Healing the Body and Healing the Soul

The Holy Letters of the Rebbe, Volume 17, Letter 6,203. Baruch Hashem, the first day of Rosh Chodesh Iyar, 5718, Brooklyn. Shalom u’Vracha.

The Rebbe writes that he received the letter, which had been delayed more than usual in reaching him.

He begins by saying that at an auspicious time he will read the petitioner’s note at the holy resting place of his father-in-law, the Rebbe, requesting blessings for the needs of the writer’s son, especially for an improvement in his health in the near future.

The Rebbe then expresses surprise at what was written in the letter. The father had stated that he was consulting with a doctor, yet added that this doctor was not a specialist in the field of the son’s illness, but rather a physician of internal medicine.

The Rebbe writes that while it is always beneficial to hear another opinion, as the verse says that salvation comes through the counsel of many, it is nevertheless obvious that the primary consultation must be with a true specialist in the relevant area.

He adds that there are many such specialists in the Holy Land, and therefore proper guidance should certainly be sought from those most qualified.

The Rebbe continues that if this is true regarding ordinary treatment, it is all the more so when one is dealing with a new medication. In general, he writes, such medicines require special caution and close supervision, as experience has shown.

Therefore, the Rebbe emphasizes again that one should seek the direction of an expert physician, particularly when the treatment involves newly developed medication that must be monitored carefully.

He then adds that if a specialist determines that the proper medicine is available only in the United States, every effort will be made to send it from there.

However, the doctor must write the exact name of the medication in proper medical terminology and in Latin letters, together with the necessary reports and documentation.

The Rebbe notes that one cannot simply write, for example, that pills are needed. Many medications exist in different forms, dosages, and strengths. A physician who is truly knowledgeable will know how to specify exactly what is required. Once the request is properly detailed, an effort can be made to provide it.

The Rebbe then turns to another matter and writes that, generally speaking, it would be advisable for the son to reduce his studies for a period of time and engage in physical activity or practical work, or at least work of a less mentally demanding nature.

He should not remain entirely immersed in intense intellectual strain. Rather, he should free his mind somewhat and engage in healthier activity.

The father had apparently written that the son resisted this suggestion. The Rebbe responds that the matter should be explained clearly to him: at times, one must reduce Torah study temporarily in order to preserve the ability to learn Torah properly later.

This reflects the teaching of our sages, “It is a time to act for Hashem; they have set aside Your Torah.” Sometimes what appears to be stepping back from Torah is itself done for the sake of Torah.

The Rebbe cites the Rambam, who explains that at times one must interrupt learning in order to preserve health and thereby preserve the capacity for future learning.

Therefore, the son should not be troubled by the fact that he is learning less at present, since this is being done for the sake of his health, which will enable him to continue learning properly in the future.

The Rebbe then addresses the father personally.

He writes that the father is involved in what the Rebbe terms “healing of the soul” through his work with his students. Since Hashem repays measure for measure, the Rebbe implies that one who helps heal the inner lives of others merits Divine assistance in the healing of his own son physically.

The Rebbe then develops this idea further through the words of the Rambam, who teaches that just as the body experiences health and sickness, so too the soul has states of health and sickness.

From there, the Rebbe draws an illuminating comparison. In physical medicine, one can sometimes heal through bitter remedies or through sweet remedies. Especially when treatment must be continuous and long-term, it is preferable when the medicine is given in a sweeter and more pleasant form.

The Rebbe explains that the same principle applies in spiritual life.

This, he says, reflects the difference between the path of Mussar and the path of Chassidus.

The path of Mussar, as its very name suggests, focuses on rebuke, discipline, and confronting a person’s faults and deficiencies. It emphasizes what is lacking and seeks to correct the negative directly.

The path of Chassidus, by contrast, places emphasis on the greatness, nobility, and preciousness of the soul.

Of course, negative traits must also be removed. But they are overcome not merely by attacking the darkness directly, but by revealing the higher truth of the soul and allowing that light to displace whatever obstructs it.

For this reason, the Rebbe writes that it would be very appropriate for the recipient to establish fixed times for the study of Chassidus.

He adds that he hopes the recipient already studies such teachings from time to time, but occasional study is not the same as true fixed commitment.

The Rebbe cites the teaching of the Alter Rebbe that when we speak of kvius—establishing something firmly—it means not only a set time in the schedule, but something fixed deeply within the soul itself.

Such study would also positively influence the students under his guidance, leading them as well in the same uplifting path.

The Torah itself says, “Its ways are ways of pleasantness.” The path of Chassidus is one of sweetness, depth, and inner transformation.

The Rebbe concludes that nothing can stand in the way of the will, especially for one who has had the merit, as the recipient himself wrote, to hear the holy talks of the Rebbe Rayatz.

He closes with honor, blessing, and wishes for good news in all the above.

This remarkable letter addresses both physical healing and spiritual healing. The Rebbe first insists on proper medical expertise and responsible treatment for the son. Then he turns to the father and teaches that just as the body must be healed wisely, the soul must also be healed—and that Chassidus is the most life-giving and pleasant path through which that healing can be achieved.