Bidspirit auction | Blessings for Children and Healing

Blessings for Children and Healing — A Halachic Tshuva in the Sacred Hand of the Satmar Rebbe, zt”l On the Obligation to Believe in the Power of Prayer — Caution Regarding Kabbalistic Works Printed from Manuscripts — Testimony of the Divrei Chaim of Sanz as Transmitted by His Son, Rabbi Shalom Eliezer of Ratzfert, zt”l A remarkable halachic Tshuva entirely in the holy handwriting of the Satmar Rebbe, zt”l, addressing the immense power and central importance of prayer, both in general and in particular; the authenticity of the writings of the disciples of the Arizal; and the reliability of Kabbalistic works printed in recent generations from manuscript sources. Within the Tshuva  , the Rebbe cites direct testimony from the Divrei Chaim of Sanz, transmitted by his son Rabbi Shalom Eliezer of Ratzfert, zt”l, that followers of the Shabsai Tzvi sect interpolated foreign and distorted material into Kabbalistic manuscripts. He also clarifies the issue of the ”Shalosh Shvuos” in light of the teachings of the Arizal. Manuscript details: Eight pages, entirely in the Rebbe’s own hand. Excellent condition. The Rebbe entrusted this manuscript to scribes to prepare copies, personally signed the transcription, and recorded the date of composition: Sunday, Parashas Mishpatim ( “Lo Sih’yeh Meshakeilah Va’Akara Be’Artzecha” ), 1960. This Tshuva was later printed in Shu”t Divrei Yoel, Siman 139. • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • Background — The Substance of the Question In 1960, shortly after the publication of the holy sefer Vayoel Moshe, the Rebbe was approached by Rabbi Shlomo Eliezer Margolies, z”l, one of the distinguished figures of Jerusalem, son of the gaon and mekubal Rabbi Yeshayah Asher Zelig Margolies, zt”l. Rabbi Margolies related that he had been shown a printed commentary attributed to the Arizal on Shir HaShirim, first published from manuscript in Warsaw, 1887, which was being interpreted as implying that in our times the Shvuah against forcing the End of Days had been annulled. When the Rebbe was presented with these interpretations, he firmly rejected the suggestion that such views could be attributed to the holy Arizal, as though the Shalosh Shvuos no longer applied in our time. Drawing carefully and precisely from the text itself, he demonstrated that this reading is untenable, and he explained at length, in clear and measured language, that such an understanding was never intended by the Arizal. In the course of this analysis, the Rebbe expounded on several profound halachic and foundational principles concerning the writings of the Arizal and his disciples. The Obligation of Prayer in Our Time As part of his exposition, the Rebbe presents a halachic clarification based on the Rishonim regarding the obligation of prayer, concluding that according to all authorities, in our times the obligation to pray is d’Oraisa in nature. He then continues with powerful and stirring passages on prayer and on the prayers of earlier generations: “In earlier generations, they strengthened themselves and exerted great effort in powerful prayers, with overwhelming tears, to the point of complete self-nullification.” “If only we were worthy to pray even one out of many thousands upon thousands of the prayers of earlier generations, we would merit the Redemption.” “There is no measure or limit to the multitude of tefillos required in such a time of distress.” “The Heavenly forces stand and await the prayers of the tefillos of Klal Yisroel.” “One must believe that through the koach of tefillah, the Geulah can be brought to Klal Yisroel.” “Their tefillos stand in the Heavens above, and in the future, at the time of the Keitz, an abundant shefa will be drawn from the koach of the tefillos of the earlier generations, who poured out their very souls for this purpose..” • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • The Writings of the Arizal and His Disciples Within the responsum, the Rebbe establishes two fundamental principles regarding the writings of the Arizal: 1. The the talmidim of the Arizal transmitted only what they received from him He writes: “What you wrote—that even if we decide this is not from the Arizal himself, it is at least from the disciples of the Arizal—God forbid to entertain the thought that the the talmidim of the Arizal would say even a single matter that was not received from the Arizal himself.” 2. Reliance only on Kabbalistic works studied by earlier generations Particularly regarding works of Kabbalah, he cautions: “One may rely only on those seforim that were studied by many great and holy figures in earlier generations. By contrast, works that have been printed in recent times from manuscripts that were not examined by the majority of mekubalim cannot be relied upon.