4458 —הכינוס השנתי של הרבנים, עמדה על התנועות הקונסרבטיביות והריפורמיות, ועידוד לימוד התורה

B"H, 18 Sivan, 5716.

Brooklyn, NY.

Shalom u'Vrachah!

To the participants in the annual gathering of the Rabbinic Union — may Hashem be upon them for life — abundant peace and blessings!

In response to your notice about the gathering of the Rabbinic Union, I wish to express my blessing that your assembly be for the sake of Heaven, which leads to lasting actions—lasting according to Torah, which stands forever. May you succeed in making good resolutions to strengthen Judaism, Torah study with awe of Heaven, and meticulous observance of its mitzvos.

I wish to raise two matters that require special attention at this time:

(a) It is well known the destruction caused by the Conservative and Reform movements—movements that do not accept Torah as Divine. The Torah and its interpretation—Torah Sheb'al Peh and all future innovations by diligent students—were all given to Moshe at Sinai. Although their definitions are clear in our Torah of life (as stated by Rambam in Hilchos Teshuvah 3:8), due to confusion in these times before Moshiach's arrival, inciters have managed to mislead many sincere Jews through enticements rooted in false beliefs and denial of the Creator and His guidance.

Yet even if evildoers have built themselves up, G‑d-fearing rabbis—including members of your union—have spoken up and brought before "the table of kings" (for who are kings? Rabbis are servants of the King of Kings, Hakadosh Baruch Hu) today's pressing question—which also reflects this era's challenge: Is it permissible for those who observe Torah and mitzvos to participate in organizations that include rabbis representing Reform or Conservative groups? This includes participation as individuals (such as on New York's Board of Rabbis) or as organizations (such as in Synagogue Council). Such participation—aside from its own issues—is interpreted by thousands within and beyond this country as if these movements are part of Judaism rather than outside it; this is heresy against Judaism and its Torah.

The need now is for all participants at the gathering to publicly declare their unequivocal position and issue a call wherever their influence reaches: "How long will you waver between two opinions? We all have only one true view—the Torah of Hashem Elokim." Silence or even an insufficiently decisive ruling is publicly interpreted as permission to participate in such organizations and encourages those who do so. If your gathering achieved nothing but correcting this alarming situation—it would suffice.

(b) It is a joyful fact that recently there has been a growing number of yeshivah students—both in smaller yeshivos and Talmud Torahs—and a general movement toward increased Torah study. However, compulsory education laws require secular studies up to a certain age—including subjects not always deemed essential by law itself (and thus shortened in some schools under certain conditions). Considering that the hours devoted to religious studies in Talmud Torahs or small yeshivos are wholly insufficient, there is an urgent need for organized efforts with relevant offices—preferably federal ones—that upon request from enough parents or specific schools will reduce hours spent on such secular subjects so they can be dedicated instead to Torah study.

Especially nowadays when anxiety over youth's moral state is deepening—a situation demanding urgent correction—and since religiosity and religious studies are acknowledged by most leading educators as a safeguard against calamity, there is every reason to believe such efforts will succeed if pursued energetically and sincerely. Since most members of your union are involved in managing or participating in yeshivos or Talmud Torahs—and this issue is close to their hearts—they bear responsibility for it. As the saying goes: "According to the camel is its load."

With honor and blessing, signing off as I began—for holy activities and success,
Menachem Schneersohn

Summary

The Rebbe urges clarity against legitimizing non-Orthodox movements through joint participation while encouraging practical advocacy for more robust Torah education among Jewish youth. Leadership must act decisively both ideologically and administratively for lasting communal strength.