6367 —הדרכה על חינוך נוער עולים ושמירת ערכים יסודיים

B"H, 5th of Tammuz, 5718.

Brooklyn, NY.

Shalom u'Vrachah!

I hereby acknowledge your letter from the 30th of Nissan, which was delayed more than usual and received during the days connected to Shavuos. Therefore, my response was delayed due to many preoccupations; please accept my apology.

The content of your letter concerns the educator's relationship with the family of the student—especially regarding youth immigrants who come from families in a poor moral state. The counselor must set and guide the child on a new path, which may affect the child's relationship with his parents and family—particularly among our Sephardic brethren from Morocco, etc.—and you ask for my perspective on this.

In response to the above, it is necessary to first introduce a fundamental point relevant to youth in general: youth are generally not inclined toward compromise; their worldview develops as a single unit. As a result, when one part is challenged and convinced it is mistaken at its foundation, it shakes the entire structure—especially when it concerns matters or values that the student considers fundamental.

One who observes the lives of our brethren from Eastern communities sees how their entire worldview—which permeates action, speech, and thought even in daily life from ancient times until today—is absolute faith in Torah and tradition and its mitzvos. This includes absolute faith and complete discipline toward parents and teachers; these are fixed in all their conduct—not only in matters between man and G‑d but also between man and fellow man.

Only through this strong discipline—in our Sages' words: complete acceptance of yoke—have they maintained themselves both religiously and in good character traits, modesty, etc., in countries where they lived until now under difficult conditions and in environments full of challenges. In these climates, maturity comes several years earlier than among Ashkenazim—with all its impulses and trials.

This means that any weakening or deficiency in this acceptance of yoke shakes the entire worldview of an immigrant from Morocco or Yemen; it removes restraint and self-control and leaves him alone to struggle constantly with his impulses. The consequences are clear—and perhaps even more so regarding interpersonal matters than religious ones—for fear of punishment (like imprisonment) only helps when accompanied by a worldview affirming holiness, goodness, morality, and rejecting their opposites.

It is clear that one cannot instantly replace discipline toward one's father or former teacher with discipline toward a new counselor or teacher demanding the opposite. Once a boy or girl has cast off discipline once—they will not hesitate to do so again.

From all this my view is clear: until a well-founded worldview suitable for a particular youth's understanding is prepared as needed—it is forbidden to touch his current foundational worldview. This is not the place to demolish now in order to build later; meanwhile, such youth may fall ever lower without hope of being raised up again.

All the above does not concern at all the religious aspect but rather relates to education and morality—as your letter seems to intend. While your question is understandable—that one cannot leave youth as they were in some remote corner of Morocco without any change—it is also clear that one must not go to the other extreme: uprooting all their roots developed over generations only then to try planting them into an utterly foreign culture.

The approach must be step by step—not starting with fundamentals. In other words: influence youth through their fathers and teachers; if direct influence on youth is needed—do so without touching what they hold sacred beyond doubt.

This path may be long—but an entire generation's happiness depends on it: happiness requiring inner harmony—and thus health both literally and figuratively—to become healthy members of society. It is worthwhile for this integration process (in contemporary life) for our brethren from Morocco or Yemen to take many more years if only they emerge healthy and whole—even relatively so.

This vital issue deserves much greater length—but as above—a letter cannot detail everything needed. As someone working in education I hope these lines clarify my view—and also express my deep pain at the alarming situation among immigrant youth from Morocco or Yemen these past years. Each of us within Klal Yisrael could rightly hope—and expect—that they would replenish those hundreds of thousands of our own shining youth lost in our generation—a generation of exile and doubled darkness.

I trust there is no need for an obvious note: G‑d forbid I intend any slander against our Sephardic brethren—especially since I know well their suffering in those lands they came from. There are dozens of our own educational institutions there led by devoted people who follow every detail of students' lives—not just during school hours but before and after as well as at home or on the street.

But—to correct a situation one must not ignore its details; ignoring them—even if meant to calm oneself or others—only weakens resolve for correction or may even cause actions in the opposite direction.

I hope you will use your talents granted by Divine Providence—and your opportunities through your position at Youth Aliyah—that their ascent will be inwardly genuine—not just physical immigration to Eretz Yisrael but also spiritual ascent: body and soul together rising completely. Nothing stands before willpower!

Especially since ultimately these children are truly our brothers—in Tanya's words: "their soul is literally a part of G‑d Above." Over each one testifies Creator of world—"My firstborn son Israel," "You are children unto Hashem your G‑d."

Summary

The Rebbe teaches that when educating immigrant youth—especially those with strong traditional backgrounds—one must proceed gradually without undermining core values. True integration preserves spiritual roots while fostering healthy adaptation step by step.