By the Grace of G-d . . .Brooklyn, N.Y.

Greeting and Blessing:

I am in receipt of your letter, in which you write about the problem you have in regard to yiddishkeit.

Such problems as you mention can hardly be adequately explained in a letter. Actually, in the present case this is not necessary, for in London where you live, there are many persons with whom you could discuss these problems personally and they could explain them to you.

I might make, however, several general observations, which can serve as a basis for the answer to your problems and these observations are valid in every case:

1. When the Jewish people became a nation with the giving of the Torah at Sinai, we accepted the Torah on the principle of na’aseh (we will do and then) v’nishma (we will understand). In other words, the first essential thing is the observance of the mitzvos in the daily life and then one may try to understand their deeper significance.
2. The said condition of accepting the Torah namely, unconditional acceptance of the mitzvos followed by study and not vice versa, is actually based on the very essence of Torah and mitzvos. For inasmuch as the Torah and mitzvos constitute G-d’s wisdom and will, which are infinite as He is infinite, it would be impossible for the created being to understand G-d’s wisdom. By way of illustration, a kindergarten child could surely not be expected to understand a concept or theory of a great scientist, and it would be nonsense to expect a child to grasp an advanced scientific theory, even though the scientist was a kindergarten child at one time and the present child can become an even greater scientist in the future. In other words, the difference there is only relative. How much less can a created being understand the Creator. It is only that in His Goodness, G-d has clothed part of His infinite wisdom in the Torah and mitzvos, so that through applying them in the daily life, a Jew is able to grasp them in some degree. Thus, the very fulfillment of the mitzvos provides insights which a person could not gain otherwise. However, man has been given freedom of action, in order that he should attain this by his own choice and will.
3. It is clear that it is within the capacity of every Jew to live up to the Will of G-d for, obviously, G-d would not expect the impossible of His creatures. Even a human being, when creating a machine or providing certain training to other people, would not expect of the machine or his trainees more than he put into them.

Applying all of the above in your case you should realize that even though you may at this time have certain questions or difficulties, you can be sure that you have been given the capacity to live your daily life in accordance with the Torah and mitzvos, without waiting for resolving all your questions. You may be sure also that all your questions have their proper answers, but it would be a pity and irretrievable loss to wait until you have resolved them before actually fulfilling the Torah and mitzvos. Moreover, not only are you capable of living up to the Torah and mitzvos in your daily life, but also to do this with joy, in accordance with the directive of Torah, Serve G-d with joy.¹

Finally, the Torah requires a Jew to serve G-d in all his ways and with all his resources. Hence, when a person has been given an inquisitive mind, this in itself should also be utilized in the service of G-d, for the Torah does not oppose study and research. Indeed, as you may have heard, Chabad (meaning wisdom, understanding, knowledge) is a profound study of the inner aspects of the Torah and mitzvos, yet it too emphasizes the basic approach of na’aseh before v’nishma, since this is the only way in which a Jew can achieve both and achieve it with joy and gladness of heart.

With blessing,