On Defying Anti-Torah Government Edicts

On Defying Anti-Torah

Government Edicts

Rabbi Yehoishophot Oliver

Since the Jew’s observance of the civil law stems from Torah alone, if there is ever a conflict between Torah law and civil law, the Jew follows Torah faithfully in all its minutiae and refuses to even consider doing otherwise. Although, as discussed in an earlier article, “The law of the land is [Torah] law,”[1] this only applies to matters such as “merchants’ customs,”[2] international relations, and the like,[3] which stem from the mazal, the constellation, and higher, the guardian angel, of each country.

However,[4] only the Jewish people were sent into exile, but the holy Torah itself was never subjected to exile, for “The Torah will never change.”[5] Hence, non-Jews have no right to issue laws that somehow interfere with the Jews’ observance of the Torah, and Jews need not and should not honor and obey such laws (see also here).


Not only are non-Jews and their legal system unauthorized to override matters of Jewish observance that are a strict obligation or prohibition, they may not even dictate to a Jew how to keep a minhag Yisrael (Jewish custom), or in any way detract from the observance of a minhag Yisrael. The Previous Rebbe made a daring public statement to this effect after he was released from prison and about to be sent into exile. He famously repeated the following timeless words of one of his predecessors:[6]

All the nations on the face of the earth must know that only our bodies have been sent into exile and the servitude of [foreign] rulers, but our souls have not been exiled or enslaved. We must declare openly before all that in all matters relating to our religion, the Torah, the Mitzvos, and Jewish customs, we Jews have no one who can dictate to us, nor may any pressure be brought to bear against us.

In the same vein, the Previous Rebbe once related[7] a powerful story of how the Tzemach Tzedek courageously stood up to the government when it attempted to interfere in Jewish observance:

...In the first session, the Minister of Haskalah instructed the secretary of the conference to present a plan for the curriculum of Jewish children that the minister and his assistants had devised, and he commanded the four who had been summoned—the Rebbe [the Tzemach Tzedek], Reb Itcheleh of Volozhin, Reb Yisrael Halperin, and the scholar, Betzalel Stern, to sign on the plan.

...When the Rebbe [i.e., the Tzemach Tzedek] saw that the situation was dangerous, he stood up and said:

“The government summoned us to hear our opinion, and not to sign on what others have prescribed. I refuse to sign, and resign from my participation in the meeting.”

Lilienthal, who stood next to the Minister, whispered something into his ear, and immediately the minister stood up in anger and said with great fury, “Doesn’t it say that ‘The law of the land is the [Torah] law’?”

The Tzemach Tzedek responded: “‘The law of the land is the [Torah] law’ applies only to monetary matters, such as taxes and property rates. While ‘A Jewish custom is Torah,’[8] and no one has the permission to nullify it.”

 “The custom of women to cover their faces with their hands when they light the Shabbos candles—is that also Torah?” asked the minister.

“Yes,” answered the Tzemach Tzedek, “that too is Torah, as the Talmud Yerushalmi states: ‘The custom of [Jewish] women is Torah.’”[9]

Of course, we have suffered such persecution time and again from various oppressors through the course of history, and in the Jewish calendar, most notably in the time of Chanukah (see here). 

This is of timely relevance in recent months and years, in which the age-old Jewish custom of metzitzah be’peh has come under attack.

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[1] Gittin 10b.
[2] Cf. Mishneh Torah, Laws of Selling, 26:8.
[3] Shulchan Aruch, Choshen Mishpat, 369:18.
[4] Hisva’aduyos 5744, Vol. 2, pp. 612-613.
[5] Ninth of Maimonides’ 13 Principles of Faith. Mishneh Torah, Laws of the Foundations of the Torah, 9:1.
[6] 3 Tammuz, 5627. Printed in Likkutei Dibburim, Vol. 4, 692a-692b..
[7] Likkutei Dibburim (Ivrit), Vol. 3, p. 610.
[8] Menachos 20b, Tosafos, s.v. nifsal. Maharil, cited in Rema on Yoreh Dei’ah, 376:4. See Likkutei Sichos, Vol. 22, p. 56.
[9] Pesachim 4:1.



Dedicated by Menashe Fleisher. Dedicated by Mrs. Rivky Katz and family in memory of Reb Mordechai Meir haKohen z"l ben Chaim Elazar haKohen z"l. May he have aliyas haneshama and be a gutteh better for all of us, especially to "convince Hashem" that we need Moshiach down here, "l'mata m'asara t'fochim," immediately!!!

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

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

Intellect: True or False?

Rabbi Yehoishophot Oliver

Using the intellect involves absorbing information, giving explanations, drawing distinctions, making comparisons, reaching conclusions, and so on.

