By the Grace of G-d12 of Teveth, 5719Brooklyn, N.Y.

Greeting and Blessing:

This is to acknowledge your letter of the 4th of Teveth and its predecessor.

I want to express my appreciation to you for your efforts in the matter of the Claims Conference.² The Jewish expression of thanks in the form of “Yashar Ko’ach” is characteristic in that it is more a blessing for further achievements. It harmonizes well with the Rabbinic expression to the effect that “Only energetic individuals it is useful to encourage.”³ It is in this spirit that I give to you “Yashar Ko’ach” wishing you to go from strength to strength in the dissemination of the teachings and practice of our Torah and mitzvos, by word of mouth as well as by the written and printed words, and in every way possible.

I read with interest your comments regarding your reservations in reference to your articles.⁴ It is my general approach that when I read an article of this nature, my first question is what impression it is likely to leave on the average reader. After all, the author of such an article surely also has the average reader in mind. From this point of view, little must be left to the imagination of the reader and all possible erroneous impressions should be forestalled. That is why there is room for criticism in that the article deals with the problem with “kid gloves,” since the reader cannot be aware of the circumstances which prompted you to write an article in a limited form and dealing with a specific phase. From my knowledge of the mentality of the average reader and especially the American Jew, I fear that he will assume that there is no other grounds for refutation of the Conservative movement than those specifically mentioned in the article, whereas the inconsistencies, contradictions, etc. are flagrant and do violence even to common sense.

Needless to say, it is not my intention to press the point for the sake of argument, but the reason that I emphasize it is that I hope that you will yet have many opportunities to publish your views on this subject at greater length in the columns of the “Tradition”⁵ and other publications. Moreover, I trust you will create such opportunities, in order to elaborate on the views that were expressed to you in this connection, if you agree with them.

I was especially gratified to note in your letter that the point I raised in connection with the Book Review section has been well accepted and that, moreover, the next issue will contain some material which will vindicate the man and his point of view.⁶

Permit me to take exception to one sentence in your letter which speaks of the “basic equality of the Jewish people in particular and humanity in general.”

However much it may deviate from the modernistic trend of humanitarianism, etc. it is nevertheless a basic point in Jewish religion that there is a cardinal difference between Jews and humanity in general. This, despite such principles as the Seven Noahide Laws and that “the pious among the Gentiles have a share in the world to come,”⁷ and similar ones which include humanity at large under the Kingdom of Heaven. And the difference is an essential one, as the difference between principal and agent, or between the end and the means. This is why we say daily “And it is us that Thou has chosen from all the people and tongues.”⁸ In the present age, where the idea of “Have we not one Father?” has been so much used and abused, it is especially important to emphasize this point, or at any rate not to lend one's name to any misconception. For although we are duty bound and obligated in our religion to be humanitarian and help Gentiles as well wherever the need arises, it is nevertheless true that there is a basic distinction between Jew and Gentile.

I might add that this point is more fully stressed in the literature of Kabbala and Chasidus, which is more concerned with the inner aspects of reality, whereas Nigle d’Torah is more concerned with the practical mitzvos. Therefore, in the latter this point is not conspicuous, since in matters of justice, ethics and charity, etc., the distinction is diminished. Nevertheless, even there there is a clear allusion (in Tosefos, Avodah Zarah 5a⁹) that the souls of Gentiles have a separate abode On High. In addition, there are also two variations regarding the text of the Mishnah (Sanhedrin, end of chapter 4) “He who saves one/Jewish/soul,” etc., whether the word “MiYisroel" belongs there.

Finally, I would like to refer also to the painful question regarding the Issur. I trust you will recall our conversation when I emphasized that the best solution would be not so much the establishment of an Ad Hoc committee, as the elimination of the religious aspects of the already existing organizations, so as to label them specifically “lay organizations.” Incidentally, the fact that this simple solution, which undoubtedly has occurred also to other people, has not been implemented, seems to me a clear indication that some people are not interested in a solution at all but rather in upholding their point of view at all costs, for the sake of prestige of triumph and the like.

Noting from the concluding paragraph of your letter, your intended visit, we will then be able to discuss other matters of mutual interest. In the meantime, I extend to you my personal regards and best wishes.

With blessing,