In 1796 or 1797, Rebbi Shneur Zalman of Liadi, the author of the Tanya, wrote a strongly worded polemic letter against the approach of the Gaon Rabbi Eliyahu of Vilna concerning the writings of the Ariza”l. This letter was addressed to Anas”h in Vilna and expressed a vehement disagreement with Rabbi Eliyahu’s views on the teachings of the Ariza”l.
The present is a early manuscript copy of the second part of the letter. The title on side A reads " Letter from Alter Rebbe may his soul rest in peace, to the Gaon Mohar”a from Vilna." The titles on side B are "Letter from the Rabbi Admo”r Rebbi Zalman” and "Letter from the Rabbi Admo”r Zatza”l to the Gr”a from Vilna Zy”a”
The letter was published in the Sefer ‘Igrot Kodesh of Admo”r Hazaken’ letter 52, And in the Sefer ‘Igrot Baal Hatanya Ubnei Doro’ letter 56.
On the other hand, Rabbi David Kaminetsky believes, of course, that the entire letter is fabricated. You can find his views in his articles in Yeshurun, Volume 21, page 778, and in Volume 23, page 597.
The present letter is a early copy of the original letter. Based on the type of paper and ink, we estimate that it was written around 1840-1860, approximately 45-65 years after 1796-1797.
”… And if it is difficult for him to deviate from the path he has followed since his youth, and my words are not accepted in his eyes with respect, then, in his greatness, he shall display his humility. He shall clearly elucidate all his claims against us regarding the faith, just as one stands before the tablets , as is required. He shall then write & sign the letter himself , and I shall follow him. I shall fulfill his words and respond to all his claims, also in writing and signed with my own hand. Both documents shall be printed and sent to all the wise scholars of Israel, those close and those far, so they may form their opinions on this matter. For there is no blind among Israel regarding their God. They shall find many righteous and knowledgeable individuals in Torah, and the opinion will tend to prevail. They shall not show favoritism to any man, and they shall not be swayed by the majority. In this way, peace will come upon Israel.
And regarding his understanding of theSefer "Likkutei Amarim" and similar works concerning the explanation of elevating sparks from the impure shells, it is noteworthy that the primary concept of elevating these sparks is only mentioned in the teachings of the Arizal, and not in the Kabbalists who preceded him, nor in the holy Zohar with its commentaries. It is well-known to us with absolute clarity that the esteemed pious Gaon, may his memory be for a blessing, does not believe in the Kabbalah of the Arizal in its entirety, and that it is all from the mouth of Elijah, may he rest in peace. He acknowledges only a small portion of it from the mouth of Elijah, and the rest is from his own great wisdom. There is no obligation to believe in it, and the writings have also been greatly corrupted. Each individual has the right to choose what is good and proper from all the sacred writings, and the words of the Arizal may be considered fitting if they are said to be from the mouth of Elijah, while those that are not from the mouth of Elijah should not be given any consideration.
What can we say and what can we present before him? Even if someone provides an interpretation in the writings of the Arizal that does not match our interpretations, anyone with a functioning mind should understand that anyone who does not believe in something does not have dominion over it, to judge and decide. Only those who decide will be the great scholars of Israel who are renowned for their faith in the Kabbalah of the Arizal in its entirety, as it is all from the mouth of Elijah, may he rest in peace. Like the Sephardic sages and the like. But even this is not essential, for when those who accuse and argue against us also believe in the Kabbalah of the Arizal in its entirety, just like us, they are the great scholars of Israel, both revealed and concealed. They should decide among themselves and with the great scholars of Israel among the people, who are renowned in Poland and Ashkenaz. But as of now, we have not heard of such a thing.
Regarding the burning of the known Sefer, it is not for us to litigate the Baal Shem Tov’s argument, may his memory be a blessing, or to arouse disputes, God forbid. This is not the city, and this is not the path that the Lord desired. In your eyes, this is something new, but from ancient times, you should remember the days of old. For who is greater than Moses in his generation, our teacher the Rambam, may his memory be a blessing? He lived in Spain, and his name and fame spread widely until they would say in the Kadish: "In your life and in your days, and in the lifetime of Moses and in the days of the entire House of Israel, " because they saw his honor, holiness, and piety. But in the distant lands that did not hear or see his honor, they considered him a heretic and a denier of the Torah. They burned his books, meaning the first part of Tractate Sanhedrin, in the streets and alleys of the city, according to the great sages in their eyes, who found what the Rambam wrote in the laws of Teshuva, and it did not occur to them to hang their limited knowledge and understanding on his sacred words, as later clarified by the Ramah and the Ridvaz, may their memories be a blessing.
But as time passed, many days went by, and their hatred softened, and so on. Truth sprouted from the earth, and all of Israel will know that Moses and his Torah are truth. May it be speedily in our days, amen”
כ"ד א"נ דור"ש מלב ונ"ח שניאור זלמן בלא"א מו"ה ברוך זללה"ה”.
21.4 X 17.2 Cm.
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