Editing Debate (section)

== The Rebbe's Approach to Debates ==
The Rebbe's general guidance is to avoid debates since speaking in a manner of drawing close can influence in a better and deeper way, and additionally, many times not only does debate not help, but it can cause harm since it arouses the attribute of victory in the other side, causing them to become more entrenched in their position.

However, one must be careful that avoiding debate does not create the impression that one is afraid of it because one fears losing the debate, and in any case, even when debate becomes necessary - it should be limited to the absolute minimum necessary, and one should know that from a true debate whose purpose is to clarify the truth and not merely for the sake of winning, no mishap or damage can come to the Torah of Moshe Rabbeinu.

Even when one does engage in debate, every debate should start with certain assumptions that are shared by both sides, which gives purpose to the debate, since in a debate where there are no shared assumptions between the two sides, each becomes entrenched in their positions with no possibility to convince the other side, and the debate is futile.

==== Debates with Christians ====
On many occasions, the Rebbe rejected pointless debates on the topic of Christianity, especially when approached with a subservient attitude. The Rebbe warned that these debates could lead to transgressing Torah prohibitions of "do not follow after your hearts," and "do not turn to idols."

Nevertheless, when a Jew wrote to the Rebbe about questions asked during a debate with Jews influenced by Christians - in addition to answering that one should not enter into futile debates with them, the Rebbe pointed out several absurd points in the Christian approach, making it clear why the inclination toward this approach is illogical.

==== Debates with Conservatives ====
At the beginning of Rabbi Eliezer Shemtov's shlichus, it was suggested that he hold a public debate with a Conservative rabbi who was young and inexperienced. He thought that although generally the Rebbe discouraged entering into debates, this case was an exception where success in the debate was guaranteed, and the high exposure to authentic Judaism outweighed concerns about potential damage resulting from the debate.

He asked the Rebbe about this through Rabbi Chaim Mordechai Aizik Hodakov, and received the answer that he should avoid it for 2 reasons:

a) When sitting with someone around the table, the very act of sitting grants them legitimacy as an equal 'disputant' whose opinion is considered something to 'deal with' and debate.

b) Although generally when two sides debate, the side with deeper and more complex reasoning is correct, listeners to the debate are usually not experienced enough in understanding subtle nuances, and mainly look for the passionate fervor in the debate rather than the content.