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

B”H, 10 Nissan, 5710

Greetings and blessings,

The kuntres of Beis Nissan undoubtedly arrived in due time. Enclosed is the kuntres for the coming Pesach holiday.1 [In a spirit of] generosity, [you] certainly shared — and will share — them with others in their surroundings and “spread them out before them,” as our Sages comment (Mechilta, the beginning of Parshas Mishpatim, cited by Rashi in his commentary to the Torah there): “Don’t think that you should say: ‘I will study... but I will not trouble myself to enable [the students] to understand the motivating rationale for the matter and its explanation.’ For that reason, it is said:... i.e., [arrange the concepts] like a set table before a person that is prepared for him to eat.” And indeed it is written:2 “Your Torah is in my innards.” (See [the explanation of that verse] in Tanya, ch. 5).]

In the analogy, in order for a person to eat in an appropriate and effective manner, the eating has to reflect its goal: the connection of the soul to the body so that man will live. Similarly, in the analogue, the teacher or the mashpia must constantly have before his eyes the purpose of the instruction and the guidance [he is giving] and their fundamental point, which is: to revive those who are dead [in a spiritual sense] and increase the vitality of those living [so that they will not be] “who cares” [Jews]. (See sec. 41 of the sichah [in the aforementioned kuntres].)3

It is obvious that in order to convey vitality to others, one must be alive oneself. Here is where the yetzer [hara] comes and tries to lure a person, saying: “Who are you?” and “What power do you have to revive the dead? Would it be that you be able to take care of yourself!”

In the [aforementioned] sichah, my revered father-in-law, the Rebbe, הכ"מ, explains (sec. 43): “Although [such self-appraisal] is true, it is misplaced.... What does a soldier know? Just to shoot and to proceed with self-sacrifice.... He proceeds with happiness and that empowers him to be victorious.”

The soldier does not make the barrel of the rifle. This is not in his power. Nor does he grasp intellectually how a gun shoots in particular or all the tactics of war in general. Nevertheless, he gives over his life and his will to the commander of the war and does this with joy. Then he is victorious.

We can actually see that the foundation for all this is faith — his faith and trust in the head of all the commanders in the war, the king and the nasi. With regard to spiritual wars, this refers to the Nasi, the leader of the generation, and in our generation it is my revered father-in-law, the Rebbe, הכ"מ. He directed every man and woman and positioned them in a particular place in the field of battle facing the opposing side.

Our faith must be strengthened from time to time and there must be a special arousal that it not remain merely an encompassing power but that it rule over all the other powers, and our thought, speech, and deed in actual, day-to-day life.

This is brought about as an arousal from Above on the holiday of Pesach in general, and in particular through eating matzah which is called “the bread of faith,” (see sec. 2 of the sichah),4 as explained in several sources in Chassidus at length. Among them is the series of maamarim entitled VeKachah, 5637, at the conclusion of sec. 40, which states that the substance of G‑dliness rests in matzah on this physical plane, and from this, our vitality is sustained and energized. Therefore even the physical dimensions of a person’s life are then elevated to the highest peaks. [The Rebbe Maharash] adds a new concept that all this applies not only on the first night of Pesach, but on all the days of the holiday.5

May G‑d graciously grant us perfect faith and fulfill the prophecy:6 “As in the days of your Exodus from Egypt” — when in the merit of faith our ancestors were redeemed7 — “I will show [the people] wonders.”

With blessings for a kosher and happy Pesach holiday,

M. Schneerson

* * *

I received your letter of 9 Nissan.8 In brief, an answer to what you wrote there, can, in my opinion, be found in my preface to the kuntres published after the passing [of the Rebbe Rayatz]9 and in this letter.

[In reply to] the question you raise: that now we cannot ask my revered father-in-law, the Rebbe, הכ"מ, when there is doubt how to conduct oneself: If you will stand firm in your connection with him, without paying attention to the lures of the yetzer [hara], and send the question to the gravesite of my revered father-in-law, the Rebbe, הכ"מ, the Rebbe will find a way to answer you.