Igrot Kodesh · Letter 8969 — Faith & Bitachon

24 Nissan* 5725

I had in hand, "by chance," your article (note 1: This letter is addressed to Mr. Elie Wiesel.), published in the Pesach* issue of the Jewish Advocate, which is entitled: "About Atheist Jews" (note 2: See Likkutei Sichos*, vol. 33, p. 255.). I say "by chance" because your article is found on the page following that of my letter, devoted to the theme of dialogue. Nevertheless, it goes without saying that, for us Jews, chance does not exist, for everything is the effect of Divine Providence. Indeed, a Jew systematically seeks allusions and, in this case, I see in the joint presentation of these articles a possibility to seize this opportunity in order to write you these few lines, after too long an interruption of our correspondence or of the few words we exchange on the occasion of a Chassidic* gathering. In fact, I was told that you attended, on various occasions, the Chassidic* gatherings, but that you did not wish to approach, for various reasons. Obviously, your article "intrigued" me and I took note of it with interest.

You write that you imagined, from the outset, that the declaration formulated by this sadly famous, or tragicomic, rabbi, against the Master of the world was the expression of a protest against a lack of equity in the world. I suppose this is merely a figure of speech, for you surely know that someone who was trained in a seminary affiliated with a movement whose philosophy opposes struggle and rebellion, who therefore seeks only an easier and more comfortable life, cannot have attained such a level.

Of course, I agree with you when you say that the argument: "Shall the Judge of the entire earth not do justice?" can be authentic and receive the determination that is appropriate only when it emanates from the pained heart of a man animated by a profound faith. And, moreover, it is for this reason that the first who raised such an argument was none other than our father Avraham*, the great believer and father of all "believers, children of believers" (note 3: According to Tractate* Shabbos* 97a.). Our Sages* also say (note 4: In Tractate* Berachos* 7a.) that the first who raised the question: "The righteous knows evil and the wicked, good" was none other than Moshe*, our master, the one who transmitted to the children of Israel and to the entire world the ideal according to which: "I am Hashem your Elokim*" and "you shall have no other deities," these "other deities" including also human understanding and rationality, which one divinizes by making them the final arbiter.

Consequently, I am surprised that you did not adopt this way of thinking and that you did not arrive at this same conclusion. As you know, indeed, the answer that was given to the argument raised by Moshe*, our master, according to the account of our Sages* (note 5: In Tractate* Menachos* 29b.), when he was shown that the flesh of Rabbi Akiva* was being torn with iron combs: "Is this the reward that one gives for the Torah*?" was the following: "Be silent! Such was the Thought of Hashem." Let us recall that this argument advanced by Moshe* was not merely words. Such was indeed his idea and it is for this reason that the answer was: "Be silent!" that he was not merely asked to stop speaking about it, but indeed to remove this idea from his mind.

The only answer that could be given, in this matter, was therefore the following: "Such was the Thought of Hashem," which, in fact, is in no way an explanation. But, the faith of Moshe* our master was not weakened in the least. And, it is the same for all those who question, who ask questions in an authentic manner. On the contrary, their faith is strengthened thereby, as is clearly stated regarding Iyov*. It was the same for our father Avraham* who not only remained firm in his faith but, moreover, was able to overcome all the trials. It was the same also for other "rebels," who were profound believers, until the last day of their lives.

I think that you will agree with me in acknowledging that it is not a matter of chance that those who asked authentic questions remained firm in their faith. Besides, it could not have been otherwise, for, when one truly asks the question, when it is indeed the expression and consequence of a sincere desire for justice and righteousness, it is clear that so profound a feeling can only emanate from the conviction that this justice is true only insofar as it comes from a supernatural source (note 6: The Rebbe* underlines the "super" of "supernatural," as well as the words: "not at all a new fact," "principle," "actively," "you live," and "certain."), that is to say, transcending both the intellect and the feelings of men. The question that is posed therefore does not contradict this perception and this feeling, not even in their profound dimension and in the very foundation of their existence. Nevertheless, after this first impetuous stage, one must become aware that the approach of posing a question, of seeking a rational explanation for that which transcends logic, has no meaning. Thus, after having expressed one's emotion and pain, one must, in the end, adopt the conclusion according to which: "despite all this, I maintain the faith," with even more strength.

* * *

All that has just been said is based on your article, but there is also another point, an idea that concerns the entirety of this problem and it is surprising that this has been obscured. This point is the following. After all, this alleged conflict with faith is not a new fact, having made its appearance in our generation. Our people has unfortunately already suffered massacres and persecutions in previous generations. The atrocities of the Crusaders, for example, in "proportion" and in a relative manner, were not lighter than those of Hitler, with, however, the following difference. At the time, there was not the slightest hope that the situation could change. These massacres had been perpetrated in the name of "that man" and of the trinity which, according to Judaism, is, strictly speaking, a form of idolatry that the Jews could in no way accept. After the Turks had been defeated by the Crusaders, it became clear that there was no longer any prospect for the victims. In contrast, in the era of Hitler, may his name be erased, the persecutions were "simply" the work of wickedness and the cruel nature of men. One could therefore hope that humanity would prevail and, above all, that the victims would finally be the victors, that they would mark the end of Hitler, may his name be erased.

