Balance in Chinuch

Balance in Chinuch

Rabbi Yehoishophot Oliver

Our sages say: “Avraham—Yishma’el emerged from him; Yitzchak—Esav emerged from him; Yaakov—his bed was complete.”[1] 

Chassidus explains that although Avraham’s avodah (divine service) was chessed, kindness,[2] and it was a pure and holy chessed, it lacked the balance that only gevurah, strictness, can create, and so it was susceptible to being overcome by its evil counterpart—unholy chessed. Likewise, the avodah of Yitzchak, pure and holy gevurah,[3] lacked the balance that only chessed can create, and so it was susceptible to being overcome by its evil counterpart—unholy gevurah (for more on the way attributes can exist in both a holy and unholy form, see here).

This is the reason that Avraham’s avodah was incomplete, and therefore Yishma’el, who personified evil chessed, emerged from Avraham. Likewise, Yitzchak’s avodah was incomplete, and therefore Esav, who personified evil gevurah, emerged from Yitzchak. Only Yaakov, whose avodah was tiferes, “harmony,” which combines and balances chessed and gevurah, begot children who were all righteous—“his bed was complete.”[4]

Chinuch (education)—and any relationship, for that matter—requires the unconditional love and permissiveness of chessed and the rigorous, harsh discipline of gevurah. But as valuable as each of these approaches is, adopting either one to the exclusion of the other is unhealthy. Although following the opposite approaches of chessed and gevurah simultaneously may be challenging, they must be both be incorporated—and carefully balanced.

Most people are naturally inclined to be lopsided in their approach—some incline to excessive chessed, others to excessive gevurah. We can learn from Avraham and Yitzchak that when one follows one’s nature and goes to extremes in either approach, failing to practice chessed when gevurah is necessary, and vice versa,[5] and failing to create the proper balance between these two approaches, it may well lead, despite all one’s worthy intentions, to a most tragic outcome, may G–d save us.

The parent and educator are faced with the task of going against their nature, and when necessary, practicing chessed despite their natural inclination to gevurah, or vice versa. Ultimately, they must strike a balance between chessed and gevurah, and in a way that is tailor-made for each individual child, and this is the key to their success in the chinuch of their offspring and students.

(Of course, all the above constitutes a very general statement. In any given chinuch situation one must assess how to strike this balance correctly, based on the general guidelines laid out in Torah, and the advice and guidance of rabbonim and mashpi'im, and that is a separate discussion.)

Adapted from the Alter Rebbe’s Likkutei Torah, Va’eschanan 5a. Cf. Torah Ohr, Toldos 20c.

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[1] See Toras Kohanim on Vayikra 26:42.
[2] Avraham is associated with love and kindness, as it is written, “Avraham, who loves Me” (Yeshayah 41:9). Moreover, “The divine attribute of kindness said before the Holy One: ‘Master of the Universe, since the days of Avraham, I have not needed to perform my job, for Avraham serves in my stead’” (Sefer HaBahir 191, cited in Pardes 22:4).

[3] The Torah associates Yitzchak with holy strictness and fear, referring to Hashem as “the fear of Yitzchak” (Bereshis 31:42). 
[4] For more on this topic, see Zohar 3:179b; Torah Ohr, Bereshis 17c.
[5] See a teaching on this matter from the Previous Rebbe in Sichos Kodesh 5741, Vol. 2, p. 805.



Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Educating for Yiddishkeit by Raising Leaders

Educating for Yiddishkeit by Raising Leaders

Rabbi Y. Oliver

We live in an age and culture in which, for better or worse, the average young person has an independent streak that makes it harder for him or her to obediently follow the example of the older generation. They feel a strong need to forge their own path, to individuate from their parents and elders. How are we to handle this phenomenon, which seems to be at odds with the fundamental goal of chinuch—passing on the timeless beliefs and practices of Torah observance to our offspring?

The Rebbe answers: Use this independent streak to raise children from the earliest years with the goal of being leaders, and encourage them to assume this role wherever and whenever possible.

In the words of the Rebbe:

... There has been a lack of attention given to educating the young generation. And even those who have been involved, wanted to educate the young generation “from above to below”—in other words, to have the youth look up to the elders, who are experienced, and learn from them. The young generation finds this unacceptable, because they want to be independent.

How, indeed, can we influence the young generation? By educating them from early childhood, and also by striving that at a later point, they too will become educators themselves. This is the way to conquer the young generation, and also the middle-aged generation.

