7474 —אודות הרבנות הראשית בארץ ישראל וזמן הבחירות

B"H, 20th of Cheshvan, 5721.

Brooklyn, NY.

Haraha"g veharaha"ch vavac"h iy"a nu"n oseik b'tzt"z etc. Mohar"r Nisan sheyichyeh

Shalom u'Vrachah!

In response to your letter from the 13th of Cheshvan, in which you ask me about my position regarding the issue of the Chief Rabbinate of Eretz HaKodesh (may it be rebuilt and established), and that an opinion was published in my name in a newspaper.

First, let me clarify that this publication in the newspaper was done without my knowledge—that is to say, also without my consent—since this is not a matter that should be debated by everyone from young to old, children and women. Especially not to make a platform for publicizing debates in periodicals by idle people; there is enough disgrace as it is to the honor of the rabbinate and Torah. When I do publicize my opinion on such matters, it is only where there are practical consequences. This is also one of the reasons I have thus far refrained from expressing an opinion on this issue: since the election date was still distant, I assumed many changes would occur until close to the election date itself.

When so-and-so visited me—and this was just a few days before the official election date—and during our conversation he asked for my opinion regarding the Chief Rabbinate (and since he has influence among those who determine this matter), I felt obligated to express my view openly because it was practically relevant.

As I now put these matters in writing, I must preface another point: what follows discusses the current situation. My attitude toward the entire institution of the Chief Rabbinate is based on the approach of all previous great leaders of Israel—that such an institution is negative. It is well known among all communal activists from Russia how Jewish rabbis and true leaders strongly opposed establishing such an institution there and its surroundings. They opposed it with all their might—even fighting against the czarist government (in whatever ways were possible then)—until they canceled the entire plan. The reasons are well known; if there had been any doubt as to whether their concerns were remote or near at hand, reality has shown through the years of the Chief Rabbinate in Eretz HaKodesh that their concerns were fully justified—and even more so.

However, unfortunately—as things stand now—the abolition of the entire Chief Rabbinate institution would indeed be good but at present is not possible; neither those on the left nor even those slightly rightward would accept it—even though everyone has seen over recent years how much harm has been caused to religion and its matters by this institution (though those who served in this position may have had good intentions and perhaps even deeds if they could have acted as they wished). Their possibilities and abilities have diminished more and more; between us—not always did they withstand temptation. But as our Sages said: Do not judge your fellow until you reach his place.

Since, as above, abolishing the whole institution is impossible—at least we must minimize harm caused to our religion and honor of Torah and its bearers. Every day that passes until elections is used by various parties in ways that further degrade religious standing and honor of Torah and its bearers. The reactions from ordinary Jews in Eretz HaKodesh—in letters and conversations—regarding everything happening around these elections are truly unbelievable.

b) It is clear that it does not suffice to set an election date as soon as possible unless there is a ready candidate with a chance to be elected.

Based on all this, I told so-and-so my clear opinion on three interdependent points:

(a) Elections must take place at the earliest possible date; anyone working to delay them takes responsibility for further disgrace to religion and its matters in Eretz HaKodesh—and from there also abroad—as recent months have shown.

(b) Given current circumstances—the candidate with a chance of being elected is Rabbi Sh. Goren sheyichyeh. Those discussing other candidates know well that some will not accept the position; some are unfit for it; some have no chance at all—the whole debate is only for secondary reasons which certainly do not justify further disgrace to religion.

(c) It is essential that Rabbi Nissim sheyichyeh remain in his current post; never before has it happened among Israel that secular people—or even ordinary laymen (who make up a significant part of the electing committee)—would remove a rabbi from office. True, officially his term was set for a fixed period—but this does not negate entirely issues of Torah honor or rabbinic tenure etc.; surely for you further elaboration here is unnecessary.

I emphasized above that these points are interdependent because their foundation is safeguarding religion under current circumstances in Eretz HaKodesh; undermining any one leads to further disgrace in most regrettable ways.

As stated at the beginning of my letter—these remarks are directed only at those able to influence these matters. My reasoning remains as above: public debate (as opposed to expressing an opinion at appropriate time/place) through newspapers etc., only degrades status/standing of rabbinate wherever it may be—especially in Eretz HaKodesh—and that's clear enough.

Here I must express pleasure regarding your article about Baal Shem Tov z"l—and surely you will continue writing more.

With respect and blessing.

Summary

The Rebbe clarifies his stance on publicizing opinions about religious leadership issues: such matters should be addressed privately with practical impact rather than debated publicly. He stresses safeguarding Torah honor by minimizing harm through timely elections and supporting suitable candidates for leadership roles.