On Marital Harmony

On Marital Harmony

Rabbi Y. Oliver

Below is a compilation of translations of letters from the Rebbeim concerning marital harmony. 

One Should Only Rebuke One’s Wife with Soft Words

Don’t speak to your wife with harsh words. This will cause dispute and strife, and your goal will not be attained. Rather, speak with soft, calm words, as one speaks to his friend, and explain how one should not act in this manner, all in a soft manner, and then you will have an impact, and the goal will be fulfilled. This is crucial and very fundamental.

Sefer HaSichos 5703, p. 233.

Promoting Family Unity through Joint Shabbos Meals

One of the first steps toward promoting family unity is to strengthen the custom for the entire family to eat a joint meal on the night of Shabbos.

Letters from the Rebbe, Vol. 3, p. 135.

Benefit of Compromise in Marriage

I hope that over time you will you will reach the conclusion that [in marriage] sometimes one should compromise, and through a small compromise one can gain a great deal.

Igros Kodesh, Vol. 5, p. 81.

Don’t Emphasize Your Spouse’s Faults

Until Moshiach arrives, no one exists without faults. Thus, it is clear that just as one spouse has a fault, so does the other, and just as one would not want one’s own faults to be emphasized, so should one not emphasize and amplify the faults of the other. This is the way all Jews should relate to one another, but this applies all the more when relating to your husband, who is the father of your children.

My intent is not to criticize, but merely to draw your attention to the fact that your situation is not as forlorn as you present it, and it is not unusual, as it appears to you.

Each of you should ignore certain things, and it is preferable for each of you find ways to bring peace in the home. Once this is attained, this is the vessel through which Hashem will provide blessings and success, good health, livelihood, and nachas from children.

Igros Kodesh, Vol. 5, p. 61.

Meraglim: Breaking Through the Resistance

Meraglim: Breaking Through the Resistance

Rabbi Yehoishophot Oliver

“We cannot ascend to that people,” the spies declared, “for it is more powerful than us [mimenu].”[1] The Gemara states[2] that mimenu can also be translated “than He”—than Hashem.

The spies were not just delivering their conclusion from their intelligence report, and pronouncing that the land was too difficult to conquer in a natural fashion, through warfare. They were denying Hashem’s very ability to employ supernatural means to enable the Jewish people to conquer the Land. Even if He were to leave His vessels there, He would be unable to retrieve them,[3] the Gemara explains. They were uttering heresy.

Now, the spies were no fools. On the contrary, each one was the leader of his respective tribe, a personage of the utmost distinction and stature. Moreover, from all the Jewish people, they had been personally selected by Moshe Rabeinu for this mission, which required keen perception and shrewdness. So if they rejected Hashem’s ability to conquer the Land, they must, it would seem, have had what in their minds was a very compelling justification for such a dramatic statement.[4]

Yet the Torah relates that Hashem’s response was to castigate them, “How long will this wicked assembly provoke complaints against Me?!”[5] Hashem instructed Moshe to convey His rebuke and curse that on account of their spies’ sin, they and all the Jews who believed them would die out in the desert.

Moshe Rabeinu was not told to respond to the spies’ claim by discussing fine points of philosophy with them, and rationally disproving their misconceptions about Hashem’s powers. Moshe did nothing but scream at them and curse them, along with the entire Jewish people (besides the women and the tribe of Levi).

And yet the Torah relates that the next morning, the spies (and all the Jewish people) awoke early, and recanted their heresy,[6] repenting and confessing their guilt, “We are ready; we will rise up to the place of which Hashem has spoken, for we have sinned!”[7] Now, if they had believed that it was simply impossible to enter the Land, even through the greatest of miracles, why would the threat of death have changed their minds? After all, they had been so convinced that the attempt to conquer the thirty-one kings in the Land was foolishly suicidal that they had proclaimed their desire to ... return to Egypt, with everything that that entailed, rather than travel onward toward the Land!

The answer is that a Jew is more than his mind, known as the Nefesh HaSichlis—the Intellectual Soul. A Jew possesses a Neshamah, which is “a part of Hashem from Above,”[8] and this is his true, inner self, and the source of his faith in Hashem. Thus, the Jew’s faith is not external and additional to his being, a result of intellectual proofs; it is fundamental to his very being (see here and here). Jews are “believers, the children of believers”[9]—a Jew is born with a natural, inherent faith in the reality of Hashem and Torah.[10] Of course, a proper chinuch (education) is necessary, but this merely reveals his inherent connection with Hashem.

