6969 —גישה לשאלות על תורה, מדע, וייחודיות המסורת היהודית

B"H, 14 Menachem Av 5719.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from 8/9, filled with questions and challenges. I hope it is unnecessary to explain that beginning any pursuit with numerous questions is not the way to achieve understanding. If one wishes to grasp a particular approach—especially a worldview that encompasses all of life—one must set aside all preconceived notions, especially the decision "I must find faults and shortcomings, and ideally as many as possible." Although our Sages said "the shy one does not learn," I must say that your letter's tone is not merely a question but rather as mentioned above—challenges and perhaps even more than that.

Despite what I wrote—since I judge you favorably, believing your intention is ultimately positive but someone did not guide you in how to study an approach or worldview (and this is not your fault)—I will answer your questions briefly. The nature of these questions is such that their answers are better understood face-to-face; certainly some from Anash or from the yeshivah where you are would answer these orally with more length and explanation at points where you specifically need clarification. In a letter it is not always possible to discern what is unclear or what prompted the question.

a) Is it possible to prove that the Torah was given at Sinai by the Holy One? This proof has already been explained in several of my letters and also in books by great Jewish sages published long ago. To illustrate from daily life: when one acts—even in ways requiring effort or money—one does not demand absolute proof beforehand that results will follow; rather, one relies on others. For example, when buying a ticket for travel, one does not personally inspect the machine or vehicle but trusts others’ expertise. This applies even more so for matters whose results will only be seen years later. Upon self-examination, one finds he relies not on his own knowledge but on trustworthy people—as long as they are not suspected liars or deceivers. The more witnesses there are to something’s truth, the stronger one's conviction; especially in matters of life and death (like surgery), people rely on testimony about a surgeon’s credentials and past successes—even though he admits he could err. All this is based on trusting others’ testimony; for serious matters we seek many witnesses. This approach is even more pronounced regarding events from previous generations: no normal person doubts historians’ accounts even if details differ—majority opinion prevails, especially if overwhelming.

After this introduction: The idea that Torah was given at Sinai by G‑d is not a theory invented recently; we heard it from our fathers who heard it from theirs—an unbroken chain through generations. In every generation this story was transmitted accurately by hundreds of thousands from diverse backgrounds yet in identical form; since Sinai there was never a change in this tradition—not even among non-Jews—and down to the children of those who entered Israel with Yehoshua who heard it from their parents who left Egypt and stood at Sinai hearing "Anochi Hashem Elokecha" (I am Hashem your G‑d). Clearly if such an event had suddenly been invented in any later generation it would have been impossible for hundreds of thousands to spread such a story without someone saying "this is new—we never heard it before." Reflecting on all this can broaden one's perspective further; this reasoning holds even stronger for things accepted based on reports about events ten or twenty years ago.

b) One cannot object by saying Christians or Muslims also number millions—for their traditions ultimately trace back to one person (Paul for Christians) or at most ten or twelve apostles who claimed to have heard something from someone else but did not themselves experience prophecy. Thus their tradition rests on individuals prone to error or deceit. Similarly with Muslims: their faith began when Mohammed returned from the desert claiming prophecy. So their tradition too starts with just one person.

c) Can non-Jews attain high spiritual levels? It is well known according to Rambam (Laws of Kings ch. 8 halacha 11) that righteous gentiles have a share in the World to Come.

d) He cannot understand why non-Jews do not have all the same opportunities as Jews. There are several explanations; most importantly: we do not know G‑d’s ways or reasons specifically—just as different organs in man’s body have unique roles (the foot cannot comprehend what the brain does nor can the brain feel like the heart), so too each organ has its function—some more refined than others—but each achieves fulfillment by performing its own role rather than another’s. Likewise in the world at large: everything has its purpose—from minerals up through mankind—and within humanity each type has its role. As Zohar explains (III:221b), Israel among nations are like the heart in a body—the hand or foot cannot reach what the heart feels; each has its own task just as even heart cannot attain intellect’s understanding nor can foot write like hand etc.—so there is no place for such an objection.

e) The above also answers your question: Who is better—righteous gentiles or sinful Jews? The answer depends whether you mean potential or actual state; just as between healthy feet and sick heart/brain—which has advantage over another?

f) According to tradition we are now in year 5719 since creation; how does this fit with scientific chronology? Briefly: all sciences—even so-called exact ones—are based on assumptions without real foundation but only convention; especially so regarding science’s investigation into earth’s development history. Among these assumptions: if we agree natural laws never changed—that air pressure, temperature, radium levels etc., were always as now—and if we assume creation could only occur gradually via atoms combining over time (and only at today’s rates), then science requires many years for development from chaos into life etc.; but if any assumption fails—all conclusions collapse! And why should anyone claim G‑d could only create Adam gradually via atoms joining rather than instantly as he was?

I wrote all this merely to calm your mind—but again this approach of constant questioning is not productive; rather study Torah and fulfill mitzvos—and success will come both generally and particularly in understanding worldview.

It would be proper for you to check your tefillin and also keep up with Chumash-Tehillim-Tanya study—the three daily portions known as beneficial for everyone—as we heard many times from my revered father-in-law whose memory is blessed—that they are suited for every soul and bring blessing for many things.

Summary

The Rebbe teaches that true understanding comes through open-minded study rather than relentless questioning alone. He emphasizes trusting authentic tradition over unproven scientific assumptions and encourages strengthening mitzvah observance alongside intellectual inquiry.