1123 —מוקד חסידי: מחשבה על השי"ת מול מחשבה על עצמו

B"H, 4 Menachem Av, 5711. Brooklyn.

Shalom u'Vrachah!

I received your letter (without indication of when it was written) with the enclosed pan, and when I am at the resting place of my father-in-law, the Rebbe zatzal, I will read it there. Certainly he will arouse mercy for you for proper health for you and your wife, may she live, and for all your material and spiritual needs.

I have already written to you my opinion that your thinking is not correct, and there is no basis for your worries. Surely this is only the advice of the yetzer hara. It would be good if you would reduce thoughts about yourself—even about what seems to need fixing in your affairs—and instead exchange these thoughts for matters concerning others; even better, think about G‑d. As explained countless times in Chassidus on this topic, and also clarified in Rambam Hilchos Yesodei HaTorah ch.2: How does one come to love and awe [of G‑d], etc.

Especially as explained in Chassidic works regarding one of the differences between Mussar and Chassidus: In general, Mussar emphasizes looking at and contemplating a person's lowliness—their negative traits and issues—and correcting them. Thus, even if one succeeds in correcting these negative matters (which is good), still—how did he spend his time? In thoughts and contemplation about evil or at least about what is not good. In contrast, Chassidus emphasizes looking at and contemplating 'istakla bi'yikara d'malka' (gazing at the glory of the King), or at least contemplating matters of 'adam adameh l'elyon' (man resembling the supernal), matters of Ahavas Yisrael; so even if he did not reach the proper conclusion—meaning he did not succeed in practically correcting his issues—still, how did he spend his time? In fulfilling the mitzvah 'Know the G‑d of your father,' focusing on goodness, on the virtue of holiness, etc.

All these points apply to your case as well: Your preoccupation with matters that are not fitting—who can say that perhaps it is only imagination? And even if there is a basis for your concern and it needs correction—it has already been explained in Tanya that this should be done at specific designated times. Furthermore, who can say that after all the contemplation and bitterness (for sadness—G‑d forbid—is out of the question) there is any certainty that you will reach a fully appropriate conclusion? In contrast, if you engage in contemplating G‑d's greatness—that He brings into being, enlivens, and sustains everything every moment—and thus there must always be 'the force acting within what is acted upon,' etc.—then first of all you are spending your time fulfilling the mitzvah 'Know...' regarding G‑d's greatness ('Hashem Hu HaElokim'), 'You shall love Hashem,' etc.; all the more so if this leads to practical improvement—you gain from every side.

In short: Why occupy yourself with 'turn from evil' when you have the choice to engage in 'do good,' which generally also leads to 'turn from evil.'

May it be His will that these days be transformed for us and all Israel into joy and gladness speedily in our days with our own eyes; may each one of us also receive joy and gladness; and may we fulfill the general commandment: 'And you shall serve Hashem with joy and a good heart out of abundance' (see Rambam end Hilchos Lulav).

Blessings for proper health—and let me know about this.

Summary

The Rebbe teaches that focusing less on personal shortcomings—even those needing correction—and more on contemplating G‑d's greatness or helping others leads to greater spiritual growth and joy than dwelling on faults. Positive focus fulfills mitzvos with happiness.