So what is the origin of the doubts that sometimes fall into a Jew’s mind? They stem from the coarseness[11] within the Bestial Soul. This soul stems from Kelipah, which is a negative spiritual energy that conceals G–dliness.

In a spiritually healthy Jew, the Bestial Soul willingly submits to the Neshamah’s influence, and thereby becomes elevated to serve Hashem enthusiastically. However, sometimes Hashem tests the Jew by granting the Bestial Soul the strength to challenge the Neshamah in order to conceal its powerful G–dly light. It can do this in many ways, but one of its tricks is to cast into the Jew’s mind doubts in his or her faith. “Maybe it’s not really true ... ” If such a thought enters one’s mind, one must expel it immediately, “with two hands.”[12]

If one sins and continues entertaining the doubt after it fell into his mind, then even if he doesn’t lose faith completely, G–d forbid, the doubt weakens his devotion and prevents him from serving Hashem with joy, for joy depends upon certainty, as the saying goes, “There is no joy like the removal of doubts.”[13]

Now, on its own, Kelipah cannot exist and sustain anything. Its only power to do so stems from the energy that it receives from holiness. And so in reality, nothing that receives its life from Kelipah has true substance.

Likewise, since these doubts emerge from the coarseness of the Bestial Soul, they too have no substance. Although they may vest themselves in apparently rational arguments, in reality they are nothing but the evil inclination in the clever guise of the philosopher of supposedly superior intelligence. Hashem tests every person on his or her level, and for some—and especially for the more intellectually inclined—the test of faith when it seems that reason dictates otherwise, is very difficult.

Chassidus provides the solution for these struggles. Be aware that not only is the Bestial Soul merely Hashem’s messenger to test the person, but it knows very well that Hashem is true; it harbors no doubts in faith at all. Rather, it is acting like a salesman trying to sell a gullible consumer a product that the salesman knows very well is faulty. No matter how convincing the salesman may sound, once you find out that it’s just a scam, you will ignore the salesman’s pitch, and tell him to take a hike. Likewise, Chassidus tips us off that the doubts we may have are not real, for every Jew believes in Hashem; rather, the doubts are nothing but a test from Above.

The Zohar[14] compares this (this was discussed in an earlier post here) to a king who has spent years inculcating his son with proper morals, and wants to test him in order to ascertain whether he had truly absorbed the king’s values. So the king sends a harlot to seduce the prince, and instructs her to “give it everything she’s got.”

On the one hand, she must faithfully perform her mission—to use her every wile to seduce the prince. However, inside she knows that in reality the king wants her to fail, and that only then will her mission have met with success. If, however, the prince succumbs to temptation, then the harlot has failed.

This answers the question concerning the spies. The spies’ doubts only seemed intellectual, but in reality these thoughts were nothing but the unrefined coarseness of the spies’ Bestial Souls seeking to topple them. And so Moshe Rabeinu rebuked the spies harshly, thereby breaking through the coarseness of the Kelipah, and revealing the spies’ Neshamos, which radiated the inner faith that had lain dormant all along, unaffected. No religious debates were necessary, nor would they have succeeded.[15]

So the proper response to doubts is not to address them head-on. Rather, do something tangible to purge the inner coarseness that is giving rise to the doubts.

Likewise, we find that (unlike the approach of many other well-meaning outreach workers) the Rebbe’s general approach to spreading Yiddishkeit is to avoid entering into debates and giving logical proofs. Instead, simply encourage a Jew to perform a Mitzvah. Every Mitzvah he performs breaks through his inner resistance, especially since it requires much inner effort for him to do so, and allows his Neshamah to emerge more and more. Then “One Mitzvah brings another in its wake,”[16] until the resistance is completely removed, and the Jew’s Neshamah comes into full blossom, with the Jew enthusiastically undertaking full observance of Torah and Mitzvos.

I will end with a story that illustrates the above lesson: The Rebbe once related that the Alter Rebbe once came into a shul in Shklov where many Jews had assembled to hear him, including several young Torah scholars who were skeptical about the teachings of Chassidus, and had prepared Talmudic questions to ask him. The Alter Rebbe sang a soul-stirring niggun (melody), and all the questions in the listener’s minds were answered. They ran toward the Alter Rebbe in their eagerness to become his disciples.

Adapted from Tanya ch. 29.

