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WHO NEEDS CHASSIDUS? UNDER-AGE Monumental Interview CHINUCH (II) with Reb Aharon Dovid Gancz

RECOGNIZING THE PRIORITY OF THE TIME New Letters of the from " e Folders"

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Creating Comfortable, Independent and Accurate readers TM ■ FOREWORD ■

It is our pleasure to present you with the second issue of Perspectives.

Soon a er the rst issue was released the overwhelming feedback began coming in. Anash from across the world called and wrote, thanking us for a much-needed publication. Rabbonim and mechanchim send their thanks for an insightful magazine that addresses some of the issues they face daily.

Many people have asked us why we do not publish a regular magazine with quality content for anash. While we do have plans for a regular magazine (aside from our popular Shabbos table companion Lma'an Yishme'u), Perspectives has come to serve a dierent purpose. More than to provide quality reading material, its goal is to bring in-depth, thought-provoking timely articles to anash who are looking for more.

We live in a challenging time period. It is over twenty years since we last heard the Rebbe's voice, and many of us are desperately searching for some direction in these trying days. As we prepare for the imminent arrival of Moshiach, it is our holy duty to tackle the nal challenges that will hasten the geulah. We may not and cannot ignore the issues that face us today, and we may not and cannot lower our heads in despair. We must, and we are therefore enabled, to rise to the task le for us by our holy Rebbe.

We invite each one of you to share your perspective with the rest of anash – in an essay, short thought, or letter of response, which we hope to include IYH in the next issue. Rabbi Shimon Hellinger Editor

Rabbi Shimon Helinger - Director Rabbi Eli Simon - Administrator Rabbi Chaim Chazan - Content Editor Rabbi Schneur Zalman Rabin - Narrator p: 347.471.1770 Rabbi Shmuel Pevzner - Vaad Hamosifin e: [email protected] Rabbi Mendy Browd - Art director w: www. MerkazAnash.com Rabbi Menachem Bronstein - Advertising 478 Albany Ave. Ste. 11 Miss. M. Schtroks - Layout Brooklyn NY 11203

▶ PRINTED BY THE PRINT HOUSE ◀ ■ TABLE OF CONTENTS ■ 10 RECOGNIZING THE PRIORITY OF THE TIME New Letters of the Rebbe from " e Folders" WHO NEEDS CHASSIDUS? 13 Monumental Interview with Reb Yoel Kahn

27 THE INTERNET: HEAVENLY BLESSING OR TOOL OF DESTRUCTION? HaRav Yosef Heller UNDER AGE CHINUCH II 31 Rabbi Aharon Dovid Gancz

35 ONE SIZE FITS ALL? II Ben Hei-Hei

44 MY CHILD IS NOT A "LEARNER" Rabbi Yecheskel Lebovic

GENERATIONS 50 Mrs. Rachel Altein

IN THE WORLD OF ANASH 54

Your Perspective Wanted Your submission is welcome at: [email protected]

Attention Advertisers! To advertise in future issues, email: [email protected] Recognizing the Priority of the Time

e following never previously published letter of the Rebbe is from the archives of Rabbi , the long time secretary of the Frierdiker Rebbe and the Rebbe and author of many works.

is letter will be printed, together with many other fascinating les, in " e Folders," an upcoming release by Nissan Mindel Publications. e letter was kindly shared with us by his son-in-law Rabbi Sholom Ber Schapiro to whom we owe our thanks.

By the Grace of G-d 21st Kislev, 5733 Brooklyn, N.Y. Mr. Yehudah Stulman 777 United States Plaza New York, N.Y.

Greetings and Blessings:

Many thanks for your letter of Nov 15th. I appreciated your taking time out of your busy schedule to write to me at length, explaining your views and activities.

Needless to say, I welcome your remark to the eect that basically your views coincide with mine. Yet, though I do not care to indulge in polemics, least of all in a letter, the overriding importance of the subject matter calls for a response. I must state that in the nal analysis what really matters is not so much agreement in principle as how this expresses itself in practical results.

Perhaps the best way I can make myself clearer is by means of a parable. If some may object that the assessment is overly pessimistic, I can only say – would it were so.

When a house is on re on all sides, and some people are trapped in it, it is the elementary duty of anyone within reach, even if not a relative of those inside the burning house, let alone a close relative, to do everything possible to save the endangered persons and help put out the ames. Clearly, this is no time for any person in the immediate

10 ■ Perspectives vicinity to say that he has more important business to do, being engaged in a project that would benet the entire neighborhood, or the entire city, or even humanity at large.

Starting with this premise, with which I am sure you will agree, I am also certain that we are both in agreement also on the principle that the Jewish people must not be permitted to forfeit its identity as a unique nation among mankind. Even if its physical existence were not endangered, there can be no doubt it is spiritually endangered. It is common knowledge that we are losing daily countess young men and women, owering Jewish youths, because of their appalling ignorance of what Jewishness is and what is a Jew. Yet we cannot aord to lose a single Jew, especially a er having lost one third of our people in the holocaust, i.e. one third numerically; innitely more in terms of our spiritual heritage.

It is also a well known fact that existing educational facilities are woefully inadequate not only to provide full Perhaps the best measure of Jewish education for all Jewish children and adolescents, but even a bare minimum. Means are lacking way I can make even to establish a mere contact with vast majority of Jewish myself clearer students in the campuses and elsewhere to make them aware that they owe it to themselves and to our people to is by means of a remain Jews. Most of them are either completely alienated from our people or on the road to complete alienation, parable. If some intermarriage, and assimilation.

may object that Add to this the fact that the birthrate is relatively the assessment is smaller among Jews than among non-Jews (a particularly alarming factor also in the Land of Israel), and other factors overly pessimistic, contributing to the erosion – and there can be no gainsay I can only say – that the above parable is unfortunately very realistic, to say the least. would it were so. It follows that every Jew, as the rst of kin of his fellow Jews, must consider it his primary duty to help save those who are trapped in the "burning house." ere is only one way to do it: to concentrate all resources and eorts on the expansion of educational facilities and on all activities directed toward awakening Jewish consciousness within the broad ranks of our endangered youth.

At the same time, similar eorts must be directed towards bolstering Jewish consciousness among parents. For, despite the so-called generation gap, Jewish parents and grandparents have traditionally played a vital role in the preservation of the Jewish heritage.

Only a er the fullest needs of Jewish education of the young and of the adults have been taken care of, and only if there is still a surplus of resources, time and personal eort, can the question arise as to what to do with that surplus. In other words, it all boils down to a simple question of priority: the vital, life-saving needs of our brothers and sisters versus any long-range, or even short-range plans – however ambitious or

Recognizing the Priority of the Time ■ 11 promising- for the welfare of underdeveloped countries, or humanity at large.

A further point. If a Jew should declare that he has not time to worry about the survival of the Jewish people, or to help save Jewish children, because he is too busy with personal aairs – we can only feel sorry for his selsh attitude. But we can also hope that inasmuch as he is a Jew and possesses a soul which is "verily a part of G-dliness Above" (a basic doctrine in ), he will in time renounce his selshness for the benet of his people. But if the reason for refusing to do his share for the survival of his people is based on the claim that the is engaged in a humanitarian eort of global proportion, etc., there is less chance that he will turn his attention to the immediate needs of brethren. is is not to detract from the merit of Every Jew, as the humanitarian cause the Jew may be engaged in. Yet, however commendable it may be per se, it must take a the rst of kin of secondary place in the present situation. his fellow Jews, You, my friend, are an idealist, but you are also practical must consider it businessman, and a successful businessman. So I will take the liberty of asking you a straight, practical question, his primary duty hoping you will forgive the stark candor: how many Jews, especially children and young adults, have been saved to help save those from assimilation and loss to our people in the last decade who are trapped as a result of the plans and projects to which you refer in your letter? in the "burning

I have no doubt, of course, that you made nancial house." contributions to Jewish causes during this period. But I also have no doubt that had your best eorts been channeled towards what should be your primary concern, as I see it, many many more Jewish would have been saved.

I trust you will bear with me if some of the expressions in this lengthy letter appear overly harsh. I believe friends should have a right to indulge incomplete candor, occasionally at least.

To conclude on a bright note, now that we are about to celebrate the Festival of Lights by lighting the Chanukah candles in increasing numbers, symbolizing the light of the Torah and Mitzvoth, as Scripture denes tree light; "For a Mitzva is a lamp and the Torah is light,"

May I express the fervent hope that each one of us, in the midst of all our people, should kindle ever more lights and spread ever more light to the fullest G-d-given capacity.

With prayerful wishes for a bright and inspiring Chanukah and always,

Cordially,

12 ■ Perspectives Reb Yoel Kahn Who Needs Chassidus?

eb Yoel. e name says it all. It would be safe the revolutionary Sefer HaArachim (popularly Rto say that there is not a Lubavitcher, man pronounced as Sefer HaErchim), forging an original woman or child, who is not aware of his stature. path in expounding Chassidus; to serve as a master at is, besides one great Lubavitcher – Reb Yoel mentor to hundreds of bochurim; to be active in himself. attracting thousands from outside Chabad circles; is unfathomable. How at his age, and despite his At his place, directly across from the Rebbe, Reb health condition, he still travels the world and Yoel stood for forty years, absorbing, integrating delivers ten shiurim a week in New York, advises and then transmitting on paper thousands of the publication of the Rebbe's Torah and publishes hours of Torah. Even when in the latter years he periodical articles, farbrengs with the bochurim and was assisted by his students, nothing was printed invests painstaking work on Sefer HaErchim, can without his approval. e Rebbe had fully entrusted be explained only one way: his true admiration and his written Torah in his hands. love for his Rebbe. Apart from his work as chozer, Reb Yoel is the undisputed teacher of teachers of Chabad, and ■■■ unquestionably the man who inuenced Lubavitch today more than any other chossid. No yungerman efore I had the chutzpa to ask for an interview, or bochur today is not a talmid of his, or of one of BI discussed it with one of his students. He his talmidim. suggested I spend a Friday night with the , and only then propose my request. Let me share Yet another revolution spearheaded by this the experience. gentle, lovable genius: the transformation of hafotzas hamayonos. rough the printed A er Mincha on erev Shabbos, upstairs in "the word, and via audio shiurim, Reb Yoel's lucid little zal" in 770, Reb Yoel sits down with the explanations of Chassidus have found their way bochurim, and begins, in a throaty voice, to teach a into tens of thousands of minds and hearts world sicha. I am told he sat till late last night farbrenging over. Indeed, to the thousands who ll the stadium in Borough Park, and has worked all morning on in Eretz Yisroel during his visits, he is their life Sefer HaErchim. e fatigue is apparent. Within cord, connecting them to Chassidus. minutes, however, his voice begins to carry – as if the sicha itself, which he is now reading for the How he simultaneously managed to fashion hundredth time, invigorates him. Soon enough, he

Who Needs Chassidus? ■ 13 is plowing through the holy words with the lively Reb Yoel has barely tasted his food, and he begins energy of a bochur. talking. Again he is talking about the sicha, but this time from another perspective. He describes e shiur lasts well past two hours, through which the at which this sicha was heard, he patiently deals with diculties posed to him, the Rebbe's expressions, the niggunim, and the expounding, elaborating and elucidating. Apparent questions that he later asked the Rebbe. He is lling on all sides is the love and respect the bochurim in the picture, and in full color. For  y minutes, have for him. Now, a er davening, multitudes while forty bochurim sit and stand in silence, throughout the bustling building meet, greet, and he walks them through the annals of Chassidus, exchange trivial talk; upstairs, surrounded by his making associations with previous maamorim eager listeners on a peaceful island of his own, they had learned, and spicing that discussion with Reb Yoel takes them on a anecdotes of chassidim he had journey through the depths of known. Chassidus and the innovative insights of our Rebbe. When the Torah A niggun is begun, but stops short. Reb Yoel had smiled e shiur draws to a close. teaches us of a so ly, and motioned with his As Reb Yoel claries a textual mode of behavior, head. He begins to teach the diculty for one bochur, niggun in its correct version, the others prepare for seder its purpose is not but doesn't stop there. He niggunim. Reb Yoel, renowned merely to instruct begins to talk about the niggun for his phenomenal aptitude itself. “What do you think?” in Chabad negina, leads the us in our behavior he asks his students. “Is this singing. I cannot help but a niggun of devotion, or of be reminded of those sweet but to reveal the yearning?” And so he teaches days, when his warm voice truth of the matter. the subtle nuances of Chabad would lead the niggunim at the negina. Rebbe's . A question is asked. e walk home is dicult for the mashpia. Something about Reb Sheiel [Bruk], Reb Yoel's Surrounded by his closest talmidim, he stops to rest mashpia from Tel Aviv in the 1940s. I don't know every few blocks. Yet while his weary feet may rest, the mashpia, I don't understand the question, his mind is working ferociously. He is still talking but even I can see the pleasure spreading across about the second addition to footnote number his face. Within moments we all y back in time, 37… to Tel Aviv, and make our acquaintance with the gures of his youth – Reb Meishke [Gourary], He stops for a moment, and I decide that this Reb Nochum [Goldschmidt] and Reb Chaim is my chance. I bend over, and begin to make my Moshe [Alperovitz]. With his acute sensitivity request. Immediately, I hear someone hissing to the subtle varieties of chassidishe avoda, he through my ear: “Not now! He’s thinking…” I distinguishes between the diverse ways in which apologize, and await the next opportunity. they experienced their learning, their davening We make our way to his modest home, where the and their farbrengens. e clock ticks and moves table has be set for twelve – for the lucky bochurim clockwise, but we are moving anticlockwise, as the who are going to join him at his table this week. It pioneering luminaries of Lubavitch themselves are won’t be long, and the folding chairs will be brought now invited to the table – Shilem [Kuratin] and out, and so will the standing space be utilized. I Chatshe [Feigin], Chonye [Morozov] and Itche learn that the not-so-lucky bochurim also want to [Horovitz] der Masmid. Swept up in the glory and be here… greatness, for a moment we forget New York 2013.