Yet although this is the nature of intellect, it is not the goal of intellect, for all these intellectual processes can be carried out in a correct, true way or in a twisted, false way. The goal of intellect is to transcend selfish, emotional considerations and reach a pure, unbiased understanding of a concept.

True intellect knows that it is liable to be blinded by self-interest, and so it actively seeks to divest itself of this corrupting influence.

To explain, the Torah warns us: “Bribery blinds the eyes of the wise.”[1] No matter how refined, knowledgeable, and experienced a judge may be, when he stoops to take a bribe, he creates an inner emotional bias that makes it impossible for him to judge fairly, leading inevitably to a travesty of justice.

If at first the judge was inclined to rule against the accused, when he accepts a bribe, he does not necessarily rule leniently in order to consciously fulfill his side of the dishonorable deal he made when he took the bribe. Rather, accepting the bribe sways his judgment, inducing his mind to devise of all kinds of pretexts to acquit the accused.

Likewise, consider two parties who come to court, each one pleading his side. Even when the case is highly complex and two-sided, each litigant will present a long list of claims in his own favor—including elaborate, advanced, and even innovative arguments. This will even happen when one or both sides has done things that outsiders would consider egregiously wrong.

Each one is convinced beyond any shadow of doubt of his own righteousness, even to the extent that he is simply incapable of acknowledging any merit in his opponent’s claims. Moreover, instead of partially conceding the perspective of his opponent, he turns around his opponent’s every argument to further bolster his own case. In fact, even simple, completely uneducated people can come up with such arguments.[2]

The reason for this amazing capacity for rationalization is the tremendous personal investment that each side has in winning the case.

The challenge of the judge is to examine the case with zero personal bias and apply the law to the specifics of the case before him faithfully and correctly.

Likewise, Hashem endowed us with intellect and charged us with the task of using it to assess the world and our fellow the dilemmas that we face in life in a mature, true, and objective manner.

When emotions are strong, the person is at risk of rendering intellectual decisions that are incorrect and ethical decisions that are unjust. This danger is completely unrelated to the extent of his intellectual development. No matter how high his IQ and how vast his knowledge, if his emotions are allowed to affect his intellect, all his arguments will be false. On the contrary, the brighter he is, the greater the danger that he may persuade others to adopt his false ideas.

Generally speaking, an immature person relates to the world through his emotions, and his intellect is not true intellect, but intellect recruited—rather, hijacked—for the benefit of his emotions. In the language of Chassidus, only the intellect of his Bestial Soul is active. This is also known as mochin de’katnus, “immature intellect.”

In contrast, an intellectually mature person assesses every issue that he analyzes objectively. Not only is his judgment not colored by his feelings, but even when his personal feelings directly contradict the conclusion warranted by intellect, he reaches the conclusion correctly.

In short, his intellect is not controlled at all by his emotions, but only by the dictates of the faculty of intellect.[3] Although this may seem like a high level, it is one that we should all strive towards. 

This is not to say that this person’s emotions are nonexistent or even that that they are weak. Nor is refining his emotions a prerequisite. One can possess fiery, unrefined emotions, and still possess an intellect with the power to utterly disregard those emotions. This is maturity in intellect. In the language of Chassidus, this is a person whose Nefesh HaSichlis (Intellectual Soul) truly dominates. This is also known as mochin de’gadlus, “mature intellect.” (See here and here.)

However, it should be noted that although some people are more naturally gifted with the ability to reach this level than others,[4] one can only truly attain it when one predicates the use of one’s intellect on faith in Hashem and humble submission (“bittul”) to His will as revealed in our holy Torah.[5]

Based on the Previous Rebbe’s Sefer HaMaamarim 5691, pp. 162-163;
cf. the Rebbe Rashab’s Sefer HaMaamarim 5679, p. 181; ibid. 5671, p. 91. 

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[1] Shemos 23:8.
[2] Hayom Yom, Elul 9.
[3] Chassidus calls such a person a “chochom be’etzem ko’ach chochmoso.”
[4] See Tanya ch. 2, end, which explains that the spiritual level of a child depends upon the purity of the parents’ thoughts and behavior during conception. The Tzemach Tzedek explains (Kitzurim Ve’Ha’oros LeTanya p. 75) that this is referring to the degree of the refinement of the child’s Nefesh HaSichlis.
[5] Cf. Likkutei Sichos, vol. 3, pp. 889-890.



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

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



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

Avodah: A Tough Job

Avodah: A Tough Job

Rabbi Yehoishophot Oliver

The purpose of a Jew’s life is avodas Hashem. The word avodah has multiple meanings. The most basic meaning is sheirus, to serve Hashem like a servant serves and prepares things for his master, similar to the expression, “I was created to serve my Maker.”[1] Thus, the word avodah means service.[2]

However,[3] the Hebrew word avodah also has a different but related connotation. It is etymologically related to the word ibud, “processing.” This involves taking a coarse, unusable substance, and treating it in various ways until it is refined and usable.

