Letters to a Scientist

Professor Greene has authored some 100 scholarly publications, primarily in environmental microbiology and public health, which he has taught while on the faculty of the University of Minnesota and of Ben Gurion University in Beersheba, Israel, where he also directed the Lord Jakobovits Center for Jewish Medical Ethics. As an exobiologist, he was a pioneer in NASA’s search for life on Mars.

By the Grace of G‑d
16th of Shevat, 57241
Brooklyn, N.Y.

Dr. Velvl W. Greene
c/o Rabbi Moshe Feller
Washburn Ave. N
Minneapolis, 11, Minn.

Greeting and Blessing:

It was a pleasure to meet you at the Farbrengen, and it was gratifying to receive regards from you subsequently through Rabbi Moshe Feller. Recently, he also informed me that you addressed a gathering at the home of ________, at which you gave your impressions of your visit here, and stimulated your audience towards greater activity to strengthen Yiddishkeit in your community in general, and the work of the Regional Merkos Office in particular. I understand that you spoke, as our Sages said, with “words coming from the heart”, and I therefore hope that they have penetrated the heart, and have found fertile soil to take root and produce good results.

Although I have not heard from you since our meeting, I trust that this will also come eventually, for there is really no substitution for one’s own impressions when delivered personally, rather than through a second party, even if it is an eyewitness account.

At any rate, I wanted you to know that I was very gratified to receive your regards, as well as the report about the said meeting.

Now that we are in the weekly portion of Mattan Torah, we can all draw inspiration from it, as indeed we ought to, in accordance with the teaching of the Old Rebbe, author of the Tanya and Shulchan Aruch, that the weekly portion of the Torah should be a source of timely inspiration and instruction to every Jew, in all his affairs of that week. Mattan Torah has the further significance in that it has to be regarded and accepted as a new experience every day. This is also evidenced from the Brocho over the Torah which we make every morning in our morning prayers, “giver of the Torah”, in the present tense. As you know, our Sages declared that the words of the Torah should be as new every day.

One of the basic messages of the Ten Commandments is contained in the fact that they begin with “I am”, etc. i.e. the profound principle of monotheism, which in itself was a tremendous revolutionary idea in those days of idolatry, dominated by the polytheistic culture of Egypt (as indicated in detail in the Second Commandment, where all forms of idolatry are strictly prohibited). Incidentally, the emphasis on monotheism, and the denial of polytheism, is to be seen not only in the fact that these ideas form the subject of the first two Commandments, but also in the quantity of words and detail which they contain. At the same time, the Ten Commandments conclude with such apparently simple and obvious injunctions as “Thou shalt not steal”, etc.

The profundity of monotheism, with which the Ten Commandments begin, and the simplicity of the ethical and moral laws, with which the Ten Commandments conclude, point to an important lesson, namely:

a) The true believer in G‑d is not the one who holds abstract ideas, but the one whose knowledge of G‑d leads him to the proper daily conduct even in ordinary and commonplace matters, in his dealings with his neighbors and the respect for their property even if it be an ox or an ass, etc.

b) The ethical and moral laws, even those that are so obvious as “Thou shalt not steal,” and “Thou shalt not murder”, will have actual validity and will be observed only if they are based on the first and second Commandments, that is to say, based on Divine authority, the authority of the One and Only G‑d.

If in a previous generation there were people who doubted the need of Divine authority for common morality and ethics, in the belief that human reason is sufficient authority for morality and ethics, our present generation has, unfortunately in a most devastating and tragic way, refuted this mistaken notion. For, it is precisely the nation which had excelled itself in the exact sciences, the humanities and even in philosophy and ethics, that turned out to be the most depraved nation of the world, making an ideal of murder and robbery, etc. Anyone who knows how insignificant was the minority of Germans who opposed the Hitler regime, realizes that the German cult was not something which was practiced by a few individuals, but had embraced the vast majority of that nation, who considered itself the “super race,” etc. Surely it is unnecessary to elaborate on this at greater length.

With all good wishes, and

With Blessing /signature

By the Grace of G‑d
15th of Iyar, 57242
Brooklyn, N.Y.

Dr. Velvl Greene
Independence So.
St. Louis Park 26, Minnesota

Greeting and Blessing:

I was sorry to hear from R’ Moshe Feller that you have not been feeling up to par recently. I trust that this letter will find you in improved health, and may G‑d grant you a speedy and complete recovery, so that you should be able to continue your good work for a better and happier environment, in good health and with joy and gladness of heart. If you suspect that by saying “a better and happier” environment I have in mind something that has to do with the Torah and Mitzvoth, you are quite right, for the Torah is the true good, and the source of true happiness.

I wish to take this opportunity to acknowledge receipt of your letter in which you wrote about your participation in a symposium on the future of the American Jewish community as it will be one hundred and twenty years hence. Generally speaking, I take no pleasure prognosticating, even in regard to a more immediate future than one hundred and twenty years. For one thing, there is the consideration that it is one of our basic principles of faith to wait and expect Moshiach every day, when the whole world will be established under the Reign of the Almighty. But apart from this, everyone, even a non-religious person, can see clearly what unforeseen changes have taken place “over night.” Therefore, it serves no useful purpose to forecast what the state of affairs will be a century from now. However, this is a point of which you are not unaware, as is indicated in your letter.