14 ■ Perspectives It's time to bensch. I know it's now or never. I ask wo weeks pass, and time has been found. the chozer if he will sit with me, for an interview TAccompanied by a student, I go up to his for the English-speaking public. He has been oce at 788 , the building adjacent interviewed in Hebrew numerous times, I plead, to 770. e room is small and messy. Hundreds of but the English-speaking Chabad has yet to enjoy seforim lie earmarked, open and in piles. As I enter a comprehensive interview with the mashpia. he seems not to notice. He is otherwise occupied. He smiles, and apologizes: he doesn't speak the e great chossid is sitting by a PC with Microso language… I assure him that I speak Yiddish, and Word, typing furiously. will translate. I later learn that a er his eight o’clock shiur to “Nu, so ask… “. the bochurim at 770, he immediately makes his way here, where he will remain the entire day. He works “No, no,” I say, “it’s for a few hours…” hours that would be back-breaking for a man Dozens of wrinkles spread up his ample forehead, half his age, on Sefer HaErchim, the encyclopedia and a spark ignites in his eyes. “Fine,” he replies. of Chabad Chassidus - the task designated to “Make it Sunday.” him by the Rebbe, for “he has been given unique capabilities.” A bochur whispers to him that Sunday he will be busy with editing the new sefer on , but Reb He still has not noticed me, and I take the time to Yoel assures me that he will take me to his oce watch. His brow furrowed, he reaches for the delete when he has some time. button, and as I watch, entire pages of intricate notes are erased. e dierences between the various dra s would be detected by few, but Reb ■■■ Yoel's vigilance for precision is immovable. Oh, how some of his students would wish to get their hands on some of the disregarded dra s, and pore over his "mistakes"…

Can Everyone Teach? ■ 15 Photo: lubavitcharchives.com I was already regretting my chutzpa. How could I in Chassidus, but from his questions I gathered take his time? I turned to go, but it was too late. He that he had an altogether dierent understanding had noticed me. of what Chassidus is about. To him, the ways of Chassidus simply added up to guidance on how a Reb Yoel's white beard is owing down his person should behave, though in a more elevated chest, and his forehead doesn’t end. He turns to manner than otherwise. me with a kindly smile, his wise eyes twinkling, as if ready for a conversation with an equal. I was at I told him: e fact that 2 + 2 = 4 results in many rst overwhelmed. I was looking into the eyes that resolutions and decisions. Would you say that this directly faced the Rebbe’s for forty years. principle is an instruction on how we should think? Suppose there were no people on the planet, would But there was something so human about him. the principle still stand true? Of course it would! Perhaps it was the pencil sticking out of his front – because this is the true nature which HaShem shirt pocket, shi ing clumsily as he spoke. I could not help created in our world. e same but think of what insight has is true of avodas HaShem: the passed through that pencil When discussing virtues taught in the Torah are over sixty years. true and are a result of a deeper quality of avodas understanding of the world. I cleared my throat, and began: HaShem, even a In other words: the rst principle we have to As an opening question minute dierence understand is that Chassidus we would like to ask: What is a new world. is not a mere self-help, is the point of learning personality-development Chassidus? Chassidus A little bit manual. Chassidus teaches us introduced a beautiful of authentic to realize that the world does and vibrant path of avodas not begin and end within recognition ourselves. e truth is beyond HaShem which elevates our us and independent of us. day-to-day life – but why is and emotion is it necessary to study the innitely greater To explain this practically: ideas behind them? Can't we be good chassidim just than a supercial e Torah instructs a person not to follow the by following the directives belief constituting desires of his heart, certainly of Chassidus? repeating words or when this would involve an Reb Yoel smiles, removes his explicit prohibition. Without pencil from his pocket, and thoughts. Chassidus this is a tremendous begins his shiur: struggle. In front of his eyes he sees all the temptations of this In order to answer this world, and though he wishes question we rst need to take a look at the nature of to enjoy them, he is forced to abstain. He employs the Torah's teachings in general. When the Torah various tricks to counter his temptation: he will teaches us a mode of behavior, its purpose is not delve into Torah, remember the reward awaiting merely to instruct us in our behavior, but to reveal him in Gan Eden or the punishment in Gehinnom, the truth of the matter. or will consider the negative worldly consequences I was once speaking to a Yid who took an interest that will result if he succumbs to the temptation.

16 ■ Perspectives In contrast to this approach, Chassidus reveals probe further. the true nature of things and cancels the conict from the beginning. When one studies Chassidus, Okay, we know of many chassidim in earlier he comes to recognize that this very object which generations whose lives fully exemplied the he desires is not so desirable a er all. When he ideals of Chassidus. Today, let us be honest, understands that the pleasure due to yeridas hadoros, of this item is essentially an such chassidim are few expression of Divine energy in and far between. What a severely concealed form, he us the study then is the purpose of a is naturally drawn to seek out something that is powered by of Chassidus is comprehensive study of more Divine energy than this vital to practicing Chassidus for the average trivial physical temptation. person, if it will anyway mitzvoim. not produce a genuine Furthermore, Chassidus Without the above chossid? Seemingly one explains that everything in the would be better o simply world is created for the purpose understanding one reading inspirational of the Torah and the Yidden. It is therefore impossible that cannot practice passages and receiving there exists anything that is a mitzvoim with full practical advice. contradiction to them. is is e truth is that having true both for permissible items dedication and the correct beliefs is in itself and for forbidden ones. care. a necessity. One cannot say, With permissible items the "As long as I observe all the objective is that they be used for mitzvos, what dierence does G-dly service, that they be raised up to HaShem, it make if I believe in the like a korbon. Forbidden things were created for the irteen Principles of Faith?" We need to have the sole purpose that we overcome our temptation and right understanding. refrain from indulging in them. ey arouse within To highlight this I will share with you a story, but us a greater love to HaShem than there would have I must rst preface: been without the challenge, like a rushing river a er a dam is opened. When the Frierdiker Rebbe rst arrived When one recognizes that an enticing object was in America he proclaimed, "America is nisht created to enable him to serve HaShem – either andersh!" – meaning that the very same Torah by using it for a mitzva, or, if it is forbidden, by lifestyle of Europe should now ourish in America. abstaining from it – the temptation is far weaker, He toiled assiduously, yet  een years later there since that object has lost its lure. still remained a trace of the American perspective, that one must consider the demands of the modern In other words: Chassidus expresses the truth world. is belief even penetrated, albeit in a more and reality of the Torah's orders. Of course one can subtle form, some families of chassidim. and must observe mitzvos even without a deeper understanding, but there is no question that this For example, in the cheder in Europe children understanding makes it much easier and more real. were not taught any secular subjects, even basic math. A young child knew nothing other than I can now see what the bochurim are raving HaShem and his Torah, and the Chumash or about when they talk of Reb Yoel's clarity. Even I Gemara that he was learning. But in America, in understood. However, I am not satised. I dare to order to attract children from other homes, a small

Who Needs Chassidus? ■ 17 amount of secular studies was included on the side. have to learn a bit of math, geography, history, and so on. ey can't be completely ignorant about the e Rebbe spoke several times about how young world." e rst parent replied that the children children, "breath without sin," must be involved could learn any of these subjects later on, and only in holiness, in learning HaShem's Torah. To besides, it wouldn't be so terrible if they wouldn't those who claimed that it was necessary to teach know about them at all. He argued: "Since in truth them a trade, the Rebbe would answer that this the only reality is HaShem, what value do these could be taught to them much later, when they matters have? Aside from Torah and mitzvos there were closer to that time. is nothing that the children need to know!"

In a ery sicha on Simchas Torah 5715 (1954), Hearing this, the second parent retorted, "You're the Rebbe said that the only reason for admitting speaking so lo ily as if you were on the level of Reb secular subjects was to attract outsiders, but for Binyomin Kletzker, who lived his entire life in an their own children, chassidim should want the environment of HaShem's unity!" maximum degree of kedusha possible, and have them learn only holy subjects. e rst chossid told his colleague, “You're an apikores!” I remember a er that farbrengen a number of parents gathered together to discuss the issue. His friend, taken aback, wondered, “If I'm not One chossid exclaimed that whatever had been Reb Binyomin Kletzker, I’m an apikores?!” done until then was a mistake and now they must immediately hire a melamed to teach their children e rst chossid replied, "Surely so! In belief, I am only limudei kodesh. no dierent than Reb Binyomin Kletzker. In fact, if I would perceive the oneness of HaShem one iota Amother parent countered, "In general, I agree dierently than him, that would smack of kera. with what you're saying. However the children also e dierence between us is in feeling: Whatever

18 ■ Perspectives Photo: lubavitcharchives.com Reb Binyomin Kletzker believed in his mind, he Not at all! at was not my intention at all. Even felt in his heart, but I struggle with taivos of the an average individual in our times is aected by an yetzer hara. understanding of Chassidus, for the understanding that he recognizes in his mind will have a direct "However, when to comes to my children, I have impact on his actions. no yetzer hara. Every parent wants for his child the best that he can imagine. If so, the thought Let us begin with the impact of Chassidus on to educate your child in worldly matters stems the three central elements of creation: HaShem, from a belief that there is something real besides Yidden, and the Torah. In each of these areas, HaShem. at is a serious Chassidus transformed the problem. I therefore say to you: perspective of a Yid to such if you cannot serve HaShem a degree that it changes his as Reb Binyomin did, that is We all have day-to-day behavior. is is understood. But if you disagree true in varying degrees for with him, and this expresses spiritual 'waste'; every individual who learns itself if you dier from him Chassidus. while making objective it is a fact life for decisions, then indeed you anyone less than When discussing the quality have an outlook of kera." of a person's avodas HaShem, a tzaddik. e even a minute dierence is a It’s the same with Chassidus whole new world. A little bit in general. Although it may not question is how of authentic recognition and change the entire person, the we view it: Are we emotion is innitely superior recognition of Elokus itself will to a supercial belief in which certainly leave its impact when embarrassed about one merely repeats words or he is making major decisions. it and try our best thoughts. e objective truth will force him to take the right path in to cover it up, It should be noted that the education of his children, although everyone can in the basic standards of his or do we expose benet from recognizing the home and the like. worldview of Chassidus, there it publicly with are dierent levels with regard Reb Yoel had nished pride? to how essential it is to their talking, and turned to his sefer. avoda. I sat there in silence, mulling over his words for a few Just as Chassidus was minutes. Pretty sharp. ere's no question about revealed in recent generations to combat the that. darkness of golus that is increasingly challenging in these later times, whereas in previous generations I ask Reb Yoel if I may continue. He doesn't hear. it wasn’t needed to the same extent, so too within A er a few attempts, I catch his attention, and he each generation:people vary in the extent to which readily agrees. their neshama shines in their life, and accordingly how much they need Chassidus. Does that mean that in our generation the concepts in Chassidus are purely theoretical, Every individual will grow by learning Chassidus; with no practical implications in our daily for some it is benecial, while for others it is crucial. lives? Isn't the ultimate purpose of studying Chassidus to rene a person's character?

Who Needs Chassidus? ■ 19 ■ HASHEM ■ HaShem literally placed those words in my mouth."

Chassidus explains that the oneness of HaShem Both of these Yidden mentioned the help from does not merely mean that there is no other deity Above, and both spoke of a business deal in the besides him, but there is no other true existence natural world, yet the dierence is clear: For at all. Everything that we see is being constantly Reuven the perception is that he succeeded thanks powered by HaShem to exist, and were He to to his own ability. Mind you, he won't say that withhold His creative energy for one moment, they outright, for chas veshalom that a Yid should speak would all return to nothingness. is is not only a like that… On the contrary, he speaks of the siyata theoretical possibility, but it proves how even now diShmaya and so on. But the question is, what does the world doesn’t have its own existence. he feel inside? In his mind and heart he feels proud of his success. For Shimon, however, the natural ough this may seem like an abstract belief, feeling is that HaShem is guiding him at all times. understanding and realizing this concept gives a Yid a new perspective on many happenings in his Without the perception of Chassidus, davening life. to HaShem for help and mentioning His help can become a ritual which a person is obligated to carry Imagine the following scenarios: out; Chassidus helps it become the reality of his life. Reuven is a G-d-fearing frum Yid, who spends most of his day doing business. One day, he ■ YIDDEN ■ happens to meet a wealthy entrepreneur who is impressed by him and together they clinch a deal When viewed supercially, the value of a Yid which brings him quite a might appear to depend on his prot. When Reuven comes observance of Torah and mitzvos. home he shares with his wife is means that a Yid who does his excitement over his great ough one who not observe all the mitzvos is of success. "I always knew of less value than one who does. my special talent," he tells learns without Chassidus teaches that it is not his family, "but today my so. e Alter Rebbe explains in business mind really served thinking into what Tanya that the essence of a Yid is me well. With the right words he learns will his neshama, which is an actual I managed to win the trust of part of HaShem. erefore, the entrepreneur. Of course surely be aected, regardless of his conduct, a Yid it was siyata diShmaya and he is not getting is holy because of the neshama we have to thank HaShem." the full value from within him. Exactly the same scenario is is why the Baal Shem Tov occurs with Shimon. He, too, what he is learning would draw close the simple is a successful businessman. and is missing the Yidden, even though they were Arriving home at night ignorant in Torah, for each of and sharing his story, he real experience of them had a neshama exactly like concludes, "I always knew the neshama in the greatest of his that HaShem runs the world, Chassidus. talmidim. but I never saw it as clearly as I did today. It was really a About bnei Yisroel it is written, special hashgacha peratis that "You are children to HaShem, your G-d." e I met that businessman, but the greatest miracle love of a parent to a child is an essential one, not was the wording that came out of my mouth. dependent on the child's qualities. When one

20 ■ Perspectives person loves another it is because of their special ■ TORAH ■ qualities, and therefore, as time passes, that love can fade. In addition, even when the love exists it On the surface, the Torah might appear to be is an external one, where one person's emotions a series of concepts that HaShem shared with are drawn to the qualities of the Yidden. In this view, the the other, but not to the other concepts themselves are just personhimself. By contrast, like any other wisdom, except the bond of parent and child that they are more advanced derives from the essence of since HaShem is of course the the parent to the essence of Learning smartest Being… the child. Similarly, the love Chassidus does In Chassidus one discovers of HaShem to the Yidden is that the Torah is not only likened, as in the above possuk, not only mean, wisdom from G-d, but to the love of a parent for a is G-dly wisdom. In fact, child. HaShem loves every Yid, as some believe, HaShem invested Himself in not because of his conduct, but learning profound the Torah, so that when any because of his essence. maamorim. Yid learns a passage in any is knowledge aects how part of the Torah, he connects we think of Yidden who are Chassidus includes with the essence of HaShem. distant from Yiddishkeit, and sichos of the Rebbe Such an understanding will consequently it determines understandably change the the way we relate to them. If on Torah, mitzvos, enthusiasm and the dedication the value of a Yid depends HaShem and the a person has for studying on his observance of mitzvos, Torah. a person who is not frum is Yidden. e same applies to mitzvos: unimportant to HaShem and there is no value in convincing At rst glance, mitzvos are him to fulll a mitzva. Only positive activities that HaShem a er learning Chassidus does commanded us to do and one appreciate the value of aveiros are negative behaviors that we were told every Yid to HaShem and the preciousness of his to avoid. And since we on our own do not know mitzvos. which activities are good and which are bad, HaShem revealed to us what they are. us the study of Chassidus is vital to practicing mitzvo'im. Without the above understanding one Chassidus explains that the opposite is true: cannot practice mitzvo'im with full dedication and Mitzvos and aveiros have no intrinsic good orevil. care. HaShem, with his pure unrestricted Will, chose these activities, and that is why they now aect a is perspective is also relevant to how we person in the above-mentioned manner. perceive ourselves. If chas veshalom we stumble in our avoda, we are likely to feel distant from With this we can understand the signicance of HaShem and unworthy, and this is likely to push us what happens when a non-frum Yid observes even even further away. Recognizing our essential value one mitzva. Had a mitzva been an expression of a as a Yid, we are upli ed to come closer, no matter person's elevated state, then a Yid who is not so what state we are in elevated would accomplish nothing with a quick, one-time mitzva. In fact, we would rst have to give him an appreciation of the act. (is was indeed