The classic example of this is taking a smelly, foul hide of an animal, and investing the tremendous effort necessary to treat it using many and various treatments until it is converted into leather. Then not only can it be used for constructive mundane purposes, it can even be used for holy purposes, such as parchment for Tefillin and the like.

Likewise, the Jew must engage in avodah in the sense of processing a coarse substance—taking the gashmiyus and the chumriyus (see here) of his body, his Bestial Soul, and the world around him, and fighting and struggling with herculean strength, even in the face of tremendous adversity, to reject the chumriyus and refine and transform the gashmiyus into a vessel for spirituality and G–dliness.[4]

The[5] extent and nature of the effort required to accomplish this transformation varies greatly, depending upon the person’s individual level and life circumstances.

Just[6] as processing hides involves transforming a substance from one extreme to another, so are we to transform the Bestial Soul from a desire for worldly pleasures to the other extreme—love of Hashem.[7]

Furthermore,[8] the hide resists being changed into leather, because one wants to change it into a state completely different from its natural state. So, too, the Bestial Soul naturally resist one’s efforts to transform it, and this necessitates avodah—tremendous effort to go against one’s nature.[9] And yet this resistance is in fact positive, because otherwise we would not need avodah—toil to change the Bestial Soul, and Hashem wants this task to require effort.

This[10] analogy, which emphasizes the need for toil, also implies that it is insufficient to serve Hashem out of fear alone; fear of Hashem does not necessarily require toil, for some people possess a natural fear of Hashem.[11] In contrast, love of Hashem always requires effort to evoke;[12] thus, true self-refinement requires developing both fear and love of Hashem.

Moreover, the hide is hard, and so processing it involves crushing it in order to soften it, and then it can become leather. Likewise, a Jew should engage in Iskafya, lit. “subduing”—going against his nature and crushing it.[13] This softens his personality, fulfilling the directive of our sages, “One should always be soft like a reed, and not hard like cedar.”[14]

This[15] analogy also expresses to the emotional difficulty involved, for the task of processing hides is degrading. Thus, we find that “One may not appoint a king or a high priest who was a tanner [one who processes hides]; since this task is degrading, the people will deride them.”[16] Likewise, the task of transforming the body, the Bestial Soul, and the outside world, will involve enduring unpleasantness and degradation.

A[17] Jew who struggles to overcome his nature is called an oved Elokim, a servant of Hashem. The use of the word oved in present tense implies that this expression refers to one engaged in a constant, lifelong battle with the evil inclination.

Why[18] is the specific name of Elokim used in this context? Because Elokim, which has the numerical value of hateva, nature,[19] is the divine name that creates the natural order. And when a Jew toils to change his own nature within, this has an impact upon the cosmos in general, such that he “processes” and refines the natural order as a whole, which stems from the divine name of Elokim.[20]

Moreover,[21] ultimately, investing the tremendous effort required to refine the physical elevates the Jew to a state of bittul bimetzius, complete submission to Hashem. This means that not only the Neshamah, but even the Bestial Soul and the body reach a state of bittul bimetzius, such that their entire being exists only to fulfill Hashem’s will. May we all merit to reach this level!


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[1] Kiddushin 82b.
[2] Hemshech Mayim Rabim 5636, p. 91.
[3] Torah Ohr, Bereshis 5b; ibid., Mishpatim 76a. Likkutei Torah, Vayikra 2d.
[4] Hayom Yom, 17 Sivan.
[5] Toras Menachem 5718, Vol. 22, p. 39.
[6] Ma’amarei Admur HaTzemach Tzedek, 5615, p. 266.
[7] Cf. Tanya ch. 17.
[8] Toras Menachem 5711, Vol. 3, p. 152.
[9] Tanya 118a.
[10] Toras Menachem 5712, Vol. 4, p. 329.
[11] Kuntres HoAvodah, chs. 1-3.
[12] Of course, some may have to exert more effort than others—cf. Tanya ch. 42.
[13] Ma’amarim Melukatim, Vol. 2, p. 361.
[14] Ta’anis 20a.
[15] Sefer HaSichos 5751, Vol. 1, p. 158.
[16] Kiddushin 82a. Mishneh Torah, Laws of Kings, 1:6.
[17] Tanya ch. 15.
[18] Toras Menachem 5712, Vol. 5, p. 138.
[19] Ramak, Pardes 12:2. Reishis Chochmah, Sha’ar HaTeshuvah, ch. 6, s.v. vehamargil.
[20] Cf. Likkutei Torah, Balak 73d.
[21] Sefer HaMa’amarim 5733, p. 377.



