5951 —"נרות להאיר" – קריאה לאנ"ש ולצעירים באה"ק להתמסר לעבודת החינוך, בפועל או בתעמולה בין ההורים

B"H, first light of Chanukah, 5718
Brooklyn, N.Y.

To Anash in the Holy Land, may it be built and established,^[1] and to the young people and the youth in particular, may G‑d be upon them, may they live

Shalom u'Vrachah!

On this Festival of Lights, it is surely superfluous to explain and emphasize the content of the matter that our Rebbeim, our leaders, may the memory of the righteous and holy be a blessing,^[2] called their students, the students of Tomchei Temimim, by the name "lamps to illuminate"^[3]. As explained elsewhere at length, the precision in this is that the point is that each and every one must illuminate his surroundings as well, with "the lamp of a mitzvah, the Torah light" and the light within the Torah^[4]. And giving a name is a matter of revelation, a drawing down from the root, the source and the concealed into matters in actual practice; as explained in many places in Chassidus, the matter of giving a name is to join the soul with the body, etc.^[5]

Accordingly^[6] one can also explain the dispute that exists whether Adam gave names to the fish as well; for they are an example of creatures of the concealed world, the opposite of revelation^[7]. But this concealed world, relative to the world above it, is also called revelation; and this is the basis for the view that the fish too were given names. See Tosafos (Chullin 66b), Chizkuni and Radak on Bereishis 2:19, Midrash Chaser VeYeser, and elsewhere.^[8]

Now, although they crowned the students of the Temimim with this title, it is surely understood that the students of their students also bear the title, for this is the goal of the education of a good educator: that the students be like him. And especially since the exile of Tomchei Temimim from its original place in Lubavitch^[9], the title and task of "lamps to illuminate" must be fulfilled in every place to which one of them has been exiled; and how much more so in a place where several of them are found, with their children and grandchildren.

It is understood that the task of illuminating has several ways and paths: some primary, some secondary, and some for times of pressing need. But the primary way, the straight and simple one, is through education, and effort concerning proper education: effort with one's body, one's money and one's soul, as the three ways are explained regarding tzedakah and acts of kindness^[10], of which education is one.

It is also understood that this task is many times more important at a time and in a place where every single moment is most precious in the field of education, for the opportunity has been given to raise a number of Jewish boys and girls "from strength to strength"^[11], while failure to act in this endangers their future.

It is surely superfluous to elaborate that in the Holy Land, may it be built and established by our righteous Mashiach, this situation is now at its height, since the immigrants are many^[12], and their families, their sons and daughters; and their entire future depends on how they are settled during the first period, in their affairs in general and in matters of education in particular.

In view of the above, my call and request to all Anash, and especially to the young people, may they live: that each and every one of them examine himself whether he is suited to the work of educating Jewish boys and girls. And since a person is too close to himself^[13] and can err in his reckoning, let him consult those who are expert in this matter. Those who have talent for it should make every effort necessary to arrange matters so that they can engage personally, in actual fact, in education, that is to say^[14], as teachers (men and women), counselors (men and women), school principals, and the like.

Certainly, to fulfill this task one needs knowledge in several fields. Many surely already have knowledge in this and need only to complete it, and some of them already have this knowledge in full. As for the rest, it is surely possible to acquire this knowledge in an accelerated way, and to complete it afterwards while engaged in education. And the work of education itself teaches and guides the one engaged in it how to perfect himself.

Those for whom it is clear that they have no talent at all in this field must enlist to strengthen and establish the institutions of education in pure holiness. And here the main point is the campaign among the parents: that if they truly desire the happiness of their sons and daughters, and their happiness not only in the World to Come but in this world too^[15], not only spiritually but materially too, they must educate their sons and daughters in pure holiness, in the spirit of Yisrael Saba^[16]; and every effort and exertion in this is worthwhile, for it concerns the entire future of their sons and daughters.

The conclusion from all the above: whoever thinks that he or she is suited to be a teacher, I ask him or her to begin immediately to seek a way and means to use his or her talent in this field, and in the greatest measure, for it is the demand of the hour and the necessity of the hour.

