of my father-in-law, the Rebbe, of saintly memory, which we have just celebrated on 12-13 Tammuz, is particularly auspicious for the above. In his letter on the occasion of the first anniversary of his geula, the Ba’al HaGeula wrote that his deliverance was not just a personal one, but embraced all our Jewish people from oti [me] to the Jew who is as yet “a Jew only in name.” The Ba’al HaGeula has given assurance that everyone who follows in his footsteps and participates in his work of spreading and strengthening Yiddishkeit is assured of Hashem’s blessings for hatzlachain these endeavors, as well as in one’s personal needs, both materially and spiritually.

Thus, your tzedakah comes in a most auspicious time, and the zechus [merit] of it will endure forever.

With esteem and blessing,

[signature]

[rebbestorah]

“To Ensure a True and Lasting Happiness”

By the Grace of G-d In the Days of Chanukah 5721 Brooklyn, NY

Blessing and Greetings:

I received your letter of November 20th. I was pleased to read in it that you are determined to live up to the Jewish way of life, and, when you get married, to set up a truly Jewish home on the foundations of the Torah and mitzvoth. Our Sages have assured us that when a person makes a little effort to sanctify himself, he receives a great deal of assistance from On High to carry out his determination, and in an easier and greater measure than anticipated.

With reference to the question of a sheitel [wig] about which you write that you object to it on the grounds that it is old-fashioned, etc., let me say that the true approach to matters of the Torah and mitzvoth is not from the point of view of whether they are considered old-fashioned or new-fashioned. We observe the Torah and mitzvoth because they are directives from the Creator of the world and man. It is self-understood that the Creator knows what is best for man and that He desires that man should be happy and not only in the world in the come, but also in this life. This is the reason why the Torah is called Toras Chaim, meaning that it is a guide to the guide life on this earth.

Special Blessings

Specifically on the question of a sheitel, let me quote here the words of the holy Zohar (Part III, Page 126a), which are quoted in the Mishna Brura, and I will quote only the positive results mentioned there, omitting the negative aspects following from the non-fulfillment: “Her children will be superior . . . . her husband will be blessed with spiritual and material blessings, with wealth, children, and children’s children.”

Considering the great reward which is promised to the woman and mother who wears a sheitel, it should surely be worthwhile to do so even if the wearing of a sheitel would entail serious difficulties and conflicts. How much more so where the objection to it, as you write, is only because it is “old fashioned.” This is not a real objection, nor a valid one, and it is rather based on the “opinion” of others.

Let me also add that even considering the general attitude towards this and other mitzvoth, there has been a radical change in recent years, one of respect and admiration for people who are consistent and live up their convictions and ideals, and are not influenced by the mob. There may always be some individual who might make a joke about the person’s convictions, but where a person is sincerely dedicated to his faith, such a person can only call forth respect and admiration.

Furthermore, if you will eventually settle in a Jewish Orthodox neighborhood, you will find that other young women will wish to emulate your good example, and thus you will have the additional zechus [merit] of being instrumental in influencing others in the right way. The reverse is also true, for a Jew must always consider how his or her conduct affects others. This should be an additional consideration why you should overcome your superficial objection to wearing a sheitel.

Everlasting

It is no less important to bear in mind that marriage is called “an everlasting edifice,” meaning that it is an everlasting institution which is of vital importance not only for the husband and wife, but also future generations. Every parent desires to ensure the happiness of children and will do everything possible to take out the utmost measure of such insurance.

Of course you might point out to this one or that one who do not wear a sheitel. However, it is surely unnecessary to point out that every person may have a particular weakness, and if one is to follow the principle “He is wise who learns from every person,” he will be wise to learn from only the person’s strong and positive qualities and not from his weak ones.

