4506 —תגובה לאסון, צמיחה יהודית, והדרך מהגוף לנפש

B"H, 4 Tammuz, 5716.

Brooklyn, NY.

Shalom u'Vrachah!

I hereby acknowledge receipt of your letter from the 13th of Sivan and the one before it. My response was delayed because it was difficult to write after the event in Kfar Chabad, which some tried to explain based on the verse 'BeKrovai Ekadesh' ("I will be sanctified through those who are close to Me"). But even there the matter is concealed; we only learn from there that sometimes such conduct occurs. And since even there it is not understood, it is not a matter of explanation but rather a decree from Above. Therefore comes the time of 'VaYidom Aharon' ("And Aharon was silent"). This applies regarding explaining the event itself. However, regarding its consequences which the event compels, there is no room for doubt—just as happened to our ancestors by the Egyptians thousands of years ago: every affliction or decree had its answer alongside it: 'VeKa'asher Ye'anu Oto Ken Yirbeh VeKen Yifrotz' ("And as they afflicted them, so they multiplied and so they spread").

It is worth noting what is brought in Kabbalistic works—that the generation of Ikvesa d'Meshicha (the footsteps of Mashiach) is a reincarnation of the generation that left Egypt and merited the first redemption through the first redeemer, Moshe Rabbeinu; and as our Sages say, through teshuvah they will merit the final true redemption through the last redeemer—also Moshe Rabbeinu.

My strong hope is that not only Chabad people in the narrow sense will respond this way and participate in this above-mentioned response, but also those for whom Chabad Chassidus ideas are dear and close to their spirit—and even those who only occasionally participate in Chabad matters—they too will lend a hand to strengthen Chabad activities in Eretz HaKodesh through Mashiach Tzidkeinu, for their expansion and broadening.

Regarding what you conclude in your letter—that 'acceptance of the yoke of life according to Judaism in its complete traditional form is not found nowadays even among those who keep tradition and observe all practical mitzvos,' etc.—this is not unique to our times; it existed also in earlier days. But for me, this phenomenon leads not to your conclusion but rather the opposite: this situation should arouse hidden powers within us to correct it; relying solely on one's revealed strengths is insufficient. For immediately after Creation and in its summary our Sages expounded on 'Asher Bara Elokim La'asot' ("that G‑d created to do")—to repair. This means Creation was such that man must introduce not only improvements but also corrections. From this we understand that as long as there is even one person in the world, this itself proves that the world needs correction—and rectifying one's external world goes hand-in-hand with rectifying one's inner world.

This too finds expression in a brief saying of our Sages—as explained in several places in Chabad teachings—that one purpose of the soul's descent below is to become a "mehalech" (one who moves), for when above—even angels—are "omdim" (stationary).

One more brief comment—and please forgive me for also disagreeing with you here—regarding your view on how one should progress in Judaism: from bodily Judaism to soulful Judaism or vice versa. Although theoretically both ways seem possible, practically regarding achieving the goal there is a huge difference. Progressing from bodily Judaism to soulful Judaism—considering that we speak about a person composed of both body and soul, with a tangible body possessing five senses etc.—is secure, though sometimes there are ups and downs—even falls ('Sheva Yipol Tzaddik', "A righteous man falls seven times"). Whereas progressing from soulful Judaism toward bodily Judaism—even at or after starting—the body does not yet agree with this direction; this can lead to many errors or worse.

This applies especially nowadays when we have not yet freed ourselves from the false idea of materialism so widespread among those led astray in previous generations.

Incidentally regarding this point—the necessity specifically of practical mitzvos—my revered father-in-law addressed this at length in his letter to a professor in Germany published in HaTamim vol. 4 (Warsaw 1936).

Summary

The Rebbe teaches that while tragedies may defy explanation, their effect should be increased commitment and growth. True rectification requires both inner transformation and practical mitzvah observance—from body toward soul—especially amidst modern challenges.