I wholeheartedly agree with you that when a Jewish audience can be gathered together, the opportunity should not be wasted on empty platitudes, but should be made use of to the utmost, to provide them with a lasting inspiration which should be expressed in the daily life. Of course, I do not know what kind of an audience there is going to be in this particular instance. I believe, however, that the following observations are valid for any type of Jewish audience:

It is customary to find fault with the present generation by comparison with the preceding one. Whatever conclusions one may arrive at from this comparison, one thing is unquestionably true, namely that the new generation is not afraid to face a challenge. I have in mind not only the kind of challenge which would place them at variance with the majority, but even the kind of challenge which calls for sacrifices and changes in their personal life. Some of our contemporary young people are quite prepared to accept this challenge with all its consequences, while others who may not as yet be ready to accept it, for one reason or another, at least show respect for those who have accepted it, and also respect for the one who has brought them face to face with this challenge. This is quite different from olden days, when it took a great deal of courage to challenge prevailing popular opinions and ideas, and a person who had the courage to do so was often branded as an impractical individual, a dreamer, etc.

Furthermore, and in my opinion this is also an advantage, many of our young people do not rest content with taking up a challenge which has to do only with a beautiful theory, or even deep thinking, but want to hear also about the practical application of such a theory, not only as an occasional experience, but as a daily experience; and that is the kind of idea which appeals to them most.

A further asset is the changed attitude towards the person who brings the challenge. Even though it seems logical that the one who brings the challenge to the young people should have a background of many years of identification with and personification of the ideas which he promulgates, this is no longer required or expected nowadays, when we are used to seeing quick and radical changes at every step in the physical world. If this is possible in the physical world, it is certainly possible in the spiritual world, as our Sages of old had declared, “A person may sometimes acquire an eternity in a single instant.” Thus, no individual can ignore his duty to share his newly-won truth, even if he has no record of decades of identification with it. As a matter of fact, this may even be an added advantage, in that it can impress on the audience a precedent.

You will surely gather that the preceding paragraphs are in reference to the beginning of your letter, in which you express your discontent at the lack of deeper knowledge of the various aspects of the Torah. Besides, you surely recall the saying of the wisest of all men about the true wisdom, “The more the knowledge, the more the pain.” For, in regard to the knowledge of the Torah, which represents the infinite wisdom of the Ein Sof, the more one learns, the more one becomes painfully aware of the distance which is still to be covered, a distance which is indeed infinite. As a matter of fact, even in the so-called exact sciences, every discovery uncovers new unexplored worlds, and raises more questions than it answers. Yet, this is what provides the real stimulus and challenge to learn and probe further. How much more so in regard to the Torah, Toras Chaim, the true guide in life, both the physical and spiritual life.

Incidentally, the present days of Sfira, which connect the festivals of Pessach and Shavuoth, have a bearing on the subject matter. For, just prior to the departure from Egypt, the Jews were in a state of slavery in its lowest form, being slaves in a land which the Torah calls “The abomination of the earth.” Indeed, anyone familiar with the conditions in Egypt in those days knows how depraved the Egyptians were in those days, and much of this had tarnished the character of the Jews enslaved there. Yet, in the course of only fifty days, the Jews rose to the sublimest height of spirituality and true freedom, both physical and spiritual. Furthermore, the spiritual freedom which the Torah had brought them, and which has also illuminated to some extent the rest of the world, was linked with material freedom, namely freedom from any material problems, as the Torah tells us that the children of Israel had the Manna and the Well, and all their material needs were provided in a miraculous way. The narratives of the Torah are not simply stories for entertainment, but are in themselves part of the general instruction and teaching which the Torah conveys in all its parts. And in these narratives we find also the answer as to how the situation might be under certain conditions at some time in the future. If the conditions would be similar to those which existed at the time when the children of Israel left Egypt, with complete faith in G‑d, following the Divine call into the desert, leaving behind them the fleshpots of Egypt and the fat of the land, not even taking any provisions with them, but relying entirely on G‑d, and in this state of dedication to the truth they followed the Pillar of Light by (day and by) night—should these conditions be duplicated, or even approximated, then one may well expect a most radical change, not only over a period of years, but in the course of a number of days.

With blessing /signature

B.H. 15th of Elul, 57243
Brooklyn, N.Y.

Dr. Velvl Greene
Independence South
St. Louis Park 26, Minn.

Sholom uBrocho:

Thank you very much for your letter of July 29th. I wish to express again my regret at having had to defer the pleasure of receiving you personally during your recent visit. It happened to be a time when, according to long-standing custom, no personal visits are arranged, for reasons which are beyond this letter. However, I was gratified to note in your letter that the circumstances were well taken by you.

It was with a great deal of pleasure that I read about your impressions of the Farbrengen in which you participated, and your sharing same with others back home. May you go from strength to strength in all your efforts to strengthen and spread Yiddishkeit.

