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Coney Island Hospital Rabbi Menachem Mendel Schneerson Dear Rabbi Schneerson: As a Jewish social worker and the chairman of Region II Council For Mental Retardation in Brooklyn, I would be most interested in learning what your views are regarding 'the care and education of Jewish retarded individuals' — those persons who, from birth, are slow in thinking, speaking and learning. The question is: how do we protect and safeguard all of our Jewish children — the retarded and the non-retarded — so that they can have the opportunity to grow, to develop, and to live 'Jewishly'?For many years, the retarded individual, especially the severely retarded, was placed in a large, state-operated institution, often quite a distance from the individual's home and community. During the past few years, efforts have been made to create "group homes" in all our neighborhoods throughout the city so that parents who cannot continue to care for their retarded sons or daughters have the choice of placing their child in a small, home-like setting: situated either within or nearby the individual's community. This policy of creating "group homes' for the retarded — Jewish as well as non-Jewish — has been a source of controversy and often bitter opposition pitting parent against parent, neighbor against neighbor, and political leaders against one another. The basis for these heated discussions include predictions about lowering the economic value of homes in a community; fear that retarded individuals will commit vandalism or, even worse, commit crimes; and that the retarded themselves will feel uncomfortable surrounded by normal people. On the other hand, parents of the retarded want their children to live in a safe and healthy environment. How may we view this issue — that is, caring for individuals who have a disability which requires life-long care and supervision — from a Jewish perspective? As a concerned Jew, I care very much about our Jewish community: how we treat one another and how we conduct ourselves as human beings. I am particularly interested in your comments and opinions, because the Lubavitcher movement, with its deep concern for every Jewish individual's welfare, has added a spiritual dimension — a spark — to all our lives! As a married man with — thank G‑d — two beautiful, healthy children (ages 2 and 5), I am also aware that there has to be an equal concern for both the individual as well as for one's total community. The question is: how do we protect and safeguard all of our Jewish children — the retarded and the non-retarded — so that they can have the opportunity to grow, to develop, and to live 'Jewishly'? I would also welcome the opportunity to discuss any of the above with you or your representatives. Thank you for your cooperation. Respectfully yours, Robert Wilkes,
Rabbi Menachem M. Schneerson By the Grace of G‑d Mr. R. Wilkes, Asst. Program Director/ Greeting and Blessing: This is in reply to your letter of Aug. 9, in which you ask for my views on "the care and education of Jewish retarded children," outlining some of the problems connected therewith and prevailing policies, etc. I must, first of all, make one essential observation, namely, that while the above heading places all the retarded in one group, it would be a gross fallacy to come up with any rules to be applied to all of them as a group. For if any child requires an individual evaluation and approach in order to achieve the utmost in his, or her, development, how much more so in the case of the handicapped. For if any child requires an individual evaluation and approach in order to achieve the utmost in his, or her, development, how much more so in the case of the handicapped.Since the above is so obvious, I assume that you have in mind the most general guidelines, with a wide range of flexibility allowing for the necessary individual approach in each case. All the more so, since, sad to say, our present society is poorly equipped in terms of manpower and financial resources to afford an adequate personal approach to each handicapped boy and girl. Even more regrettable is the fact that little attention (at any rate little in relation to the importance of the problem) is given to this situation, and consequently little is done to mobilize more adequate resources to deal with the problem. Now, with regard to general guidelines, I would suggest the following: (l) The social worker, or teacher, and anyone dealing with retarded individuals should start from the basic premise that the retardation is in each case only a temporary handicap, and that in due course it could certainly be improved, and even improved substantially. This approach should be taken regardless of the pronouncements or prognosis of specialists in the field. The reason for this approach is, first of all, that it is a precondition for greater success in dealing with the retarded. Besides, considering the enormous strides that have been made in medical science, human knowledge, methodology, and know how, there is no doubt that in this area, too, there will be far-reaching developments. Thus, the very confidence that such progress is in the realm of possibility will inspire greater enthusiasm in this work, and hopefully will also stimulate more intensive research. (2) Just as the said approach is important from the viewpoint of and for the worker and educator, so it is important that the trainees themselves should be encouraged both by word and the manner of their training to feel confident that they are not, G‑d forbid, "cases," much less unfortunate or hopeless cases, but that their difficulty is considered, as above, only temporary, and that with a concerted effort of instructor and trainee the desired improvement could be speeded and enhanced. (3) Needless to say, care should be taken not to exaggerate expectations through far-fetched promises, for false hopes inevitably result in deep disenchantment, loss of credibility and other undesirable effects. However, a way can surely be found to avoid raising false hopes, yet giving guarded encouragement. (4) As part of the above approach which, as far as I know has not been used before, is to involve (some of) the trainees in some form of leadership, such as captains of teams, group leaders, and the like, without arousing the jealousy of the others. The latter could be avoided by making such selections on the basis of seniority, special achievement, exemplary conduct, etc. (5) With regard to the efforts which have been made in recent years to create "group homes" for retarded individuals, which, as you say, has been a source of controversy it is to be expected that, as in most things in our imperfect world, there are pros and cons. However, I believe that the approach should