10391 —אחדות עם ישראל, תוויות חילוני ו דתי, ואחריות לאומית

B"H, 13 Iyar, 5732.

Brooklyn, NY.

Shalom u'Vrachah!

I hereby acknowledge your letter with good news about your recovery and that you have already returned to your work. Although I inquire and receive updates about you from our mutual friends, especially from our friend Mr. Shlomo Midanchik, it is not the same as receiving direct information.

And since there is always room for an increase in goodness—since the source of goodness is infinite—may it be G‑d's will that your recovery be truly complete. Surely you will use your talents for the benefit of the public with even greater strength, and the merit of the community will assist you.

As is customary among Jews who rejoice at opportunities for wordplay: since your position is Deputy Minister of Transportation, may it be G‑d's will that you contribute generously to connecting those segments of Am Yisrael who need closeness and connection—as you wrote in your letter: different communities, veteran residents and new immigrants, secular and religious.

If every energetic person is naturally compelled to use his energy, how much more so in areas which—as you wrote—are close to his heart; or in even stronger terms: "they are our very soul."

Here I wish to address an expression in your letter that appears several times—a phrase that has always surprised me: the opposition between "secular" and "religious." After all, the opposite of chol (mundane) is kodesh (holy). My intention is not only linguistic precision but mainly accuracy in content.

Based on our sacred language (in our Torah—Written Torah and its explanation in Oral Torah—and up to our times), the usual expression is "weekday days" (yemot hachol) and "the holy Sabbath day." From this we understand that there is no difference in beliefs or worldviews between weekdays and Shabbat; only a difference in conduct—on weekdays (in Talmudic language: weekday activities) versus on Shabbat—a day sanctified for true spiritual rest and cessation from physical labors; all the more so from material pursuits—when a person naturally dedicates his time to spiritual matters and spiritual life in general.

I was glad to see that you included all three aforementioned areas together. This also aligns with my worldview: just as differences between communities are artificial—caused by external conditions—and thus touch only the outer aspect of life but do not change its inner essence; so too regarding veteran residents versus new immigrants. And (to me) it is obvious that this applies as well to what you call "secular" and "religious."

Everyone agrees—and recently even government leaders (in a debate on religion and state at Labor headquarters) have acknowledged—the necessity of religion for the survival of Am Yisrael throughout all times—even now. Although some harsh things were said against religious people at that event, this was not new; what was new was their fundamental admission about religion's necessity for Am Yisrael's existence—and for Eretz Yisrael's existence. If even Labor headquarters admits this, certainly all other parties share this view.

Another point already stated many times: For a religious person to behave as secular goes against his conscience; whereas for a secular person to behave religiously goes only against his convenience. Furthermore—and this is essential—when there are disagreements between a majority party in Knesset and a minority party, there is no danger if the majority party concedes more than it wishes—it does not affect its position as majority; but if a minority party concedes too much, it can lead to decline etc.

I must admit that what I wrote above is not my main approach—especially regarding my relationship with you. The main thing is my belief in every Jewish man and woman who—in our sages' words—are believers, children of believers. Only due to external reasons do some keep all mitzvot meticulously while others—for now—keep only some mitzvot. Even one who emphasizes keeping only rational mitzvot or those between man and fellow man etc., when performing such a mitzvah suddenly feels within himself his connection with his father, grandfather, great-grandfather—that this connects him with all our people everywhere since ancient times—from Exodus from Egypt through Sinai Revelation when Hashem took us as His treasured nation: 'VeHayitem Li Segulah Mikol HaAmim' ("You shall be My treasured nation above all peoples") 'VeAtem Tihyu Li Mamlechet Kohanim VeGoy Kadosh' ("And you shall be to Me a kingdom of priests and a holy nation").

Just as one cannot control his own essence—only actions, speech, thought—the external garments upon the soul; so too regarding our people: since leaving Egypt we were declared by G‑d as a holy nation. This declaration applies not only collectively but also individually.

In other words: I do not believe there exists among Jewish men or women anyone who is truly secular in today's sense—a secular reality—for he or she is part of a holy nation. Some are involved with mundane matters; some with holy matters; some—as known—deal with mundane matters imbued with holiness.

I have written at greater length than intended initially—but your style encouraged me! In jest: may what I wrote above also help strengthen transportation among all segments of Am Yisrael who are truly one people in the land.

Summary

The Rebbe teaches that every Jew belongs equally to a holy nation regardless of labels like secular or religious. He urges using one's abilities for communal unity and reminds us that external differences do not alter our shared spiritual essence or responsibility toward each other.