8785 —דאגות מהוצאה חדשה של תורה ומאבק בהשפעת המיסיון

B"H, during the days of Purim, 5724.

Brooklyn, NY.

Shalom u'Vrachah!

As is my custom, based on the mitzvah and tradition of Beis Yisrael, I wish to fulfill mishloach manos—sending portions one to another—as written in the verse, through a messenger. For this reason and others that will be clarified below, I am sending this (and also this letter) to you via a special courier, since according to my knowledge it is a matter that is time-sensitive and also so that it will not pass through many hands. Although the Torah is concerned with the property of Israel, certainly in such a case we need not worry.

A. I have just learned of an issue which, if carried out, could lead to new disputes and aroused passions among those who have recently begun to be called 'religious' and those opposed. (I use the term 'called' deliberately because every label does not truly reflect the essence of what it names; for all Jews are believers, sons of believers—none are excluded from this. Only for various reasons are there those who, in the Rambam's words, their inclination overcomes them and they imagine that being 'believers sons of believers' does not suit them. But ultimately truth prevails; this is also G‑d's promise: 'No one will be cast away from Him.')

The issue is that I have learned that Hebrew University in Jerusalem is preparing to publish a new edition of the Written Torah taking into account the latest discoveries and various manuscripts—especially the manuscript known as [...] Aleppo Codex (Keter Torah!). Moreover—and this is my main point—the editors plan for the main text not to be the accepted and sanctified version upon which generations of Jews were raised—including even those today whose inclination overcomes them—but rather to use the text of this codex. Since a significant portion of it is missing—about a third—they intend to complete what is lacking from other manuscripts which they deem reliable. In the notes—either at page bottom or at each volume's end—they will also comment on the accepted text and other manuscript versions.

It is clear what turmoil could arise if a barrier is erected between different groups among Jews even regarding the Written Torah. We already have enough troubles caused by artificial barriers created by biased people in various matters; at least until now regarding the Written Torah there has been one version for all—and in this Jews differ from those who follow translations like Septuagint or Samaritan versions; even those among Jews who fought against Written Torah—starting with Exodus and Sinai—at least did not fight over its text itself. Now—G‑d forbid—they plan to erect a barrier here too.

What increases the danger further is their justification: claiming it as 'pure scientific inquiry,' as if our accepted version rests solely on Yaakov ben Chaim's edition etc., whereas now we have more manuscripts—even suggesting Rambam had different readings—and especially that codex; therefore, since Jews are self-sacrificing for Torah purity—they wage an alleged mitzvah war so that only changes appear in print as above. Even though these changes are reportedly minor—mainly missing/extra letters or vowelization—the issue isn't quantity but rather creating division and separation.

I do not intend by this letter to reject all comparison of manuscripts—on the contrary! But only not to alter the main text; let it remain as our accepted version, with variant readings only in notes or introductions etc.—and indeed whoever elaborates on these is praiseworthy (as long as he attributes each view properly). Thus science retains its honor while everything proceeds peacefully—and certain organizations will need another pretext for fighting believers.

As is common among 'scientists' today, no debate can proceed without citing Professor So-and-so's opinion—even though it's not my field, it seems clear even German scholar Kittel in his early Tanach editions did not dare change the main text; all his notes appeared at page bottom etc. Only after WWII did he publish a third edition with its main text based on Leningrad manuscript under influence of his co-editor P. Kahle; though some non-Jews followed him since then—that doesn't mean such things should happen specifically in Jerusalem! According to my information Professor Goshen-Gottstein heads this project—I don't know his attitude toward religion or Ahavas Yisrael or peace among Jews or his zeal for science—but certainly it's better to preempt harm quietly and promptly.

Therefore—as above—I am sending this letter via special courier and rely on your understanding whether/how you will handle matters; may you succeed in this and I await good news.

All above applies even if that codex were complete—all the more so since about a third is missing and must be filled from other manuscripts etc.

B. On another topic: regarding Purim days when Mordechai gathered thousands of children and taught them G‑d's Torah until they declared 'with you we live or...'—I again touch upon the painful problem of missionary activity. Following our phone conversation—I received word there was a decision to subject them too to compulsory education law and official registration—which would limit their activities etc.—and that a special committee was appointed to investigate and report.

It is clear my position: there is no other solution for this plague—idolatry and its offshoots—but eradication. Whatever temporary measures are taken—the only real cure must be pursued; care must be taken not to mislead public opinion into thinking compulsory education law solves it thereby distracting or lulling people—for such law simply ensures inciters do not profit but does not address missionaries themselves. As you said: any law must apply equally while specifically inciters were exempted! Thus it's no new decision but enforcement of an old law—not yet applied against missionaries.

To those who argue whether it's possible nowadays—in democratic times etc.—and what nations will say: many countries have had such laws for years (Austria, Norway etc.) without protest about coercion or conscience violation etc.

To my knowledge most difficulty comes from France—which apparently has greatest missionary presence in Eretz Yisrael—and mainly because special relations exist with France they demand extra rights forcefully; reportedly their ambassador was first to protest loudly relying on these ties—and I've heard he's extremely devout using these relations for causes dear to him. Some believe there's even a secret agreement granting France special rights—including permission for pig farming (officially claimed only for their own use but actually so as not to infringe French rights). From every reasonable perspective it's justified: what do French rights in Eretz Yisrael have to do with leading Jews astray? Can such "rights" exist at all? And why protest when spreading Christianity isn't France's political matter but Vatican's! Surely there are further diplomatic ways to influence France etc.

Summary

The Rebbe warns against altering sacred traditions under academic pretexts lest unity be harmed—even minor textual changes can cause division among Jews. He urges decisive action against missionary threats: only eradication truly protects Jewish continuity—not superficial legal measures alone.