be the same as in the case of all pupils or students who spend part of their time in group environments school, dormitory, summer camp, etc., and part of their time in the midst of their families, whether every day, or at weekends, etc. Only by individual approach and evaluation can it be determined which individual fits into which category. (6) There is surely no need to emphasize at length that, as in all cases involving Jews, their specific Jewish needs must betaken into account. This is particularly true in the case of retarded Jewish children, yet all too often disregarded. There is unfortunately a prevalent misconception that since you are dealing with retarded children, having more limited capabilities, they should not be "burdened" with Jewish education on top of their general education, so as not to overtax them. In my opinion this is a fallacious and detrimentalattitude, especially in light of what has been said above about the need to avoid impressing the child with his handicap. Be it remembered that a child coming from a Jewish home probably has brothers and sisters, or cousins and friends, who receive a Jewish education and are exposed to Jewish observances. Even in the American society, where observant Jews are not yet in the majority, there is always some measure of Jewish experience, or Jewish angle, in the child's background. Now therefore, if the retarded child sees or feels that he has been singled out and removed from that experience, or when he will eventually find out that he is Jewish, yet deprived of his Jewish identity and heritage it is very likely to cause irreparable damage to him. The trainees themselves should be encouraged both by word and the manner of their training to feel confident that they are not, G‑d forbid, "cases"On the other hand, if the child is involved in Jewish education and activities and not in some general and peripheral way, but in a regular and tangible way, such as in the actual performance of Mitzvos, customs and traditions it would give him a sense of belonging and attachment, and a firm anchorage to hold on to, whether consciously or subconsciously. Eventually even a subconscious feeling of inner security would pass into the conscious state, especially if the teacher will endeavor to cultivate and fortify this feeling. I am, of course, aware of the arguments that may be put forth in regard to this idea, namely, that it would require additional funding, qualified personnel, etc., not readily available at present. To be sure, these are arguments that have a basis in fact as things now stand. However, the real problem is not so much the lack of resources as the prevailing attitude that considers the Jewish angle as of secondary importance, or less; consequently the effort to remedy the situation is commensurate, resulting in a self-fulfilling prophecy. The truth of the matter is that if the importance of it would be seen in its true light that it is an essential factor in the development of the retarded Jewish child, in addition to our elementary obligation to all Jewish children without exception, the results would be quite different. Perhaps all the aforesaid is not what you had in mind in soliciting my views on "group homes." Nevertheless, I was impelled to dwell on the subject at some length, not only because it had to be said, but also because it may serve as a basis for solving the controversy surrounding the creation of "group homes" for those children who are presently place in an environment often quite distant from the individual's home and community to paraphrase your statement. Finally a concluding remark relating to your laudatory reference to the Lubavitch movement, "with its deep concern for every Jewish individual's welfare," etc. Needless to say, such appreciation is very gratifying, but I must confess and emphasize that this is not an original Lubavitch idea, for it is basic to Torah Judaism. Thus, our Sages of old declared that ve'ohavto lre'acho ko'mocho ("Love your fellow as yourself") is the Great Principle of our Torah, with the accent on "as yourself," since every person surely has a very special, personal approach to himself. To the credit of the Lubavitch emissaries it may be said, however, that they are doing all they can to implement and live by this Golden Rule of the Torah, and doing it untiringly and enthusiastically. May the Zechus Horabbim, the merit of the many who benefit from your sincere efforts to help them in their need, especially in your capacity as Regional Chairman of the Council For Mental Retardation, stand you in good stead to succeed in the fullest measure and stimulate your dedication for even greater achievements. With esteem and blessing, [sig.]
August 12,1980 Rabbi Menachem M. Schneerson Lubavitch Dear Rabbi Schneerson: Rabbi Dr. Benjamin Sharfman, chairman of Federation's prospective conference on issues and needs of the Jewish retarded, has given me the honor and privilege to invite you (and/or your representatives) to address this conference. [...] What should be remarkable about this conference is that not only will the participants be discussing how to make all aspects of Jewish living (e.g., education, community living, recreation, woreship) available to the developmentally disabled individual and his/her family but also the participants, perhaps for the first-time for a "Jewish" conference. [...] It is no secret that the Lubavitch movement — perhaps more than any other Jewish group — has emphasized the critical significance of Jewish education for all Jewish boys and girls as well as the overall need of Yiddishkeit for all Jews. We would.welcome a statement from you prepared for this occasion: to be read at the conference by either yourself or::by a representative. You may also consider the possibility of sending a specially prepared taped message. Please feel free to consider any form of communication which you think would be most meaningful. [...] May I take this opportunity to once again thank you for your continued interest and support. [...] Wishing you and your entire family a very happy and healthy New Year. Respectfully yours, Robert Wilkes, DSW
Rabbi Menachem M. Schneerson By the Grace of G‑d Dr. R. Wilkes, DSW Greeting and Blessing: This is to acknowledge receipt of your letter of Nov. 13th, with the enclosures in connection with the forthcoming Conference. Since the matter is of the greatest importance, I have taken time out, despite the pressure of duties, to respond with the enclosed message. You can also supplement it with my past correspondence with you on this subject. May G‑d grant that every one of us should do the utmost along the lines suggested in my message, especially since we have the promise of Divine aid in all such good efforts. With esteem and blessing [sig.]
