8664 —תפקיד האמונה בחינוך מוסרי ובהנהגת בית ספר

B"H, 2 Elul, 5723.

Brooklyn, NY.

To Mr. Shalom Levin.

Shalom u'Vrachah!

After the long break since our meeting, it will surely be a surprise for you to receive a letter from me, though I hope that just as our meeting and the content of our conversation remain in my memory, so too with you—especially since our discussion concerned matters relevant to many people and should rightfully have a continuation.

The immediate reason prompting me to write now is the news published in the press that you were elected chairman of the international teachers' association "IFTA." I wish to express my heartfelt wishes that you fully utilize the new opportunities that have come your way for a true purpose—the establishment of proper education in all countries of the world, and especially in our holy land.

When someone receives a new position, he also receives additional responsibility, and Divine Providence certainly grants him the ability to fulfill it.

Continuing our above-mentioned conversation, allow me to share an idea which may seem somewhat out of place due to its distressing aspect; but as Scripture says: "In every sadness there will be gain," and the benefit here is the lesson learned—which is my intent:

When examining elementary public schools everywhere, it is clear their purpose is to guide students through basic stages toward certain achievements—mainly two areas: (a) imparting knowledge; (b) educating and preparing students for proper conduct as adults. Each area divides into several categories; regarding education specifically, there are relationships between people and personal development—how one relates to his own desires and impulses.

Observing the results of public elementary schools in the United States and several European countries—and according to my knowledge, similarly in Israel—one concludes that these schools have achieved much regarding interpersonal relations: reducing barriers between people and bringing them closer together—in general, what is now called "democratic" values (in addition to achievements in imparting knowledge). Of course, as with everything, there are exceptions where schools were misused intentionally or unintentionally for opposite purposes—but we speak here about the majority.

This leads to a distressing point: this observation also shows that elementary public schools have not succeeded in developing students' personal restraint—that is, curbing desires. Only thanks to home influence and religious education have they not completely abandoned cultural discipline or turned society into a jungle. Thus we see that where parental influence has weakened for various reasons, youth delinquency has increased far more than elsewhere—even though school standards are similar everywhere. I do not have statistics to prove this numerically—but as you are an expert in this field, such proof is unnecessary.

This is not surprising: when it comes to expanding students' knowledge there are various ways to encourage progress—through explanation or incentives relevant now or soon; similarly with developing democratic sense and interpersonal relations—the mere mechanical situation of being among other children already does much for this. But when it comes to restraining desires—it does not happen by itself. The well-known example: no one can lift himself by pulling his own hair; an external point of support is needed.

In our generation we have sadly seen what happens when one expects students simply to rely on their sense of justice taught by teachers—or on older siblings—or even fear of police. Year by year youth find new ways to escape police or judicial authority—and delinquency spreads further. Human culture itself has proven unreliable—as seen in Germany (Ashkenaz), whose superiority in philosophy and even "morality" was famous—yet produced generations of predatory beasts in human form.

It is clear there is no other solution but planting within children genuine discipline through awe or love of a power higher than man himself—only then can they truly be guided toward self-restraint. This cannot be postponed until age eighteen or even thirteen; until then letting them follow their hearts hoping human authority will guide them rightly does not work.

The only viable approach is instilling from earliest childhood strong faith in the Creator who actively governs him now—in our sages' words: "There is an eye that sees and an ear that hears—all your deeds are recorded" (Avot 2:1); a record book impossible to falsify; an eye and ear impossible to bribe or deceive with cunning tricks.

This point—that faith in the Creator and His governance—is required by our Torah for every person among all nations; moreover [and especially among certain circles], such faith is also required by healthy intellect itself.

Therefore any school whose program includes education—moral education not just democratic values—must make this faith one of its foundations—not as abstract study but as something relevant daily—not only on Shabbat or holidays but especially during weekdays and mundane matters—to infuse them with holiness or at least acceptance of Heaven's yoke.

The conclusions above match what I have seen in various European countries and America—and according to my knowledge also Israel. Surely you have opportunities to influence positively not only in "the land which Hashem your G‑d cares for from year's beginning till year's end," but also abroad. Even where schools are called simply "state schools" without adding "religious," it should only mean fewer hours devoted specifically to religious studies—but if G‑d forbid religion is entirely excluded from school then something essential is missing—which nowadays is one of school's main tasks: educating students to be worthy humans—not animals—for man's primary distinction over animals lies precisely here: he need not be enslaved by instincts or natural inclinations but strives at least to restrain them.

I recall you said during our conversation that you are merely secretary within your teachers' association so some matters are outside your official duties etc.—but I believe I responded then too: my intent was not formal demands but rather turning toward someone given opportunities and abilities—to find ways improving current conditions which sadly do not improve but worsen. In any case now we speak about a chairman—and at an international level!

It may seem odd I address this appeal to a member of a party not counted among religious parties—in fact a socialist party etc.—but there's no need here for lengthy discussion: today's situation differs entirely from when socialism first arose—and even then it was never correct that socialism demanded war against religion—how much more so today!

May it be G‑d's will that—even if upon first reading my letter this appeal seems strange—you will reconsider its importance without prejudice; weighing each point carefully—and surely find ways and means for positive action herein—the merit of many will assist you!

With honor and blessing—and following Jewish custom which itself is Torah—with blessings for being inscribed and sealed for good.

I take this opportunity again to thank you for continuing to send me publications from the teachers' association—and hope you will continue doing so; thank you in advance.

Summary

The Rebbe teaches that true moral education requires instilling faith in children from an early age—not just knowledge or democratic values—so they develop real self-restraint rooted beyond human authority. School leaders must use their influence toward this vital goal wherever possible.