I trust you will receive favorably also my following remarks, since I wish to tell you of my pleasure when reading in your letter that your children will attend Gan Israel Camp. This gives me the confidence that you have your wife’s concurrence in your “involvement” with Chabad (a matter I had hesitated to broach for reasons of discretion and—what is no less important—that your children are reaping the benefits thereof. For, as is self-evident, where children are concerned, every benefit accruing to them in childhood is multiplied as they grow into adulthood. May G‑d grant you and your wife much Yiddish Nachas from them.

We are now in the auspicious month of Elul, when we add to our prayers Psalm 27, “G‑d is my light and my salvation,” twice daily. This profound and uplifting Psalm fittingly concludes with the words, “trust to G‑d,” repeated twice in the last verse. May this and all other prayers of everyone of us, in the midst of our people, be fulfilled, and may you and yours be blessed with a Kesivo vachasimo toivo.4

With blessing /signature

P.S. You refer, in passing, to my letter relating to the theory of evolution.5 I am prompted to reveal to you that the letter was written in reserved and guarded terms, inasmuch as my purpose is to win adherents to the Jewish viewpoint. Hence I try to avoid anything which might deter some individuals from a deeper commitment to Yiddishkeit. In writing to you, however, I will be more candid, being certain that you will not take my remarks amiss. You write that your secular background and scientific training prevent you from immediate acceptance of some of the concepts outlined in my said letter (although acceptance or non-acceptance of same in no way modifies your obligation to perform Mitzvos). Frankly, it surprises me very much that you cannot accept those concepts.

My said letter does not appeal to “belief”; its premises are scientific based on my years of scientific study, first at the University of Berlin, and later at Paris. I upheld the permissibility of the Creation account in Bereishis on scientific grounds. On the other hand, I pointed out that the so-called scientific arguments which purport to deny the possibility of the Torah account of Creation are not scientific, since in truth science does not, and cannot, make such a claim. Moreover, modern science declares that it can never offer an unequivocal scientific solution to this and similar problems. The reason for this is not that modern science is still incomplete, but rather because of the very nature of science which can never speak in absolute terms; it can only offer working theories and hypotheses. Science can only examine and classify phenomena, and make probable deductions and predictions. If these are eventually substantiated by experiment, the theories are confirmed as approximate verities. But never can science claim to speak in terms of absolute truths, for it would be a contradiction in itself.

The above is true in all areas of scientific inquiry. When it comes to the theory of evolution, dealing with an effort to reconstruct the distant past, science lacks even that degree of probability which it has in regard to future predictions, as explained at some length in my said letter. Here science can only speculate. If such speculations are represented in text-books as “facts,” then it is a gross and unscientific misrepresentation.

To cite on illustration: For years the Ptolemaic system was accepted as true, according to which the sun revolves around the earth. Later Copernicus evolved the theory that the earth revolves around the sun. This is the theory which is now given in all text-books as an indisputable fact.

But what are the facts? Aside from the fact that even the Copernican sun centered system is no more than a theory, subject to variety of reservations, as all scientific theories must be; apart, also, from the fact that the Copernican theory did not presume to settle all the questions relating to astrophysical observations, but only answered more questions, and more simply, than the Ptolemaic—modern science has reached some revolutionary conclusions in the wake of the General Relativity Theory. Specifically, modern science is now convinced that when two systems are in motion relative to one another, it could never be ascertained, from the scientific viewpoint, as to which is in motion and which at rest, or whether both are in motion. Let it be remembered that the General Relativity Theory has been accepted as fundamental to all exact sciences without dissent.

Yet—and it is surely no revelation to you—this new orientation in science is ignored in discussions relating to the Ptolemaic and Copernican theories not only on the high school level, but even in specialized studies of astronomy and physics in colleges and universities. In other words, science in many domains is still taught in terms of a scientific orientation which prevailed at the close of the 19th century, when two cardinal principles of modern science were yet unknown, namely the relativity theory, and that all scientific conclusions necessarily belong in the realm of probability, not certainty.

I once asked a professor of science why he did not tell his students that from the viewpoint of the relativity theory the Ptolemaic system could claim just as much validity as the Copernican. He answered candidly that if he did that, he would lose his standing in the academic world, since he would be at variance with the prevalent legacy from the 19th century. I countered, “What about the moral issue?” The answer was silence.

In discussing this question with another scientist, he expressed surprise that there should be an individual in the 20th century who could still think that earth stood still and the sun revolved around it. When I protested that from the viewpoint of modern science this could be as valid as the opposite theory, he could not refute it.

Please excuse the length of the above remarks, which have been prompted by your statement relating to the acceptance or non-acceptance of the concepts expressed in my letter on evolution. I invite your further reactions.

By the Grace of G‑d

11th of Shevat, 57256
Brooklyn, N.Y.

Dr. Velvl Greene
Independence So.
Minneapolis 26, Minn.

Greetings and Blessing:

I duly received your letter of December 30, in which I read with interest about your new position. This is undoubtedly a true promotion, both professionally as well as in the opening up of new horizons in your work for the spiritual benefit of the many, and when the two are coupled it is indeed a true and complete promotion.

