5883 —קביעת הדרך בחיים ע"פ התורה, הבחירה וידיעת הבורא, וההתבוננות קודם התפלה

B"H, 28 Marcheshvan, 5718

Brooklyn.

Shalom u'Vrachah!

In reply to your letter of 22 Cheshvan and the one before it.

a) What rules are there for determining one's path in life, when there are several paths?

You asked this question some time ago, and I believe I answered then that, as in all of a person's affairs, here too one must find the instruction in the source of instruction of all the Jewish people, our Torah, תורת חיים "a Torah of life" (Siddur, Sim Shalom), "Torah" being from the word for instruction. And since the study of Torah is a constant obligation, without pause, so too the principle that תלמוד מביא לידי מעשה "study leads to action" (Kiddushin 40b) is a constant matter; that is to say, all the deeds of every moment of a Jew's life must come as a result of the study. And this is easy to understand.

b) Since G‑d, blessed be He, knows in advance everything that will happen, how is free choice possible?

Now, a great deal has already been printed, written and said on this, from the very earliest Rishonim to the very last of the Acharonim among the great sages of Israel. The simplest explanation, as in a number of matters, is by a living example: a person who knows the future and sees that after a certain time so-and-so will do such-and-such; nevertheless, the choice of the one who does it is entirely free of the other's knowledge.

c) Prayer and contemplation; you write that you do not know how to contemplate.

Now, contemplation in general, and before prayer in particular, is an explicit Mishnah: אין עומדים להתפלל אלא מתוך כובד ראש "one may stand to pray only in a solemn frame of mind" (Mishnah Berachos 5:1); see the commentators there. How to contemplate, and on what, is explained in many places, among them the holy Tanya and Kuntres HaTefillah by the Rebbe (Rashab), whose soul is in Eden, and many more.

You will surely take part in the farbrengens of Anash, and especially the farbrengen of Yud-Tes Kislev, and may it be G‑d's will that its impression be felt throughout the whole year.

With blessing.

Summary

This letter answers three questions. One's path in life is to be found in the Torah, since its constant study must lead to action at every moment; G‑d's foreknowledge does not compel a person's choice, just as one who foresees another's deed leaves him free; and contemplation before prayer is required by the Mishnah, with its method set out in Tanya and Kuntres HaTefillah. It closes with a wish that the Yud-Tes Kislev farbrengen leave its mark on the whole year.