If you will let me know your Hebrew name and your mother’s Hebrew name, and also your chassan’s [bridegroom’s] Hebrew name and his mother’s Hebrew name, I will remember you in prayer that your marriage take place in a happy and auspicious hour, and that you both make the necessary resolutions to set up your home on the foundations of the Torah, which is called Toras Chaim, as above, and the mitzvoth whereby Jews live, which is the only way to ensure a true and lasting happiness, materially and spiritually, which for Jews go hand in hand together.

As we are now in the auspicious days of Chanukah, which we celebrate, among other things, by kindling the Chanukah lights in growing numbers, may G-d bless you with a growing measure of light and success along the lines mentioned above.

With blessing,

[The Rebbe’s signature]

[rebbestorah]

Live Prey

הֶן עָם כְּלָבִיא יָקוּם וְכַאֲרִי יִתְנַשָּׂא (במדבר כג, כד)

Behold, a people that rises like a lioness, and raises itself like a lion (Bamidbar 23:24)

Bilaam compared the Jewish people to lions. As interpreted by the Midrash Tanchuma, this comparison hints to the vigor with which the Jewish people recite the Shema, like a lion pouncing on its prey. “They arise from their sleep like lions, seize the recitation of Shema and proclaim the Almighty’s kingship” (Tanchuma, Balak 14)

Why is the recitation of Shema compared to a lion’s attack on its prey, and not to any other animal’s?

The Shema begins with a declaration of G-d’s Oneness: “Hashem is our G-d, Hashem is One.” Chassidus explains that, in essence, this means that everything in the world is an extension of the Divine energy that brings all of creation into being and continuously maintains its existence. It follows that even the yetzer hara, man’s selfish and negative inclination, is created by G-d for a G-dly purpose. The Shema therefore continues with the command to love Hashem, “with all your heart.” Our Sages (Mishna, Berachot 9:5) explain that this means that all of your hearts passions and desires, even those that stem from the yetzer hara, should be directed and harnessed toward your devoted service of G-d. In the words of Rav Yochanan (Talmud, Bava Metzia 84a), “Invest in Torah the very same energies that you used until now for wrongdoing!”

This explains why Bilaam compared the recitation of Shema to a lion seizing its prey. According to the Talmud (Bava Kama 16b), the lion eats its victim while it is still alive, unlike other animals that first kill their prey and then eat it. This is likewise the message of Shema: the ultimate service of G-d is not to drain the yetzer hara of its energy but to “eat it alive,” to absorb and channel its passion into your service of G-d.

—Igros Kodesh, vol. 1, pp. 156-157

[rebbestorah]

Outward Bound

נר חנוכה מצוה להניחה על פתח ביתו מבחוץ אם היה דר בעלי'ה מניחה בחלון הסמוכה לרה"ר - שבת כא, ב

The Mitzvah of the Chanukah lamp is observed by placing it at the door of one's house on the outside; if one dwells in an upper floor, he places it at the window nearest the street. (Tractate Shabbat 21b)

The mitzvah of Ner Chanukah (Chanukah lamps) is particularly observed by the lights illuminating outside of the home. This teaches us that concerning ourselves with our own personal devotion to G-d is not sufficient. Rather, we must see to influence the lives of others, illuminating even “outside,” beyond the comfort and confines of the holy environment we may be accustomed to.

It would seem, however, that this is obligation lies only upon those who at the very least have a “door to the outside,” some degree of association and interaction with the secular world, through business or other worldly involvement. What about those who “dwell on an upper level," (aliyah, in Hebrew) like R’ Shimon Bar Yochai whose Torah was his primary occupation, who said: “I have seen ’superior men‘ (bnei aliyah) and they are but few”? It would seem that those who have no – or very little – involvement with anyone or anything outside of a Torah environment should be exempt from this “outreach” activity.

To this the Talmud replies, “If one dwells in an upper floor, he places it at the window nearest the street.” This means that even the bnei aliyah have an obligation to make an active effort to ensure that the light of Torah and Mitzvot illuminate the “street” around them…

Excerpt from Igrot Kodesh (Pastoral  Letters), vol. 1, pp. 206-207