Settling in Eretz Yisroel?

16 Cheshvan 5734 [1974]
Blessings and Greetings:

This is to confirm receipt of your correspondence. In the meantime, you no doubt received my previous letter.

With reference to you writing about the idea of settling in Eretz Yisroel [the Land of Israel] in the near future, about which you ask my opinion.

I have often emphasized, as you may be aware, that a Jew considering emigration from any part of the world to any other, must not take a narrow view, but should consider it in broader terms. What I mean is that Jews are, of course, a minority in terms of the nations of the world, and must therefore always think in terms of self- preservation. Wherever Jews are they must consider themselves in a state of perpetual mobilization to protect their independence, not only insofar as they themselves are concerned, but also insofar as the Jewish people as a whole is concerned. This applies to all places, but the situation varies, for there are some places where the percentage of Jews is relatively smaller, and hence more vulnerable. And among the Jews themselves, there are places where those who are active in the strengthening of Torah and Mitzvoth [commandments], the very foundation of Jewish existence, are very few. This increases their responsibility all the more, especially those who have been active and successful, whose departure would leave an irreparable void.

And as already mentioned, this is a question of survival not only for the local communities, but for the Jewish people in general. Clearly, one's first responsibility is toward the community where one has been brought up, and to which one can contribute effectively.

Now, let us consider South Africa, where Jews originally came mostly from Lithuania and similar places, where Jewish life was flourishing. I do not have to tell you what the situation is in the Republic of S. A. in terms of true Yiddishkeit [Judaism], even in Johannesburg, which has the largest Jewish community in S. A.

Consequently, you and your husband occupy a very special place in the community, and must consider yourselves in the forefront of a far-reaching endeavor to strengthen the true religious foundation of Jewish life in your community and in the country at large.

One can well understand the motivation and desire to help Eretz Yisroel. But it is sometimes overlooked that such help can often be more effective when those who are responsible for their posts on the local front remain at their posts. If in the past this point might have been debatable, recent events have shown how important has been the help of the Jews in the Diaspora, through their contacts in the world's capitals, and otherwise, although it is premature to reveal the full extent of such help. Obviously it is such Jews who are deeply concerned for the survival of the Jewish people who have provided this vital help.

I am sure there is no need to elaborate to you further on the above.

With blessing,

scientific research

21st of Sivan, 5725 [1965]
You have undoubtedly received my regards through Rabbi -, who had also brought me your regards...

I acknowledge with thanks receipt of your letter of May 9th, also your works on your scientific research. I appreciate your thoughtfulness and trouble in sending me this material. Although the subject matter is entirely beyond my province, I trust that I will be able to glean some general ideas from your writings, and perhaps also some specific ones.

At the risk of not sounding very "scientific" to you, I nevertheless wish to express my hope that you will also apply your research work to good advantage in the service of G-d, in accordance with the principle, "Know Him in all thy ways." Indeed, the discoveries in the natural sciences have thrown new light on the wonders of Creation, and the modern trend has consequently been towards the recognition of the unity pervading Nature. In fact, with every advancement in science, the underlying unity in the physical world has become more clearly discernible; so much so, that science is now searching for the ideal formula which would comprise all the phenomena of the physical world in one comprehensive equation. With a little further insight it can be seen that the unity in Nature is the reflection of true monotheism in its Jewish concept. For, as we Jews conceive of monotheism, it is not merely the belief that there is only One G-d, but that G-d's unity transcends also the physical world, so that there is only one reality, namely G-d. However, inasmuch as Creation included all the souls, etc., there has been created a multiplicity and diversity in Nature - insofar as the created beings themselves are concerned, without, however, effecting any change in the Creator, as explained at length in Chasidus.

You ask me about my reference to the Rambam and where it contains in substance, though in different terms, the concept of the conscious and subconscious of modern psychology. I had in mind a passage in Hilchos Gerushin (end of chapter 2), in the Rambam's magnum opus, Yad Hachazakah. The gist of that passage is as follows: There are certain matters in Jewish Law, the performance of which requires free volition, not coercion. However, where the Jewish Law requires specific performance, it is permitted to use coercive measures until the reluctant party declares "I am willing," and his performance is valid and considered voluntary. There seems here an obvious contradiction: If it is permitted to compel performance, why is it necessary that the person should declare himself "willing"? And if compulsory performance is not valid, what good is it if the person declares himself "willing" under compulsion?

And here comes the essential point of the Rambam's explanation:

Every Jew, regardless of his status and station, is essentially willing to do all that he is commanded to do by our Torah. However, sometimes the yetzer (hara) [evil inclination] prevails over his better judgment and prevents him from doing what he has to do in accordance with the Torah. When, therefore, beis din [Rabbinical court] compels a Jew to do something, it is not with a view to creating in him a new desire, but rather to release him from the compulsion which had paralyzed his desire, thus enabling him to express his true self. Under these circumstances, when he declares "I am willing," it is an authentic declaration.

To put the above in contemporary terminology: The conscious state of a Jew can be affected by external pressures that induce states of mind and even behavior which are contrary to his subconscious, which is the Jew's essential nature. When the external pressures are removed, it does not constitute a change or transformation of his essential nature, but, on the contrary, is merely the reassertion of his innate and true character.

To a person of your background it is unnecessary to point out that nothing in the above can be construed as a confirmation of other aspects of the Freudian theory to the effect that man's psyche is primarily governed by libido, etc. For these ideas are contrary to those of the Torah, whose view is that the human being is essentially good (as the Rambam, above). The only similarity is in the general idea that human nature is a composite of a substratum and various layers, especially insofar as the Jew is concerned, as above.

I will conclude with the traditional blessing which I have already conveyed to you through Rabbi-: to receive the Torah with joy and inwardness, as a daily experience through the year.

volunteer

17th of Teves, 5734 (1974)
Greeting and Blessing:

It was good to see you at the recent Farbrengen [gathering], and now I have received your welcome letter of the 3rd of Teves.

To begin with your good wishes at the conclusion of your letter, the acknowledgment has already been made in the Torah, when G-d assured Abraham, "I will bless those who bless you," and G-d's blessings are, of course, much more generous than those of a human being can be. These Divine blessings will surely include a special blessing for your wife to complete her pregnancy and give birth to a healthy offspring in a happy and auspicious hour, and that together with your wife you should bring up all your children to a life of Torah, Chuppah [marriage] and Good Deeds, in good health and ample sustenance.

Needless to say, I was indeed gratified to read about your readiness to "volunteer," as you express it. The reason for the quotation marks is not, G-d forbid, to minimize in any way your dedicated resolve to do your utmost, but rather to emphasize that insofar as a Jew is concerned, while he is given the opportunity to be a "volunteer" out of his free volition, and as it is written [in translation] "Before you I have placed life. . . the blessing. . . Therefore, choose life, so that you and your descendants will live" (Devarim [Deut.] 30:19) - the Torah tells us at the same time that every Jew is indeed conscripted into Tzivos Hashem [G-d's Army]. Clearly, one who has the qualification to influence others is not to consider himself an ordinary draftee, but rather a Commanding Officer in G-d's Army, and one who has even greater qualifications to lead and inspire such "Officers," should consider himself a General. It is, therefore, in this elite corps that you have been "drafted," and the fact that you are at the same time a "volunteer," makes it certain that you will discharge your duties and privileges with the highest degree of dedication, which also ensures the utmost Zechus [merit] for you and all yours.