Who Needs Chassidus? ■ 21 the misconception of those who opposed the fellow, publicly insults him, and as a result Yankel mivtzo'im campaigns.) However, because a mitzva is infuriated. e following day he wakes up and involves carrying out HaShem's will, beyond reason remembers what Berl had done to him, and though and mortal accomplishment, any mitzva fullled he isn’t as angry as he was the day before, he is now according to the halacha is eective. more convinced of Berl's wrongdoing and actually feels hatred towards him. As time goes on, he becomes less heated, but feels more justied at his ■ DAY TO DAY LIFE ■ hatred. Until now we've discussed the impact of Now suppose Yankel is a Yid who learns Chassidus in the realm of Torah and mitzvos. Chassidus every day and even dedicates some However, even with regard time to contemplate and to one's middos, Chassidus appreciate the truth of what he still has an impact in our has learned. At the moment that generation. Although we Berl insults him, he will be just may not be able to completely In order for as upset, burning with anger by transform our negative Chassidus to the outright embarrassment. middos as people could do in However, as he recovers from earlier generations, through make a change, it his rage and reconsiders what a proper understanding of is necessary that happened, he will realize the Chassidus we can weaken foolishness of the matter. them signicantly. Chassidus become When he learns Chassidus and is can be explained with the reality of the thinks it over throughout the a mashal, which, though not person, and not following days, he will realize so pleasant, highlights the how utterly trivial the matter is message well. just a theoretical in comparison to the truth of creation. He will be bothered Both a toddler and an adult concept. by his initial anger over such a discard waste from their minor incident, and may even go body, but there is a dierence out of his way to do a favor to the between them. When an person who wronged him. adult has to relieve himself, he enters a bathroom and privately does what he has to do. He understands While Chassidus did not rid Yankel of his that relieving oneself is an embarrassing fact of life instinctive reaction, it did change his perception so which should be kept private. A small child, on the that he can make the right choices later on. other hand, carries out his needs publicly and even O en a person has a desire to do a seemingly gleefully. He doesn’t realize that this is anything to holy act, when in truth it is a ploy of the yetzer be embarrassed about. hara for a negative cause. Chassidus gives him Similarly, we all have spiritual "waste." at is clarity of mind to dierentiate between that which a fact of life for anyone less than a tzaddik. e originates from the nefesh ho'elokis (and is thus question is how we view it: Are we embarrassed for HaShem) and that which originates from the about it and try our best to cover it up, or do we nefesh habahamis (and is for his personal gain). He expose it publicly with pride? will no longer convince himself that he eats tasty delicacies only to elevate them, that he is embroiled Take for example the following situation: in a machloikes solely l'sheim Shamayim…

Yankel is a ne Yid and a respected member of I had already broken all the rules. I now muster his community. One day Berl, a less respectable all the chutzpa I have, and challenge the mashpia:

22 ■ Perspectives Is knowing these concepts enough to you're acting foolishly," he told him, and explained change a person's behavior? Why do we nd himself with a mashal: "Suppose someone oered many individuals who know these ideas but you a million dollars on condition that you pay don’t seem to be aected by them? him a penny, would you hesitate? e same here: Reb Groinem said that at Simchas Beis HaShoeivah In order for Chassidus to make a change in a there is a revelation of 'Pnimiyus Atik' and you person, it must become his reality, and not just a want to forego that because of a headache?!" ose theoretical idea. assembled chuckled, but he insisted, "You don't believe me? I heard it myself from Groinem!" To clarify what we mean when we say that Chassidus should be felt as a reality, let me share is statement is a modest degree of "Elokus with you the following episode: bipshitus – for Reb Chaim Moshe, the truth of Elokus was a reality. Now of course we can’t expect Reb Chaim Moshe Alperovitz, a simple tomim of ourselves that we should have the same level from Lubavitch, lived in Tel Aviv and worked of perception that Reb Chaim Moshe had, but by as a ordinary laborer. Because of his job, he was understanding Chassidus properly we can all reach forced to work during Chol HaMoed Sukkos, yet some level of seeing the world with the reality of every night of Chol HaMoed he would farbreng all Chassidus. night. He would repeat a vort he heard from Reb Groinem [Esterman], the legendary mashpia in In certain areas we see how the Rebbe trained the Lubavitch, that at Simchas Beis HaShoeivah there is world to recognize the reality of HaShem. a revelation of 'Pnimiyus Atik'. In the past, when there was a robbery in the I remember that once, when it was a er 1 a.m., house, the poor locks or loose windows were to one of those present got up to leave since he had blame. e Rebbe quoted a well-known passage a headache and he wanted to go to sleep. Reb in Shulchan Aruch that the mezuzah protects the Chaim Moshe couldn’t understand him. "I think home and those who live in it and if the safety of

Can Everyone Teach? ■ 23 the home was compromised it is a sign that the one can thoroughly understand the concept of mezuzos are problematic. hashgacha peratis, without actually believing that HaShem is guiding every single aspect of his e Rebbe was not teaching a segulah or a special individual life. Hashgacha peratis is not a natural zechus that would bring a special merit, the Rebbe phenomenon that causes occurrences to come was teaching us that the truth of Torah is the reality. together in wondrous ways; it means that Someone Torah says that with a mezuzah HaShem watches is actually orchestrating all of these happenings. over the house, so this is the way it is. is type of thinking is dierent than the previous one, and they are both necessary. Today it has become common practice to check mezuzos for protection. ere is some level of ough one who learns without thinking into recognition that the hashgacha pratis is a reality. what he learns will surely be aected, he is not deriving the full value from You mention that a what he is learning. He is person will undergo a missing the real experience of change by "understanding Chabad Chassidus. Chassidus properly." Can you explain what this Chassidus [To illustrate: In 5739 (1979) means? Isn't hisbonenus demands that a the N'shei Chabad convention only for advanced students took place in Detroit MI. During the convention a of Chassidus? chossid recognize severe blizzard brought the In order that the and appreciate his city to a standstill and the Chassidus that a person Rebbe's values in women were unable to return learns should impact him, home. Quite disturbed, they he must internalize it. is a real and logical wrote to the Rebbe, bewailing is done through thinking it manner. their unfortunate situation. In over, which is commonly a handwritten note the Rebbe known as hisbonenus. e responded (, meaning of hisbonenus is vol. 23, p. 468): simply understanding and I was greatly surprised that a er so much has internalizing whatever one has learned. been spoken about how everything that happens Say, for example, one is learning about hashgacha is a lesson from Above, and even [you yourselves] peratis. e rst step is to understand the matter: also lecture about this topic, yet when something what it means, how it can be, where it applies, why actually happens, [you] think of various strange is it so, and so on. One understands this exactly reasons for it,all except for the simple reason – as he would understand any other concept that he that [you] were detained there in order to further heard from someone. spread Yiddishkeit, in addition to whatever was already accomplished through the convention... – One cannot develop a genuine feeling of kabolas ed.] ol malchus shamayim merely through reciting the words of the beginning of perek mem-alef in Tanya. Oh, how I am so quickly becoming his talmid. If Reciting holy words of Tanya is a wonderful thing only I would have more direction! and it benecial for purifying the environment, but to change our perception we need to understand Which areas of Chassidus should one learn what we are learning. in order to acquire this perception?

e next step is to internalize it. A er all, Learning Chassidus does not only mean, as some

24 ■ Perspectives believe, learning profound maamorim. Chassidus However, today it is not about ne-tuning. I want includes sichos of the Rebbe on Torah, mitzvos, to begin from the basics. HaShem and the Yidden. What is the purpose of hiskashrus? How In fact, learning Chassidus from those sources has does one accomplish this today? an advantage over the more profound maamorim. Since the purpose of the study is that one should Reb Yoel straightens up in his chair. Perhaps he internalize them, learning profound maamorim was awaiting the question, perhaps it was a natural can sometimes be unproductive. One should learn reaction to the importance of the issue. His face tangible concepts in Chassidus that he can truly became serious, and his words measured, as he relate to. responded.

A woman once called and asked me to give a Today we are witnessing the amazing dedication shiur in Chassidus to a women's learning group of chassidim who are quick to follow the Rebbe's and I was happy to agree. Curious, I asked her what instructions, even when this requires traveling to they usually learned. Her response shocked me – it a distant destination with little hope for money or was one of the most profound maamorim of the glory. Mitteler Rebbe! However, this is not enough. Chabad Chassidus Reb Yoel's face darkens, as he expresses his demands that a chossid recognize and appreciate frustration: his Rebbe's values in a real and intellectual manner. For this one needs to learn the Rebbe's maamorim Women are surely obligated to have a correct and sichos, to internalize the Rebbe's perception of worldview and a feeling of love for HaShem, and for the world. this reason the Rebbe encouraged women to learn and appreciate concepts of Chassidus. But such A bochur once shared with me his schedule of maamorim are far beyond the average chossid, and learning Chassidus as follows: For haskala, the are clearly not what the Rebbe had in mind. understanding of the concepts of Chassidus, he learns a maamar of the Rebbe Rashab; for avoda, We must always remember our goal when an emotional appreciation of Chassidus, he learning Chassidus – to penetrate our conscious learns a maamar of the Frierdiker Rebbe; and for mind with a new perspective on life and with a hiskashrus, he learns a maamar of the Rebbe. feeling of love for HaShem. In order to achieve this, it is preferable to learn selected perokim of I asked him: If your mind thinks like the Rebbe Tanya, and maamorim and sichos that discuss the Rashab, and your heart absorbs the teachings of meaning of Yiddishkeit and life. Only once one has the Frierdiker Rebbe, what are you oering the internalized these, can he proceed to learn more Rebbe…? (Of course this should not be understood advanced maamorim. to mean that out of hiskashrus one should not learn the maamorim of the previous Rebbeim; this was only said in order to demonstrate the mistaken ■ HISKASHRUS ■ understanding of hiskashrus that this bochur had.) If there is one topic I would want to broach Hiskashrus means permeating our minds with with Reb Yoel, it would be hiskashrus. is is the the Rebbe's understanding of HaShem and the very essence of his being – his connection to the world. is can only be reached through a thorough Rebbe. Indeed, even in times of old, this was a study of the Rebbe's Torah, and through reection sensitive topic, one that needed much ne-tuning that will bring it into our reality. and direction from a mashpia. How much more so today.

Who Needs Chassidus? ■ 25 ■ CHASSIDUS  G DLY REVELATION ■ chossid understood the concept with his mind, each to his degree, and explained it accordingly. However an important note must be made: e Rebbe 'saw' the concept – and that is what he While proper hiskashrus raises a person to a transmitted. higher understanding of HaShem and the world, is is what we experience when we hear the one should not mistakenly think that he can reach Rebbe or learn his writings. We are listening to a this understanding on his rst-hand report of the existence own. of HaShem and His involvement in this world. is is something Chassidus is not as it we can never reach on our own. may seem to be – a logical is is what And that is why HaShem sent us understanding of the the tzaddikim, to open up our inner essence of the Torah real hiskashrus is eyes. as understood by a wise about: that we too Rebbe. Rather, Chassidus is is is particularly true of our a revelation of G-dliness as should be elevated Rebbe's Chassidus. experienced and 'seen' by a somewhat to tzaddik. e Rebbe in his maamorim recognize HaShem and sichos applies the truths of In fact, although Chassidus to the most worldly throughout the generations in everything subjects, so that there is no area various prominent of life that is void of Elokus. chassidim wrote essays Whoever studies the Rebbe's of Chassidus, chassidim sichos comes to recognize how always made a point of studying Chassidus from its even the most mundane occurrences are of great original source, and used the writings of chassidim spiritual signicance. for explanation only. Even a sicha discussing "current events" such as is can be explained with the following mashal: Mihu Yehudi, or a moment of silence, expresses the When an artist draws a portrait, he draws two Rebbe's message – the recognition of the oneness circles for the eyes, a curved line for the nose and of HaShem in the world. so forth. Now a non-artist may do the very same, A certain rov who came to the Rebbe's farbrengen but it is nevertheless not identical. for the rst time shared with me his astonishment Why the dierence? at the number of times the Rebbe mentioned Der Eibershter in the course of the farbrengen. e explanation is that when the non-artist draws circles and a curve, these are merely symbolic of is is what real hiskashrus is about: that to some what should really appear there, but the drawing degree we, too, should be elevated to recognize is dead, lifeless. e artist, however, was blessed HaShem in everything. with a power to capture the image in his mind and is once-in-a-lifetime experience, with a man convey it to a canvas, creating a living portrait. larger than life, has come to a close. My head is e same is true of Chassidus. spinning, from the hours of heavy discussion. As I thank him for his time, and turn to leave, I see Both the Rebbeim and their chassidim occupied Reb Yoel, as energetic as ever, turning back to his themselves with understanding and teaching computer, with a Likkutei Torah open on his lap. Elokus, yet they were far from the same. e

Special thanks to Torat Chabad Libnei HaYeshivot for their help in preparing this article. 26 ■ Perspectives HaRav Yosef Heller

The Internet: Heavenly Blessing or Tool of Destruction?

