170 —שלבי הנחמה וארבע מדרגות המיתה והתחיה

B"H, Bein Kiseh LeAsor, 5705.

To the distinguished Avrech, vavac"h iy"a etc. hatamim Moharramz.

Shalom u'Vrachah!

In response to your letter—a letter of consolation—thank you very much. It can be explained according to what is known in many places and contexts that the order is: Itaruta d'Le'Eila (the awakening from Above, which arouses and gives strength for Itaruta d'Letata), Itaruta d'Letata (which must be appropriate and a vessel to receive the Itaruta d'Le'Eila that comes after Itaruta d'Letata and according to it), then an even higher Itaruta d'Le'Eila above both (see Likkutei Torah Shir HaShirim "LeHavin Inyan HaTa'am Lama SheHaItaruta d'Le'Eila," etc.).

Especially regarding comforting mourners (which is considered by some authorities a positive commandment from the Torah, and even according to Rambam at least a rabbinic mitzvah—see Sefer HaMitzvos of Rambam Shoresh Alef and his commentaries), the order is also as follows: a) Itaruta d'Le'Eila: (Sotah 14a) The Holy One, blessed be He, comforted mourners, etc. (and it is told and revealed to us in this way because it gives you strength; since this strength was given for this purpose, therefore there is an obligation that) you too should comfort mourners. b) Itaruta d'Letata: the actual act of consolation; the formula is "HaMakom yenachem... among the other mourners of Zion and Jerusalem" (which also includes preparation for the subsequent Itaruta d'Le'Eila), just as He comforted mourners so too in one's own action. c) Itaruta d'Le'Eila: The Holy One will comfort the mourner and all mourners of Zion and Jerusalem through the rebuilding of Zion and Jerusalem and techiyas hameisim (resurrection), and even more than this: d) An even higher level of Itaruta d'Le'Eila as mentioned above—that G-d's consolation will be doubled (not just a return to former times), as it says "Nachamu nachamu ami" (Comfort, comfort My people) twice because "greater will be the glory of this latter house"—referring to the future Temple according to Tikkunei Zohar Tikkun 8, also explained in Sefer Amud HaMiddos Sha'ar Kiryat Arba s.v. Kuf Nun Beis. This is why I interpreted it this way in the booklet Bein HaMetzarim; do not question that the simple meaning of the verse (and likewise Bava Basra 3a refers to the Second Temple; but one can reconcile with Midrash—see Rashi on Yechezkel 43:11, cited at the opening of Tosefos Yom Tov on Maseches Middos; also Berachos 4a—that ideally the Third Temple should have been built when they returned from Babylon but sin prevented it). See also Likkutei Torah "Sos Asis" p.263b and "LeHavin" ibid p.265b-267a regarding double consolations and three levels of Itaruta d'Le'Eila.

With blessings for inscription [in the Book of Life] and a good final sealing immediately for teshuvah, immediately for redemption.

Rabbi Menachem Schneerson

I enjoyed what you wrote in your letter about techiyas hameisim (resurrection) in several ways; however, in my humble opinion it lacks connection and integration between one idea and another. A little seasoning should be added to correct this: The concept of death in general is—as stated in Likkutei Torah "Zos Chukas" p.262b et al., though I have not found this exact phrase yet due to lack of time—and in Zohar III p.135b (cited in Eitz Chaim Sha'ar ShebeHaKav Perek 2; also Ma'amarei Bo Sheni Vol II ch.23): one who falls from his level is called dead.

In man there are: a) Nefesh haElokis (G-dly soul), b) intellectual soul, c) animal soul, d) body (and perhaps these four levels correspond from below upwards to domem-tzomeach-chai-medaber [mineral-vegetable-animal-human]). a) The Nefesh haElokis's level is literally a part of G-d Above; if it falls from this level—not yearning to cleave to G-dliness—it is called dead. The remedy for this is study, contemplation, and conduct according to Chassidus. b) The intellectual soul's function is to understand how to guide the animal soul through intellect; when young—both in age or understanding—one's emotions are strong but intellect weak; if intellect follows desires—even permissible ones—like an animal, this too is falling from its level and called death; hence education aims to set him on proper conduct. c) Animal soul: its role should be at least like animals who do not deviate from their task; but if it sins or transgresses G-d's will that is falling from its level—called death; "the wicked even during their lifetime are called dead," until through rebuke or inspiration from another he awakens to teshuvah and strengthens observance returning to Klal Yisrael. d) Body: its function is as vessel for soul; if connection between them ceases that is literal death—and those who handle it must prepare everything so it will be ready for techiyas hameisim speedily.

May Hashem merit us speedily with fulfillment of "He will swallow up... on the third day He will raise us up and we shall live before Him," body and soul together.

Summary

The Rebbe teaches that both consolation after loss and resurrection involve progressive spiritual stages—from Divine initiative through human response back up to higher Divine influence—and that these processes reflect four aspects within every person’s spiritual makeup.