This letter was addressed to R. Moshe Hecht, at that time, the Rebbe’s shliach in Worcester, Massachusetts.

B”H, Sunday, 7 Shvat, 5705

Greetings and blessings,

Both of your letters were received. A receipt is enclosed, with thanks [for your contribution].

With regard to the other participants,1 it appears that since they were told that payment must be made by 9 Adar, they are waiting for that date.

It is not appropriate at all to think that time will take its toll with regard to this matter and that who knows.... ([In the form of] the letter hei, the third line— which alludes to deed — is separated from the other two lines — which refer to thought and speech, as stated in Torah Or, in the maamar entitled Chayav Inish Livsumei; see also Bava Basra 130b and the gloss of Rashbam, s.v. ad.)2

In my humble opinion, it is appropriate that when you come here for your brother’s wedding,3 you should actually collect the checks from all those who made commitments, although the checks should be dated 9 Adar. It would be desirable to encourage those whom you do not see at the wedding [to honor their pledge] through letters and afterwards, by telephone (on the account of Kehot, of course).

My revered father-in-law, the Rebbe Shlita, writes in a letter,4 “The Tzemach Tzedek states: ‘A word spoken is public knowledge; in writing, it is for the entire world, and in print, it is for generations after generations.’” Fortunate is the person whose efforts enable the words of the Torah to be recorded in print, for this is “for generation after generation.” In particular, this applies with regard to Pnimiyus HaTorah, for as explained in Tanya, Iggeres HaKodesh, Epistle 26, in the era of Mashiach, thiswill constitute (the primary element of) Torah study. In contrast to....5 Some explanation is, however, necessary with regard to [the statements in] the introduction to Biurei HaZohar.

With the blessing “Immediately to teshuvah; immediately to Redemption,”

Rabbi Menachem Schneerson
Executive Director

With regard to the [above] expression “for generation after generation,” it is possible to say that the intent is at least four generations. For in the Hebrew, both terms are stated in the plural (to cite a parallel: Sanhedrin 99a, commenting on the verse:6 “generation after generation”).

See also the Tzemach Tzedek’s interpretation of Tehillim 148:4, “from generation to generation,” as referring to the entire scope of the spiritual cosmos. For every world can be referred to as “a generation.” Four generations thus refer to the four worlds: Atzilus, Beriah, Yetzirah, and Asiyah. Just as the four worlds include many worlds within them; so, too, the expression: “generation after generation” includes within it many generations. See also the maamar entitled Biur Inyan Motzieihem in Likkutei Torah.