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




Dedicated by the Weinberger family in honor of the yahrtzeit of Melech ben Sara Masha a"h on 19 Tammuz.

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

Why work?

Why work?
Or: The Deeper Significance of the Weekdays

Rabbi Yehoishophot Oliver

When we examine our mundane lives, it seems that the true spiritual experience is to be had on Shabbos, when we are able to withdraw from our mundane concerns and devote ourselves to Torah study and prayer. After all, what could be spiritual about the rat race of pursuing a livelihood and the numerous tasks of cooking, cleaning, and the like necessary to maintain a household?

Yet Chassidus, known as the “inner dimension of the Torah”, sheds light on this aspect of the inner dimension of our mundane lives. It explains that in fact, everything we do during the week, even the most mundane activity, has an underlying spiritual purpose.

The main purpose of our divine service during the weekdays is to create a birur, a spiritual separation and refinement, of the impure spiritual energy that permeates the physical world known as kelipas nogah. The Jew accomplishes this goal through engaging in various kinds of work, which are encompassed by the thirty-nine categories of work forbidden on Shabbos, known as melachos.

The melachos are closely related to eating, for, among other things, they encompass all the stages necessary in the process of preparing food—from the earliest stage of sowing the seeds, to the final stage of baking or cooking. And since the goal of all the efforts necessary to prepare the food is that it be eaten, eating food is the culmination of this step in refining Kelipas Nogah (albeit only the first stage; see below).

This parallels the process of refinement that takes place during physical eating, in which the stomach and the liver process the food. The higher-quality nutrients are extracted from the food’s inferior aspects and are absorbed into the body, even rising up to the level of the superior faculties of the mind and heart. The inferior aspects, however, are eliminated.

Likewise, when one eats in the proper way, the sparks of holiness that lie in the physical are extracted from the “shell” of the forces of the Kelipah, which is rejected.

The above is the first stage in the weekday birur of Kelipas Nogah. However, a further birur of Kelipas Nogah occurs when one uses the energy from the food one eats[1] to recite the weekday prayers.

Prayer is compared to eating, for just as eating involves birur, so does prayer.

The highlight of Tefillah is the Shema, in which one declares Hashem’s absolute unity, and that one is willing to give up one’s life for it.[2]

This creates a birur comparable to that of eating:

When the heart and mind of the Jew become inspired with the desire to become subsumed in the sublime G–dliness that lies at the source of the Jew’s soul,[3] this parallels the way that the energy of the food becomes absorbed in the body’s higher organs.

Likewise, Tefillah draws one closer to Hashem, and this experience humbles the person and impresses upon him just how distant he is from Hashem during the rest of the day. This realization crushes his ego and eliminates a significant amount of the Kelipas Nogah within his Bestial Soul.

This is the reason that Tachanun follows the earlier parts of the Tefillah, for once one has reached the sublime spiritual heights, he senses his lowliness all the more, and turns to Hashem and begs for forgiveness.

We can carry the comparison to digestion further. The more thoroughly the food is digested, the more nutrients are separated from the food for constructive use, and the more the waste matter that is eliminated is truly bereft of any beneficial components. Likewise, the more attention one devotes to Tefillah, the more one’s intellect and emotions become inspired to submit to Hashem, and the more one comes to realize one’s lowliness before Hashem.

This is the meaning of “The belly of the wicked is lacking”[4]: “The wicked” refers to the forces of Kelipah, which are “lacking” the sparks of holiness that were extracted through the Jew’s efforts to accomplish the weekday birurim.

Sefer HaLikkutim, Shin, pp. 93-94.

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[1] Cf. Tanya, beg. ch. 8, “be’ko’ach achilah ha’hi.”
[2] In the original, “limsor nafsho be’echad.”
[3] In the original, “le’ishto’avo begufa de’Malko.”
[4] Mishlei 13:25.


Dedicated by Reb Yisrael Meir Rafael and family.

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The Contribution of Chassidus Over Kabbalah

The Contribution of Chassidus Over Kabbalah

Rabbi Yehoishophot Oliver

At first glance, both Kabbalah and Chassidus explain Hashem’s greatness. And yet, since Kabbalah was  revealed before Chassidus, Chassidus must have come to add something new and more. What?

This is a broad topic, and of course, an article of this length cannot do it justice, but I will discuss one aspect of it below.

Although Kabbalah offers wondrous explanations of G–dliness, when these ideas are examined, the explanations it gives are incomplete. The wisdom of Kabbalah is so lofty that it does not truly descend into human intellect, and so a regular person cannot properly grasp it, even if he is highly intelligent. Who then can grasp it? One who is somehow attuned to a certain level of spirituality that transcends intellect. This exalted spiritual state “fills in the gaps,” enabling one to“decipher the code,” and properly grasp these rarefied concepts.

