This letter was sent to R. Shneur Zalman Gorelik, the Rabbi of Kfar Chabad.

B”H, 21 Sivan, 5710

Greetings and blessings,

With many thanks, I acknowledge receipt of your letter of 9 Sivan which provides details regarding the situation there.

I took great pleasure in your tidings of the public study sessions in general, and in particular the study of Chassidus, and in a more particular sense, the study of the holy writings of my revered father-in-law, the Rebbe, הכ"מ. Certainly you will strengthen and reinforce these efforts; may G‑d help you in this. Undoubtedly, you will make known which tractate is being studied and make a siyum1 with the proper publicity to strengthen the matter and increase the number of students.

Surprisingly, you make no mention of the study of Tanya.

Undoubtedly, you are endeavoring to add to the students others who, at present, are not members of the chassidic brotherhood.2 The extent to which my revered father-in-law, the Rebbe, הכ"מ, emphasized this is well known.

With regard to [the congregants] talking in the midst of prayer: It is appropriate to attach to the wall of the synagogue Epistle 24 from Iggeres HaKodesh, [in Tanya],3 [and] a copy of the public statement published by the Rebbe Rashab concerning listening to the reading of the Torah.4 Certainly, [a copy of the latter] is possessed by members of the chassidic brotherhood in Tel Aviv or in Jerusalem. (It was also printed in the first collection of the letters of the Rebbe Rashab, which was published by R. Avraham Paris.)

Regarding the concept of studying mishnayos by heart, you are certainly aware of the letters of my revered father-in-law, the Rebbe, הכ"מ, on this subject that were published in the second collection of his letters.5

I explained what appears to me in Kovetz Lubavitch, Vol. IV6 regarding the reason for the emphasis on studying mishnayos by heart.

With regard to the mikvaos of the Kfar that are mehudarin (built with meticulous care), I offer my thanks in advance if you would explain how they were constructed — if the water came from a stream or from rain-water, [if the pool in which one bathes is connected to the reservoir] through the technique of hashakah7or [whether the pool becomes acceptable for immersion] through other means — what procedures are followed when [the pool] must be cleaned; and if there are any traditions regarding [related matters] in addition to those which R. Yaakov Landau wrote me.8

Upon your reaching the age of seventy — may you have a long life, with good years — I wish that you merit the fulfillment of the pronouncement9 “They will be fruitful in old age, vigorous and fresh” (and as a result, you will be involved with) “relat[ing] (i.e., drawing down [influence that reflects])10 that G‑d is just.” See [related matters] in Likkutei Torah, Parshas Re’eh, at the conclusion of the maamar entitled Ki Sishma... HaYashar.11

Since I mentioned [the age of seventy], our Sages said (the conclusion of Avos, ch. 5): “At sixty, old age; at seventy, ripe old age.” (As is well known, there is a question based on the writings of the AriZal, cited in the Meorei Or, at the conclusion of Os Zayin, which states: “At fifty, old age; at sixty, ripe old age.”) The practical difference [between the two levels centers on when] one is obligated to stand or show signs of respect to a sage and a person of distinguished age (70). (See Kiddushin 32b; Tur, Shulchan Aruch, Yoreh Deah, sec. 244; Shaar HaMitzvos of the AriZal, Parshas Kedoshim; this is not the place for further discussion of the subject.) See also Likkutei Torah, at the conclusion of the maamar entitled Shechorah Ani12[which states that] “ripe old age” is identified with the level of Arich Anpin, the attribute associated with abundant mercies. May abundant kindness accompany you at all times, forever.

With greetings to all of our fellowship,

Rabbi Menachem Schneerson