4334 —הבנת רצון ה', אובדן, ומשמעות רוחנית של טרגדיה

B"H, 15 Iyar, 5716.

Brooklyn.

Havavac"h iy"a nu"n etc. Yitzchak Weil

Shalom u'Vrachah!

In response to your letter—without indication of when it was written—(a) regarding your question: Why did the Holy One desire this, etc.? Our Sages have already stated a great principle: 'Behedi Kavshei DeRachmana Lamah Lach' (Why do you seek out the hidden matters of the Merciful One?), which is also understood simply. Especially since every part of creation has its own role to fulfill, and since nothing in the world is for naught, each part is given the necessary strengths and time to fulfill its task. When one spends their time and energy (including their power of contemplation and intellect) on matters outside their mission, they will lack what they need when it comes time to fulfill their unique role.

(b) Regarding your question about how to understand the above and also concerning the burning of the room in Kibbutz Sdeh Eliyahu—including books, etc.—the general point in such matters is that no one has control over a Jew's affairs—especially matters of holiness—unless there is some weakness from the Jew himself in these areas (which gives an opening for outside harm). Therefore, all those affected by such events should examine their conduct; they will surely find that they were not careful with the sanctity of the books or more likely with studying them as required—which is their purpose for being printed. Similarly regarding PBP (likely a communal matter), there was surely some deficiency in assisting him and his holy work by those with free choice; this opened a crack for non-free agents to have influence. This is a general point common to all such occurrences; but in every event one must examine on site at that place and time before the event—and then more specific details will certainly be found.

(c) Regarding what you wrote about conduct after the burning of the room etc.: This depends on local custom; therefore you should consult rabbinic authorities present there or nearby. It is worthwhile to inquire whether there were mixed dancing events in that room.

(d) Regarding what you wrote about reciting a prayer (in Minchah on Erev Shabbos Kodesh) concerning observing next Shabbos: This is not among our customs nor in the Siddur of Rabbeinu HaZaken.

(e) Regarding what you wrote that at the time of the event in your kibbutz you were learning the parshah "VeNetatz Et HaBayit" (and he shall demolish the house), etc.: See Midrash Rabbah at the end of that parshah, chapter 17—that spiritually this refers to exile. The inner meaning of exile is as established by Anshei Knesses HaGedolah: "Mipnei Chata'einu Galinu MeArtzeinu" (Because of our sins we were exiled from our land)—that sin and transgression are an exile for the G‑dly soul within every Jew—a veritable part of G‑d Above—and thereby also for the spark of Shechinah within him. From this stems even literal bodily exile. This is how these two matters—the parshah and event—are connected: both come to awaken us to increase Torah and mitzvos observance, especially on Shabbos Kodesh about which it says "Shabbos LaHashem." Any deficiency here constitutes exile—the very topic discussed in that parshah. The central point of exile is the burning of Beis HaMikdash—for which reason we intensified fasting on Tisha B'Av—and similarly applies to a mikdash me'at (a small sanctuary), i.e., a place of prayer.

May it be His will that you increase Torah study and mitzvah observance—especially setting fixed times for learning pnimiyus haTorah—which brings enthusiasm in serving Hashem (a holy fire consuming unholy fire spiritually so there remains no place for unholy fire physically as well), and influence your surroundings accordingly.

Summary

The Rebbe teaches that instead of questioning why tragedies occur, we should focus on our unique mission, strengthen Torah study—especially pnimiyus haTorah—and examine our actions. Through introspection and growth in holiness, we transform challenges into spiritual elevation.