________________________________________________________
[1] Bamidbar 13:31.
[2] Sotah 35a.
[3] Bamidbar ibid., Rashi.
[4] The commentaries discuss what this explanation may have been, but in this article we will not focus on that point.
[5] Ibid. 14:27.
[6] According to the Alter Rebbe in Mei’ah She’arim 26a, at that point the spies had not yet died, and they took part in this collective renunciation.
[7] Bamidbar 14:40.
[8] Tanya, beg. ch. 2.
[9] Shabbos 97a.
[10] This is in contrast to even the most devout of non-Jews, and even one who qualifies as a “pious gentile” because he accepts Torah and follows the Noahide laws (Mishneh Torah, Laws of Kings, 8:11). Yet his or her belief in Hashem is not an inborn phenomenon, but a learned and acquired understanding (Kuntres Uma’ayan, p. 130) that is a function of his or her Intellectual Soul.
[11] In the Hebrew, “chumriyus”—see here.
[12] Tanya ch. 12. It is a sin to dwell upon a thought of idolatry or heresy: “Do not turn astray to go after ... your heart—this refers to heresy” (Sifri on Bamidbar 15:39).
[13] Quoted in Hemshech Mayim Rabim, 5636, beg. Cf. Metzudas Dovid on Mishlei 15:30. Toras Ha’Olah 1:6.
[14] Zohar 2:163a. Cf. Kesser Shem Tov #115.
[15] Our response to the wicked son on the Seder night is also harsh, and doesn’t actually address his question; this appears to be the explanation for this approach.
[16] Avos 4:2.



Dedicated by Tzvi and Yehudis Rona and family, as a merit for the yahrtzeit of Golda Ruth bas Moishe Tzvi Halevi on 22 Tammuz.


Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


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Tolerance is Contempt

The Rebbe teaches:

Although the flood was approaching, Noach prayed only for himself and his family, and ignored the entire generation. Only when approached and asked why he was constructing an ark would he tell them that G–d would imminently bring a flood upon the world, and he rebuked them. However, he waited until they approached him, and didn’t approach them, and of this the Zohar says harsh words. [Zohar 1:106a states that the flood was attributed to Noach, for had he prayed for the members of his generation, the flood could have been averted—see here. Cf. Likutei Sichos, Vol. 2, pp. 452-453.] ...

Abraham, in contrast, did not wait until he was approached. Rather, as it is written, “There he [Abraham] proclaimed the Name of G–d, L–rd of the world” [Bereshis 21:33]—for Abraham approached everyone and publicized G–dliness in the world.

Likkutei Sichos, Vol. 2, p. 322.

One of the chiddushim (novelties) that the Rebbe introduced is the concept of mivtza’im, the Mitzvah campaigns. The core of this idea is that individual Jews, of their own initiative, should approach other Jews and encourage them to observe a Mitzvah.

At first glance, the idea of walking up to a total stranger (on the outside, at least) and after saying a brief hello, suggesting that he do a Mitzvah, violates western social norms. One who does this may even be accused of being disrespectful, rude (G–d forbid), and worst of all, “intolerant.” In contrast, the modern-day secularist society regards the person who is “tolerant” and blissfully ignores the sinful behavior of others despite his ability to influence them as praiseworthy and virtuous.

However, in fact the opposite is often the case. The “live and let die” attitude demonstrates the ultimate contempt and inhumanity. G–d gave this person the privilege to know that He exists, that He commanded us to abide by certain laws, and that this is the only way to fulfill the purpose of one’s creation, and thereby find true happiness and fulfillment in life (see here). This creates a moral obligation for him to share this knowledge with those less fortunate than he whom he has the opportunity to influence. Obviously, one should exert influence appropriately, in a way that will most likely be effective, through gentle persuasion, and so on. But one may not sit idly by when he is in a position to save others from spiritual death.

Because if you wait until they come to you, in the meantime they may well drown.

Loving rebuke

The Rebbe teaches:

The Zohar explains the difference between Noach and his righteous successors: Noach “did not pray for the world,” for the members of his generation, and therefore the waters of the flood are called “the waters of Noach,”[1] i.e., the flood is attributed to him.[2]

In contrast, Moses displayed self-sacrifice by demanding that G–d forgive the Jewish people for the sin of worshipping the Golden Calf.[3]

However, the Midrash tells us that Noach rebuked the people and encouraged them to repent, implying that he did care about the state of his generation. If so, why didn’t he pray for them and plead to G–d to have mercy upon them?

The explanation: Noach ’s rebuke did not stem from an altruistic desire to help the people, but solely from the desire to relieve himself of G–d’s command.