Rov and Rosh Kolel – 'Kolel Menachem' Crown Heights From a talk to the Kolel yungeliet

■ RESPONSIBLE FORESIGHT ■ likely to encounter immodesty is obligated to do so. In fact, one who takes the immodest route and n general, we always make fences for ourselves closes his eyes is considered a rasha!] Ito ensure the observance of mitzvos, and sometimes even a "fence to a fence". As is brought Furthermore, only through adding additional in Chassidus, "One should avoid one hundred guard can a person anticipate that his children permissible gates to spare oneself from the grow up to be upstanding ehrliche Yidden. possibility of entering the one forbidden gate." Children will inevitably take a step down from When it comes to physical dangers, we take their parents' level of observance; hence one cannot all sorts of precautions to ensure that we do not observe the bare minimum and then expect his endanger ourselves unwittingly. Our rationale is children to stay at that level. that human nature is to dri somewhat from the standard, and thus we preempt this danger by erefore, even one does not foresee any taking another step back. If we do so for physical immediate danger still ought to make additional dangers, then we surely ought to do the same for boundaries, so that his children don’t struggle with spiritual dangers. actual observance of mitzvos.

[e obligation to distance oneself from sin is ■ THE MODERN QUESTION ■ so mandated that Chazal say that one who is able to avoid walking a busy thoroughfare where he is All of the above of course applies equally to

The Internet: Heavenly Blessing or Tool of Destruction? ■ 27 modern technology. Appropriate precautions e Internet is a tremendous bracha given to must be taken to ensure that it does not lead to our generation by Hashem. It has brought us any breaches in shmiras hatorah vehamitzvos in phenomenal good in the area of parnassa and the immediate future and in the distant future. We health, opening up avenues previously nonexistent. must be "roieh es hanolad" to see where a certain practice will lead, and abolish it if there is suspicion Of course we must use it for a bracha and not that it will bring future harm, even if at the moment r"l in a way that will cause us harm. As mentioned there is no concern. above, we must take adequate

We are commanded "not to place a stumbling Moreover, HaShem created everything in this block before a blind man," which means not to oer world for a good purpose. It follows that specically something physically or spiritually harmful to an when we use the internet for a good cause, are we unknowing person. Giving unmonitored access of using it for the purpose for which it was created. technology to a child is reckless and is an outright hazard. Every head of household is responsible to ■ FORBIDDEN FRUITS ■ see to it that all modes of technology in his home are used in a safe manner. Another point to consider:

e above is self-understood A person's yetzer hara is and requires no elucidation. ere are some naturally enticed by that which e question that needs to who condemn the is forbidden. erefore, if we be addressed is: What should tell a child that a computer is an our general perspective of the Internet and refer "aveiros machine", his yetzer hara Internet be? Should we see it as a to it as a "tool is enticed to use it in a negative good development or a negative way. At his rst opportunity to one? of destruction," use the internet unmonitored, due to potential he will look for the aveiros. ■ NO BAD COMES FROM If, however, the child is taught ABOVE ■ for tremendous to perceive the computer as a damage that it valuable tool which should be ere are some who condemn used in the correct manner (as the Internet and refer to it as contains. is a knife or other powerful tool), a "tool of destruction," due is however he will not have that urge when to potential for tremendous using the computer, and will be damage that it contains. is misleading and more likely to use it properly. is however misleading and incorrect. incorrect. ■ PURPOSEFUL USAGE ■ Suppose someone would speak of a tool that is the source When speaking about the of much evil, bringing about radio, the Rebbe once mentioned murder and thievery, spreads heresy and other the great bracha and the personal benet he had horrible aveiros. It is called a … telephone. We from it. Caught in Nazi occupied France, people would laugh at such a statement. While it is true did not which areas were conquered and which that the telephone has been used in all these terrible were free. It was through the radio that the Yidden acts, it would be foolish to say that that is what a knew to where they should escape, and thereby the telephone is about. Rebbe's life was saved.

28 ■ Perspectives On the other hand, the Rebbe Children cannot comprehend chastised those who turned when they are told, "I am the to the radio to nd out world parent and therefore I can use news, "What dierence does it One who sings it properly, but you are only a make to you what is happening the wonder of child." Unlike heavy machinery in Washington?!" One who is that only adults can use, the business may need to know this the Internet and dierence between parent and information for his business the goodness child regarding the internet is not dealings, a community activist readily apparent. Not accepting may need to nd out the latest of HaShem's this distinction, the child will break the restriction when he has laws; but to listen "stam" to know bracha, but access to the internet and he will what is doing in the world?! use it at his own discretion. Even "What dierence does it make to then uses it for if the parents are able to control you?" entertainment the internet usage in their home, ough at times a person purposes, is the child may nd other venues needs to relax, exposing oneself to follow his innocent desire. unnecessarily to worldly values merely fooling Only through showing a good is harmful to a person's neshama. himself. example of responsible internet e natural warmth that one usage, will the consistent has to Torah and mitzvos is standard of the home ring true weakened by such exposure. with the child, and he will follow the standard in the home and e same is true concerning the Internet. One elsewhere. who needs to access the Internet for business or other signicant needs may do so (taking of course It is therefore reasonable that one who has no the appropriate precautions). However to "surf" signicant need for the Internet should keep the online for entertainment purposes is unnecessarily Internet entirely out of the home and save himself exposing himself to unholy inuences. unnecessary aggravation.

One who sings the wonder of the Internet and ■ THE BENEFIT OF THE CHASSIDISHE the goodness of HaShem's bracha, but then uses it for entertainment purposes, is merely fooling APPROACH ■ himself. e chassidishe approach of leaving out that which is unnecessary in each individual's life can ■ SHOWING AN EXAMPLE ■ save a person much diculty and heartache.

Furthermore, when a child sees his parents are In America it is believed that there are certain material items which one must have regardless of particular to use the Internet for important matters whether one needs it or not. One such example is only, he will understand that since he has nothing a car. important to arrange online it is not a place for him. However, when he sees his parents browse the e Rebbe mocked the belief in America that Internet for entertainment, even if they only view "one who does not have a car is not a mentsch." items of the most kosher nature; the child will also e Rebbe pointed out that even knowing how to want to use it for entertainment and he may dri drive was not an essential quality, as the Frierdiker far without a boundary. Rebbe did not look to master it (as he did master

The Internet: Heavenly Blessing or Tool of Destruction? ■ 29 other talents). In the past, every person made e chassidishe the eort to dedicate some time e chassidishe approach to each day for learning, according worldly matters is: that which approach of to what his schedule allowed is necessary – is necessary, him. During this time he would but that which isn’t will only leaving out exit the world and enter the disturb. One who lives in close environment of the Beis Medrash proximity to his work and that which is where he would become doesn’t need a car, is better o unnecessary in engrossed in the depths of Torah. without one. each individual's Now, with his cell phone at his side, he never detaches from ■ CELL PHONES ■ life can save a the outside world and therefore never really connects with the is issue is even more person much Torah he is learning. applicable to Internet on cell- diculty and phones. Wanting to improve and heartache. recognizing that the Internet One who has the Internet at home is limited it its use, and impedes on our growth and can free himself from it for the our families, we should all take rest of the day. By having Internet on the phone, he the appropriate steps to limit is always attached to it: while with family, in shul its inuence on our lives and allow ourselves to and in the Beis Medrash. dedicate ourselves to the service of Hashem.

30 ■ Perspectives Rabbi Aharon Dovid Gancz

Under-Age Chinuch (II) A digest on the appropriateness of age in matters of Chinuch. Adapted from a private talk to parents.

Rabbi Aharon Dovid Gancz serves as menahel ruchni and magid shiur in Tomchei Temimim of Morristown NJ. Rabbi Gancz has been involved in chinuch years previous, holding various positions in Elementary and . He is a sought aer lecturer and a shliach in Monsey NY.

■ SETTING BOUNDARIES ■ other times not. In such an instance, the child will surely demand the right to be granted his wishes. hen setting standards, it is crucial for Wchildren to feel that these standards are Even so, care must be taken not to state our unwavering and a given. If they sense that it is up standards too harshly, for then it will become a for discussion, they will try to nd a way out from power struggle, parent vs. child, and make it more these "extra" responsibilities. dicult for the child to submit.

Children test their boundaries to see how far Chazal say that one must not impose excessive they can go. is should not faze the parents, fear in his home, for it can bring to many aveiros who can so ly but rmly explain to the child that and tragedies (Gittin 6b). Furthermore, the regarding certain issues, there is no possibility for Gemara teaches that when reminding one’s family change. When the child sees the parent’s sincerity about lighting candles and other pressing mitzvos and consistency, he will accept the standard as a to be taken care of late a ernoon on erev Shabbos, given. it should be done in a pleasant manner. Rav Ashi is quoted: "I had not heard of this instruction and yet If, however, the parent leaves room for I always did so through my own understanding" discussion, the child will understandably beg and (Gittin 6b-7a, See Sefer Hasichos 5703 p. 230). insist that he be exempt from that responsibility. How much more so if there is a lack of consistency, One should not confuse rmness and consistency when at times the parent is strict about it and at with harshness. Education must be done with

Under-Age Chinuch ■ 31 much warmth and sensitivity, A man once addressed the yet the child has to hear that While parents crowd in our and this is something that "is," and is quoted a noted speaker: “ere unchangeable. are obligated are ten reasons why I do not shower: Firstly, as a child I was It would be very helpful to to keep their forced to shower, which le a bear in mind, that our role in dignity so that bad taste in my mouth. Secondly, education is one of responsibility, if it is so important, it should be not of power. Hashem has they can exercise free, without expenses of water, placed parents in charge for the authority when heating, soap and shampoo. goodness of the child, that they irdly, what dierence does it should make decisions which necessary, they make in my life? Would I make are best for their children. When must see it as a more money if I showered? …” it is necessary to instruct a child, it should not be done from the responsibility e speaker used this account to make a mockery of perspective of 'I am superior those who do not attend shul and therefore insisting that you towards the because of the costs involved do this.' Rather, the child should child and not as and other nonsensical excuses. feel these instructions are for Concerning showering, it would his benet, like he understands a right that they be a joke to excuse oneself, but regarding eating, drinking and have. about visiting the Chabad House sleeping. is way, besides for on Shabbos morning, people do reecting the true approach, not hesitate to come up with an it will ensure that no power array of excuses. struggle will erupt between parent and child. At times, we too may err this way by regarding Chazal say (Horayos 10a) that a position of power gashmiyus as being more important than ruchniyus. is not a right of the authority but a responsibility. Even a king, who must display complete power Regarding gashmiyus'dike rules, the child sees and authority and is forbidden to compromise his how rm we are, not allowing him to run in the dignity in the slightest, must see himself simply as street or walk outside in the cold. A child knows a conduit and fullling a duty (Rambam Hilchos that he must eat and sleep, and that regarding these Melachim 2:1-6, 4:10). matters there is no room for discussion. Children are raised to observe these rules without needing Similarly, while parents are obligated to keep punishments, for they recognize that these are their dignity so that they can exercise authority necessities of life. when necessary, they must see it as a responsibility towards the child and not as a right that they have. When it comes to ruchniyus’dike standards, we may be less rm, expressing rachmonus for the child who "has to" daven, say brachos etc. Such an ■ EMPHASIS ON RUCHNIYUS ■ attitude can be sensed immediately by the child who will ask for a "break" from this "burdensome When setting guidelines for ruchniyus’dike responsibility." behavior, it is crucial that the child sense that its importance is at least as signicant as the If we feel strongly about ruchniyus, and truly gashmiyus'dike rules. When the child sees that believe that it is essential to our life and our identity, our ruchniyus’dike standards are of paramount our children will recognize this and readily observe importance to us, they will recognize this as well. the mitzvos.

32 ■ Perspectives To the child, there is no dierence between his ■ BEAUTIFUL MITZVOS ■ bodily needs and the needs of his neshama. If they are not accepted at home as standard, they will Special eort should be put into beautifying both be compromised; and if they are considered a the mitzvos and making them enjoyable for the matter of fact, they will be accepted. children.

(See part one for a detailed digest of the Take for example: When giving the child a bath, appropriate level of chinuch for each age, when or though it is non-negotiable, we nevertheless try to when not to enforce.) make it pleasant for the child by adding bubbles or toys. Certainly, we would not bathe the child in lukewarm water, which would cause him to abhor ■ HOLY ENVIRONMENT ■ this activity.

Another important element in Chinuch is a Similarly, mitzvos performed by a child should positive environment infused with the beauty of be adorned and beautied, to help them experience Yiddishkeit. its kedusha. We should certainly never present a mitzvah in a way that may cause a child to detest it. On the Gemara concerning the study of Torah in Yerushalayim (Bava Basra 21a), Tosfos points out Besides, we all have a mitzvah of "Zeh Keili that the city of Yerushalayim v'anveihu", to perform mitzvos was specically chosen due to in a beautiful manner. As part its atmosphere which would of chinuch, it too must be inuence the child. When imparted to our children. entering the Beis Hamikdash If we feel strongly and watching the kohanim and To use an example: It is a leviim in their holy service, about ruchniyus, norm for children's yarmulkas the child would feel the great and truly believe to be decorated. e reason kedusha and would be aroused this was introduced was so to serve Hashem and study that it is essential that the boys should like their Torah. to our life and yarmulkas. A similar comment is found our identity, our Another example is the way in the Sifri concerning eating that children daven and learn maaser sheni in Yerushalayim, children will with a sing-song. is too was which the Torah says will introduced to make it pleasant cause one to "fear Hashem all recognize this and and not monotonous. your days." e Sifri explains readily observe the that just by spending time ■ TRULY ENJOYABLE ■ in Yerushalayim and seeing mitzvos. everyone else occupied in holy An important provision work, one would be inspired to must be added here: want to do the same. at external glitter and sugar coating can So too, if children see their parents excited about sometimes have an opposite eect. If we beautify learning Torah and performing a mitzvah, they will the mitzvos just for our children, but not for be drawn to it. Children seek happiness, and if they ourselves, thanIf we beautify the mitzvos just for nd their parents joyful about Yiddishkeit, they our children, but not for ourselves, then we haven’t will desire it too. really beautied the mitzvos at all.

