A Letter for Yud-Tes Kislev

The letter reprinted above appears in Sefer HaMaamarim 5711 [1951], p. 134; in Likkutei Sichos, Vol. X, p. 243; and in Igros Kodesh (Letters) of the Rebbe, Vol. IV, Letter #815.

See Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. X, Letter #3636.

See the Introduction to Kuntreis U’Maayan (Heb. edition only), pp. 15-18, 24-26.

The letter of the Rebbe Rayatz quoted here appears in Kuntreis Yud-Tes Kislev 5708 [1947] (i.e., Kuntreis 52, which is reproduced in Sefer HaMaamarim 5708 [1947], p. 79, and in Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. VIII, p. 328ff.).

The explanation from this point to the end of the paragraph is condensed from the sichah of Yud-Tes Kislev, 5668 [1907] (in Sefer HaSichos — Toras Shalom, p. 98, and p. 112 in the recent editions); see there.

The quoted phrase is the reply of Mashiach to the question [posed by the Baal Shem Tov] as to when he would come. It is cited by the Baal Shem Tov in his well-known letter concerning the ascent of his soul on Rosh HaShanah 5507 [1746], which appears at the end of Ben Poras Yosef. It also appears in Michtavim MeHaBaal Shem Tov VeTalmidav [“Letters from the Baal Shem Tov and His Disciples”], published in Lvov in 5683 [1923]. There the publisher writes that he copied the text from the manuscript letter which was written by the Baal Shem Tov’s son-in-law, the saintly R. Yechiel, and personally signed by the holy hand of the Baal Shem Tov. The letter also appears in Ginzei Nistaros (Jerusalem, 5684 [1924]), Vol. I, sec. 65; and in Sefer Baal Shem Tov (Lvov, 5698; on Parshas Noach, note 13). It appears in part at the beginning of Keser Shem Tov, and in Likkutei Amarim by the Maggid of Mezritch. (— Note by the Rebbe.)

See Igros Kodesh (Letters) of the Rebbe, Vol. IV, Letter #818 (p. 64).

This is the ruling of the Tzemach Tzedek (in his Responsa on Yoreh Deah 164:2, and see also Tzemach Tzedek, Shaar HaMiluim, Vol. III, on Mikvaos 5:6). This view accords with Tosafos, s.v. שמא, on Bechoros 55b; with Rambam’s Commentary on the Mishnayos; with the view of Raavad, Rashba, Rivash (as cited in Darchei Moshe), Perishah, and other authorities; as well as with “the plain meaning of the Mishnah and the poskim” (to quote the words of Sifsei Cohen in Yoreh Deah 201:30).

The view of the Tur and the Shulchan Aruch (which cites the Tur) is problematic (thus writes Beis Yosef in Yoreh Deah, sec. 201). Maharik (cited in Beis Yosef) holds that if the water has not stopped flowing, then even if it was disconnected from its source it still retains the halachic status of a wellspring. (One could argue that even according to this view, this water is regarded as wellspring water only insofar as it can be metaher bezochalin; [i.e., one can immerse in such water which flows from a wellspring (though not from a mikveh), even though it is in motion]. However, one could argue, [unlike genuine wellspring water,] such water cannot serve for the immersion of zavim, nor, moreover, can a mere nominal quantity of it purify (letaher bekol-shehu), [instead of the minimal volume of 40 se’ah required for a regular mikveh].) On this view, see the Responsa of Chasam Sofer on Yoreh Deah, sec. 209.

Nevertheless, even according to these views [in the above paragraph], as soon as the wellspring water is disconnected from its source it can no longer extend the halachic status of wellspring water over a pool of [rain]water over which it flows.

This will suffice for the present. (— Note by the Rebbe.)