19 Adar-Sheni 5711
[March 27, 1951]
Brooklyn, New York.

Greetings and Blessing:

This letter is intended for the entire study group which you lead, and I will appreciate your conveying same to all:

I wish to acknowledge with thanks receipt of the Shallach Monos with the accompanying note. I also want you to know that I was gratified to meet several members of your group at our Purim celebration.

There are a number of topics which I should have liked to take up with you, but I must confine this letter to the acknowledgement, adding but a few lines on the subject of Shallach Monos.

You are surely aware that one of the explanations of this Mitzvah is that by observing it we rectify a corresponding transgression committed by some of our people in the days of Ahasuerus. As you are familiar from the Megillah, Ahasuerus arranged a sumptuous banquet. The food and drinks served at this feast were not kosher. At the same time degrading use was made of the holy vessels of the Beth Hamikdosh which were in the custody of the Persian conquerors. Nevertheless, some Jews participated in the banquet and partook of the trefah food. Therefore, when we commemorate the downfall of Haman and the frustration of his murderous plans after the Jews had completely returned to G‑d, we celebrate the festival also by a sending each other Shallach Monos of ready-to-eat food and drinks, thus demonstrating our loyalty to G‑d in general, and to His laws of Kashruth in particular.

There is a more profound explanation also.

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Persia, in the days of Ahasuerus, was the mightiest empire in the world. It also boasted of the most advanced civilization of those days. On the other hand, the Jewish people at that time were in despair. The Holy Land and the Beth Hamikdosh lay in ruins. The opinion was widely circulated that G‑d had abandoned His people. This was supported by miscalculations purporting to show that the period of seventy years’ exile prophesied by our prophets was at an end, yet the promised liberation had not come. This, in fact, was one of the reasons why Ahasuerus made that pompous feast and dared to profane the holy vessels.

Under the circumstances, when the head of the mightiest world empire and civilization arranged the royal feast, inviting to it representatives of all nations, the Jews among them, many Jews could not resist the temptation. They were not deterred by the fact that this banquet was to mark the beginning of a new “era” of complete assimilation and were deluded by the friendly slogan of “no compulsion.” Thus they became a party to the profanation of the holy vessels.

Symbolically, the profanation of the holy vessels of the Beth Hamikdosh marked also the desecration of the Divine soul which forms the sanctuary of every Jew and Jewess. The purpose and mission of this Divine spark is to light up one’s immediate environment and one’s share in the world at large with the light of the highest Divine ideals. Far from fulfilling their soul’s mission upon this earth, those weak Jews lent aid and comfort to the forces of assimilation and darkness. By partaking from the “food” of Ahasuerus they contaminated both their bodies and souls.

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Purim, therefore, reminds us not to be carried away by the outer sparkle of foreign civilizations or cultures, and not to be misled into assimilation by the notion that it appears to be in no conflict with our spiritual heritage.

We are a unique people, as stated in the Megillah: “There is one people (although) scattered and spread among the peoples of the world, (yet) their laws are different from those of other peoples.” We have preserved our unity and uniqueness despite our being dispersed in the world, because we have preserved our laws. It is by preserving our Torah and Mitzvoth that we Jews in general, and our youth in particular, can best contribute towards the enlightenment of the world at large and bring real happiness to ourselves, our people, and humanity as a whole.

To sum up. The Torah is the Truth. Therefore, there can be no other truth which is in conflict with it. It follows that anything which is in conflict with the Torah is not Truth. The purpose of science is to discover Truth. Therefore, any study which contradicts the Torah is not science but the opposite of it, and instead of leading the student to the truth, leads him away from it. Moreover, even where the science which one studies corresponds with the truth, there is no assurance that it will be applied to constructive purposes and not for the destruction of self and others, unless it is guided by the Divine truth of the Torah. Only then will the world become—as G‑d intended it to be—a Sanctuary for the Divine Presence, that G‑d may be manifested in it and in ourselves.

With blessing,
Cordially yours,