6490 —חשיבות החינוך הטהור והתמדה לנוכח אתגרים

B"H, 22 Elul, 5718.

Brooklyn, NY.

Havavach iy"a nu"n his work is the work of Heaven, engaged in tzt"z, energetic and very active Mohe Aleksandr Zisel.

Shalom u'Vrachah!

I have written my clear opinion several times: if at all times and eras education on the foundation of holiness is among the vital matters for our people Israel, how much more so in our era and especially in Eretz HaKodesh. From this it is understood—and obvious—that fortunate is the portion of anyone involved in this, especially over many years, which is absolute proof that this is the mitzvah one must be most careful with, as explained in many places in Chassidus—for example, Iggeres HaKodesh of our Rebbe the Alter Rebbe section 7, Sefer HaSichos summer 5709 p. 22—and especially when one sees good fruits from his labor; this is a taste of the highest reward: "Your world you will see in your lifetime."

As an immediate result of the above, it is clear that any thought casting doubt on the value of this work or whether it is desirable to continue stems not from a positive place etc.—see also Hayom Yom for 23 Sivan. It is understood that none of this means to hide or minimize the negative matters you write about. But it is clear that what our Torah—Torat Chaim—tells us: that this world and all within it are called "the world of kelipot and sitra achra," its deeds are harsh and evil and the wicked prevail (Tanya end ch. 6), was not said to cause despair or weaken energy—even not to justify a lack in action if things are not done as they should be. The rejection of such attitudes is explained in many places—including Tanya ch. 30 "And behold truly even one who...", see also there ch. 24.

Rather, one purpose of this information is so a person’s heart should not fall when encountering concealments and obstacles—sometimes even fierce battles—not only from those whose role is to oppose but even from those who seemingly should help most. For ultimately, man’s purpose is to serve his Creator; he must do what’s incumbent upon him and Hashem will do what He sees fit. Yet we were assured that ultimately we win this battle—for "no one will be cast away from Him," and "if you labored but did not find—do not believe."

Nor do I mean by all this that the good portion is only as it appears outwardly—when one does not end up in a situation he aspired to (as you describe in section Gimmel). The full answer can be found in the wondrous story printed in the introduction by my father-in-law the Rebbe to Sefer Pokeach Ivrim about Reb Yosef Mashpia; using the words of the Mitteler Rebbe quoted there p. 34: "The father made out of a scholar a wagon driver for a private benefit." Consider: here it was for a private benefit—and with one of the Alter Rebbe’s chassidim among those with stature—who ended up at the opposite extreme as an actual wagon driver! See there—the story lasted many years.

This cannot compare at all to your situation—educating Jewish boys and girls—about each one Hashem says (before Whom all else amounts to nothing) that this child is His only son entrusted into your care with love and with prior granting of ability and strength for their education. Moreover, since we’re talking about youth—every improvement multiplies greatly over time; as known from how even a small change at seed level makes an enormous difference when grown into a fruit-bearing tree.

Regarding all those problems you write about fixing—it’s understood there are no absolute rules; what matters most is whatever brings maximum benefit. But generally we see clearly: when people avoid open confrontation but instead introduce everything subtly etc., eventually the opposing side becomes dulled and distracted by other things. And if open confrontation becomes necessary—even then don’t be intimidated because you’re acting as an agent of Hashem—but as above: only after other avenues have been tried.

As people say: "Shared trouble is half comfort" (though oy vey for such comfort)—I receive letters similar to yours from many activists both in education and public affairs generally. Anyone reading mussar works from previous generations—even many generations ago—will find complaints about situations like those you describe; though we know "If the earlier ones were like angels..." etc., and Scripture says: "Do not say why were earlier days better than these—for it’s not wise to ask about this" (Kohelet 7:10).

With all this some still ask questions—and seemingly very strong ones—why did Hashem make things so? But what use are questions? Our path must be as stated: "Be wholehearted with Hashem your G‑d." This question was already addressed by Rambam at length at the end of his introduction to Pirush HaMishnayot regarding our sages’ saying: "The whole world was created only to accompany this person."

The conclusion from all above: increase activities like those you’ve done until now; let your heart be confident that this mitzvah requires extra care (zehirut—from “to shine”); increase both quantity and quality as much as possible—and beyond—for human capability changes according to willpower; as Torah rules: if someone sanctifies himself a little below—they sanctify him greatly above! Do so with joy and gladness; we were assured that joy breaks through barriers—even barriers of holiness—how much more so barriers on the opposite side.

I await good news regarding all these matters.

With blessings for inscription and sealing for a good sweet year—in goodness visible and revealed.

Summary

The Rebbe teaches that pure education remains essential despite challenges or setbacks. Every effort invested has lasting impact; perseverance with joy brings success even amid obstacles, for educating Jewish youth carries unique Divine significance.