May G-d grant that you should always have good news to report about yourself and your family, as well as about your good works.

Ikvisa DiMishicho

23rd of Adar, 5723 [1963]
I received your letter some time ago, but this is the first opportunity to reply to it.

You write about your background and how you have found your way to the Lubavitcher Yeshiva in Lod [Israel]. I am gratified to note that you have adjusted yourself so well.

Your Chassidic ancestry certainly stands you in good stead, for spiritual qualities are hereditary, especially deep-rooted ones which the Chassidic teachings and way of life cultivate.

With regard to your question at the conclusion of your letter it is hardly necessary to seek guidance from across the sea when you are at the Lubavitcher Yeshiva and the Mashpi'im [mentors] and Rosh Hayeshiva [head of the yeshiva] are able and willing to help the students. However, since you have asked them of me I will reply briefly:


Re: Pronunciation, whether Sephardic or Ashkenazic, you should daven [pray] in the way you are used to, and not complicate matters by a change.

Re: Zohar, your question is most surprising, for as it is well known that the Zohar is an integral part of the Torah-Shebe'al-peh [the Oral Law], it is not a case of emphasis by the Alter Rebbe [Rabbi Shneur Zalman, the first Rebbe of Chabad], for it was just as sacred also to the Gaon of Vilna, though in certain respects his shitah [path] differed from that of the Alter Rebbe.

You question the propriety of religious people who give expression to their joy and enthusiasm by dancing, etc., in front of the Aron Hakodesh [the Holy Ark], and you wonder if a Chillul Hashem [desecration of G-d's name] is involved.
But of course, no chillul is involved there, because:


This is the expression of true joy with the Torah and mitzvoth [commandments]; on the contrary it would be a chillul not to participate. Moreover, it is not something which is limited to Chassidim, but a basic principle of halachah [Torah law] incumbent upon all Jews, based on the Torah and the famous narrative in Tanach [Torah, Prophets, Writings]. See also Rambam, end of Hilchoth Lulov, where the subject is treated (more) at length.

Even when the observer does not feel the same degree of joy, but being in the company of Jews expressing their joy with the Torah, if he should not participate, it would be almost like a counter-demonstration, not only in relation to the cause of simcha [joy]. See Igeres Hakodesh 24 by the Alter Rebbe, end of p. 274, and note it well there.

In reference to Tanya, where it is stated that the second soul of the Jew is truly a part of G-dliness, and you ask why is the Jew singled out, since all humanity descended from Adam?
The answer is that the distinction came with the Avoth [Patriarchs] and especially the Giving of the Torah at Sinai, when the souls were assigned their particular place and standing, though all souls were included in the soul of Adam.

In fact, our Sages declare that even among Jews, the various souls are related to particular aspects of the souls of Adam HaRishon (the first man).


You ask for an explanation of a statement in one of the general messages, a statement to the effect that we are living in the era of "Ikvisa DiMishicho" [the footsteps of Moshiach].
This is based on many statements of my father-in-law (ztz"l). See also the signs of this era as indicated by Chazal [the Sages] (see end of Sota). It is not difficult to see these signs in our present generation.


I trust you are applying yourself with devotion and diligence to your learning of both nigleh [revealed Torah] and Chassidus, with the view to practice maalim b'Kodesh [ascending in holiness].
May your learning be the kind that prompts action: the fulfillment of the mitzvoth in daily life.

Growing & Outside

Chanukah, 5715 [1954]
...In this connection, and apropos of Chanukah, it would be timely to reflect on the significance of the Chanukah Lights. Although all Mitzvoth [commandments] issue from One G-d, the perfect Unity, there are many aspects to every Mitzvah, just as the complexity of our physical world is likewise created from His Mitzvah. Nevertheless, the performance of the Mitzvah, accompanied by an appreciation of its significance, is definitely beneficial.

With this in mind, I wish to point out what I consider very significant in connection with the significance of Chanukah, as it is emphasized by the Chanukah Lights, specifically by the two conditions attending the performance of this Mitzvah: (a) The light is to shine forth "outside" and (b) the light is to grow every night by the addition of one more candle each night of Chanukah. Thus, the message of Chanukah is to bring home to every Jew his duty to spread the "light" of the Torah and the "candles" of the Mitzvoth, especially in times of darkness, and to do so with ever growing effort.

A man's influence is generally limited, either to his immediate environment, his family and friends, or if he is a teacher or lecturer, to a wider circle. The journalist, however, whose words and thoughts enjoy wide currency through the printed word, enjoys a much greater influence; he is less limited in space, since the printed word travels far, and in time, since it endures on record.

Thus you are privileged to have far greater opportunities in exercising influence than the average person, to help illuminate the darkness of the night with, I trust, ever growing effect. These are not mere opportunities, for as everything in Nature strives to transform itself form a state of potentiality to actuality, so all human potentialities must be actualized for the general good, the true good. The way of Providence is inscrutable. Although logically, as the Chanukah candles indicate, one should begin by lighting up his home first, and then seeing to it that its light dispels the darkness outside as far as possible, the process is sometimes reversed; bringing light to others far away, brings success in carrying the light closer home.

I send you my prayerful wishes for success in your personal affairs, which is closely associated with your public work and your influence, all the more so, since in addition to being a son of the "kingdom of priest and a holy nation," you are actually a kohen among Jews.

With blessing,

the Redemption of the Alter Rebbe

20 Kislev, 5719 (1959)
Yesterday we celebrated Yud Tes [19] Kislev, the Redemption of the Alter Rebbe [Rabbi Shneur Zalman], the founder of Chabad, and together with him the triumph of all matters connected with Chabad.

The day inspires every one of us to greater efforts in living up to the concepts of Chabad, the basis of which is the love of G-d, love of the Torah, and love of our fellow-Jews, all of which is truly one.

This is connected with the basic teachings of Chabad, requiring everyone of us to do our utmost to bring our fellow-Jews closer to G-d and to Torah and mitzvos [commandments], in their purest form, without compromise or concession, though the approach to each individual may differ in accordance with his spiritual state and background.

One cannot expect a Jew who has drifted from the Jewish way of life to transform himself suddenly, and it is necessary to bring him closer to G-d by stages, yet we have to present to him the true aspects of our Torah and mitzvos, not in any diluted form.

It is only then that the Jew is responsive to the truth, as is expressed the well-known saying of the Alter Rebbe that "No Jew wishes, nor can he, sever himself from G-d."

The 19th of Kislev, therefore, reminds us every year of these basic principles, and inspires us towards their fulfillment.

I know your late father of blessed memory, and I also had the opportunity to meet with you and your wife when you visited here.

My personal knowledge of the members of your family gives me every confidence that every one of you will do your utmost to work for the spreading of Torah and mitzvos in your community, in the spirit of the founder of Chabad, and his teachings.