Under-Age Chinuch ■ 33 Children have very sensitive antennas. ey sense instinctively and instantaneously use our hands as very well when only the children are made to chant a temporary cover. All this shows our children how "Amen, yehei shmei raba" to receive another ticket much we value the mitzvos. from the counselor while the counselor barely says it at all. ■ EDUCATING WITH ey can recognize if davening is a song for children only, but SENSITIVITY ■ for bochurim and their parents Mitzvos Shaping a child's character it's a chore. is ch"v transmits performed by is a process, not an immediate to the child a message, "Wait eect. until you grow up and you too a child should will be able to relax." is is especially true for be adorned and encouraging positive behavior. Children have to see that beautied, to help When preventing a child from adults are excited for the doing wrong, it is possible to mitzvah and make an equal them experience get immediate results by using eort to beatify it, albeit in a its kedusha. We force and punishment, but more mature way. hitting or screaming will never Davening should be recited should certainly change a child's character. We with the song and geshmake never present a need to work with the child, "shirah v'zimrah" it is meant to using so words and, at times, be. "Amen, yehei shmei raba" mitzvah in a way an extra treat to encourage him should be chanted "with all our that may cause a in the right direction. might," with physical strength e Rebbe Rashab said, (as Rashi explains) and child to detest it. “Much thought must be with all our kavana (Tosfos' invested when educating explanation – Shulchan Aruch children, and then, with AR 56:2). e child must see the help of Hashem, we will how much attention we give to our yarmulka, never succeed in raising them and reaping true Yiddishe, sleeping without it, and when dressing, removing it chassidishe nachas.” last and donning it rst. If by mistake it falls o, we

34 ■ Perspectives Ben Hei Hei

One Size Fits All? The Torah Perspective on Individualized Education – Part 2

n the previous article we discussed "al pi darko" which has a unique purpose which no other limb Ias it relates to various stages in the development can replace. No amount of brain power can cross of a child and the importance of catering to each the street and no amount of physical strength can stage appropriately. In this article we will discuss work out a problem. All parts are necessary3. "al pi darko" concerning the dierences between people and how it aects their life's shlichus. Similarly, HaShem gave klal Yisroel a collective mission to reveal Elokus in this world. ere are many parts to this mission which must be carried ■ UNIQUE QUALITIES ■ out by many diverse individuals. While the laws of Shulchan Aruch are binding to all Yidden; paths Chazal say, "ksheim she'ein partzufeihen shavos, in avodas HaShem are as plentiful as there are kach ein deioseihen shavos", just as no two people Yidden4. look exactly alike, so too, no two people think exactly alike. As Reb Zusha of Anipoli would famously say, "When I come above they will not ask me why I As Chassidus emphasizes, nothing in this world had not been like the Avos, Moshe Rabbeinu or my just is. HaShem created everything in this world for Rebbe the Maggid, rather they will ask me, 'Why His glory1, and since He created dierent people weren’t you Zusha?'"5 with dierent strengths and leanings, it is clear that He intended that they have dierent missions2. ■ CHOOSING CORRECTLY ■ Chassidus describes klal Yisroel as a complete body. A human body is comprised of many dierent It follows, that when one sets out to choose limbs, a head, a heart, hands and feet, each of his life's shlichus, it is crucial that he (and his

1. Pirkei Avos 6:11. 4. Similarly there are signicant dierences in avoda between 2. In fact the qualities that one has are themselves an indication generations. In the generations a er Matan Torah, the Yidden of what one's specic avoda is. recognized Elokus like the 'head'; today, during 'ikvesa dimeshicha' (the 'heels' of Moshiach) we lack that appreciation but have 3. See Likutei Torah Nitzavim 44a, Likutei Sichos vol. 4 p. 1141 greater ability for mesiras nefesh (Toras Menachem vol.20 p. 45). – that there are various types of neshamos each with their own avoda. See Igeres Hakodesh 7 – that each neshama is connected 5. Toras Menachem vol. 32 p. 104, Sichos Kodesh 5729 vol. 1 p. to a specic mitzvah to which they should dedicate extra care 274. As Chazal say (Avos 6:6) that a wise person must recognize ("zahir tfei"). his correct place ("makir es mekomo").

One Size Fits All? ■ 35 mechanech) make a balanced evaluation to ensure out, but only succeeded in tearing his kapota and that he is choosing his own mission, and not dirtying himself entirely with mud. e hour was imitating a mission of another. late, and our ill-fated businessman hurried to shul in his sorry garb. Devoting oneself to a shlichus for which one is not cut out, will result in the chosen task not fully e wagon-driver, who had taken a dierent accomplished (since this person has not been given route, arrived in shul early ready for Shabbos. the koichois for that task) and Being the rst one there, he his assigned task unfullled. invited the hungry travelers to join him for his meager e Rebbe highlighted this Shabbos seudah. idea with the following story6: HaShem gave klal Yisroel a A the end of their respective A well-to-do businessman lifetimes, they each arrived in and his wagon-driver arrived collective mission the Beis Din Shel Mailah, and in a small town early Friday to reveal Elokus in were told that they had been a ernoon. Each one, a er "neshamos hato'os," dri ing having chosen appropriate this world. ere souls, who did not merit to lodgings in dierent areas of fulll their designated task town, headed for the bathhouse are many parts and unknowingly had tried in preparation for Shabbos. to this mission to accomplish what the other should have done. Dressed in his ne which must be shabbos kapota, the wealthy e Rebbe drew a lesson, businessman began walking carried out by that we must each choose the back to his lodgings, when many diverse avoda designated for us and he noticed a wagon stuck in not consciously send ourselves the mud. Wanting to help individuals. wandering7. In fact, it is a ploy the unfortunate travelers, he of the yetzer hara to encourage attempted to schlep the wagon us to take on an alternative

6. Toras Menachem vol. 14 p. 197. be inspired to dedicate himself to Torah study and davening all 7. In a letter to Mrs. Shifrah Morozov-Golobowitz, the lead day… (Likutei Sichos vol. 3 p. 851). Or the contrary: A yeshivah activist in reaching out to the widows and orphans of fallen bochur, who should be totally engrossed in the world of Torah, soldiers in Eretz Yisroel, the Rebbe guides her in the ways of will have an urge to dedicate his time to bring others closer community service. "I will add … that each and every Yid to yiddishkeit which is such a tremendous mitzvah… (Toras has qualities and shortcomings, and only HaShem is perfect. Menachem vol. 20 p. 61). erefore, every person has a position that is suited for him and On various occasions the Rebbe pointed to holy movements and a position that is not suited to him at all, while his fellow may endeavors of the time as originating from the yetzer hara for the be of the exact opposite disposition." e Rebbe continues with mere purpose of distracting those individuals from their true practical examples related to the leadership of TZACH and that task. each person must be assigned to the appropriate position. (Igros is theme is also found in earlier seforim: Kodesh vol. 26 p. 148) e Minchas Elazar of Munkatch quotes his father, the Darkei is is contrary to a common notion that everyone is suitable for Teshuvah, who pointed to two types of enemies bemoaned by every activity, for "when the Rebbe commands, alu a bezzem ken Dovid Hamelech in Tehillim: those who ght him, and those shissen (even a 'broom' can shoot)." is is surely true for trying who advise him to take on tasks greater than he can accomplish. situations when the options are limited (one only has a 'broom'), (Chamisha Maamaros, Maamar Halekutos, Ois 5) as we have seen in communist Russia and with many shluchim Reb Avraham Yehoshua Heschel of Apta writes how at the around the world. However, one who has a gun would be foolish beginning of avoda one must keep to a simple service of fullling to use a broom instead, and depend on a special miracle. HaShem's wishes, and the thought to hurry to greater levels is 8. Some classic examples oered by the Rebbe: One who is perpetrated by the yetzer hara. (Nesiv Mitzvosecha , Nesiv nancially successful and can earn money to support yeshivos will Emunah, Shvil 1, Ois 7)

36 ■ Perspectives avoda in order to distract us people's aspiration to reach from carrying out our true levels which they are not shlichus8. Devoting oneself capable of. A Yid must to a shlichus for always be happy with his ruchniyus'dike lot and aspire ■ DANGEROUS GAMBLE which one is not to reach further levels that are ■ 11 cut out, will result within reach . Moreover, the need to follow in the chosen task Because of its importance I one's designated mission is quote fully: crucial in order to maintain the not being fully Yiddishkeit of the individual. A "It is a general rule in Torah person carrying out an avoda accomplished and (klal gadol batorah) that one not meant for him will feel his assigned task must be satised with his lot spiritually unsatised (having (sameiach b'chelko) also in attempted to eat food he unfullled. Torah and avoda, whether cannot digest) and thus risks small or great, and take falling and failing completely. pleasure in it. For if one does not take pleasure and rejoice e Baal Shem Tov clearly warns that one should [in his avoda], his soul wishing to enjoy will choose not try to follow the footsteps of a fellow in avodas taivah and machshavos zaros. is is all because Hashem. For one who attempts to raise himself to he is not satises with his avoda, and aspires to a level not attainable for him – will fall from the reach levels much lo ier than he can reach. One avoda he attempted to reach, and even from the who attempts to enter a realm where he does not lower avoda appropriate for him9. belong, is pushed out to 'external thoughts.'

In Tanya, the Alter Rebbe emphasizes the "Listen my beloved, my brothers, each one of you need to recognize one's true place in avoda. recognizes his true level, and so why then should Failing to asses oneself properly will result in you choose great levels to which you did not merit. disappointment, followed by despair10. ough one should surely ask himself 'When will my actions compare to the actions of my In an eye-opening letter on the cause of forefathers?' yet one must rejoice with his current machshavos zaros, the Tzemach Tzeddek blames state, and specically through this joy, he will reach

9. Keser Shem Tov paragraph 4. With this he explains what VeHalivuv vol. 2 p. 205: e chossid Reb Avremkeh Zhebiner the Gemara says, "Many attempted to follow Rebbi Shimon bar would not eat shmurah matzah all of Pesach since he felt that he Yochai (in his total dedication to Torah study) and they failed," was not "holding there," and there are countless such stories. since they were not capable of this great level. 13. See Brachos 17a: e Rabanan of Yavneh would day, "I am 10. In perek 27 the Alter Rebbe discusses the disappointment a being and he is a being, I work in the city while he works in the of a beinoni at having to struggle with negative thoughts during eld… Perhaps you may say that I do more and he does less, we davening and his gloom over his lowly state. e Alter Rebbe have learned 'No matter if one does more or less – as long as his explains that this avoda to struggle with evil will bring HaShem intention is for Heaven.'" tremendous pleasure, like a spicy dish whose pungent sharpness כי זהו כלל גדול דכל דאתי מסטרא דקדושה" :brings delight to its eater. 14. Likutei Torah Nitzavim 44a הוא בבחי' נעוץ סופן בתחלתן שאין לו בחינת ראש וסוף והוא בחי' עגולים שנמשך מבחי' סובב is is a major principle that all that stems from the" – "כל עלמין is unsigned letter is attributed to the Tzemach Tzeddek or .11 possibly the Alter Rebbe, and is printed in Igros Kodesh of the side of kedusha is a manner of 'the end rooted in the beginning' rst three Rebbeim vol. 1 p. 374. that there is no [absolute] beginning and end, and it is the level 12. Hayom Yom 23 Sivan, from Igros Kodesh of the Frierdiker of igulim (spheres) which is drawn from the level of 'sovev kol Rebbe vol. 4 p. 67. Sefer Hasichos 5696 p. 295. See also Halekach almin.'" See there at length.

One Size Fits All? ■ 37 greater heights…" go out in the world and work ("baalei eisek" – Zevulun). Both e Frierdiker Rebbe, A person of these paths are appropriate in many sichos, speaks of carrying out an for those suited to them, and the astuteness of old-time they are both necessary to Chassidim who would avoda not meant create a dirah b'tachtonim15. thoroughly self-aware, and were not foolish to delve in for them will ough on the surface lo y avoda or extra hiddurim it would seem that only to which they were not suited12. feel spiritually Yissachar is occupied in the unsatised service of Hashem, while Zevulun is forced to go earn a ■ NOT BETTER OR (having attempted living ("someone has to bring WORSE: DIFFERENT! ■ to eat food he in money"); Chassidus teaches It is important to note that us to look deeper. HaShem the dierences in avoda should cannot digest) arranged that many Yidden not be mistaken as levels of and thus risks must spend the large (o en superiority; rather these are very large) part of their day dierent and equally important falling and failing involved in physical matters so positions. is is not apologetics completely. that those things too should be or 'political-correctness,' but a incorporated in the realm of fact in Yiddishkeit13. kedusha.

e Alter Rebbe explains that whereas in worldly In fact, the work of Zevulun matters one can nd one person who is superior to is so important that the Torah lists Zevulun before his fellow (in intelligence, talent, money etc.), in the Yissachar. is is because they are the ones who 16 realm of kedusha this is never so; every madreigah- actualize the dirah betachtonim . On the other hand, Yissachar's avoda is superior since only they neshama is more advanced in his eld!14 reach a complete unity with HaShem similar to the 17 For example: While the neshama that is rooted in times of Moshiach . the spiritual 'foot' does not have the appreciation of We see that each level is greater than the other in Elokus that the neshama stemming from the 'head' its own right. us, each person must feel proud of has, the neshama from the 'foot' will be quicker the special task given to him, without feeling the to carry out the will of HaShem even when it is need to follow the other path or to degrade it. painful and requires mesiras nefesh.

■ IT'S NOT ABOUT US ■ ■ YISSACHAR AND ZEVULUN ■ On a deeper note: While each individual has their unique shlichus in this world, there are two general roles in avodas e desire of a person to acquire a specic avoda HaShem: Yissachar and Zevulun. is an expression of arrogance. He wants to be a Rosh Yeshivah, askan, shliach, baal tzedakah and Some dedicate the majority of their life to Torah so forth, and he is upset when he cannot reach it. learning ("yoshvei " – Yissachar), while others If he would recognize that his job is only to carry

15. See Likutei Sichos vol. 8 p. 189 that the 'drawing down' of 16. Likutei Sichos vol. 30 p. 134. HaShem is accomplished through Zevulun and the 'revelation' of HaShem is accomplished through Yissachar. 17. Likutei Sichos vol. 4 p. 1243.