May G‑d grant that this be the forerunner of further advancement in the same direction which is indeed a natural aspiration, as our Sages declared, “He who possesses 100, desires to possess 200, and he who possesses 200, desires 400.” This indicates that the ambition grows with success, and having advanced, one is not satisfied with the previous increment. The same, at least, should be true in the spiritual sense.

We are now in particularly auspicious days, as we are about to observe the Yahrzeit-Hilulo of my father-in-law of saintly memory, on the 10th of Shevat. Inasmuch as Tzadikim, the faithful shepherds that they are, continue to take care of those of whom they had taken care of in their lifetime on this earth, it is certain that my father-in-law of saintly memory is a faithful intercessor in behalf of the institutions which are carried on in his spirit, and those who are actively engaged in their support and expansion.

With blessing /signature

B.H. 21st of Sivan, 57257
Brooklyn, N.Y.

Dr. Velvel Greene
Minneapolis, Minn.

Sholom uBrocho:

You have undoubtedly received my regards through Rabbi Moshe Feller, who had also brought me your regards. I trust you had an enjoyable and inspiring festival of Kabbolas haTorah, and that the inspiration will be with you throughout the year, to animate all your daily activities, inasmuch as the Torah totally encompasses the daily life of the Jew in all its aspects.

I acknowledge with thanks receipt of your letter of May 9th, also your works on your scientific research. I appreciate your thoughtfulness and trouble in sending me the material. Although the subject matter is entirely beyond my province, I trust that I will be able to glean some general ideas from your writings, and perhaps also some specific ones.

At the risk of not sounding very “scientific” to you, I nevertheless wish to express my hope that you will apply also your research work to good advantage in the service of G‑d, in accord with the principle, “Know Him in all thy ways.” Indeed, the discoveries in the natural sciences have thrown new light on the wonders of Creation, and the modern trend has consequently been towards the recognition of the unity pervading Nature. In fact, with every advancement in science the underlying unity in the physical world has become more clearly discernable; so much so, that science is now searching for the ideal formula which would comprise all the phenomena of the physical world in one comprehensive equation. With a little further insight it can be seen that the unity in Nature is the reflection of true monotheism in its Jewish concept. For, as we Jews conceive of monotheism, it is not merely the belief that there is only One G‑d, but that G‑d’s Unity transcends also the physical world, so that there is only one reality, namely G‑d. However, inasmuch as Creation included all the souls, etc., there has been created a multiplicity and diversity in Nature—insofar as the created beings themselves are concerned, without, however, effecting any change in the Creator, as explained at length in Chassidus.

You ask me about my reference to the Rambam and where it contains in substance, though in different terms, the concepts of the conscience and subconscience8 of modern psychology. I had in mind a passage in Hilchos Gerushin,9 end of ch. 2, in the Rambam’s Opus Magnum (“Yad Hachazakah”). The gist of that passage is as follows: There are certain matters in Jewish Law, the performance of which requires free volition, no coercion. However, where the Jewish law requires specific performance, it is permitted to use coercive measures until the reluctant party declares “I am willing”, and his performance is valid and considered voluntary. There seems here an obvious contradiction: If it is permitted [to] compel performance, why is it necessary that the person should declare himself “willing?” And if compulsory performance is not valid, what good is it if the person declares himself “willing” under compulsion?

And here comes the essential point of the Rambam’s explanation:

Every Jew, regardless of his status and station, is essentially willing to do all that he is commanded to do by our Torah. However, sometimes the Yetzer (Hara) prevails over his better judgment and prevents him from doing what he has to do in accordance with the Torah. When, therefore, Beth Din compels a Jew to do something, it is not with a view to creating in him a new desire, but rather to release him from the compulsion which had paralyzed his desire, thus enabling him to express his true self. Under these circumstances, when he declares “I am willing,” it is an authentic declaration.

To put the above in contemporary terminology: The conscious state of a Jew can be affected by external factors to the extent of including states of mind and even behavior which are contrary to his subconscious, which is the Jew’s essential nature. When the external pressures are removed, it does not constitute a change or transformation of his essential nature, but, on the contrary, merely the reassertion of his innate and true character.

To a person of your background it is unnecessary to point out that nothing in the above can be construed as confirmation of other aspects of the Freudian theory to the effect that man’s psyche is primarily governed by libido, the sex drive, etc. For these ideas are contrary to those of the Torah, whose view is that the human being is essentially good (as in the Rambam, above). The only similarity is in the general idea that human nature is a composite of a substratum and various layers, especially insofar as the Jew is concerned, as above.

I will conclude with the traditional blessing which I have already conveyed to you through Rabbi Moshe Feller—to receive the Torah with joy and inwardness, as a daily experience throughout the year.

With blessing /signature

B.H. 21st of Shevat, 572910
Brooklyn, N.Y.

Dr. Zeev Greene
School of Public Health University of Minnesota
Minneapolis, Minn.

