6733 —על זהות יהודית, אחדות, וסכנות הגדרת מחדש של 'יהודי'

B"H, 28th Adar II, 5719.

Brooklyn, NY.

Shalom u'Vrachah!

Thank you for your attention in sending me a copy of your article "A Non-Identifying Jew," as well as its summary in the "Jewish Forum." After asking your forgiveness—though I think my words will not surprise you—I must express my opinion that I do not agree with you. My reasons stem from the recognition of the great necessity to preserve the unity of our people, something with which you surely agree. If at all times it was vitally necessary to defend national unity, how much more so in our era—a time of crisis by all accounts—an era of confusion and blurred values. At such a time, the danger of compromises and similar phenomena is much greater, as is evident from the proliferation of opinions and approaches that have sprung up overnight.

As with any matter: if you wish to understand the nature of an approach, observe its extreme expressions—even if only a minority accepts them and they seem insignificant. Nevertheless, such extremes highlight the direction and tendency of an approach—at least its possible consequences if not addressed in time. I refer to the slogan prevalent in certain circles: that Judaism in Eretz Yisrael and Judaism in the Diaspora are two entirely different worlds—a view whose extremity was highlighted by the Canaanite movement.

From this perspective, I believe that the proposal to place the title "Jew" (with whatever qualifier) at the discretion of non-Jews—whom our tradition has for thousands of years identified unequivocally as gentiles [to the extent that they are permitted to transgress all Torah laws (except for the seven Noahide laws) without protest; their marriages are invalid, etc.]—creates a breach leading to an abyss and a rift with unimaginable consequences. Even if one limits "Jew" with an added qualifier like "non-identifying," some will emphasize "Jew," others "non-identifying." The common denominator is that "Jew" leaves our people's exclusive domain for public ownership—and its owners are no longer with it.

Moreover, even if instead of "Jew" one uses a parallel secular term, there remains this same danger: when something becomes public property its ownership is undermined.

The conclusion: Anyone who values Jewish unity—even those with no interest in religion—must defend it vigorously without allowing any weakness or compromise. Especially since anyone who truly reflects must admit that compromise between approaches does not bring peace or unity; on the contrary—it creates a state of ongoing and growing friction.

Incidentally, I believe it was a grave injustice to choose titles like "Yisrael" and "Israelis," thereby including Arabs and Christians as citizens called "Yisrael" or "Israelis." My reasoning is clear from what was said above.

Another point: Contrary to those who mistakenly think religion is relevant only for survival in exile but those settling in Eretz Yisrael need only language, culture, land etc.—I say on the contrary! The necessity for religion in Eretz Yisrael is even greater than in exile. If abroad there is danger of assimilation until one disappears from among the community G‑d forbid—in Eretz Yisrael there could be a situation where Christians or Muslims identify as members of Am Yisrael simply because they live here, speak Hebrew, study in local schools and share its culture—as experience has shown even when the Beit HaMikdash stood: 'Your destroyers and ruiners come from within.'

Certainly if you have any comments on what I wrote above I would be happy to receive them.

May it be G‑d's will that ultimately the prophecy will be fulfilled: 'They shall no longer defile themselves with their idols...and I will be their G‑d...they shall walk in My statutes...and dwell on their land...and nations will know that I am Hashem who sanctifies Israel' (Yechezkel ch. 37).

On this occasion I warmly thank you for giving me access to review the manuscript "Buch Vayikra." Enclosed separately is a list of articles therein already published—for your information.

Summary

The Rebbe teaches that redefining Jewish identity endangers unity and opens doors to confusion and assimilation. He urges unwavering defense against compromise on this core issue—especially today—and stresses that religious identity is crucial both inside Eretz Yisrael and abroad.