560 —הפצת שיחת י"ט כסלו והתמדה לאחר הסתלקות הרבי

B"H, Rosh Chodesh Adar, 5710.

Haraha"ch vavaha"ch iy"a nu"m etc. Mehor"y.

Shalom u'Vrachah!

Enclosed, for the merit of the many, is the talk from Yud Tes Kislev, may Hashem grant success, which has just now been published. The reason for its printing is explained in the introduction at the beginning of the booklet.

It is difficult in my current state of mind to write and respond to letters in general, and especially to write about the passing—for who will comfort us and with what shall we be comforted? But who among us knows the hidden ways of Divine Providence? What is revealed to us is that every single Jew is a "doer by day." According to the tzt"z's explanation (brought in the Simchas Torah talk of 5696), their work is—to bring light.

It is known from Sefer Yetzirah that all creation divides into three: world, year, soul. If even when a person's soul is in its usual state our Sages warned that workers are lazy, how much more so when there could be a mistaken thought that only in previous generations did a righteous leader act among Israel—his actions were life for all living; he was the soul of every living being connected to his soul (Iggeres HaKodesh 27). And if even when the year runs as usual our Sages said "the day is short," how much more so in a deficient year with the passing of tzaddikim for whom we find no replacement (Yerushalmi Berachos 2:8; see Eichah Rabbah 1:37). And if even when the world runs as usual and Torah work abounds, how much more so when "the sun sets at midday," this being the sun of a tzaddik (Moed Katan 28b), and darkness and concealment in the world increase greatly—so too does the labor and responsibility of those who work increase many times over.

Our teacher, my father-in-law, the Rebbe zatzal nishmaso Eden hakadosh mivorach zichro yagen aleinu amen (of blessed memory), taught us that it is not sighing for salvation nor despair or G‑d forbid sadness and weakness that lead out from distress into relief and light. Our path and goal are practical—in thought, speech, and action. In his words: "The earth should bring forth to one's head; it should come down into actuality." A paved path and clear task rest on each one of Anash—from among those bound or connected to my father-in-law, the Rebbe—whose "spirit stands truly within us," to contemplate his instructions received personally or found in his discourses, talks, and letters—and to strengthen their fulfillment ever more deeply and truly.

The Torah informs us (Zohar III 71b) that a tzaddik who departs this world is found here in this world of action even more than during his lifetime. Through this we walk uprightly on his path—to connect and draw close to him—and merit double comfort with fulfillment of "Comfort you, comfort you My people... for her service has been completed... every valley shall be raised..." (Yeshayahu 40) Every lowly one will be raised—these are Israel who are lowly (Zohar III beginning Parsha). And my father-in-law, the Rebbe, will come at our head to lead us upright to our land as it says: "And he was king over Yeshurun when heads of people gathered—the tribes of Israel together."

Summary

The Rebbe encourages perseverance after loss by focusing on practical action—fulfilling directives with ever-deeper commitment—and teaches that true connection to a tzaddik continues through carrying out his teachings in thought, speech, and deed.