The text of this letter was sent to various individuals, personally addressed to each one.1

B”H, 14 Kislev,2 5710

Greetings and blessings,

Enclosed is a copy of a letter from my revered father-in-law, the Rebbe Shlita.

In connection with [Yud-Tes Kislev], the Festival of Redemption that is approaching, enclosed is the kuntres published [in connection with that date].3 In light of the letters from my revered father-in-law, the Rebbe Shlita, published at the beginning and end of that kuntres,4 you will certainly share it with [all those] in your surroundings. May this be a positive start for such efforts throughout the year, from this Yud-Tes Kislevto the coming Yud-Tes Kislev.

To conclude with a detailed analysis of the master’s5 words to show to what extent it is possible to derive insights from words that appear to be repeated [only] to reinforce the concept. The beginning of the sichah [printed in the kuntres]6 states:

Chassidus involves bringing order into that which is in disorder and making order from chaos. In other words: Making order amidst disorder.

On the surface, the wording is redundant, saying the same thing in different words. To explain the above in brief: Order and disorder refer to the frames of reference of Tikkun7 and Tohu,8 and [on a lower level], the Torah and its mitzvos and the body and material entities, [the latter] being a mix of good and evil. The Baal Shem Tov emphasized — and the Alter Rebbe explained — that Divine service involves not self-mortification and rejection [of the material], but refining it and elevating it, as [emphasized in] the well-known interpretation of the Baal Shem Tov on the verse:9 “When you see the donkey” (HaYom Yom, p. 23).10 According to the demands of the teachings of Chabad, all of this has to be carried out slowly [and systematically], not in a general, inclusive manner.11 (See the conclusion of Kuntres HaAvodah.)

This is the lesson from the sichah mentioned above. [It lists several] stages in Divine service according to Chassidus:

a) “Bringing order into that which is in disorder” — In the initial stages of Divine service, they are still two separate matters, but one draws down the revelation of the G‑dly soul into the animal soul, and the animal soul remains silent.

b) “Making order from chaos” — [On this level,] the chaos no longer exists; there is only order. The animal soul prays and it studies, [mimicking] the G‑dly soul which reads for it. Nevertheless, it has not reached the level of “many harvests are achieved with the strength of an ox,”12 [i.e., a higher stage where the power of the animal soul is itself harnessed and made to serve as a positive force].

This is [the intent of] the different version: c) “Making order amidst disorder.” The positive advantages of both modes are present: “the abundant lights” of Tohu and “the abundant keilim” of Tikkun.

See the conclusion of the maamar entitled Ki Imcha HaSelichah, 5709, which speaks about the teshuvah of a fence and a weight.13 This is not the place for extended discussion of the matter.

With greetings and wishes for everlasting good in all matters and with blessings for the festival to all the members of our fellowship,

M. Schneerson

* * *

Your letters14 from the 7th and 27th of Tishrei were duly received. You will receive more particular tidings from R. Pinchus Althaus.15 The [account] books of nifneh16 are intended for — and should be given to — R. Moshe Gurarie.17

Certainly, the students, both the elder ones and the younger ones, and certainly all the classes of [the yeshivos] Tomchei Temimim and Achei Temim,18 have fixed sessions to study the maamarim or the sichos of my revered father-in-law, the Rebbe Shlita, for he is the comprehensive soul19 of our generation. The hiskashrus20 to him has to be all-inclusive; how much more so should it comprise his Torah [teachings], for they represent his essence and being, and they are an intermediary that connects. Since this represents the spiritual dimension of maamad....21

* * *

Enclosed22 is a digest of the sichos of Shemini Atzeres and Simchas Torah. As in the past, it will undoubtedly be copied for every member of our brotherhood [in Paris] by those who do your bidding.

I gave 32 [dollars] to Kehos [on your account] because of the account owed by my revered mother, sh[et]lita.

Publications will be sent to [Yeshivas] Tomchei Temimim [for these funds] according to your instructions. I seem to recall that previously you stated that the entire account was 60 [dollars].

* * *

Just now,23 R. Moshe Dubinsky HaKohen,who brought the Kav Naki24 here, called. It’s a shame that the Lavut brothers are postponing the reprinting of the Kav Naki for several months. And who knows what will happen then; perhaps they will find another reason and explanation [for the delay]. When Mr. ... was here, I began to speak about the idea of reprinting the Kav Naki and the like, as he had suggested in his letter to me. He immediately began....25

* * *

With regard to your question26 concerning [the practice that] a person who must say Yizkor27 receives an aliyah that day, I did not see that people were precise in this regard. It is also not possible, for we do not add to the number of people called [for aliyos] on the last day of Pesach.28 We are, however, careful to hold the staves of the Torah scroll while reciting Yizkor.29 My revered father-in-law, the Rebbe Shlita, conducts himself in this manner.

I have not seen the [observance of] the custom that the sheliach tzibbur for the Evening Service following Yom Kippur should have both a father and mother. In the synagogue here, this is not the custom.

Enclosed are your memoirs [which are being returned] as you requested after having been copied. Undoubtedly, you will continue writing them. You should write them together with a [carbon] copy at the outset, for copying them is difficult.

* * *

The list30 and the monies for maamad were received and I conveyed them to the inner chamber on 14 Kislev.

The Sefer Toras Sholom will be sent to every head gabbai for nifneh. Note in [the enclosed] kuntres31 [the explanation regarding] peace — that it is the fulfillment of the true intent.