There are two ways of possessing this level of spiritual sensitivity.

From above: A Jew who is born with a particularly lofty neshamah may be endowed with the power to grasp these lofty concepts.

From below: A Jew who has invested tremendous effort to rectify all his sins and failings and has succeeded, and has then gone still further and reached an advanced level of self-refinement, may manage to elevate himself to this level.

Until Chassidus was revealed, one who aimed to truly grasp the explanations of the sublime levels of G–d’s greatness found in Kabbalah had to be a fit “vessel” by fulfilling at least one of the above requirements. The revelation of Chassidus, however, made it possible for any Jew to grasp Hashem’s greatness, even without satisfying either of these requirements.

But what is so different and special about Chassidus? What quality does it have that Kabbalah lacks, making it accessible to every Jew? The answer: Chassidus in general, and Chassidus Chabad in particular, brings Hashem’s greatness down into sechel enoshi, human understanding.

How does it do this? It is written, “From my flesh I see Hashem.”[1] This verse encapsulates the entire goal of Chassidus—to explain in great depth and in great detail the faculties of the soul, and how they interact with one another. Since the Jew’s soul descends from the higher spiritual worlds,[2] everything in his or her inner self parallels the higher realms, and can thus be used to understand them. Chassidus therefore uses as its mashal (analogy, pl. meshalim) the soul’s faculties—“my flesh”—in all their intricacies, through which we are able to “see Hashem”—to understand the nimshal (concept being explained by the analogy) of sublime levels of Hashem’s greatness.

Although Kabbalah also employs analogies from the soul to explain G–dliness, it never explains exactly which aspect of them corresponds to the nimshal in what way; it merely states the analogies, no more. If any explanation is provided, it is minimal.

This is one reason that it is considered dangerous to study Kabbalah without being truly a vessel for it. The lack of down-to-earth explanation makes one liable to fall into the trap of construing the analogies in Kabbalah literally.

This misconception is called hagshamah—lit., “making material,” or “corporealization.” Its opposite is hafshatah, literally, “divestiture,” or “abstraction.” Hafshatah is the ability to “see through” the details of the mashal to the nimshal of the sublime levels of G–dliness that it is coming to inform us of. Since this is a requirement for studying Kabbalah, we find that the Baal Shem Tov instructed those whom he saw as susceptible to hagshamah—apparently, the vast majority of people—not to study Kabbalah.

Now, let’s explain hagshamah further. On the lowest level of hagshamah, one believes that Hashem literally has a hand or foot, or the like, G–d forbid. A less coarse, but still forbidden level of hagshamah is to believe that Hashem is some kind of limited entity, albeit a very sublime one, such as one of the Sephiros (divine attributes), and to pray to a Sephirah, G–d forbid, instead of to Hashem Himself.[3]

An even more abstract kind of hagshamah, but hagshamah nonetheless, is an incomplete understanding of an analogy, applying aspects of it to Hashem that were not meant to be applied, and neglecting to apply aspects of it to Hashem that were meant to be applied; this is in itself hagshamah, G–d forbid.

And when one “coarsens” Hashem, G–d forbid, while studying Kabbalah, this in turn greatly “coarsens” the student of Kabbalah; in other words, it has a very detrimental spiritual effect upon him (along the lines of the words of our Sages that if one learns Torah inappropriately, it becomes a “potion of death”[4] for him). And this is indeed tragic, for his intention in his studies was surely to become more refined.

This explains further what was quoted earlier that to learn Kabbalah one must either have a lofty neshamah or be very refined, for only then can we be confident that the person will not fall into hagshamah.

In contrast, the analogies offered in Chassidus are always accompanied with explanations[5] that make clear that not only does Hashem in His Essence (“Atzmus”) have no physical form, but He has no spiritual form either. Likewise, these explanations make clear which aspects of the analogies are relevant, and which are not.

Therefore, the student who has acquired a broad knowledge in Chassidus may be equipped to study Kabbalah as well and understand it properly.[6] Conversely, in our time, Chassidus is vital to protect one from misunderstanding concepts in Kabbalah. So for someone to learn Kabbalah without the explanations of Chassidus and “make his own way” in Kabbalah is presumptuous—he would be presuming himself not in the category of those whom the Baal Shem Tov warned against learning works of Kabbalah lest they commit hagshamah and thereby become greatly coarsened.[7] Moreover, it is not enough to learn texts that explain the deeper meaning of these Kabbalistic concepts briefly; one must also study Chassidus, which explains them in depth.[8] Thus, learning Chassidus before Kabbalah is vital.[5]

Based on Kuntres Inyanah Shel Toras HaChassidus, p. 1.
Toras Sholom, pp. 113, 185. See also the article on p. 20 here.

