By Rabbi Shimon Hellinger

There is something unique about the Rebbe’s letters scarcely found elsewhere in the Rebbe’s teachings.

In the sichos, and certainly in the maamorim, the discussions revolve around universal concepts, all-purpose inspiration.  Even the proposed solutions are more general in nature. Reading those sources brings to mind the image of an extraordinary tzaddik, genius of all areas of Torah and Chassidus, leader and visionary. However, pragmatic considerations of personal constraints, limited funding, and social norms seem to be ignored, perhaps deliberately so.

Not so in the Rebbe’s letters. Predominantly, in the Hebrew letters, we encounter a pragmatic approach and detailed responses to specific dilemmas. These pointed answers offer a more concrete understanding of the Rebbe’s stance on the practical challenges that arise in personal, family, and community life. Besides the limited benefit for one who has that identical question, the collection as a whole paints a picture of the Rebbe’s down-to-earth attitude. It seems that besides being spiritually inspired, a chossid must be sensible and pragmatic, well familiar with the outside reality and mindset, and must deliberate the fine points of worldly technicalities.

As the years progressed and the questions posed to the Rebbe multiplied, the Rebbe began replying to questions with short handwritten notes, which were then relayed to the questioners by phone or in person. Oftentimes, the Rebbe would simply underline the appropriate words in the question and add nothing more. In the later volumes of Igros Kodesh, these short replies were included as “letters,” with footnotes including the question whenever it was accessible.

Igros Kodesh Vol. 31 includes the Rebbe’s Hebrew letters and handwritten notes of the year 5736 (1975-1976) – 50 years ago – totaling just over 300 letters and responses. Browsing through a year’s worth of correspondence offers insight into what occupied the Rebbe during the span of that year, and completes the picture that can be gleaned from the sichos the Rebbe spoke publicly that year and diaries of the bochurim that have been released in various forums.

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Events of the Year

First of all are several major incidents which marked the year of 5736:

Mivtza Chinuch: In the spring of 1976, the Rebbe raised the need to increase Jewish education everywhere, adding another campaign to the existing eight mivtzoyim.

The Rebbe’s secretaries uncharacteristically initiated contact with many individuals about to raising awareness and increasing the chinuch situation in communities worldwide. Letters were sent to rabbis about reaching out to communities in Ireland and Scandinavia, and Latvian immigrants in Eretz Yisroel, and to traveling businessmen to utilize their trips to Japan, Taiwan, and Hong Kong to better the chinuch there. (appended to #11819) Given its importance, the Rebbe offered to pay for a portion of whatever deficit was incurred. (#11830)

The Rebbe also wrote to children directly, asking them to increase their own Jewish education and to influence their peers. (#11838, #11846) In fact, the Rebbe tells the children, since they spend more time with friends than do adults, they are more obligated to influence friends. (#11910)

At that time, the Rebbe established the “Twelve Pesukim and Sayings of Chazal” for children to study and memorize. In a talk, the Rebbe had suggested that a booklet of the Sayings be printed with a space for children to record the names of friends whom they inspired to study the Sayings or to increase in their Torah observance. (Sichos Kodesh, Vol. 2, p. 453)

Operation Entebbe: During the summer of 1976, a group of terrorists hijacked an El-Al plane flying to France and brought it to Uganda. In a miraculous recovery mission, Israeli soldiers succeeded in saving the hostages.

Soon after, a top-secret report on the operation was hand-delivered to the Rebbe by an anonymous messenger. The Rebbe responded with several suggestions (one of which was to form a hostage recovery team in the Israeli army), which, due to its covert nature, was not mailed, but returned with the person who brought it. (#11932)

In a public letter, the Rebbe points out that although outstanding miracles had occurred, the Jewish people should increase in mitzvos for safety, especially the mitzvah of mezuzah with its unique protection power. Since all Jews are united, one Jew’s mezuzah adds protection for Jews everywhere. (#11882, #11898)

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Then, there are of course common themes found all through Igros Kodesh:

Scholarly Exposition

Torah letters are naturally a substantial portion of the Rebbe’s correspondence. Leading rabbonim and authors would turn to the Rebbe with queries about general halachic topics and questions on the Rebbe’s teachings.

