Chinuch (Education)

Chinuch is a mitzvah d'rabbanan (rabbinical commandment) to educate children in the way of mitzvos, so that when they grow up and reach the age of mitzvos they will be able to immediately fulfill all 613 mitzvos. Our Rebbeim placed special emphasis on chinuch as a central part of serving Hashem, as the Frierdiker Rebbe said: "Just as putting on tefillin every day is a Torah obligation for every Jew, without distinction between a Torah scholar and a simple person, so too it is an absolute obligation for every Jew to think for half an hour each day about children's education and to do everything within their power and beyond to ensure that children follow the path in which they are guided."

Application of the Mitzvah[edit | edit source]

"A tzaddik may give a slap, but a chassid does not give a slap. A chassid says a word, and the world says: a slap passes, but words remain."

Rebbe Rashab, Sefer HaSichos 5704, page 15

There is a dispute among the Rishonim whether the mitzvah falls upon the father alone, or also upon the one being educated - the child himself.

The Rebbe clarifies in sichos that today the mitzvah is not only on the father, but also and primarily on the mother who is close to the children throughout the day.

When the Frierdiker Rebbe was seven years old, the Rebbe Rashab instructed him that if he wanted to eat on Yom Kippur, he should come before him and specifically ask permission to eat. In practice, the Frierdiker Rebbe fasted that year.

Some have explained that the obligation of chinuch applies specifically at the time of action when the obligation of chinuch arises, and therefore the Rebbe Rashab wanted his son to come before him when he wanted to eat, and then the Rebbe Rashab would educate him about the law of fasting for hours that children must be educated about from the law of chinuch.

In many sichos, the Rebbe explained that chinuch begins from the earliest age, from birth and even before.

"As is known, the Jewish custom for generations is to hang Shir HaMaalos in a child's room immediately upon birth, and similarly Jewish women would sing lullabies to their children with the content that 'Torah is the best merchandise,' and this is before the child knows to distinguish between good and evil, before they begin to speak, a newborn infant. It is known what the Rashba wrote about how careful one must be regarding the custom of elderly Jewish women."

The Rebbe also emphasizes regarding lullabies, that they serve as a significant part of the deepest education that penetrates the soul of the infant and child.

"As is known, the simple custom among Jewish women is to sing lullabies to children in the cradle about the 'Rebbe' who teaches his students 'kamatz alef ah,' and it is understood this is not merely coincidental, but this is how it spread and was accepted among Jewish women and girls in previous generations, in all places overseas that served as 'centers' for Torah, Judaism and yiras shamayim - because the way of teaching Jewish children was in a manner of learning 'kamatz alef ah,' and the reason for this is because 'kamatz alef ah' is connected with the letter alef of the word 'Anochi.'"

In many matters, the Rebbe strives to begin chinuch at the earliest age possible, and so for example the Rebbe writes that education for wearing tzitzis can begin before age 3.

Mivtza Chinuch[edit | edit source]

"We declare this year as 'The Year of Education' and 'Mivtza Chinuch', which is connected to 'V'higadeta L'bincha' (and you shall tell your son) - the matter of education: that no son or daughter should remain without receiving a Jewish education. This is the declaration, that this year there will be an emphasis to ensure that every Jewish child receives an education according to authentic Yiddishkeit."

Foundational sicha for 'Mivtza Chinuch', 24 Nissan 1976

In addition, the Rebbe outlined several additional instructions during spontaneous farbrengens held in the weeks following the announcement of 'Mivtza Chinuch'. Among these, he demanded that everyone should strive not only to act themselves but to encourage others to engage in this campaign. He called upon institution directors to accept additional students even when facing financial difficulties and rejected the possibility of dismissing teachers and education staff from their positions due to financial shortages.

The Rebbe emphasized the importance of this campaign as it forms the foundation for children's entire lives and influences them throughout their lifetime. He defined its goal as ensuring that no Jewish child remains without receiving a kosher Jewish education.

In one of his letters, the Rebbe called this campaign: "A general-great campaign that encompasses all general campaigns."

Chassidic Education[edit | edit source]

The Frierdiker Rebbe extensively addresses the uniqueness of Chassidic education in his writings, listing several key points in Chassidic education:

Education founded on kabolas ol (accepting the yoke of Heaven) and obedience
The kedusha of the letters
The recognition that one must not hide from the mashgiach responsible for guiding the student
Ahavas Yisroel and having a good eye
Not paying attention to clothing and externalities

The Rebbe's Perspectives[edit | edit source]

The Rebbe consistently pushed and encouraged involvement in education, emphasizing education at a young age. For example, the Rebbe instructed full-time shluchim to set aside time for education. When someone requested permission from the Rebbe to leave educational work to dedicate all their time to spreading Yiddishkeit and hafatzas hamaayanos, the Rebbe rejected this. The Rebbe even determined that the merit of educational work in our generation is higher than that of a rabbinic position.