This is one of the main purposes of yeshivos. In yeshivos, the students aren’t only taught on the individual level. Rather, the main goal is to imbue in the student the awareness that he has to influence his entire sphere of influence—at first, only a limited circle, and later on, a larger circle—to draw them close to Judaism, to the extent that they not only do they fight a defensive war, but an offensive war; i.e., they too will fight for Judaism.

This is especially prominent in Lubavitcher yeshivos. Lubavitcher yeshivos don’t just teach their students to be frum in their relationship with Hashem and with their fellow Jew. Rather, they teach the students that even while still in yeshivah, they must make use of their talents and opportunities to influence others, and serve as leaders.

Thus, a gathering to support a Chabad yeshivah entails more than supporting a particular group or movement. Everyone who joins in by donating to the yeshivah takes part in supporting Judaism overall, because the students of the yeshivah will develop into warriors for Judaism and leaders of the Jewish people—in New York, in the entire United States, and even overseas.

The students of the yeshivah are the soldiers who will go out to the front of the war for Judaism. Thus, one who supports the yeshivah and enables it to accept additional students, takes part in the war for Judaism in New York, in the United States, and in the entire world.

Adapted from Toras Menachem, Vol. 10, p. 147. Cf. Igros Kodesh, Vol. 19, p. 373.

In my own words, with a bit of explanation:

Practically speaking, in our times, raising children to be G–d-fearing means raising them to lead. Of course, parents should send their children to a proper Jewish school, make sure to provide a home atmosphere permeated with Yiddishkeit, love and fear of Hashem and His Torah, learn with each child one-on-one, and the like. Yet in addition to all these efforts, parents should actively encourage children and teenagers to exert a positive influence on their less-observant peers in an appropriate manner, make sure they take part in outreach activities (mivtzo’im) as much as possible, and imbue in their hearts the aspiration to one day assume a leadership role of some kind themselves.

In addition to the benefit for others, this focus will in itself enable the child to be proud and independent in a positive, constructive way, while at the same time remain humble before Hashem and His Torah, and protected from detrimental outside influences.

In addition to the parents’ own efforts in this direction, it is of crucial importance that they send their children to a school that shares the awareness of the crucial role that making leaders plays in educating children and youth in our time. The most suitable school and yeshivah for this purpose is a Lubavitcher one.

Moreover, it deserves to be emphasized that this instruction applies not only to children and teenagers, but also to those who are in mid-life, and whose devotion to Torah observance unfortunately leaves something to be desired. Their Torah observance can be rejuvenated and filled with new meaning and purpose by their taking an active role in activities of Jewish outreach.

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Dedicated by Reb Yisrael Meir Rafael and family.



Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Chanukah: Only pure Torah study prevents assimilation

Only pure Torah study prevents assimilation

Rabbi Yehoishophot Oliver

As long as the Jewish people remain in exile, “in every generation, they [the gentile nations] rise up against us to destroy us.”[1] In some ages, our enemies sought to destroy us by slaying the Jewish body, G–d forbid. In the time of the Greeks, however, their method was to entice the Jewish people to adopt the Greek culture and assimilate into their society, with the ultimate goal of bringing them to cease to exist as a separate nation, G–d forbid.

Thus, the Medrash relates[2] that the nations came to their wise man, Avnimos, and asked him whether they could prevail upon the Jewish people to assimilate with them. Avnimos replied: “Go and frequent their houses of pray and houses of study. If you find children chirping with their voice [in Torah study], you will not be able to defeat them. But if not, you will be able to defeat them.”

However, teaching children Torah only has the power to protect Jews from such harm if it is taught in a pure, uncompromised manner, permeated with fear of Hashem. Such an education will bring the Pinteleh Yid, the core of the Jewish children’s pure Neshamos, to be revealed in their hearts, endowing them with the inner fortitude to be faithful to Hashem and His Torah for their entire lives.

May we draw strength and inspiration from Chanukah to each do our part to promote a pure, uncompromising Torah education for every single Jewish child throughout the entire year!

Adapted from the Previous Rebbe's Sefer HaMa’amarim 5689, pp. 115-116.

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[1] Haggadah.
[2] Yalkut Shimoni, remez 115.

Gradual Growth for Beginners

Gradual Growth for Beginners

Rabbi Y. Oliver

How does one go about teaching Jews coming from an assimilated background how to adopt Torah observance? It involves understanding where they are coming from.