The work of Chabad in every field of Jewish endeavor has always been on a non-sectarian basis and not confined to any particular group, but embraces all our fellow Jews.

It is because of this that it has remained free from outside influences and pressures, and it is because of this that it has succeeded so well, with the help of G-d.

Two observations

16th of Tammuz, 5720 [1960]
After the very long interval, I was pleased to receive your letter of June 17th, in which you write about your wedding in a happy and auspicious hour. I was also especially interested to read about your having settled down to a family life based on the foundations of our Torah, which is called the Law of Life. Judging from the description of your experiences with a sense of humor, I trust that both you and your wife are sincerely determined to live up to the Jewish way of life, which will ensure a happy and harmonious life, both materially and spiritually. The important thing is to start with a firm determination, and then, as our Sages said, "One mitzvah [commandment] brings another in its train," and these are the channels and vessels to receive and enjoy G-d's blessings.

You write about meeting a Jew in the course of your travels who comes to the synagogue to help make up a minyan [prayer quorum], yet at the same time reads the newspaper. Everyone, of course, reacts to an experience in a way that is closest to him.

Thus, for my part, I make the following two extreme observations: First, I see in it the extreme Jewish attachment which one finds in every Jew. For here is a person who has wandered off to a remote part of the world, and has become so far removed, not only geographically, but also mentally and intellectually, as to have no concept of what prayer is or what a house of G-d is, etc; yet one finds in him that Jewish spark, or as the Alter Rebbe [Rabbi Shneur Zalman], the founder of Chabad, expressed it in his Tanya - "The Divine soul which is truly a part of G-d." This divine soul, which is the inheritance of every Jew, seeks expression as best it can, and in the case of this particular Jew, it seeks expression in at least enabling other Jews to pray congregationally, and he therefore goes out of his way to help them and at the same time to be counted with them.

My other observation, following from the above, is as follows: If, where the odds are so great against Jewish observance, yet a Jew can remain active and conscious of his Jewishness, it can easily be seen what great things could have been accomplished with this particular Jew if, at the proper time he should have received the right education in his early life, or at least the proper spiritual guidance in his adult life. This consideration surely emphasizes the mutual responsibility which rests upon all Jews, and particularly on those who can help others.

I will not deny that the above is said not in a spirit of philosophizing, but with a view to stimulate your thinking as to your own possibilities in your particular environment, and what the proper attitude should be.

We must never despair of any Jew, and at the same time we must do all we can to take the fullest advantage of our capacities and abilities to strengthen the Jewish consciousness among all Jews with whom we come in contact. For one can never tell how far-reaching such influence can be.

To conclude this letter on the happy note of the beginning of your letter relating to your marriage, may I again reiterate my prayerful wishes that you establish and conduct your home on everlasting foundations of the Torah and mitzvos, and thus enjoy a truly happy and productive life, both materially and spiritually which go hand in hand together.

I trust both you and your wife will find the enclosed copies of my recent message interesting and useful.

Hoping to hear good news from you always,

The Rebbe writes

Continuation of a letter of the Rebbe written to Mrs. Devorah Groner, wife of Rabbi Yitzchok Groner (of blessed memory), emissary of the Lubavitcher Rebbe in Melbourne, Australia, who headed the institutions there, and was a pioneer and builder of the Melbourne Jewish community.
Finally, and this is the most basic consideration, it is necessary to bear in mind that "G-d directs the steps of man and finds delight in his (His) way," as explained at length by the Baal Shem Tov [founder of Chasidism] and the Alter Rebbe [Rabbi Shneur Zalman, founder of Chabad Chasidism]. When individual Divine Providence leads a Jew, man or woman, in a certain direction, and in a way that G-d finds delight in because it is His way, it is to be expected that the Yetzer Horah [evil inclination] will seek ways and means to lessen the enthusiasm and dampen the spirit. For the greater the accomplishments in the realm of holiness, the greater is the opposition on the part of the "other side."

As for what can actually be accomplished, I mentioned to your husband the experience in a somewhat similar situation, when the father of my father-in-law sent two Jews to Gruzia (Caucasia), a remote and neglected region, the two emissaries so transformed Jewish life there that even now, 45 years later, we find grandchildren of those native Jews in New York who are strictly religious and devoted Chassidim.

There is this difference, however, that those two Jews who revitalized Jewish life in that remote region, were the only pioneers and had no helpers. They had to start from scratch, whereas you and your husband came to Australia, finding there a group of Anash [Chabad-Lubavitch chasidim] who have, to a considerable extent, already prepared the ground, except that many phases of the work have still to be accomplished and could best be done by people who have all American-English background, since, basically, the Australian society is similar to that of the English-American society.

I hope that the above lines will suffice to form a basis for further reflection along the lines suggested, for, needless to say, the subject is by no means exhausted.

After all these reflections, I explicitly told your husband that as far as he and you are concerned, and as far as the continuation of your work in Australia is concerned, you have complete freedom of action now, as before you set out for Australia, when you were in Brooklyn or Buffalo. You have the freedom to decide whether you wish to continue your work in Australia at the end of the three year period, with all that it entails, or return to an easier job in this country. As a matter of fact, the job at the Yeshivah which your husband held before, would undoubtedly be available to him in the same capacity as before (which is that of the category of a "clerk", with all the "advantages" indicated earlier).

Furthermore, I assured your husband that there is no implication of Kepaida [harboring resentment] or reproof, from my part, whatever decision he and you make. The important thing is that if the task is to be done successfully, the work must be carried on willingly, without compulsion and without considering it as penal servitude or deportation. On the other hand, I wound be amiss of my duty if I were not to point out the essential differences between one job as against the other, in the light of the quotation mentioned above, "More knowledge, more pain."

May G-d grant that you make your decision in a way that will be truly good for you both, materially and spiritually, and that you have good news to report.

With blessing,

P.S. What has been said in regard to your husband's work applies also to your work in disseminating Yiddishkeit among the women and daughters of Chabad, although perhaps not to the same extent, since among the women of Chabad there are a number of persons who have an American-English background. Needless to say, however, you have the advantage of having been in the proximity of my father-in-law and having imbibed directly from his fountains, whereas the other women in Australia could do so only from a "second or third" vessel.

Australia

The Rebbe Writes
The following letter was written to Mrs. Devorah Groner, wife of Rabbi Yitzchok Groner (of blessed memory), emissary of the Lubavitcher Rebbe in Melbourne, Australia, who headed the institutions there, and was a pioneer and builder of the Melbourne Jewish community.
11th of Cheshvan, 5721 [1960]
Blessing and Greeting:

I received your letter of Monday, Parshas Noah, and the two preceding letters. Although I have discussed the matter at length with your husband, who will undoubtedly convey to you my thoughts, I wish to put down in writing at least several points, in the hope that this letter will contribute to a happier outlook on the various matters about which you wrote in your letter.

