6428 —השפעת הפרט, היסטוריה יהודית, ויהדות רוסיא בזמנים מודרניים

B"H, Rosh Chodesh Menachem Av, 5718.

Brooklyn, NY.

Shalom u'Vrachah!

The events of those days in particular set a deep mark on the spiritual life course of the Jews in Russia and also of all Israel. I am aware that according to several schools of Marxism and science etc., it is not accepted that an individual can influence the collective in a way that decisively changes it. But in our era, one should not be shocked when encountering a "miracle." Especially regarding Bnei Yisrael—each one is a brand plucked from the fire, a living wonder. Moreover, specifically recent scientific results over the past decades have led to the conclusion that there is no absolute certainty regarding so-called "natural" laws that have been invented or established; rather—there is only possibility. One cannot judge from the general rule about every individual case; that is, the law applies to most cases but does not force it to be so in every instance—a rare exception may be the opposite of the rule.

As an aside, it is remarkable that specifically in those countries where Marxist methods dominate—and where this assumption that an individual cannot determine the collective should be prevalent—in practice, in several such countries there has spread a cult of personality to an extreme degree; even to the point where certain countries are ruled by tyranny completely contrary to reason.

On a lighter note: considering that institutions and matters of my revered father-in-law the Rebbe are now present throughout all corners of the world, there is no place at all to say his sun has set—for the sun always exists and merely moves from place to place, from one hemisphere to another. Since his activities are alive and enduring everywhere, his light shines and acts always.

If I recall correctly you said or wrote to me that you are engaged in writing Jewish history and preparing new editions of some of your books and articles. My hope is that your childhood learning will stand by you—that is, those years spent near my revered father-in-law the Rebbe and within proximity to Yeshivat Tomchei Temimim.

There is nothing that becomes completely nullified—and all the more so things connected with our eternal Torah as illuminated inwardly by Chassidus. Surely their impression will be evident in your books and works soon to be published.

Incidentally: I am surprised by what you wrote on page 109 in that booklet (and its footnote) regarding editions of Sefer HaTanya published in Russia—eight editions etc. See also the indexes printed as an appendix to Sefer HaTanya published by Kehot [sent to you separately from its latest edition].

Respectfully and with blessing.

In keeping with Jewish custom to add one's own touch to every matter, I permit myself to comment on your article's content—even though it would seem not my field—and it is this: When speaking about Russian Jewry as a unified entity (as also done in your article), including all regions formerly under Russian rule—this seems self-contradictory because many parts of Jewry within this territory were not united at all; only mechanically connected—that is, under one government—and what matters more was their connection (and often greater connection) with Jewry elsewhere.

For example: The Jews of the Caucasus until midway through World War I lived independently—not within Russian Jewry at all; likewise Polish Jewry which had almost all aspects of communal life shared with Galician Jewry rather than other parts of Russia.

Accordingly, on several points discussed in your article one should not generalize from data about one part of Russian Jewry onto another when these parts had only mechanical connection as above. Furthermore—especially after the period discussed (after World War I began)—several barriers between these Jewish groups were removed: Polish and Lithuanian Jews were exiled deeper into Russia; conversely Polish Jewry's ties with Galician Jewry were absolutely severed; similarly for Caucasian Jewry—which incidentally also involved active participation by my revered father-in-law the Rebbe and especially his father—the Rebbe—who at both beginning and especially end of World War I sent several emissaries there strengthening religious ties (and thereby economic ones too).

Additionally: In recent periods Russian Jewry's most central role for Israel's history was through its influence outside Russia—which mainly distinguishes it from Moroccan, Turkish, Hungarian etc. Jews—whereas regarding local life (inwardly), Hungarian/ Galician/ Moroccan Jews were on very high levels—sometimes higher than Russian Jews especially at period's start discussed.

Therefore regarding four fundamental phenomena explained in your article as defining Russian Jewry's special place among our people—it requires examination whether these features existed equally or even more developed among Hungarian/ Moroccan etc. Jews—for example: tradition-rooted life shaped by ancestral custom—which our Sephardic brethren excelled at even more than Ashkenazim.

Based on this—in my humble opinion—one must add a principal characteristic line for Russian Jewry: its influence/intervention upon Jewish life worldwide—whether through print media or personal contact via emissaries or emigration etc.

Summary

The Rebbe urges careful distinction between different Jewish communities when analyzing history and emphasizes both individual impact and Chabad’s ongoing global influence. He encourages nuanced scholarship rooted in authentic tradition while highlighting each community’s unique contributions.