Igrot Kodesh · Letter 4222 — Faith & Bitachon

B"H

10 Nissan 5716

Brooklyn, New York

To Mr. Yitzchak Korn,

I greet you and bless you,

I received your letter in its time and I was pleased to read that you took part in the celebration (of the liberation of the Alter Rebbe* from the czarist prisons), on the luminous day of 19 Kislev, at Kfar Chabad*. I had obtained the news beforehand, but what is written by others cannot be compared to a letter from the person who participated, describing in his own words what he felt.

You surely know the common expression among Chabad* Chassidim*, who define 19 Kislev as the Rosh Hashanah* of Chassidus*. Thus, just as the head distributes vitality to the limbs of the body, the head of the year extends its spirit over the entire year.

The same applies to the Rosh Hashanah* of Chassidus*, which infuses vitality, light, and enthusiasm into all the days of the year, from the state of mind and atmosphere characteristic of that day. And you know what our Sages say on this subject: "One who passes by the door of a perfumery absorbs the good fragrance" (see letter no. 3907). How much more so is this the case for someone who participates and does not merely pass by. Based on the discussion we had when you were here, I have good hope that your participation was indeed more than a mere passing.

You pose in your letter an essential question about the interaction between religion and politics — party politics. Much has been said on this painful subject. In my opinion, however, one will not begin to improve the situation in the manner you indicate in your letter, but rather by placing oneself at the other extreme.

Let me explain. To our sorrow and misfortune, not only religion but also anti-religion is mixed with politics. Certain circles — unfortunately very influential — include in the platform of their party a struggle against religion, even though it is in no way connected to their ideology and reasoning, and even though it contradicts them in a certain way.

Obviously, this struggle is conducted in a completely unofficial manner and is not claimed at all, for the reasons just stated. Despite this, the party apparatus and its influence are used to wage this war, and the means employed are not always respectable, as is generally the case in inter-party struggles.

I said one must place oneself at the other extreme. What I mean is very simple. You are, numerically, the most significant, and the apparatus of your organization is very powerful. It is therefore up to you to take the first step. This also has a deeper and more fundamental motivation, for according to the popular saying: "No one has ever been bothered by a piece of kosher* meat, even one who does not accept the principle of salting it for an hour." The reverse, however, is not the case (one who is observant cannot eat non-kosher* to join those who are not observant, whereas one who is not observant can accept eating kosher* so as not to be separated from one who is observant).

For someone like you, it is surely unnecessary to be more explicit. I would only add — even if you may perhaps suspect me of not being objective in this matter — that in my opinion, the parties would receive a blessing by acting in this manner and by removing from their platform the struggle against religion. And this blessing would not only manifest itself in the World to Come. It would enable their development and the qualitative deepening of everything that concerns them.

I will conclude by referring to the end of your letter, in which you apologize for having "entered the palace" (for concerning yourself with religious questions without being observant). There is no reason to do so — quite the contrary. As you know, the conception of Chabad* Lubavitch has always been that in the depths of their soul, all the children of Avraham, Yitzchak, and Yaakov are pious. The difference lies only in the partition that exists between the exterior and the interior. This partition can be of iron or of silk; it can have many windows, or it can even be completely removed.

You have therefore not entered the palace of faith. You have been present there ever since your soul descended to this world, despite all the vicissitudes you have known in the course of your life.

Moreover, another point pertains to you personally. You have the ability to influence a great number of people. A simple effort on your part, in the positive direction, will therefore be particularly fruitful, for the merit of the public comes to your aid.

Obviously, if this question develops in any way, I would be happy to know the details, and I thank you in advance for sharing them with me.

With my respects and my blessing for a kosher* and joyous Pesach*, to convey good tidings of these communal matters, in good health.

]כ״ד טבת תשט״ז[

. . .ידוע פתגם כ״ק אדמו״ר הצמח צדק :קרא לשמש ויזרח אור -

קרא לשמש ויזרח אור .וביאר כ״ק מו״ח אדמו״ר :שמש צריך להאיר -

הכוונה לאור רוחני -את כל בית הכנסת .וכשעושים ,בסופו של דבר

פועלים . . .

ד׳מט

מארש :ראה גם לקמן עמוד .366 . 351אגרות-קודש כרך ח אגרת ב׳רעח .כרך יד

אגרת ה׳קצב .ה׳קצז.

ד׳נ

נרפסה בלקוטי שיחות כרך יב עמוד .264

פתגם; ראה לעיל עמוד ,83ובנסמן בהערות שם.