First of all, in regard to your question, "Whose ship is it?" I am surprised that you should have any doubts about it, since, obviously, the ship is that of my father-in-law of saintly memory, our Nossi [leader] and the Nossi of our people. It is explained in the Zohar and in the Tanya at length that Tzadikim [the righteous] continue to partici-pate in our world even in afterlife, and, moreover, in a greater degree that during their life on this earth, since in their exalted state they are free from physical limitations. Happy are they whom he has enrolled in his crew and has assigned to them various tasks. The more responsible a task is, the greater is the reward, of course, both in this world and in the world-to-come.

You mention other points in your letters, concerning opinions and attitudes of other people, the lack of appreciation, etc., all of which you seem to have taken in a rather sensitive way, which gave rise to your thoughts on the relative disadvantages of your husband's present position by comparison with his previous one. As I have emphasized to your husband, the difference between his present work and his previous work is not a difference of place or surroundings, but a difference of the essential quality and character of the work itself. For previously he was in the capacity of an employed "clerk", and as such, there were certainly a number of advantages. A clerk has definite hours, and upon completion of his day's work he can dismiss it from his mind, knowing that the responsibility lies squarely on the shoulders of his superior. He need only to do the task given to him, in his best way, and he can then feel no worries, responsibilities or other commitments. Furthermore, such a job arouses a minimum of envy, less nervous strain, etc.

On the other hand, when one has the task of an executive, upon whom the full responsibility rests, all the more so being at a great distance, and having to make decisions, and especially when he takes up such a job willingly and enthusiastically and is successful, it is bound to call forth envy. And envy is such a mental state that it evokes various feelings in the envious person and other expressions, which frequently are inconsiderate and unjustified and very often - the envious person himself regrets them. It is also obvious that such a position entails greater personal commitment, nervous strain, etc.

Obviously, one whose capacity limits him to a secondary position, such as that of a clerk, there is little he can do about it, as this is all that he can accomplish. On the other hand, one who has the capacity to be an executive and in charge of a responsible undertaking, if such a person should confine himself within the framework of a clerk's job, it would be a gross injustice even to himself, not to mention to the cause. It is written, "More knowledge, more pain," and the more knowledgeable and advanced person is inevitably involved in more complicated things. One can say: "I don't want to be on the higher level, so that I be spared the pain." But this would be like a person saying: "I don't want to be a human being; I want to be like an animal and be spared all the pain associated with human life."

Aside from the above general considerations and principles, if one considers the specific work of disseminating and strengthening Yiddishkeit [Judaism], the outlook assumes new dimensions. For our Sages say that the first word of the Torah, Bereishis ["In the beginning"], indicates that the whole of creation is for the sake of Torah, which is called Reishis [the first]. Considering further that the work concerns education of Jewish boys and girls, which is not only of vital interest to themselves but also to posterity, for all generations to come, we arrive at a further dimension, namely, the second interpretation of Bereishis: "For the sake of the Jewish People who are called Reishis."

Furthermore, there is the added dimension in that the work is carried on in a country where Judaism is still in its infancy, requiring a real pioneering spirit to transform the whole of Jewish life in that remote continent. What a challenge and opportunity such work offers to the qualified person!


continued in next issue

The thinker and philosopher

14 Teves 5731 [1971]

Prof.[1] & Mrs. Abraham S. Luchins
Greeting & Blessing:

This is to thank you for Vols. II and III of Wertheimer's Seminars Revisited, which I have just received. While I have had no time as yet to look into them more closely, I have thumbed through the pages. In doing so, I was again reminded of the saying of our Sages to the effect that "if anyone says the nations of the world have a Torah, do not believe it; but if one says that they have science, do believe it."

In fact, I had occasion to discuss the subject at the farbrengen [Chasidic gathering]. The point of the said statement is that in the non-Jewish world it is possible to find outstanding thinkers and philosophers who might find solutions to the various problems confronting humanity, yet they can go through the process of thinking with complete detachment, so that the solutions which they come up with remains theoretical, and do not touch upon their own lives. Indeed, the thinker or philosopher or scientist might, in his personal life, act quite contrary to the high moral and ethical concepts which he expounds.

It is quite different in regard to our Torah, which is our wisdom and science in the eyes of the nations. For to us Torah means teaching and guidance (from the word horo'o), that is to say, that it penetrates and permeates our lives. This is because it has the power to compel, as it were, the Torah student and follower to translate the solution which it provides into practical deed. It gives the Torah Jew the strength to resist and subjugate the yetzer hara [evil inclination], as our Sages of blessed memory express it: barati yetzer hara, berati Torah tavlin ("I have created the yetzer hara, but I have also created the Torah as an antidote").

With all good wishes for your hatzlocho [success] in your work, as well as in your good influence to spread and strengthen the light of the Torah and mitzvoth [commandments] to the utmost of your capacities.

With blessing,

P.S. I was pleasantly surprised to see in the press that your son actively participated in the Convention of the Union of Orthodox Congregations in Washington.

Introspection

Freely translated and adapted

18 Elul, 5744 [1984]
To the Sons and Daughters of Our People Israel, Everywhere
G-d bless you all!

Greeting and Blessing:

Bearing in mind that the last twelve days of Elul, beginning with Chai
((18) Elul, are days of introspections relating to the months of the outgoing year, each day corresponding to its respective month -

It is especially appropriate to extend to each of you, in the midst of all our Jewish people, the traditional and all inclusive blessing of "a good and sweet year" both materially and spiritually.

All the more so, since the said introspection, although it is a personal one, made by every Jew for himself, it is at the same time also an introspection which everyone makes as part of the whole Jewish people.

The purpose of the said introspection, an honest self-appraisal, is that it should determine most resolutely one's correct behaviour in the everyday life of the coming year. This is also indicated and emphasized in the name of the festival - Rosh Hashana - meaning that in addition to being the "beginning" of the year, it is also, and essentially, the "head" of the year: Just as the head directs all the organs of the body, and it is only in this way that each organ carries out its purpose in the fullest measure, also as an organ per se - so should Rosh Hashana direct and animate each and every day of the year, in all particulars of the daily life, in order that the person should attain his or her fulfilment according to the design of the Creator.

Through the fulfilment of the human being, also the entire created order in all its four divisions: domem, (inanimate), tzomeyach (vegetable), chai (animal), and medabber (man, the "speaker") - attains its fulfilment, both individually and collectively .

This is also underscored by the fact that Rosh Hashana has been designated to take place not on the first day of Creation, but on the sixth - the day when the first man, Adam, was created; and with his creation, the entire created order was concluded and completed, and through man's fulfilment all of Creation is fulfilled.

Because the order and purpose of Creation is that the inanimate (mineral), in addition to its task of serving its own end, should sustain (and be absorbed into) plant life, and thereby be elevated to the "world" of the vegetable; and the latter should sustain, and thereby be elevated to, the animal world; and all three - animal, vegetable and mineral - should support and serve mankind, and thereby become part of, and be elevated to, the world of man, "the chosen one of all creatures."

And through man's serving the Creator, man and (through him) all the said four divisions of Creation attain their complete and perfect fulfilment.

