6280 —השפעת רב ומורה בהפצת היהדות וחסידות

B"H, 26 Iyar, 5718.

Brooklyn.

Havavac"h iy"a nu"n baal meretz etc. Menachem Rakman

Shalom u'Vrachah!

In response to your letter—due to many preoccupations my reply was delayed until now, and I ask your forgiveness. In line with our Sages' saying that everything follows the conclusion, I was pleased to read at the end of your letter that you are ready and satisfied to increase your efforts in spreading Judaism and its matters illuminated by the explanations of Chassidus and its worldview.

Certainly it is unnecessary to point out the special opportunities you have in this regard, since you lead a community of many families, each soul being a world unto itself. In addition, you are a teacher-professor, meaning you have a special connection with many young people and youth in your class—and through them also with their friends—and surely most of them relate to you as students do to one from whom they receive lessons; that is, they accept your words as they are.

Although this increases the responsibility of the influencer and teacher, it primarily increases his ability to bring positive change among the youth. Even if the change is small, it grows together with the student's maturity. As is well known from the example: a small change in a seed can be decisive when it grows into a fruit-bearing tree.

It seems to me that the field in which you teach is ethics and human character traits—that is, an area directly connected with the goals toward which Chassidus strives. And even if next year you teach another subject, ultimately every topic can provide moral lessons relevant for practical application in one's life in this world; therefore it too can serve as a channel for imparting desirable influence.

Another point—though limited to a certain area—also carries much influence. In past years (and surely also in the future) you were a member of the committee through the Claims Conference regarding grants given for culture, fellowship, publishing, etc. Here there is broad scope and ability through your opinion and influence—so that your colleagues will also express their desired views—to support activities aligned with our holy Torah and Jewish tradition (Yisrael Saba), and to prevent assistance or cooperation with matters opposed to G‑d's Torah and mitzvos.

I have already said several times—and my conviction grows stronger over time—that reality increasingly proves this: The public in the United States these years is capable of receiving—and mostly even demands—that clear truth be told to them, even if it is sharp without compromise. Even those who are not ready for major personal changes are willing to assist such changes for communal life if only shown the way and proven that this is truly the path of truth.

As we approach Zman Matan Torateinu (the time of giving our Torah), when Bnei Yisrael became "a treasured nation among all peoples—a kingdom of priests and a holy nation," it is specifically Torah ordination that established—and continues to establish—rabbis in Israel: rabbis empowered as those who proclaim complete Torah knowledge and instill this view into their surroundings—especially their communities.

May it be G‑d's will that everyone endowed with influential power—especially those serving in rabbinic positions—fulfill this role completely; as my revered father-in-law the Rebbe would say: "to receive the Torah with joy and inwardness."

Summary

The Rebbe teaches that those who serve as leaders or teachers hold unique power—and responsibility—to shape individuals and communities toward authentic Torah values. Every interaction can plant seeds of positive change whose impact grows over time.