As Chassidus says, “Noach did not devote himself in his rebuke and warnings to inspire them to repent,”[4] because the main purpose of his rebuke was to fulfill the command that he had been commanded. This explains why he didn’t act with Moses’ self-sacrifice by going to the trouble to pray for them.

Likutei Sichos, Vol. 15, pp. 40-41.

[1] Yeshaya 54:9.

[2] Zohar 1:106a.
[3] Shemos 32:32.
[4] Sefer HaMa’amarim 5705, p. 29.

In my own words, with some explanation:

It is written, “You shall surely rebuke your fellow Jew” (Vayikra 19:17). We are obligated to rebuke our fellow Jews (see Erchin 16b for a discussion of just how far this obligation extends) and encourage them to do the right thing. And yet this means far more than simply speaking words of rebuke to them. The main thing is that the rebuke stem from a genuine concern for their welfare.

When Hashem told Noach to rebuke the people, He meant to do so with true concern and persistence. But Noach only followed “the letter of the law.” He rebuked, but his rebuke stemmed only from a desire to obey Hashem, and not from a true concern for the people, and so it fell on deaf ears. The consequences of this lack of proper concern for his fellow humans were so far-reaching that Noach is considered partly responsible for the tragedy of the flood, and this is why its waters are called “the waters of Noach.”

The same is true concerning the task of spreading Yiddishkeit and Chassidus to our fellow Jews. Although activities to disseminate these teachings are obligatory (and especially for Chabad chassidim, who have been charged to do so countless times by the Rebbe), they will only bear fruit when they stem from a true love and concern for our fellow Jew and a desire to help him—and not merely the wish to “do our duty.” If we neglect to refine ourselves and develop our love for our fellow Jew (see further explanation of this here), and the result is that our efforts to teach others meet with failure, then we are partly responsible for the ongoing non-observance of those whom we were in a position to inspire.

Noach’s lack of true concern for others was demonstrated in his neglect to davven (pray) for them. Thus, perhaps one way of discerning whether our efforts to teach others stem from true love is whether we feel moved to take some time to davven for them, seeing that they are not yet privileged to know about the vast, rich treasures of Yiddishkeit and Chassidus that are the heritage of every single Jew.

Moreover, it is explained in the HaYom Yom of 3 Adar 1 that one should love every Jew, even one whom one has never met, and all the more so a member of one’s own community, i.e., those whom one knows well. Based on this principle, it would seem that we should davven in particular for those whom we know personally.

Treating spiritual denial and delusion

The Previous Rebbe writes:

... We also find with respect to some bodily maladies, may G–d save us, that the sufferer may not only be unaware that he is sick, but mistakenly considers himself healthy. Some deeply afflicted people even consider the healthy people to be sick, and themselves—the sick ones—as healthy.

These emotionally sick people typically do not seek treatment; some of them even oppose it, claiming that they are healthy. Some of these people may even be very clever—original thinkers, talented orators, and the like.

The root of this sickness is the fantasies that these people have about themselves. One person has delusions of grandeur—he fancies himself the leader of the community or the city. Another views himself as the smartest fellow in the country, and the third is afflicted with yet another delusion.

They are all so busy with their imagination that they have little time to eat and sleep, and when they are brought to the people assigned to heal them, they claim that they are the healthy ones.

The person suffering from spiritual delusion and denial is even worse off than one who suffers from psychological delusion and denial, for in the case of the latter, there is usually someone to help, while those who suffer from the former are typically abandoned, and their sickness worsens and become gradually more ingrained, and they degenerate more and more as time passes.

Adapted from Igros Kodesh Admur HaRayatz, Vol. 4, p. 30.

As discussed in a previous post, it is human nature for a person to be in a state of denial about his or her spiritual sickness/es. The above letter complements that post, for it explains that this denial and delusion is even more severe than a psychological delusion, for the latter is usually detected by others and rectified, while the former is typically ignored, and is therefore more likely to go completely unchecked and atrophy.

This teaches us how careful we should be to be honest with ourselves about our spiritual state, for although there is a Mitzvah to rebuke one’s fellow Jew (Vayikra 19:17, Erchin 16b)—which includes helping them to so see that they are suffering from a spiritual malady—with regard to spiritual faults one can’t count on others doing so. Conversely, this letter also teaches us that it is a tremendous Mitzvah to inform someone of his spiritual shortcomings appropriately, for if you don’t, it is quite possible that no one else will, and the results of failing to correct these faults in good time may be unfortunate indeed, G-d forbid.

