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

B”H, 11 Adar, 5710

Greetings and blessings,

Certainly, the sichah of Yud-Tes Kislev was duly received. Enclosed is the kuntres for the coming Purim [holiday]. You will surely share it with all those in your surroundings.

The sichah published in this kuntres1 (see also the sichah of Shushan Purim, 5700) cites an adage of the Tzemach Tzedek concerning the verse:2Avraham was one man,” that “for Avraham, [G‑d’s] oneness shined in all aspects [of his life]. His life was characterized by oneness.”

The explanation of that statement is [as follows]: In the beginning, oneness shined within Avraham, [but] there were two entities: oneness and Avraham, and the first illuminated the second. [Indeed,] it shined within all the aspects [of his being].3 Afterwards, however, they became identified with each other and became a single entity: Avraham became a man of oneness.

To cite a parallel: Rambam writes (Hilchos Deos 5:1):

Just as a wise man is recognized by his wisdom and character traits and is set off from people at large because of them, so too, must he be distinguished in his conduct: in the way he eats, the way he drinks, the way he conducts himself during intimacy, the way he relieves himself, the way he speaks, the way he walks, the way he dresses, the way he budgets his expenses, and the way he buys and the way he sells.

After mentioning the general category, “his conduct,” Rambam cites ten examples. This is not the place for extended discussion of the matter.

Both in the matters in which the wise man relates to people at large (“the wise man is recognized”) and in the manner in which he remains distinct from them (“and he is set off”) he must be equally (“Just as... so too...”) [distinguished]. [This must be reflected] both in his wisdom and his character traits which represent a wise man’s being and essence, and in his deeds, even though on the surface they are merely the external elements [of his being].

Similar concepts apply with regard to the demands the Chabad Rebbeim made of their followers: i.e., that they should be chassidim. [The intent is not only that] they be a man or a woman in whom the light of Chassidus shines, but that they should be identified with the light of the teachings of Chassidus and the character traits of Chassidus until they are a single entity.

The righteous — and particularly, the Rebbeim, the leaders of the Jewish people — resemble their Creator (Esther Rabbah to Esther 10:13). Just as the Holy One, blessed be He, asks only according to the potential possessed by a person4 and He grants him that potential, so, too, our Rebbeim endowed each one of us — men and women — with power, so that with the appropriate effort, we can fulfill what they have asked of us. The matter is dependent on each one of us.

In general, the blessings of the righteous, and in particular, the blessings of our Rebbe and the leader of our generation, my revered father-in-law, the Rebbe, הכ"מ, are in force and are active at present as well, [enabling our] efforts to be successful, [empowering] us to be chassidim, in the manner in which our Rebbeim interpreted the term.

With blessings and with greetings,

M. Schneerson

* * *

With blessings and greetings to all the members of our fellowship. Upon you and upon the elder members of the chassidic brotherhood in general is incumbent [the responsibility] to strengthen them and [all those in] your surroundings without thinking of one’s own feelings, because every moment is important and the responsibility lies on your shoulders. And thus, there is no time for sighing. “And one act [is better than a thousand sighs].”5

Your letter of 6 Adar was received together with the lists that were enclosed. Everything was given over. In the [coming] days, receipts will be sent out as you requested.6

* * *

With blessings and greetings to [all those] in your surroundings. Upon you is incumbent [the responsibility] to illuminate them with the light of the teachings of Chassidus (ChaBaD), chassidic character traits (ChaGaT), and [express them] in positive activity (NeHYM), [including the collection of] maamad7(the end which is rooted in the beginning and the beginning which is rooted in the end).8