For them (especially if they are older), even a small change from their regular schedule of observance usually requires a tremendous internal effort. Thus, demanding that they take on everything at once, or even many things at once, or even several things at once, may be so overwhelming that they will end up doing nothing, as the Gemara states, “One who grabs too much ends up with nothing”.[1] This could mean that they will not listen in the first place, or it could mean that they will listen and do as expected, but will over time come to feel resentful, and that the change in their lifestyle was forced.

Thus, often it is only appropriate to encourage beginners to take upon themselves one solitary Mitzvah. Once they have done that Mitzvah for a while, and feel comfortable doing it, then they can take on another, until they feel comfortable doing that one, and so on.

Thus, those who are in the position of teaching beginners to Torah observance should guide their students slowly, step by step, instructing the student to focus on bolstering their observance of the specific Mitzvah in which he or she has chosen to grow, and not to jump ahead.

On the other hand, the teacher must avoid any words or actions that could be construed as endorsement of non-observance.  Instead, the teacher must make it clear that the changes that the newcomer has adopted are not the end of the journey, but only the beginning.

This is comparable to teaching a child Alef beis. First one teaches an alef, then a beis, and so on. During this process one does not tell the child that an alef is the only letter there is to know, or the only one worth knowing. Rather, one tells him that today an alef will suffice as a beginning, since one can’t learn everything at once; however, with time he will learn more and more letters, until he will master them all. Then, he will learn to combine different letters into words, and he will learn different words, and ideas in Torah, until he will become, with the help of Hashem, an accomplished great Torah scholar.

When one starts with teaching a child an alef, in no way does this constitute compromise. On the contrary, this is the proper way to learn—to start from the beginning, and advance from step to step.

The same principle holds when teaching the Alef beis of Yiddishkeit. One should encourage the beginner to take upon himself one Mitzvah and continue observing it until he feels comfortable with it. Only then should he take upon himself another, additional Mitzvah, until he feels comfortable with that Mitzvah, and so on. Since “One Mitzvah brings another in its wake,”[2] he will ultimately come to full observance, with the help of Hashem and the support of his teacher and, when possible, of his family and community.

Although this approach seems logical and should be altogether simple and straightforward, it is not intuitively clear for someone who has been raised frum, for he has been trained from early childhood to fulfill all the Mitzvos without compromise. 

Certainly once he has reached Bar or Bas Mitzvah, he is told to keep the entire Shulchan Aruch, whether he feels comfortable doing so or not. The idea of consciously choosing to keep one Mitzvah and not others, even temporarily, runs against his grain (and this is the way he should feel). Thus, when teaching the beginner, the teacher raised frum must make a conscious effort to adjust to the vastly different circumstances of his pupil.

Adapted from Likkutei Sichos, Vol. 33, pp. 145-148.

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[1] Rosh Hashanah 4a.

[2] Avos 4:2.

The Secret of the Alter Rebbe's Greatness

The Secret of the Alter Rebbe's Greatness

Rabbi Yehoishophot Oliver

Reb Yehuda Chitrik, a”h,  related:

The chassidim once asked the Maharil, Reb Yehuda Leib of Yanovitch, the brother of the Alter Rebbe, “Why did your parents merit children of such great stature in Torah—first the Alter Rebbe, then you, and then your brothers Reb Mordechai and Reb Moishe?”


Reb Yehuda Leib answered: “This was all in the merit of our mother, who was a fine Jewish woman, with the qualities of love of Torah, and fear of Heaven. Here is an example of her good, upstanding deeds:


“Our father, Reb Boruch, was a businessman. Once his business travels required him to travel out of Russia and remain there for a while. When he returned home, he brought our mother a gift known as a ratanda [a certain kind of upper garment that was very costly]. After some time passed, my mother sensed worry and dejection on the face of the teacher who would teach us in our house. She discovered that he was not teaching us in a lively, enthusiastic manner, as he always would.


“My mother asked the teacher, ‘Why aren’t you teaching my sons with liveliness and joy? What is worrying you?’ The teacher responded, ‘My wife has been tormenting me lately, complaining to me, “See, Reb Boruch brought his wife a ratanda as a gift—why don’t you bring me gifts?”’ My mother immediately went to the cupboard, took out the ratanda, and gave it to the teacher, saying, ‘Give this to your wife so that she will no longer give you a hard time with her complaints. The main thing is that you shouldn’t be troubled, and you should be able to learn with my sons with liveliness and joy.’”

Reshimos Devorim, Vol. 1, p. 73.

