152 —חובת המחנך: השפעה אפילו על הרחוקים ביותר

B"H, Tuesday, the third of the month of Iyar, 5704.

Brooklyn, NY.

Shalom u'Vrachah!

...And I have already said that it can be explained that this is the hint in our Sages' words (Yevamos 114a) where it is stated three times the obligation 'to warn the great regarding the small': shekatzim (creeping things), blood, and impurity. For regarding the one being educated and guided (who is considered 'small' relative to the educator and guide who is 'great' in knowledge), there are those who refrain or despair from influencing them for several reasons which can be included in three categories:

A) They say that nowadays, especially in a certain place, people's nature is so coarse and materialistic that 'the superiority of man over beast is nothing,' so how can matters of Torah and fear of Heaven enter their ears? To this comes the command that even one who eats shekatzim—which indicates someone not within human norms at all, for a person's soul recoils from shekatzim (Horayos 11a)—nevertheless you are commanded to educate and warn him. As our Sages testified (Bamidbar Rabbah ch. 12) that "the Holy One, blessed be He, only demands according to the strength of the one commanded," so it must be concluded that the educator has the power to act and influence.

B) They say it applies only where there might be benefit in outreach and education—regarding matters he was never accustomed to all his life—but if he has already transgressed repeatedly and his conduct has become ingrained, there is no hope for him to change. This view is refuted by the warning to great ones regarding small ones about blood; as our Sages said (Sifri on Devarim 12:23), "You learn that they were steeped in eating blood," so even in such matters education is necessary and effective.

C) They say one should only strive in education where it can be explained rationally to the student with reason and understanding; but if it depends on faith and acceptance of authority—and he claims not to believe—there's not even an opening for discussion. To this comes the command to great ones regarding small ones about impurity—even though this has no rational explanation but is a decree of Scripture, as Rambam writes (end of Hilchos Mikvaos): "It is clear and evident that impurities and purities are Scriptural decrees and not matters decided by human reasoning; they are among the statutes." The very command gives strength to influence the student or follower—as explained regarding "If you walk in My statutes" (briefly in Hayom Yom entry 50).

How can education be effective in such matters? This can be explained according to what Rambam writes at the end of Hilchos Gerushin chapter 2.

Signing with blessings for immediate teshuvah and immediate redemption

Summary

The Rebbe teaches that an educator must never give up on anyone—no matter how distant or resistant they may seem. The Torah obligates us to reach out persistently, trusting that every Jew has potential for growth when approached with dedication.