No. 179 This letter was addressed to R.

Chanoch Hendel Havlin, one of the members of the Lubavitch

community in Jerusalem. B"H, 23 Teves, 5705, Brooklyn
Greetings and blessings,
I did not respond to your letter - and other letters - for a considerable time because of the tragedy that
occurred to me with the passing of my revered father, hakam.
It is possible [to offer] (with the addition of sources,) [the following explanation] which I heard from my
revered father, hakam, for the mishnah (Mikvaos, the conclusion of ch. 7):[159] "[When] a needle is
placed on the steps [leading to a mikveh] in a cave, [if] one moves the water back and forth, when the
wave passes over it, it is pure."
The soul is given many names, [for] it is referred to according to its deeds. [Thus it can be referred to as a
needle.] For the fundamental purpose of its descent is to connect the lowest levels with the highest levels
(for that reason, the creation of man's body differed [from that of all the other animals], as explained in
Chassidus, in the maamar entitled Lehavin Inyan HaTaam... in Torah Or, and in other sources). This is
achieved by the needle which sews and connects, [making it possible] for there to be a revelation on the
lower planes like that of the higher planes. (See Likkutei Torah, the conclusion of the maamar entitled
VaYikach Korach.)
How is it possible to attain this level, a rung higher than one's level before descending to this world?
Through immersing oneself in "the many waters," [an analogy for] the many difficulties of the era of exile
(as explained in the maamar entitled Mayim Rabbim in Torah Or, Parshas Noach, in Likkutei Torah to
Three Parshiyos, and other sources).
Although this is a great descent - to a deep pit - a "cave," it is for the sake of an ascent, "the steps in a
cave." The manner in which [the soul] is immersed is that the water is "mov[ing] back and forth," i.e., [an
approach of both] ratzu and shuv. [Implied is that the person] is not maintained by only one support[160]
in his Divine service of the Torah and its mitzvos or in worldly matters. This[161] is a sign that he is not
subjugated to the natural tendency of his body (in a manner similar to the explanations given in Torah Or,
the explanation to the maamar entitled Mayim Rabbim, Parshas Toldos, sec. 4; see also Rambam,
Mishneh Torah, Hilchos Deos, chs. 1-2, and commentaries).
"When the wave passes over it" (recalling the verse:[162] "All of Your breakers and waves passed over
me"; see also Yevamos 121a[163]), "it is pure." See the explanation of the great level of purity in Likkutei
Torah, the maamar entitled Havayah Li B'Ozrai, sec. 5, which states: "And the soul is also connected to
this level."
It is possible to explain that this applies in particular to those who were exiled[164] within the exile itself,
[165] and were thus "stricken twofold,"[166] in light of our Sages' statement (Bereishis Rabbah 44:21)
that Avraham chose [exile among] the nations [as an agent for his descendants' atonement]. As a reward,
they will receive twofold comfort (as explained in the conclusion of sec. 3 of the maamar entitled Sos
Osis and the maamarim entitled Nachamu of 5669, 5670, and 5672).
With the blessing "Immediately to teshuvah; immediately to Redemption,"
Rabbi Menachem Schneerson, Executive Director
159. [As stated in Siddur Tehillat HaShem, the recitation of this chapter of Mishnayos is uniquely
effective in elevating the soul of the departed. Hence it is customary to recite it after every prayer
service.]
160. [I.e., emotional thrust.]
161. [The fact that one carries out the two opposite thrusts of ratzu and shuv.]
162. [Yonah 2:4; Tehillim 42:5.]
163. [Which relates how Rabbi Akiva was saved despite being shipwrecked at sea, because he ducked
his head whenever the waves passed over him.]
164. [The Rebbe notes that the Hebrew for exile golah shares the same root as gal, "wave."]
165. [With this, the Rebbe appears to be referring to his father who died after being exiled to Alma Atta,
Kazakstan.] 166. [Cf. Yeshayahu 40:2.]
“The Turbulent Journey of A Soul” by Rabbi YY Jacobson www.theyesivha.net/video/view/27