By the Grace of G‑d
2 Tammuz, 5712 [1952]

Greetings and Blessings!

I1 was happy to be informed that your daughter [...] has entered the fifth month of pregnancy. May it be G‑d’s Will that the days of her pregnancy be carried through to completion, properly and easily. Your daughter no doubt follows the orders of the doctor who checks her periodically, according to the local custom. May the delivery be timely and easy, and may you derive an abundance of joyful satisfaction — Jewish naches, chassidic naches — from her and from your other children.

It is no doubt superfluous for me to make you eagerly aware of the necessity for you to continue your correspondence with your son-in-law, Rabbi [...], the husband of your above-named daughter, and to explain him in detail what a great merit and responsibility he has — to bring Jewish hearts close to their Father in Heaven. And “no one among us knows until where.”2 Sometimes, by bringing one fellow Jew closer, one establishes generations of sons and daughters who stand in awe of the Word of G‑d. It is thus worthwhile to invest every endeavor and toil and exertion, exertion of the soul and exertion of the flesh, for the sake of even one fellow Jew. For this individual is “an entire world”3 not only on his own account, but also on account of his offspring, and the offspring of his offspring, until the end of the whole world.

This last phrase, by the way, has a well-known non-literal interpretation in the literature of Chassidus.34[Since olam, which means “world,” comes from the root that means “obscurity,” doing one’s avodah90] “until the end of the olam” also means “until the obscurity and concealment [of Divinity] is brought to an end.”

May G‑d grant us the privilege of literally witnessing this with fleshly eyes.4 And this state comes about through having trust that transcends mortal reason.

Transcendence of mortal reason is alluded to in the various meanings of the words tzitz5 and tzitzis.6 The noun tzitz shares a root with the verb meitzitz in the verse [that speaks of the imminent arrival of Mashiach],7 “Here he stands behind our wall, watching through the windows, peering (meitzitz) through the crevices.” (See Likkutei Torah on Devarim, p. 91c.) This verse alludes to the [current] era of exile. The tzitz was worn on the forehead,8 and thus represents a trust that transcends mortal reason. (On the [esoteric] meanings of the forehead, see Likkutei Torah on Shir HaShirim, p. 23c, drawing on the Zohar.)

In a second interpretation, the word tzitz signifies brightness and radiance, being related to the verbs in the phrases, “the pomegranates have bloomed (heineitzu),”9 and “his diadem shall sparkle (yatzitz).”10

See also Torah Or and Toras Chayim on Parshas Tetzaveh, s.v. VeAsisa Tzitz, where all three above-quoted verses are cited, and linked with the era of Mashiach. Those two sources also speak of the connection that [the tzitz]shares with tzitzis and the forehead.

With blessings for success in both public and private matters,