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[1] Iyov 19:26.
[2] Tanya, ch. 3, beg.
[3] Derech Mitzvosecha, Shoresh Mitzvas HaTefillah, 115b. Cf. Shivchei HaBesht, p. 250.
[4] Yoma 72b.
[5] Igros Kodesh, Vol. 22, pp. 58-59. See also Likkutei Sichos, Vol. 30, p. 292, where the Rebbe warns that only one who has actually attained expertise in Chassidus by studying it diligently for many years is fit to issue a ruling on whether Chassidus is similar or different from Kabbalah with regard to the various restrictions on the study of Kabbalah.
[6] Likkutei Sichos, Vol. 35, p. 295.
[7] Igros Kodesh, Vol. 8, p. 223. Also, see ibid. Vol. 13, p. 403.

[8] Likkutei Sichos, Vol. 20, p. 594.

This post was written by the author in honor of the third birthday of his daughter, Shaina bas Atarah Arielle, on 22 Tammuz. It was also dedicated by Rivkah Katz and family, so that it be a merit for the refuah sheleimah of HaRav Meir HaKohen ben Rochel Dilkah. Lastly, this post was dedicated by Ephraim Tunick in honor of his mother, Miriam Shaina bas Asher ע"ה.

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

Different Kinds of Tests of Faith

Different Kinds of Tests of Faith

Rabbi Y. Oliver

Earlier I discussed the concept of a test of faith in our current context as Chabad chassidim. However, while we’re on the topic, let’s explain the idea of a test of faith in general.

We may not realize it, but we are often faced with tests of our faith in Hashem. Since “knowledge of the sickness is half the cure,”[1] being aware of this phenomenon and understanding how these tests may manifest themselves will surely provide us with a tremendous boost of strength in our struggle to overcome such tests.

The Tzemach Tzedek enumerates various types of tests,[2] and focuses on the test of faith, listing four different forms of this test:

A false prophet: This fellow works miracles and then seeks to entice the many to sin, declaring, “Let us go and worship other deities!”[3] It is human nature for one’s judgment to be swayed by the influence of the idolatrous miracle worker, for his impact on the world is tangible. Thus, in order to overcome this influence a person must actively intensify his faith in Hashem, and consciously reject and dismiss the false prophet.

The prosperity of the wicked: Although one would think that divine justice should bring prosperity to the righteous and misery to the wicked, in reality sometimes the opposite is the case—Hashem grants the wicked success and prosperity in this world. He does this in order to test us. When the wicked arrogantly declare their superiority over others and defy Hashem, the observer of this pompous display of power must exert himself immensely to bolster his faith in order to remain completely undeterred from his devotion to Hashem and to Torah and Mitzvos.

The mon: The mon, the “bread from Heaven,” would fall daily for the Jews in the desert. However, they were required to finish eating the mon of each day before sunrise of the following day, although this meant that no food whatsoever would remain for the following morning. The only way they could bring themselves not to save some of the mon for the following day “just in case” was by arousing firm faith in Hashem that the mon would fall again the next morning.

Akeidas (the Binding of) Yitzchak (also known as “The Akeidah”): Reb Menachem Mendel of Horodok asks: At first glance, the main one tested in the Akeidah was Yitzchak, for he was the one to be giving up his life al kiddush Hashem (in order to sanctify Hashem’s Name). But if so, why does the Torah state[4] that Hashem meant to test Avraham, while omitting any mention of it being a test for Yitzchak?

Reb Menachem Mendel answers that although it is indeed a tremendous Mitzvah to give up one’s life, it is unremarkable in the annals of Jewish history. Even the most unlettered and “ordinary” Jews would surrender their lives al kiddush Hashem. Thus, as great a Mitzvah as it is, this test is considered trivial for someone of the spiritual stature of Yitzchak, who, as one of our forefathers, was likened to Hashem’s “chariot,”[5] for he served as a vehicle for the Sephirah (divine trait) of strictness.

Rather, at the Akeidah the main one tested was Avraham. It was a test of faith to see whether he would doubt Hashem’s words. Avraham had been assured by Hashem that “Your seed will be called through Yitzchak,”[6] i.e., Yitzchak (and not Yishma’el) would father a great nation—the Jewish people. However, Avraham could have asked a very glaring question: At the time that Hashem commanded Avraham to offer up Yitzchak as a sacrifice, Yitzchak was still single, and if Yitzchak would die now, how could he possibly father the nation which Hashem had promised would be born from Avraham? Moreover, isn’t Hashem eternal and unchanging, as Hashem declares: “I have not changed,”[7] implying that He does not change His mind?

