505 —לקחים מאומנות הרקחות לעבודת ה' ולהתנהגות בין אדם לחבירו

B"H, 20 Tammuz, 5709.

Vehavach iy"a nu"n... sheyichyeh

Shalom u'Vrachah!

Your letter from the 3rd of Sivan, which you sent by regular mail, has just now arrived. In response: You did not specify which of our publications you are requesting. Therefore, please contact our representative Rabbi Avraham sheyichyeh Pariz, who has several of the books and booklets we have published. You will also find our catalog with him; whatever is not available there, let me know and we will send it from here.

Since it happened that you wrote to me, I am taking this opportunity to write to you as well.

You have surely seen in talks about Chassidus that from every matter and event one must learn a lesson in a person's service to his Creator. This service is divided into two: matters between man and G‑d, and matters between man and his fellow. In truth, this is required by straightforward faith; Chassidus simply emphasizes it.

Consider: A person believes that (a) G‑d is the sole creator and ruler of all creation; (b) G‑d is the ultimate good and lacks any deficiency; (c) It is obvious that an act without intent reflects a lack of understanding in practice—how much more so regarding the Divine; (d) It is clear there is no distinction between the act itself and its circumstances—its time or place. From all this it follows that when a person with free choice sees, hears, or learns about something—there is a specific intention regarding him personally.

If he utilizes the matter in a way that elevates him—that is, drawing closer to the Ruler of the world (for only this is true elevation)—then he has fulfilled the higher intent. If not—not only does he lose what was given to him, but he also introduces deficiencies into creation's order by bringing something into existence in vain.

If this applies to a particular event, how much more so regarding one's profession or occupation—wherein one invests significant good from his abilities, willpower, and time.

In the profession of pharmacy there are many general lessons for one's service. I will focus on just two:

(a) Immediately upon entering a good pharmacy and seeing the multitude of medicines and ingredients that provide strength and healing for many illnesses—even for those gravely ill—it naturally arouses admiration in an informed observer. But the pharmacist must explain (primarily to himself) that all this is merely preparation; for healing to occur two main things are needed: (1) An expert must prescribe which specific medicine and how it should be used for this particular illness; (2) Even then it is not enough—the patient must actually take the medicine.

The analogy: Every Jew is an emissary of Melech Malchei HaMelachim Hakadosh Baruch Hu (the King of kings, blessed be He), who has been given a portion in the world to heal and perfect. He has also been given all necessary remedies. But all this is only preparation—he still needs expert guidance as to which remedy he should use today for his own correction and his portion's correction—and which tomorrow etc. Without such guidance he may endanger rather than repair; destroy rather than build.

Some say: "The entire congregation are holy—and I am among them! I will study Shulchan Aruch myself and know what I must do—for myself and my role in the world." The consequences are clear from the analogy: It resembles someone who learned how to read, buys medical books and instruments, then begins treating patients himself.

After all this comes what matters most: actual practice. Even if one studies extensively, honors expert doctors, possesses all medicines exactly as prescribed—if he does not actually take them he has not even begun healing. Excuses such as "the time isn't right," "the place isn't suitable," or "I lack sufficient influence," etc., only affect reward or punishment—whether one acts intentionally or unintentionally—but his illness remains untouched. Since surely the goal is recovery—it follows these excuses are mistaken; they are advice from one's evil inclination.

(b) Deeper inside the pharmacy there is a section labeled "poisons" requiring caution. Why would poisons be present where medicines belong? The knowledgeable understand: What may be deadly under normal conditions can sometimes—in exceptional cases or small doses—become life-saving medicine.

The analogy between man and fellow: Torah is a Torah of kindness—all its ways are pleasantness and peace. Yet there are commandments such as: If invited by someone whose home's kashrut you doubt—you must not eat at his meal even if it embarrasses him publicly. If your friend smokes on Shabbat—and there's hope repeated protest might stop him—you are obligated to protest even harshly if needed. If you see leaders influencing others—especially educating children without faith in G‑d or His Torah—you must protest with all your might; make clear that while they save children's bodies temporarily they destroy their souls eternally—and wish to drag them down completely. It becomes an obligation of pikuach nefesh (saving lives) to rescue these children by any means—even theft or similar actions.

The mind wonders: "I am polite! Even halachah says 'derech eretz kadmah laTorah' (proper conduct precedes Torah). How can I steal children against state law? Protest publicly against someone's Shabbat desecration? Shame someone publicly?" The answer: For healthy people these actions would be poison—but for someone gravely ill they may be the only cure from death to life.

An example between man and G‑d—in subtlety: Some complain about chassidim who prolong their study of Chassidus before prayer—even delaying Shema or prayer times due to deep contemplation beforehand. The answer: For healthy souls this may be harmful—but for those spiritually ill there is no other way; otherwise they would pray only with their lips but not their hearts—their prayer would be void (see Rambam Laws of Prayer ch.4 halacha 15; Shulchan Aruch HaRav Orach Chaim siman 98; Tanya Kuntres Acharon on Shaar HaYichudim). Still—as in the analogy—one must exercise great caution so as not to exceed proper measure according to expert instruction etc., obviously.

This letter has become lengthy so I will conclude with best wishes for all good things materially and spiritually.

If there was anything above with which you disagree—I would appreciate your sharing your reasoning with me.

Summary

The Rebbe teaches that every aspect of life—including one's profession—contains lessons for serving G‑d and relating properly to others. Just as medicine requires expertise and careful application—even seemingly negative actions can heal when guided by Torah wisdom applied with discernment.