612 —נחמה על פטירת אחות ומשמעות רוחנית של אפוד וחושן

B"H, 25 Iyar, 5710.

Shalom u'Vrachah!

Haraha"g vaharaha"ch vavac"h iy"a nu"m etc. Mohara"a Hakohen

I was saddened to hear that your sister, the Rebbetzin a"h, has passed away.

It is worth noting what is written in Kohelet Yaakov under the entry "Achoti," that "Achot" (sister) is an acronym for Ephod, Choshen, Tiferet, and Malchut. As is known from Taamei HaMitzvot by Rav Chaim Vital (Parshat Tetzaveh) and in many places in the writings of the Arizal, Ephod corresponds to Malchut and Choshen to Zeir Anpin. It can be explained that this is why specifically with the ephod began the recognition of destruction (which is called mourning in our sages' language), as it was missing a letter. Therefore, 'the choshen shall not be separated from upon the ephod' applies specifically during the time of the Temple; for in exile, 'the river dried up in the First Temple and dried out in the Second Temple,' and even during the Temple era it was only affected through damage because Zeir Anpin and Nukva are not always united. Rav Saadia Gaon did not count this prohibition among his list of negative commandments at all (see Perla's commentary on Negative Commandment 212). Therefore, also the repair must primarily be in Malchut—both its inner and outer aspects—or in Yesod and Malchut; this refers to Zion and Jerusalem, as explained in Likkutei Torah Bamidbar 60a and Devarim 1a, 3a there.

May G‑d comfort you among all mourners of Zion and Jerusalem. May we all merit the fulfillment of 'Yikabetz Mishamesh Ba'Ephod VeChoshen Velo Yizach Klal' (He will gather [us]—serving with ephod and choshen—and it will never be separated).

Summary

The Rebbe offers comfort on a personal loss while revealing deep mystical connections between mourning practices and spiritual vessels like ephod and choshen. He encourages focusing on spiritual repair as part of collective redemption.