May it be G‑d's will that these days of Chanukah, in which one adds more and more light at the entrance of one's house, outside^[17], will also add to the "lamps to illuminate": those already illuminating will have their light increase far and wide, as in the precise wording, "Your wellsprings shall spread outward"^[18]; and those who for some reason do not yet illuminate will raise up their lamp "until the flame rises by itself"^[19], and in the manner stated by the Alter Rebbe in Iggeres HaTeshuvah, end of chapter 9, that it be "double in effectiveness"^[20], in order to make up for the shortcomings of the years that passed without using the powers given them.

And since our Sages said on the verse "He tells His words to Yaakov, etc."^[21] that what He commands Israel He does Himself, may G‑d, may He be blessed, fulfill "You shall teach them to your children"^[22], the Jewish boys and girls, granting them wisdom, understanding and knowledge^[23] in general matters and in particular matters; and with breadth, with joy and with gladness of heart^[24], may they illuminate all their surroundings with "the lamp of a mitzvah, the Torah light" and the light within the Torah.

Looking forward to good news^[25] in all the above, and concluding with a blessing for outstanding success to all who take part in accordance with the above, they and all their households^[26], may they live: may they stand upon the blessing, materially and spiritually together.

Menachem Schneerson

Publisher's notes

Letter 5951: Printed in Likkutei Sichos, vol. 10, p. 310.

Notes

1. Anash in the Holy Land, may it be built and established (אנ"ש אשר באה"ק ת"ו): אנ"ש = אנשי שלומנו, "the men of our peace", i.e. the Chabad Chassidim; באה"ק ת"ו = בארץ הקודש תבנה ותכונן.

2. May the memory of the righteous and holy be a blessing (זצוקללה"ה נבג"מ זי"ע): זכר צדיק וקדוש לברכה לחיי העולם הבא, נשמתו בגנזי מרומים, זכותו יגן עלינו.

3. "Lamps to illuminate" (נרות להאיר): The students of Tomchei Temimim were called by our Rebbeim "lamps to illuminate": not merely a lamp that burns for itself, but a lamp whose task is to light up its surroundings. The "precision" the Rebbe mentions: the point is not only that the student himself be lit, but that each one illuminate his surroundings as well.

4. "The lamp of a mitzvah, the Torah light" and the light within the Torah (נר מצוה תורה אור ומאור שבתורה): After Mishlei 6:23: "For a mitzvah is a lamp, and the Torah is light"; and "the light within it" is the language of our Sages (Eichah Rabbah, Pesichta 2; Yerushalmi Chagigah 1:7): "the light within it brings them back to the good." In the Rebbe's usage, "the light within the Torah" is the inner dimension of the Torah, the teachings of Chassidus.

5. To join the soul with the body (לחבר הנשמה עם הגוף): The name is the channel through which the soul, which is concealed, connects with the body and acts in it openly. So too the name "lamps to illuminate": it draws the power to illuminate from the concealed root and source into practice, so that they actually light up their surroundings.

6. Accordingly (ועפ"ז): Publisher's note: this passage was printed as a letter on its own above, vol. 7, letter 1875, and perhaps the date there is mistaken.

7. Creatures of the concealed world (נבראים בעלמא דאתכסיא): Alma d'iskasya, "the concealed world", and alma d'isgalya, "the revealed world" (Zohar terms). Fish, which live covered by water, are an example of the concealed world, and land creatures of the revealed world; so it would seem that naming, which is revelation, does not apply to them. The Rebbe answers: the concealed world too is called "revelation" relative to the world above it, and that is the "basis" for the view that the fish too were named.

8. See Tosafos... and elsewhere (יעוין תוס'... ועוד): The verse (Bereishis 2:20) says: "And the man gave names to all the cattle, and to the birds of the heavens, and to all the beasts of the field," and does not mention the fish. Tosafos (Chullin 66b, s.v. kol sheyesh lo kaskeses): "for the verse implies only that he named the cattle and the birds"; while among the commentaries and midrashim the Rebbe cites there are those implying that he named the fish as well.

9. The exile of Tomchei Temimim from its original place in Lubavitch (גלות תומכי תמימים ממקומה הראשון בליובאוויטש): The Tomchei Temimim yeshivah was founded in Lubavitch in 1897 by the Rebbe Rashab. In 1915, during the First World War, the Rebbe Rashab left Lubavitch for Rostov, and from then on the yeshivah was "exiled" from its original place, its students and branches scattered to many places; and so too its students and their children who came to the Holy Land.

