3386 —מענה לשאלות על עיקרי הדת ואמונה

B"H, 4th of Nissan, 5715.

Brooklyn.

Shalom u'Vrachah!

... e) Regarding the distribution of shmurah matzah, and attached is a copy of the letter – it is obvious that this applies this year as well, for the Torah is eternal. Unfortunately and sadly, there are still many people who need to be awakened and inspired as discussed in the sichah. It is understood that whoever increases the types of recipients for shmurah matzah and enhances this mitzvah as much as possible – this is praiseworthy. It is already known the assurance of the Arizal that one who is careful with even a trace of chametz during Pesach, etc., and with the matzot at the Seder, especially the middle matzah – which is central in this matter since it is a Torah obligation even nowadays – it is called "michla d'meheimnuta" (bread of faith) and "michla d'asvata" (bread of healing), which strengthens faith within every single Jew.

f) Regarding what you wrote about various questions you have concerning some principles of our religion and how to prove them through human intellect: There are several books and printed articles on this topic, and it is surprising that you do not mention even one. It is difficult to elaborate in a letter or repeat what has been printed many times over many years; nevertheless, so your question does not go unanswered at all, I will at least point out some key points.

a) Knowing G‑d's existence positively or negatively: Answer: It is clear and simple that we know this positively. The proof: a) When seeing a printed book with hundreds of pages, it is obvious to any observer that there was a printing house where all the letters were arranged to convey ideas and concepts; no one would say that ink just spilled by chance onto hundreds of pages forming meaningful letters. The same applies – but even more so – when seeing a piece of wood or stone, etc., and then knowing from their atomic arrangement that they are not made up of hundreds or thousands but billions upon billions, all arranged marvelously according to precise laws down to the last detail. This is explained at length in Chovot HaLevavot, Kuzari, etc. See also Sefer HaChakira by Admor tzt"z.

b) Just as a person knows about souls by observing life in animals and similar phenomena.

b) What compels us to believe that Torah is from Sinai? If only because of tradition—this seems similar to other religions' claims (to distinguish between holy and profane). Answer: It is surprising you apparently have not read what has been published on this in the Shavuot pamphlet by Melach, "Talks on Tales," etc., where the difference here is fundamental. While it’s possible for one person to deceive his generation or even several people together or an entire group for some shared reason—this applies to all religions: Christianity, Islam, Hinduism—their religions began when one person told others that G‑d appeared to him and gave him commandments. This pattern holds for every religion in the world without exception—except ours. Our knowledge comes from previous generations: Jews today heard it from those before them; generation after generation back to those who stood at Mount Sinai—600,000 men aged twenty to sixty plus millions more young and old men, women, mixed multitude—all heard together: "Anochi Hashem Elokecha" (I am Hashem your G‑d), not through an intermediary but directly from G‑d Himself. All these people were diverse—simple folk and scholars, rich and poor—and all heard identical words in identical form passed down through generations until today. Surely you know all reformers and conservatives began only decades ago; until then—even if there were individual heretics—millions repeated these words identically throughout Jewish history without interruption by hundreds of thousands simultaneously. There’s nothing else in world history with such reliable testimony as Matan Torah.

c) Why can't we change rabbinic enactments? Answer: By analogy from mathematics—today’s math relies on foundations recorded already by early Greeks like Euclid; though their books are much smaller than today's volumes because everything new builds on their rules and methods. Since these methods were set by those sages based on their principles—all later discoveries are included within them. To distinguish between holy and secular: so too with our holy Torah—general rules were given at Sinai before millions; over time sages used these rules (or as commonly phrased: "middot shehaTorah nidreshet bahem") according to Torah’s prescribed ways to reach new conclusions (i.e., new laws). Even if a law was stated by a particular Tanna or Amora or Gaon—it was already included within those foundational rules received by Moshe Rabbeinu directly from G‑d Himself. Thus it’s clear: if we want to resolve any new question arising today—like something related to electricity—and wish to solve it according to Torah spirit as rabbis did before us—we must follow Torah’s ways and rules; one such rule being that no court can annul another’s ruling unless greater than it (another rule given by G‑d), just as there’s also "after majority one must incline" within any given court comprised of those following Torah’s path.

d) Is there holiness in Hebrew letters? Is this written in Shulchan Aruch? This was written even before Shulchan Aruch—in Gemara Shabbat 104a—and in many places in Zohar HaKadosh and Tikkunei Zohar; likewise regarding vowel points (see Tikkunei Zohar section 5 p.21; see also Zohar Chadash Tikkunim). All this is very clear; objections arise only because some seek excuses for violating mitzvot—they’re embarrassed to admit their desires overpower them so they try rationalizing their transgressions instead of admitting weakness; generally one must know clearly: either you believe Torah is divine—in which case Rambam rules anyone who says all Torah except even one letter comes from Heaven denies its foundation—or if you refuse its authority you automatically doubt even "Anochi Hashem Elokecha" itself! Those who believe Hashem created the world—but only on Yom Kippur or during Yizkor—not year-round—that defies healthy logic! Anyone truly believing such belongs in a mental hospital (G‑d forbid); rather—as above—it’s often just people unwilling to fight their inclination trying instead to justify their actions.

May Hashem grant you success as a good emissary so true faith will be drawn into your community members—especially now before "michla d'meheimnuta" (bread of faith) and "michla d'asvata" (bread of healing), which strengthen pure simple faith within every Jew—as our Sages said: when a child eats grain food (as explained in Chassidus—that means matzah), he calls his father—our Father in Heaven.

Blessings for a kosher and joyous Pesach holiday.

Summary

The Rebbe explains core Jewish beliefs using logical reasoning rooted in tradition—from belief in G‑d's existence through direct transmission at Sinai down to rabbinic authority—and encourages strengthening faith through mitzvot like distributing shmurah matzah.