Rabbi Menachem M. Schneerson By the Grace of G‑d To All Participants in the Greeting and Blessing: I was pleased to be informed of the forthcoming Conference. I trust it will mark a turning point in the attitude of community leaders to Jewish education in general, and to so-called Special Education in particular. In any discussion relating to the wellbeing of the Jewish community, the primary, indeed pivotal, issue should surely be Jewish Identity — that which truly unites our Jewish people and gives us the strength to survive and thrive in a most unnatural, alien, and all too often hostile environment. I prefer some such term as "special" people, not simply as a euphemism, but because it would more accurately reflect their situationHistorically — from the birth of our nation to this day — Jewish identity, in the fullest sense of this term, has been synonymous with traditional Torah-Judaism as our way of life in everyday living. Other factors commonly associated with a national identity, such as language, territory, dress, etc., could not have played a decisive role in Jewish survival, since these changed from time to time and from place to place. The only factor that has not changed throughout our long history has been the Torah and Mitzvos which are "our life and the length of our days." The same Tefillin, Tzitzis, Shabbos and Yom-Tov have been observed by Jews everywhere in all generations. Clearly there is no substitute for the Torah-way as the source and essence of our Jewish people. Recognizing this prima facie fact, means recognizing that Jewish survival depends on the kind of Education that develops and nourishes Jewish identity in the fullest measure. And this must surely be the highest priority of all communal services. With regard to Jewish retarded — parenthetically, I prefer some such term as "special" people, not simply as a euphemism, but because it would more accurately reflect their situation, especially in view of the fact that in many cases the retardation is limited to the capacity to absorb and assimilate knowledge, while in other areas they may be quite normal or even above average — the Jewish identity factor is even more important, not only per se but also for its therapeutic value. The actual practice of Mitzvos in the everyday life provides a tangible way by which these special people of all ages can, despite their handicap, identify with their families and with other fellow Jews in their surroundings, and generally keep in touch with reality. Even if mentally they may not fully grasp the meaning of these rituals, subconsciously they are bound to feel at home in such an environment, and in many cases could participate in such activities also on the conscious level. Even if mentally they may not fully grasp the meaning of these rituals, subconsciously they are bound to feel at home in such an environmentTo cite one striking example from actual experience during the Festival of Succos this year. As is well known, Lubavitch activists on this occasion reach out to many Jews with Lulov and Esrog, bringing to them the spirit of the Season of Our Rejoicing. This year being a year of Hakhel, I urged my followers to extend this activity as much as possible, to include also Nursing Homes and Senior Citizens' Hotels, as well as other institutions. I was asked, what should be the attitude and approach to persons who are senile or confused, etc. I replied — all the more reason to reach out to them in this tangible way. Well, the reports were profoundly gratifying. Doctors and nurses were astonished to see such a transformation: Persons who had spent countless days in silent immobility, deeply depressed and oblivious to everything around them, the moment they saw a young man walk in with a Lulav and Esrog in his hand suddenly displayed a lively interest, eagerly, grasped the proffered Mitzvah-objects, some of them reciting the blessings from memory, without prompting. The joy in their hearts shone through their faces, which had not known a smile all too long. One need not look for a mystical explanation of this reaction. Understandably, the sight of something so tangible and clearly associated with the joy of Succos evidently touched and unlocked vivid recollections of experiences that had permeated them in earlier years. If there is much that can be done along these lines for adult and senior Jews in special situations, how much more so in regard to special children, when every additional benefit, however seemingly small, in their formative years will be compounded many times over as they grow older. In their case it is even more important to bear in mind that while they may be handicapped in their mental and intellectual capacity, and indeed because of it, every possible emphasis should be placed on the tangible and audio-visual aspects of Jewish education in terms of the actual practice of Mitzvos and religious observances — as I have discussed this and related aspects at greater length in my correspondence with Dr. R. Wilkes of the Coney Island Hospital. There is surely no need to elaborate on all above to the participants in the Conference, whose Rabbinic, academic, and professional qualifications in the field of Jewish Education and social services makes them highly sensitive to the problems at hand. I hope and pray that the basic points herein made will serve as guidelines to focus attention on the cardinal issues, and that this Conference will, as mentioned earlier, mark a turning point in attitude, and even more importantly in action vis-a-vis Jewish Education, long overdue. With prayerful wishes for Hatzlocho, and with esteem and blessing, [sig.] Links: |
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