‫ועל לבם אכתבנה‬
116
acknowledged their receipt as of yet. As per your request, I
mentioned you while at the gravesite. What you wrote — that a
Mourner's Kaddish should not be recited before prayer —
requires some explanation based on the directive given by my
revered father-in-law, the Rebbe, ‫הכ״מ‬, to recite [such a kaddish]
when reciting Tehillim before prayer on Shabbos Mevarchim.
* * *
17
18
Your letter of 7 Iyar and the list [of contributors] was
received. Receipts will be sent out in the coming days. [The
money for] nifneh was given over [to the appropriate
recipients] as were the $2000 to repay the debt.
With regard to your question concerning the maamar entitled
BeEtzem HaYom Hazeh, the interpretation appears to be the
following: The intent of the phrase "receives its blessing from its
source" is its root and source in the koach hamaskil, the innate
power of intellect. (All of this applies after the river has already
come into being.... The river cannot, however, come into being
without a spring, as explained in the maamar. One might think
that the analogue to the above applies also with regard to the
powers of Chochmah and Binah), but the truth is....
19
20
21
22
23
* * *
17.
18.
19.
20.
[R. Shlomo Chayim related instructions to that effect which he had heard from the
Rebbe Rayatz during the shivah period of mourning for the Rebbe Rashab. See also
the notes appended to Letter No. 624 where the discussion of this matter is
continued.]
[The Igros Kodesh of the Rebbe Rayatz, Vol. I I I , Letter No. 739, printed in the
collection of letters at the back of Tehillim Ohel YosefYitzchak.]
[A chassidic code to refer to maamad, the money given by chassidim to the Rebbe
to use according to his discretion.]
[Here also the Rebbe used a code term.]
21.
[Sefer HaMaamarim 5710, p. 172.]
22.
[The maamar uses the wording of Shabbos 65b, "a river receives its blessing from its
source" (our translation is taken from one of the meanings suggested in Rashi's
commentary) as an analogy for the manner in which the attribute of Binah derives
its power from its source in the koach hamaskil (i.e., and not from Chochmah).]
[I.e., the maamar uses the analogy of a spring to describe Chochmah and a river to
describe Binah. It emphasizes, however, that the analogy is not entirely
appropriate, for the power Binah possesses to expand the seminal ideas it receives
from Chochmah stems from Binah's source in the koach hamaskil]
23.