By the Grace of G-d 20th of Kislev, 5725 Brooklyn, N. Y.
Miss...
Boston, Massachusetts
Blessing and Greeting:
I received your letter of the 14th of Kislev, and may G-d grant the fulfillment of your heart’s desires for good in all the matters about which you write.
With the approach of Chanukah, I trust you surely remember what our Sages tell us about the role which Jewish women played in the miracle of Chanukah,1 in those days at this season. The purpose of the remembrance and celebration of our festivals is to convert the inspiration of the festival into the daily life. The message of Chanukah, in particular, emphasizes the need to spread the light of the Torah and Mitzvoth in a growing measure, just as the lights of Chanukah are kindled with an additional Chanukah light each day.
Wishing you a happy and inspiring Chanukah
With blessing,
[P.S.]2 You write that you do not always find the right answers to the questions put to you in various matters concerning Yiddishkeit. Needless to say, you should not feel discouraged by this, inasmuch as even veteran scholars, who engage in the study of Torah for many, many years, cannot always answer all the questions. This is not surprising, inasmuch as a human being is a created being, and cannot possibly understand the wisdom of the Creator. However, even if one does not know all the answers, it does not have to influence in the least, G-d forbid, one’s adherence to the Torah and observance of the mitzvot.
If you look into the thing more carefully, you will realize that most of those who challenge you with questions are not really interested in the truth, but only seek justification for themselves and their conduct, both in the eyes of others as well as in their own. Their conscience is bothering them for having abandoned the way of life of their ancestors throughout the generations; many of whom actually gave their lives for Yiddishkeit, whereas they themselves have recklessly and indifferently exchanged their obligations and spiritual treasures for the material comforts of life.
I do not agree with you that one should expose oneself to a non-Jewish environment in order to prove one’s religious convictions and spiritual strength. On the contrary, every Jew, even the greatest tzaddik, prays every day and at the beginning of the day, “ Lead me not into the hands of temptation.”3 It is only when G-d Himself puts one to the test that one has to be firm and prove himself worthy.
As for discussions and debates-this may be more the province of rabbis, but laymen should avoid such things, except where absolutely necessary.
You are, of course, quite right when you state that it is impossible to make concessions in matters of Torah and mitzvot. (How is it possible to make a concession in a matter of truth, received from the G-d of Truth?). Wherever there is a permissible “concession,” as in the case of disregarding the restrictions of Shabbat for the sake of saving a life, this is no concession at all, but a true din (Torah law) that is as valid as all the other laws of Torat Emet. The same rule-to cite another example-requires that the strict fast of Yom Kippur be suspended if fasting would endanger the person’s life. This is the well-known Torah law of pikuach nefesh that supersedes all other laws in a life-threatening emergency.4
Notes and sources
1) Shabbos 23a.
2) On the secretary's copy, the Rebbe added the following (in Hebrew) for the secretary to translate into English and add to the bottom of the letter (We have incorporated the English version as it appears in the part of the letter printed in The Letter & The Spirit vol. 1, pg. 84). We provide here the original text of the Rebbe's handwritten addition along with a loose translation :
להוסיף
לכתבה שלא תמיד מוצאה המענה לשאלות ששואלים אותה ראיות ליהדות ותומ"צ - פשוט שאין לה ליפול ברוחה מזה, כיון שאפילו זקנים שעוסקים כל ימיהם בת"ת לא כל השאלות יכולים לתרץ, ומה פלא שאדם נברא אין ביכולתו להבין חכ' ה' שגילה בתורתו עד תכליתה?! ופשיטא שאין זה צריך כלל לנגוע ח"ו בקיום המצוות.
כשתבונן – תראה שרוב המקשים - זה לא שמחפשים האמת כ"א רוצים להצדיק א"ע (לפני אחרים וגם מצפונם) על שעובר דרך חיים דאבותיהם וא"א שכמה מהם מס"נ על היהדות והם פרקו עול תומ"צ בשביל נוחיות החיים הגשמיים.
אינה צודקת בכתבה שצ"ל בסביבה בלתי דתית שזהו הדרך לבחון כחות עצמן - כי אדרבה כאו"א מתפלל ובתחלת היום ואפילו צד"ג ואל תביאנו לידי נסיון. אלא כשהקב"ה מזמין נסיון צ"ל חזק ולעמוד בנסיון. וכניסה לויכוחים - זהו תפקידם של רבנים וכו' - אבל לשאר אנשים הוא רק כשמוכרחים לזה.
כמובן צודקת בכתבה שאי אפשר לעשות פשרות בתומ"צ. (ואיך אפשרי פשרה בענין שהוא אמת נתון מה' אמת!). ומה שא"ל שיש פשרות וכמו שדוחין שבת מפני פקו"נ – אי"ז פשרה כלל, כ"א דין אמת כשאר דיני תו"א: דין לצום ביוהכ"פ, איסור לצום בשויו"ט ואיסור לצום למסוכן. איסור להבעיר אש בש"ק , ציווי להבעיר אש להציל מסוכן וכן על המזבח בביהמ"ק.
Loose translation:
Regarding her writing that she does not always have answers to questions concerning the authenticity of Judaism and of the Torah and Mitzvos - it is obvious that this should not be disheartening, for even older people, who dedicate their entire life to Torah study, cannot answer every question. What is so wonderous [of the fact] that a created being does not have the capacity to understand the wisdom of G-d, that He revealed in the Torah, in the fullest measure!?a It is [also] obvious that [these doubts] should not affect the performance of Mitzvos, G-d forbid.b
If you contemplate you will see that most questioners are not seeking the truth rather they are trying to justify their behavior (for others and for themselves) for leaving the lifestyle of their ancestors, which many of them sacrificed their lives for the sake of Judaism, while they free themselves from Torah and Mitzvos for an easier corporeal life.c
Regarding the statement that in order to test one's inner strength one must live in an unreligious environment. This statement is not justified, for, on the contrary, everyone, even the extremely righteous, prays, at the beginning of the day, “Bring us not to temptation.” Only when G-d provides someone with a trial one must stand strong and prevail through the struggle. Entering into [religious] debates is the task of Rabbis, etc., for others, however, it is only [worthy] when they are forced to.
It is self-understood that your remark, that there is no room for compromise with regard to Torah and Mitzvos, is correct. (How can there be a concession from [the Torah that is] truth, given from the G-d of truth!). With regard to what they have told you, there are [already] concessions made, such as we lift the restrictions of Shabbos when there is an endangered person. This is at all not a concession rather a true law like all the other laws in the Torah of truth: The law requiring one to fast on Yom Kippur, the prohibition of fasting on the Shabbos and festivals, and the prohibition for one at risk to fast [On Yom Kippur]. The prohibition to ignite a fire on Shabbos, the commandment to ignite a fire [on Shabbos] to save someone in danger, and [to ignite a fire on Shabbos] on the Mizbeach in the Beis HaMikdash.d
a) See also letter dated in 5725.
b) See also, at greater length, letter dated 16 Tammuz, 5743.
c) See also letter dated 20 Shevat, 5724.
d) See also p.s. of letter dated 5 Teves, 5732.
3) Morning prayer.
4) See Shulchan Aruch, Orach Chaim, ch. 328.