Sholom uBrocho:

Thank you very much for your correspondence and enclosures. I am particularly appreciative of your thoughtfulness in sending me the enclosures, for, obviously, they are a source of true gratification to me.

I need hardly add that I was also very pleased to read the copy of your article in the Commentary. (If Rabbi _______ had taken a liberty in showing it to me, we will keep it confidential.) Knowing you, and not underestimating your influence, I will apply to your article a paraphrase of the saying of our Sages, “more than is written there still remains to be said.”

May I also add a further point, and I believe an essential one, to the explanations mentioned in your article as to how you and Mrs. Greene and your children have found the true path in life. It is that the Supreme Providence has chosen you to be special messengers to bring the word of G‑d to those circles where others could not have had access to, or at any rate, could not have had the same effectiveness and success. I am referring to the academic and scientific circles which wield considerable influence on Jewish youth, particularly in this day and age. More specifically—on young men and women going into scientific careers, who are yet to establish families of their own. In other words, they represent not individuals but family units, and the beneficiaries will become the benefactors, in the way of a chain reaction. This, indeed, is also what you have in mind, as I see from your letters! To use a much used phrase, our living in the “Jet Age,” I hope and pray that your influence be swift and far-reaching, and that you bring it about in joy and gladness of heart.

Wishing you particular Hatzlocho on your overseas trip, especially in London,

With blessing, /signature

By the Grace of G‑d
Erev Lag B’Omer, 572911
Brooklyn, N.Y.

Prof. Zeev Greene
Spring Valley Rd.
Golden Valley, Minn. 55422

Greetings and Blessing:

I duly received your recent three letters, with the enclosures. Thank you very much for the good news they contained, and may G‑d grant that you should always be able to report good news in all your affairs, both personal and general.

With regard to the idea of taking leave of absence in order to devote the time to visits in England, the European continent, etc.—generally speaking, judging by your description of the project, it would be advisable to implement it and make the most of it. On the other hand, this is contingent on being quite certain that it would in no way jeopardize the security of your present position. For, undoubtedly, there are quite a few aspirants who would like to step into the vacancy. It would therefore be necessary to make quite certain that your leave of absence would in no way jeopardize the security and tenure of your position.

Needless to say, there is also the consideration that your visits to foreign countries could be used in a manner that would actually strengthen your position. It is for this reason that my first thought was that it would be a very good idea. I do hope that the apprehension I mentioned earlier is groundless, or you could in any case make sure that it would remain groundless. Whatever your decision in this matter, may G‑d grant that your decision be the proper one, and be with Hatzlocho in every detail, all the more so since your Hatzlocho means a benefit for many through enjoying your good influence in an increased measure.

I was particularly interested to note the enclosure reflecting the response to your article which originally appeared in the London Jewish Chronicle. In view of the fact that a part of your article was regrettably omitted in its original publication, I trust that you will find an opportunity to have the article republished in full in other media. And since people prefer something new, it does not mean that the article should be presented in exactly the same form as before, but it can externally be changed and recast, for the important thing is the content and the thoughts expressed, that they should be inductive and stimulate the reader towards authentic Yiddishkeit without compromise. As a new addition to the article could serve your experiences and activities in spreading Yiddishkeit among faculty and students12 No doubt this point occurred to you also, and it could fit in very well with the general tenor of your published article.

With personal regards, and

With blessing, /signature

P.S. I am usually very reluctant to express [my] view on matters which lie outside my field of competence. However, having “glanced” through the detailed research program which you enclosed in your letter, I decided to make an observation: I fail to find among the itemized points of study one aspect which, in my humble opinion, should have been of particular interest. I am referring to the recognition that certain microbes and infections may be germane to hospitals—a view which, I believe, has received some attention in pertinent literature. I am not familiar with the details of this problem, but I believe it has to do with the ability of bacteria to develop immunity to antibiotics, as has been established in the case of penicillin, etc. Hence it is very possible that methods of infection control which are effective elsewhere may lose their effectiveness because of continuous and consistent application in hospitals or because the hospital environment has produced certain strains in certain bacteria which has given them a measure of immunity in that specific environment.

I do not know whether the omission of this aspect from your project is due to the circumstance that a 3 months’ study period would not be sufficient to include an investigation into this area, since, undoubtedly, it would entail the problem of distinguishing “immunized” from “non-immunized” bacteria, etc., as well as the problems of changing methods of sterilization and infection control, and clinical observation, etc. Or, simply, because this question is outside your present work. Yet, it seems to me that this is a question of practical importance and should be well within your field of interest.

As in all matters, where the physical reflects the spiritual, there is a didactic relevance in the abovementioned subject, reflected in Jewish ethics and Halocho. The point is dealt with conspicuously in the Tanya, and is related to the Talmudic saying that a person studying the same subject 101 times attains an excellence quite out of proportion over the person who studies only 100 times. At first glance this is puzzling. However, the Baal haTanya explains it by reason of the fact that it was customaryin those days to review a subject 100 times; hence it was no special accomplishment. On the other hand, the one who did it 101 times went beyond his habit and accustomed practice, resulting in an extraordinary accomplishment both quantitatively and qualitatively. Indeed, the Baal haTanya goes on to define the latter “eved haShem” and the other “asher lo avodo” (Ch. 15). To translate it into terms of “infection control,” the person who develops good habits becomes immune to the Yetzer Hara, but by the same token he does not merit reward, since no effort is required here. Similarly in regard to transgressions, as explained in Iggeres haTeshuvo, where the difference between committing a transgression a second time and a third time is a difference in kind and not merely in degree. This should be discussed at greater length, but not here.

