Teaching the reading and meaning of prayers to children; skipping parts of the prayer; how to train children
B. H. 22nd of Adar, 5723
Brooklyn, N.Y.
Dr. Simcha Neuschloss
Educational Director
Jewish Community Center
Paramus, N.J.
Sholom uBrocho:
I duly received your letter of February 5, and this is the first opportunity of replying to it.
Your letter concerns the question of teaching the reading and meaning of prayer to Talmud Torah students, specifically whether it would be permissible and advisable to cover one section of the Amidah at a time, since there is not sufficient time to cover it all.
As a matter of principle, I consider Shaalos pertaining to the Din as being within the duties of a local Rov Moreh Horooh, and I usually advise the inquirer accordingly. I suggest you do so, too, especially as each Shaaloh has to be dealt with on its own merits, with full knowledge of the details and circumstances.
I will, however, take this opportunity to make some general observations, on the assumption that your question concerned children of pre-Bar-Mitzvah age.
Generally speaking, it is a well-known method in Chinuch of children to advance from the simple to the more complex, in a steady way step by step, rather than by leaps and bounds. Accordingly, various Heterim have been made in regard to teaching and training. However, in every case care should be taken to leave no room for misunderstanding in the mind of the child; that the manner employed is only a method of training to prepare him for prayer as it should be davvened in accordance with the Din. As to the actual application of this method, what sections should be taught first and which should be added, etc., this depends on various factors such as the age range, available time and other, in regard to which a Rov should be consulted, as suggested above.
One further remark, Our Sages comment on (Shir haShirim 2:4): עלי - אזכרות על הדולגים תנוקות - ודלוגו אלא ודגלו א״ת ,אהבה עלי ודגלו אהבה.
From this we draw two extreme influences: (a) The “skipping” of children in davening is accepted by G-d with love, but, at the same time (b) though it is accepted with love, it is nevertheless “skipping,” and the child should know that this is not the orderly way of davening.
I trust you have regular periods of study of Chasidus, Pnimius haTorah, and are inspired by its teachings, hislahavus and simcha. If this is of vital importance to every Jew, how much more so to one who has a leading position in education, on whom Divine Providence has bestowed the privilege and responsibility of influence in a generous measure.
This year is particularly auspicious for getting more closely acquainted with Chabad, being the 150th anniversary of the Histalkus of its founder, the author of the Tanya and Shulchan Aruch.
With prayerful wishes for success in the dissemination of authentic Yiddishkeit without concession or compromise, and
With blessing,
Enclosed is a copy of a message which is pertinent to the subject matter of the letter.
Dr. Simcha (André) Neuschloss (30 April 1920, Pressburg, Czechoslovakia - 4 August 1994, Brooklyn, New York, USA) was a lecturer of Jewish History at Yeshiva University. Neuschloss learned in the Yeshiva of Pressburg and the Manchester Talmudic College. He obtained his doctorate in Philosophy from Dropsie College in 1956. After working in education for a number of years, Neuschloss was appointed, at the beginning of the school year of 1962-1963, director of education at the JCC of Paramus.
= Questions pertaining to Jewish law.
= A qualified Orthodox Rabbi.
= Leniencies.
See Shir HaShirim Rabbah on the above-mentioned verse. Free translation: His banner over me [is] love. Read not ‘His banner (ודגלו)’ rather, read ‘his skipping (ודלוגו) - [this refers to] children, who skip the sanctified Divine Name [in their prayers] - [and G-d] bestows them with love.”
= Inner dimensions of the Torah.
= Excitement and joy.
= Passing.
