519 —אחריות מנהיגים יהודיים וביקורת על ספר מילה

B"H, 6 Elul, 5709.

Z. G. Dr. Yosef Gruchandler

Shalom u'Vrachah!

The esteemed Rabbi Moshe Hecht showed me your work on milah (in French). Reading in the preface your statement that you are connected specifically with those Jews who strictly observe Torah and all mitzvos with zeal, and that you wish to bring them benefit, live their lives, and share their suffering, I also hope that in the 35 years since then you have fulfilled this in life.

In all times, every Jew and every Jewish home has been, as our Sages express it, a complete world; how much more so in our present time, after so many millions of Jews have been taken from us, and part of their mission in this world has been transferred onto the shoulders of those who remain—in addition to their own previous share of work—each of us carries an even greater responsibility for the entire community.

Especially for one who finds himself in a city where Jewish activists are few and he is an influencer over a certain circle of people—and can become an influencer over an even larger circle—he must certainly see himself as a soldier whom the millions of martyred kedoshim have placed at the front lines of the thousand-year war waged against Jews because "datayhem shonot mikol am" (their religion is different from every nation)—the word "war" you describe in your work is part of this—a war which unfortunately sometimes must also be fought against Jews who have erred in their life path. Our duty is to see that they return to the Jewish way and begin Jalousement Conserver Toutes les Prescriptions de la Bible et du Talmud (zealously keep all the commandments of the Bible and Talmud).

As a doctor you surely know even better than I do: when there is no healthy person, a doctor may not say that the patient should wait until he himself is one hundred percent as he should be before tending to the patient. As seen in practice in such cases—even if something is lacking in the doctor—the very occupation with healing another brings almost automatically healing to oneself.

* * *

Before I conclude—a comment on your work: Page 51: Based on your opinion that metzitzah is only a health measure and has no connection to the religious aspect of milah, you propose—in a book also printed for non-Jews—that governments should intervene and prohibit it! Three objections:

(a) Page 54—where it discusses "milah" among Muslims which according to your own description is more dangerous—yet you refrain (and rightly so) from suggesting prohibition but write "one must hope that over time interested peoples will learn to use modern methods." Should there be such a difference just because Jews are in exile among non-Jews and France fears Arabs?

(b) From governments interfering by prohibiting or coercing Jewish life nothing good has ever come for Jews—not for their souls nor for their bodies—as shown by many examples from Jewish history which you surely know.

(c) Around 200 rabbis—including doctors—after considering various reasons you bring in your work came out with full force for the absolute necessity of metzitzah. See material in Sdei Chemed vol. 12, Kuntres HaMilah VeHaMetzitzah (Warsaw 1902).

By the way: p. 15—16th line from bottom avant should be apres; p. 15—7th line from bottom should be Perse instead of Babylonie; p. 20—13th line from bottom should be 1135 instead of 1171.

I am sure that each of us in his own way wants only what is true; therefore you will not take offense at me for allowing myself here to note some thoughts which clarify points from your work.

With respect and wishes for a kesivah v'chasimah tovah,
Rabbi Menachem Schneerson
From a copy by secretariat.
Jalousement... Talmud: Lekayem et kol horaot haTorah vehaTalmud (to fulfill all instructions of Torah and Talmud).

Summary

The Rebbe teaches that every Jew carries great communal responsibility, especially after tragedy. Leaders must influence others positively despite personal shortcomings. He stresses caution regarding government interference in religious practices like milah and upholds traditional requirements such as metzitzah.