By the Grace of G‑d

the 25th of Adar I, 573013
Brooklyn, N.Y.

Dr. Zeev Greene
c/o Lubavitch House
115 Stamford Hill
London N.16, England

Greetings and Blessing:

I duly received your letters, as well as your inquiry through Rabbi Hodakov in regard to a visit in Eretz Yisroel. No doubt you promptly received my reply, but for the record I will repeat it here. It is that in general it is a very good thing to do, and if it is possible for you to arrange properly for your children to remain in London during your visit to Eretz Yisroel, it would be advisable to do so, so as not to disrupt their studies, etc. But if this is not possible, then you will of course take them with you. However, I trust that you will be able to arrange this, since this arrangement, in my opinion, would be preferable. I further trust that your visit in Eretz Yisroel will not be a hurried one.

I do not know the schedule of President Shazar, and cannot therefore say it with certainty, but I trust that for various reasons, President Shazar will be pleased to meet with you and Mrs. Greene. I suggest, therefore, that when you arrive, you should get in touch with Rabbi Shlomo Yosef Zevin (Yona St. 5 in Jerusalem). I believe that Rabbi Zevin will be able to find out about the possibility of your meeting with the President, and I trust that despite the undoubtedly full presidential schedule, there would be an opportunity for you to get acquainted and visit with the President. Mr Shazar speaks English as well as Yiddish, while with Rabbi Zevin you will have no problem to converse in Yiddish.

Last but not least, I want to express my very profound gratification on the report of your various public appearances in England, and the impact which they have had. I am confident that the impressions and benefits will be lasting.

I am also very gratified to note from your correspondence that you have found the visit in England very useful from your personal aspects and your scientific work. As I had occasion to mention before, this area is also related to your spiritual work, inasmuch as your scientific successes obviously will increase also your influence in the area of spreading Torah-Yiddishkeit.

Please convey my personal regards and appreciation also to Mrs. Greene. I have heard that she has contributed in no small measure to the general success of your visit in London.

With prayerful wishes for continued and growing Hatzlocho, and

With blessing, /signature

By the Grace of G‑d
The 20th of Shevat, 573114
Brooklyn, N.Y.

Prof. Zeev Greene
1601 Spring Valley Rd.
Golden Valley, Minn. 55422

Greetings and Blessing:

After not hearing from you for a long time, I was pleased to receive your letter of February 9th. Although I have in the interim inquired after you, and received reports, through our mutual friends, who wrote to me in reply to my inquiries as well as unsolicited—it is still much better to receive information firsthand.

First of all, I want to wish you Mazel Tov, as I note (for the first time) from your letter that you have been promoted to full professorship in both departments, and particularly also the latest news of your being elected to a fellowship in the American Academy of Microbiology.

As for the practical consequences of this professional distinction, there is no doubt it will come too, inasmuch as America is a practical country with pragmatic motivations. At any rate, I am sure of one practical gain, and that is your increased academic prestige will further strengthen your influence in spreading Yiddishkeit permeated with Chassidic warmth and enthusiasm. Looking back on your schedule of trips in the past, you can clearly see how Divine Providence provides you with opportunities to use your special capacities and gifts in this direction with such notable success. No doubt your appearance in Cleveland will likewise have lasting Hatzlocho.

May G‑d grant that all your affairs, both personal and general, which are intimately linked, should progress with ever growing Hatzlocho, including the cherished hope to be blessed with more children, and together with your wife, to bring up all your children to a life of Torah, Chuppah and Good Deeds, in accordance with the well known Talmudic parable: “Tree, oh Tree! How shall I bless you?—May your offspring be as good as you” (Taanis, 5b).

With blessing, /signature

By the Grace of G‑d
Rosh Chodesh Elul15
Brooklyn, N.Y.

Prof. Zeev Greene
1601 Spring Valley Rd.
Golden Valley, Minn. 55422

Greetings and Blessing:

It was a pleasure to see you recently with your family.

Pursuant to our conversation and my question if you had any connections with NASA, I do not have in mind about a position with that agency, but rather if there was any possibility of your exercising your good influence there in regard to spreading Yiddishkeit.

What prompted me to ask this question was the fact that I had recently received the book Challenge—Torah Views on Science and Its Problems, edited by Aryeh Carmell and Cyril Domb (published by Feldheim).

I was certain that I would find in this book an essay by you, but I was disappointed.

Needless to say—and it is a well known principle—that it is no use crying over the past. If I mention my said disappointment, it is not to make you feel uncomfortable, but to call your attention to the fact that since there will no doubt be a further book of this kind, it would be well for you to maintain contact with the persons or circles that are connected with it so that you would have advance notice to be able to participate.

