Igrot Kodesh · Letter 5521 — Faith & Bitachon

B"H

17 Sivan 5717

Brooklyn

To the distinguished Chassid* who fears Hashem and devotes himself to communal needs, Rav Baruch (note: Rav B. Levitin, of Mount Calm; see letter no. 4843),

Greetings and blessings,

After a long silence, I duly received your letter of this Sunday, with what was enclosed, which is being returned to you herewith, in accordance with your request.

You ask for my opinion and remarks (note: regarding the lawsuit against the addressee for placing a mechitzah — a partition between men and women — in the synagogue; see letter no. 4843). Without entering into the details of the case, which you will surely present to the attorney so that he may examine them and formulate them in such a way as to correspond to what he wishes to emphasize before the judge, I will state that it is useful to make, first of all, a general remark, which is the following: It is necessary to remove the second chapter entirely.

In this matter, my view is quite clear. The first chapter presents the opinions of all the Orthodox rabbinical organizations. Now, all are of the same opinion regarding the question posed in the second chapter, as indicated. It is therefore unnecessary to cite proofs to support their opinion. More importantly, these proofs could cause harm, and one can well understand why this would be so.

The opposing party can dispute each of these proofs. And even if it cannot refute them, it will endeavor to demonstrate the opposite. As you know, "the gates of explanation have not been closed." More importantly, if one cites a proof to confirm the authority of the rabbinical organizations, two consequences result:

A) The halachic* ruling does not stand on its own and still needs to be supplemented.

B) The one who sits in the court has the competence to determine whether the Rabbinical Association is correct. Now, the judge himself does not think he has this power, and above all, the Shulchan Aruch* forbids proceeding in this manner — interrogating a non-Jew or even a Jew who is not competent, asking him to confirm the decision of the Rav. This is the way of those who belong to the Conservative or Reform movements!

In place of the second chapter, it is preferable to cite precisely the dates of the decision rendered by the Rabbinical Association, if possible to produce an original with an English translation, to show that no other Orthodox rabbinical organizations exist besides those cited in this chapter, and to establish a connection with the fundamental point that the attorney must emphasize: the fact that an Orthodox synagogue is obligated to implement a decision of the Orthodox rabbis. By contrast, it is not required to implement that of clergy, even if they are men of faith. The Reform, on the other hand, reject the Torah of Moshe and do not propose another in its place. In fact, the non-Jews also recognize that the Torah is the one that emanates from heaven.

I am pleased that you cite, in support of your argument, the image that "it shall be made of a single piece" (note: the Menorah, by Aharon), which indeed means that you are taking personal responsibility. You cite the verses concerning the cymbals and the Menorah. The former served Moshe our master, who received the Torah on Sinai, to assemble the children of Israel. The Menorah brought clarity, through the sacred oil, not only in the Temple, but also, as our Sages say, in the entire world. You must understand what this means. One must put into practice everything that comes from His mouth and cease saying that it does not concern you. Commit to taking these cymbals and this Menorah, and pursue your effort until arriving at the final result.

May the One Who gives the Torah — Torah of Truth — Who directs the world in every place and at every time, make this easier than what you imagine, and may you enjoy tremendous success.

With my blessing for giving good news,