When the Alter Rebbe’s mother, the Rebbetzin Rivka, saw that her children’s teacher was lacking enthusiasm, she was so concerned that this might detract from the enthusiasm of her children for their studies that she eagerly gave away an expensive garment that she had received as a gift from her husband in order ensure that her children would maintain their studies at the highest level.


It is noteworthy that although the Maharil’s father Reb Boruch was a great Torah scholar, and in fact one of the hidden Tzaddikim, as explained in the writings of the Previous Rebbe, the Maharil did not attribute the greatness of Reb Boruch’s progeny to the scholarship and diligent study of their father, but to the love of Torah and self-sacrifice for Torah exhibited by their mother. Thus, this story demonstrates how the key role in imbuing love of Torah within children lies in the hands of the mother.

Vital "extracurricular" skills and knowledge for Yeshivah students

Vital “extracurricular” skills and

knowledge for Yeshivah students 

Rabbi Y. Oliver

What do we learn in Yeshivah? Nigleh and Chassidus, and that’s it, right? Well, in a letter to the administration of the Lubavitcher Yeshivah, Tomchei Temimim, the Previous Rebbe points out other skills and fields of study that are generally regarded as extracurricular and are commonly neglected. He instructs the administration to incorporate these in the Yeshivah curriculum for students from a young age.

1. Study of Tanach: There is inherent value in knowing and absorbing the holiness of the Written Torah, which was given at Sinai and passed down through all its writers, as explained in the words of Chazal. Apart from this, the teachers need to inspire their students with the desire to know the spiritual, G–dly wealth found in the stories and writings of Tanach, such that with time the students will aspire to study these stories and derive the spirit of purity and holiness found within them.


2. Loshon HaKodesh. At the very least, the students should acquire a superficial knowledge of Hebrew grammar. This will facilitate their understanding of many concepts in Torah, and they will be more particular in pronouncing the words of the prayers and in the Torah reading. This will also enable them to compose an advanced letter in Loshon HaKodesh, and one without errors.


3. Reading with the cantillation [“trop”]: In order to know how to review the Torah portion of the week according to the method of reading shnayim mikra ve’echad targum [the custom to review the weekly Torah portion and read each verse twice, and then the translation of Onkelos once—see Berachos 8a, Kitzur Shulchan Aruch 72:11]. It is proper to sing the cantillation while reading the verse using the traditional musical notes. This also has the benefit of accustoming one to letters of Torah, which ties in with the shul and praying with a Minyan. It may also benefit one’s livelihood [for people are employed to read from the Torah in shul].


4. Jewish history: At the very least, the students should have a superficial knowledge of Jewish history and in particular of the wisdom and greatness that lies within it, for from the Jewish heroes and the numerous challenges and self-sacrifice that they underwent in the past, we can derive lessons for the present.


5. Clear handwriting: Aside from the inherent necessity and benefit that lies therein, it will also bring respect for Torah scholars [when laypeople see their neat handwriting].

Igros Kodesh Admur HaRayatz, Vol. 6, p. 152.

The Rebbe specifically encouraged that this letter be publicized, as one chossid records:

The administration of the Yeshivah were admitted to the Rebbe [for Yechidus]. Among other things, the Rebbe said that the letters of the Rebbe, his father-in-law to the students [of Chabad Yeshivos] concerning the study of Tanach, grammar, cantillation, and Jewish history should be publicized. After several days, the Rebbe inquired whether anything had been done in this regard.

Sichos Kodesh 5725, Vol 1, page 534.

Note that exactly how and to what extent to incorporate teaching these skills or areas of knowledge is not prescribed. From limited personal experience, I can testify that in one Yeshivah that I attended, an hour a week was allocated to study Nach. I know of another Yeshivah in which a particular teacher delivers a lecture on Jewish history from time to time. As for learning Hebrew grammar, I do not know of any Yeshivah where it is studied in a classroom format, but I have observed many cases in which it was taught one-on-one. I have not observed trop or neat handwriting being formally taught to Yeshivah students.

Covering ground in learning Torah

Different people learn differently.

My personal inclination while learning is to learn slowly and carefully, reviewing once or twice at the end of each paragraph, or every ten lines or so when learning unbroken text, and then reviewing again at the end of several paragraphs or ten lines, and then several times again upon completion, and then sometimes yet again several months later, and so on. I think often of the (decidedly chilling) statements of Chazal (Sanhedrin 99a) that one who fails to review his studies is akin to “one who sows but does not reap” and to “one who bears a child and then buries it” (G–d forbid), and this spurs me to review often.