The persons in this volume include: R. Simcha Elberg, head of Agudas Horabonim and editor of the HaPardes Torah Journal, on whether cutting the esrog off the tree and building the sukka constitute a mitzvah on their own; R. Meir Katz, a rosh kollel in Chaifa, on the wording of the bracha on candle lighting for Rosh Hashana (the Rebbe even toils to justify the non-Chabad nusach); R. Efraim Yolles, Chief Rabbi of Philadelphia, on the possibility to think about two locations at once; R. Dov Zlotnick, Yerushalayim, on the capacity of later rabbis to disagree with earlier ones (which depends on how we understand the metaphor of a dwarf on a giant’s shoulders); and other brief responses on why we don’t recite a bracha on Shema, Divine reward and retribution during galus, and the need for a mezuzah on a house where one doesn’t yet live according to the Targum Yonasan.

At the Kinus Torah scholarly symposium in 770 that followed Pesach, R. Chaim Gutnick, rov in Melbourne, Australia, said something which the bochurim thought contradicted what the Rebbe had said at a fabrengen. It caused a great uproar. When sharing the exchange in a written report to the Rebbe, the Rebbe commented, “Unn a gevald – without a commotion.” In other words, Torah has many facets, and it is okay to discuss other facets than the one that the Rebbe had discussed on a given occasion.

On Books and Publications

Another common thread is the Rebbe’s involvement with books and other printed matter – review of publications and urging to have them published sooner.

Readers of the Rebbe’s Hebrew letters are surely familiar with the Rebbe’s ceaseless requests of the staff of Encyclopedia Talmudis to publish their volumes at a quicker pace. Here, the Rebbe makes a bold suggestion: Instead of keeping everyone waiting until the books are published, the authors should release their private card system with all the basic references of unpublished topics. (#11886)  A high level of noble altruism.

R. Chaim Dov Shevel was an erudite author and had written extensively on the Ramban, and at one point began translating the Ramban on Torah into English. In an earlier letter, the Rebbe had written to him that he could better utilize his talent on other projects, since the Ramban in English is a luxury. In response to R. Shevel’s argument that tzedaka indeed requires providing luxuries to those who lack it (“a horse to ride on and a servant to lead the way”), the Rebbe countered that still there are more urgent projects which take precedence. Moreover, whoever is truly lacking the study of Ramban will figure out how to study the original. (#11657)

One book in which the Rebbe was personally involved is Toldos Levi Yitzchak, the biography of the Rebbe’s father, by R. Naftali Gottleib. The Rebbe insisted that it be carefully reviewed for accuracy, and personally corrected some dates and names, and deleted several stories recounting the Rebbe’s uniqueness as a youngster. (#11890, #11943)

Regarding a newspaper article about the Frierdiker Rebbe’s life, the Rebbe comments, “The main thing is missing – to utilize the article to spread Yiddishkeit!!” The Rebbe then guides the writer to elaborate upon the Frierdiker Rebbe’s declaration that “America is no different,” his efforts for Jewish education in outlying communities, and the publishing of English material, everything from beginners’ bentchers to advanced Chassidus. (#11739)

Always sensitive to the responsibility inherent in publishing for the public, the Rebbe also checked that all published material meets a quality standard. When an individual proposed to translate Hilchos Birchos Hanehenin into English, the Rebbe insisted that it be reviewed by a practicing rov “who knows English well” and an English editor (#11898), and the Rebbe demanded that all quotes in publications be properly sourced to avoid mistaken attributions (#11783).

Other publications which the Rebbe addressed include: the works of the Rogatchover Gaon (#11703); the journal Machsheves (replying with Torah sources for what the journal called a “folk saying”) (#11907); and “the long maamar by the Mitteler Rebbe” (which the editors tell us refers to one that he recited before R. Akiva Eiger in Posen, and about which the Rebbe expressed surprise over its length, considering that it was said before someone unacquainted with Chassidus) (#11898).