Indeed, as our Sages of blessed memory declare, this was attained in the very same day that the first man was created, when Adam immediately called upon all creatures, himself included: "Come, let us worship, bow down, and kneel, before G-d our Maker."

The said concept, namely, that the central point and original purpose of the whole created order is that it should attain perfect fulfilment - as it was attained when the Creator completed His creative work of the Six Days of Creation, in preparation for, and then by, the creation of man (Adam), and also that this fulfilment should be attained every day, year after year, through man's conduct in compliance with the teachings of the Torah -

[Can be actualized in] man's everyday service to his Creator:

After awakening from sleep, during which a person, with his intellect, abilities, knowledge, etc., is like an inanimate - yet it is the time when all forces of the soul and body should be refreshed and invigorated for serving G-d - one must rise from one's sleep, "immediately, with alacrity, to serve the Creator." Then one begins to grow ever higher through the fulfilment of the Creator's commandments, such as washing the hands, reciting the Morning blessings, etc., in preparation for the Morning Prayer; then one goes on to carry out the Divine edict, "and conquer (the world)," going about one's worldly affairs in the manner of "All your actions shall be for the sake of Heaven" - actions that involve all four categories of Creation (inanimate, vegetable, animal and man), the world all around, which one accomplishes with the aid of one's nefesh habehamis ("animal soul"). Thus, one attains the complete fulfilment expected of the "chosen creature" by "creating an abode for Him, blessed be He, in this lowest world," which is the ultimate purpose and fulfilment of the whole created order.

All this also brings closer the true and complete Redemption through Moshiach Tzidkeinu,

With esteem and blessing for success in all above, and that you be written and sealed for a good and sweet year, both materially and spiritually,

Ellul

14th of Elul, 5727 [1967]
Greeting and Blessing:

I duly received your correspondence, and may G-d grant that you should have good news to report in regard to the contents of your letters.

No doubt you remember the Alter Rebbe's [Rabbi Shneur Zalman, founder of Chasidism] explanation of the significance of the month of Elul, in terms of the following analogy: There are times when a king leaves his palace and goes out to meet his subjects in the field, when everyone, regardless of his state and station, can approach the king, and the king receives everyone graciously and fulfills their petitions. The days of Elul are such a period when the King of Kings is, as it were, "in the field." This is, therefore, the proper time to strengthen the adherence to the commandments of the King, and to receive a greater measure of the King's blessings.

Wishing you and yours a Kesivo vaChasimo Tovo [to be written and sealed for good],

With blessing,

P.S. With regard to the question of Moshiach which you raise in your letter - I refer you to the Rambam, Hilchos Melochim, Chaps. 11-12 [Maimonides, Laws of Kings].

Enclosed is a copy of the general Rosh Hashono message, which you will surely put to good advantage.

To live the Jewish way of life

14th of Sivan, 5724 [1964]
Blessing and Greeting:

I am in receipt of your letter of May 21st, in which you write about your background and some highlights of your life.

In reply, I will address myself at once to the essential point in your letter, namely your attitude towards religious observance, as you describe in your letter, and especially to the particular Mitzvah [commandment] which is most essential for a happy married life, namely Taharas Hamishpocho [the Laws of Family Purity]. You write that you do not understand the importance of this Mitzvah, etc. This is not surprising, as is clear from the analogy of a small child being unable to understand a professor who is advanced in knowledge. Bear in mind that the condition between the small child and the advanced professor is only a difference in degree and not in kind, inasmuch as the child may, in due course, not only attain the same level of the professor, but even surpass him.

It is quite otherwise in the difference between a created being, be he the wisest person on earth, and the Creator Himself. How can we, humans, expect to understand the infinite wisdom of the Creator? It is only because of G-d's great kindness that He has revealed certain reasons with regard to certain Mitzvoth, that we can get some sort of a glimpse or insight into them. It is quite clear that G-d has given us the various commandments for our own sake and not in order to benefit Him. It is therefore clear what the sensible attitude towards the Mitzvoth should be. If this is so with regard to any Mitzvah, how much more so with regard to the said Mitzvah of Taharas Hamishpocho, which has a direct bearing not only on the mutual happiness of the husband and wife, but also on the well-being and happiness of their offspring, their children and children's children.

It is equally clear that parents are always anxious to do everything possible for their children, even if there is only a very small chance that their efforts would materialize, and even if these efforts entail considerable difficulties. How much more so in this case where the benefit to be derived is very great and lasting, while the sacrifice is negligible by comparison. Even where the difficulties are not entirely imaginary, it is certain that they become less and less with actual observance of the Mitzvah, so that they eventually disappear altogether.

Needless to say I am aware of the "argument" that there are many non-observant married couples, yet seemingly happy, etc. The answer is simple. First of all, it is well known that G-d is very merciful and patient, and waits for the erring sinner to return to Him in sincere repentance. Secondly, appearances are deceptive, and one can never know what the true facts are about somebody else's life, especially as certain things relating to children and other personal matters are, for obvious reasons, kept in strict confidence.

As a matter of fact, in regard to the observance of Taharas Hamishpocho, even the plain statistics of reports and tables by specialists, doctors and sociologists etc., who cannot be considered partial towards the religious Jew, clearly show the benefits which accrued to those Jewish circles which observed Taharas Hamishpocho. These statistics have also been published in various publications, but it is not my intention to dwell on this at length in this letter.

My intention in writing all the above is, of course, not to admonish or preach, but in the hope that upon receipt of my letter you will consider the matter more deeply, and will at once begin to observe the Mitzvah of Taharas Hamishpocho, within the framework of the general Jewish way of life which our Creator has clearly given to us in His Torah, which is called Toras Chaim, the Law of Life.

Even if it seems to you that you have some difficulties to overcome, you may be certain that you will overcome them and that the difficulties are only in the initial stages.

I understand that in your community there are young couples who are observant and you could discuss this matter with them, and find out all the laws and regulations of Taharas Hamishpocho. If, however, you find it inconvenient to seek the knowledge from friends, there are booklets which have been published, which contain the desired information, also a list of places where a Mikvah is available.

Next I will refer to the various undesirable events which occurred in your family, which left you confused, as you write. In view of what has been said above, it is not entirely unexpected. For, inasmuch as the essence of a Jew is to live in accordance with G-d's command, it is clear that if one disturbs the normal flow of this kind of life by disobeying G-d's command, it is not surprising that one should feel confused, lacking the true faith in G-d, which is the only terra firma for a Jew. Moreover, inasmuch as the Mitzvoth are also the channels through which to receive G-d's blessings, it is not surprising that a lack of observance prevents the fulfillment of G-d's blessings.

I repeat, it is not my intention to admonish with regard to the past, but if you want to follow my advice, I urge you to begin from now on to live the Jewish way of life with a firm resolution and determination, and this will surely bring you the fulfillment of your heart's desires for good....

With blessing,

the reward of a mitzvah is the mitzvah itself

16th of Menachem Av, 5732 [1972]
I have just received a telephone report about the success of yesterday's event, at which you were not only the main speaker, but also the moving spirit. I was most gratified to be informed that the affair was a great success.

