This letter was sent to R. Gershon Chein, one of the members of the Lubavitch community in Eretz Yisrael.

B”H, 28 Menachem Av, 5710

Greetings and blessings,

In response to your letter of Wednesday of Parshas Vees’chanan. There was no need for you to apologize for what you wrote me, because there wasn’t even a thought of an objection [on my part]. I am always happy to hear about what is happening with the members of the chassidic fellowship. It is just that positive information causes gratification and happiness. But if the opposite [occurs], Heaven forbid, the interchange of letters is reinforcing and lessens the feelings of aloneness and depression. As is well known, in several texts it is explained that even if one cannot help a person in a physical way, the good thoughts and positive wishes of one Jew to his colleague are of substance. As is well known, there is a positive influence drawn down into the world through speaking about a friend’s positive qualities and what he needs in a revealed manner. This has an effect, either immediately or at a later time, in easing [the other person’s] situation. (See the explanation in the analogy given by R. Hillel of Paritch quoted in HaTamim, Vol. 2, and printed in Kovetz Michtavim 1, p. 20.1) As is well known, the Baal Shem Tov endeavored that the simple people should speak positively about each other and, in this way, severe heavenly judgments were softened.

I will read the pan in the room of my revered father-in-law, the Rebbe, הכ"מ, where one enters to give pidyonos and for yechidus, and [also,] at an appropriate time, at the gravesite of my revered father-in-law, the Rebbe, הכ"מ.

A tzaddik grants blessing and G‑d fulfills the blessings of the tzaddik who is present in this world more than during his lifetime.2

Regarding your notes to Likkutei Torah, Parshas Shelach, the maamar beginning Inyan HaNesachim (p. 42b): “Similarly, the purification of a niddah and a zavah require ‘living water.’”3 You question that [statement] because it is contrary to the halachah which does not require these women to immerse in “living water.” You mention that you recall that Rashi makes a similar statement, but you cannot recall the source.

Surely, your intent is Rashi, Shabbos 65b; see the comments of Tosafos there. With regard to the statements of Likkutei Torah, they are based on a quote from the Zohar III, p. 97b:

[In the verse] “And you shall count for yourselves,”4 the emphasis is on “for yourselves,” as in the command: “And she shall count seven days for herself,”5 [i.e.,] for her own sake. The same is true in this verse, “And you shall count for yourselves,” [i.e.,] for your own sake.

Why? In order to be purified in water. There it says, “And she shall count seven days for herself” and here “Seven weeks.” [The purpose is] to purify oneself in that river that goes forth and is called “living water”… like a woman whose purification is at night.

The phrase “And she shall count” refers to a niddah,and the Zohar emphasizes that [the water in which she immerses] is called “living water.” On the surface, of what significance is that? See the gloss of Ramaz that explains the positive quality of “living water” and the level [referred to]. See also Tikkunei Zohar, Tikkun 17, near its beginning.

Signing with blessing and greetings to the entire fellowship as a whole and to the members of your household in particular,

Menachem Schneerson