3482 —הוראת תלמידים מבלי לרמוז הכשר למוסד שלהם

B"H, 14 Iyar, 5715.

Brooklyn.

Havav"ch iy"a nu"n oseik b'tzt"z Moreinu HaRav Yerachmiel Blumenfeld

Shalom u'Vrachah!

I was pleased to receive your letter from Motzaei Shabbat Kodesh Tazria-Metzora, in which you write about the classes you have with others—both individuals and, most importantly, with a group of students. May your strength be increased! Certainly, it is unnecessary to elaborate on the greatness of this matter; it is already known from our Sages that after all the virtues of one who teaches Torah to another's child (and his own, etc.), the highest level is "when one extracts precious from worthless" (Bava Metzia 85a).

Surely it is also unnecessary to remind you to be careful that your teaching with students from special educational institutions should not be interpreted as giving approval to the institution or its approach. As I have already written to others among Anash—even though this is obvious—this caution depends on the conditions of the place and institution, as not all places are alike. In general, this can be achieved by not including your lessons in their official curriculum and by excluding involvement of the institution's administration in your classes, etc. Salvation comes through many advisors among those present at the location.

Regarding what you wrote about your lecture on a chassidic topic—that you suggest girls also participate but on condition that they sit in separate rows (and certainly you mean on separate sides of the room with an appropriate divider in between)—even though this should not be publicized as an official policy or method (since there will surely be zealots who will cite our Sages' saying about one who teaches his daughter Torah), you should nevertheless try to bring this about in practice (of course with caution so it does not appear as an endorsement of the institution itself, as above).

This is similar to what my father-in-law, the Rebbe zatzal, arranged—classes for girls learning Chassidus even when he was in Riga—and he also wrote them letters on such topics. Over time, great fruits and benefit were seen from this—for a woman is the mainstay of the home, and even before that regarding shidduchim. In fact, this is a halachic ruling: as stated in Shulchan Aruch laws of Torah study and also in Hilchot Talmud Torah by Rabbeinu HaZaken at the end of chapter one—that women are obligated to learn those teachings that bring a person to accept upon themselves the yoke of Heaven and fear of Heaven and meticulousness—in daily life matters relating to Torah and mitzvot. This is well-known and seen daily; no need for lengthy explanation.

Accordingly, it is also understood how important it is that a nucleus or even a branch of Nshei Chabad has been established in their camp. Surely they will strive for its development appropriately.

I have already written previously—and to several branches of Nshei Chabad—that there should not be strictness regarding admitting members only if they are already fully convinced and behave like "the peak of Chabad." Since they wish to join this group, it shows their positive attitude toward Chabad; therefore one can be confident that most—indeed almost all—will bring this good intention into action soon, even in a way that influences others...

Summary

The Rebbe teaches that when teaching students from other institutions or backgrounds, care must be taken not to imply approval for those institutions’ approaches. He encourages outreach—including for women—with sensitivity and proper boundaries while trusting positive intentions will lead to growth.