Furthermore, I am not thinking in terms of the distant future, but also of the shorter term, and the sooner the better. For, if you will look through this volume, you will no doubt find something to say to the editors, especially as among the contributors you will probably find some whom you know personally.

I mention NASA, etc., because Yiddishkeit should be brought to each and every Jew, particularly in the current year of Torah Chinuch, when everyone is urged to do the utmost to bring the Torah and Mitzvoth to all Jews, young and old, including those who are advanced in years but still young in the knowledge and experience of Yiddishkeit.

All the more so since space technology, and the space flights, including the latest Viking probes on Mars, have made a profound impression upon wide circles of Jews, being also constantly bombarded by the media with the visual effects of photographs, etc. Consequently, if all this can be used in the right direction, by finding and pointing out those aspects which may have a bearing on Torah and Mitzvoth, the psychological effect in promoting the actual observance of Mitzvoth in the daily life could be tremendous. This would be well in keeping with the directive “Chanoch lenaar al pi darko, gam ki yazkin lo yasur minenah.”16

Inasmuch as you have had so much experience and Hatzlocho with various circles of Jewish youth, there is no need to elaborate to you on the above.

May G‑d bestow His blessings on you and yours in a most generous measure, especially that you and your wife should bring up each and all of your children to a life of Torah, Chuppah and Good Deeds, in good health and happy circumstances.

Wishing you and all yours Kesivo vaChasimo Tovo,

With blessing, /signature

B.H. 21 Adar II, 573817
Brooklyn, N.Y.

Prof. Zeev Greene
Spring Valley Rd.
Golden Valley, Min. 55422

Sholom uBrocho:

I am in receipt of your letter, written on Purim, and in view of its contents I hasten to reply to it ahead of turn and via Special Delivery.

Following the order in your letter, I will refer to your problem of finding yourself and your wife in a depression “from the disappointment of not following through with our dreams of going to Israel.”

It is surely unnecessary to emphasize to you again that the only reason for my opinion that you ought to continue in the USA is that American Jewry, and especially the younger generation, have a priority claim on your services to help permeate them with Yiddishkeit, especially after you have had such considerable Hatzlocho in this area.

To be sure, the Yishuv in Eretz Yisroel would also benefit from your presence there, but it would not be of the same scope and quality as here. Furthermore, making Aliyah requires a certain period of adjustment and getting the proper feel of the new situation, etc., and in the present “Jet-Age” every minute is of the essence especially insofar as youth is concerned.

All the above is coupled with the consideration that doing the proper thing is the channel for contentment and inner peace and G‑d’s blessings also in all personal affairs.

Pursuant to the above, my advice was further predicated on the assumption that the activities can be carried out with joy and gladness of heart, which is essential if the objectives are to be attained in fullest measure, and certainly not in a state of depression or feeling of imposition. There is no need to belabor the point to an experienced communal worker like yourself.

In light of all that has been said above—if, for any reason, the disappointment of your unfulfilled dreams of going to Eretz Yisroel creates a different situation from that I have envisaged, then of course, my advice to stay would be pointless and out of place. To put it simply, if after several months of continuing with your work here, if you still find that you cannot “snap out” of the depression, and if the reason behind it is none other than the unfulfilled dream, then, of course, you have my blessing to go to Eretz Yisroel and do what you can there.

Should you, however, decide that the cause of the present depression is after all not really the above, and hence can be eliminated, restoring you back to your former state of good cheer and confidence to be able to carry on your Hafatza activities with joy and gladness of heart—then the second problem mentioned in your letter—the question of a house—has to be tackled.

Inasmuch as our Sages declare that “a nice dwelling broadens a person’s mind” and is conducive to greater achievements both in personal and communal affairs, you should look for a suitable house in a suitable section. As for selling all your assets, this is not advisable, nor necessary. I have at my disposal a fund for such special situations and a loan gladly would be made available to you for the full amount that you may require to enable you to purchase a nice dwelling, as above. You may set your own terms of repayment at your convenience. As I do not wish to be involved in a “hetter-iska,”18 the loan would have to be interest-free. It would create no hardship for anyone, and you need not hesitate about it, at all.

Since your letter was written on Purim and the reply is erev Shabbos Mevorchim Nissan, both of which are occasions for Simchah, may there always be true joy in your home and, to quote the Megillah, “Light, joy, gladness and honor” in every sense of these terms.

With blessing, /signature

By the Grace of G‑d
15th of Cheshvan, 574019
Brooklyn, N.Y.

Prof. Zeev Greene
Vale Crest
Minneapolis, Minn. 55422

Greeting and Blessing:

For some inexplicable reason your letter of July 22nd seems to have been misplaced, and only came to my attention today.

I will begin with a blessing in connection with the good news it contained that your daughter _______ became a Kalla in a happy and auspicious hour, for the Binyan Adei Ad, based on the foundations of our Torah and Mitzvoth.

May G‑d grant that you and your wife should have true Yiddish Nachas from her and from each and all of your children.

