1640 —הדרכה על חינוך, הפצה, וגישת הנוער בארץ ישראל

B"H, 16 Sivan, 5712.

Brooklyn.

Shalom u'Vrachah!

I received your letter from Motzaei Shabbos Kodesh BeHaB—even though it arrived somewhat late—as well as your previous letters. It is pleasing to read about your involvement in spreading the wellsprings of Chassidus outward, its customs and guidance. Surely, as Torah law rules, you will increase your efforts in this area since we always ascend in holiness and whoever adds is given more from Above.

Regarding what you wrote about your son whom you wish to enroll in cheder... even though he has not yet reached five years old: generally, such matters depend on his physical development and abilities. The main thing is whether there will be a class where the age difference between him and the other children is not too great; then may Hashem grant success.

Regarding your request for guidance on how to draw the youth of Eretz HaKodesh closer to the spirit of Israel Saba: I do not understand this question since it lacks specifics. For several months now you have been involved in such activities (even though this work does not yet have the vigor that my father-in-law the Rebbe demanded; the change is not only quantitative but also qualitative—yet ways have been found), and thank G‑d there has been some success. So what exactly do you mean by asking which method to use? Perhaps you refer to what follows in your letter:

You share the content of your speech at the Lag BaOmer celebration in Meron, where you ask if this constitutes interference (parchepet) with other religious parties and whether it is worthwhile to continue: In general it is difficult to set universal rules here since circumstances vary from event to event and place to place. The general principle must be that the main goal is 'do good'—to bring as many as possible into proper education and Torah observance—and all efforts should serve this purpose. Therefore, if by honoring others... there would be harm to this goal, after all considerations it is not our role to campaign against them. On the other hand, if saving youth requires clarifying issues about parties and the damage caused by opposition—that is, negative as well as positive campaigning—then where there is doubt, the rule is 'sit and do nothing is preferable.' And 'great is hospitality that brings people close,' meaning first physically then spiritually. Of course extra caution is needed here; as my father-in-law said in one of his talks: "Lift others up to yourself but do not lower yourself down to them."

I was alarmed to read in your speech's content: "Now that we have reached with G‑d's help the beginning of redemption—I emphasize only beginning—and complete redemption will be with the coming of Moshiach Tzidkeinu," etc.—as above I was alarmed reading this. Not so much because of what was said (since a speaker during inspiration cannot always be held fully responsible), but I am greatly surprised that you transcribe this in your letter as if it were obvious—without feeling or sensing that there is an element here of concealing faith G‑d forbid included in such a statement. Consider that Rambam's Mishneh Torah opens: "The foundation of foundations and pillar of wisdoms is to know there exists a First Being," and concludes with details about redemption—not by chance but because end is bound up with beginning—and Rambam rules specifically how redemption will occur including its start: "A king from David's house will arise who studies Torah and observes mitzvos like David his ancestor... compels all Israel... fights G‑d's wars—he is presumed Moshiach; if he succeeds... builds the Temple on its site and gathers exiles—he is certainly Moshiach..." It is clear from our Torah how redemption begins: there must be an actual person with 248 limbs who studies Torah and fights G‑d's battles; he will begin spreading Torah and raising its banner then gather exiles etc.—this according to revealed Torah. As for Chassidus—you surely saw many discourses on Moshiach, his lights and revelations connected with him. And when you are in Eretz HaKodesh itself witnessing firsthand how light is called darkness and darkness light etc., how can one say this is atchalta d'geulah (beginning of redemption) or proclaim so loudly? This raises question after question.

I do not wish to elaborate further: a) because after brief reflection it becomes obvious; b) because our task—as above—is positive rather than negative activism; as we heard from my father-in-law quoting Tzt"z: "We are day workers—we must make things bright." c) Especially regarding Eretz HaKodesh it is forbidden to speak lashon hara (negative speech), even when stating truth (this distinguishes lashon hara from motzi shem ra). Of course we are not required all day long to campaign against negative aspects—but it should be obvious that calling exile (goleh—missing an aleph) redemption (geulah—with an aleph) leads only to confusion.

It would be appropriate henceforth regarding such general matters for questions first to go through the youth leadership after they conduct thorough discussion among themselves—not for each individual to write separately—since it’s impossible for me to answer each one personally especially when it would just repeat previous points unnecessarily.

Blessings for spreading the wellsprings outward—may this serve as a channel for receiving all blessings needed for you and your entire family.

Summary

The Rebbe encourages positive outreach efforts rooted in Torah guidance while emphasizing careful speech about Eretz Yisrael and collective responsibility when addressing communal issues. He stresses clarity regarding Moshiach according to halachah rather than popular slogans or assumptions.