Bidspirit auction | “אין כל עצב בעולם” Letter

“אין כל עצב בעולם” Letter of the Chazon Ish in his Holy Handwriting * This letter is the most famous of all the letters of the Chazon Ish . Its words are repeated by thousands of bnei Torah, cited in countless sefarim of mussar and chizuk, and they have even been composed into several tunes. These words — “There is no sadness at all in the world” — which came from the mouth of the Chazon Ish, take on extra meaning in light of the fact that his entire life was one of suffering and hardship. He testified regarding himself: “I was broken and crushed all my days; I did not merit any enjoyment from the pleasures of life” (Igros Chazon Ish I, Iggeres 153). Although the main focus of the letter concerns the publication of his sefarim, it contains within it a precious gem which, from the moment it became known, won the hearts of countless readers and became etched into their consciousness, forming a core foundation of pure hashkafa and of emunah that is both clear and real. These are his remarkable words: “Strengthen yourself in Torah and its acquisitions,  and let your mind always find satisfaction in your wisdom,  and your heart rejoice in the delights of Torah.  And the essence of avodah is with joy,  for in truth there is no sadness at all in the world  for the one who recognizes the light of truth.” With this powerful statement, coming from the depths of his heart, the Chazon Ish captured the essence of his teachings on emunah and bitachon. It is no wonder that this statement became a blazing beacon, igniting the flame of emunah in recent times. The remarkable letters of the Chazon Ish constitute an entire body of his contemplative thought and encapsulate the essence of his philosophical and pedagogical approach. Hidden between their lines is a complete structure of pure hashkafa and practical guidance in comprehension of the Torah, the approach to learning, fear of Heaven, middos, and emunah and bitachon. Without doubt, the most famous of all his letters is Iggeres 36 in the first volume — the very letter before us, written and signed in his own handwriting. The Chazon Ish, Rabbi Avraham Yeshayahu Karelitz (1879–1954), the foremost leader of chareidi Jewry after the Holocaust, was not only of great spiritual stature but was unique in his melitzah-laden, poetic style of writing. He enriched Klal Yisrael with gems and aphorisms filled with faith and wisdom, suffused with the aura of earlier generations. Yet this particular gem, as mentioned, is the best known and most celebrated. As mentioned, the primary subject of the letter is the printing of Chazon Ish (that year he published his sefarim on Demai and Ma’asros, Nega’im and Parah). Still, much Torah guidance emerges between the lines, such as the instruction: “Do not neglect your learning through your involvement in arranging and sending out the sefarim.” At the end of the letter he requests that the printed sheets of Kehillos Yaakov (second part) of his brother-in-law, shlita (the Steipler), be sent to Bnei Brak. Bnei Brak, 14 Shevat 1938. Large leaf, 21×26 cm. Seventeen wide lines in the Chazon Ish's handwriting and with his signature: אי”ש. Condition: Good. “The essence of avodah is with joy, for in truth there is no sadness at all in the world.” This remarkable statement also merited an explanation from the great thinker, Rabbi Yitzchak Hutner, as transmitted in his name by Rabbi Dovid Cohen, Rosh Yeshiva of Chevron: “I heard from Rabbi Yitzchak Hutner, zt”l, that he explained the meaning of these words as follows: There are two types of light in the world — the light of ‘HaTov VeHaMeitiv’ [recited at joyous occasions] and the light of ‘Dayan HaEmes’ [recited at times of mourning and tragedy]. One who recognizes that at their root, these two lights are in truth one light — the recognition of the ‘Light of Lights of truth’ — understands that even the light of ‘Dayan HaEmes’ is entirely an expression of ‘HaTov VeHaMeitiv.’ Such a person can attain avodah with joy, for there is no sadness for one who recognizes the Light of Lights of truth, that even ‘Dayan HaEmes’ is all ‘HaTov VeHaMeitiv’ (Zman Simchaseinu, p. 205).