1939 —העברת קהילה, אתגרי שינוי, וחיזוק האחדות

B"H, 16 Kislev, 5713.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 22nd of MarCheshvan, in which you again inform me about the situation in the village—especially regarding agriculture and the question of relocating to a new village. There is an idea that part of the villagers will remain where they are now, while those interested in agriculture—about thirty families according to your letter—will move to the new village...

a) Certainly it is unnecessary to justify why you inform me and write as above; it is understood that my desire is to know as many details as possible about everything happening with Anash (our community), especially regarding the relocation question—which in my view is a central issue both materially and spiritually...

c) Regarding the core question—which is most important—in my opinion: whenever one moves from one situation to another that is fundamentally different, greater caution and vigilance are required. As I have observed through many signs, transferring Anash from their previous living conditions in our former country to those in Eretz HaKodesh (the Holy Land), America, etc., this transfer caused a crisis. My strong hope is that the signs of this crisis will continue to diminish rather than G‑d forbid increase. When I say "crisis," I mean both materially and spiritually. This should not be surprising; it is clear that such a drastic change in routine and order causes a very strong shock that demands firm measures for strengthening—and at least not weakening—the community's standing.

d) Currently, those Anash who moved to Eretz HaKodesh are in somewhat better conditions regarding this crisis because they are all together in one place. Therefore, if unity prevails among them, they can gradually adapt to changes; there is no need for an immediate total transformation.

e) In our previous country, Anash were forced to stay together due to external necessity—persecution and pressure on G‑d-fearing Jews generally and Chassidim specifically. But outside our former country—and especially in Eretz HaKodesh—there is no such external pressure; on the contrary, there are attractive forces pulling everyone (and often frequently) toward different places and goals. It stands to reason that after a short time these opposing pulls will become apparent.

f) It seems almost certain that once Anash begin splitting into groups—even if it starts with just two groups—it will lead to further divisions. Eventually, G‑d forbid, their numbers may dwindle quantitatively and thus also qualitatively. Especially in Eretz HaKodesh—the loss of quantity and quality spiritually and materially are interconnected—particularly regarding youth: sons and daughters.

g) The conclusion from all this: If part of Anash move to the new village—even if there is some short-term material gain—it will immediately cause spiritual loss; over time even material gain will decrease while spiritual loss will grow.

h) It could be said that any perceived material benefit from moving now is only imagined due to current shortcomings where you are; thus there’s a desire to relocate which biases judgment. When you arrive at the new place and start anew—and sober up—you’ll see you were completely mistaken; perhaps there won’t even be material benefit at all. If you invest the effort needed for relocation instead into improving your current situation, you’ll certainly gain much more than by moving elsewhere.

i) Even if there were definite material and spiritual benefits for those relocating, one must also consider the weakening effect on those remaining (even though some claim it would help by freeing up space), as well as on Chabad matters throughout Eretz HaKodesh.

j) The practical conclusion: For your own good—materially and certainly spiritually—you should throw yourselves wholeheartedly with chassidic warmth into improving your current situation without thinking this is just temporary for weeks or months until moving elsewhere (which only confuses your minds). Approaching things with this mindset will ensure you demand forcefully from relevant offices that they give you land within Mehadrin’s area as soon as possible. It’s surprising that according to your letter only 400 dunams are discussed when at least 1,000 dunams should have been requested.

k) It seems clear that if it were obvious to the Agency that there were no disagreements among Anash about this—and none would agree under any circumstances to remain behind—they would have already given you this land long ago.

l) Needless to say: My hope and confidence—and in my view it cannot be otherwise—that agriculture will remain a main occupation of the village—not secondary but primary. If some families are unsuited for agriculture for various reasons, surely enough families remain (at least half according to your letter) who want and fit for agriculture; they should use every means possible specifically for agricultural settlement while other activities remain only secondary branches.

m) Needless to elaborate: I do not reject at all the idea or aspiration of founding additional Chabad settlements in Eretz HaKodesh—and with proper enthusiasm I believe this can happen soon—but new places should be established without destroying what exists now; otherwise neither will survive G‑d forbid.

... May Hashem grant each of us good news for one another—only good materially and only good spiritually.

With blessings for Yud-Tes Kislev—the Festival of Redemption—and may we soon see fulfilled speedily in our days (mamash), as promised by Admor Hazaken (the Alter Rebbe) in his heavenly court ruling: "In every matter of Torah, fear of Heaven, and good character traits—the hand of his followers who walk in his ways shall prevail."

Summary

The Rebbe teaches that during times of transition or crisis within a community, unity must be preserved above all else. Rather than seeking quick solutions through division or relocation, investing collective energy into strengthening existing bonds brings both material and spiritual growth.