3187 —קדושת בית הכנסת, התנגדות לרצון ה', והנהגת ציבור אמיתית

B"H, 13 Teves, 5715.

Brooklyn.

Blessings and peace!

I was pleased to receive your letter from Asarah BeTeves—may it soon be transformed to joy and gladness—in which you share the good news that a mechitzah is being built in your shul. The sanctification of G‑d's name in this and the greatness of this matter are truly beyond measure. May Hashem, whose attribute is to respond measure for measure, grant you, your husband, and children from His full hand immeasurable blessings in all your matters.

When one reflects on how great the darkness of exile is—that even in matters which should have been clear to everyone we must wage battles—then when one succeeds in such things it is a sanctification of G‑d's name. One such matter is the mechitzah in synagogues.

In truth, it should have been clear to everyone that when one comes even before flesh and blood with a request and wants it fulfilled, one speaks respectfully and acts according to their requirements—and certainly does not act against them—even if there is doubt whether they can fulfill the request. Even if one thinks that if refused they could turn to someone greater. How much more so today (i.e., many times over) when one comes to a place to pray before the Almighty Blessed be He for health and livelihood etc., knowing with certainty that Hashem can fulfill these requests—and everyone knows there is none greater or higher than Him—yet there are those blinded by false yetzer hara ideals who invest money and effort to appoint officials who specifically arrange for prayer to be conducted in a manner intended to provoke the Holy One Blessed be He, to Whom we direct our prayers.

If Hashem says He wants a mechitzah, G‑d forbid they destroy it; if Hashem says keep Shabbos and Yom Tov, they bring in—a misfortune—a microphone and pray through desecration of Shabbos and Yom Tov. If Hakadosh Baruch Hu says the shaliach tzibbur—the representative of the entire congregation who conveys their petition—should be someone whose blood comes from kosher food, whose mind has not been corrupted by improper thoughts, and who has not desecrated Shabbos just hours before leading services—these are such clear and simple conditions—yet thousands of dollars are spent searching for someone who appears more like a non-Jew than a Jew and can sing opera together with non-Jewish women—and who knows if he has actually done so. And this is the person meant to come on behalf of the whole congregation and say requests: 'Enlighten our eyes in Your Torah,' 'Attach our hearts to Your mitzvos,' 'Return us to You,' 'Heal us,' etc.

This is so illogical and against reason that if such things were done in business those people would be sent to an insane asylum; yet when such things are done regarding matters of Judaism generally or specifically regarding synagogue conduct in recent years, there is even a chance such people may be elected as officers in synagogue administration.

Therefore, those who merit bringing true perspective and understanding into a shul as described above have a great communal merit. Therefore everyone must make every effort in this regard—of course peacefully—and when done sincerely and wholeheartedly Hashem grants success.

Of course if you find it necessary you may share the content of my letter with all those assisting you in this mitzvah; may their communal merit stand by each of them in whatever they need.

Summary

The Rebbe teaches that upholding Torah standards within communal spaces like shuls brings immense merit. Defying G‑d’s will inside holy places is irrational; sincere efforts for holiness bring blessing both personally and communally.