When Problems Should Be Expected

Welcome to our weekly program, The Inside Story of Chabad in America, through the Mindel Archives.

Last week we read the tzavaah (will) that the Frierdiker Rebbe gave, when he called in [the Rebbe]. Today I want to read a letter from our Rebbe that he wrote — the first letter he wrote after he became Rebbe. He wrote to somebody, and he said that this was the last will and testament that the Frierdiker Rebbe gave him before he went up to the higher worlds, and since [the Frierdiker Rebbe] is mashpia even l'maila min hazman [beyond time] [unclear], and now it's [unclear] years — I want to read to you the letter that the Rebbe wrote to this person, the first letter after the Rebbe became Rebbe, in 1950.

"Thank you for your letter. I regret that owing to pressure of work, my acknowledgement was delayed until today."

Now, there are many notations here from the Rebbe, in English and in Hebrew, but I'm going to read it the way it is — if it's in Hebrew, I'll read the Hebrew.

"I was pleased to read in your letter that you would like to do some of the things we both want to see accomplished" — and here the Rebbe underlined, with this pencil, twice, the words "we both." Of course, I have underlined your expression "we both." In your letter you refer to "your problem" and "my problem." Of course, every human being has some problems if he wishes to advance rather than to stand still — and the Rebbe writes here, also in Hebrew, in his own handwriting: "to make continuous progress in life."

"However, may I point out that when you refer to 'my problems' — here the Rebbe writes — a certain part of them, some of these, are really yours also" — hainu [that is to say] — "some of these, according to my late father-in-law, our revered Rebbe, of saintly memory, he has told you — implicitly and explicitly — what your soul's mission in life is."

B'ezras Hashem after Pesach I don't know when I'm going to continue telling you what the Frierdiker Rebbe said to this person, what his soul's mission in life is — it's unbelievable — I can't, I'm not doing it today because there's no time.

"And he indicated the method through which to accomplish it, the advice of how to do it" — and here he writes one Hebrew word I can't read — "it is so superfluous on my part to elaborate on it, inasmuch as you have been privileged to hear it directly from the Rebbe, of saintly memory, on more than one occasion — your last interview with him" — and here the Rebbe writes in Hebrew: "I had the merit to be there also, in his room — moreover, so soon before his histalkus, before the Frierdiker Rebbe went up to the higher worlds — even as he continues to influence in this world — that should be considered in the nature of a last will and testament, that I am writing to you" — [in his own handwriting] — "to you and to me, as a guiding light to illuminate your path, the path that [you follow] in life, and direct your main endeavors into the right channel."

Again, after Pesach we'll have another program, and I'll tell you what the Frierdiker Rebbe told this person to do — it's unbelievable.

"I only wish to say, on the basis of your letter, in which you express the hope to be able to do some of the things we both want to see accomplished, that I trust that your reflection on the above will hasten the time when you will see yourself able indeed. It ought to reveal to you some of your hidden forces, which would prove you able right now."

And we will have a program on what the Frierdiker Rebbe said these hidden forces are.

"I want to thank you for your attention and thoughtfulness in sending me a copy of your speech, which you delivered as guest of honor. I congratulate you on the fine thoughts expressed in it. Without entering into a closer analysis of it, I would like to make the following observations.

"In speaking of man's quest for truth, laboring under error, and the necessity for a most important, clear, guiding light in life, you might have carried this good thought to its practical dedication — namely, the human intellect is influenced by man's other faculties, all of which operate on a reciprocal basis. In order to maintain the intellect on the beam, it is necessary to prevent the other faculties from deviating it from its course, and in fact to put them into service to help the intellect. For even the man possessing the highest intellect — if he should be addicted to drugs, or to over-indulging in eating and drinking and the like — he will use his intellect for bad, for he is addicted."

This reminds me — I think I mentioned this once — my father, when he was in the hospital, the doctor called me over once, and the doctor told me how terrible it is to smoke. He showed me two x-rays, one of a smoker and one of a non-smoker, and he called me into the room and said, "Look at this person who smoked — look how black the lungs are." And he explained it to me, and I thought, mamash [really], this is terrible. Then an hour later I went downstairs and saw that same doctor smoking. So intellect has nothing to do with it — this is exactly the same point.

"Our Torah teaches us that intellect alone is not sufficient to reach the truth, but that man's being — in thought, speech, and action — must be properly attuned through the practice of the mitzvos, which apply to thought, speech, and action respectively."

And this is what we spoke about a few weeks ago — what the Rebbe said about lecturers, that they lecture to people, and they analyze things, and they spend too much time instead of actually doing the mitzvos.

"Thus, for example, the mitzvah of tefillin" — and here the Rebbe writes, in his own handwriting — "teaches the proper balance between the heart and the mind. The mitzvah of Shabbos" — he writes — "chakuk b'odom [engraved in man], teaches us that the purpose of the whole physical creation is the spiritual Shabbos, and that man, like the entire universe, has his origin in the spiritual, and must strive to the ultimate spiritual," and so on.

"One more observation: it is a pity that throughout the whole speech, the name of God was not mentioned explicitly even once, although, to be sure, it implicitly permeates the whole speech.

"I conclude with the hope that your desire to find an early opportunity to do some of the things which we both want to see accomplished would soon materialize, with God's help."

And this is what the letter was.

Now, we will have a special program to explain what the Frierdiker Rebbe said, as I just mentioned, and also we see here that to be a rabbi, we have to speak more practically — more — and this is the tzavaah that we read last week.

And also, we all know what the Rebbe left us: and Pesach [unclear] doesn't mean only money — it means to do the right thing for the right reason. Everyone should have a kesher shel kayama [a lasting bond], as the Rebbe writes and begs — this is an early letter — parents and grandparents, be a living example for your children. Let this Pesach start a new, good beginning for the entire year — [unclear Hebrew phrase] — and you should be a living example, and this should be the priority, b'ezras Hashem, on Pesach.

We're not going to have a program for two weeks, so our next program will be after Pesach. Everybody have a [unclear] — thank you.