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 Assimilation Vs. Contribution  "Why?" or "What?"


The 'Jewish Problem'

By the Grace of G-d
7th of Adar, 5713 [1953]
Brooklyn, N.Y.

The story of Purim, as related in the Book of Esther, gives us a clear analysis of the 'Jewish problem.'

Being dispersed over 127 provinces and lands, their own still in ruins, the Jews undoubtedly differed from one another in custom, garment and tongue according to the place of their dispersal, very much in the same way as Jews in different lands differ nowadays. Yet, though there were Jews who would conceal their Jewishness, Haman, the enemy of the Jews, recognized the essential qualities and characteristics of the Jews which made all of them, with or without their consent, into "one people," namely, "their laws are different from those of any other people." (Book of Esther 3:8).

Hence, in his wicked desire to annihilate the Jews, Haman seeks to destroy "all the Jews, young and old, children and women." Although there were in those days, too, Jews who strictly adhered to the Torah and Mitzvoth, and Jews whose religious ties with their people were weak, or who sought to assimilate themselves, yet none could escape the classification of belonging to that "one people," and every one was included in Haman's cruel decree.

In all ages there were Hamans, yet we have outlived them, thank G-d. Wherein lies the secret of our survival?

The answer will be evident from the following illustration. When a scientist seeks to ascertain the laws governing a certain phenomenon, or to discover the essential properties of a certain element in nature, he must undertake a series of experiments under the most varied conditions in order to discover those properties or laws which are obtained under all conditions alike. No true scientific law can be deduced from a minimum number of experiments, or from experiments under similar or only slightly varied conditions, for the results as to what is essential and what is secondary or quite unimportant would then not be conclusive.

The same principle should be applied to our people. It is one of the oldest in the world, beginning its national history from the Revelation at Mount Sinai, some 3300 years ago. In the course of these long centuries our people has lived under extremely varied conditions, [in] most different times and different places all over the world. If we wish to discover the essential elements making up the cause and very basis of the existence of our people and its unique strength, we must conclude that it is not its peculiar physical or intrinsic mental characteristics, not its tongue, manners and customs (in a wider sense), nor even its racial purity (for there were times in the early history of our people, as well as during the Middle Ages and even recent times, when whole ethnic groups and tribes have become proselytes and part of our people).

The essential element which unites our "dispersed and scattered people" and makes it "one people" throughout its dispersion and regardless of time, is the Torah and Mitzvoth, the Jewish way of life which has remained basically the same throughout the ages and in all places.

The conclusion is clear and beyond doubt: it is the Torah and Mitzvoth which made our people indestructible on the world scene in the face of massacres and pogroms aiming at our physical destruction, and in the face of ideological onslaughts of foreign cultures aiming at our spiritual destruction.

Purim teaches us the age-old lesson, which has been verified even most recently, to our sorrow, that no manner of assimilationism, not even such which is extended over several generations, provides an escape from the Hamans and Hitlers; nor can any Jew sever his ties with his people by attempting such an escape.

On the contrary: Our salvation and our existence depend precisely upon the fact that "their laws are different from those of any other people."

Purim reminds us that the strength of our people as a whole, and of each individual Jew and Jewess, lies in a closer adherence to our ancient spiritual heritage which contains the secret of harmonious life, hence of a healthy and happy life. All other things in our spiritual and temporal life must be free from any contradiction to the basis and essence of our existence, and must be attuned accordingly in order to make for the utmost harmony, and add to our physical and spiritual strength, both of which go hand in hand in Jewish life.

With best wishes for a joyous Purim, and may we live to see a world free of Hamans and all types of Amalekites, the enemies of the Jews, of their body, soul and faith,

Cordially yours,

 Assimilation Vs. Contribution  "Why?" or "What?"



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