8475 —נחמה לאחר אבידה, כוח הדיבור, והמשך הפצת אור

B"H, 23 Tammuz, 5722.

Brooklyn, NY.

Kavod Mr. Moshe sheyichye [Meizlish]

Shalom u'Vrachah!

I have just learned of the passing of your wife, may her soul rest in peace. Since I understand that the days of mourning have already passed, may it be G‑d's will that the days and matters of mourning end for you personally and for the community as a whole. May only good be found for you and all your household, both in a revealed and tangible way—physically and spiritually together—as is customary in Chassidus.

Chabad chassidim relate that when the Rebbetzin, wife of the tzt"z Rebbe, passed away, he mourned her greatly and refused to be comforted until one of his close associates entered and said: "We clearly heard from the Rebbe himself a teaching from our Sages on the verse 'Re'eh Chaim im Isha Asher Ahavta' (See life with the woman whom you love)—this is Torah." The tzt"z replied: "You have revived me," and this brought about a change in his mood. This matter requires great consideration: surely the tzt"z already knew this teaching and certainly recalled it many times during his mourning. What then did this associate accomplish by mentioning it aloud that caused such a change in the tzt"z's daily conduct?

It seems that there is a difference between something as it exists in thought versus when it is brought into speech—even though they seem identical. "A prisoner cannot free himself from prison"—this applies even to the greatest of greats.

With honor and blessings for good news.

P.S. I must add that before writing this letter I recalled the saying common here in America—"Mind your own business," especially regarding someone who is suffering. However, within this very phrase lies its answer: specifically concerning such sorrowful matters we say "among all other mourners of Zion and Jerusalem," meaning it is not a private matter; all mourners are partners in this grief—and proof is that they are also partners in consolation.

While working on this letter—another matter arose (though regarding you I was unsure whether to include it): my response to your letter from late Nissan which I have not yet answered because you seem firm in your opinion—especially regarding a decision already made—and particularly (with apologies) when that decision is to refrain from acting beyond one's own four cubits or environment altogether—a mindset some people find very hard to change.

Nevertheless, I feel obligated to comment on your letter's content: any disappointment leading to reduced activity—even if fully justified—requires examination: who benefits from or incites such disappointment? In Tanya's language—is this mood coming from the right side or left side? Another question: who profits from lack of action or from being correct but inactive?

After all—as our Sages say—we are "workers of daylight," as explained by the tzt"z: we must make things bright! The term "workers" is precise—it does not mean illuminating places already lit or doing easy work; rather actual effort whose reward (and style) matches its measure—and one sets their soul toward it.

I must add that I do not agree with several of your arguments at all; but as above—in my view this does not touch on the main issue addressed in my first letter: everyone must spread light—the true light of our Torah of truth and its inner dimension—until Torah becomes an actual guide for daily life—not just an idea G‑d desires in one's heart but also expressed aloud and acted upon practically.

Even someone forced by circumstances (whom Heaven exempts) still does not say "I acted" (even verbally—and how much more so if no action was done at all). To conclude with Torah as you did in your previous letter regarding mishloach manot—I heard a characteristic story from one of Russia's rabbis today: once he broke down crying on Shabbat itself. When asked why he said he had just received a question from someone meticulous about every detail—even rabbinic ones—who asked if he could recite Kiddush over wine since he had been forced by circumstance to go to work on Shabbat (though he did nothing there except appear), but publicly it was a desecration of Shabbat—and he wondered if he was still permitted Kiddush.

If you wish—you can connect this too with what was discussed above: even if outwardly there seems great emptiness in the world—as you wrote—even so, who can decide based only on appearances that reality is thus—to conclude by withdrawing into one's own four cubits?

If I have written too much—forgive me; but honestly my hope is that perhaps precisely through this—even along with your dissatisfaction expressed—you will break out of your boundaries and begin acting wherever possible; if needed—G‑d can extend one's reach hundreds of cubits—to act as described above by fulfilling mitzvot practically in daily life.

Even someone who does not agree with everything written painfully about will at least join him so as to elevate him—to put on tefillin, eat kosher food, keep Shabbat, etc.

Summary

The Rebbe teaches that comfort comes through sharing words aloud—not just thinking them—and urges us never to withdraw due to disappointment but instead continue spreading light through practical mitzvah action wherever possible. Even small efforts can uplift ourselves and others.