Although there is no need to express thanks for doing a mitzvah [commandment], for, as our Sages of the Mishnah declare, "the reward of a mitzvah is the mitzvah itself," I nevertheless want to express my gratification at receiving the above mentioned good report about the impact of your address on an audience which included Jews of considerable potential. It is good for people of their position and standing in the community to hear a presentation of Yiddishkeit [Judaism] in its true form, undiluted and uncompromised, especially, as I am told, that this was the first breakthrough into this circle. Furthermore, I am told that your address was received not only with an open mind and without prejudice, but also had an inspiring response.

There is the well known Talmudic parable about the person who enjoyed the full benefits of a fruitful tree and said to it: "Tree, oh tree, with what should I bless you?"

Similarly, the blessing that I wish to give you in connection with the above is that in your endeavors and accomplishments you should see the fulfillment of the saying of our Sages, "He who has 100, desires 200; and having attained 200, desires 400." This is to say that your hatzlochah [success] in inspiring Jewish souls and lighting them up with the light of "Torah-Or" [the Light of the Torah] should not only go from strength to strength, but should advance in geometrical progression, as indicated in the above saying. I also trust that the contacts you make in this way will be maintained and followed up, so that they may continue to enjoy your good influence. The Zechus Harabim [merit of the multitude] will surely stand you in good stead to receive G-d's blessings in similar growing proportions, both materially and spiritually.

The present days, especially now that we have passed the 15th of Av, are particularly auspicious for the study of the Torah and for all efforts to spread and strengthen Yiddishkeit in a growing measure. I trust this will be so with you, and that the concerted efforts by all who are aware of the significance of these days, will help to reverse the causes of the Churban [destruction of the Holy Temples] and Golus [Exile] ("Because of our sins we were exiled from our land"), and hasten the arrival of our righteous Moshiach, may he come speedily in our time.



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13th of Cheshvan, 5734 [1983]
With further reference to our correspondence, I wish to emphasize here another point about the urgency and speed that should propel every activity for the strengthening of Yiddishkeit in general, and Torah Chinuch [education] in particular.

In normal times, steady, albeit slow, progress might be satisfactory, and sometimes steady progress and speed may not even be compatible. However, we live in "abnormal" times, when things move with whirlwind speed, and we must not lag behind the times in our method of tackling problems in the vital area of Torah and Chinuch. Indeed, in light of the Baal Shem Tov's teaching that a person must learn from everything around him how better to fulfill his purpose in life, especially in fundamental matters, the present jet age and supersonic speed should inspire the idea of time-saving in the spiritual realm. A distance that not so very long ago took days and weeks to cover, can now be spanned in a matter of hours, and a message that took as long to communicate can now be transmitted instantly. If this could be accomplished in the physical and material world, surely the same should be true in the spiritual realm, whether in the area of personal achievement, or in the area of effecting a change in the environment. To be satisfied with less in the realm of the spirit would be like arguing to return to the era of the horse and buggy on the ground that this was satisfactory in olden days, all the more so since spiritual matters have never been subject to the limitations of time and space.

If anyone may entertain any doubt about his ability to meet a challenge which Divine Providence has thrown into his lap, suffice it to remember that G-d does not act despotically or capriciously, and most certainly provides the necessary capacity to meet the challenge, and to do so joyously, which is the way of all Divine service, as it is written, "Serve G-d with joy," and which, incidentally, is a basic tenet of the Chassidic approach to all matters.

With all good wishes, and

With blessing,

Distractions from serving G-d

5th of Nissan, 5735 [1975]

I am in receipt of your correspondence, and trust that you received my regards through your brother R. Zalman who was here for the Yud Shevat observance.

I must reiterate again what was said when you were here in regard to bitachon [trust] in G-d that all that He does is for the good. It is not easy to accept the passing of a near and dear one, but since our Torah, which is called Toras Chesed and Toras Chayim [the Torah of Kindness and Life], our guide in life, sets limits to mourning periods, it is clear that when the period ends it is no good to extend it not - good, not only because it disturbs the life that must go on here on earth, but also because it does not please the soul that is in the World of Truth.

A further point which, I believe, I mentioned during our conversation, but apparently from your letter not emphatically enough, is this: It would be contrary to plain common sense to assume that a sickness or accident and the like could affect the soul, for such physical things can affect only the physical body and its union with the soul, but certainly not the soul itself. It is also self-evident that the relationship between people, especially between parents and children, is in essence and content a spiritual one, transcending time and space - of qualities that are not subject to the influence of bodily accident, disease, etc.

It follows that when a close person passes on, by the will of G-d, those left here can no longer see him with their eyes or hear him with their ears; but the soul, in the World of Truth, can see and hear. And when he sees that his relatives are overly disturbed by his physical absence, it is saddened, and conversely, when it sees that after the mourning period prescribed by the Torah a normal and fully productive life is resumed, it can happily rest in peace.

Needless to say, in order that the above be accepted not only intellectually, but actually implemented in the everyday life, it is necessary to be occupied, preferably involved in matters of "personal" interest and gratification. As I also mentioned in our conversation, every Jew has a most gratifying and edifying task of spreading light in the world through promoting Yiddishkeit [Judaism]. Particularly, as in your case, where one can be of so much help and inspiration to children and grandchildren, who look up to you and your husband for encouragement, wisdom, etc.

Here is also the answer to your question, what you can do for the soul of the dear one. Spreading Yiddishkeit around you effectively, displaying simple Yiddish faith in G-d and in His benevolent Providence, doing all the good work that has to be done, with confidence and peace of mind - this is what truly gratifies the soul in Olam haEmes [the World of Truth], in addition to fulfilling your personal and most lofty mission in life as a daughter of our Mothers Sarah, Rivkah, Rachel and Leah, and thereby also serving as an inspiring example for others to emulate.

It is possible to enlarge upon the above, but knowing your family background and tradition, I trust the above will suffice. I might add, however, that one must beware of the yetzer-hara [evil inclination] who is very crafty and knows that certain people cannot be approached openly and without disguise. So he tries to trick them by disguising himself in a mantle of piety and emotionalism, etc., saying: You know, G-d has prescribed a period of mourning, which shows that it is the right thing to do; so why not do more than that and extend the period? In this way he may have a chance to succeed in distracting the person from the fact that at the end of the said period, the Torah requires the Jew to serve G-d with joy.

The yetzer-hara will even encourage a person to give tzedokah [charity] in memory of the soul, learn Torah and do mitzvos [commandments] in memory of the soul, except that in each case it be associated with sadness and pain. But, as indicated, this is exactly contrary to the objective, which is to cause pleasure and gratification to the soul.

May G-d grant that, inasmuch as we are approaching the Festival of Our Freedom, including also freedom from everything that distracts a Jew from serving G-d wholeheartedly and with joy, that this should be so also with you, in the midst of all our people, and that you should be a source of inspiration and strength to your husband, children and grandchildren, and all around you...

Bring Jews closer to the Torah and Mitzvos

26 of Tammuz, 5743 [1983]
Greeting and Blessing:

I received your correspondence.

