6373 —הוראת תורה בלי פשרות ועידוד לימוד בקיץ

B"H, 7th of Tammuz, 5718.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 2nd of Tammuz, in which you write about the matter of Shabbat gatherings as well as preparations for the vacation days. I was pleased to read in your letter about the idea to establish your Torah study during the vacation in an expanded way. The great benefit of this is clear and obvious, which means it is worthwhile to make efforts—even strenuous ones—to bring this into practice. May it be G‑d's will that you succeed in this, and it is understood that this will add blessings from Hashem and success in your personal matters, as well as advancement and success in your own Torah study and meticulous mitzvah observance.

Regarding your question that there are some who agree to learn with you only on condition that you do not speak with them about practical matters: This condition is surprising. You can explain to them that even when discussing practical matters, they still have the choice to act as they decide; therefore, they lose nothing by talking with you. On the contrary—they gain, since perhaps your words will contain new points or explanations they have not heard until now, which will help them understand better.

In any case, it is clear that even such people are obligated in Torah study since it is a mitzvah in itself; therefore you must teach them. As for what our Sages say regarding teaching Torah to an unworthy student: The Alter Rebbe (author of Tanya), who rules on the hidden aspects of Torah, and also in his Shulchan Aruch (which rules on revealed aspects), writes in his laws of Torah study (chapter 4:3 with gloss) that the unworthy student himself is obligated to learn—and so too the teacher—if there is no other way. Only if it is possible first to bring him back by not admitting him into the study hall should he be initially pushed away. The Alter Rebbe writes this even about one who belittles mitzvot and lacks fear of Heaven and does not fulfill what he learns even though he knows about the commandment; all the more so regarding those you write about whose issue surely stems from lack of knowledge.

Regarding your question about the warning to teach Torah without compromise, and your concern that if we are too strict with children they might reject everything—thus seeing value in making compromises: The advice for such children is not to make compromises—that is, not to tell them it is permitted G‑d forbid to neglect some mitzvot as long as they keep others. Besides being forbidden due to falsehood, this also constitutes revealing a face of Torah not according to halachah—altering religion etc. Rather, explain and clarify that for now you are learning with them about this mitzvah and let them know there are many other mitzvot; but it's impossible to teach everything at once—so we proceed step by step. Also explain teshuvah: If G‑d forbid someone fails a test and acts against what is written, he remains obligated as before in all mitzvot of the Torah because 'a Jew—even if he sins—is still a Jew,' and after this there remains rectification through teshuvah.

At an auspicious time I will mention him at the holy resting place of my father-in-law, the Rebbe zatzal for whatever he needs.

Blessings for good news.

Summary

The Rebbe teaches that one must teach Torah honestly without compromising on its truths or values—even when students resist or progress slowly. Effortful teaching brings blessing both spiritually and materially.