6703 —אין לומר "אין פירות" בבתי הספר שבארץ הקודש, ואין זה הזמן לסגת משטחי העבודה

B"H, 28 Shevat, 5719
Brooklyn.

Shalom u'Vrachah!

In reply to your letters of 11 and 23 Shevat^[1]:

Thank G‑d for the good news of the improvement in your mother's health, may she live long and good days, and that she feels well; and may it be G‑d's will that it go from good to even better^[2].

It is greatly surprising that you mention nothing of your participation in the farbrengen of the day of the hilula^[3], though your letter is dated the very next day; especially as the effect of a farbrengen should be felt during the weeks and months that follow; and this is easily understood^[4].

As to what you write about your work, that although schools have been set up in many places, there are no fruits:

Obviously, it is forbidden to say such a thing. For besides the fact that the learning, at the time it takes place, is itself a most important effect, in the line of "turn from evil"^[5] [since the pupil is not under a non-religious influence], the "do good" too is a great effect, since he learns matters of Torah and its mitzvos; and it is impossible that in the course of time this should not bring about an effect, or at least^[6] an impression.

And this is in addition to the gratification^[7] Above. Especially as explained in the holy Tanya (end of chapter 25): "and this union Above is eternal, forever and ever"^[8]. And one cannot know the changes for the good that will come in the future, perhaps even the near future: although in the past no fruits were seen [such as even those doing the work could perceive tangibly], from now on things will change for the better in this. And in matters of holiness, especially in matters of education in the Holy Land, may it be built and established^[9], it is obvious that now is not the time to cancel them and retreat from fields of work; although, of course, there is room to discuss expanding it, since there the situation is one of "from the outset" and not "after the fact"^[10].

As to what you write about classes for adults: it is understood that this too is most important; but since means are limited, it would seem that the effort here should be to encourage them to find a teacher locally who will take upon himself^[11] such a class, and at least be satisfied with a token salary.

I fear that once again^[12] you are keeping to your attitude until now regarding matters of shidduchim. It is understood that I protest against this, so that at least from now on you change your conduct in this.

With blessings for good news in all your personal affairs and in all the general matters.

Notes

1. Your letters of 11 and 23 Shevat (מי"א וכ"ג שבט): His letters of 11 Shevat (a Tuesday, the day after the hilula of 10 Shevat) and of 23 Shevat.

2. Thank G‑d… from good to even better (ת"ל... שתליט"א... ויה"ר עס זאל גיין פון גוט צו נאך בעסער): ת"ל = תודה לא-ל, "thank G‑d"; הבשו"ט = הבשורות טובות, "the good news"; שתליט"א = שתחיה לאורך ימים טובים אמן, "may she live long and good days, amen"; ויה"ר = ויהי רצון, "may it be G‑d's will". עס זאל גיין פון גוט צו נאך בעסער (Yiddish): "may it go from good to even better".

3. The day of the hilula (יום ההילולא): 10 Shevat, the day of the passing of the Previous Rebbe, R. Yosef Yitzchak Schneersohn, in 5710; this year (Monday, 10 Shevat 5719) was the ninth hilula. The recipient's first letter was written on 11 Shevat, "the very next day".

4. And this is easily understood (וק"ל): צ"ל = צריכה להיות, "should be"; וק"ל = וקל להבין. Since the effect of the farbrengen should be felt for weeks and months after it, he should already have written about it in his letter of the next day.

5. "Turn from evil"… "do good" (בהקו דסור מרע... העשה טוב): ג"כ = גם כן, "also". The words follow the verse Tehillim 34:15: סור מרע ועשה טוב בקש שלום ורדפהו, "Turn from evil and do good; seek peace and pursue it." The learning in school works in both lines: "turn from evil," since during the learning the pupil is not exposed to a non-religious influence; and "do good," since he learns matters of Torah and mitzvos.

6. At least (ועכ"פ): עכ"פ = על כל פנים.

7. The gratification (הנח"ר): הנח"ר = הנחת רוח, "the gratification" (nachas ruach) Above.

8. "This union Above is eternal, forever and ever" (ויחוד זה למעלה הוא נצחי לעולם ועד): Tanya, end of chapter 25: ויחוד זה למעלה, הוא נצחי לעולם ועד. כי הוא ית' ורצונו למעלה מהזמן... אלא שלמטה, הוא תחת הזמן, ובאותה שעה לבדה, שעוסק בה בתורה או במצוה, "This union Above is eternal, forever and ever, for He and His will are above time… only below is it within time, during that hour alone when one is occupied with Torah or a mitzvah." Every hour of Torah learning thus makes an eternal union Above, even when its fruits are not seen below.

9. In the Holy Land, may it be built and established (באה"ק ת"ו): אע"פ = אף על פי, "although"; באה"ק ת"ו = בארץ הקודש תבנה ותכונן, "in the Holy Land, may it be built and established".

10. "From the outset" and not "after the fact" (המצב דלכתחלה ולא בדיעבד): Whether to expand the work, which has not yet been done, can be discussed and weighed from the outset; but cancelling or cutting back what has already been done is not for now.

11. Take upon himself… at least (ע"ע... לכה"פ): ע"ע = על עצמו, "upon himself"; לכה"פ = לכל הפחות, "at least".

12. Once again (עוה"פ): עוה"פ = עוד הפעם. The Rebbe does not spell out what the recipient's attitude to shidduchim was; but "once again" and "until now" imply that he had already remarked on it, and now he protests and asks him to change his conduct from now on.

Summary

The Rebbe rejects the recipient's claim that the schools set up in many places in the Holy Land bear no fruit: the learning itself keeps pupils from non-religious influence and teaches them Torah, its union Above is eternal, and change for the better may come soon, so this is no time to retreat. He also wonders that the recipient wrote nothing about the Yud Shevat farbrengen, advises finding a local teacher for adult classes, and protests his attitude to shidduchim.