6715 —אחריות והשפעה רוחנית בהנהגת ארץ ישראל

B"H, 9 Adar I, 5719.

Brooklyn, NY.

Shalom u'Vrachah!

Yesterday I sent my official response to the question regarding registration, along with my sincere apologies for the delay in replying until now—due to several reasons. What follows here is written unofficially, not even semi-officially. Therefore, I hope you will forgive me for writing without diplomacy, and perhaps the style is not entirely appropriate for every detail, and also—for beginning with a few lines of ideas that may seem self-evident.

Since in our world every matter is not abstract but connected to people and circumstances, I take this opportunity to address you as the one standing at the head of the registration issue—and more than that—as someone whose influence greatly shapes the background of life in our holy land, of which the above problem is only one aspect.

Certainly there is no need to elaborate on the point that our era is a momentous one—especially for our people, wherever they are, both materially and spiritually. As has always been throughout our history, spiritual matters have a far greater impact on material matters than vice versa. (I am aware that this view does not align with materialistic philosophies and similar approaches, but this is not so relevant for what follows.)

It is clear that at such a time, the responsibility placed upon each individual is much greater than in ordinary years—especially upon those who have significant influence over many areas of our people's lives; perhaps even more than they themselves realize. In every matter, responsibility comes with privilege: as one's responsibility increases, so does their merit when they fulfill it. Not everyone merits such great public responsibility; even those who do do not always have the opportunity to fulfill it.

I refer here to your influence: however the situation may be officially defined, in practice today in Eretz Yisrael your decisions determine some of the most important aspects of public life—including spiritual matters. I am not concerned here with whether the regime is democratic or not; I did not come to argue (as above—my letter is unofficial and relates only to reality as it actually exists), and what I see is that you have the greatest influence on shaping conditions in our land—even if sometimes directly and sometimes only indirectly.

Years ago it was common in certain circles to say that Jews living outside Eretz Yisrael must cling to Judaism as a shield against assimilation; but those who found another "shield" instead of religion—especially those who settled in Eretz Yisrael within their own framework (whatever it may be), believing that atmosphere, language, structure etc. are sufficient shields—could dispense with Judaism or consistently ask: what need have we for this "burden" in daily life? Yet developments in Eretz Yisrael over the past seven or eight years highlight more and more that however necessary Judaism may be for Jews abroad—it is even more vital for Jews living in Eretz Yisrael.

One fundamental reason: specifically in Eretz Yisrael there is a danger that a second generation will arise—a new type who will proudly bear the name Jew but be alienated from our people's past and all its eternal values; even opposed to them—in worldview, culture, and daily life—even while speaking Hebrew, living in the land of our ancestors, and being enthusiastic about hearing Tanach readings.

I do not wish to dwell at length on this painful point for obvious reasons (especially since I see no need). One reason: I hope disaster will not strike again; ultimately even among this generation there will be those who raise their voices against this danger—and their call will be heard and effective before harm comes.

Indeed especially in recent years there has been strong ferment both abroad and within Eretz Yisrael demanding spiritual content in life—and if we look deeper, this yearning seeks something beyond human intellect. Certainly our youth's thirst cannot be quenched by human-made theories or systems—which share the fate of all recently invented ideologies: soon gone from existence.

This is where Toras Moshe v'Yisrael—both Written and Oral Torah—our essential values since Israel stood before Hashem Elokeinu at Chorev (Sinai) and heard "Anochi Hashem Elokecha... Lo yihiyeh lecha elohim acherim..." (I am Hashem your G‑d... You shall have no other gods...)—comes into play: commandment and instruction—but phrased also as a promise.

Clearly this does not refer merely to theoretical religiosity—as an intellectual worldview or lecture topic for holidays—but as an actual way of life: practiced daily—even regarding things commonly called secular; after all, our religion is fundamentally practical.

The opportunity now exists as never before to redirect all aspects of life in Eretz Yisrael toward this goal—and this opportunity knocks at your door: you possess both ability and privilege to utilize it most effectively—a privilege rarely granted over decades.

It might seem these lines would surprise you—do I really think my letter can change or influence a worldview formed over decades? Especially someone who has seen success from his efforts? But since I believe conditions in Eretz Yisrael are as described above—the situation itself speaks out; truth itself speaks out; and above all—the unique opportunity given you speaks out. Surely you have considered all this many times without my letter—but I could not allow myself silence when writing about registration (which itself reflects these broader issues), so I felt obliged at least privately to raise these points with you.

On this occasion—and apologizing again for my delay—I express thanks for sending me your booklet at its time; let me connect my words here with what you wrote on its cover when mentioning "the Land": "Eretz HaKodesh." The title "Kodesh," like "Jew," was defined by generations of our people beginning at Matan Torah—when we were called "Mamleches Kohanim v'Goy Kadosh" (a kingdom of priests and a holy nation), when Israel was given its holy land within its borders—from "the land of Canaan and Lebanon up to the great river Euphrates"—and so through today without exception.

Summary

The Rebbe urges leaders like David Ben Gurion to recognize their unique power—and duty—to shape Jewish identity through Torah values in Eretz Yisrael. He stresses that true progress depends on spiritual foundations rather than secular ideologies alone.