To Go Back in Time[1]
By the Grace of G-d
The eve of Shabbat Teshuvah
6 Tishrei, 5739 [October 7, 1978]
Brooklyn, N.Y.
To the sons and daughters of
our people Israel, everywhere,
Greeting and Blessing:
In a previous letter, we have noted the unique quality and preeminence of repentance—that in a mere moment and with one turn, one is able to rectify all that should have been achieved in the past. (Parenthetically, it is plain and obvious that the above must not, G‑d forbid, serve as an excuse for wrongdoing, for our sages have said, “Whoever says, ‘I will sin and repent later,’ is not given an opportunity to repent.”)
Now, we will amplify the said point in order to underscore how much this affects the conduct of a Jew and the conduct of every person.
By way of introduction:
Upon reflection, a person would conclude that the world contains much more materiality than spirituality. Moreover, the more an entity is corporeal and gross, the greater it is in quantity. For example, inanimate matter is much greater in volume than the vegetative kingdom, and the latter is quantitatively greater than the animal kingdom, which, in turn, by far surpasses in quantity the highest of the four kingdoms—humankind.
We find a similar pattern within the human body. The legs are larger than the rest of the body. And the body itself is much greater in size than the head wherein the entities that vivify and direct the activities of the human being are located—the faculty of speech; the senses of smell, hearing, and sight; and the intellect.
People might therefore become disheartened, G‑d forbid, wondering how they can properly fulfill their real purpose in life on this earth—which is, to quote our sages, “I was created to serve my Creator”—seeing that most of their time is necessarily taken up with materialistic things, such as eating, drinking, sleeping, earning a livelihood, etc. Add to this the fact that the earliest years of a human being, before reaching maturity, are spent in an entirely material mode of living.
The answer:
We are told, “Let all your doings be for the sake of Heaven” (Mishnah, Avot 2:12) and “Know G‑d in all your ways” (Proverbs 3:6). The meaning of these directives is that we need to understand that the material preoccupations of our daily lives (which take up most of our time) do not constitute an end in themselves; instead, they are and need to serve as a medium to attain a higher, spiritual realm of life, namely, G-dliness.
In this way, we imbue spiritual content into all of the material things that we utilize for spiritual purposes. Thus, all of these mundane matters are elevated and attain completion.
In addition to the above, there is also the concept of prompt repentance, which has the power to transform all of the mundane experiences of the past into spiritual ones.
* * *
There are very significant differences between different hours and moments of time in terms of their content and value. Thus, one cannot compare an hour of prayer and outpouring of the soul before G‑d with an hour of sleep. To use an analogy of coins: there may be coins of identical size and shape, yet differing in their intrinsic value, depending upon whether they are made of copper, silver, or gold.
Yet, the “G‑d who does wonders” provided repentance with an extraordinary quality, that it can transcends all limitations, including the limitations of time, so that in one moment it can transform the all of the past to become absolutely perfect.
* * *
G-d ordained the beginning and end of each year as especially favorable times for repentance. G-d also provided the assurance that anyone who resolves to do teshuvah can do so in a mere moment. In this short amount of time, a person can transform the quantity of the material past into a meritorious quality of spirituality and holiness. This short time suffices as well to prepare the future, the coming year and thereafter, so that it will be proper, by following the Torah and fulfilling the mitzvot in everyday life. Thereby one elevates oneself and the environment at large to the highest possible level of spirituality and holiness, thus making this material world a fitting home for G‑d.
* * *
May G‑d grant that everyone actively strive for the above, in accordance with the prayer of the Prophetess Hannah, which we read on the first day of the New Yеar: “My heart rejoices in G‑d, my strength is uplifted through G‑d . . . I rejoice in His help . . . and He will exalt the reign of His Mashiach.”
With blessing for success in all the above, and to be definitively sealed in the Book of Life for a good year, both materially and spiritually,
————————————————————————-
[1] Translated from Torat Menachem, Igrot Melech 1:192–196.
♦
A Teshuvah Primer
By the Grace of G‑d
Erev Shevuoth [May 15, 1956]
Brooklyn, New York
Sholom U’Brocho [Greeting and Blessing]:
In reply to your (undated) letter, you should bear in mind the following points:
(a) There can be no question but that Teshuvo [repentance] is effective in every case, and whatever the transgression, for Teshuvo is one of G-d’s commandments, and G‑d does not require of us the impossible.
(b) It is likewise certain that any kind of depression, despondency or sadness, is a trick of the Yetzer Hora [evil inclination] to discourage one from serving G‑d, as is explained at length in the books of Mussar, and in the books of Chassidus [Chasidism]; and you would do well to refer to Tanya, Ch. 26 and further.
(c) Even where one has relapsed in committing the same transgression for which one has done Teshuvo, and, moreover, even while doing Teshuvo one is not certain whether he could resist the temptation should it recur, this must in no way prevent him from studying the Torah and observing its Mitzvoth, included among which also the Mitzvah of Teshuvo, for every action of man has its repercussions both down here below and Above, and you surely know the saying of our Sages “No transgression extinguishes a Mitzvah” (even though it extinguishes the reward of a Mitzvah). I refer you again to Iggereth Hatshuvo (part III of the Tanya), Ch. 11.
I advise you from now on to stop weighing and dwelling on things which are of no practical value, and especially the kind of thought that only leads to despondency, but concentrate ever growing efforts on Torah and Mitzvoth.
I wish you to celebrate the Festival of Our Receiving the Torah with inner and lasting joy.
With blessing,
♦
Regarding the Past
By the Grace of G d
8th of Adar II, 5727 [March 20, 1967]
Brooklyn, N. Y.
Blessing and Greeting:
Your cable reached me with some delay. I also received your recent correspondence.
Upon receipt of your cable, the following reply was cabled back to you, “Replying to your cable, wishing you successful treatment, good news, with blessing.”
May G-d grant that you should have good news to report, especially as we are now in the auspicious month of Adar. The auspiciousness of this month is, of course, connected with the miraculous Purim festival, in which Jewish women have a particularly important part, for Esther, together with Mordecai, brought about the turn of events. And although Mordecai was as much the essential figure as Esther, and as we say in the Purim prayer, “In the days of Mordecai and Esther,” yet the Megilah containing the story of Purim, and which is one of the sacred books of the Tanach, is not called after Mordecai, nor after Mordecai and Esther jointly, but solely after Esther—Megilas Esther—the “Book of Esther.”
With reference to your letter, I read with considerable interest your outline of your curriculum vitae. I am gratified to note that you are conducting your home in the way of our sacred Torah, called Toras Chaim [the Torah of Life] because it is both the source of true life as well as the true guide in the daily life, despite the difficulties which you had in the past, and are still experiencing to some extent.
To be sure, that period of time in the past when the daily life should have been different requires rectification, especially by means of a determined effort to improve the present and future, so as to make up for the past. On the other hand, human nature is such that things that come easily are taken for granted, and are not so appreciated and cherished as things for which one had to fight and struggle. Thus, the level of Yiddishkeit [Judaism] which you and your husband have attained through real efforts has permeated you more deeply and thoroughly, and may G-d grant that you should both continue in this direction together with your children, without allowing yourself to be hindered or influenced in any way by the difficulties which you describe in your letter. On the contrary, the difficulties themselves can serve as a challenge and stimulus to greater spiritual advancement, as is also explained in Chassidic literature. . . .
I send you my prayerful wishes for the fulfillment of your heart’s desires for good, especially for a Refuo [recovery] and good health, and the fulfillment of the Mitzvos with joy and gladness of heart, and hope to hear good news from you.
With blessing,
♦
