Universal Connection
While the Torah demands the adherence to laws and commandments, enthusiasm for observance may wane, let alone commitment. How to reinforce its centrality to personal and communal life? The Avner Institute presents the Rebbe’s straightforward letters addressing the primacy of Torah on every side: proof to a skeptic of Divine Revelation; relevance of certain laws to Jews and Gentiles alike; and transmission of eternal values to the young through proper education.
Dedicated in memory of loving memory of Hadassah Lebovic A”h
“Evidence of their fathers”
By the Grace of G-d
18 Tammuz 5714
Brooklyn 13, NY
Sholom uBrocho:
I have received your letter of June 13th in which, after a brief biographical outline of yourself, you present your problem, namely that you recently became aware of a feeling of apathy and indifference to the religious rites and practices, due to a perplexing doubt to the authenticity of the Jewish Tradition, by which you undoubtedly mean the Torah and mitzvoth, and you wonder how this may logically be proved.
I hope that this is indeed your only difficulty which has weakened your observance of the mitzvoth ma’asiyoth [practical deeds] in daily life; in most cases the true reason is the desire to make it easy for oneself and avoiding a “burden” and then seeking to “justify” this attitude on philosophical grounds. In the latter case the problem is more complicated. In the hope that you belong to the minority, I will briefly state here the logical basis of the truth that the Torah and mitzvoth have been given to us Jews by Divine Revelation. This is not very difficult to prove, since in past generations, only much more forcefully and convincingly.
By way of illustration: if you are asked, how do you know there existed such a person as Rambam (whom you mention in your letter), author of Hayad Hachazaka, Sefer Hamitzvoth, etc., or the like, you would surely reply that you are certain about his existence from the books he had written, and that although Rambam lived some 800 years ago, his works now in print have been represented from earlier editions, and those from earlier ones still, uninterruptedly, going back to the very manuscript which the Rambam wrote in his own hand. This is considered sufficient proof even in the face of discrepancies or contradictions from one book of Rambam to another one of his. Such contradictions do not demolish the above proof, but efforts are made to reconcile them, in the certainty that both have been written by the same author.
The same kind of proof substantiates any historic past, which we ourselves have not witnessed, and all normal people accept them without question, except those who for some reason are interested in falsification.
In many cases the authenticity of a historic event is based on the evidence of a limited group of people, even where there is room to suspect that the witnesses were not, perhaps, quite disinterested; but because there is nothing to compel to be suspicious, and especially if we can check the evidence and countercheck it, it is accepted as a fact.
From the above point of view, any doubts you may have about the authenticity of the Jewish tradition should be quickly dispelled.
As you know, the Reform movement is but a few decades old, and even now they and other apikorsim [heretics] are insignificant by comparison to the faith, though there may be many among the latter who have not got the strength to overcome their passions or temptations and consequently neglect the observance of the mitzvoth strictly. At any rate, millions of Jews know and still do that G-d is the author of the Torah shebiksav [written] and the Torah shebalpeh [oral], which He gave to His people Israel not only to study but to observe in practice in daily life, and make it a condition of the existence and welfare of our people as a whole, and of the true happiness of every individual Jew and Jewess.
How do these millions of Jews know, and how did they know in the past, that the Torah is true?
Simply because they have it on the evidence of their fathers, millions of Jews that preceded them, and those in turn from their fathers, and so on, uninterruptedly, back to the millions of Jews (if we include women and children and those above and below the age range of the 600,000 male adults, who witnessed the Divine Revelation at Sinai. Throughout all these generations the very same content has been traditionally handed down, not by a single group, but by a people of many millions, of different mentalities, walks of life, interests, under the most varying circumstances, places, and times, etc., etc. Such evidence cannot be disputed.
It is difficult, in the course of a letter, to elaborate, but I am sure that even the above should dispel any of your doubts, if indeed you had any serious doubts, as to the authenticity of our Tradition, and that you will from now on not permit anything to weaken your observance of the mitzvoth, of which itself illumines the mind and soul more than any philosophic book can ever do. I shall be glad to hear good news from you. I wish you success.
