5362 —הגרעין של המשכיות יהודית והפצתה

B"H, 13 Nissan, 5717.

Brooklyn, NY.

Havavac"h iy"a nu"n engaged in tzt"z full of energy etc. Rabbi Tzvi Shechter

Shalom u'Vrachah!

I received your letter from the 9th of Adar Sheni with its enclosure, the printed excerpt—which I read with interest. Due to many distractions my reply was delayed.

I wish to emphasize a fundamental point that should serve as the basis for any debate. It is surprising that it is not properly highlighted; even in your printed piece it is only hinted at briefly at the end where it deserved elaboration.

The point is: In every debate—whatever its subject—one must begin with certain assumptions shared by both sides; only then does the debate have purpose. If one side can convince the other based on these mutually accepted premises, then the other side must accept the resulting conclusions. But if there are no shared premises, what use is it to argue from assumptions that do not obligate the other? Each insists on their own view and there can be no common ground; such a debate is pointless.

This applies to every debate concerning Judaism. First and foremost one must establish a foundation for the discussion: if this premise is accepted, it compels its conclusions. The premise may be based on Jewish history from then until now in terms of physical survival; or on maintaining spiritual values transmitted in a specific way by specific people; or on our nation’s success in avoiding assimilation throughout exile; and similar points.

Often when a specific premise—one which the other side must also admit—is set forth at the outset, this automatically removes their basis and refutes their arguments from the start.

In our case, for example: If we begin with an undeniable statement—that Judaism is tied to a community called Jews—then to define "Judaism," we must find its core element and common denominator that makes Jews "Jews." Reviewing our people’s history over 3,500 years since we became a nation—through all we have experienced in different places and under varying conditions both spiritually and materially—we are forced to conclude: neither language nor land nor territory nor even philosophical system unified Jews or preserved them. The only thing that never changed—the common factor everywhere under all conditions—was practical mitzvah observance.

Since this is historical reality, any honest researcher must recognize this truth as it matches reality—even if he cannot intellectually grasp it or if its conclusions do not suit his spirit or worldview or philosophical system. Reality dictates conclusions; preconceived notions do not alter reality.

Another point you did not sufficiently emphasize (or only hinted at): It is like the well-known analogy that a person cannot lift himself by pulling his own hair. Likewise, it defies sound reason to select from G‑d’s Torah according to one’s own will—to reject parts of Torah because they do not fit one’s intellect or desire while accepting others as Divine simply because they appeal to him as G‑dly matters.

I will add another point—not directly related to your printed piece: There are phenomena whose entire existence comes only because people wage war against them; without such opposition they would fade away since they lack substance or content on their own. Apparently this also applies to Reconstructionists: despite their wealth, their main existence comes from vigorous campaigns against them.

A parallel issue exists regarding differences between Chassidus and Mussar teachings: Chassidus emphasizes "do good," while constant focus on "turning away from evil" (sur mera) gives evil some foothold. Although until "I will remove the spirit of impurity from the earth" (Zechariah 13:2) we must also engage in sur mera, as much as possible one should avoid making this his main pursuit—instead focusing most days on "do good." This is praiseworthy.

I have often said that one advantage America has over Europe is that here evil does not exist as an active force requiring battle but rather ignorance (which is merely absence and negation), leading to spiritual emptiness and lack of content. Therefore "do good" is even more essential here; debates are secondary or even tertiary issues.

Most importantly—we must spread upright views based on Torah and tradition. Especially nowadays, for such outreach to be accepted by broad circles—and particularly among youth—it must be imbued with light, vitality, and joyfulness; these too are qualities central to Chassidic teaching.

Blessings that you recognize your inner mission—to make your center into a source of living waters of our Torah of life and truth (whose essence rejects all compromise)—and fulfill your role with expanded awareness. With wishes for a kosher and joyous Pesach holiday.

Summary

The Rebbe teaches that Jewish identity endures through practical mitzvah observance above all else. Outreach should focus on spreading authentic Torah values with joy and vitality—especially among youth—and avoid endless debate lacking shared foundations.