9862 —התנגדות לויכוחים עם נוצרים והדרכה להפצת יהדות

B"H, 24 Adar I, 5730.

Brooklyn, NY.

Shalom u'Vrachah!

Vavac"h iy"a nu"n involved with tzt"z Harav Adin Steinsaltz

Shalom u'Vrachah! Thank you for your report—even though it was very brief—about delivering the shiur in person from me and about your visit here in general. Surely, over time you will inform me about delivering your essay on the tzt"z and about the final decision regarding the future studies of the group, since there were some concerns and doubts about this.

Regarding your question about participating in a debate or exchange of words concerning Christianity, considering the frightening confusion and blurring of all values in our times, my opinion is absolute opposition. My reasoning is that even if it is clear that participation in such a meeting poses no risk from any perspective or issue, in all such cases the participants' intentions are not as important as the public's reaction—including not only those present but also those who hear about it later. The immediate reaction—as has been seen in practice even in America (and "the nature of earth is one")—is that it seems worthwhile and proper to arrange such meetings so that matters will be clarified (without paying any attention at all to what is written further: "and the wicked will act wickedly and none of the wicked will understand; but the wise will understand," etc.). The immediate result is that anyone may think themselves worthy of donning such a mantle—to contemplate these matters, discuss them, and even decide upon them. This opens a door—not just a door but a gaping breach—in both senses of the word. In addition to those involved in these matters transgressing an explicit Torah prohibition (see Rambam Hilchot Avodah Zarah ch. 2 halachah 2), as I have seen and experienced myself, involvement with these books and topics leads to confusion of opinions—even to false and corrupt views, up to views contrary to faith itself—and one does not even sense that not only has he strayed from the path but "you will stray," etc.

The above applies even if there were some benefit from such meetings or debates; however, until now I have never seen or found anyone who became closer through this to Judaism—our Torah and its mitzvos (see Rambam ibid., ch. 3). Certainly for someone like yourself there is no need to emphasize that since this concerns a Torah prohibition—one of those three things for which one must give up their life rather than transgress—even if it were only an ancillary or doubtful case, stringency is required; all the more so since we have seen tangible negative results from past meetings which are no longer mere doubts.

To make it easier for you regarding non-participation as mentioned: know—and surely you already know—that despite all declarations that these meetings are not intended as incitement etc., reality proves otherwise. Most organizers of such meetings do not aim to find truth; rather they have ulterior motives—sometimes even motives contrary to truth—but there is no need to elaborate on something unworthy of Israel's stature.

The conclusion from all this: if you can prevent others from participating in such meetings—and certainly regarding yourself—it is best to cancel these meetings altogether; blessings will come upon you and many people's merit depends on you. As above, this matter touches upon fundamentals of faith.

From what was said above it is also clear regarding participation in newspapers or journals whose purpose is such meetings.

As for the well-known question: what should confused people of our generation do if they hear only arguments from idol worshippers without hearing voices from faithful Jews? The answer is simple: there is no need for debates or meetings for this purpose—especially with those whom it may be questionable according to halachah whether one may even look at their faces; rather one should give lectures or speak in the style of faithful Jews about our fundamental beliefs—explaining them thoroughly and with strength appropriate for our Torah which is a Torah of truth and life—not being embarrassed by mockers (see Tur & Shulchan Aruch Orach Chaim beginning Siman 1). Words spoken from the heart enter the heart and have their effect—as long as listeners are not confused by incorrect introductions even if meant only to refute them.

May it be G‑d's will that you use your talents and knowledge etc., in a truly good way—for Heaven's sake and benefiting others together—imbued with chassidic light and vitality called "the Tree of Life," where there is no mixture of evil at all (see Igros Kodesh vol. 26), utilizing your abilities fully with joy and gladness of heart.

Blessings for success and good news in all mentioned above.

P.S.: Since next week Professor Ze'ev Green will be visiting here at my invitation, it would be good if you meet him and perhaps also invite him to participate in your class for scientists. You can contact Dr. Green through Rabbi Shlomo Zevin who knows his address.

Summary

The Rebbe firmly opposes debates with Christians due to their spiritual dangers, urging instead positive Jewish outreach through teaching core beliefs confidently. He encourages using one's talents for Torah study, Chassidus, and benefiting others with clarity and joy.