10. Tzedakah and acts of kindness (צדקה וגמ"ח): גמ"ח = גמילות חסדים. Based on our Sages (Sukkah 49b): "In three ways is kindness greater than tzedakah: tzedakah is with one's money, kindness either with one's body or with one's money," etc. Education is a form of kindness, to be engaged in with one's body, one's money, and also one's soul.

11. "From strength to strength" (מחיל אל חיל): The words of the verse, Tehillim 84:8: "They go from strength to strength; each one appears before G‑d in Zion."

12. The immigrants are many (רבים העולים): In these years (1956–1958) tens of thousands of immigrants came to the Holy Land, many of them from North Africa, and were settled in transit camps and new settlements; the education of their children was then the burning question. Hence "every single moment is most precious."

13. A person is too close to himself (אדם קרוב אצל עצמו): The language of our Sages (Sanhedrin 9b): "a person is related to himself." That is, a person is an interested party where he himself is concerned, and so cannot judge himself impartially.

14. That is to say (ז.א.): זאת אומרת.

15. Not only in the World to Come but in this world too (לא רק בבא אלא גם בזה): בבא... בזה = בעולם הבא... בעולם הזה.

16. Yisrael Saba (ישראל סבא): "Israel the Elder": Yaakov Avinu, father of the nation; that is, in the way handed down from generation to generation.

17. Adds more and more light at the entrance of one's house, outside (דמוסיף והולך אור על פתח ביתו מבחוץ): Shabbos 21b: "On the first day one lights one; from then on he adds more and more"; and there: "It is a mitzvah to place the Chanukah light at the entrance of one's house, outside."

18. "Your wellsprings shall spread outward" (יפוצו מעינותיך חוצה): Mishlei 5:16; and the letter of the Baal Shem Tov (printed at the beginning of Kesser Shem Tov): Mashiach will come "when your teaching becomes known and revealed in the world, and your wellsprings spread outward." The "precise wording": chutzah, not merely outside but to the furthest outside, "far and wide".

19. "Until the flame rises by itself" (עד שתהא שלהבת עולה מאלי'): The words of Rashi on Bamidbar 8:2: "one must light until the flame rises by itself." That is, they are to be helped until they shine on their own.

20. "Double in effectiveness" (כפלים לתושי'): Iggeres HaTeshuvah, ch. 9: "If he was accustomed to study one page, let him study two pages... like a rope that was cut and is tied again: at the knot it is doubled and redoubled." The phrase "double in effectiveness" is after Iyov 11:6. So here: whoever did not use his powers in past years should now add double, to make up what was lacking.

21. "He tells His words to Yaakov, etc." (מגיד דבריו ליעקב וגו'): Tehillim 147:19: "He tells His words to Yaakov, His statutes and His judgments to Israel"; and our Sages expounded (Shemos Rabbah 30:9): what G‑d does, He tells Israel to do. Hence the mitzvah of education, which G‑d commanded Israel, He Himself fulfills toward the Jewish people, His children.

22. "You shall teach them to your children" (ושננתם לבניך): Devarim 6:7: "And you shall teach them to your children and speak of them"; Rashi there: "to your children: these are the students."

23. Granting them wisdom, understanding and knowledge (לחננם חכמה בינה ודעת): After the blessing Atah Chonen in the Shemoneh Esrei: "Grant us from You wisdom, understanding and knowledge."

24. With joy and with gladness of heart (בשמחה ובטוב לבב): The words of the verse, Devarim 28:47.

25. Good news (בשו"ט): בשורות טובות.

26. All their households (ב"ב): בני ביתם.

Summary

In a general letter for Chanukah, the Rebbe recalls that the Rebbeim named the Tomchei Temimim students "lamps to illuminate," a title that passes to their students and descendants wherever they are. The main way to illuminate is education, and with the great wave of immigrants to the Holy Land every moment counts: whoever is suited should become a teacher or counselor, and whoever is not should campaign among parents for pure Torah education. Like the Chanukah lights, those already shining should spread their light outward, and those who are not yet should be helped until their flame rises by itself.