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1. How Mitzvah’s refine sparks of holiness found within physical objects:

Each and every physical object within this world contains within it great sparks of holiness that fell into it from the spiritual world of Tohu as a result of the breakage of the vessels. The sparks of holiness are trapped within the physical items until a Mitzvah is performed with it which then allows the spark to be released and reincorporated into the G-dliness that it derived from. How does this occur? When a person fulfills a Mitzvah such as shaking Esrog or wearing a Tallis, which is the will of G-d, with a physical item, he draws down the infinite light of G-d onto that object which automatically attracts the spark of holiness that is found within it [similar to a magnet that is attracted to metal], and hence the spark becomes incorporated within the infinite light of G-d.

The need for a Kosher Esrog and Kosher Tzitzis to achieve the elevation:[1] The elevation of the divine spark that is found and trapped within the physical object can only occur if indeed the Mitzvah is successful in drawing down the infinite light of G-d onto it, and this can only occur if the fulfillment of the Mitzvah is deemed valid according to Jewish law. For example, one must use specifically an Esrog fruit for the Mitzvah of Daled Minim. Furthermore, one must review the detailed Halachic criteria that deems an Esrog as valid, and then verify that the Esrog which he chose fulfills these criteria. Only then can fulfilling the Mitzvah be successful in drawing down the infinite light of G-d which then attracts and elevates the divine spark found within it. If the Esrog is invalid, irrelevant of reason, then it will be unsuccessful in drawing anything down and the spark of holiness will remain trapped within it. This applies even if one spent much money on the Esrog, and had tremendous concentration upon fulfilling the Mitzvah, and made sure to fulfill it with all of the scrupulous laws and customs. Nonetheless, if the object is even valid, nothing was accomplished. The same applies regarding Tzitzis, that if it is missing even one string it is invalid. [This refers to if it was tied with only three strings and not four, or if one string tore on both sides.] The reason that it is invalid is because the infinite light of G-d will not be able to reside upon this item, as there are very specific detailed criteria’s that must be fulfilled for the infinite light of G-d to dwell below.

Verifying the fulfillment of the criteria itself refines the object: [Let’s take the above teaching one step deeper. From the above it can be understood that for reasons not known to us, the infinite light of G-d can only reside on specific objects which fulfill specific criteria, hence explaining all of the detailed laws to validate something as Kosher. The Alter Rebbe now offers a deeper insight into understanding the multitude of details and criteria.] In order for the infinite light of G-d to reside below on an object, that object must be first refined from its evil. So long as the evil still remains within it, the infinite light of G-d cannot reside on it. The mere act of selecting an object which is deemed valid according to Jewish law accomplishes the separation of good from evil from the object. To make sure the object is Kosher one must sift through and validate all the required criteria. This act in its own right already manages to refine the object to a certain extent that it is now capable of drawing down the infinite light of G-d below through fulfilling the Mitzvah with the object. However, one who does not take the pain to verify the validity of the object, and sift through the object until he finds a valid one, then such an object still contains evil and hence cannot be successful in drawing G-dliness below.

• The Divine lesson: Everyone knows how demanding Jewish law can be. Aside for it covering almost every detail of one’s life, it micromanages every Mitzvah, stipulating its fulfillment with numerous criteria in order so it be valid. Take Tefillin for example, for the Mitzvah to be fulfilled dozens of detailed criteria must be met both for the Tefillin and for the person wearing them, and lack of fulfillment of any one of these details would deem the Mitzvah invalid. This can seem frustrating to the individual who questions why G-d needs such perfection for a Mitzvah to be valid. This can lead a person to being lax in being Mihader in a Mitzvah claiming what difference does it really make in G-d’s eyes if I fulfill the Mitzvah on its basic level or on a more Mehudar level. Likewise, on a more severe scale, this can lead to one not making himself knowledgeable of the detailed criteria required for the fulfillment of every Mitzvah, under the claim that G-d understands the intent and he doesn’t care that much if some details are missing. The above teaching of the Alter Rebbe can shed some very important light to this mistaken attitude. G-d created a system, and the system must be followed for it to work. No one receives a break or a way to circumvent it. The purpose of the Mitzvah’s is to draw down the infinite light of G-d and refine the sparks found in the objects of the Mitzvah, and this can only be accomplished when all criteria of the Mitzvah are met. If it is not met, then this will not be accomplished irrelevant of how good of an intent one had, as he has not gone through the process of refining the object from its evil. Perhaps, this can also explain the importance and mystical effect of being Mihader in a Mitzvah. Perhaps a basic level of fulfillment only draws down a basic level of the infinite light of G-d within the object, while a Mitzvah that is performed with Hiddur has ability to draw down a more refined level of the infinite light of G-d within the object, as the object has been more finely refined from its evil.

[1] This novel and fascinating insight of Admur is discussed also in: Sefer Hamamarim Admur Hazakein 5567 p. 227; Or Hatorah Shlach p. 58

May one attach two sides of his clothing using a safety pin?[1]

Regarding making it into a double stitch: Some Poskim[2] rule that this should not be done. Others[3] rule that so long as it is not meant to be placed there for permanent use [as is usually the case] it is allowed.[4] The Rebbe[5] defends the practice of making even double and triple stitches for use on Shabbos, however he forbids making more than three stitches.

A single stitch:[6]: According to all[7] one may enter the pin into a single stitch, which means that he enters it on one side and has it lift out on the other side.

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[1] Piskeiy Teshuvos 340:22

[2] Mishneh Berurah 340:27, in name of Karban Nisanel; Minchas Yitzchak 2:19; Sheivet Haleivi 4:35; Poseik who wrote to Rebbe about forbidding pinning clothing on Shabbos.

[3] Sharreiy Teshuvah 340:3; Chazon Ish Supplements to Orach Chayim 156; Igros Moshe 4:84; Tzitz Eliezer 13:43

[4] The reason for this leniency is because: a) The concept of sewing does not apply to metal; b) It is not made to last [of which is only

Rabbinically forbidden] c) Is being done for a Shabbos use. It is thus permitted as by a Rabbinical prohibition within a Rabbinical

prohibition we are lenient.

for a Shabbos use. [Rebbe in Shaareiy Halacha Uminhag 2:164] 

[5] Shaareiy Halacha Uminhag 2:164

[6] So is implied from M”B 340:27, and so rules Minchas Yitzchak ibid, Rebbe in Shaareiy Halacha Uminhag Ibid and

the other stringent opinions regarding making two stitches, that by one stitch it is permitted according to all.

[7] So writes Rebbe in Shaareiy Halacha Uminhag ibid

May one staple papers together or remove staples from papers on Shabbos?[1]

It is forbidden to staple paper or other items together due to the sewing prohibition. This is prohibited from being done even if one plans to leave the items attached with the staple for a very short while.[2] As well it is forbidden to remove staples from items which have been stapled to last there permanently.[3] However by items which their staple will eventually be removed, as is the case by a stapled envelope, some opinions[4] allow one to remove the staple, while others[5] are stringent.

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[1] Piskeiy Teshuvos 340:20

[2] Bris Olam Tofer 8; SSH”K 28 Footnote 17

[3] Az Nidbaru 1:58

[4] SSH”K 28:5

[5] Az Nidbaru Ibid