9445 —חששות בנוגע למדיניות העיר העתיקה ואחדות ישראל

B"H, the 5th of Shevat, 5728.

Brooklyn, NY.

Havavac"h iy"a nu"n involved with tzt"z, a man of many deeds and fine character traits etc. — Rabbi — Shaar Yashuv Kohen

Shalom u'Vrachah!

Your letter from the 8th of Tevet, which arrived by regular mail, has just now reached me. Thank you for clarifying the question regarding the Old City and for your efforts and for informing me about this.

What has raised concern for me—and unfortunately it is more than a mere concern—is not regarding the circles from whom you asked and conveyed their response, but rather those circles who, at the time of the conquest of the Old City, intervened and pressured and had their demands fulfilled regarding how it was conquered. Even though it was clear from the outset that this unusual approach would cost lives, etc., their main argument was that it was supposedly necessary because of fear of non-Jewish reaction—as if it is not known that non-Jews act in accordance with "Halachah hi b'yadua she'Esav sonei l'Yaakov" (it is a known law that Esav hates Yaakov), only changing their pretexts (as is well known: "emet la...", truth to...), according to circumstances, etc. It is difficult to elaborate on such a painful matter—the deep pain over spilled blood—and apparently they continue along this path where the opinion of non-Jews determines everything. Based on what was said above, it is clear how those aforementioned circles will react if there is pressure from non-Jews; there is reason to fear that even a shadow will appear to them as mountains.

As certain circles in this capital city have argued that they are surprised some Jews knock on so-and-so's doors asking them not to pressure so much on this or that point—even on points where it never occurred to them to apply pressure—etc.

It is obvious that nothing written above is intended as criticism against any Jew; this is not my way or conduct at all—especially in light of the Mishnah's teaching: "Do not judge your fellow until you reach his place," etc.—but only to clarify my view and position regarding the situation and attitude toward the Old City as we discussed here.

The information mentioned above about those circles I received confidentially; therefore I did not mention it in our conversation here since there was no necessity. I also said perhaps it would become known anyway to those concerned. But since apparently from your letter some points were unclear to you regarding what was said above—and since this matter has practical implications—in addition to the commandment "v'hiyitem nekiyim meHashem u'miYisrael" (and you shall be clean before Hashem and Israel), I felt compelled to put these matters in writing because I am confident this will remain between us as a confidential letter.

I was especially pleased about what you wrote at the end of your letter concerning the gathering at the Chabad synagogue within Jerusalem's Old City—a city joined together as one.

May it be G‑d's will that ultimately—even during exile—it will be fulfilled: "Ki miTzion tetze Torah u'dvar Hashem miYerushalayim haAtikah v'haChadashah gam yachad" (For out of Zion shall go forth Torah and the word of Hashem from both Old and New Jerusalem together). Through this—as our Sages have promised—may Hashem hasten the end of our exile so we merit the coming of our righteous redeemer Mashiach Tzidkeinu and true complete redemption.

Summary

The Rebbe urges careful consideration in decisions affecting Jewish life in Jerusalem's Old City, warning against letting external pressures dictate policy. He emphasizes unity among Jews and expresses hope for redemption through Torah emerging from both old and new Jerusalem.