Tragedies (lo aleinu): A Goad to Teshuvah

Reizi Rodal, 10, ע”ה

Moshe Golan, 17, ע”ה

Yanatan Bitton, 17, ע”ה

Levi Hendel, 14, ע”ה

Toby Eagle, 21, ע”ה

Zev Simons, ע”ה

Rochel Simons, 48, ע”ה

Gavriel Noach Holtzberg, 29, הי”ד

Rivka Holtzberg, 29, הי”ד

Yisroel Noach Tzfasman, 24, ע”ה

Rochie Paley, 26, ע”ה

Pesha Leah Azoulay, 20, ע”ה

Chana (Raskin) Wolvovsky, 21, ע”ה

Avrohom Dovid Liberow, 9, ע”ה

Refael Peretz Rivkin, 6, ע”ה

Chaya Mushka Itkin, 3, ע”ה

Shula Swerdlov, 3, ע”ה

Devorie Neuwirth, 41, ע”ה

Rafael Miriashvilli, 25, הי”ד

Revital Efrat Maudah, 35, ע”ה

Menachem Mendel Sadon, 15, ע”ה

Chaya Mushka Ashkenazi, 7, ע”ה

Chaya Gottlieb, 24, ע”ה
Menachem Mendel Browd, 7m, ע”ה

Shloime'le Zaltzman, 7m, ע”ה

Yossi Kadosh, 7, ע”ה

Levi Wolowik, 9, ע”ה

Yossel Tevel, 55, ע”ה

Avrohom Goldstein, 53, ע”ה

Aryeh Leib Misenzon, 25, הי”ד

Nosson Deitsch, 21, ע”ה

Zlata Geisinsky, 49, ע”ה

Chana Weinfeld, 10, ע”ה

Esty Cohen, 33, ע”ה

Yossi Kreiman, 23, ע”ה

Mendy Deren, 36, ע”ה

Levi Deitsch, 34, ע”ה

Shalom Dovber Gerber, 2, ע”ה

Menachem Mendel Orenstein, 45, ע”ה

Menucha Rachel Vaspi, 1, ע”ה
Chaya Kurkus, 47, ע”ה
Hendel Keller, 34, ע”ה
Paz Shusterman, 37, ע”ה
Mochai Schapiro, 35, ע”ה
Chaya Mushka Hershkowitz, 23, ע”ה
Kazi (Kasriel) Benjamin, 25, ע”ה
Shayna Borevitz, 18, ע”ה
Rivka Mas’hid, 17, ע”ה
Stacey Brook, 17, ע”ה
Rivka Durai, 18, ע”ה 
Moshe Abelsky, 49, ע”ה
No’a Basya Lazarus, 1, ע”ה
Menachem Mendel Oberlander, 20, ע”ה
Yehuda Groden, 23, ע”ה
Yosef Yitzchak Tarlow, 28, ע”ה
Yaacov Shlomo Pellin, 31, ע”ה

Shula Friedman, 42, ע”ה
Dorit Giro, 45, ע”ה
Draizel Merka Altman, 53, ע”ה
Aharon Stawsky, 50, ע”ה
Mira Sharf, 25, הי”ד
Ahron Smadga, 50, הי”ד 
Shneur Zalman Greenberg, 4m, ע”ה
Yossi Alexandre, 19, ע”ה
Nava Rus Chein, 2, ע”ה 
Sara Leah Overlander, 53, ע”ה 
Alter Hirshel Dovid Strauss, 3m, ע”ה
Mendy Avrahami, 23, ע”ה
Chana Ohana, 18, ע”הZev Aryeh Glick, 22m, ע”ה
Yossi Kadosh, 7, ע”ה
Yisroel Bodner, 18 m., ע”ה

Nochum Tzvi Potash, 8, ע”ה
Shoshana Rachel Stern, 12, 
Levi Nemon, 21m., ע”ה 
Miriam Baila Goldsweig, 6m, ע”ה
Yosef Raksin, 60, הי”ד

We are, yet again, reeling from recent tragedies in the Chabad community. Boruch Dayan Emes.

The various communities of Chabadchassidim are not separate and independent entities, chas v’shalom. Rather, there is a worldwide Chabad community of which each and every individual community is an integral part. Thus, everything that happens in one community affects all the others, whether for the good or otherwise.

