6221 —על שתיקה ציבורית, הנהגת דתית, ותגובות לדעות שנויות במחלוקת

B"H, 4 Iyar, 5718.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z tznam"s etc. Rashi Schneersohn

Shalom u'Vrachah!

I acknowledge receipt of your letter from before Rosh Chodesh Iyar and its predecessor... About two weeks ago they sent by registered mail through the post office the key—the values of Kabbalah—in the writings of the Arizal, according to your instruction. Surely you will confirm its receipt.

I am certain that you read with due attention the speech of Professor Segal. It is surprising that you do not mention anything about this. This is precisely the point and the touchstone of these views, against which our Rebbeim and the great leaders of Israel fought—against the winds that blew in the Jewish street then, etc.

If we were meritorious, these matters should have been stated by those who serve in holiness in Eretz HaKodesh, leaders of parties who wave the banner of religion, and all the more so by rabbis. The greater their rabbinic title, the greater should have been their outcry and sigh. But since we were not meritorious—all those mentioned above do not stop reciting Hallel, songs and praises; they have already explicitly ruled that redemption has already begun—even though all those who ruled know what is brought in Rambam as halachic ruling regarding redemption and its nature.

And in the well-known prophetic language—they explain how there is peace for Judaism, for Torah and its mitzvos, and there will be peace also in the future; that things are improving moment by moment, etc., etc.

And he who is not ashamed to say the truth—this is specifically from those whose books regarding sacred writings are well known and publicized; his heart has been touched by a war against Hashem and His Torah—at least against His Torah.

If only rabbis and religious parties would restrain themselves from opposing him and refuting his words in such a way and with such "proofs" as they refuted all those who said similar things—even if not with his sharpness.

As I wrote regarding certain matters—the alarm is not so much about conduct contrary to holy intellect or sound reason; rather it is that these aforementioned religious people do not pay attention that there is room for doubt and discussion—that one must write exactly opposite to what they say and print.

It is interesting: surely this person "receives funds from the state," moreover he serves in a position connected to education—that is, his influence increases continually upon his students and their students. Did anyone officially oppose him from government offices with fanfare using all those titles used against those imprisoned for such matters who were not educated on "Chochmat Yisrael" in Germany? And instead of being called professor they bear titles like rabbi or dayan or shochet or melamed or even Avrech yeshiva in Meah Shearim?

It is characteristic that there is a weekly magazine receiving support from the Torah department of the Agency which had no choice but to print at least an abstract of the professor's speech—and according to Pei Chacham they printed it on later pages; yet in that same issue but in a more respectable place with more detail appeared a defense article—which was completely baseless!

You write at the end of your letter that you experienced distress etc.—but I do not have at hand the article about which you write. However, recalling what I said on this matter—as above—it is far less sharp than that speech.

It seems—in such cases—I have already written long ago that not only am I interested to know details when one writes there was distress or anguish; as mentioned I also added then that there is generally no benefit in concealing it because there are "friends and acquaintances" who report about such matters—but usually distort things or exaggerate them.

Certainly you will fill me in on this matter at your next opportunity.

Summary

The Rebbe highlights how silence or inadequate responses from religious leadership can enable problematic ideas to spread unchecked. He urges honest communication about challenges facing Jewish life rather than concealment or rationalization.