I do not know if your question in that letter is still actual. At any rate, I will give you my opinion, as requested.

Your question refers to whether you should consider a proposition from a certain college for the position of Dean of the Faculty.

You are quite right in concluding that the same opinion I expressed in connection with the offered position at Beersheva holds good also in this case, since I believe that you ought to continue in your present work and scientific field, in which you will continue to enjoy G‑d’s blessing for Hatzlocho. At the same time, of course, you will surely continue also in your very important task of spreading and strengthening Yiddishkeit with enthusiasm in a growing measure, and with even greater Hatzlocho than heretofore.

With all good wishes and personal regards,

With blessing, /signature

P.S. Because of the unusual delay, this letter is sent to you via special delivery.

By the Grace of G‑d

17th of Shevat, 574020
Brooklyn, N.Y.

Prof. Zeev Greene
Vale Crest
Minneapolis, Minn. 55422

Greeting and Blessing:

I was pleased to receive your letter of the 9th of Shevat, on the eve of your departure to Australia, and previous correspondence.

It is truly gratifying to read the good news about your Hatzlocho, both in your public and personal affairs. I hope and pray and, indeed, am quite confident that you will be blessed with much Hatzlocho in your activities in Australia.

Especially as we have just observed the Yahrzeit-Hilulo of my father-in-law of saintly memory on Yud Shevat. And recalling his total dedication to the spreading and strengthening of Yiddishkeit, Torah and Mitzvoth, and how much he urged everyone to be involved in this vital activity, assuring us of his personal intercession and blessing for Hatzlocho, everyone of us will surely redouble our efforts in this direction.

I heartily appreciate your good wishes on the occasion of this 30th anniversary. In accordance with G‑d’s Promise to our Father Abraham, “I will bless them that bless you,” may you and all yours be blessed from the Source of all blessings for a growing measure of Hatzlocho, both in your work to spread the light of the Torah and Mitzvoth, as well as in all personal needs, materially and spiritually.

With blessing, /signature

By the Grace of G‑d

21st of Shevat, 574621
Brooklyn, N.Y.

Prof. Dr. Zeev Greene
2722 Vale Crest
Minneapolis, Min. 55422

Greeting and Blessing:

For various reasons, including an accumulation of correspondence in connection with Yud-Shevat, etc., I am not certain if all your correspondence has reached me. However, some of your past correspondence has also not been fully replied to for various reasons, and judging by the trend of events in Eretz Yisroel, I think that the questions you had raised before are still relevant now.

According to my evaluation, I assume that essentially the questions are connected with the basic issue, namely what is my attitude towards the various questions that you had raised, and if it still remains the same.

I can say that my attitude and opinion have even become stronger in the course of time. To repeat briefly:

1) A person, especially a Jew, and particularly one who has a prominent position of influence in his surroundings, should try to arrange his plans in a way that would produce the maximum influence and benefit in one’s surroundings; with personal benefits and advantages being of secondary consideration. Although in practice, we have seen that Hatzlocho in the area of public good, usually brings a greater measure of Hatzlocho in one’s personal affairs.

2) In your case, and your influence, it has been shown, especially in recent years, that you have had a considerable impact on college youth as well as faculties, even more than one might have anticipated.

3) There is no need to point out to you how important is your influence on Jewish college youth everywhere. At the same time, it is obvious that the Jewish college population in the U.S.A. is quantitatively very much greater than in any other country, including Eretz Yisroel. Therefore, your field of influence is so much greater in the U.S.A. than in Eretz Yisroel. This relevant situation does not seem likely to change radically in the very near future.

4) In light of all the above, it is my opinion that your main base of activities has to be in the U.S.A., though it does not necessarily preclude periodic intervals, of several weeks or several months, in other countries.

No doubt you heard that a great deal of attention in recent years has been given to the need to promote the so-called “Seven Noahite Laws” in the gentile society. This has always been a Jewish obligation, except that historically it was impossible to carry it out because of the dangers involved in any effort to influence the gentile society in which Jews lived in the Diaspora. But now that there is no such danger, and, on the contrary, the climate has become quite conductive for such an activity, the said obligation has come into force and is also of “some” consideration. I mention this only as an additional reason for my opinion outlined above. Moreover, such activity in the U.S.A. also has an important bearing on the general situation of Jews and Yiddishkeit, which surely needs no elaboration to you.

I may add also a further consideration, namely that being active as a member of a faculty in the U.S.A., you probably could have a greater influence even on our youth in Eretz Yisroel than you would have if you were to hold a similar position in Eretz Yisroel.

To conclude with the Jewish custom to connect everything in time—we are still in the auspicious month of Shevat, highlighted by the Yahrzeit Hilulo of my father-in-law of saintly memory, the Rebbe, on Yud-Shevat, and are surely still under the impact of remembering his life’s work and selfless dedication, with which you are fully familiar.

I have a suspicion that you may not quite fully agree with all, or some, of my remarks relative to your situation, so now I will say no more on the subject.

With prayerful wishes to you and each and all of your family, and

With esteem and blessing,

/signature