Igrot Kodesh · Letter 8941 — Chinuch

By the grace of Hashem,

18 Shevat* 5725,

Brooklyn, New York,

To the attention of Rav* Yehudah Samet,

I greet you and bless you,

I respond to your letter, in which you briefly describe your role as a military chaplain (note 1: Presumably in the United States.) and you ask me for directives to achieve success in your mission. Based on the activities of the young men of the Chabad* association, who have accumulated experience over several years, visited military camps, met with students, it is possible to suggest the following points:

A) Time is short, as you yourself write, since you have only a few months left to spend in this place and most of the Jewish soldiers there remain only six weeks. Therefore, it is difficult to establish a work program allowing step-by-step advancement. Above all, it is fitting to arouse a general motivation, through words emanating from the heart, which penetrate into the heart, so that each person asks himself what mission falls upon him, as a Jew, what to do to fulfill this mission, to what extent he is actually discharging his obligation in this matter. Above all, one will awaken the desire to fulfill this mission, for those who are motivated to do so will be proud of being Jewish and will accord it importance. They will therefore strive, on their own initiative, to broaden their knowledge, even when they are no longer under your influence. Indeed, this influence will continue to be exerted afterward.

B) So that this influence not be limited solely to the realm of words, a concrete action is necessary — a Mitzvah* that one puts into practice, in a concrete manner, every day. In addition to the intrinsic value of what is concrete, it is known that: "one Mitzvah* draws another" (note 2: According to Tractate* Avos*, chapter 4, Mishnah* 2.). Moreover, the action adopted by the one who receives the influence will always remind him of the motivating words that prompted it. For example, one will put on Tefillin* every weekday, at least for a few moments, one will read the Shema Yisrael* or give a coin to Tzedakah*, every weekday morning.

C) The heads of families remaining on the spot (note 3: At the military base.) for a year or more, such as doctors, must obviously have a fixed schedule and time to study the Torah*. It is necessary that they be able to observe the Mitzvos* — Kashrus*, Tefillin* for the men, family purity, and above all, the education of the children.

D) One must take into account the fact that there may be, among the soldiers, young men from circles in which the Torah* and the Mitzvos* are observed, but who consider that, in the army, one is exempt from the yoke of the Mitzvos*, due to the difficulties inherent in this practice. Furthermore, one must guide those who become aware of their responsibility and their merit — that of influencing others. And, who knows if this is not their essential role, justifying having been sent to such a military camp, among new friends?

You will specify that you will remain in this place only a few months. No doubt you will therefore redouble your ardor in the influence you exert. In this way, when your successor arrives, you will be able to transmit to him a concrete work program, which he will continue to implement. Furthermore, you will be able to show him the success and the fruits of your influence. If you need additional help, or publications, you may address yourself directly to the young men of the Chabad* association, and perhaps you will even be able to organize a visit by one of its members to your military camp, if a specific need arises. With my blessing of success, as well as to give me good tidings,

For the Rebbe* Shlita*,

the secretary,

ח'תתקמא*

[י"ח שבט תשכ"ה]

להרשות בינגא - מובן שא"א (ואפי' הקונסרבטיב שללו ואסרו זה).

ח'תתקמא*
מענה למו"ה שמואל פסח שי' בוגומילסקי על גליון מכתבו מי"ח שבט תשכ"ה. על שאלתו אם להרשות משחק בינגאו בביהכ"נ. אגרות נוספות אליו - לעיל ח'תשצה, ובהנסמן בהערות שם.