4283 —על קבלת יצירות מלומדות ואורו המתמשך של רבנו גרשום

B"H, 4 Iyar, 5716.

Brooklyn.

Shalom u'Vrachah!

I was pleased to receive your letter from the 28th of Nissan together with the book of responsa by Rabbeinu Gershom Me'or HaGolah, as well as the booklet by Dr. Mr. Chaim Beinart. As you requested, please inform the latter that I have received his booklet, and thank you for your efforts in this matter.

As time permitted and out of affection, I perused the pages of the responsa of Rabbeinu Gershom. It is evident that you invested much effort and toil into it. May it be G‑d's will that the saying of our Sages be fulfilled in you: 'Great is study, for it leads to action.' Since both study and action are vast—'longer than the land is its measure and broader than any commandment'—no matter how good one’s current standing is in both areas, there is always unlimited room for further advancement and improvement.

Certainly there is no need to remind you to act with a generous eye—to also influence others by teaching them our Torah for the sake of teaching, observing, performing, and fulfilling it. Especially in our times there is a noticeable awakening to seek truth after disappointment with the ideals of various parties and other nations. There is no more opportune time than now—especially for someone endowed with influence over their environment.

You have surely heard what is commonly told—and already printed in various places in the name of a great authority—the reason why specifically Rabbeinu Gershom was called 'Me'or HaGolah' (the Light of the Exile). This is because his two enactments illuminate Israel in exile: he decreed not to marry another wife while still married to one, and not to divorce against a wife's will. Thus we need not fear that G‑d will exchange us for another nation since forced divorce is impossible; as the prophet says: 'Which bill of divorce did your mother receive?' Therefore we are assured by what was written: 'You shall be My treasured people,' that He will not choose another nation since one cannot take another wife while still married—so too with Israel—and as it says: 'And I will betroth you to Me forever.'

This also highlights the error made by Wissenschaft des Judentums scholars during a certain period who approached these matters like investigating cuneiform scripts or Hammurabi’s laws or dead cultures. It follows that they could not reach correct conclusions because it is obvious that a living matter requires a different approach—and different preparation.

Although logically these two matters may seem unrelated, experience shows otherwise—as hinted at by our Sages’ brief saying: Why does Jewish law follow a particular sage? Not because he had greater depth or understanding than his peers but because 'the L‑rd was with him' (Sanhedrin 93b). Even regarding Jewish marriage law itself they said: Even though both sides are words of the living G‑d, those who merit to have halachah established according to them are those who are gentle and humble—even if their opponents are sharper (Eruvin 13b).

Based on this we can understand our Sages’ seemingly puzzling instruction that Torah study should follow prayer (Berachos 5b), even though Torah is a Torah of life and truth—as explained in Likkutei Torah by our master Rabbi Schneur Zalman of Liadi (Devarim Tzav III).

With blessings for success in all mentioned above and awaiting good news about this.

Summary

The Rebbe encourages using scholarship to inspire others toward Torah observance and highlights how Rabbeinu Gershom’s enactments illuminate Jewish life even in exile. True understanding comes from approaching living tradition with humility and sharing its light generously.