48 —יסוד בתי ספר בית רבקה ומסבות שבת לילדות

Shalom u'Vrachah! 24 Teves, the yahrzeit of our holy Rebbe the Alter Rebbe, 5715.

Esteemed friends, the distinguished and outstanding rabbis and chassidim, men of valor in the army of Torah, the temimim—Montreal, Canada.

Shalom u'Vrachah!

You are surely aware in detail about the work of the "Merkaz L'Inyonei Chinuch" (Central Organization for Education), which was founded by my father-in-law, the Rebbe shlita, over a year ago. A brief report was also published in HaKriah V'Hakedusha Tishrei-Teves 5715. One of its main activities is the field of educating Jewish girls—a field that has been greatly neglected for various reasons. In particular: establishing schools for them—called "Bais Rivka" or "Bais Sarah"—and founding "Shabbos gatherings" for young girls.

According to the report by Rabbi H.M.A. Chadakov shlita from his visit to Montreal, Merkaz L'Inyonei Chinuch decided to establish such institutions in your community and later, as possible, elsewhere in your province and other towns.

Therefore we turn to you—to take upon yourselves (either all together or those among you most suitable according to your choice and judgment) this valuable work. As my father-in-law, the Rebbe shlita says: "A covenant is made with activism and effort—they do not return empty-handed." The details of this work differ according to each place's conditions but generally fall into three categories: a) founding a school for girls; b) establishing Shabbos gatherings for girls; c) organizing classes—in course or friendly talk form—aimed at training counselors for these gatherings, speakers and activists among girls and young women, and generally those who can participate in all these activities.

Experience here has shown that there is greater hope for broad influence and less opposition if these activities are done without mixing in any other agenda—even matters of holiness—or even an additional name. Here too Merkaz L'Inyonei Chinuch is an independent institution.

Surely no special encouragement is needed to motivate you to this work. I will only add a few comments: In Mechilta (brought by Rashi on Shemos 19:3), it says that Hashem addressed Beis Yaakov—the women—before Bnei Yisrael—the men. In Shemos Rabbah chapter 28 it explains that women are more zealous in mitzvos; another reason is so they will guide their children toward Torah. See also my father-in-law's sicha from Riga 5694 on this topic.

Regarding reward: Our Sages say (Berachos 17a) that Hashem promised women even greater reward than men. Especially in our times—the footsteps of Moshiach—the main avodah is tzedakah (as written in Iggeres HaKodesh section 9: Israel will be redeemed only through tzedakah). And our Sages say (Taanis 23b) that women have an advantage here because they give bread directly while men give coins.

The explanation from our Sages in Taanis about avodah can be understood as follows: When influencing another (or even one's own animal soul), there are two approaches: a) First seeking strategies so that one's friend fulfills his mission—even if it's only out of habit or compulsion (see Rambam Hilchos Teshuvah ch.10 end halacha 1: we educate them to serve out of awe until their understanding increases so they serve out of love). Someone who himself acts out of habit will naturally find ways to influence others similarly; he will easily find words and actions that affect his friend.

b) Alternatively, one starts by explaining G‑d's greatness, love, awe, etc., so his friend comes on his own to proper understanding and observance. This approach appeals more to intellectuals whose conduct follows strong logical reasoning.

This is what our Sages mean in Taanis: when a pauper comes—poverty means lack of understanding—you must fulfill "Surely share your bread with the hungry... when you see the naked clothe him." My father-in-law explained (Purim 5691 sicha): when you see a Jew without tzitzis or tefillin—you must clothe him. Based on Tanna D'vei Eliyahu ch.27: If you see someone lacking Torah knowledge bring him into your home; teach him Shema and prayer; teach him even one verse or law; encourage him in mitzvos—for there is no one more 'naked' among Israel than one lacking Torah and mitzvos; he resembles someone physically naked.

If a pauper meets a man—whose way is to go outside trading money/gold (see explanations on Parshas Vayeshev)—the man gives coins (love/awe). Since these are only wings (see Tanya end ch.40), but ultimate service must be from love—the pauper still has effort before he can truly benefit. But if he meets a woman—since whatever she acquires belongs to her husband ('your Maker is your husband,' Hashem Tzevaos)—and as explained in Torah Ohr Parshas Lech Lecha regarding love/awe being gifts from above—and like a servant whose acquisitions belong to his master—and her service is simply doing her husband's will (habitual action), so too her giving bread means she gives ready food—the recipient can benefit immediately without gradual preparation.

See Likkutei Torah end Parshas Vezos HaBerachah; also Maamar V'Dibbur Amar HaMechaseh—Hemshech Resamach-Vav—for explanation on 'extra understanding was given to woman more than man.' Self-sacrifice through habitual action and practical mitzvah observance are also virtues especially relevant now—in Ikvesa D'Meshicha (see sicha from 20 Kislev 5694 sec.9).

May it be G‑d's will that we all merit soon the fulfillment "Behold I will take Bnei Yisrael from among the nations... My servant David shall be king over them," a great accomplishment (Torah Ohr Drushei Vayigash; Avdi David 5699), "A woman of valor is her husband's crown."

Summary

The Rebbe teaches that establishing educational programs for girls—including schools and Shabbos gatherings—is crucial for Jewish continuity. Women's unique spiritual strengths make their involvement especially effective and vital for inspiring future generations toward Torah observance.