10595 —ייעוץ לידיד על מועמדות להנהגה וחשיבות הבהירות

End of Marcheshvan, 5733.

Shalom u'Vrachah!

P.S. Regarding your letter about the confidential conversation with our friend, etc., in practice I said from the outset, without giving any reason: a) that in my clear opinion—he should finish this term; b) that afterwards—he should not put forth his candidacy again, and as above—without adding any reason at all. I said this so he would not suspect me of anything unfounded, etc., and moreover, since it is understood that for Chabad's sake it is worthwhile for him to continue for another term, and also since I was the one who originally suggested to him before he entered this matter at all that (if) he would be offered to put forth his candidacy—he should agree and succeed, it is obviously understood that if now I say as above—I certainly have no choice in this. In truth, I struggled greatly—perhaps I could avoid saying the above. And it is known what our Sages said regarding the kettle of hot water (end of Menachos)—from which we understand the great pain caused. And in general—why should I cause him distress several years before the matter becomes practical? Despite all this, I said as above—feeling personally compelled (to do what depends on me so that matters will be as they should? And mainly—for his own good).

To my regret, I saw immediately that he did not accept my words as I had hoped, and he asked me whether I was advising him as above because of etc., and only after this did the matter of reasoning arise*, which in truth does not matter at all, and certainly is not the main basis for what is best for all involved.

[What surprised me no less after some time than the above is that from circles close to him a rumor was spread as if I told him to put forth his candidacy and continue another term. The surprise is not only because it is completely opposite to what I said but also because it directly leads to disappointment for him etc. And the fact that those spreading this rumor are well-wishers etc.—does not change reality or its consequences.]

Since I am writing all this openly and rely on your understanding about what to share or withhold, I will add another point: one of the reasons I stated these two points several years before the matter becomes relevant was so that his decision on the second point would be publicized in his name ahead of time; this would increase his honor etc.** To my regret, even here my hope was not fulfilled.

May it be G‑d's will that at least now both parties will judge me favorably, and most importantly—that this matter will be properly arranged promptly regarding both points mentioned.

Incidentally (since it does not pertain to the main issue at all): regarding what they say about my reason and concern—that they should give up on etc.—there is no basis for such concern; may it indeed be so! But given today's situation—the concern is they might give up on even more painful matters both materially and spiritually; may things change for good—through the coming of Mashiach Tzidkeinu very soon.

* It is known Reb Hillel of Paritch's saying explaining the teaching—that one may debate even with the author of a teaching.
** And by contrast Truman (and Johnson) are proof.

Summary

This letter teaches us about acting with integrity even when misunderstood or when it's uncomfortable. The Rebbe emphasizes clarity in communication for everyone's benefit and reminds us to act proactively for others' good—even if recognition or understanding does not follow immediately.