38 ■ Perspectives out the task designated to him from above, he When I learned in Yeshivas Kol Torah in would not want to leave his current eld to seek Yerushalayim, I had a friend who learned diligently out another shlichus. but due to his intellectual capacity it took him much time and eort to grasp subject matter. My friend e Rebbe would o en quote the statement of was very distraught by this and sought counsel by Chazal, "ani lo nivreisi ela l'shameish es koni," I some of his Roshei Yeshivah. have not been created for any other purpose than to serve my Master. e Rebbe explained that this His Roshei Yeshivah told him that if he would expression ("ani lo nivreisi ela…") implies that exert himself enough, he too would reach great heights in Torah. If fact, he was told, many great one's entire life is a means to serve HaShem, and geonim were not born with superior capabilities, there is nothing else in life besides that. A chossid but with tireless toiling they who internalizes this message became exceptional talmidei will not be concerned by his chachomim. My friend was not status or position; whatever it satised with this response, is, he will fulll it with joy. e desire of a bothered that he had to toil so much while others had it A story is told of the holy person to acquire so much easier. Eventually, I brothers, Reb Elimelech a specic avoda is convinced him to write a letter and Reb Zusha, who were to the Rebbe. once thrown in prison. It an expression of was time to daven mincha, arrogance. If he In the response, the Rebbe but the waste bucket in the wrote that a person was not center of the room prevented would recognize created to be a lamdan or them from being able to do that his job is only successful person; man's so. Noticing his brother's purpose is to serve HaShem. distress Reb Zusha asked, to carry out the Each person must serve "Why are you sad? e same HaShem according to the task designated to capabilities he was given. Eibershter Who commanded One who does not have us to daven mincha, placed us him from above, superior capabilities, yet learns in this room." Realizing this, he would not leave diligently, fullls mitzvos they began a joyful dance that eld to seek b'hiddur and davens according around the bucket. [e story to his level is greater than his continues that the prison guard out another area genius friend who does not heard the ruckus and when utilize his capabilities to the he was told that the bucket of activity. utmost. e genius may know was the cause of the noise, he more, but in his primary quickly removed the bucket…] mission of serving HaShem, he falls short. Rabbi Shabsai Slaviticki of Antwerp Belguim relates the following story: e Rebbe's response transformed the bochur

18. During the mid 5730's Rabbi Chodokov called in a 19. e Rebbe spoke highly of his grandfather, Reb Meir Shlomo distinguished member of anash and told him that the Rebbe Yanovsky, who a er his chassunah joined the "yoshvim" learning would like to establish courses for married men in diamond- in Lubavitch by the Rebbe Maharash (Likutei Sichos vol. 20 p. cutting and computer-programming. However, due to some 386). diculties it did not materialize.

One Size Fits All? ■ 39 completely. From then on, he served HaShem e legendary "chassidishe baalabus," who would joyfully, with no concern of where it would bring daven and learn with feeling, dedicate himself to him. help a fellow Yid, and labor in business to support his family and to contribute to tzedakah, has become an endangered species. ■ PRACTICAL EXAMPLES ■ In fact, the Rebbe made eorts to assist certain ough this general concept may be familiar anash in acquiring a trade. e Rebbe sought word order should be changed, but I not sure how, to establish trade classes in Crown Heights for I would like to point out some areas where this yungeliet who would not be traveling on shlichus18. concept should be applied. [is trend is strikingly (1) Life Shlichus similar to the kolel crisis in To educate that "Everyone some communities today. must do XYZ" is misleading and One who does In previous generations, harmful. e child attempting some young couples would something for which he is not have superior live a more lo y lifestyle by not cut out, will either do it allowing the husband to study capabilities but 19 nonetheless and live a dicult Torah . is would o en unsatisfactory yiddishkeit (with learns diligently, require a material sacrice on inevitable side eects), or he their part, having to forego will drop out of the race entirely. fullls mitzvos certain conveniences that others had, yet they made For instance, a child who is b'hiddur and this choice out of their love raised with the belief that to davens according for Torah. be a good Yid one must spend his entire life learning in kolel, to his level is While this may be suitable when in truth he is not suited greater than his for many inspired young for it, will either stick it out people, it is not suitable and be miserable (causing his genius friend who for everyone. Today we are children to resent Yiddishkeit in witness to many families general), or will lose all interest doesn’t utilize his who feel compelled to live in serious learning since he capabilities to the this life, though they are not anyways cannot 'make it'. suitable for it. is results utmost. in unsatised parents and Similarly, a child who is led irritated children, who are to believe that one cannot be jealous of the 'better life' that a good chossid and join the others have (whether they workforce, will o en go to work and see himself dare to admit it out loud or not).] (and thus behave) as less of a chossid. Having been badgered for years by irresponsible mechanchim (2) Middos that anything less than total dedication to shlichus Another illustration: is traitorous to the Rebbe, he can never become a dedicated working chossid. roughout their education, children are taught about the importance of various avodos and middos.

20. Eve of Tu BiShvat 5739. 21. Likutei Sichos vol. 24 p. 540.

40 ■ Perspectives ey hear stories of great tzaddikim and chassidim To illustrate, the following is a story the Rebbe who would learn all night, daven all day, give all related at a farbrengen20: their money to tzedakah, and love every Yid as themselves. "When Reb Anshel Aharonovitz prepared the However, they o en do not Likutei Torah for a reprint, he appreciate the individualism e legendary corrected over three thousand of each of these chassidim. Reb "chassidishe mistakes existent in the Eizel Homiler was known for previous print. A er receiving his greatness in Torah but not baalabus," who the approval of the Rebbe for his warm ahavas Yisroel, Rashab, he showed it to the and Reb Hendel was known for would daven and venerable chossid Reb Dovid his warm ahavas Yisroel and learn with feeling, Tzvi Chein (Radatz) for his not for his greatness in Torah. opinion. Radatz was hesitant ere is of course no lacking on dedicate himself to express displeasure a er the the part of these chassidim, for to help a fellow Rebbe had given his approval they each dedicated themselves but he nevertheless shared to Torah and ahavas Yisroel Yid, and labor the following thought: 'Until according to their abilities. now when one would learn in business to Chassidus, he would come However, a child who hears support his family upon a dicult passage and all these, without proper break his head to gure out its guidance, will expect to and to contribute meaning. Only a er many long combine all of these qualities to tzedakah, hours of deep thought would together in to one perfect he come to the conclusion chossid. e child is unable to has become an that it was merely a mistake. develop his unique character Now that these mistakes would and o en feels unworthy that endangered be xed, the maamar will be he does have all the qualities species. able to be understood at rst he notices in his peers. He glance and those hours of expects himself to have the contemplation will be lost.'" same chayus as the friend to his right, and the same diligence as A short while later, the friend to his le . in response to an individual inquiry, the Rebbe claried that this story should not be Such a chinuch produces many mediocre, misunderstood as a lesson for the common chossid. monotonous, monochrome chassidim who do not is was suitable for Radatz who was so dedicated excel in any particular eld. to Chassidus; however, the average individual needs the corrected mistakes…21 Even values extolled in Chassidus should not be applied across the board, since they were o en us, even a value praised by the Rebbe in public intended for implementation by select individuals must be carefully applied. It is the responsibility of only, while the rest were meant to simply appreciate the mashpiim to guide the young student on which it. values and directives are meant for him and which

22. See Shulchan Aruch Choshen Mishpat 3:4 (Sm"eh 13, fact, the Tzemach Tzeddek would say that when one is doubtful Nesivos Hamishpat 8) that the perspective of the world is always how to do something, he should consult with worldly people and assumed to be diametrically opposed the perspective of Torah. In do exactly the opposite (L'sheima Oizen p. 62).

One Size Fits All? ■ 41 are not. institutions of learning protected their students against the howling winds of haskala and (3) Torah Learning modernity that swept the masses. Yet, it came with a price: conformity. Another eld (more obvious, yet still under- addressed) is the dierences amongst students in [As it has been said by many, yeshivos are like academics. While some attempts have been made the infamous beds of Sedom: When a guest too tall to introduce multi-level learning, they have failed would lie in them, the people of Sedom would cut to address the fundamental issue. o his protruding feet, and when the guest was too short, they would forcefully stretch him…] e challenge for many of these children is not the level of the learning, but the style and subject Today, there are so many attending yeshivah, that of the learning. Some minds are designed to learn the student body can be divided into dierent types Gemara in a self-contained analytical manner, while of classes. e biggest challenge to this solution is others are meant to learn it through comparison to the parents who do not want their child going to other sugyos, and yet others will learn the Gemara the "mishnayos class"… to draw out the opinions, reasons and halacha. Some are altogether incapable While I cannot oer a of learning Gemara at and are solution to those who have to better o delving into Mishna deal with such parents, it must in-depth (being spared the Even a value be clear that the issue can only lengthy shakla v'tarya and be addressed a er recognizing multiple machlokes in Gemara related by the the true problem. As Chazal which many nd dicult to Rebbe in public say, "e knowledge of the follow). illness is half the cure." must be carefully Indeed, before the Yeshivah [Part of the challenge is system began (a mere 200 years applied. It is the also the prevalence of the ago in Russia and up until the responsibility of secular perspective that second world war in Poland yeshivah attendance constitutes and Galicia), a bochur would the mashpiim "completing the educational learn in a local Beis Medrash system." is perspective leads with a chavrusa or a small to guide the to two negative conclusions: (1) group, and he would pose his young student Every student must study the questions to a more learned same texts and complete the Yid sitting in the Beis Medrash. on which values same system. (2) Once one has He would learn whichever and directives are "completed the system" he has sefer he or his mentor would graduated and no longer needs choose: Chumash (with Rashi meant for him and to learn. or without, with meforshim or without), Mishna (basic or which are not. From a Torah perspective, b'iyun) or Gemara (in one of Torah learning is a lifelong the many dierent ways) etc. pursuit that engages every Yid Even those who worked part at every available opportunity time would nd their place in the Beis Medrash for ("ki heim chayeinu v'orech yomeinu"). e reason the remainder of the day. they attend yeshivah at a young age is to prepare them for learning for the rest of their life. us, In recent times, in order to perpetuate Torah there is no "formal system" that must be followed, learning, mass yeshivos were established. ese and the learning may vary from child to child

42 ■ Perspectives (according to the guidelines of Hilchos Talmud times we must even discourage children for taking Torah). upon themselves otherwise laudable activities, only for the fact that it is not suitable for them. ough some choose to correct this malady by following the Montessori Method, is should be If we notice a child who displays intolerance to noted that it too is an expression a particular food, we evaluate of secular values (albeit in the the cause and eliminate it from opposite direction), however his menu, since it can harm space constraints do not allow his body. Similarly, if a child us to elaborate on this aspect22. If a child expresses excessive diculty expresses excessive with a particular conduct (e.g. cannot comprehend Gemara, ■ PRACTICAL diculty with a cannot sit in shul, etc.), we SUGGESTIONS ■ particular conduct must evaluate the cause, for (1) General Message perhaps this activity (at least to we must evaluate the degree being practiced) is Students should be not suited for him. encouraged to serve HaShem the cause, since by being ehrliche Yidden and perhaps this (3) Guidance and Assistance chassidim, learning Torah, activity (at least Many children are earning a kosher living and underdeveloped due to lack of heeding the Rebbe's call to to the degree being direction in how to use their reach out to other Yidden at abilities for a benecial cause. every available opportunity. practiced) is not Students should be encouraged Our children should not be suited for him. and guided to uncover their limited to any one particular natural leanings and utilize eld, but should be encouraged them properly. to pursue the eld that suites If a child is drawn to a them best. ey should be taught to recognize their particular area of learning (e.g. Chumash, Nach, individual talents and desires, and guided as how Mishna, halacha, agadda, etc.) he should be to utilize them for avodas HaShem. encouraged and assisted in pursuing it.

(2) Individual Flexibility Children must be taught to ignore social norms Systems in chinuch (especially character and choose what is best for them, regardless of what development) do not work. "everyone" is doing. is is the key to a healthy and (therefore) happy avoda. We must ourselves be aware of the various dierences in children or students, and guide ■■■ them appropriately. When they reach a junction and are unsure of the proper direction, it is our In the next article we will iy"H discuss "al pi responsibility to assess their character and help darko" as it applies to men and women – the them decide what it is appropriate for them. At dierences in the home, school and beyond.

One Size Fits All? ■ 43 Rabbi Yecheskel Lebovic

My Child Is Not a "Learner"

Rabbi Lebovic has been in chinuch for 25 years, both on the elementary and Yeshivah Gedolah levels, and is thoroughly familiar with the situation he describes in this article. He is currently the rov in Cong. Ahavath Zion Maplewood NJ and directs the Likrat Shiduch Shadchanut Service.

e following article was submitted to Perspectives by the author in connection with the subject of individualized education discussed in the previous issue.

is article was rst published 23 years ago, #107 to certain attitudinal factors within the "frum" of Di Yiddishe Heim, Summer 5750--in those days community that need to be re-evaluated in the articles of Di Yiddishe Heim were looked over order to solve some problems. by the Rebbe. ■ HOW IT USED TO BE ■ ■ EDUCATION ON THE RISE ■ roughout the centuries, yeshiva higher ver the past four decades Torah-true education was reserved for those who OJudaism has made tremendous strides possessed the intellectual capacity for intense in America and elsewhere. Jewish schools learning. It was they who followed the eventual are ourishing, some of them bursting at the path to . Where post-elementary cheder seams. Jewish life is vibrant and pulsating. education was not mandatory, young boys e Torah community keeps growing in an would (ideally) get a good general cheder exponential progression, aided by the fact that education, become uent with Chumash, observant Jews are the ones having the most many sections of the Mishnah, and perhaps children. e yeshiva system of education a few masechtos and selected chapters of is becoming the norm for more and more Gemara. At a certain age they would then families. As with any other state of expansion enter various elds of work, eventually marry and development, there are birth pangs and and set up exemplary Jewish homes. labor pains. I would like to address this article

44 ■ Perspectives If they were not especially gi ed, or perhaps analytical process of Gemara, for which not simply didn't have enough "zitz-eish" and everyone is readily suited. is can engender a perseverance to join the ranks of Yissochor, the feeling of inferiority and a lessened self-image learners, they'd join with Zevulun to become in the child. supporters of Torah institutions and Torah scholars. eir own learning meant keeping a As the years go by, the problem increases; such seder with which they were comfortable. Such teenagers o en get "turned o" and sometimes has been the Jewish way for hundreds of years, leave Yiddishkeit altogether. Such is human each individual recognizing his place in Jewish nature; people like to do that at which they society. ose who did not learn full-time did succeed, and avoid activities that demonstrate not usually feel inferior. Of their mediocrity. ey will course, there was always Such has been certainly avoid that in which the temptation for Talmidei they fail. Why is this so? Chachomim to give way the Jewish way for e situation is generated to feelings of conceit--but hundreds of years, not only because of lack of that is a human weakness funds. (is is sometimes an and not necessarily a direct each individual excuse given for the scarcity result of the Torah-learning recognizing his of yeshiva trade schools.) It system. is a result of general trends place in Jewish in the attitudes of Jewish society. ose parents: we are the "People ■ THE PROBLEM ■ of the Book", with a denite e novelty of our who did not learn scholarly bent. Why should contemporary situation full-time did my Yankel be deprived of the is two-fold: a) in terms of best that yeshiva education the educational system not usually feel has to oer? Also, they b) in terms of prevalent inferior. exclaim, if Yankel doesn't attitudes in the Jewish frum learn together with everyone community. else (despite the fact that he is admittedly of lesser academic ability), he As we live today in a society where secondary might not get a good shidduch! education is mandatory, by the time the Jewish child (especially a boy) reaches high We must realize that just as an army has school age, he may already nd himself in a its dierent regiments, each with a separate, problematic situation. specic and valuable function, so it is with students. ere are those who are gi ed and/ In most schools, students are not separated or have great perseverance to till in Torah according to intellectual capacity. Very bright study, who should be encouraged in every way students study in the same classes with those and put in an academic environment that will who may be average or less capable. Students tap and develop their full potential. And there are directed along one track, with the result are those whose have neither perseverance that some of them fall by the wayside, unable nor ability, who ought to be put on a dierent to keep up with the learning. ey o en track (with the possibility to switch track at have diculty especially with the fast-paced a later stage if the situation warrants it). As a

