Understanding how Mitzvos can be performed as channels and vessels for G-d's blessings, independently from reward – they allow pre-existing unconditional Divine kindness to flow.
By the Grace of G-d
9th of Elul, 5718
Brooklyn, New York
Mr. Nathan Vogel
76, Wellington St. E.
Salford 7,
Lancs., England
Greeting and Blessing:
I received your letter postmarked August 14th. ... In your letter you ask how can my statement that every addition in Torah and Mitzvoth brings additional Divine blessings, be reconciled with the Rabbinic statement that there is no reward for a Mitzvah in this world.
In this connection let me point out to you the following: Firstly, that the said Rabbinic statement obviously does not refer to such Mitzvoth which are mentioned in the Mishna and Braysa which we say during the morning blessings, whose fruits are enjoyed in this world. Secondly, and this would refer specifically to the terms “vessel” and “channel,” which I used, in the sense that even though this does not create the reward of the Mitzvah, nevertheless the very performance of the Mitzvah removes the obstacle that would have otherwise been created through the non-performance of the Mitzvah, preventing the flow of G-d’s kindness to reach the person. This, therefore, refers to the flow of G-d’s benevolence of the kind which is given even to children and to other people who are not duty-bound to observe Mitzvoth. In other words, G-d is always ready, willing and able to bestow blessings upon His creatures, whether merited or not, but the sin of commission or omission acts as a barrier. Therefore, the more Mitzvoth one performs, the more obstacles and barriers are removed to receive the flow of G-d’s benevolence.
With regard to your question as to how to begin the study of Chassidus, surely Rabbi Dubov who lives in Manchester, could help you, and explain to you anything difficult. At any rate, generally speaking, one begins to study Chassidus with the Tanya, starting the third part of it, Iggeres Hateshuvo (especially pertinent this time of the year), going on to the second part, Shaar Hayichud Vehoemuno; going on from there to Kuntres Umaayon, etc. After you have done the above, you will be well on your way to continue your studies of Chassidus.
You ask if it is right that a Chassid should decry those who are opposed to the Chassidic movement, etc. Needless to say, I see no benefit in decrying or criticizing others, especially when one can find so much to criticize in one’s own self, namely, the “animal soul” and all those things connected with it, from which no one is absolutely immune.
With prayerful wishes for a Kesivo Vachasimo Toivo, and With blessing,
M. Schneerson
