4991 —חיזוק ההתחייבות בעת אתגרים

B"H, 1st of Teves, 5717.

Brooklyn.

Shalom u'Vrachah!

Your letter from Tuesday, Kislev—which was somewhat delayed—has been received. Enclosed is a maamar ^[1] that was studied here publicly on Shabbos Mevorchim Chodesh Kislev, marking the beginning of the recent weeks' events. In it you will find answers and my perspective on several points you raised in your letter.

I wish to add: the approach that during extraordinary events it is not an appropriate time to strive in those matters discussed in our previous correspondence—your letters to me and my responses—is, in my opinion, incorrect. On the contrary: if during ordinary days when life proceeds as usual Torah and mitzvah are vital for both the individual and the collective of our people Israel, how much more so during disruptions to daily life—and certainly when these disruptions are fundamental and affect the very issue of existence.

Characteristic are our Torah's instructions* regarding an army at war: (a) Soldiers must not fast—even as a prayer for victory—since this weakens the body which is needed for battle (instead: during war one accepts upon oneself a fast to be observed after victory and peace). (b) One must increase holiness in the military camp even outside wartime, beyond what is practiced in regular life. In other words: a state of emergency demands increased care and vigilance in observing the Torah of Life given to us by Hashem Ish Milchamah Hashem Shemo (the L‑rd is a man of war; Hashem is His name), and upon this depends victory—even in wars where Torah itself requires physical force and strength.

It is obvious you are correct that in such days one does not publicly mention sins, G‑d forbid. However, this does not apply regarding what you wrote about rebuke or moral guidance; on the contrary—during war and generally within an army camp—the need for this is even greater. The distinction is simple: mentioning sins relates to the past; rebuke and guidance concern the present and future.

Regarding the army—the fundamental point of military conduct and discipline is absolute submission: subordination of the lesser to the greater, those below to those above—not based on prior discussion or understanding but specifically on obedience rooted in "naaseh v'nishma" (we will do and we will hear). Surely for someone like yourself no further explanation of this analogy is needed.

This is based on the promise that "Mayim Rabbim v'Neharot..." (Many waters cannot quench) will not extinguish G‑d's love for Israel nor each Jew's inner love for G‑d. May it be His will that this love be revealed practically so that all Israel may emerge from distress into true expansiveness.

Certainly anyone whom Divine Providence has granted influence has both merit and responsibility—and has been given great powers—for this purpose.

Blessings for Chanukah days that illuminate the darkness of night and exile until we merit fulfillment of "to thank and praise His great Name" in the Third Temple with our true redemption through Moshiach Tzidkeinu—with esteem.

Summary

The Rebbe teaches that times of crisis call for increased commitment to Torah observance rather than retreat. True discipline means unwavering obedience rooted in faith; challenges are opportunities to reveal inner strength and deepen connection with G‑d.