Obviously, any tragedy that befalls a fellow Jew should touch all Jews deeply. But one should feel affected all the more when tragedy befalls a member of one’s own community. This concept is alluded to in the HaYom Yom of 3 Adar 1, which teaches that one should love every Jew, even one whom one has never met—but all the more so a member of one’s own community (see also here concerning the concept that a chossid should feel an extra love for fellow chassidim).

The tragedies in families of Anash, may Hashem save us, are now no longer unusual. They have been recurring every few months now for a number of years, with chilling regularity. There is an unmistakable pattern here, and it begs the question: Without getting into the larger topic of why the innocent and righteous suffer, why evil exists, and so on, how should we respond?

There is a popular notion that associating suffering with sin isinherently antithetical to the path of Chassidus. 

This is part of a general misconception that since Chassidus focuses on ahavas Yisrael, positive energy, joy, looking at one’s fellow Jew with a good eye, and so on—which I do not question—anything and everything that smacks of negativity is necessarily wrong and inherently un-Chassidic.

However, this is a complete mistake, for, as Chassidus teaches, kindness must always be balanced with strictness, and sometimes rebuke and harshness are necessary, albeit in carefully-measured doses. Rather, the Chassidic way is not to become preoccupied with the negative approach in avodah—not that it be neglected altogether.

In any case, as far as the topic of tragedy is concerned, in an undisputed ruling, the Rambam writes:

It is a positive obligation stated in the Torah to cry out to Hashem in prayer whenever a great calamity should befall the community. … This is counted among the paths of repentance, that when a calamity arrives and people cry out and sound the Shofar, everyone will know that it was because of their wrongdoing that this evil befell them … and this will cause the calamity to be removed from them. If, however, they do not cry out … arguing instead that this event happened to us as part of the natural way of the world and that the calamity happened by chance, this approach is cruel, because it causes people to persist in their wrongdoing and thus brings about further disasters … . Moreover, the Sages ordained that people should fast over every calamity that overtakes the community, until Heaven shows them compassion.

Mishneh Torah, Hilchos Ta’aniyos, 1:1-4.

The Rambam’s words are clear. When suffering occurs, the community as a whole, and each and every individual, ought to feel that it occurred on account of their wicked behavior, as a punishment for it, and that it is as a sign from Hashem that they must do teshuvah. This attitude is in fact a kindness for the community, for teshuvah will correct the cause of the tragedy, namely their sins, and thereby save them from the terrible result of ongoing sin—further punishment, G–d forbid.

This is also reflected in the story of Purim. The Rebbe (Likkutei Sichos, Vol. 6, p. 192) uses the above halacha to explain Esther’s behavior. As soon as she learned of Haman’s decree, she declared that it had in fact been caused by their sins, and called the people to fast and do teshuvah. They heeded her call, and this was the true reason that the decree was averted.

The calamities that we face are the tragedies that have been taking the lives of beloved members of our community, may Hashem save us. According to the Rambam’s ruling, it emerges that the Chabad community as a whole, and every individual chossid in particular, should feel personally responsible for these shocking events.

Moreover, in the above sicha, the Rebbe explains that in her call for teshuvah, Esther even made a point of identifying which particular sin had caused the decree (viz., taking part in the meal of Achashverosh). This appears to demonstrate that in the process of communal teshuvah, the leaders are tasked with drawing the community’s attention to rampant and/or blatant sins that are most likely the cause of the suffering that has befallen the community.

I will not presume to engage in such speculation, as I am not of that caliber. However, I would humbly suggest that our Rabbonim—the true leaders of every Jewish community, especially in light of the Rebbe’s public will discussed here—are the ones fit to make such statements, and if they have not, in my humble opinion, they should be urged to do so.

In addition to the communal reckoning, since a community consists of a conglomeration of numerous individuals, when such events occur, each individual should also conduct a personal accounting, searching carefully within for faults that he or she may have, with the goal of correcting them and thereby safeguarding the community as a whole from such disasters in the future, chas v’shalom.

Most importantly, such teshuvah prepares us for and hastens the arrival of Moshiach now.

May we be comforted for our irreplaceable losses, and know no more sorrow.

______________
ETA: The quote below, from the Previous Rebbe here, is also highly relevant:

Every salvation comes in the wake of a time of distress, and every distress that strikes the Jewish people comes as a punishment for particular transgressions. That is to say: When Jews repent, G-d sends His salvation. His help not only removes the punishment: it also brings them a salvation [beyond that]. It goes without saying that the tribulations inflicted in punishment are proportionate to the transgressions, and the good fortune brought about by the salvation is proportionate to the repentance.