Sheltering Untainted Youngsters: The Battle Against Enlightenment

In 5623 (1863), what became known as Chevra Mefitzei Haskalah – “Society for the Spread of Enlightenment” – was established in Russia. In this passionate letter to Baron Horace Günzburg, the Rebbe Rashab made a passionate case for unadulterated, traditional education.

From Perspectives Magazine

In 5623 (1863), Chevra Marbei Haskalah was established in Russia, which later became known as Chevra Mefitzei Haskalah (“Society for the Promotion of Enlightenment among the Jews of Russia”).

Their stated agenda was “To promote culture among the Russian Jews and to infuse into them love therefor. To this end, the society will endeavor to spread the knowledge of the Russian language among them; it will publish and assist others in publishing useful works and journals in Russian, as well as in Hebrew, that will aid in carrying out the purposes of the society; and it will, further, assist the young in devoting themselves to the pursuit of knowledge and of the sciences.”

At a certain point, it became part of their agenda to open Jewish schools in every city, including the town of Lubavitch, where secular studies would be taught. In this letter, the Rebbe Rashab addresses Baron Naftali Hertz(Horace) Günzburg, who became president of this society following the passing of his father, Joseph Günzburg, the former president.

*

The Rebbe Rashab’s letter:

The words that you spoke to me regarding haskala (intellectual enlightenment) in general gave me the strength to tell you some things about the matter as a whole.

Experience has shown that the study of secular subjects ruins and undermines the foundation of our religion. This is because the nature of this study is to create a strong sense of self which leads to feeling “unrestrained” – the opposite of humility and altruism. The beginning of this “freedom” is freedom from religion, to be “free” from accepting Hashem’s kingship and mitzvos. On top of that, many of these subjects are essentially opposed to the foundations of our belief (primarily due to the originators of these wisdoms), and it is virtually impossible for one who studies these subjects not to come to deny some or all of the foundations of the religion, G‑d forbid.

Now, I know that there are a select few whose study didn’t affect their faith and steadfast observance of Torah and mitzvos. There are always exceptions to the rule, but they are very few. It is only possible for one who makes his faith in Hashem the central point of his intellectual exploration, so that it serves as a strong pillar to support him against the waves of his intellectual exploration. His unwavering faith in Hashem will help him find ways to rationally reconcile the ideas so that they don’t oppose his faith. His attitude is that no matter what, he will not budge from his faith an iota. However, these types of people are extremely rare, and usually, even those with steadfast faith in Hashem cannot withstand the test of intellectual exploration and free-thinking, and even more so, stand against the secular waves that come upon him.

Our great Rabbis have rightfully written that even the Rambam’s “liberal exploration” in Moreh Nevuchim defiles the pure. It also has the power to purify the defiled, since it was authored by a righteous individual, with intense faith in Hashem, and who was devoted to Hashem and His Torah with his heart and soul. This enabled him to reconcile and unite the intellectual inquiry with faith in Hashem, and thus his work has the ability to purify the impure. However, this is not the case regarding the philosophical exploration and wisdom that was concocted by those who deny Hashem and His Torah and demonstrate their intellectual prowess in their inquiry against the pure faith and fundamentals of our religion. Even in the neutral parts of their philosophy, their impure influence is recognizable, and they often contain matters in complete opposition to Yiddishkeit. Thus, the faith of those who study these books becomes completely ruined, Heaven forfend.

It is therefore clear why the great rabbonim, whose entire life and delight was faith in Hashem and the pure knowledge of Torah, could not agree to head a yeshiva where such subjects were given significance, and the spreading of such studies gave them severe heartache.

Despite this, Rabbi Yisroel Salanter decided to try, and he permitted two of his students, Einhorn and Zuckerman, to study medicine. Though he was certain that they would maintain their faith in Hashem and religious observance, it is well-known what happened to them.

We must therefore consider: Why should we Jews expend efforts that our youth study secular subjects, when it is clear as day that this will bring them to deny Hashem? We ought to dissuade them from doing so, and certainly not assist them, for that is like bringing an offering to idol worship, G‑d forbid.

I am very taken aback by the campaign of the Chevras Mefitzei Haskala to open their schools in every city—especially the small towns. In these schools, precious time of the day is used for the study of language and similar subjects. With this, they sap the children of their G‑dly feeling for Torah, davening and everything sacred, and they implant within them poisonous roots.

A child of seven or eight years old is malleable, unlike an older student who was already molded and will continue on his own in the direction he was taught. The fate of a young child, however, is in the hands of his educator. One must implant a strong foundation of faith in Hashem, and fan the spark of Yiddishkeit within him for Torah, davening and mitzvos, so that he should become molded in this manner and not veer from it even when he grows older. On the other hand, when he is taught secular subjects, his soul is molded with an inclination to free himself from religion, a feeling that is engendered by these studies.

Furthermore, the teachers are not G‑d fearing, and most of them openly deny Hashem. The teachers’ conduct has a profound effect on the character of the students, and with their immature intellect, the students will begin laughing at anything religious. The disrespectful statements of the teachers also contribute to the instilment of secularism in the students’ souls.

The Chevras Mefitzei Haskala was founded at a time when knowledge of the local language was completely foreign, and the goal was to assist study of the language. Presently, however, a child can easily learn the language either at home or with a tutor at designated times, while his primary ambition is Torah study. Since he is under the father’s supervision, the tutor strives to find favor in the eyes of the father, and watches over both himself and the child. Conversely, when this study takes place in school, it gains a priority in the eyes of the student, both in time and importance. He is not under his father’s supervision, and this actually causes him to break loose from his father’s authority.

Anyone with a heart will be extremely grieved by the sight of these children’s souls being destroyed and their freeing themselves from the yoke of Hashem’s kingship, the yoke of mitzvos (and the yoke of derech eretz), proceeding waywardly in the path of their evil inclinations. This is a direct result of their study in those schools and the influence of their teachers.

My great pain and sorrow prompted me to write you regarding this matter. I pray to Hashem that my words, originating from the depths of my heart, should find a path into your pure heart.

(Igros Kodesh Rashab vol. 1, pp. 190-192)