9594 —משוב על שילוב מקורות ביצירות מודפסות

B"H, 20th of Marcheshvan, 5729.

Brooklyn, NY.

Havavach iy"a nu"n oseik b'tzt"z rav pe'alim etc. Harav Mordechai HaKohen

Shalom u'Vrachah!

I was pleased to receive your letter through your son, Rabbi Menachem HaKohen, together with your book "HaKotel HaMa'aravi." Thank you for your attention in sending it to me.

Certainly, if any other printed materials have appeared in the meantime, you will send your publications here for the benefit of the public—even if they are not on timely topics; all the more so works like your recent book, which is relevant to the current period.

It is customary among Bnei Yisrael not to suffice with praise and acclaim but also to add a remark or comment—especially regarding printed matters that reach many people, not only now but also in the future. Therefore, I feel obligated to make a general comment: In your aforementioned book, several things are presented together without distinction or separation between them. For most readers this suggests that their authority is equal or at least similar, even though in truth they may be far apart—sometimes even opposites. Moreover, from this presentation a reader may infer that these authorities are equally valid in other matters as well—or at least similar. The seriousness of this matter surely needs no explanation for someone like yourself.

Although my intention is surely clear, for further clarification I will cite two examples: In the chapter on Aggadah, both an Aggadah from Torah—about which our Sages said "If you wish to know Who spoke and brought the world into being, study Aggadah"—and material from other books (see p. 71 etc.) are mixed together under one heading and style ("The Aggadah tells"). Similarly, in the chapter "Lamentation and Song," which begins with a lamentation for Rabbi Elazar HaKalir (which is based on an Aggadah from Eichah Rabbah), you also included material from authors about whom one should lament—and so forth.

I am sure you will not take offense at this comment since I believe it benefits the public; after all, there is no issue here of "do not cry over the past," but rather it concerns the future—as I strongly hope that for many years you will use your G‑d-given talents to spread traditional Judaism wherever you can: true Judaism, for truth excludes all forms of compromise.

Surely you know how highly Rabbi Elazar HaKalir and his piyutim are regarded according to the living Arizal (see Pri Etz Chaim, Shaar Aleph at its beginning).

With honor and blessing.

Summary

The Rebbe teaches that when publishing works for the public, one must clearly distinguish between sources and authorities to avoid misleading readers about their relative weight or authenticity. True Judaism values clarity and rejects compromise in matters of truth.