6467 —על תחליפים לתפקיד האמיתי של היהדות וזהות יהודית

B"H, 28 Menachem Av, 5718.

Brooklyn, NY.

Shalom u'Vrachah!

I received your essay "The Exile by Choice," which you kindly sent me, though it was delayed more than usual in transit, and due to many preoccupations my reply was also delayed—please accept my apologies.

I read your essay with interest and paid special attention to its central point: the idea of seeking a substitute to replace the true role and inner essence of Judaism and Jews. It is clear to anyone with understanding how serious and undesirable the consequences of this are.

Seeing that you do not hesitate to express views that may not be popular with the public, I hope you will continue in this direction—to reject any substitute whatsoever. The very concept of a substitute highlights that it is not what should be. The better and more attractive the imitation or substitute appears, the greater the danger—even if on the surface or at first glance the difference is not so noticeable and it may temporarily satisfy a spiritual thirst.

It is unnecessary for me to emphasize what is agreed upon and accepted—at least in theory if not always in practice—that although every nation must have some involvement in material matters, since we are dealing with human beings and not herds of sheep or cattle, it is obvious their role is not limited to eating, drinking, fine dwellings, etc., but specifically concerns matters related to intellect and spirit—the advantage of humans over animals. If this applies to all people and nations, how much more so regarding Israel: despite the necessity for bodily needs, these are not our main or inner purpose; rather, our mission lies in matters rooted in thought and spirit—that which connects to the soul—with the body merely serving as a vessel for their realization.

One must not confuse means for fulfilling one's purpose with that purpose itself—even if those means are essential for sustaining life. In our sages' words: "Pikuach nefesh (saving a life) overrides everything," where "nefesh" here refers to preserving life within the body. Yet even so, this remains only a means—albeit an essential one—to fulfill one's mission.

This applies both individually and collectively. If someone mistakenly swaps means for purpose—and if those means are non-essential—it is likely they will recognize their error upon reflection or can easily be shown the truth. But if those means are essential for fulfilling one's mission, such confusion is more common; even when shown clear evidence otherwise, it is harder to correct them. Thus, as above, there is far greater danger that one's true mission will be neglected.

Therefore, regarding those substitutes you write about—where some Jews try to fulfill their obligation by giving charity or attending meetings occasionally just to avoid their real mission—these inevitably lead to undesirable outcomes: emptiness of Jewish essence and content.

Nevertheless, someone who does not shy away from expressing views contrary to popular opinion will warn about these dangers—whose destructive results are already visible especially among youth (the nation's future)—from even subtler substitutes: such as political matters or self-governance. Even if these are fully achieved and enjoyed one must remember they too are only means; it must be demanded that this truth be engraved in heart and mind so deeply that it permeates every part of both individual and community: our task lies specifically in matters governed by spirit and intellect—in chassidic terms: elevating form over matter.

A different version based on a story we heard from my father-in-law (the previous Rebbe), who said that Admor HaZaken (the Alter Rebbe), founder of Chabad Chassidus, taught this approach: "One must train horses so they cease being horses." In another version: "So that horses know they are horses"—meaning "horses" as a metaphor for materiality.

Summary

The Rebbe teaches that while material needs are necessary means for life, they must never be mistaken for our true spiritual mission as Jews. Substitutes—even noble ones—cannot replace authentic Jewish purpose rooted in soul and spirit.