On Proof, Faith, and the Influence of the Yetzer Hara

Holy Letters of the Rebbe – Volume 15, Letter 5432
Baruch Hashem, the 7th day of Iyar, 5717, Brooklyn. Shalom u’Vracha.

The Rebbe writes in response to an undated letter in which the writer requested further proof and evidence for the truth of our tradition and raised related questions, particularly comparing the certainty people often place in science with matters of Torah and faith.

The Rebbe begins by expressing surprise at such a question, especially when it comes from those who have studied the secular sciences, particularly fields such as physics. Many assume that scientific conclusions rest on firm and precise proof, while Torah principles depend only on belief. The Rebbe states that the reality is quite the opposite. The evidences and conclusions in these sciences are far weaker than the logical certainty supporting the truth of Torah and mitzvos.

At the same time, the Rebbe emphasizes that Jews do not observe Torah and mitzvos because they were persuaded by intellectual proof alone. Our acceptance of Torah began with the declaration Naaseh v’Nishma—“We will do, and we will hear.” The Jewish people first accepted Hashem’s will with devotion and only afterward sought understanding. This, the Rebbe explains, is the foundation of Torah life.

The Rebbe clarifies that his purpose is not to say that observance depends on rational evidence, but to expose the weakness of the arguments that dismiss Torah while blindly trusting other systems of thought. Such doubts, he writes, are often fueled by the Yetzer Hara, which clouds judgment and introduces confusion, even in ways contrary to healthy logic.

The Rebbe notes that sources such as the Kuzari and publications of Merkos L’Inyonei Chinuch address many of these questions and demonstrate that the foundations of Torah stand on strong grounds. Yet the deeper issue is not intellectual evidence alone, but human nature.

Why, then, do many people accept ideas with weaker proof while resisting Torah? The Rebbe explains that reward and punishment in Torah are often not immediate or visible. By contrast, physical desires and worldly temptations offer instant gratification. A person may know the truth intellectually, yet still struggle to resist what is immediately pleasurable, especially when surrounded by others who live differently or mock a life of discipline and faith.

This is why the opening principle of the Shulchan Aruch teaches that one should not be ashamed before those who ridicule him. Before all other laws, a Jew must develop the inner strength to stand firm and not be swayed by mockery or social pressure. This principle is foundational to all observance.

The Rebbe then cites the verse Hen am levadad yishkon—“Behold, a nation that dwells alone.” The Jewish people have always been distinct, often a minority among the nations, yet they endured precisely by remaining faithful to their unique mission. Through that steadfastness, they continue to exist and will merit the true and complete redemption.

The Rebbe concludes by encouraging the writer to remain strong in the three daily study portions established by his father-in-law, the Rebbe: Chumash, Tehillim, and Tanya. He ends with a blessing. In a postscript, regarding a practical question about bread purchased from someone who does not observe Shabbos and whether it qualifies as Pas Yisroel, the Rebbe advises consulting a competent local rabbi who knows the specific details of the case.

The message of the letter is powerful and enduring: Torah is not sustained by proof alone, but by commitment, clarity, and courage. A Jew must not be intimidated by the spirit of the times, but stand proudly in the eternal truth and mission of our tradition.