949 —העדפת יראת שמים וערכים חסידיים בחינוך

B"H, 12 Adar Sheini, 5711.

Brooklyn.

Shalom u'Vrachah!

It was with pleasure that I received your letter from the 23rd of Adar I, along with the detailed report about what is happening in the yeshiva both materially and spiritually. I also enjoyed seeing the list of students together with their mothers' names, which, G‑d willing, I will read tomorrow at the holy resting place of my father-in-law, the Rebbe zatzal.

Due to preoccupations and preparations for the upcoming Purim holiday, I do not have time to respond at length to your question regarding my opinion about your letter and the aforementioned report. I will suffice here with several general remarks, prefacing with this: In earlier times, the main role of yeshivas and Talmud Torahs was primarily Torah study and its flourishing. The actual observance of mitzvos and keeping Jewish customs was naturally understood by every Jewish boy and girl through the education they received at home and in their environment during the hours they were not within the walls of the beis midrash or yeshiva.

Times have changed in our days. Now it is also—and mainly—the role of yeshivas and Talmud Torahs to make each student first and foremost a G‑d-fearing Jew (Yarei Shamayim), an observer of Torah and mitzvos; only afterwards should he become a scholar. In yeshivas founded by our Nesi'im—also to become a chassid. There is no need for lengthy deliberation ^[1], as the main thing is actual fulfillment of Torah and mitzvos—action above all—and ultimately Yiras Shamayim (awe of Heaven), as it says: 'Vayetzavenu Hashem la'asot et kol hachukim ha'eileh (kedei) leyirah et Hashem Elokeinu' ('And Hashem commanded us to perform all these statutes [in order] to fear Hashem our G‑d').

As a practical outcome from these points: Every Talmud Torah and yeshiva in general—and especially those founded by our Nesi'im, leaders of Chabad—must focus all matters so that first and foremost their main goal is achieved: that students become frum (devout), upright Jews; warm Jews; chassidic Jews. From this perspective, in response to your question regarding my opinion about the curriculum for your yeshiva and Talmud Torah, I offer these comments:

(a) In every department's curriculum there must be study of halachos (Jewish laws) and customs of Israel—both in lower grades and higher ones—each according to its level.

(b) Make special efforts regarding how Shabbos, festivals, Chol HaMoed etc., are experienced by students so that Jewish laws and customs are absorbed naturally through participation in Shabbos observance, Purim celebrations, Pesach Seder arrangements etc. It is well known that what can be learned from 'maaseh rav' (practical example) is sometimes much more than can be taught through words or instruction.

(c) Seemingly, Gemara study (and similar subjects) should be scheduled for mornings at the start of study time; Chumash study (and similar subjects), which does not require as much mental concentration, can be scheduled for afternoon hours—not vice versa.

(d) It is proper to institute study of Chassidus before davening; I am surprised this has not yet been done—perhaps it was omitted from your report by mistake—as it is known this was always customary in all our yeshivas—even among laypeople at home.

(e) Surely you have classes suitable for learning Poskim (halachic authorities).

(f) Study Chumash with Rashi independently—for students who do not learn this within regular yeshiva schedule.

(g) Institute recitation of Tehillim after davening.

We must learn a practical lesson from today's events—and as written in Kuntres Purim DeHai Shata—even amidst trials, distractions, confusion—we must stand strong in actual fulfillment of Torah and mitzvos; especially increase strength—with extra effort—in proper education: teaching Jewish boys and girls Hashem's mitzvos and His Torah.

If there are places where decrees—openly or through cunning—seek to seize synagogues or houses of study 'to cause Jewish children to forget Hashem's Torah and His mitzvos or lead them away from G‑dliness,' one must know that specifically during times of decree—when concealments multiply so much that darkness is called light (things meant to increase holy light are used instead to increase darkness)—then specifically extra strength is given from Above to transform darkness into light because it is good.

When we guard—even with self-sacrifice—the young boys and girls then—as stated in Midrash—when there are children there are elders; there are sages; there are elders; there is Torah; there are synagogues; there are houses of study—and ultimately—the Holy One Blessed Be He causes His Presence to dwell in this world below—the physical world—for 'itkafya sitra achra v'ithapcha chashocha l'nehora' ('the subduing of evil inclination and transformation of darkness into light'), so that the infinite light shines blessedly.

Summary

The Rebbe teaches that education must prioritize Yiras Shamayim above all else. Practical steps include integrating halacha into all levels, fostering experiential learning through practice, scheduling studies thoughtfully, emphasizing Chassidus before prayer, guarding youth even under adversity—and always focusing on true chassidic values.