6602 —תודה על הספרים, אחדות התורה, וחשיבות לימוד החסידות

B"H, 14th of Kislev, 5719
Brooklyn.

To the board of the Institute for the Publication of Books in the name of the Chasam Sofer

Shalom u'Vrachah!

With thanks I acknowledge receipt of the books of your publication that you sent here.

May it be G‑d's will that you increase your strength to "make the Torah great and glorious"^[1] — the revealed Torah and the inner dimension of the Torah, which go together^[2], for the Torah is "a perfect Torah"^[3] — the inner dimension which in our generation has been revealed in the teachings of Chassidus.

It is explained in several places^[4] how great the necessity of this study is, which brings to the love of G‑d and the fear of G‑d, and also as a preparation for the study of Torah in general. And it is an explicit Gemara (Pesachim 50b): "great above the heavens" — specifically of those who act for its own sake^[5]; and one who occupies himself with it for its own sake does so out of love of the Master of all the earth (Rambam, end of Laws of Teshuvah; see there^[6])^[7].

The conduct of the Chasam Sofer^[8] in this is also known: to precede the study of Torah with a word of Aggadah, so as to pray at length; for prayer comes specifically before study, as in the request of Abba Binyamin (Berachos 5b)^[9] [and on the question of Tosafos there, see Likkutei Torah^[10] of the Alter Rebbe, Devarim 96b]^[11].

With respect and with blessing.

Notes

1. "Make the Torah great and glorious" (להגדיל תורה ולהאדירה): After the pasuk, Yeshayahu 42:21: "G‑d desired, for the sake of His righteousness, to make the Torah great and glorious."

2. Which go together (אשר יחדיו יהלכו): Not two separate studies but one Torah, whose revealed and hidden parts complete each other; so it is fitting that the institute, whose main work is in nigleh, increase its strength in the inner Torah as well.

3. "A perfect Torah" (תורה תמימה): The words of the pasuk, Tehillim 19:8: "The Torah of G‑d is perfect, restoring the soul." The meaning: the Torah is complete only when studied in both its parts, revealed and inner.

4. In several places (בכ"מ): בכמה מקומות.

5. "Great above the heavens" — of those who act for its own sake (גדול מעל שמים, בעושין לשמה): Pesachim 50b: "Rava pointed out a contradiction: it is written, 'For Your kindness is great up to the heavens', and it is written, 'For Your kindness is great above the heavens.' How so? Here, of those who act for its own sake; there, of those who act not for its own sake." Rashi: "those who act for its own sake — above the heavens." This shows how necessary is the study that brings to the love and fear of G‑d, through which study becomes for its own sake.

6. See there (עיי"ש): עיין שם.

7. Out of love of the Master of all the earth (מפני אהבת אדון כל הארץ): Rambam, Laws of Teshuvah 10:5: "Whoever occupies himself with it not out of fear and not to receive reward, but out of love of the Master of all the earth Who commanded it, occupies himself with it for its own sake." See there, halachah 6, that love is bound in a person's heart only "through the knowledge with which he knows Him", and therefore one must contemplate "the wisdom and understanding that make known his Maker to him" — which is the content of the study of Chassidus.

8. The conduct of the Chasam Sofer (הנהגת החת"ס): R. Moshe Sofer, author of the Chasam Sofer, Rav of Pressburg, after whom the institute to which this letter was written is named. Before his study he would learn a word of Aggadah so as to be able to pray at length, since Aggadah arouses love and fear, as the Sifri (Eikev, on 11:22) says: "If you wish to know the One Who spoke and the world came into being, study Aggadah, for through it you come to know the Holy One, blessed be He, and cleave to His ways." His order was thus: Aggadah, then lengthy prayer, then Torah study. This is the proof for the above: if this giant of the revealed Torah preceded his study with a preparation of love and fear, all the more is it fitting for the institute named after him to increase its strength in the inner Torah, which in our generation is the teachings of Chassidus.

9. The request of Abba Binyamin (בקשת אבא בנימין): Berachos 5b: "Abba Binyamin says: Over two things I was concerned all my days — over my prayer, that it be before my bed"; Rashi: "All my days I took care not to do work and not to occupy myself with Torah when I rose from my bed, until I had read the Shema and prayed."

10. Likkutei Torah (לקו"ת): לקוטי תורה.

11. The question of Tosafos there (ובקושית התוס' שם): The question of Tosafos (Berachos there), as cited in Likkutei Torah: "I do not know from where he derives that study before [prayer] is forbidden." Likkutei Torah answers (Explanation of the maamar "Torah Tzivah", in the gloss): "But in truth this is not because of a prohibition; rather, the virtue of occupation with Torah after prayer is higher than Torah before prayer." That is: it is not a prohibition, but study after prayer, in which love and fear have been set in his heart, is for its own sake and of a higher level; and that is the point of the letter — that inner preparation elevates the study of Torah itself.

Summary

Thanking the Chasam Sofer publishing institute for its books, the Rebbe blesses it to add strength in both the revealed and the inner Torah, which go together. Chassidus brings to love and fear of G‑d and prepares for all Torah study, making it "for its own sake", which is "above the heavens". The Chasam Sofer himself learned Aggadah before study so as to pray at length, prayer coming before study — as Likkutei Torah explains, not as a prohibition, but because Torah after prayer is on a higher level.