In general, I have already expressed my opinion on the matters about which you wrote, and will again remember you in prayer for the fulfillment of your heart's desires for good.

Now that we are in the period of the Three Weeks, commemorating the sad events which led to the destruction of the Beis Hamikdosh [Holy Temple] and the dispersement of our people, we are reminded that every one of us has to do all in our power to minimize and eventually eliminate the cause that brought about the Destruction and Exile. The only cause of it is clearly spelled out in our Mussaf [additional prayer on holidays] Prayer: "Because of our sins we have been exiled from our land."

If alienation from the Jewish way of life, the way of the Torah and Mitzvos [commandments] has been the cause of the Golus [exile], every one of us must work all the harder to bring Jews closer to the Torah and Mitzvos. Thus, every effort in this direction brings all the nearer the appearance of Moshiach Tzidkeinu [our righteous Redeemer], who will usher in the true and complete Geulah [Redemption]. May it come speedily in our days.

With blessing,

Episodes of weakness bring forth agression and terror

Continuation of freely translated letter from 1969 of the Rebbe to (then) President of Israel Zalman Shazar

Regarding the concept of a state: If we are speaking about Eilat and the surrounding areas (which are outside of the acquisition of Joshua and Ezra) - were these areas to be made independent of Jerusalem and the rest of the Land of Israel - then these territories should be called "the State of Israel."

Regarding Jerusalem, etc.: The name has already been established by the Creator and Ruler of the world: Up until Yehoshua's conquest it was called the Land of Canaan, and afterwards, the Land of Israel. This precludes any further possibility of a referendum on the subject.

It is obvious that I have no opposition to the term "state" per se, even in reference to most of this area. On the contrary, according to the Torah, the Land of Israel includes a Temple and a state (using the terminology of the Sages in their teach-ings), like the one which includes Yehudah and the Galilee etc. But in my letter I was referring to the dispute over the two names (and the accompanying world view): the Land of Israel vs. the State of Israel - and the fact that the latter has prevailed (I add) for the time being (for my hope and belief is that ultimately the Glory of Yisroel in every single individual Jew shall prevail - and then they will proclaim before all the nations that a fundamental mistake has been made, and that the correct idea and name is The Land of Israel).

I did not write this letter directed at you - because why should I cause you distress for no reason (for you see nothing which you can do about it...)?

I wrote about this - not to some journalist - but to the woman who organized groups for Torah study (in places where, within the framework of nature, there was no chance of success) and who ran the campaign (and I hope she continues) against the scourge of abortions etc. Those who opposed her efforts suspected that I was one of the motivations for her activities. So it dawned upon them that by explaining to her that I oppose the State of Israel (and the proof is that I always say "the Land of Israel"), they could convince her that she shouldn't make efforts in spreading Torah, etc. I was concerned that this might weaken her resolve, so I wrote to her concerning these matters.

You wrote: "I swore loyalty to the State of Israel," - of course, I am aware of this. I am surprised that you did not notice that a long time before you took that oath, I requested that you not refuse this appointment. This was more that just a request - for certainly you know that I was aware even then of the swearing-in ceremony. But I was certain that when you took the oath and swore "loyalty to the State of Israel," you clearly had in mind the Land of Israel, and more than this - you intended the Holy Land. And even more - I was sure that you meant "the Land where G-d's eyes are affixed from the beginning of the year until the end of the year."

The talk of a Chabadnik must be open-hearted; so you are allowed - and obligated - to say what is in your heart. Moreover, I value this as one of the essential ingredients of our friendship. Yet it pains me that in your heart you suspected me of something of which I am not guilty. On the contrary, I emphatically say that the Nation which dwells in Zion, dwells in The Land of Israel, being a special land which has no comparison. It has absolutely nothing to do with the State which lies between Syria, Lebanon, Jordan, and Egypt. And I demand (not "a bit excitedly" as you write in your letter - but in a greatly agitated way) that the Ambassador to Washington and to the UN make this known - pounding their fists on the tables! The non-Jews in Washington also believe in this, but the Israeli Diplomats maintain that they were instructed not to speak in this fashion, and certainly not to bang their fists on tables, since they represent a country which received permission from the other countries to exist and be considered a state. Therefore they feel that they must behave with proper protocol. And recently, when Israel's Ambassador's patience expired in the UN, and he publicly expressed a fraction of his "adoration" for them, the strongest words of rebuke were directed at him from Jerusalem for the next 24 hours - "Could it be that you actually spoke this way ..." and they forced him to retract his comments in public. Logically, these and similar episodes (of weakness) bring forth agression and terror - until there are deaths, may G-d avenge their blood....


Translated by Mordechai. E. Sones and Yankel Koncepolski for www.TruePeace.org

The Rebbe continues

5 Tammuz, 5743 [1983]

continued from previous issue
It may be asked, if it is a "release" for the soul [when it passes on and returns to its heavenly source, unencumbered by the physical body], why has the Torah prescribed periods of mourning, etc.

But there is really no contradiction.

The Torah recognizes the natural feeling of grief that is felt by the loss of a near and dear one, whose passing leaves a void in the family, and the physical presence and contact of the beloved one will be sorely missed.

So, the Torah has prescribed the proper periods of mourning to give vent to these feelings and to make it easier to regain the proper equilibrium and adjustment.

However, to allow oneself to be carried away by these feelings beyond the limits set by the Torah - in addition to it being a disservice to oneself and those around, as well as to the neshama [soul], as mentioned above, would mean that one is more concerned with one's own feelings than with the feelings of the dear neshama that has risen to new spiritual heights of eternal happiness.

Thus, paradoxically, the overextended feeling of grief, which is due to the great love for the departed one, actually causes pain to the loved one, since the neshama continues to take an interest in the dear ones left behind, sees what is going on (even better than before), rejoices with them in their joys, etc.

One thing the departed soul can no longer do, and that is, the actual fulfillment of the mitzvos [commandments], which can be carried out only jointly by the soul and body together in this material world. But this, too, can at least partly be overcome when those left behind do a little more mitzvos and good deeds - in honor and for the benefit of the dear neshama.

More could be said on the subject, but I trust the above will suffice to help you discover within you the strength that G-d has given you, not only to overcome this crisis, but also to go from strength to strength in your everyday life and activities in full accord with the Torah.

In your case there is an added G-d-given capacity, having been blessed with lovely children, long may they live, with a strong feeling of motherly responsibility to raise each and every one of them to a life of Torah, chupah [marriage] and good deeds, with even greater attention and care than before, and in this, as in all good things, there is always room for improvement.

Now to conclude with a blessing, may G-d grant you much Yiddishe nachas [Jewish pride] from each and every one of your children, raising them to Torah, chupah and good deeds in good health and peace of mind, and in comfortable circumstances.

P.S. I do not know if you were aware of it when writing your letter on the 3rd of Tammuz. But it is significant that you wrote the letter on the anniversary of the beginning of the geula [redemption] of my father-in-law of saintly memory - an auspicious time for geula from all distractions and anxieties, to serve Hashem [G-d] wholeheartedly and with joy.

