1625 —העזרה למוסדות, מנהגי אבלות, ועליה לתורה בשבעה

B"H, 10 Sivan, 5712.

Brooklyn, NY.

Shalom u'Vrachah!

I was pleased to receive your letter from Tuesday, the first of the days of preparation (hagbalah), as I had already been concerned about the long pause in receiving your letters. Thank G‑d everything is well, and it seems there was no particular reason for the delay.

b) I read with distress in your letter that there is only a faint hope for increasing support for our institutions... May Hashem help that there will be an expansion in resources because thank G‑d we see extraordinary success; every shekel obtained accomplishes much more than before. (This is understood according to what is written in Iggeres HaKodesh section 27 and its explanation: "A tzaddik who has passed away is found even more..." Therefore, success must also be greater. Another reason is based on our Sages' teaching that Hashem brings healing before the blow; since needs are growing and the strength of those active has diminished, at least this must be compensated with greater success.) May Hashem grant from His abundance even more in the future. According to the saying of my father-in-law the Rebbe: One should merit to be among those whom Hashem gives their weekly expenses on Sunday for the entire week ahead—not G‑d forbid among those who receive on Friday expenses for the previous week...

z) Thank you for expressing your condolences. You were correct in writing that I acted according to the ruling of later authorities who hold that mourning begins from when one receives the news (so as not to be prohibited from reciting Shema etc. for several days ^[1]), even though my heart was uneasy about this since the Alter Rebbe's opinion differs—as he writes in Shulchan Aruch Orach Chaim section 71 [paragraph 1]—but I was lenient due to pressing circumstances since his wording is "the custom is" and not a definitive ruling. Since the matter was entrusted to pallbearers at the place of the deceased ^[2], and in Sefer Kol Bo by Rabbi Greenwald this ruling is brought in the name of Rabbi Raphael Shapiro and Maharam Schick vol. II section's end—not like Netziv in his book Meshiv Davar—and it is also cited in Sdei Chemed p. 73456*. I later saw in a note on Kol Bo above (chapter 4 letter 26) quoting Shu"t Teshuvah Shleimah by Rabbi Epstein (from St. Louis), who innovates that this depends on whether distant tidings are counted from death or burial (when there were several days between death and burial). Since we heard from my father-in-law the Rebbe a clear instruction to count from death, this also supports beginning mourning upon receiving news.

Incidentally, I am uncertain regarding my father-in-law's practice during shiva after his mother passed away—that he received aliyot during weekdays and Minchah on Shabbat—even those aliyot he would not have otherwise received if not for mourning. I did not find a reason for this; therefore my heart did not allow me to do so—I only went up for an aliyah on Shabbat day itself as per Rabbeinu Tam's ruling.

h) Enclosed is a copy from Rabbi D., dated 19 Iyar; perhaps it will interest you. May Hashem grant each of us only good news soon.

With blessing and respect.

In Sefer Kol Bo: p. 118 and p. 269.
*) Another opinion: Shevet Sofer sec. 6 holds one is neither an onen nor mourns at all; so far I have found no support for this view.
1 It should be considered: if only one day would be missed (from Shema etc.), would they still rule thus?
2 Apparently only when handed over to pallbearers at the place of death while one is elsewhere; but if at place of death—even if given over—leniency does not apply. (Though some permit even within same city if someone else handles arrangements), so if everything is handed over to Chevra Kadisha does no laws of onen apply at all?

Summary

The Rebbe teaches that spiritual merit brings increased success despite limited means and clarifies halachic nuances regarding mourning practices and Torah aliyot during shiva—emphasizing both tradition and sensitivity in personal observance.