Yet Avraham paid no attention to these altogether logical questions. Instead, he dismissed them totally from his consciousness, and believed with pure and simple faith that if this is what Hashem was commanding him to do now, it was surely the right thing to do. Passing this test was remarkable even for someone of Avraham’s stature.

Each of the above examples adds understanding to the concept of a test of faith.

• Both the tests from the false prophet and from the prosperity of the wicked involve external adversaries to Hashem whose success and power is liable to shake one’s faith; the test is then to disregard these external phenomena by reminding oneself of the true, inner reality of divine omnipotence.

• The test of the mon, however, involved Hashem’s demand that the Jewish people disregard the regular nature of the world due to a specific divine promise.

• The test of the Akeidah involved accepting Hashem’s words even when there was a logical discrepancy with His earlier statements. This would require simple faith that even though I don’t understand how, Hashem surely knows best and is doing what is right, and hopefully with time, my personal question on His ways and instructions will be answered as well.

It should be noted that a test of faith could involve thought alone—e.g., harboring doubts in Hashem’s justice when one witnesses the prosperity of the wicked; it could involve thought and speech—e.g., expressing words of doubt in Hashem due to observing the miracle performed by a false prophet; or it could involve thought, speech, and action—e.g., clinging to the mon of the previous day due to doubt whether the mon would fall the following day.

On a similar note, a test of faith could involve a large-scale event, e.g., despite witnessing the success of the wicked on 9/11, our faith in Hashem does not waver. Or on a very small scale, one’s faith could be tested by his missing the bus and arriving late, in which case Hashem is testing to see whether one will accept this turn of events with equanimity, as a purposeful divine intervention, or become irritated, as if it were a matter of chance.

In any case, the common denominator in all these examples is that a test of faith involves disregarding the immediate reality in which one lives, and reminding oneself of the true, inner reality that Hashem reveals to us via the Torah, and that the whole reason that Hashem is creating these circumstances in the first place is in order to test our faith in Him.


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[1] Cf. Sefer HaSichos 5703 p. 18
[2] Derech Mitzvosecha pp. 370-372.
[3] Devarim 13:3.
[4] Bereishis 22:1.
[5] Bereishis Rabba 47:6
[6] Bereishis 21:12.
[7] Malachi 3:6.



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A Counter-Intuitive Solution

A Counter-Intuitive Solution

Rabbi Yehoishophot Oliver

Oddly enough, sometimes the most effective way of dealing with a problem is by not focusing on it. At first glance this seems completely counter-intuitive. Who ever solved a problem by ignoring it?

Tanya ch. 28 discusses one troubled by forbidden or extraneous thoughts that the animal soul casts into his mind in order to distract him from focusing on his prayers. The Tanya explains that the only way to overcome such thoughts is to simply disregard them completely; instead, one should focus with even more intense concentration on the words of prayer.

Focusing on the thoughts in any form is counter-productive, for the thoughts are comparable to an anti-Semite who persistently harasses a Jew. As soon as the Jew responds—no matter how clever he thinks he worded his comeback—he has lost, for that is exactly what the anti-Semite wants—to grab the Jew’s attention so that he can torment the Jew further.

Likewise, one who attempts to avoid the sin of forbidden thoughts by dwelling on why they are so wrong and sinful finds himself in the process still thinking about the forbidden thought, which in turn brings him to dwell on it further—and so he has fallen right into the evil inclination’s trap. “He who wrestles with a dirty man, becomes dirty himself.”

This principle applies not only to overcoming temptation to sin, but also in relating to past sins. As discussed in Tanya ch. 26, one of the ploys of the evil inclination is to bring one to dwell upon one’s sins and become saddened over them. But wait a minute, isn’t it a Mitzvah to do be sad that one sinned against Hashem, and do Teshuva? How can this be considered a bad thing?

To explain this, the Tanya states that part of the reason that the Torah instructs us to “serve Hashem with joy” (Tehillim 100:2) is that joy infuses one with strength and resolve in serving Hashem, enabling one to overcome the wiles of the evil inclination. Reflecting upon past sins and how terrible it is to sin naturally evokes feelings of sadness that weaken the person both spiritually and physically, and thus makes him even more susceptible to fall into sin. Since the evil inclination knows this—for it is called the “sly one” (Likkutei Dibburim, Vol. 3, p. 516a), it wants the person to think such thoughts. This is one of the cases in which the evil inclination comes with a “silk kapote” (Igros Kodesh HaRayatz, Vol. 4, p. 394; Sefer HaSichos 5685, p. 83), insidiously assuming a guise of piety in order to ensnare the person.

