10120 —פגישה עם יהודי נוסף, צמיחה רוחנית, וסוגיית החזרת השטחים

B"H, Erev Shabbat Kodesh HaMeshulash in the Month of Redemption, 5731.

Brooklyn, NY.

Kevod HaVavac"h Iy"a Nu"n Bachur Me'am U'Muram Me'am V'Doresh Tov L'Amo Ba'al Middot Terumiyot Anaf Etz Avot Shneor Zalman Sheyichyeh

Shalom u'Vrachah!

Following your visit here, I once again wish to express the great pleasure and satisfaction and joy I experienced from our meeting. Especially in light of the saying of my father-in-law the Admor that when two Jews meet, ultimately benefit comes from it for another Jew and more Jews as well.

I have just received a telephone message about your return to our holy land. And even though you came from a land of mountains and hills, as is said, our Sages said that Eretz Yisrael is higher than all other lands. This means that your return to Eretz HaKodesh certainly brings an ascent in every sense—both materially and spiritually [for these are interdependent, especially regarding Jews; all the more so for a holy nation dwelling in the Holy Land; and even more so according to Chassidus, which teaches that the purpose of all human service is to elevate form over matter and spirituality over physicality].

And since all matters of spirituality and holiness are infinite because their source is in the true Ein Sof (the Infinite), even if things are at their best there is always room for continual increase and ascent in holiness. Certainly there is no need to elaborate on this for you.

I was glad to hear by phone that even at the airport you met with Anash sheyichyu (our people) and agreed to deliver a personal and detailed report. Knowing you as I do, I am sure you will convey what was said explicitly—and especially what is found between the lines.

As we stand on Erev Shabbat Kodesh HaMeshulash—in soul: beginning to read Torat Kohanim [about which it is said regarding every Jew: "Ve'atem tiheyu li mamlechet kohanim v'goy kadosh" (And you shall be for Me a kingdom of priests and a holy nation)]; in place: Rosh Chodesh Nisan—the month of redemption in which we were redeemed and will be redeemed from all corners of the earth to a good and spacious land, Eretz HaKodesh; and in time: Parshat HaChodesh—whose theme is sanctifying time: "HaChodesh hazeh lachem rosh chodashim" (This month shall be for you the head of months)—I extend my wishes that you be blessed with triple blessing. May we hear and be informed of good news in all mentioned above.

With respect and esteem and with blessings for a kosher and joyous Pesach holiday,
M. Schneersohn

Motzaei Shabbat Kodesh.

Although it is not my custom to involve you in the following matters—as was also mentioned during our conversation here—I found it appropriate as an exception to write what follows since my words here continue one of the topics discussed during our meeting; about this I will write—a summary of what was discussed at this farbrengen this past Shabbat Kodesh as well as two days before in conversation with Mr. M.B. sheyichyeh:

I was asked why recently I stopped speaking about opposing returning liberated territories—even though previously I spoke about it several times. I answered that the reason is simple: because the situation has fundamentally changed. I spoke about it as long as it was practical not to return them; I hoped that perhaps through my words [privately—and when that did not help—publicly] I would contribute toward influencing those who advocated not returning them (and thus they would present Washington etc. with facts—establishing permanent civilian settlements in those areas etc.). The opinion prevailed—to return them (and this became public among others—and pressure began). As I said several weeks ago—this is already after the decision to return them; Sharm El Sheikh has already been leased out etc., so now there is no way back—because of pressure (according to information from an absolutely reliable source [sha'a al hayad] they will not agree under any circumstances in Washington to war or even risk war in the Middle East; nor will they refrain from stopping arms supply or aid altogether—they have already found an excuse that this is not pressure but rather withholding assistance or participation in actions they do not desire—and then there is no possibility to hold onto those territories etc., which Washington understands). When there is no benefit and it is not practical—there is no point talking further about it.

This is besides what has already been stated—that speaking about this could harm efforts to receive maximal aid for returning them. Furthermore, since now there is no issue of danger to life but rather increasing aid as above—it is forbidden to endanger lives of IDF soldiers by doing so.

But surely [if G‑d forbid Mashiach's coming should be delayed] when election time comes Bnei Yisrael will remember who were those who immediately after the wondrous victory of the Six-Day War began negotiating how to rid themselves of liberated territories (especially if G‑d forbid the withdrawal of 1971 leads to results similar to those after 1956—and again another wondrous victory will be needed; then after victory they will again want similar negotiations etc.). They will know who are those who believe—and also act practically—for completeness of Eretz HaKodesh, completeness of Goy Kadosh (holy nation), completeness of our holy Torah.

Therefore regarding this matter—which was only mentioned privately at farbrengen—not publicly—the reason for this is understood.

Summary

The Rebbe teaches that every encounter between Jews brings spiritual benefit beyond themselves. He explains his silence on returning territories stems from changed realities where further protest would be futile or harmful. Our focus should remain on spiritual growth and unity among Jews everywhere.