8885 —אינדיבידואליות וקהילה בחיי קבוצה וחינוך

B"H, Days of Selichos, 5724.

Brooklyn, NY.

To Mr. Kadish Luz, Jerusalem the Holy City may it be rebuilt and established.

Shalom u'Vrachah!

I was pleased to receive reports from members of Kfar Chabad regarding your visit there and your impressions of its institutions, continuing your longstanding positive relationship with Chabad people. I am confident you will continue this in the future and even increase your involvement as Kfar Chabad and its affairs develop. It is a general principle that in all matters of good one must always increase and ascend in holiness. Especially since you have unique opportunities due to your position and status, and everything happens by Divine Providence.

As we approach the new year, which is coming upon us and all Israel for good and blessing, I hereby express my blessing to you and all yours: may you be inscribed and sealed for a good and sweet year materially and spiritually.

With much honor and blessing.

I acknowledge receipt of your book "Avnei Derech," with my sincere apologies for the delay in confirmation due to several reasons. Thank you for your attention in sending your book; a person's creation often reflects the author significantly—especially as this book contains chapters from your life story. When distance separates us, this also serves as a form of personal acquaintance with the author.

I am accustomed to think, when receiving a book from an author, that it was not sent "for nothing," but surely the author's intention is that I review his book—and if I have any comments, he will accept them graciously even if I do not identify with his worldview. Accordingly regarding your book: allow me to note some comments—especially on the inner point of the book: the depiction of the group and group life, which is particularly unique in your work.

I hope you agree that the concept of "the group" is not an end in itself—certainly not the ultimate goal—but rather its purpose is to achieve a desirable way of life through cooperative effort. In itself, it seems that group life aims to equalize small and great alike—which is essentially contrary to human nature; just as people's faces are not alike so too their opinions differ. Therefore an individual finds satisfaction and fulfillment when able to actualize all his potential as fully as possible—not so much in shared matters with his peers but specifically in his individual domain where he excels over his friends and environment—for this is his true self.

On the other hand, man by nature is not solitary—"it is not good for man to be alone"—and he seeks social life through which he can reach his own fulfillment. Based on this premise: on one hand group life has great value as it provides a background for combining forces among many people leading to greater achievements—even beyond just summing individual strengths; as it is known that two people working together accomplish more than double what each could do alone. Another positive aspect is that group life removes negative jealousy or competition which often leads to deteriorating relationships between people; whereas cooperative action generally brings hearts closer together.

On the other hand, the goal of group life is not to eliminate all competition entirely—for one thing that motivates extra effort, progress, full utilization of abilities with alacrity—is precisely having challenge or competition. Rather, group life should channel natural competitiveness into higher realms. In other words: whereas in an individualistic society competition begins with basic material needs (to the extent that—as our Sages said—were it not for fear of authority society would devolve into chaos), within a group this energy can be redirected toward greater achievements—either by exceeding basic needs or in loftier areas such as spiritual pursuits.

The conclusion from all this: group living is not an end or achievement unto itself but rather a stage—a preparation—a path toward developing each person's individuality so their uniqueness can be realized most fully. This fundamental perspective applies not only after attaining full communal organization (when one must decide how best to utilize collective strengths while highlighting each individual's talents), but also at the very beginning of communal living—since often (perhaps usually) simply establishing communal order provokes internal resistance against systems striving to subdue individuality for conformity with "the group."

However if an individual knows this is merely a stage in their development—a way to expand their opportunities for greater individual achievement (by freeing them from lower-level worries about basic needs thanks to efficient collective action)—then this awareness will not only remove natural resistance but also add enthusiasm and devotion toward fulfilling one's role within the group.

This applies not only to overall success but also affects content and style of life within the community—as you touch upon in your book regarding relationships between parents/children etc.—especially since harm can outweigh benefit here because these are areas touching on one's spiritual life where personal autonomy matters most.

Another important point: there is a difference in attitude toward community between founders/newcomers versus those born into it. Founders or recent arrivals may find satisfaction knowing they achieved something new through effort/sacrifice coming from different backgrounds; this adds value/appreciation for what was attained. But those born/raised within see communal living as natural—and for them its limitations stand out more than positives—which can lead to dissatisfaction or even rebellion against imposed structure (highlighting community as a preparatory stage helps here too).

This raises a pressing question—which incidentally I did not find answered in your book: what "ideal" or "goal" do we offer those born into community so they will desire it—even at cost—in pursuit of social living?

Finally—I read with interest your autobiographical chapters at the end of your book. Allow me another comment: it is regrettable you did not include an account about "the source" which led you to don a kippah when reading Tanach verses at Knesset—especially since you surely anticipated negative reaction from some quarters yet acted decisively nonetheless; surely this foundation was laid early on—in your father's or grandfather's home etc.

As Jews customarily connect topics under discussion with times/seasons—especially holidays—even on Rosh Hashanah our Sages emphasized man as an individual—not only on first Rosh Hashanah when Adam was created but as an ongoing lesson: "Therefore man was created alone—to teach...that every soul equals an entire world," further explaining no two are alike so each must say "for my sake was the world created." In other words: precisely because no two are alike does each count as an entire world (Sanhedrin end ch. 4).

This idea served as central theme for my Rosh Hashanah letter enclosed herewith—which I hope will interest you. Printed in Likkutei Sichos vol 33 p243; completed per secretariat copy.

Summary

The Rebbe teaches that while communal living offers many benefits—including cooperation and mutual support—it should serve as a platform for developing each individual's unique potential rather than suppressing it. True fulfillment comes from balancing collective goals with personal growth.