Blessings for finding a shidduch;"our dross is better than their finest"

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The importance of ensuring kosher Jewish education for children in Morocco, including after they emigrate to other countries

No. 676

This letter was sent to R. A.D.

B"H, 16 Menachem Av, 5710

Greetings and blessings,

In response to your two letters from Monday and from Tuesday:

1. A note was omitted from the sichah of Yud-Beis Tammuz.[693] It should read: A question should not be raised from [the ruling] that [returning] a lost object belonging to one's teacher takes precedence over returning the lost object of one's father (the conclusion of the second chapter of Bava Metzia), nor [from the statement]: "a teacher takes precedence over one's father in all situations" (the conclusion of Kerisus). In these instances, however, the reason is that one is obligated to honor [his teacher], and with regard to this, what is significant is that [his teacher] brings him [greater] benefit [than his father], for even a partial share of a portion in the World to Come[694] surpasses the entire life of this world. Moreover, ([as stated in] Kerisus, loc. cit.), his father is also obligated to honor his teacher.

   With regard to a miracle, by contrast, one recites a blessing because the occurrence of this miracle affects him as well. In this context, what is relevant is the connection that [the father and the son] share. And in this, the connection between a father and a son is more apparent [than that of teacher and student]. This can be easily understood.

2. Regarding your question concerning the statements of the Shelah, Shaar HaOsios[695](p. 100b):[696] I am amazed at what you think is a new idea. When we spoke, I suggested that you look at the writings of Ramban (Bereishis 31:35; Vayikra 18:19) who mentions concepts similar to those stated by the Shelah.

3. Your [argument] attempting to support the prohibition against [a husband] touching [his wife while she is in the niddah state], because of the concept of ritual impurity and not that it could lead to familiarity, is not valid. For were this to be the issue, the matter would be more serious.

   [With regard to] the appearance of a niddah,[697](even though [her husband] does not see her), it is explicitly stated: The Torah has not forbidden this matter at all. Indeed, the opposite is true. The Sages were diligent concerning the welfare of the daughters of Israel with regard to this [matter] as well. As our Sages state (Shabbos 61a): "The elders of the early generations [stated that a woman in the niddah state should not paint her eyes]... until Rabbi Akiva came and taught: ['If {she does not paint her eyes}, she will become unattractive to her husband']"; see Rashi's commentary.[698] And Kesubos 61a states: "[A woman in the niddah state] may perform [any labor for her husband usually performed by women]." The reason conversation is permitted is, as Rambam writes in his response (printed in the Shelisinger printing of the Mishneh Torah, Sefer Kedushah, sec. 169): "Because the concepts of ritual impurity and purity are regarded as different from the concepts of what is forbidden and what is permitted by the Rabbis."

4. Several explanations can be given why the Sages did not forbid the above despite the impurity and foulness [that accompanies the niddah state]:
   1. the reason given by the Shelah, [loc. cit.]:[the Sages] saw that the people would not be able to bear [any greater severity;

   2. [so as not to cause] irritation to the women; this resembles [the concepts] stated by [Rama,] Shulchan Aruch, Orach Chayim, sec. 88;[699]

   3. in keeping with modesty, so that the members of the household will not become aware of the matter [i.e., that she is in the niddah state], in a manner parallel to what the Shelah says in the name of Reishis Chochmah;

   4. the Karaites followed many of the above stringencies, maintaining that they are [mandated by] Scriptural Law (see the Rambam's responsum, loc. cit.). In order to be distinct from them, [the Rabbis] refrained from forbidding the above activities for whatever reason (except for individual sages who conducted themselves [with stringency]). Greater measures than this [were taken to repudiate the Karaites], as evidenced [by the measures taken] with regard to the red heifer ([Rambam, Hilchos] Parah 3:7).[700]

   With regard to matters such as this, it is possible to cite the explanation that "since many have dealt without caution concerning the manner, 'G-d protects the simple ones,'"[701] and therefore even those who are conscious of the danger are protected, as the Tzemach Tzedek rules in his response, Even HaEzer, the conclusion of sec. 11.[702]

Signing with blessing,

M. Schneerson

   

Notes:

693. (Back to text) [This refers to the edited text of the Rebbe's sichah, Yud-Beis Tammuz, 5710 (translated in Proceeding Together, Vol. II, p. 14ff.). There the Rebbe speaks about the degree of thanksgiving mandated when a miracle occurs and mentions several levels: a miracle that occurs to one's own self, a miracle that occurs to one's father, a miracle that occurs to one's teacher, and a miracle that occurs to another individual. Afterwards, he speaks about a miracle that occurs to one's Rebbe and explains that it is more significant than all of the above.

     The point under discussion here is that in the sichah, the Rebbe ranks a miracle that occurs to one's father as of greater significance to a person than one that occurs to his teacher. In the above note, which was omitted from the original text of the sichah (but added afterwards), the Rebbe explains why, although generally one's teacher is given precedence over one's father, this instance is an exception.]

694. (Back to text) [Which he attains primarily due to his teacher's instruction.]

695. (Back to text) [There the Shelah writes that a woman in the niddah state exudes an aura of impurity that brings about negative consequences on many planes.]

696. (Back to text) [In the Amsterdam printing; 67b in the Biozef printing.]

697. (Back to text) [I.e., that a woman is allowed to dress attractively even though she is in the niddah state. The Rebbe is explaining why a woman is allowed to dress attractively and converse with her husband despite the fact that it might lead to familiarity.]

698. (Back to text) [Rashi emphasizes that she was permitted certain attractive ornaments for this reason.]

699. (Back to text) [There Rama writes that on the High Holidays, women are allowed to enter the synagogue although they are in the niddah state, because they would suffer irritation if forbidden to do so.]

700. (Back to text) [There, Rambam writes that since the Sadducees maintain that a tevul yom (a person who became impure and immersed himself that day) cannot perform the service of offering the red heifer, the Sages ordained that the High Priest who offered the red heifer would be made impure and then immerse himself on that day before offering it to emphasize that the Rabbis' rulings should be heeded.]

701. (Back to text) [Shabbos 129b, et al.,referring to Tehillim 116:6.]

702. (Back to text) [There the Tzemach Tzedek mentions several situations that our Sages termed as dangerous, but because it has already become commonplace for people to involve themselves in such situations, the general rule "G-d protects the simple ones," can be applied.]

Blessings for finding a shidduch;"our dross is better than their finest"

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The importance of ensuring kosher Jewish education for children in Morocco, including after they emigrate to other countries