With blessing,
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“Upon all human beings”
By the Grace of G-d
19 Elul 5745
Brooklyn, NY
Mr. Filip De Sutter
Lonkloan 185
9280 Overmere-Donk
Belgium
Greeting and Blessing:
This is to acknowledge receipt now of your letter of the 1st of Iyar, in which you write about your desire to learn Torah, though you are not Jewish.
I trust you know that the Torah itself has instructions as to the approach in such a situation. This is that the Torah—and in a broader sense it includes not only the Written Torah, but also the Oral Torah (Talmud, etc.)—contains parts which are in order to be studied by Gentiles, namely, those that deal with the so-called Seven Noachide Laws, in all their ramifications and details, which are incumbent upon all human beings, both Jew and Gentile. On the other hand, there are other parts of the Torah which are of no relevance to Gentiles, and for various reasons, Gentiles should not be encouraged to take time out to study them, time that they can use to better and practical advantage by studying, practicing and promoting the said Seven Noachide Laws.
In light of the above, I suggest that you should personally discuss the matter with a competent Orthodox rabbi, who only could explain the above more fully, and at the same time provide you with guidance as to how to go about your study of Torah.
I would like to add a further point, which I trust you know, that from the Torah viewpoint, there is no need whatsoever for a Gentile to convert to Judaism, in order to achieve fulfillment in accordance with the design of the Creator. On the contrary, Jews are required to discourage a would-be convert from the idea of conversion, which could also be further explained to you by the rabbi you will consult with.
I take this opportunity—inasmuch as Rosh Hashanah, the Jewish New Year, is a day of Divine Judgment pertaining to all peoples and nations—to extend to you prayerful wishes for success in the New Year.
With blessing,
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P.S. Because of your obvious concern with the matter, this letter is sent to you via special delivery.
“In immediate relationship with the Torah”
By the Grace of G-d
Rosh Chodesh Menachem Av 5733
Brooklyn, NY
Mr.—
4340 North Bay Road
Miami Beach, FL 33140
Greeting and Blessing:
Our contact has been on matters of a higher level, or, in Chabad language—“inward” matters. To me, as I hope also you, this means a continuous contact, even during intervals between correspondence, for where there is a meeting of minds and thoughts, the contact transcends time and distance.
This being the case, and since my thoughts are with you, I want to share with you in a matter that has preoccupied my mind in recent weeks, namely, the inadequacy of attention given to the chinuch [education] of children of pre-bar (bas) mitzvah age, down to the very little ones. Even in circles where serious attention is given to older boys and girls, there is a prevalent tendency to take the chinuch of the little ones more lightly.
This attitude is rather surprising, for the Torah has quite strong views on the role of the youngsters. Suffice it to cite the rule laid down by our Sages that as soon as a child begins to speak, his father must begin to teach him Torah, specifically the verse “The Torah which Moshe commanded us is the heritage of the Congregation of Jacob” (Deut. 33:4). At first glance, there is a very long way between a two-year-old toddler, just beginning to speak, and the Torah which Moshe Rabbeinu received at Sinai when he was 80-odd years old and at the height of his greatness. Yet, this is precisely what the rabbis had in mind: to put this toddler in immediate relationship with the Torah which Moshe received at Sinai. So much so, that the Alter Rebbe, founder of Chabad, begins the Laws of Talmud study in his Shulchan Aruch [Code of Jewish Law] with this very rule laid down by our Sages.
In view of the above, I have addressed two special messages to pre-bar (bas) mitzvah children, as enclosed copies, which I trust you will find illuminating.
Needless to say, I am certain that you will not suspect me of an indirect appeal for money. For, as you know, it is our understanding that your priority is specifically bound up with Miami, whence the voice of Torah will hopefully reverberate to the far corners of the earth. What I am after, and I make no secret about it, is the children—“Give me the persons”—in this case, the children; to me, of course, but to Torah, in accordance with the moment which Jews recite twice daily: “And you shall teach (words of Torah) diligently unto your children”—my talmidim, schoolchildren.
With blessing for hatzlacha [success] in all your activities, both general and personal, aided by zechus horabim [public support], and looking forward to hearing good news from you at all times.
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