6930 —אחוה אמיתית, שלום, וחינוך תורני ללא פשרות

B"H, 14 Tammuz, 5719.

Brooklyn, NY.

Shalom u'Vrachah!

... And may it be His will that all matters of strife between brothers will continue to diminish until the time comes when the brothers truly live up to the meaning and character of this name—brotherhood and friendship. Certainly, it is unnecessary to further explain my hope for this brotherhood to be fulfilled and realized in every way, for true peace is based on harmony between soul and body and between the G‑dly soul and the animal soul [and peace between both inclinations], or in the words of our master the Alter Rebbe: peace in the heavenly entourage and peace in the earthly entourage. It is self-evident that it is impossible for the G‑dly soul to make peace with the rule of the animal soul; yet on the other hand, even within the animal soul and even within the evil inclination there is a spark of holiness—it just needs to be strengthened and ignited until it becomes a torch and a blazing flame and light, so that form overcomes matter, spirit overcomes materiality, and the Divine within man overcomes his animalistic side. From this we see that true and lasting peace—and authentic brotherhood and friendship—are founded upon our eternal Torah of life and its mitzvos. As ruled by our great teacher Rambam: The entire Torah was given to bring peace into the world (end of Hilchos Chanukah).

... As I still stand under the impression of the farbrengen of Yud-Beis–Yud-Gimmel Tammuz (the Day of Redemption), I allow myself to conclude with a saying expressed by my revered father-in-law upon his arrival in America regarding his redemption: his salvation then—and in a miraculous manner—was not a private rescue but rather a salvation for all matters of Torah for which he fought; after all, this was why he was imprisoned. The conclusion in America must therefore be—Torah education without compromise. End quote. The connection should be explained: since his work was with mesirus nefesh (self-sacrifice), contrary to rational calculation according to nature—which requires mesirus nefesh—the work of one's essential soul which does not divide but stands equally strong throughout all parts of soul and body; from this perspective any possibility of compromise is negated, as compromise is only possible where there are primary and secondary aspects and one gives up on what is secondary for what is primary. But when one reaches essence in every detail, then even what seems most minor becomes equal with what seems most major. Similarly regarding the greatness of Bnei Yisrael—as stated by our master the Alter Rebbe—all Jews are truly brothers because their souls share a root in Hashem Echad (the One G‑d). In this way too regarding Torah and its mitzvos: when there is a decree against even one aspect of a mitzvah—even something as minor as a shoelace—they give up their lives for it; likewise regarding Eretz Yisrael because of its very essence—that it is "a land upon which the eyes of Hashem your G‑d are always upon it"—there is no difference in time from "the beginning of the year until year's end," nor in place—from "the Foundation Stone in the Holy of Holies" to "the dust at its farthest border," as it says: "For Your servants desired its stones and cherished its dust," as told by our Sages at the end of Tractate Kesubos.

With honor and blessing,
M. Schneersohn.

Summary

The letter teaches that true brotherhood and enduring peace are rooted in Torah values without compromise. By elevating our inner Divine spark through self-sacrifice for Torah principles, we achieve authentic unity among Jews.