The advantage of this approach is that what I learn, I generally remember well, and the Chassidus that I learn is accessible to me for use as material for hisbonenus.

The problem with this approach, however, is that I don’t cover much ground.

Others have the opposite inclination. I remember how several of my chavrusos (learning partners) were simply incapable, or at least unwilling, to delve into one topic, and any request that we pause to analyze the matter or study commentaries would be met with resistance. They were running, running, to the next topic and the one after that, and they wouldn’t slow down. (Unsurprisingly, those chavrusos did not last for long ... )

Of course, in Yeshivah I couldn’t get away with going to either extreme, because Tomchei Temimim (the Chabad Yeshivah) is set up (as are most Yeshivos, to my knowledge) to combine both styles of learning. In Yeshivah circles, these different approaches are known as “iyun”—in-depth study and “girsa”—learning in order to cover ground (as I understand, the non-Chabad world refers to this as “beki’us”). In seder Nigleh, the portion of the day devoted to studying Gemara, the morning and early afternoon (typically 10:45 am-2:00 pm, depending on the Yeshivah) is typically devoted to iyun, while the late afternoon (from approximately 3:30 pm-7:00 pm) is devoted to reviewing the morning study, and to girsa.

It seems that Chassidus was traditionally studied in a way of iyun, until the Rebbe changed this and introduced girsa to the study of Chassidus, as the following letters from the early years of the Rebbe’s leadership testify:

As for your question concerning the study of Chassidus: ... in all Lubavitcher Yeshivos there should be ... broader knowledge of the teachings of Chassidus. To my sorrow, a tremendous deficiency can be sensed in this area. Even students who have been learning Chassidus for several years, and know several topics in depth, only know very, very few concepts. If only I could accomplish it, I would introduce in every place the study of Chassidus not only in a manner of iyun, but a special session of study also in a manner of girsa. Although in general “Chabad demands pnimiyus” [“internalization,” nevertheless, this study is necessary in order to] become familiar with [many] concepts.

Igros Kodesh, Vol. 4, p. 95.

For the same reason that you write that it is beneficial to study a tractate of Gemara in a way of girsa—for one gains knowledge of an entire tractate, albeit superficial—for this very reason, if I had my way, I would introduce the study of Chassidus in a manner of girsa, despite the fact that Chassidus in particular requires that one study with pnimiyus. An example [of subject matter that it is recommended be studied in this way] would be the “Chassidishe sedra” [the section of Torah Ohr or Likkutei Torah corresponding to the weekly Torah portion].

ibid., p. 158.

I have already stated that one should strive for both—not only to study several concepts in depth, but also to gain, to a significant extent, superficial knowledge of many concepts. This can come through studying Shaar HaYichud Veha’Emunah and Igeres HaTeshuvah in Tanya, several [discourses explaining the] Mitzvos in the Tzemach Tzedek’s Derech Mitzvosecha, and some of the manuscripts [the Rebbe is referring to discourses that have since been published]. However, which particular manuscripts should be studied will depend upon the type of student and the way that he learns, and this the mashpia on hand must decide.

ibid., Vol. 5, pp. 312-313.

As the Rebbe makes clear, there was always an extra emphasis on pnimiyus and iyun when studying Chassidus. Thus, advocating a girsa mode of studying Chassidus (in addition to the iyun mode) means changing the way that Chassidus Chabad was traditionally studied.

To illustrate this, there were some great chassidim for whom iyun was everything, in a way that we would perhaps consider extreme.

Reb Zalman Moishe HaYitzchaki was a great chossid of the Rebbe Rashab, of the Previous Rebbe, and towards the end of his life, of the Rebbe (I wrote an article about him several years ago that can be viewed here). His approach to Torah study was extraordinary:

For many years he [Reb Zalman Moishe] maintained a fixed schedule to study Chassidus: Every day he would wake up very early in the morning and learn for six consecutive hours. Upon finishing, he would mark the place that he had reached in his studies with his pencil. It turned out that during these numerous hours he would learn only three lines! The bulk of the time went to internalizing the concept—making it enter him and affect him.

Anoshim Chassidim Hoyu p. 32.

For Reb Zalman Moishe there was only iyun. However, he learnt so much that despite his slow pace in terms of quantity, he probably amassed vast amounts of girsa knowledge as well.

