6059 - Torah Study Without Conditions

Teaching Torah Without Conditions: A Letter from the Lubavitcher Rebbe

Volume 16, Letter #6059
Date: 17th of Shvat, 5718 (1958)
Location: Brooklyn, New York

 

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Introduction

In this significant correspondence, the Lubavitcher Rebbe addresses Yosef Chaim Keveman. The Rebbe had previously written to him regarding the laws of mourning following the passing of his father. In this follow-up, the Rebbe responds to a letter dated the 2nd of Shvat, in which Keveman raised a poignant question regarding the requirements for students entering Torah study.

The Dilemma: Conditional Education

Keveman wrote to the Rebbe mentioning a view suggesting that Jewish laws—specifically those found in the Kitzur Shulchan Aruch (the Abridged Code of Jewish Law) and the Gemara—should only be taught to students who first obligate themselves to eat kosher. The logic behind this view was that if a student is unwilling to commit to the basic dietary laws of kashrut, they should not be granted access to higher Torah learning.

The Rebbe acknowledged the noble intention behind this idea. He noted that the goal was likely to use the study of Torah as a "bargaining chip" or a tool to pressure students into observing kashrut. By stipulating this requirement, the educator hoped to ensure that at least several students would begin eating kosher.

The Rebbe’s Response: Torah as its Own Goal

Despite the "noble" motivation to increase mitzvah observance, the Rebbe expressed that he was not comfortable with this approach. He laid out several fundamental reasons why Torah study should never be made conditional:

1. The Greatness of the Mitzvah: The study of Gemara and Halacha is a goal in and of itself. It is considered the greatest of all mitzvot. The Rebbe argued that just because a student is not yet performing one mitzvah (such as eating kosher), it should not serve as a reason to take away their opportunity to perform another vital mitzvah—the study of Torah.

2. The Responsibility of the Institution: The Rebbe emphasized that in our current era, the educational institution is often the only place where a student has the opportunity to be inculcated with the knowledge of Torah and Mitzvot. Unlike in previous generations, where Jewish knowledge was naturally absorbed in the home or the surrounding community, many today are totally ignorant of Jewish law.

3. The Danger of Missed Opportunities: If an educator refuses to teach a student during their years in a school or yeshiva, that student may never have another opportunity to learn. The Rebbe described this as a "crookedness that cannot be fixed." By withholding Torah, the educator might be causing a permanent spiritual deficit in the student’s life.

The Transformative Power of Torah

The Rebbe further explained that the study of Torah is not merely an intellectual exercise but a transformative force. He cited two classic Jewish principles:

• Mitzvah Goreret Mitzvah: One mitzvah brings another in its wake. The act of learning itself will naturally draw the student closer to the performance of other mitzvot, including kashrut.

• The Light Within the Torah: Citing the Sages, the Rebbe noted that "the luminary within the Torah returns a person to the good." Even if a student begins learning for the "wrong reasons" or without full commitment to a religious lifestyle, the inherent power and light of the Torah are strong enough to eventually lead them back to a path of righteousness.

Furthermore, the Rebbe noted that constant, repetitive learning naturally causes a person to think more deeply and consistently about the material, eventually creating a soul-connection to the lifestyle the Torah describes.

A Universal Right to Learn

The bottom line, according to the Rebbe, is that no individual has the right to prevent "the children of the house of their Master" (students) or even adults from studying Torah. There should be no prerequisites or stipulations for entry into a classroom. Every person who wants to learn Torah must be taught, regardless of their current level of observance. Every part of the Torah that is studied is a mitzvah of tremendous value.

On the Subject of Prayer: Nusach Sefard

The Rebbe also addressed a secondary question from Keveman regarding the proper Nusach (liturgical tradition) for prayer, especially when praying in different synagogues.

The Rebbe stated clearly that one should hold onto Nusach Sefard (specifically the version of the Ari Zal). He cited the rulings of the Acharonim (later halachic authorities) which explain that while it is permissible to change one’s prayer style from Nusach Ashkenaz to Nusach Sefard, one should not do the opposite.

Conclusion and Blessing

The Rebbe concluded the letter with a prayer that the recipient should continue to grow in Torah and Mitzvot, specifically by being "inculcated with the light and teachings of Chassidus." He encouraged Keveman to be "moist enough to moisten others"—to be so filled with Torah that he naturally influences those around him.

 

The Rebbe’s final message was one of empowerment: "Nothing stands in the way of the will." He closed with a blessing for good news, signed by his secretary on his behalf.