9723 —על אמונה, קטרוג, ועידוד קיום מצוות בזמנים מאתגרים

B"H, Fifteenth of Av, 5729.

Brooklyn, NY.

Kavod haVavac"h iy"a nu"n etc. Ori Tzvi Greenberg

Shalom u'Vrachah!

Our friend Dr. Hillel Zeidman informed me verbally that in your letter to him you mentioned, as well as the news that your son is enlisting in the IDF these days. At an auspicious time I mentioned him at the Ohel that he should go in peace and return in peace—whole in body and soul.

Since everything is by Divine Providence, I saw (also) here a special Providence to write directly to your son—even though perhaps this is not customary or polite, etc.—but we are living in a period when most matters are not routine or as last year and perhaps also not according to etiquette. In the style of our Sages: why should our complete Torah matter be less than their idle chatter?

And even if you may hesitate saying what impression my letter will make on your son—especially since I do not know him personally—still my request and hope is that you will give him the letter regardless; thank you in advance for this effort.

I also hope that at an appropriate opportunity you will add explanation and words of your own when speaking or writing to him—and most importantly that it will result in action: I mean spreading mitzvah observance in general and especially the mitzvah of tefillin—until there will be no need for this mitzvah's special protection when Hashem fulfills His promise: "And I will grant peace in the land and you shall lie down with none to frighten you... and a sword shall not pass through your land... and I will be G‑d to you and you shall be My people."

With respect and in the style of our Sages who inquire after a wife's welfare through her husband—peace to your wife! And with blessings that you see much true nachas—traditional Jewish nachas—and regarding your case: nachas from his family tradition—the golden chain as you told me—for long good years from all your children.

On this occasion I express my thanks again for the books you gave me, and allow myself also to enclose herewith a check for fees and time lost—which is permitted for anyone—and surely regarding other books you will instruct those who fulfill your wishes to send them here; thanks in advance.

As usual among Jews it is impossible for a Jew not to make comments; so I too will comment briefly: it seems that the title of your most famous book "The Book of Critique and Faith" should rather be "The Book of Faith and Critique."

If one would say this is just a pretext—it is actually a central point: man generally—and Jews especially—believe by nature; only later does difficulty arise which sometimes leads to critique. In other words: faith is a natural essential matter; critique is an intellectual creation combined with external events.

Moreover—and this too is essential—the very existence of critique is only possible for a believer; then there can be questions or critique—even up to the claim of the first believer (Avraham): "Will not the Judge of all the earth do justice?" For if there were no leader there would be no room for questions or claims at all.

The above applies not only regarding faith in the G‑d of Israel but also faith in the people of Israel—that none will ever be cast away—as it says: "Only you have I known from all families of the earth; therefore I will visit upon you all your sins" (Amos 3:2), especially since every Jew is literally a part of G‑d above. Therefore they were commanded—and it is possible—to cleave to His ways; as Rabbi Schneur Zalman writes in Tanya ch. 32: who knows the greatness and loftiness of Jewish souls at their root and source in the living G‑d—all being fitting with one Father for them all.

Summary

The Rebbe teaches that faith precedes doubt or critique—it is innate within every Jew. Even during challenging times or unconventional circumstances, one must encourage mitzvah observance (especially tefillin) and recognize every Jew's inherent connection to G‑dliness.