כְּבָר הֶחְלִיטוּ הָרִאשׁוֹנִים כְּמַלְאָכִים, זְכוּתָם יָגֵן עָלֵינוּ, אֲשֶׁר רְפוּאַת הַנֶּפֶשׁ הִיא כִּרְפוּאַת הַגּוּף.

לְכֹל לְרֹאשׁ צָרִיךְ לְסַמֵּן מְקוֹם הַחוֹלִי: אִם הוּא מִצַּד שֶׁחוֹמֶר גּוּפוֹ עָב גַס וּמוּשְׁחָת, אוֹ שֶׁהַחִסָּרוֹן הוּא בְּכֹחוֹת נַפְשׁוֹ, שֶׁיֵּשׁ לָהּ נְטִיּוֹת לְעִנְיָנִים רָעִים כְּמוֹ גַּאֲוָה, שֶׁקֶר וְכַדּוֹמֶה, אוֹ שֶׁמְקוֹר הַחוֹלִי הוּא בְּהָרְגִילוּת, שֶׁמִּפְּנֵי רוֹעַ הַחִנּוּךְ אוֹ רוֹעַ הַסְּבִיבָה בָּא לִרְגִילוֹת רָעוֹת. עַד אֲשֶׁר לֹא יִתְבָּרְרוּ פְּרָטֵי מְקוֹם הַחוֹלִי וְסִבַּת אֲחִיזַת הַמַּחֲלָה אִי אֶפְשָׁר לְהַתְחִיל בִּרְפוּאָתוֹ, כִּי אִם לְסַדֵּר אוֹפֶן הַנְהָגָה יְשָׁרָה בְּכָל הַדְּבָרִים בְּמַה שֶׁיַּעֲשֶׂה וּבְמַה שֶׁיִּמְנַע אֶת עַצְמוֹ מֵהֶם: בְּוַעֲשֵׂה טוֹב בְּקִיּוּם הַמִּצְוֹת קְבִיעוּת עִתִּים לַתּוֹרָה קִנְיַן מִדּוֹת טוֹבוֹת, וּבְסוּר מֵרַע. אָמְנָם מַה שֶׁנָּחוּץ בְּיוֹתֵר הוּא שֶׁיְּעוֹרֵר הַחוֹלֶה בְּעַצְמוֹ שְׁנֵי עִנְיָנִים: א) לֵדַע שֶׁהוּא חוֹלֶה וְיִכְסוֹף וְיִשְׁתּוֹקֵק לְהִתְרַפְּאוֹת מֵחָלְיוֹ. ב) הַיְדִיעָה שֶׁיָּכוֹל לְהִתְרַפְּאוֹת, וְהַתִּקְוָה וּבִטָּחוֹן גָּמוּר כִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרֵךְ יִתְרַפֵּא מֵחָלְיוֹ.

The sages of the early generations — who have been likened to angels1 — determined long ago that healing the soul is similar to healing the body.2

The first step is to discern the source of the infirmity. Does it stem from the body’s physical coarseness and impurity, or from the attributes of the soul that incline toward undesirable traits such as pride and falsehood? Perhaps the infirmity stems from bad habits that result from a faulty education or negative surroundings.

Until the source of the infirmity and the reason it has taken hold become clear, it is impossible for healing to begin. What is possible is to adopt a proper path of conduct in all matters: what one should and should not do, both by “doing good”3 — observing the mitzvos, setting regular times for Torah study, and acquiring positive character traits — and by “turning away from evil.”4

The most important thing, however, is for a sick person to arouse within himself two realizations: (a) an awareness that he is sick, and a desire and a yearning to be cured of his illness; (b) the knowledge that he can be cured, and the hope and absolute trust that with G‑d’s help, he will be cured.5

Living as a Chassid

The above teaching came in response to a question posed to the Rebbe Rayatz by one of his chassidim: “How can one transform the burning desire of the animal soul into positive energy?”

The writer obviously recognized what his challenge was; he did not know how to tackle it. We, too, like the writer, all want to improve ourselves and, given clear directives, we would certainly carry them out. However, if our desire to improve remains amorphous and undirected, we will obviously have trouble finding the path to our goal.

For a start, then, a person can learn to admit that he has a specific problem, express a desire to solve it, and realize that the Torah offers him the means to do so. These realizations will inspire him to seek out mentors — “physicians of the soul” — who can guide him to mental and spiritual fitness.