My Child Is Not a "Learner" ■ 45 result of the prevailing system give up on themselves. ey many young men in their Students are can easily sense that others twenties stay on within the have "given up" on them and yeshiva walls only because it is directed along they will easily comply in a a stigma for them to be outside one track, with self-fullling prophecy. of them and in the hope that the result that doing so might land them a ere are now so many "better" shidduch. some of them fall yeshiva students who t this description that we can no Now of course, there is by the wayside, longer ignore the problem something to be said in unable to keep and pretend it doesn't exist. favor of remaining within Furthermore we mustn’t forget the yeshiva atmosphere even up with the that the main function of early if the young man is goong learning. is education is of a preparatory o and not truly learning. can engender nature. We want to prepare Such an atmosphere is very the child for life, with good important n this day and age a feeling of learning skills and habits. of materialism. ese young inferiority and But it is not half as important men, though, grow listless for what and how he learns lack of accomplishment, for a lessened self- during his formative years as the reasons mentioned above. image in the to what eect this education will have on the rest of his child. ■ WHAT IS THE life. What is the benet of a SOLUTION? ■ learning experience that leaves him confused, lacking self e educational approach must have the condence, unproductive and disillusioned? exibility to treat certain students dierently e learning process has to be gradual and a than mainstream (if indeed there is such a special schedule of studies has to be established main stream). ose children (normal in every for such students. respect) who nd it dicult to keep up with the rigorous demands of the yeshiva learning I once heard about a young yeshiva boy schedule should be put on a dierent track. who had diculty learning Gemara with the commentary of Tosfos (usually quite complex), A general pedagogic rule of thumb is that and try as he would he just couldn't get into it. the goals and standards set for the student An elderly chossid encouraged him to keep on must be slightly beyond his immediate reach, learning just with the simpler commentary of so that he have both the challenge and the Rashi. e student did so for many years, and ability to eventually reach them. If they are too eventually became a great Talmid Chacham. easily within reach, the challenge isn't there, and if they are totally beyond his reach, he In education there are short-range and long- will sooner or later give up and stop trying. range goals. e short range goals are limited ese children must have a less demanding to the scholastic years, while the long-range academic schedule and standards, so that they goals must be projected into the decades ahead. can feel a sense of accomplishment and not is is reected in the verse "train the young so

46 ■ Perspectives that he not depart (from this training) even was educated properly and thoroughly, "al as he grows old." (Mishlei 22:6) e words "as pi darko" – each according to his particular he grows old" can be understood "as he grows needs. older" into adolescence and adulthood, but it also means that it will last well into his ripe- ■ WHAT IS THE RIGHT SYSTEM OF old age. is is the barometer of good chinuch: TORAH EDUCATION? ■ how long and far reaching will be its results? e sequence in the above-mentioned us our yeshivos and day schools have midrashic statement also gives an insight into to cater to the individual needs of each how the educational system ought to be set up. student, and certainly to the needs of a sizable e statement reads :"It is the norm that 1000 percentage of their student population, who share the common denominators stated people enter into the study of Tanach, from above. ey cannot and should not be geared whom 100 enter into the study of Mishnah, solely to an elitist small segment who excel from whom 10 enter into the study of Gemara, scholastically (unless they are specically from whom one enters into halachic decisions; designed as such). this is the meaning of :"one man from among a thousand I have found" (Koheles 7:28)". e Midrash (Vayikra Rabah chap.2) states that only ten out of a thousand students is statement can be aligned with the grows to be fully procient in Gemara, and statement in Pirkei Avos 5:22 : "At 5 years one out of a thousand in halacha (Jewish law) of age (a child is brought) into the study of decision rendering. is doesn't mean that Chumash and Tanach, at age 10 into the study the educational system was geared mainly for of Mishnah, at 13 into the full observance of these few. On the contrary, every single child Mitzvos, and at 15 into the study of Gemara."

My Child Is Not a "Learner" ■ 47 We see that this system of study had all found. e Rebbe told him it was in the order students study Tanach to prociency for 5 of "Kodshim" (which deals with sacricial years, followed by another 5 years of intense oerings), but still to no avail. e Rebbe Mishnah study (those who did not have the then expounded on that particular mishnah ability to t in the Mishnah program must have and demonstrated by analysis wherein lay been directed to the trades and agricultural his mistake. e Toras Chessed was certainly endeavors at an early age) and only at age "bokee" (expertly knowledgeable) with all of 15, a er being fully knowledgeable of all of Shas; but if even he was able to make an error Mishnayos, did those suited for it engage for lack of insight in a certain mishnah, how vigorously in the life long study of Gemara. great is the lack of so many today who not only lack the insight, but do not even know well so In most of today's yeshivos, Gemara study much of the Mishnah. is started at an early age without the benet of extensive knowledge and overview of In the educational system of old, most Mishnah. While Gemara skills are thus gained students were able to do well, at least passably at an early age, they are not built on the well, in the study of Mishnah until age 15. ey rm foundation of a systematic and gradual would commit that knowledge to memory and educational progression. is is comparable to retain it for the rest of their lives. Today new rst studying the secondary and tertiary roads masechtos of Gemara are learned every year but of a map without being rst fully conversant not easily retained, for the reasons spelled out with the main arteries. above. Only the bright students who can easily relate to Gemara study do well, while many e great gaon of Lublin, others fall by the wayside author of Toras Chessed with the negative symptoms responsa, was a chossid of described above. I am not the Tzemach Tzeddek, and What is advocating necessarily that whenever he would come the benet these students postpone to the Rebbe, he would Gemara study until age 15, present him some of his of a learning but that, in general, their recent chidushim (new experience study load be commensurate thoughts) in Torah study. with their current ability. is would be his "gi " to that leaves him Open-minded educational the Rebbe. On one such confused, lacking experts can easily formulate occasion, the Rebbe told an appropriate program of him that, though his new self condence, studies. ideas were well thought unproductive and out, they ran counter a What about the certain Mishnah. e Toras disillusioned? shiduchim syndrome? It Chessed was taken aback pales in comparison to the and started to run through immediate needs of the all of the Mishnah in his child and teenager, who are mind, but without discovering his error. He at an intolerable detriment if they are pushed asked the Rebbe to give him a "hint" and tell beyond their level and ability. With Hashem's him in which "seder" this mishnah was to be help, they will get their right bashert shiduch at

48 ■ Perspectives the right time. properly assess it. is is especially so when a situation warrants ■ IN CONCLUSION ■ a change. ere is psychological inertia which It is suggested that the present educational would rather go on with the status quo rather system requires adjustment in order to than make waves: if it has worked fairly well accomodate what is now a good percentage of till now, let us continue with it. the student population. is can be done by In its own time 70 years ago, the innovative developing dual tracks within the same school idea to have girls receive a thorough formal and/or establishing schools that specialize in Jewish education was not readily accepted in educating the type of students described in all quarters as there was resistance to change. this article. Today it has become such a norm that one ere is a Yiddish saying: "a guest oif a vile zet wonders if and how it could ever have been oif a mile" (a guest for a while sees for a mile). dierent. Just because any system has worked A guest who comes to town will o en assess a fairly well for some length of time does not local problem better than the inhabitants who mean that it is beyond periodical reassessment. are in the thick of it. e reason is that those Let us have nachas from all our children. close to the situation lack the objectivity to

My Child Is Not a "Learner" ■ 49 Mrs. Rachel Altein

Generations

Mrs. Rachel Altein was raised by her parents Rabbi Yisroel and Rebbetzin Shaina Jacobson in Brownsville NY. In 1944 she married Rabbi Mottel Altein and together, for many years, they led the Jewish community in Bronx NY. She was from the founders of Neshei Chabad and at the direct request of the Rebbe she served as the Lubavitch kalah teacher for many years.

In 1960 she was appointed as editor of Di Yiddishe Heim English section which she managed throughout its forty years. Every article of the Di Yiddishe Heim was submitted to the Rebbe for approval, who would comment freely on the text. In the Summer of 5751, the Rebbe returned the articles with a note that he now entrusted her with editing the articles on her own.

e following is an article that appeared in Di Yiddishe Heim #94, from Winter 5745 (1985).

he generations regress; if our ancestors generations, and exhort the older generation to “Twere like angels, then we are but human. pass on that wisdom and knowledge to the next, If they were human, we are like donkeys.” feel that “we are really dierent”. How many times has this middle-aged lady been told “You don’t In our heart of hearts, how many of us really understand. It’s a new generation; they see things agree with that famous Talmudic statement? I am dierently. ey live in a dierent world; the old not speaking here about “reformers” of whatever answers, the old ways are not for them.” ilk, whose entire philosophy is that today’s “modern, progressive” people understand so much When one loses a parent, one perforce muses better what is proper and suitable for the advanced, about the old and the new generations. Since my technological society of the 20th century (or 19th dear mother a”h passed away, I have thought a or 21st) than their predecessors who had no access lot about my parents and what they stood for, to their superior education, modern research, et. especially when I read the notices of various al. Neshei Chabad groups announcing seminars and lectures about “A Chassidishe Home”; “Raising a No; it is my experience that even those who are Chassidishe Child”, etc., terminology I never heard quite familiar with the many places in our holy in my youth. Yet, whoever knew, or knows of, my writings which praise the wisdom of previous parents, knows of course that they were living

e material in this article is copyrighted by Kehot Publication Society, and is reproduced here, with permission.

50 ■ Perspectives examples of what chassidism My father also o en referred is all about, but never did I to the “Nusach HoAri” Jews, hear in my childhood home Far more than not scholars, but wonderful the expression “chassidishe” I heard the people who had lived in home or child. Chassidic towns in Russia and term “chosid”, were close to Chabad. ey, Let me share with you what I too, learned Torah regularly, did see and hear. I remember the but an altogether dierent term “a tomim”, standard of scholarship was the ■ TORAH ■ assumption for a Lubavitcher spoken with a Yeshivah student. Torah scholarship was one of special inection, the prime values in our home; ■ PIETY ■ it permeated every part of our clearly implying lives. My father [Rabbi Yisroel Coupled with the emphasis Jacobson a”h – Ed.] who was a special kind of on Torah learning was always busy with dozens of person. “frumkeit” — an absolute, community needs, always, uncompromising, devoted always had a sefer open before observance of all the mitzvos him. He rose at 6 a.m. and on the highest possible level. went to bed late, so he could learn. And one of my Both my parents adhered to this standard, but they fondest memories is the hoarse voice of his father, were not at all rigid or self-righteous. It was a most learning out loud with that wonderful Gemara natural and happy way of life. nigun that woke me up in the dawn hours when I would spend a Shabbos with my grandparents. My mother, who o en deplored her lack of I remember an aunt of mine from a well-known holy learning, was very knowledgeable about Chabad family, telling me how shocked she was many dinim. When she was too weak to go to when she came to America in the 1930’s, because the shmurah matzah bakery to “take challah”, my she had never before seen a religious man or boy father insisted on bringing the whole days’ baking sitting around just talking rather than learning in to our house, at great inconvenience, because he a sefer. knew how much the mitzvah meant to her. And he smilingly indulged her and gave both my mother My grandfather, a er his retirement from being and her older sister her own esrog, because my a schochet, happily sat learning from morning to mother knew that whoever “bentches” esrog rst night. In the fourteen years following he made two establishes possession (one of the mitzvos relating lavish family parties celebrating a “siyum” on all to esrog), and it was hard for her to resolve the of Shas (the Talmud) and he was on a third cycle conict between two mitzvos, benching esrog rst when he passed away. and honoring an older sister.

