6203 —רפוי הגוף ורפוי הנפש, מומחיות רפואית, ולימוד חסידות

B"H, Eve of Rosh Chodesh Iyar, 5718.

Brooklyn.

Shalom u'Vrachah!

The response to your letter—which was received after a much longer delay than usual—is that at an auspicious time your pidyon nefesh regarding your son... may he live, will be read at the holy resting place of my revered father-in-law, the Rebbe zatzal, for all that is needed for him and especially for an improvement in his health soon.

It is surprising that you write you are consulting a doctor and add that he is not a specialist in this ailment but only an internal medicine doctor. Even though it is already said 'salvation comes with many counselors,' it is understood and obvious that the main advisor must be a specialist in the field. There are several specialists in this field in Eretz HaKodesh. If this is true regarding regular treatment, how much more so with new medications which require extra caution—as experience has shown.

It is understood that if a specialist recommends treatment with medicines available only in the United States, efforts will be made to send them from here—provided the doctor writes out in detail the names of the medications (in medical language and Latin letters), along with all necessary information. For example, you mention pills in your letter; among some of these medications there are pills of different sizes and so forth. When you tell a specialist doctor who writes prescriptions for overseas use, he will surely know how to specify them.

In general, it is correct to suggest that for some time at least he should reduce his Torah study and engage in physical work or at least office work. If he refuses this as you write in your letter, it should be clarified ^[1] that sometimes there are situations where 'it is time to act for G‑d; they have voided Your Torah' (Tehillim 119:126), as also taught by our great teacher Rambam at the end of Hilchos Deos chapter 3 and beginning of chapter 4.

Since according to your letter you are involved in healing souls—your students—it follows according to G‑d's measure 'measure for measure,' except that here his reward will be even greater regarding healing his children literally. Furthermore, according to Rambam's wording, the soul has health and illness just as the body does (Shemoneh Perakim ch. 3 and Hilchos Deos ch. 2). In bodily medicine we see one can heal with bitter or sweet medicines—the difference is understood—especially when treatment is not one-time. In general there is a difference between the path of Mussar and Chassidus: Mussar focuses on rebuke—emphasizing negative traits—whereas Chassidus emphasizes the loftiness and preciousness of the soul (though this requires rejecting anything hindering spiritual elevation).

Therefore it would be most appropriate for you to set fixed times for learning Chassidus—even though I hope you already study it from time to time; but that's not considered a fixed study. Especially as our master Rabbi Schneur Zalman of Liadi teaches: fixed study means not only set times but primarily establishing it within one's soul—which then influences one's students as well. The Torah's ways are pleasantness; nothing stands before willpower.

Especially since you have merited (as you wrote) to hear many lofty talks from my revered father-in-law, the Rebbe zatzal.

With honor and blessing for good news in all mentioned above.

Summary

The Rebbe teaches that just as one must seek expert medical advice for physical health—with care especially when using new treatments—so too spiritual health requires dedicated effort through regular Chassidus study. This benefits both oneself and those one guides.