One who has worked in this role for several years - this is proof that this is the mitzvah especially relevant to them and they must not abandon it, particularly if they have succeeded in their work. Any doubt about this stems from the side opposing kedusha. In our generation, no one can take responsibility for releasing someone from this work.

Even within educational work itself, those who can deal with more challenging areas are obligated to focus specifically on that, and one who seeks the easier work in education is considered unfaithful to their duty.

The Rebbe's Instructions[edit | edit source]

The Rebbe's response regarding educational work: "In response to your question: Generally - Chazal's instruction is that a person should be involved with others, and particularly - those involved in education should be close with the children's parents as this increases their influence on the students. Even in casual conversation (if it's not forbidden speech) one can direct the conversation to beneficial matters, and the proof - that we are commanded about this too: 'In all your ways, know Him'. But this needs to be done without being conspicuous (as with all human matters)"

The main role of an educator is not to impart knowledge and achievements, but specifically to instill good middos in students and guide their path in life for the years ahead when they grow up.

The educators' responsibility extends to times when students are at home outside the Talmud Torah walls, particularly their conduct in shul.

From Rav Chodakov it was recorded that an educator must review the halachos relevant to their educational work from time to time, just as a shochet and sofer STaM need to review the halachos, at least in brief.

Focus Points for Our Generation's Education:[edit | edit source]

The heart of education should be love, not fear
Focus on "do" rather than "don't do"
Strive to convey to children the beauty of Yiddishkeit and cultivate their appreciation for it
Emphasize to students Hashem's greatness and the value of each individual
Nurture children's awareness and attention to Hashem's presence and kabbalas ol malchus shamayim
Awaken Jewish pride in students
Even for secular studies, insist on religious teachers specifically, even at the expense of professional expertise
Don't censor sections during learning, as this only encourages children to investigate and search for what wasn't taught; instead say these are views that don't align with our views
In girls' institutions, strive to have specifically women teach them, not men

Advice and Guidance[edit | edit source]

The educator should relate to all matters of Torah and mitzvos with vitality and enthusiasm as something new, since human nature in general and particularly a young child, is that new things awaken vitality and enthusiasm
The educator needs to behave as a living example that influences the child's nefesh in the strongest way
The general approach to education should be through kiruv, and only afterward can one consider measured use of 'smol docheh' (left hand pushes away), and even this approach should be used weakly, as hinted by the left hand being weaker than the right
For a student whose mind wanders during learning, provide them with a good chavrusa and ensure their heart desires learning, whether through incorporating stories, prizes, and the like
Those working in education must do so with desire and enthusiasm

Admission to Institutions[edit | edit source]

Completely avoid ethnic discrimination in admission to institutions
Not advisable to change place of study mid-school year, especially for young children
Transfer of a student from one institution to another should be with the advice and agreement of the educational institution where they studied until now

Instructions for Administration[edit | edit source]

Do not criticize teachers in front of students
Avoid strikes, which severely harm student education in multiple aspects

Tuition[edit | edit source]

Just as parents give their children the best in all areas, education should be treated the same way, and one shouldn't be frightened by higher expenses for excellent al taharas hakodesh education, since this money was given to parents as a deposit for their children's education
Based on Chazal's words "Be careful with children of the poor for from them Torah will emerge," the Rebbe suggested that educational institutions should strive that at least one-tenth of students learn without paying tuition

Punishments[edit | edit source]

Completely avoid rebuke through hitting, locking children in dark rooms, and any punishment involving educational use of physical force, such as pushing and the like, even with young children, and certainly not with older children
Temporary removal or permanent removal can be used in extreme cases where other punishments haven't helped
When the yeshiva administration imposed a monetary fine on a bochur and he wrote about it to the Rebbe, the Rebbe responded that he should obey the administration's order, and this would also be a tikkun for his actions
The Rebbe suggested giving tzedakah and adding learning during free time as educational punishments
Generally, the approach that should be taken is "firmness clothed in pleasant ways"

Education of Girls[edit | edit source]

Unlike the previously accepted approach, the Rebbe placed great emphasis on the education of girls. He pointed out that just as Hashem Himself prioritized women's 'education' at Matan Torah before the men, this provides instruction for us that there should be special emphasis on educating girls. Even though in previous generations this was not emphasized, the conditions of modern times necessitate that things cannot just come through command and order, but require internal education. The Rebbe learns an additional source for the importance of girls' education from the lengthy discussion of women's and girls' nedarim compared to a son's nedarim, as in many matters women can accomplish even more than men.