“To Meet the Spirit of Every Man”

A recurring theme in this volume of letters is responses to requests for financial support for a variety of worthy causes – the publication of books, a school for nurses, community shuls, a mikvah, and more – in hope that the Rebbe has access to extra funding. In line with Shulchan Aruch’s instruction for one who cannot fill a pauper’s needs, the Rebbe uplifts each supplicant’s spirits and includes a donation “from my own pocket.”

Another type of questioner is the aggressor who takes issue with the Rebbe’s words or a Chabad custom. The Rebbe, despite his overwhelming responsibilities, takes the time to explain in a mellow tone, for example, how the Alter Rebbe could turn back the clock to learn longer with the Mezritcher Maggid’s son, how Chabad is more particular about Sof Zman Krias Shema, and that Shabbos candles may be lit by unmarried girls (“It is evident in Likutei Sichos that I make every effort to base my words upon those who preceded me and I say so explicitly”).

Another classic Igros Kodesh trope is the repeat questions by those who didn’t suffice with the Rebbe’s first response (#11945, #11737, and more). The frustration in the Rebbe’s tone is noticeable, not so much by his need to reply again, but by the fact that the questioner cannot stand on his own feet and work out a solution with the guidelines the Rebbe had given.

This volume includes several mentions of harmony between shluchim and the need for activists to work in cooperation with the central offices. (#11810, #11715, #11683)  However, despite repeated requests, the Rebbe refused to decide on disputes among the management of organizations abroad (even when one organization sent a representative on a trip to New York to discuss it with the Rebbe), saying that getting involved would be “against Shulchan Aruch.” (#11823)

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Gamut of Topics

The wide array of personalities and topics addressed in the Rebbe’s letters is striking. Here are a few examples:

In a letter to a biochemist, the Rebbe mentions a scientific theory that the Rebbe had suggested and asked him to investigate, since “I have surprisingly found in several fields that specifically the experts who are constantly engrossed in the subject can overlook an obvious detail.” Yet, the Rebbe concludes disappointingly, no answer came forth about his theory’s validity. (#11917)

Another letter is a response to someone who thought he had come up with a “simple process” for generating electricity. While referring him to seek out experts about the practicalities, in typical Chassidic fashion the Rebbe draws a lesson from it: Every Jewish neshama is capable of producing endless amounts of energy through a “simple process” – speaking to the person words that come from the heart. (#11920)

One fascinating letter discusses the possibility of extra-terrestrial life, which the Rebbe states isn’t inherently opposed to Torah. However, concludes the Rebbe, he answered the question “without much enjoyment.” No matter how important a discussion, it is out of place while a house is on fire or a patient lay deathly ill. Likewise, when youth blunder because they lack basic knowledge of Torah, we cannot afford to waste time on comparatively trivial matters. (#11902)

When word reached the Rebbe that someone lashed out at his fellow in public, the Rebbe noted the severe prohibition of embarrassing a person publicly, and the excuse that it was “for the sake of a mitzvah” is equally against halacha. (#11759)

The Rebbe did not allow for the building of a boy’s school on the same grounds as a girl’s school, even with a wall between them, out of concern that some wouldn’t know of the wall, and conclude that Chabad is doing something forbidden or, on the contrary, that it is permissible. (#11865)

In a letter to a Chabad supporter, the Rebbe expresses displeasure at his beginning a letter to a Jewish gathering with a quote from Shakespeare. Even had he been from the righteous gentiles – and his writings imply that he was an Anti-Semite – why should Jews, G-d’s chosen nation from millennia earlier, turn to them for moral guidance? Especially since those so-called “cultured nations” actually practiced much oppression and persecution. (#11901)

When young Nechama Greisman submitted to the Rebbe an article on her hospitalization during a visit to Minnesota, and her doctor’s surprise at meeting a chossid in a Midwest hospital, the Rebbe wrote:

“It is very surprising that the main point is missing [from your article]: Through your incident a Jew saw for the first time a chossid, and especially an American girl who speaks English like himself, and despite her intense pain she exerts herself, not for her own treatment, but to explain to him Yiddishkeit to the extent of practical action – [donning] tefillin. So much so, that he forgot that he is a doctor etc., and forgot about his whole identity! What aroused him was his total concentration on “a living Chassidus and a living chossid” – in which he saw the overall spirit of Yiddishkeit… Who can estimate the future impact it will have on him?!” At the Rebbe’s advice, she added this emphasis to her article. (#11661)

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Reaching Out

Naturally, there are countless letters and notes on shlichus and mivtzoyim:

To a shliach who was unhappy in his place of shlichus, the Rebbe highlights his past success, but notes that a shliach cannot possibly succeed unless he is eager, and otherwise, he should consider finding another occupation elsewhere. (#11940)

In a note to someone looking for a shlichus, the Rebbe advises only looking into options that are practical and financially viable. It is also relevant to the success of his shlichus – that he has the peace of mind to spread Yiddishkeit. (#11941)

“Erev Chabad” was a program where chassidim in Eretz Yisroel visited secular kibbutzim to share Chassidic thoughts and song. Rumor had it that one inspiring Chabad niggun they had been singing had been used by the Palmach military brigade and would be perceived as a secular song. The Rebbe advised that they should be on the safe side and not sing that niggun. (#11788)

Shortly after the launch of Mivtza Chinuch and the “Year of the Jewish Child,” one shliach wrote to the Rebbe that the word משיח could serve as an acronym for מבצע שנת ילד\יהודי חינוך – the campaign of the “Year of the Jewish Child” and education. The Rebbe objected since, “this acronym may stop some people from joining the campaign.” (#11826)

When R. Leibel Kaplan of Tzfas notified the Rebbe of financial challenges and the need to stop the construction of his building, the Rebbe advised that he inquire what other organizations do in similar predicaments. To someone’s offer to fundraise, the Rebbe challenged, “Does he have any experience in fundraising? Is he suited for it?” (#11914)

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A Published Volume

And now to the presentation.

The publishers did an excellent service by collecting the historical and conceptual background of the letters. The information enables us to understand what the Rebbe is saying and to appreciate the circumstances at the time the letter was written.

Just a few examples: The letter to Jewish women on the importance of mezuzah was written two weeks after an attack at an El-Al plane in Istanbul, Turkey, as retaliation for Entebbe (#11898); the question of extra-terrestrial life followed the landing of the first Mars rover just a month earlier (#11902); and a short note on how to address patients’ transgressions was a postscript of an English letter to a psychiatrist on not sanctioning transgressions to relieve guilt. (#11782) (Interestingly, in this postscript, the Rebbe adds that he need not preach Torah to them, but however he weans them away from forbidden conduct is fine, just as a child is drawn to Torah with treats.)

Other upgrades to the recent volumes of Igros Kodesh include: including the Hebrew translations of the Rebbe’s public letters which were also edited by the Rebbe, translation of Yiddish letters to Hebrew, inclusion of letters sent by the Rebbe’s secretariat which were sometimes ordered by the Rebbe himself (at any rate, they are fascinating and they add insight to the other letters), detailed references to sources, and cross-references to other writings and sichos.

On the subject of sourcing: It would be nice to see more cross-references to the Rebbe’s teachings and, better yet, precedent in early Jewish writings for seemingly novel ideas – such as the approval of Chinese Medicine (#11790), the allowance for gradual growth in Torah observance (#11791), and the role of women in education (#11837). Sources for classic quotes are not as necessary, and for recurring well-known phrases, they are redundant (the generic phrase “Toras Chaim – the Torah of Life” in Sim Shalom, which appears over thirty times, need not be referenced).

The additions of a detailed table of contents and an index of irregular expressions (bituyim meyuchadim) are most welcome.

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Of course, one volume of letters cannot capture the hundreds of hours of private yechidus, hundreds of oral replies relayed by the secretariat, and tens of farbrengens. It is nonetheless a fascinating account of one facet of a year with the Rebbe.