It was clear in my home that Torah scholarship My mother wore a wig from the day she was was what distinguished Chabad chassidim. My married, even in America where there was so father o en told me that the “Tmimim” — students little demand for “shaitels” that there was only one of the Lubavitcher Yeshiva in Russia and later wig-dealer in all of New York City, and she wasn’t Poland, who came to America in the 1920’s and 30’s, kept that busy either. Although we were far from all served as , Roshei Yeshivah, Shochtim, auent, my mother cared about her appearance. etc. Far more than I heard the term “chosid”, I She was not “fashionable”, but she had good taste remember the term “a tomim”, spoken with a special and a natural air for what was becoming. Yet much inection, clearly implying a special kind of person. as she made sure that her dresses suited her well, and

Generations ■ 51 t just so, she did not hesitate to add material to her feeling that we were a special breed because we were sleeves when necessary. (ere religious Jews, and Lubavitcher. were no shops catering to the We grew up in Brownsville, “frum” trade before W.W.II). Coupled with Brooklyn, in a neighborhood e humblest housedress and the emphasis on about 95% Jewish, mostly rst the best Shabbos outt-all had generation immigrants. Most to have a proper-length sleeve. Torah learning ate kosher food, were familiar If the added material was not with, and observed many such a good match and spoiled was “frumkeit” traditions, but were not really the looks of the otherwise — an absolute, frum as we understand the “perfect” outt, so be it. No term. I attended public schools, compromises, ever. uncompromising, since there were no Yeshivos for devoted girls then. If not for the erce Only years later did I pride in being frum that my appreciate the fact that many observance of all parents instilled in me, even if of my parents’ peers did not it meant being dierent from live up to their high standards the mitzvos on the most of my Jewish classmates, of mitzvah observance. highest possible neighbors and friends, I wonder Never did a word cross if I could have “made it” with their lips about what others level. It was a most my faith intact. their friends and relatives — did or did not do. e one natural and happy My grandparents, too, exception I remember vividly way of life. shared this concern: that their was when one “tomim”, at children must, despite the time the height of the depression, and place — “treife” America shaved o his beard in the hopes that that would in the 1920’s and 30’s, remain religious. ey make it easier for him to nd employment and feed encouraged their bright and talented children his hungry family. My father was beside himself to learn a trade, rather than go to college and with aggravation. “How could a tomim do that?!” learn a profess ion like their peers. e attrition rate from Yiddishkeit for college students was at My father drank only cholov yisroel and ate only least 90% at the time; it was almost impossible glatt kosher meat (when his father put it aside for him to observe Shabbos properly. A tradesman had in the slaughter-house; otherwise he ate chicken) a ghting chance — he could be his own boss. long before these foods were generally introduced But always, the emphasis was on being frum; in the U.S.A. But he never discussed this, or any “chassidish” was not the term used. other “hiddur mitzvah” that he practiced. Lubavitcher — that was a term that was used. is was our ordinary, matter-of-fact way of life, It meant, in addition to Torah scholarship and and we never got the feeling we were remarkable uncompromising frumkeit, two other things to us. or superior, or deprived and repressed either. Just lucky. One, of course, was devotion to the Rebbe. My parents were exceptional people blessed with unusual talents and abilities; this is not the place to ■ LUBAVITCHER ■ enumerate their contributions to Chabad. But the I should say that we never got the feeling that we spirit of their dedication — that was an everlasting were dierent and better because we had such a lesson to us. I don’t think it ever occurred to my high standard of learning Torah and observance of parents that they should use their talents and mitzvos. Our parents, however, denitely gave us a abilities for their own material benet — to get

52 ■ Perspectives money, or pleasure or whatever. Although all My grandmother once told me that she their time and talent, their very lives, were spent remembered her grandmother gathering all in involvement with projects of the former Rebbe the children, distributing sweets to them and and, may he live and be well, the present Rebbe telling them, “Kinderlach, today is a big yom-tov. Shlite, my parents would have considered the idea Today they freed the great Rebbe from prison.” that they were doing something for the Rebbeim If I remember correctly, my grandmother said absurd. her grandmother remembered from her early childhood the actual original day of Yud-Tes Every time I hear the expression “Do this or Kislev! It just doesn’t seem the same nowadays. that so the Rebbe should have nachas,” I wince. My parents devoted their lives to the Rebbeim, but rarely if ever did they talk about them. My father ■ SERVICE TO OTHERS ■ served three Rebbeim; he had to work closely with My father would o en tell me that one of the them on some of the projects they assigned him, distinctions of Lubavitcher Rebbeim is, in addition yet even within the family he rarely spoke about it. to their exceptional Torah erudition, their concern It was clearly understood that to discuss the for the entire Jewish community, not just their own Rebbeim in any way, even their greatness, was chassidim. It followed, naturally, that Lubavitcher presumptuous and not in the spirit of proper chassidim must share that universal concern and respect. Implicit in their every action, and at times spend their lives in service to the community, explicitly explained to us, was the belief that it was helping institutions, groups and individuals. is the greatest privilege and honor to be involved in communal responsibility superseded all personal anything related to the Rebbeim, an honor beyond considerations. No “Let George do it; it’s too hard, price that we are all unworthy of. why should I kill myself?” ere was no saying “No — I can’t”, to anyone who asked e giving was 100% one- for help — ever. Home and sided: from a Rebbe to a chosid. e giving was heart always open and involved e reverse was ridiculous, 100% one-sided: in helping others — that was contrary to the basic concepts their whole life. of Rebbe chossid relationship. from a Rebbe to a I could go on; one One important part of our chosid. e reverse unforgettable incident from “chassidishe” lives does seem a my childhood says a lot. little dierent nowadays: the was ridiculous, celebration of Yud-Tes Kislev. contrary to the As we were sitting down to at was a real Yom-Tov. We the seder one Pesach, someone proudly exchanged “good basic concepts knocked at the door. It was a yom-tov” greetings throughout of Rebbe chossid horrible-looking beggar, who the day. Besides Purim and sometimes came to our house Simchas Torah, it was the day relationship. for a meal. We children were my parents made a tremendous afraid of him. With hindsight feast and farbrengen in our I realize he must have been an house. It was not just one of the chassidic farbrengen alcoholic or addict; he wore days; it was Rosh Hashanah for Chassidus, the lthy, tattered garments, his nose and eyes ran, his most important day in the Chabad calendar. (A hands twitched, strange noises emanated from him. misnagid, thinking he was making a barbed joke, A eeting look of repulsion crossed my father’s once sent a New Year’s greeting card to us on Yud face, then his face so ened and he asked the man Tes Kislev. My father thought it a great idea.) to join our seder: “O.K. — go wash up and join us.”

Generations ■ 53 And to us, horror-stricken, he said, “A er all, when in our lives. we say, “Kol dichn — whoever is needy, come and join us” we are supposed to mean it.” By the end of My parents, as said, were very frum, yet they the seder we realized he was just a pathetic, pitiful loved to tell another tale if, say, for some reason gure; we never feared him again. a particular traditional dish was not served on Shabbos or Yom Toy, or when discussing other’s “Chassidishe” there was no talk of, but there priorities: A Rebbe once said in such a situation: “I were countless remarks and expressions and am not afraid of the punishment I will receive in the little stories that breathed chassidic thought and next world for not being punctilious about these feeling. In my ears still cling, “Don’t be a chitzon mitzvos which give the body material enjoyment.” (supercial)”; “You have too big an ich (ego) to be a true chassidiste”; “e world is batul b’mtzius” ■■■ (untranslatable) — all in Yiddish, of course. e way of life of that generation — its Torah One favorite, o -repeated tale: the classic remark scholarship, unpretentious piety, dedication to of one Rebbe to his gabbai: “I am heavy because working for the good of the community, concern anxiety makes you thin; and I have yet to nd one for every individual Jew, lifelong bond to the single thing on this lowly earth that is worth a deep Rebbeim, its every moment replete with Torah sigh.” e world and what most people think of as principles and precepts — does it tell us anything, its pleasures did not occupy a very important part or does a new generation know it all — better?!

54 ■ Perspectives In the World of Anash

Chabad Scholars Discuss Contributions of the Movement's Founding Father

Eli Rubin - Chabad.org

is past Sunday marked the 200th anniversary heart is alive and well.” since Rabbi Schneur Zalman of , founder of the Chabad-Lubavitch movement passed away. A "e Alter Rebbe is actually personied by his day-long event was organized in Crown Heights double contribution—to mysticism on the one by Merkaz Anash—an organization that caters to hand, and Jewish law on the other." the global community of Chabad Chassidim— focusing on Rabbi Schneur Zalman’s scholarly Hellinger says that even within the Chabad works. Known in Chabad as the Alter Rebbe, Rabbi community itself, not everyone truly understands Schneur Zalman is best known for his authorship and appreciates the full weight of Rabbi Schneur of the Tanya—a Chassidic guide to the service of Zalman’s contribution. “ere is always more to G-d, and the Shulchan Aruch—a code of Jewish learn, and when you grow up with something you law.

As Rabbi Shimon Hellinger—director of Merkaz Anash—explains, “It is easy to appreciate his contribution to Chassidism, but it is more dicult to appreciate how important and innovative his halachic contribution is. Even less known or understood is the immense signicance of his work on the prayer liturgy.” is daylong series of presentations and panel discussions was planned precisely to address this deciency. “Merkaz Anash,” says Hellinger, “is an organization that focuses inwards; Chabad caters to the whole world, but in order for the movement’s arms and legs to sometimes study it with a degree of superciality,” function properly we must make sure the beating says Hellinger. “We organised this event because

e material in this article is copyrighted by Chabad.org, and is reproduced here, with permission.

Chof Daled Teves ■ 55 we want people to have a deeper understanding A panel discussion focused on Rabbi Schneur and appreciation of what we have.” Zalman’s oral teachings. Rabbi Eliyahu Matusof—a senior editor at Otzer Hachasidim (a branch of e day began with a presentation by Kehot Publication Society, the publishing arm of preeminent Chassidic thinker Rabbi Yoel Kahn— Chabad-Lubavitch) and the scholar who oversaw chief transcriber and editor of the teachings of the recently completed publication of all extant transcripts of these teachings—was joined by Rabbi Yehonasan Dovid Reinitz, who also worked on the transcripts, and Rabbi Nachum Grunwald— editor of the Heichel Habesht Journal. Much of the discussion focused on what these transcripts tell us about the expansion of Rabbi Schneur Zalman’s leadership in the early 1790s. Previously he had attempted to guide his disciples on a more individual basis, and the Tanya is actually based on the personal advice that he oered during the earlier period of his leadership. But as his fame spread and his popularity grew the public discourse the late Lubavitcher Rebbe, Rabbi Menachem became the chief method of communication and M. Schneerson, of blessed memory, and editor guidance. of the Encyclopedia of Chabad ought (Sefer Ha’erchim Chabad). Rabbi Kahn focused on a talk in which the late Lubavitcher Rebbe discussed the signicance of Rabbi Schneur Zalman’s name. Schneur can be read as shnei ohr, which means two luminaries. “Accordingly,” explained Rabbi Kahn, “the Alter Rebbe is actually personied by his double contribution—to mysticism on the one hand, and Jewish law on the other.” Rabbi Schneur Zalman’s purpose was to combine these two poles,

In a session devoted to Rabbi Schneur Zalman’s monumental work of Jewish law, the Shulchan Aruch Ha-rav, Rabbi Yukusiel Farkash—a recognised halachic authority from Jerusalem— used numerous textual examples to illustrate the depth and precision invested in Rabbi Schneur Zalman’s lucid phraseology. “e more you study his words,” he explained, “the more depth and novelty you uncover. Due to the simplicity and the clarity of his prose, that depth is only recognizable to one who studies his words in context of the wider halachic discourse, the opinions and making the most esoteric secrets as accessible and arguments set forth by the great authorities of practical as a straightforward legal ruling, and earlier generations.” In several instances he made permeating dry legalities and rituals with aective comparative readings of Rabbi Schneur Zalman’s depth and meaning. Shulchan Aruch alongside Mishnah Berurah—the

56 ■ Perspectives popular halachic work of the famed Rabbi Yisrael “It is designed,” he said, “to oer innovative insight Meir Kagan—highlighting the many important to procient scholars as they delve deeply into the details that can be missed if you do not scrutinize earlier codes and their attendant commentaries.” Rabbi Schneur Zalman’s words with due precision. e third genre of haalchic works by Rabbi Rabbi Shalom DovBer Levine followed up with Schneur Zalman includes no less than twenty three shorter works oering brief overviews of a diverse array of legal issues likely to be encountered on a regular basis. Most of them are devoted to elements of scal law, including inheritance law, damages and business law. Other are devoted to the laws of Torah study, synagogues, modesty, charity, and aspects of marriage and family law. Interestingly, there are eight works in this category whose existence can be documented, but no extant copy has yet been discovered.

is session was followed by a panel discussion on the Tanya, the best known of Rabbi Schneur a bibliographical survey, demonstrating that Rabbi Zalman’s works. Rabbi Nosson Gurary—a veteran Schneur Zalman actually composed many varied Chabad Emissary, and a noted scholar and and distinct works of halacha... author—began by pointing to the counterintuitive and o en overlooked idea that for Rabbi Schneur Rabbi Shalom DovBer Levine—head librarian Zalman, religious life is actually focused primarily at the Central Library of Agudat Chasidei Chabad on the individual’s baser side, rather than the in New York—followed up with a bibliographical survey, demonstrating that Rabbi Schneur Zalman actually composed many varied and distinct works of halacha, and that three dierent genres can be identied within the larger edice of the Shulchan Aruch Ha-rav, Rabbi Schneur Zalman’s code of Jewish law. “e rst and largest section of Shulchan Aruch Ha-rav,” explained Levine, “is a standalone work incorporating a comprehensive survey of all relevant laws, along with their reasons and sources.” is section deals with the common functions and obligations of Jewish life (Orach Chaim), and among scholars and laymen alike divine soul. “In chapter thirty-seven he writes that it is this section that is usually referred to when the soul achieves nothing for itself; its sole purpose Shulchan Ha-rav is mentioned. Rabbi Levine in inhabiting the body and the physical realm is to pointed out that the other sections of this work elevate the animal soul.” Rabbi Pinchos Korf—a actually include halachic texts of a dierent type senior faculty member at Yeshiva altogether. in New York—argued that ultimately the divine soul plays a more important role. A lively debate According to Rabbi Levine, the second section ensued, with R. Gurary arguing that in Tanya (Yoreh De’ah), which covers issues of ritual law, is Rabbi Schneur Zalman’s central goal is to provide really a satellite to the great legal codes authored by a method for the animal soul itself to come to love Rabbi Yosef Karo (Beit Yosef and Shulchan Aruch). G-d. R. Korf disagreed, saying that this is only

Chof Daled Teves ■ 57 possible for truly righteous individuals. “A regular person,” he argued, “can never transform their baser side entirely. What you can do is outshine it and overcome it by bringing the divine soul to the fore, making it master of all your thoughts, words and actions. Tanya teaches you how.”

Rabbi Gedalia Oberlander concluded the day with a presentation on Rabbi Schneur Zalman’s liturgical contribution. While Rabbi Schneur

each case. In at least one instance Rabbi Schneur Zalman simply moves a period one word over in order to endow a passage with new life and meaning.

is session was perhaps the most enlightening one of the day, but the numerous technicalities involved prevent me from doing it justice in the present report. e publication of the rst Chassidic prayer book is the most underestimated of Rabbi Schneur Zalman’s achievements. ere are Zalman’s prayerbook is used daily by tens of many prayer books, and it is dicult to see what thousands, very few appreciate the beauty and is special about this one. But Rabbi Oberlender precision that make his liturgical phraseology demonstrated that it is actually here that we are unique. Rabbi Oberlander explained that this best exposed to Rabbi Schneur Zalman’s unique prayer liturgy conforms with great exactitude to ability to combine and balance halachic legalities both halachic and grammatical considerations on with chasidic and mystical considerations. “We the one hand, and the kabbalistic intentions taught all know of Rabbi Schneur Zalman’s esoteric and by Rabbi Yitzchak Luria—the great Arizal—on the exoteric contributions,” said Rabbi Oberlander, other. Providing many textual examples along with “the Shulchan Aruch Ha-rav and the Tanya are comparative readings with other versions of the two great pillars; the prayer book is the third pillar, liturgy, Rabbi Oberlander explained the various which seamlessly fuses the esoteric and the exoteric halachic and mystical considerations relevant to into a single edice.”

58 ■ Perspectives

Connection Highlights

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