In other words, a Jew who was a believer until 1940, born in the twentieth century, having knowledge of Jewish history and of the events experienced by our people, of the persecutions and sufferings, of those of the Crusaders and those that preceded them, since the era of Nebuchadnezzar, king of Babylon, could, certainly, wonder in what way he himself and his family were specifically concerned by the plan of Hitler. However, the fact that permanently, "they rise against us to destroy us," that one can be personally affected was not at all a new fact (note 6). The appearance of Hitler could not therefore call into question his faith in the Master of the world. Only one who, beforehand, was weakened in his faith and was seeking a "justification" to distance himself from the Master of the world, found, so to speak, a pretext in the episode of Hitler. In fact, if the history of Hitler revealed a new fact (note 7: See, on this subject, letter no. 8940.), it is in another domain, that of the development of the culture and civilization of men.

Many believed, especially in the circles of those who were called the Maskilim*, that in the twentieth century, such a degree of civilization had been attained, including various "highly" philosophical systems, broad and widespread education, a network of schools and numerous universities, high ethics and fine manners, that consequently, what had happened in the dark and medieval times was henceforth inconceivable. This state of mind was revealed in literature, in the press and also in the oral expressions of great personalities and thinkers. In this way, one wished to set aside the "archaic" approach of the Tanach* according to which "the benevolence of the nations is a sin" and the statement of Rabbi Shimon Ben Yochai* (note 8: In the Sifri*, cited by Rashi's* commentary on the verse Vayishlach 33:4.) according to which: "it is an established principle (note 6), it is known that Esav hates Yaakov*." Suddenly, the terrible catastrophe occurred. The culture and civilization of the twentieth century collapsed. And, it became apparent that it was in no way contradictory, on the one hand, to be a philosopher or a poet, having fine manners, participating in distinguished gatherings, in the elegant salons of Berlin and, on the other hand, to arrive at Treblinka, for example, and to commit there all that was perpetrated in that place. Moreover, this was not a matter of exceptional cases, of "monsters," of terrible creatures in human form, but indeed of a hundred million men, of an entire people. Now, to cite the titles of your articles, "the world remained silent." And, one could add a subtitle, emphasizing that a large part of the world was pleased that "the thing" was being done and that others were taking care of it, or else were satisfied despite the fact that others were taking care of it.

If the history of Hitler were to call into question faith, in a certain way, it should have been to show and even to establish clearly that one cannot rely on the human conception of justice and righteousness, including that of a man with advanced education and university degrees, himself the son of a credentialed academician. To our great regret and our immense sorrow, one is afraid to state such a conclusion clearly and, even more so, the logical consequences it must have, in daily existence. And, this silence, this unspoken reality exists, in the same way, among the spokespeople of the religious world, including those who observed with their own eyes what men were capable of doing, when they depend only on themselves. It is so, as I said at the beginning of this letter, because one seeks to have an easier and more comfortable life, to sleep more peacefully. For, it is so much easier to be in harmony with the world, although it is this same world that remained silent and, to a large extent, was even satisfied in its heart.

* * *

Allow me now a personal remark, in connection with the exchange we had, when we met, in my office. Your series of articles entitled: "The World Remained Silent" has once again awakened in me an idea that I would like to express, on this occasion. To remember and not to forget, as the Torah* says: "Remember what Amalek* did to you," is, obviously, a desirable initiative. According to the clarification of our Sages* (note 9: See the Talmudic Encyclopedia, article "Remembrance of what Amalek* did," p. 219 and the references indicated therein.), it is even a Positive Injunction, especially when one observes the tendency that is currently developing, the desire to forget and to cause others to forget. But, after all this, remembrance remains only one part of the duty that is incumbent upon us. The rest, which is no doubt its most important part, consists in working, in struggling actively (note 6) against the so-called "final solution" that had been conceived by Hitler, in the same way as by Haman.

This struggle must take the form of actions oriented toward: "thus he shall multiply and prosper." Now, one will not attain this goal by being melancholic, by endeavoring to remember and not to forget, as important as that may be. One must, furthermore, strengthen and develop the desire to build the Jewish people as a people, very simply by putting into practice the terms of the verse: "They were fruitful, multiplied and became very mighty," which is exactly the opposite of the "final solution" that had been planned. In this domain as in all others, it is necessary, in addition to the appropriate motivation, to set an example with one's own person. All the more so is this the case for someone who personally lived through these events. Such a person must show, not only that Hitler, may his name be erased, did not succeed, but, moreover, that one must defy him, along with all those who come to his aid. For this, one must found a large family, have sons, daughters and grandchildren.

I allow myself to affirm, with the greatest firmness, that as important as it may be to relate to the present generation what happened to us, our primary objective remains nonetheless to put into practice the words of our Sages* (note 10: Tractate* Avos*, end of chapter 4.): "you live against your will" with the emphasis on: "you live" (note 6), that is, ensuring that this vitality be evident. In other words, you must do everything in your power to tear yourself away from your memories, in the present moment, to organize your life, to marry, to build a Jewish home and a Jewish family. This will be the certain (note 6) downfall of Hitler, the proof that he will not have succeeded in eliminating a Chassid* of Vizhnitz* (note 11: Since such is the origin of Elie Wiesel.). On the contrary, you will have children and grandchildren, Chassidim* of Vizhnitz*, until the end of the generations. My aim here is not to make a pleasant remark and, in fact, it matters little whether it concerns, in this case, a Chassid* of Vizhnitz*, of Lubavitch or of any Jew who respects the Torah* and the Mitzvos*. If this can be so, it is clear that this is indeed the constructive approach. You have lived through terrible moments, in the course of your life and you currently find yourself in America. If you truly wish it, you will be able to accomplish all this. And, may Hashem grant you success.

Is a longer letter necessary? If, in a few weeks, you marry "in accordance with the Law of Moshe* and of Israel," with Mazel Tov*, my letter and the effort you will have made to read it will have been justified.