4550 —הדרכה על אופני גישה לנוער וחשיבות לימוד חסידות

B"H, 22 Tammuz, 5716.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the Fourth Fast, may it soon be transformed to joy and gladness, in which you write about your work methods in the Agudati youth branch at your camp to attract a larger number of youth to Torah and mitzvos. You mention there are several aspects whose use is questionable since they are rejected according to the outlook of certain circles.

In such questions, the decision depends on the conditions of place and time and the immediate reaction of the community, which indeed changes from time to time. This is similar to our Sages' teaching (Yoma 86a): Rav said, "Such as myself... they only taught this in a place..." The continuation there by Ravina from Mata Machasya—"the place demands it"—seems puzzling: why did Ravina need to state this when it should have been known to all residents? This compels us to say that even in such cases deep contemplation is needed to know if those who demand are truly representative or not. This applies equally to your question, especially since you are in a city that serves as an example of a particular lifestyle. Therefore, there is greater responsibility regarding any change toward leniency; on the other hand, one should not rule stringently just because there is doubt, as this stringency could reduce the number of youth under your influence. In such matters it is proper to consult with several trusted insiders who know local conditions—as it is said: "Salvation comes with many counselors."

A general point in education and outreach: there is a significant difference between one who absorbs in order to pass on (toveach al menas lehatpiach) and one who absorbs only for himself; this difference is not only quantitative but also qualitative. Since Divine Providence has placed you in a position where you can influence Jewish youth, you must be "absorbers in order to pass on" as required. However, when there is doubt whether one has fulfilled his obligation already, one should be stringent without hesitation—since every addition in Torah and mitzvos is truly good and brings increased positive action both for oneself and others.

I have already stated elsewhere—based on the AriZal's teaching—that in these later generations it is permitted and a mitzvah to reveal this wisdom (see Iggeres HaKodesh of Rabbeinu HaZaken sec. 26). In our era where darkness often masquerades as light and vice versa, revealing this wisdom is not just an ideal but essential for proper Torah study and mitzvah observance—and sometimes even more so depending on time or place changes—since strange winds blow through the world, especially among youth leaving yeshiva or synagogue for the outside world or even just leaving their parents' home (see also Kuntres Etz Chaim by Admor Maharashab and his letter there to Admor Rayatz in its introduction). Therefore it is absolutely necessary to set fixed times for studying Chassidus—both regularly scheduled and internalized—and following its guidance and customs. This constancy is needed not only for those who will influence others but for every Jew.

May it be G‑d's will that soon the prophecy will be fulfilled: "They shall all know Me from their smallest to their greatest."

Blessings for good news in all mentioned above.

Summary

The Rebbe teaches that effective youth outreach requires sensitivity to local realities and consultation with trusted advisors. He emphasizes that learning Chassidus regularly strengthens both personal growth and communal influence—an essential practice for all Jews today.