ב״ה23 Shevat 5712Brooklyn, N.Y.

My dear Mr. Stulman:

The printed copy of your talk at Earlham College,¹ with the accompanying letter of Jan. 21st, duly reached me. However, owing to the intervening 2nd Yahrzeit of my father-in-law, of sainted memory, which took place on the 10th of Shevat, with preparations before it and the attention claimed by many out-of-town visitors, etc., afterwards, I was unable to reply to you sooner.

I read your talk with great interest and found many thoughts in it which are both constructive and well expressed.

Inasmuch as you permit me to make some critical remarks on it, and without going into a detailed analysis, since it is a fait accompli, I will make one overall observation, which becomes understandable after reflection on the general approach of the Jewish religion to the problems of life, as it differs fundamentally from other 'religions'.

The outstanding and underlying basis of the Jewish religion is that notwithstanding its profound appreciation of intellectual research and philosophy, its primary concern is the practical deed and every-day behavior of man, both in his relationship to G-d and to his fellow man.

This approach to life is clearly brought out by the fact that our Torah – both our Written Law (Bible) and our Oral Law (Talmud) – devotes by far the most of its attention to the practical aspects of life, and comparatively little attention to intellectual research into theology or philosophy, which is left to the esoteric teachings of the Torah.

Hence, as you know, the Jew makes religion the basis of his every-day life, fulfilling its precepts as a matter of course, without the prerequisite condition of knowing the deeper meaning and significance of the religious precepts.

The reason for this is that only in this way can man establish a well balanced and firmly rooted way of life, in his own existence and daily conduct during his life on this earth, a way of life which would remain unshaken by trials and temptations. Besides, only in this way (through the practice of the religious precepts) can one be religious, that is to say, to have communion with G-d and maintain a constant union between the created and the Creator. And only in this way can religion exist and work.

It follows, therefore, that when one desires to change his life to be more in keeping with the tenets of (religion, the foundation of) morality, it must be coupled with an immediate change in one's habits and practical, every-day life. This cannot be attained merely by reflection or philosophy.

It is a pity that this important point was entirely omitted in your talk, for herein lies a fundamental law in the life of the soul on this earth, as it is embodied in its physical frame, a law which has been revealed to us by our Jewish religion in its approach to life as a whole.

Hoping this letter finds you and yours in the best of health,

Cordially yours, 

M. Schneerson