This letter was addressed to a Lubavitch representative whose name was not made public.

B”H, the 7th day of the Ten Days of Teshuvah, 5708

Greetings and blessings,

On these days, I would like to extend my blessings that you be granted a chasimah and a gmar chasimah tovah with regard to all matters that concern you.

With regard to the statements in your letter that the inner dimension of Abba (Chochmah) is the inner dimension of Atik (the inner dimension of Kesser): (When you read through the sources in the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666,1 which I indicated in my footnote (in Kuntreis Limud HaChassidus, p. 6)2 it appears that the ultimate purpose is to reach the essence of simple pleasure that transcends the inner dimension Atik which is the inner dimension of Abba. This is achieved through the actual performance of the mitzvos (or through paying precise and careful attention to the words of wisdom).

With regard to knowing the mitzvah in whose observance one should be most careful:3 This matter is not within the reach of reason and logic that can be grasped intellectually (Tanya, Iggeres HaKodesh, Epistle 7). Accordingly, there is room to err because of the temptation of the yetzer [hara]. For understandably, one’s yetzer will try very hard to have a person err in this matter.

Behold, a — and indeed the best — course of advice [to avoid this pitfall] is when one’s Rebbe points out his path and Divine service to him explicitly. Then, he should not come with demands, rebuttals, and requests that perhaps the Rebbe will change his decisions. Most certainly, he should not look to the right or to the left that maybe he will find another matter to respond to and become involved with.

For example, my revered father-in-law, the Rebbe Shlita, charged you — so it appears to me — with [carrying out] the work of Merkos L’Inyonei Chinuch and Machne Israel in your city (and perhaps in your [entire] country). If so, it is obvious that you should not seek and become involved in exploration of the professional fields of others. Nor should you, with regard to your own self, pursue matters that you do not know whether or not they are relevant to you. At the very least, [you should not do so] until you have fulfilled the responsibility incumbent upon you and concerning which it was explicitly pointed out: “This is your way which will lead you to ‘the house of G‑d’ and in this you will find success.”

After spending several years at [one’s shlichus], it is impossible to deceive others and not even oneself. For one’s deeds will demonstrate the nature of the situation as it is: i.e., [one will be able to testify:] I was able to draw close so and so many boys and girls to proper Jewish education, so-and-so and so-and-so began putting on tefillin because of my efforts, in these number of houses, [Jews] began studying and reading kosher books instead of those which are not kosher, so-and-so and so-and-so began studying the teachings of Chassidus, and I was able to disseminate these many texts of kosher reading material, in particular, [these many texts] of Chassidus.

If the account is lacking, there are certainly [valid] reasons; in particular, one’s fear of another Jew,4 for he has been granted free choice. Hence, one may be vindicated [in judgment for not performing these activities]. Nevertheless, the light [they would generate] is lacking. If, however, a person is not affected by this and carries out his responsibilities and the accounts are appropriate, through this gate ascend all of his Torah and mitzvos, as explained in Iggeres HaKodesh, loc. cit.

With wishes for all types of good forever,

Rabbi Menachem Schneerson
Chairman of the Executive Committee