Understanding G-d

5 Tammuz, 5743 [1984]
I have just received your letter of 3rd of Tammuz.

To begin with a blessing, may G-d grant that henceforth you and all your family should have only goodness and benevolence - in the kind of good that is revealed and evident.

At the same time, you must make every effort to regain the proper state of mind, despite the pain.

You should remember the teaching and instruction of the Torah, which is called Toras Chayim, the Guide in Life, and Toras Emes, the Torah of Truth, meaning that what it teaches is not just to ease the mind, but the actual truth.

Thus, the Torah, taking into account human nature/feelings, in a case of bereavement, and the need to provide an outlet for the natural feelings of sorrow and grief, prescribes a set of regulations and periods of mourning.

At the same time, the Torah sets limits in terms of the duration of the periods of mourning and appropriate expression, such as shiva [the first seven days], shloshim [30 days], etc.

If one extends the intensity of mourning which is appropriate for shiva into shloshim, it is not proper, for although shloshim is part of the overall mourning period, it is so in a lesser degree.

And since the Torah says that it is not proper to overdo it, it does no good for the neshama [soul] of the dear departed. On the contrary, it is painful for the neshama to see that it is the cause for the conduct that is not in keeping with the instructions of the Torah.

A second point to bear in mind is that a human being cannot possibly understand the ways of G-d. By way of a simple illustration:

An infant cannot possibly understand the thinking and ways of a great scholar or scientist - even though both are human beings, and the difference between them is only relative, in terms of age, education and maturity.

Moreover, it is quite possible that the infant may some day surpass the scientist, who also started life as an infant. But the difference between a created human being and his Creator is absolute.

Therefore, our Sages declare that human beings must accept everything that happens, both those that are obviously good and those that are incomprehensible, with the same positive attitude that "all that G-d does is for the good," even though it is beyond human understanding.

Nevertheless, G-d has made it possible for human beings to grasp some aspects and insights about life and afterlife. One of these revealed truths is that the neshama is a part of G-dliness and is immortal. When the time comes for it to return to Heaven, it leaves the body and continues its eternal life in the spiritual World of Truth.

It is also a matter of common sense that whatever the direct cause of the separation of the soul from the body (whether a fatal accident, or a fatal illness, etc.) it could affect only any of the vital organs of the physical body, but could in no way affect the spiritual soul.

A further point, which is also understandable, is that during the soul's lifetime on earth in partnership with the body, the soul is necessarily "handicapped" - in certain respects - by the requirements of the body (such as eating and drinking, etc.).

Even a tzaddik (righteous person) whose entire life is consecrated to Hashem [G-d] cannot escape the restraints of life in a material and physical environment.

Consequently, when the time comes for the soul to return "home," it is essentially a release for it as it makes its ascent to a higher world, no longer restrained by a physical body and physical environment.

Henceforth, the soul is free to enjoy the spiritual bliss of being near to Hashem in the fullest measure. That is surely a comforting thought.


continued in next issue

Firefighters and Jews in need

8th of Tammuz, 5725 [1965]

...It is not easy to adequately clarify in a letter the problem which you pose in your letter, namely the relative importance of self advancement in Torah vis-a-vis efforts to bring Jews closer to Yiddishkeit [Judaism]... However I will attempt to clarify this matter for you briefly by means of the well-known story of Hillel the Elder ([Talmud] Shabbos 31a), where he formulated the essential gist of the whole Torah in the words, "What is hateful unto thee, do not do unto others."

Accordingly, suppose we ask the student of the Kolel [post-yeshiva for married men], who claims that it is right for him to sit and study the Torah, disregarding the plight of his fellow Jew who is in need of help to be brought (closer), to Yiddishkeit, on the basis that he will help him some years later: How would you feel if the situation were reversed? That is to say, suppose you were born in a non-religious family, and under the influence of the circumstances you are not only unaware of a Kolel, but even of a Yeshiva Ketano [high school]; yet you have reached a stage where you feel that you want to identify yourself with the Torah and Mitzvos [commandments] and Jewish way of life; no one is taking an interest in you, but there is a boy who is sitting in a Kolel, desiring to advance his own knowledge of the Torah; you appeal to him to help you, but he says: "Sorry, I still wish to advance my own knowledge of the Torah; I will see what I can do for you a couple of years from now."

Now, if the Kolel boy, not of the illustration but the real one, will justify the attitude of his counterpart in the illustration, then he will be truthful to the principle of Hillel the Elder. If, however, when "The shoe presses his own foot" he would cry out in pain, but is prepared to ignore the plight of his fellow Jew, then he ought to do a great deal of serious introspection.

...In our days unfortunately it is not a question of raising the level of Torah knowledge among Jews, it is rather a question of Pikuach Nefesh [saving a life], actually saving Jews that they should remain Jews in the very plain sense of the word.

Obviously Pikuach Nefesh takes precedence over everything else.

Sometimes when one hasn't got the time to study a particular movement or Shita [way], it is possible to get an insight into the meaning and significance of the Shita by its founder. The Lubavitcher Shita to help a fellow Jew, even at self-sacrifice, began with the Alter Rebbe [Rabbi Shneur Zalman, founder of Chabad Chasidism], author of the Shulchan Aruch which has been accepted by all Jews, not because he was the Rebbe of Chabad, but because he was one of the most outstanding Torah scholars of his day.

This Shita has been continued from generation to generation, down to my father-in-law of saintly memory, who received Smicha [rabbinic ordination] at the age of 17 and who was also a great Torah scholar, though he never boasted about it. He, too, would have preferred, under other circumstances, to sit and learn Torah day and night. Yet when a terrible crisis arose in Russia, and a new regime took over power, a ruthless regime which openly declared war against religion in general, and the Jewish religion in particular, and when almost everybody else fled for his life, leaving Jewish communities without spiritual guidance and support, it was my father-in-law of saintly memory who rose single-handedly to the defense and preservation of Torah and Mitzvos in Soviet Russia, and he was the only one who supported the Yeshivos there, regardless of whether they were Chassidic or non-Chassidic, and who provided facilities to teach even a child of a communist parent in some remote place. And if at this time there are thousands upon thousands of Jews shomrei [keeping] Torah and Mitzvos in Soviet Russia, it is only due to the real self-sacrificing efforts of my father-in-law of saintly memory and his disciples who actually suffered persecution and torture, as is well known.

As a matter of fact you can also cite your own father as a living example of this Shita. For, he too, had a choice of either sitting in a Kolel and advancing his own knowledge, or to go out and do what he is now doing to help save scores of Jewish families that they should remain within the Jewish fold. And, with G-d's help, many boys of those families are now sitting in Kolelim and are learning Torah.

Finally, one simple test as to the sincerity of the critics of the Lubavitcher Shita is this: Are they indeed dedicating 100% of their time to the study of the Torah, or are they taking time out to carry on debates and argumentations, to read newspapers and to do other things, which, although innocent in themselves, are time-consuming, and this time could be applied to helping other Jews in need of help? I venture to say that the argument that they do not wish to join in any such activities as Lubavitch is engaged in, because of devotion and dedication to the study of the Torah, is rather questionable...