This letter is addressed to the philanthropist, R. Shmuel Dovber Ganeles.

B”H, 8 Elul, 5705

Greetings and blessings,

I received your donation toward the printing (in mimeograph) of the sichos of the Rebbe Rashab through our mutual friends, Rabbi Shlomo Aharon Kazarnovsky and Rabbi Dovber Chaskind.

It is superfluous to elaborate on the great value of this matter and the great pleasure that is generated for the soul of the tzaddik in this manner. For through your donation, the potential is granted for someone to study this sichah and in that way, cause the lips of the tzaddik to rustle in the grave at the time his soul exists in the Heavenly Academy (Tosafos, s.v. Agurah, Yevamos 96b). Who is greater than King David? And yet he yearned and petitioned the Master of the World that it be His will that a teaching be recited in his name. For in this manner, he could dwell in two worlds simultaneously, that [while his soul is in the Heavenly Academy,] his lips would rustle in the grave.

When a person recites a teaching in the name of its author, at the time he is speaking, he fulfills the tzaddik’s desire that his lips rustle. When, however, a person makes a donation towards the copying of a tzaddik’s books, whenever any person in any far corner of the world studies this book, the tzaddik arouses merit for the person who caused the book to be made accessible to the public.

The above applies to every person. You have an additional merit for you were worthy of being [the Rebbe Rashab’s] student. See [the statements of] the Zohar, the conclusion of Parshas Bechukosai, with regard to [the obligation of] honoring one’s father, that even after his father’s passing, a son is obligated “to honor his father in two worlds.” [These concepts also apply to one’s teacher.] As our Sages state in their well-known interpretation of the verse:1 “And you shall teach them diligently to your children”: “These are the students. For a one’s students are called sons,” as stated in the Sifri’s interpretation of the verse, quoted by Rambam at the beginning of his Hilchos Talmud Torah.

[Divine blessings] are given “measure for measure.”2 It is possible to say that just as by repeating a tzaddik’s teaching, he is given the potential to live in two worlds, the reward one who makes these teachings accessible receives is twofold, both spiritual and physical, with abundant material and spiritual good.

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

Rabbi Menachem Schneerson
Executive Director

P.S. The request and the firm desire that others repeat a teaching in one’s name is mentioned in the words of our Sages with regard to King David, Rabbi Yochanan (both in Yevamos, loc. cit.), and Rav Sheshes.

Accordingly, we are forced to say that the concept of living in two worlds is relevant to these three individuals more than to others. It is possible to explain this concept as follows:

a) David tried excessively to gain atonement for the sin [of relations with Batsheva] and for the entire Jewish people to know that he was granted atonement, as stated in Shabbos 30a and Sanhedrin 107a. Now if “a teacher does not resemble an angel... one should not study Torah from his mouth,” as our Sages commented (Chagigah 15b; see Lechem Mishneh, Hilchos Talmud Torah 4:1). For that reason, David particularly endeavored that teachings be related in his name so that it would be known that [he was sinless, for] he had been granted atonement for that transgression.

b) Rabbi Yochanan’s sons died in his lifetime, as stated in Berachos 8b (see Seder HaDoros which discusses whether he later had another son). So that the Holy One would not become consumed with anger against him,3 it was necessary for him to have students4 who were fit to inherit him, as stated in Bava Basra 116a. Therefore he in particular endeavored that teachings be recited in his name.

c) With regard to Rav Sheshes, Shaar HaGilgulim (the conclusion to Introduction 4) and Sefer HaGilgulim (ch. 10) interprets Rav Sheshes’ statement:5 “Let my soul rejoice. I read for your sake. I studied for your sake” as follows: Rav Sheshes knew that his soul was previously incarnated in the body of Bava ben Buta and was perfected to the extent that it lacked very little. Afterwards, it was reincarnated in the body of Rav Sheshes. In this instance, the ordinary pattern is that the fundamental reward for the Torah and mitzvos performed in the second incarnation is for the soul and not for the second body. For in the Era of the Resurrection, [the soul] will return to the first body in which it carried out the majority of the Torah and mitzvos that it required. Therefore Rav Sheshes’ body was sad. Hence, he would say: “Let my soul rejoice,” i.e., [his soul,] but not his body.

It appears that this applies with regard to other expressions of Torah and mitzvos. When, however, someone would repeat a teaching in the name of Rav Sheshes and thus his lips rustle in the grave in this world, we are speaking of the lips of Rav Sheshes’ body rustling. There he in particular endeavored that teachings be recited in his name. (Nevertheless, he also said: “Let my soul rejoice. I read for your sake.” For he was saying this with regard to his own Torah study as stated in Pesachim 68b. When, however, [he spoke of] having a teaching recited in his name, he was speaking about his instruction of others.)