2772 —בנין ישיבה באוסטרליא, קשיים, וגבולות שותפות

B"H, 29 Sivan, 5714.

Brooklyn.

Haraha"ch havavac"h iy"a nu"n oseik b'tzt"z Moreinu HaRav Yehoshua Shneor Zalman Serbrinski

Shalom u'Vrachah!

I acknowledge receipt of your letter from the 10th of Sivan, and surely by now you have received my letter in which you will find answers to several of your questions. The beginning of this letter is a general point: the vast majority of your letters are filled with content about how difficult and nearly impossible it is to establish a yeshiva in your location, as you wrote in your previous letter. This is despite having witnessed open miracles—wherever things did not depend on the free choice of Jews, there was outstanding success. If there were difficulties, they were only in those areas where Jews in general—and especially Anash—had free choice, since they are similar to the higher realm (where true free choice exists, as explained in Likkutei Torah Parshas Emor 38: on the verse 'Hen HaAdam Hayah KeEchad Mimenu' [“Behold, man has become like one of us”]). There you find concealments and obstacles…

Regarding your question whether to establish a Talmud Torah for young children or suffice with only the day school: it is clear that you must also establish a Talmud Torah for young children. Especially since it is doubtful whether there will be enough attendees at the day school unless you first bring the boys closer through education in Talmud Torahs and cheders…

Regarding cooperation with Avrechim from another yeshiva or with people from another circle who until now have acted with goodwill: although it is known that one must accept everyone pleasantly and utilize each person's abilities in Chabad's vineyard as much as possible—even those not from Chabad—when it comes to forming a full partnership (which gives partners full say and sometimes even decisive authority), one must be extremely careful about this—especially in a country […] where this also affects the sanctification of Lubavitch. It is understood that all this does not apply to accepting students from these circles; it only refers to those who would have an opinion.

It is understood that no party politics should be introduced into building the yeshiva—of any kind. On the other hand, it is not their business to check whether those who come to pray or study belong to any party. But the building and all matters connected with it are non-partisan by nature.

The same applies regarding the prayer rite: obviously, in a yeshiva named after my revered father-in-law, the Rebbe zatzal nishmaso Eden zechuso yagen aleinu (may his merit protect us), the prayer rite should be his own. This does not offend anyone's honor because everyone understands—as with 'even to conquer the queen with me in my house'—that since the building and yeshiva bear his name, they must fit him. On the other hand, there is no need to check what prayer rite each individual uses; thus if someone temporarily leads prayers using another rite, this is not cause for conflict.

As above, I repeat again that students should be accepted into the yeshiva even if there are concerns they will remain only temporarily; for if proper influence is exerted on them most will stay permanently. Even temporary influence toward pure fear of Heaven makes it worthwhile.

Regarding your conclusion that Anash's greatest pain is seeing that success is possible but lacking suitable people: since Divine Providence brought specifically you—not others—to Australia and showed open miracles… it is clear that Anash present in Australia have within their power to do everything necessary. May it be G‑d's will that you actualize this potential quickly and easily.

Summary

The Rebbe teaches that faith and effort can overcome obstacles when building Torah institutions. Partnerships should be approached carefully to preserve core values while welcoming all students; maintaining unity without divisiveness ensures lasting success.