Interspersed throughout the Lubavitcher Rebbe’s talks are numerous references to the three fundamental areas of untouchable Jewish sovereignty: Shleimus HaTorah, Shleimus HaAm, and Shleimus HaAretz. These three categories are interwoven and the wholeness of one group is dependant upon — and compliments — that of the others. The Rebbe’s active involvement in fighting for the continued integrity of these issues is reknowned.

Regarding the area of Shleimus HaAm — the preservation of the purity of the Jewish people — the Rebbe expended great effort toward amending the “Who is a Jew” law, so that the law should explicitly state that “a Jew is someone born to a Jewish mother, or who converted according to Jewish law.” On numerous occasions various Prime Ministers and ministers in the Israeli government have given their solemn word to support this change. To our anguish, the promises were broken for political reasons.

Together with the Rebbe’s struggle for Shleimus HaAm stand the Rebbe’s special efforts for Shleimus HaAretz — the wholeness of the Land of Israel:

For decades the Rebbe has called upon the leaders of Israel to stand as bulwarks to fortify Shleimus HaAretz, so as not to compromise on any bit of land “and not even on a single grain!” This is in consonance with the Rebbe’s charge that these areas are “integrally part of the Land of Israel, and there can be no contemplation of compromise. Compromise is forbidden!”

The Rebbe’s words are based on the unambiguous ruling of the Shulchan Aruch[1] which states: “If non-Jews besiege Jewish border towns ... even would their purported intention only be to take straw and chaff — the Jews are to go out and face them with weapons, even if it involves desecrating the Shabbos.” The reason: “Lest they [the non-Jews] capture the city, thereby making the entire land easily accessible for them to conquer.”

Similarly in our situation today: the leading reason for the Rebbe’s opposition to any ceding of land to our enemies is (not only that the land belongs to us, but) that any such abandonment of land poses a grave security threat to the residents of Israel. The Rebbe has pointed out that — in the opinion of the majority of Israel’s military experts — Judea, Samaria, the Golan Heights, and the Gaza Strip are essential for the defense of Israel. Each and every compromise on these areas poses danger to Jewish lives, which offsets all other considerations. The unadulterated security consideration is what stands at the crux of the Rebbe’s analysis of the issue, and is the determining factor which demands opposition to any abandonment of land to an enemy.

The Rebbe warns that even conducting talks on relinquishing parts of the Land of Israel (including talks concerning autonomy) contain the potential to cause Pikuach Nefesh (immediate danger to lives). The thousands of innocent Israeli men, women and children murdered or maimed for life, constitute conclusive proof of how far the Rebbe’s vision extended. Each concession has led to more threats rather than more peace.

The Rebbe maintains that the Jewish people must take a strong stance in relation to the nations, and not to be timid and self-effacing before them. Unfortunately, Israeli leaders do not always heed the words of the Rebbe.

Nevertheless, the Rebbe did not hesitate to cry out at every opportunity — in scores of farbrengens, countless personal audiences with various statesmen, during distribution of charity dollars on Sundays, letters to governmental personalities, etc. The Rebbe warned that caving into pressure will simply result in further pressure.

Along with the warnings, the Rebbe offered practical advice to enhance the security of the millions of Jews living in the Land of Israel.

Amongst the directives we have received from the Rebbe, there are those which underpin the issue: The obligation to protest which is encumbent upon each and every individual Jew in general, but upon the Rabbis specifically; and the obligation to settle the entire land with Jews. This book covers the Rebbe’s talks on these two subjects.

We shall close with the Rebbe’s words on Purim, 1978:

May it be G-d’s will, that Jewish people not be frightened by those Jews who are “afraid and soft-hearted” (for whatever reason, even if their intentions are good). Rather, they should act according to the clear directives of the Shulchan Aruch ... May it be His will that they do this with happiness and gladness of heart, fulfilling the words of the Megillah, “the Jews had joy and gladness, happiness and glory.”

“So may it be for us,” in tangible reality. Then, “the dread of the Jewish people will fall upon them,” and “the scales will be turned, such that the Jews will have rule over those who hate them. And it shall be an absolute rule, until the ones who hate turn into helpers, and they will help the Jews with everything they need, commencing with maintaining the Land of Israel according to her boundaries.”

They should act in this fashion according to the Shulchan Aruch — and since “one mitzvah leads to another mitzvah,” consequently it will bring them to keep all the laws of the Shulchan Aruch, thereby bringing the complete redemption, very soon.

   

Notes:

1. (Back to text) Code of Jewish Law, Laws of Shabbos, ch. 329.