1673 —בחירת סיגופים שאינם מזיקים לבריאות והזיכוך האמיתי של הנפש

B"H, 1st of Tammuz, 5712.

Brooklyn.

Shalom u'Vrachah!

I received your letter from the 22nd of Sivan with the enclosed pidyon nefesh, which I will read at an auspicious time at the resting place of my father-in-law, the Rebbe zatzal.

Regarding what you wrote about telling your wife—and her agreeing—not to go to the mikveh for several years because she feels she lacks the strength to have children: I was shocked to read this in your letter. Besides the fact that according to many halachic authorities it is known even in revealed Torah that such a waiver is ineffective (see Shulchan Aruch Even HaEzer siman 76 and beginning of siman 1), and therefore it remains an obligation, especially the practice of imposing suffering or fasts on someone else—I have never heard of such a thing. If as you write it is indeed the doctors' opinion that for her health it would be somewhat dangerous for her to become pregnant, then it is known that the ruling of the tzt"z (see Responsa Even HaEzer vol. 1 siman 89) is that this is among the three women who may use a barrier—see there. I do not wish to elaborate further since the matter is clear and surely even a little will suffice.

As for whether it is worthwhile to mortify oneself—for example, sleeping on a bench with only a pillow under one's head—you do not write your reason for these mortifications. In general, in our generation, anyone who wishes to choose mortifications must choose those that do not harm G‑d forbid one's health. It is well known that Rambam rules in Hilchos Deos chapter 4 that maintaining bodily health is among the ways of serving G‑d. Especially since we see clearly that weakness of health confuses one's service in Torah study and prayer above all else.

The matter of mortification should be done as explained in Sefer Toldos Moharash page 72 at its end: there are additional advantages—(a) it does not harm bodily health; (b) it does not lead to increased ego or showing off before others since others do not see anything extraordinary; only a person knows within himself how difficult it truly is; (c) in some ways this can be even harder than fasts and mortifications because it involves something completely permitted and does not appear as significant avodah; (d) through such work, slowly but surely one can transform his very nature and thus stand up against his evil inclination with full force—and "according to the pain is the reward."

For your birthday—which you mention at the end of your letter—for long good years: May it be G‑d's will that your days and years be good in every sense—literally physically—and filled with Torah and mitzvos and with the light within Torah which is true goodness. May Hashem grant you success in illuminating your students and those influenced by you with this light.

With blessing.

Once, a chassid complained before my grandfather Maharash (most chassidim by Maharash were laymen—melamdim—village teachers). He said about himself that he was cunning; in every matter he approached things with cleverness. My grandfather Maharash told him: he should fast six hundred fasts—even Rosh Hashanah and Yom Kippur! The questioner was astonished by this. Maharash said: What do you think? Fasting means not eating from sunrise until sunset? That’s not what I mean! A fast is an avodah: think every day for fifteen minutes about yourself—close your mouth from speaking; no thoughts of Chassidus or even simple thoughts—just think about yourself. After two years he changed completely inwardly. When my father told me this story he said: Not only did he change inwardly but also in his faculties.

Summary

The Rebbe teaches that true self-refinement comes from inner discipline rather than outward mortification or harming one's health. Maintaining physical well-being enables proper service of G‑d, while sincere internal work brings lasting transformation.