By the Grace of G‑d
11 Nissan, 5731 [April 6, 1971]
Brooklyn, N.Y.

Greeting and Blessing:

Human life, in general, is divided into two spheres: the personal life of the individual, and his accomplishment and contribution to the world. In both of these there is the spiritual life and the physical life.

The Jew's task is to liberate everything in the said spheres from bondage to freedom, that is to say, to take all things out of their limitations and elevate them spiritually (and more spiritually), until every detail of the daily life is made into an instrument of service to G‑d.

Even such things which apparently he cannot change — as, for example, the fact that G‑d had so created him that he must depend on food and drink, etc. for survival — he nevertheless has the power to transform the physical necessity into a new and incomparably higher thing: He eats for the purpose of being able to do good, to learn Torah and fulfill Mitzvos, thus transforming the food into energy to serve G‑d. Moreover, in the very act of eating he serves G‑d, for it gives him an opportunity to make a Brocho before eating, and after, and so forth.

Something akin to the above we find in regard to the Month of Spring: At first glance, there is nothing man can do about it. After all, the laws of nature were established by G‑d ever since He created heaven and earth, and subsequently ordained that so long as the earth exists, the seasons of cold and heat, and summer and winter, shall not cease. Nevertheless, a Jew observes and watches for the spring month in order to make Pesach to G‑d your G‑d. In other words, in the phenomenon of spring he perceives and discerns G‑d's immutable laws in nature. And more penetratingly: That it was in the month of spring — precisely when nature reveals its greatest powers — that G‑d your G‑d, brought you out of Egypt, in a most supernatural way.

In all spheres of the daily life a person encounters conditions or situations that are Mitzraim — in the sense of restraints and hindrances — which tend to inhibit and restrain the Jew from developing in the fullest measure his true Jewish nature, as a Torah-Jew. The hindrances and limitations are both internal — inborn traits and acquired habits; as well as external — the influences of the environment, A Jew must free himself from these chains and direct his efforts towards serving G‑d.

(Excerpt from a letter)