6843 —הבהרת הסכנות של התבוללות באמריקה, רוסיה, וישראל

B"H, 5 Iyar, 5719.

Brooklyn, NY.

Shalom u'Vrachah!

In response to your letter from the 19th of Nisan, where you raise concerns about my general Pesach letter from 5717 (or was it 5718?) and worry that it might be misinterpreted, allow me to point out clear evidence that there is no room for such a mistake: despite the time that has passed since the letter was published, this is the first time anyone has raised this concern to me.

It is understood that you need not apologize for pointing out something which you believe could lead to misunderstanding. For my part, I am always pleased to hear comments on such matters—especially regarding a letter published publicly—about which our Sages said: "Be careful with your words lest you cause..."

I am attaching here a copy of my Pesach letter from this year, where you will see my perspective on the issue you wrote about.

I wish to comment on a point you raised in your letter: you write that perhaps there is greater danger in America than in the Soviet Union. Apparently you mean the danger of assimilation—since in the Soviet Union there is physical oppression which arouses spiritual longing; but in America there is bodily and instinctual freedom. In my opinion, for this very reason—if we take the comparison one step further—the danger in Eretz Yisrael is even greater. There they have invented substitutes and alternatives which can be mistakenly interpreted as true spiritual freedom when they are actually the lowest level of internal exile. I mean imitation and pursuit of being like all other nations; and since this occurs in the Holy Land and in the holy language (Hebrew), the danger is even greater to dull one's yearning for true freedom—the only real freedom—which is as you simply write in your letter: "It goes without saying that the path of redemption leads from Egypt through Sinai; Israel was not redeemed from Egypt until judgments were executed upon Egypt's gods."

Our Sages taught us that all exiles—in other words, all nations—are called Mitzrayim (Egypt), because they constrict Israel. This applies precisely to our times as well; it goes without saying that the path of redemption for every Jew—and all the more so for all Israel—leads only through Sinai. Our Sages explained Sinai as meaning hatred descended upon the nations (toward their values and culture), and Israel was not redeemed until judgments were executed upon Egypt's gods—that is, all ideologies and values worshipped by other nations.

It is difficult to elaborate on such a painful matter—especially since I am sure that for someone like yourself further explanation would be unnecessary.

May it be G‑d's will that very soon we merit to see fulfilled—as you continue in your letter—the spiritual destiny: "a holy nation" in the Holy Land. As with many expressions in our language—Lashon HaKodesh—the word "kadosh" (holy) has multiple meanings; its essence is separation and distinction. In Tanya (ch. 46a), our Rebbe writes: "Sanctify us with His commandments—that He elevates us to the level of supreme holiness which is His own holiness...and holiness means separation," etc.

From time to time I see your articles published in various periodicals; may it be G‑d's will that you use this influence to spread traditional Judaism—to inspire your readers with longing and desire for this destiny: a holy nation wherever they may be—until Mashiach comes and gathers our dispersed ones and leads us upright to our Holy Land.

Summary

The Rebbe teaches that while external threats can awaken Jewish identity, internal dangers—especially those masked as progress or normalcy within Jewish society itself—pose an even greater risk of assimilation. True redemption comes only through spiritual distinction rooted in Torah values.