7597 —שמירת סטנדרטים חינוכיים של חב"ד והדרכה בנושאים רגישים לנוער

B"H, 12 Adar, 5721.

Brooklyn, NY.

Havavac"h iy"a nu"n involved in tzt"z Rabbi Moshe (known as Dr. Monk)

Shalom u'Vrachah!

In response to your letter from the 20th of Shevat and the previous one, thank you for your attention in writing to me regarding Chabad educational institutions in Eretz Yisrael. I hope you will continue to do so in the future, and thank you in advance. Certainly, you will also continue to assist all these institutions and their related matters to the best of your ability, and also influence as much as possible those institutions and individuals who can contribute to strengthening and developing these institutions.

There is no need to elaborate to you on the great importance of education specifically according to the purity of holiness.

In response to the points you raised—regarding your comment that perhaps Chabad institutions demand too much from students in terms of academic level and conduct, etc., and that some may fear accepting this burden and risk going elsewhere for less desirable or at least not ideal education: In addition to what you yourself wrote—that if these demands are reduced regarding academic level etc., it will also affect other good and average students so that the loss may outweigh the gain—there is another main point here. Chabad institutions have a unique character; their very name signals to all that these schools operate in a certain way and teach at a certain level. Most importantly, all Chabad institutions worldwide share fundamental lines of similarity. This means that lowering standards in one place inevitably leads to similar results elsewhere—not only within that country but even beyond.

Another point: Based on a story I heard from my father-in-law, the Rebbe Rayatz—there is a certain progression in human society’s structure; if at a particular stage there is a decline by even one degree, it can cause further declines at every subsequent stage. Thus even if the initial drop was from Holy of Holies to holy (a small step), automatically this leads eventually from holy to mundane and lower still—from permissible to forbidden. The Rebbe Rayatz explained how everyone must always ascend in holiness and certainly not descend—even if after descending one would still be above his surroundings. The lesson regarding these institutions is clear.

All this applies even if a certain practice was not observed for several years—how much more so when for many years there has been a special standard; it is not worthwhile at all to lower it now. Especially since people may interpret this as changing times leading to changed customs and thus changed requirements.

This is particularly true in Eretz Yisrael—where in several desirable educational institutions for various reasons they do not demand from students those things you mentioned in your letter; therefore there is no danger that candidates who are not accepted into Chabad schools must necessarily end up in completely different types of schools—they could be accepted into schools whose only difference is lacking those specific requirements.

Recently I had a similar conversation with someone who asked about this matter; I answered him that there is explicit guidance from our Sages—succinct but right on target: "Rav found a valley breach and fenced it." That is: when Rav saw an area being neglected he made stricter boundaries specifically regarding that issue. So when we see a group where there’s a breach in some area—even though one might fear that being strict will push people away or lead them astray—the instruction is actually the opposite: encourage them more strongly and be stricter precisely where there’s weakness. And that's clear enough.

b) Regarding explaining issues related to desire and sexuality to young men and women reaching maturity—it’s difficult to set an absolute position here because although our Sages say "Da'agah b'lev (ha'noar)—yesichena la'acherim" (Worry in one's heart—let him speak it out), they also said "Aver katan yesh lo l'adam: marivo save'a mashbi'o ra'ev" (A person has a small limb: starve it—it’s satisfied; feed it—it’s hungry). Apparently "feeding" includes discussing such topics unless done by an expert who can avoid problematic expressions or associations. From what I've seen, usually the best approach is for teachers at each place to decide together how best to speak with each student (or girl) individually—and at most two or three suitable staff members together—but always boys separately from girls [and never publicly as done elsewhere]. Even then care must be taken not to cause or stumble into prohibition [from Torah law or at least Rabbinic], i.e., not leading anyone into improper thoughts (see Shulchan Aruch Even HaEzer sec. 23:3; Tanya ch. 11).

I must express my deep sorrow over several years now since when masses of our Sephardic brethren immigrated en masse to Eretz Yisrael, they found it "appropriate" to raise the marriage age contrary to their previous custom abroad. When this decree was first issued there was doubt whether its benefit outweighed its harm; but sadly over these years its bitter consequences have proven extremely damaging.

Obviously I do not mean to shout about past events—but since time-to-time new arguments arise about whether marriage age should be lowered or raised—my view is clear as above; would that Ashkenazim too would get used to marrying at an earlier age—as Rav Chisda said (Kiddushin 29b).

As we approach Purim—a time of "it was turned around," may all confusing or negative matters be transformed into light, joy, gladness, and honor literally—as our Sages interpret: light means Torah etc.

Summary

The Rebbe teaches that maintaining high educational standards safeguards both individual growth and communal integrity across all Chabad institutions worldwide. Sensitive youth topics require individualized guidance by qualified educators while upholding Torah values; societal changes should be carefully weighed against tradition's proven benefits.