10799 —הבטחות פוליטיות, מפלגות דתיות, ויושר בהנהגה

B"H, Days of Preparation for Zman Matan Torateinu, 5733.

Brooklyn, NY.

Shalom u'Vrachah!

In response to your letter from the 9th of Iyar, where you write about your dilemma regarding the promises made to you concerning the list of candidates for Knesset elections and the changes that have since occurred: It is clear that you must insist firmly that they fulfill their promise—especially since this concerns a party that claims and proclaims itself as a religious party.

However, with all due respect, we have seen in recent times a decline in the conscience of those who determine matters in the party. In today's style: one day they say one thing and the next day the opposite; and in familiar language, they strongly deny ever having said otherwise—even regarding matters not only destined to be revealed in the future but already well-known from the past.

As just one example: regarding the well-known letter of psak din from the Chief Rabbinate about amending the "Who is a Jew" law—they strongly denied (a) that such a letter exists; (b) afterwards—that they received such a letter; (c) then admitted again that they received such a letter but claimed it was only a temporary directive; and so on. All those setting policy supported this conduct and each tries to publicize and declare that all of this is a religious achievement.

I admit my own error—I expected that the younger members would keep their own promises; meaning what they said they would actually do. But there came the bitter surprise: they voted against halachah. Not only that—they strove with all their might to ensure that specifically one of their own, even their leader, would inherit the position of someone removed from office because he voted for "the word of G‑d—this is halachah." And even this was presented as a religious achievement—to defend Jewish education and so on—the very same reasoning used for "Who is a Jew," Law of Return, etc.

The relevance of these lines to your letter is not only because when someone feels deep inner pain he cries out without considering whether it will help—because pain cannot be calculated—but also because it directly relates to your letter's content. After all, excuses are never exhausted; even someone whom they wish to appoint instead of you will surely find this to be a religious achievement for saving Torah and Eretz Yisrael.

Therefore, practically speaking: if you have backing in material strength—control over funds or positions or similar—that can support you if they refuse to fulfill their promise, then there is hope it will be kept. However, if your claim rests solely on "when one promises he must keep his word," then prospects are dim.

It is not worthwhile to elaborate further on this painful matter—especially when it happens in our holy land and matters are cloaked in piety as described above.

To end with something positive: as we stand on the eve of Zman Matan Torateinu—the giving of our Torah of truth—ultimately "Emet Me'eretz Titzmach" (Truth will sprout from the land), our known land—our holy land—and "Dvar Elokeinu yakum le'olam" (the word of our G‑d will stand forever), regarding all halachot—including "Who is a Jew" and what true Jewishness is—I wish you—in the customary style at Beit HaRav—to receive the Torah with joy and inwardness.

Summary

The Rebbe highlights challenges with integrity among religious political leaders and advises steadfastness but realistic expectations when seeking fulfillment of promises. He encourages maintaining faith and receiving Torah with joy despite disappointments.