By the Grace of G-d 11th Tishrei, 5741 Brooklyn, N.Y.

Shalom uBrocho:

Your letter with enclosure reached me with considerable delay. I therefore hasten my reply via Express S.D.

With reference to the subject matter of your letter, namely, your plan to move and settle in Eretz Yisroel, I am not quite certain from your letter whether this move is still under a doubt and question or has been definitely decided upon and the question is how to facilitate the change in terms of adjustment, etc.

If the latter is the case, I can offer the following thoughts for your consideration:

There is a familiar saying of our Sages, Malchuso d’ara k'ein malchuso d'rakia. The procedure of malchuso d’ara is that an entrance visa is required to an important country. The “visa” to Eretz Hakodesh Paltrin shel Melech is, of course, in terms of kedusho, greater hiddur in the fulfillment of the imperatives of the Melech, Hakodosh Boruch Hu. And however satisfactory the standard of Yiddishkeit, there is always room for a greater degree of excellence in all matters of Torah and mitzvos, which are infinite, being derived from and connected with the Ein Sof.

The said rule would apply to every Jew. But for a Jew who, by hashgocho protis, by virtue of his prominent position of influence, especially among the young generation, has been given much wider obligations, the above rule assumes an added dimension. Since influence on young people is multiplied manifold when they enter family life and raise children, it is one of the most primary and far-reaching obligations and mitzvos. As everybody knows, students are directly or indirectly influenced by their professors regardless of the subject or field of study, even if not related to religion or moral philosophy; certainly when the influence comes not only by way of example but also by precept, by ”words coming from the heart that enter the heart.” In the case of Jewish students, we also have the rule of the great Guide of the Perplexed of all generations to the effect that a Jew intrinsically wants to do the will of G-d, but sometimes the yetzer blocks the way. Thus it is only necessary to remove the extraneous accretion for the true essence of the Jew to be revealed and to reassert itself forcefully. This is particularly true of one who is in the category of tinok shenishbo.

In addition to a generally higher standard of Torah and mitzvos that is expected in the “Paltrin shel melech” there should be an added hiddur in some specific area or mitzvah (in terms of b’mai havi zohir tfei), the choice of which is a matter of personal disposition and need. This can be decided upon after arrival in Eretz Yisroel.

Having said the above, and because of the extraordinary importance of such a move, I must take into account also the possibility that perhaps the plan is still sub judice. If so, it is my duty to urge you to consider what it would mean in terms of the void that would be left behind in British Jewry.

In my view, a Jew, a shomer Torah and mitzvos, who occupies a position of influence in a Jewish community, is not only like a soldier in a time of war, but like an officer at a command post on the battlefield. He simply is not at liberty to relieve himself of his duty and abandon his post, even if he intends to contribute to the war effort to the best of his ability elsewhere.

The “war” I am speaking of, of course, the war against assimilation which is so rampant in its extreme form, including intermarriage, etc. In recent years a new plague has been ravaging and spreading among our young generation - the various idolatrous “cults.” Sad to say, little, if anything has been done to counteract this terrible danger, even after the suicide and loud, but short-lived, outcry in the press.

England is no exception. While the tide of assimilation is pressing unabatedly even in London, the situation is far worse in provincial towns, with the exception to some degree in Manchester and Gateshead, while the number of askonim and men of influence of your caliber is regrettably very small, which only compounds the obligation of each one of them. If you were to give up your position in British Jewry, with your special opportunities of influencing the young generation, including the opportunity of coming into personal contact with Jewish students in various places through lecture tours, there would be a most serious void, affecting many, though even to save one Jewish soul would be sufficient.

In light of the above and seeing that, according to your writing, you have the option to continue your prestigious position for another five years, until compulsory retirement, I strongly believe that your primary obligation is to remain at your post and fight the battle of Torah in Great Britain.

In this vein and candor I would like to add that the reason often cited for moving to Eretz Yisroel, namely, to ensure the chinuch of the children, happily does not apply in your case, for, as I see from your letter, your older children are already attending Torah institutions in Eretz Yisroel and all your children are, thank G-d, beneficiaries of a fine Torah chinuch.

I am not making a point of your influence at the college, because I have only scanty knowledge of the situation there at the present time. However, I have no doubt that, like other similar institutions, it has a difficult time maintaining the desired standards and that your moral support is indispensable there too, which could not possibly be as effective if it were to come from Eretz Yisroel.

Finally, I trust you will bear with me making one further point. Assuming you feel that your influence with the young generation in Great Britain in the above-mentioned area has not been that great in the past, this surely would be no reason to leave, but rather a good reason to find the ways and means to intensify your influence henceforth. And there is assurance of yogaato umotzoso.

Much more could be said on the subject at hand and even in stronger terms. But since I am not sure if my assessment fully coincides with yours, I have been somewhat inhibited in my outspokenness. Besides, there is really no need to overemphasize the above to you.

To conclude on the timely topic of this day, it being on the morrow of Yom Kippur, when every Jew has been granted a Chasimo uGmar Chasimo Tovo, may G-d grant that this include also the right solution to all personal problems, particularly the problem at hand which is not just a personal problem, but one which is of profound concern to the rabbim and the zechus horabbim helps.

With prayerful wishes for hatzlocho in all above, and wishing you and all yours a truly joyful Zman Simchoseinu,

With esteem and blessing,