In any case, regardless what was done in previous generations, or by great chassidim of former times, the Rebbe has made clear to us what is appropriate for our time: a combination and balance of iyun and girsa. This means that although the statement of Chazal that “One should always study in the place that one’s heart desires” (Avodah Zara 19a) may imply that those those inclined to iyun may focus primarily on iyun, and those inclined to girsa may focus primarily on girsa, at the same time, one must maintain a balance: The former should set aside time for girsa as well, and the latter should set aside time for iyun as well.

The Rebbe on Co-education

Although the Rebbe’s directives below that children should not attend mixed schools should be obvious to one and all, I believe it is “a Mitzvah to publicize” because I have observed that these directives are in some cases neglected:

Great caution in gender segregation is praiseworthy

Concerning your question whether to establish a girls school in [the city of] Michnaz, this is certainly proper, and not just in Michnaz, but also in other places. However, one must be particular that they not be together with the boys. This means that not only should the boys and girls not learn in the same classroom, but the school should be built such that each gender enters and leaves from a separate entrance. Furthermore, it is preferable that the two schools be housed in separate buildings and streets, for the greater the caution in such matters, the more one is praiseworthy.

Igros Kodesh, Vol. 6, p. 33.

All schools require segregation

I emphasised that my demand for the principle of segregation in Chabad institutions is not exclusive to Chabad institutions, but my opinion is clear that the same applies to all schools. In this lowly, orphaned generation this is not merely a religious question but also one of ethics and modesty in the most simple sense. This can be seen in the institutions where this principle is not practised, where the disastrous consequences have increased to such an extent that despite every effort to conceal them and prevent unpleasant publicity, from time to time they break out and become communal knowledge.

Igros Kodesh, Vol. 14, p. 434.

Single-sex education is equally necessary for non-Jews

... This is not a matter exclusive to the Jewish religion, (although that alone should be more than enough) for in recent years gentiles have also begun to see the harm of mixed schooling. The alarming situation is well known to the teachers of these schools, but for understandable (though unacceptable) reasons it is hushed up. In any case, since ultimately the main thing is to fix the actual situation, [in your case] this matter could be approached differently. By increasing the number of students there will be a need [for a division of classes and] a new teacher, or at least an assistant teacher, and it is possible that if they sense that one is aiming for segregation, and for the above reason [i.e. the need for a division of classes], they will turn a blind eye to the true reason, for there will be an opening for an honourable retraction.

Igros Kodesh, Vol. 16, p. 284.

Single-sex education is an universal ethical and educational imperative

In reality, segregation is not merely a question of religion, but also an ethical and even an educational one, to which the heart readily consents, for the staggering devastation caused by co-education is well-known from an ethical and even a basic educational standpoint. The student’s attention is distracted from his studies, impinging on his academic progress ... With the appropriate and persistent explanation, those who have the ability to correct this matter can surely be convinced to do so ...

A man is compared to a tree. Just as even a tiny scratch in a soft sapling can cause a deformation in a large tree, so is it with a child. Thus alacrity is particularly needed in matters of education.

Igros Kodesh, Vol. 17, p. 29.

Segregation should begin from the youngest age

... It is primary and important that I see that your work is dedicated to educating girls in particular—meaning to say that you maintain with all firmness necessary the segregation between boys and girls in their education.

Anyone with knowledge of education certainly needs no explanation concerning the most serious importance of such segregation, beginning from the youngest age. For this [segregation] is not only relevant with regard to the obligation of the male and female students to observe Mitzvos, which is related to the ages of Bar Mitzvah and Bas Mitzvah. Rather, it is relevant many, many years beforehand, for the habit of the little boy and girl then becomes their nature in the following years, and so on. This is easy to understand.

Igros Kodesh, Vol. 25, p. 2.

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Here is an article that proves just how much boys' performance is affected by being around girls (although it is speaking about adults, the same surely applies to teenagers): Women do make men throw caution to the wind, research confirms

Realistic illustrations

In p. 49 of this memento, the Rebbe is quoted as having written:

It is not advisable that people should be drawn in an intentionally non-realistic manner—very fat, with an overly enlarged nose, and the like—although they [the people who draw comics] have become accustomed to doing so. In my opinion, this is a great educational mistake, for with regard to children, the more simple and normal, the better. And in my opinion the same is true concerning adults. However, here is not the place to elaborate.

The explanation of the Rebbe’s view seems to be: When illustrations are unreal and fantastic, although they may be regarded as exciting, they are felt to be less personally relevant. However, when they are presented in a way that is realistic and normal, they have a real and lasting impact.