Only on certain occasions are thoughts of one’s sins and how to rectify them deemed appropriate: during Cheshbon Nefesh, a deep personal reckoning. There are certain times designated as appropriate for this, such as when reciting the Shema before going to sleep (Kerias Shema she’al hamitah), Erev Rosh Chodesh (also known as Yom Kippur Katan, the small Yom Kippur), and the entire month of Elul and the Ten Days of Teshuva.

What about sadness leading to weakness? The answer is that when Torah informs us that these times are auspicious for making a personal reckoning, this means that during these times Hashem grants from above additional strength that enables one to reach a certain amount of sadness over one’s sins in a way that will not adversely affect one’s divine service.

Moreover (as also discussed in Tanya ch. 26), as soon as one is finished with sadness and teshuvah, he should be confident that Hashem has forgiven him, and this should bring him to tremendous joy, such that by the time he finishes his personal reckoning, and turns his attention back to his regular divine service, he has returned to a state of joy.

However, at all other times one should be focusing not on meticulously assessing one’s exact level and analyzing one’s sins and shortcomings, but on the task at hand: serving Hashem.

(An additional reason for this is that it distracts the person from his main mission. This is comparable to a businessman, whose primary preoccupation should be selling his merchandise. Although he should take stock of his profit and loss, he can only do so from time to time, for if he is constantly engaged in stocktaking, he will certainly never sell anything!)

Then, when one focuses on increasing in Torah and Mitzvos, these thoughts automatically have no place to enter. And even if they do enter for a moment, they can be rejected easily, just as light is dispelled by darkness—automatically (see Tanya ch. 12). One is then surrounded with an atmosphere of holiness, and finds oneself in a much more pure state of mind and heart than if he would be constantly dwelling on how terrible sin is, how low he has fallen through his sins, and how vital it is to undo his past sins. Thus, this approach also protects him from sin much more effectively.

Thus, when people wrote to the Rebbe asking for advice in how to overcome “sins of youth” (i.e., indulging in lascivious thoughts of women and spilling one’s seed) and how to attain a tikkun (a spiritual rectification that will undo the damage done through the sin) for past sins, the Rebbe advised (e.g., here, here, here, here, here, here, here, and in many other holy letters) the person to divert his attention totally from such matters, and even from rectifying them; instead, the Rebbe advised them, increase in Torah study and in teaching Torah to others.

In this connection, here (also mentioned in Igros Kodesh, Vol. 22, p. 8) the Rebbe quotes the responsum of the Rebbe, the Tzemach Tzedek, who says (see here) that thinking and worrying about the “sins of youth” naturally leads one to the same undesirable results as those of forbidden thoughts. This is the basis for the traditional approach in the Chabad community not to discuss this sin, or its tikkun, on a regular basis (in contrast to the approach of certain other Chassidic circles).

That’s not to say that a tikkun isn’t needed, and that one shouldn’t do things to effect such a tikkun. At the same time that the Rebbe advises people to focus their attention elsewhere, and if they are at the right stage, to get married, he then typically prescribes certain practices that serve the purpose of both preventative measures and tikkunim. 

These include:

• engaging in assiduous Torah study, especially the study of Chassidus
• disseminating Torah widely
• giving tzedakah regularly and frequently, especially before prayer
• immersing in the mikveh daily
• learning Chitas
• memorizing some passages of Mishnayos and Tanya, and reviewing them regularly by heart, especially while walking down the street (see Igros Kodesh, Vol. 6, p. 326)

Other pieces of advice that were given that clearly seem to be preventative measures (and not tikkunim), include eating in a healthy way, not eating a lot before going to sleep, avoiding gossip and idle chatter, and having one’s tefillin and/or mezuzos checked.

However, one should follow these practices without being preoccupied with the fact that they are a preventative measure or a tikkun—although of course one is fully aware that this is so, and this awareness is part of his motivation to do them.

The exception to this rule, the Rebbe says in the above letter, is when dealing with people who are simply not aware that it is forbidden to look at certain things and engage in “sins of youth” in the first place (especially since some secular doctors and mental health “professionals” even encourage it)! Or even if they realize vaguely that it’s problematic, they are unaware of the degree of the sin’s severity. When dealing with such people one must speak openly about this sin, in order to teach people that it is wrong. However, once the person has grasped the severity of the sin, the most effective way of overcoming it and rectifying it is as above.

The frum blogosphere

The Kotzker Rebbe reputedly said, “Not everything one thinks should be said; not everything one says should be written; not everything one writes should be published; and not everything published should be read.”

This can perhaps be tied to a similar statement of the Rebbe, the Tzemach Tzedek: “A word spoken is public knowledge; in writing, it is for the entire world; and in print, it is for all future generations (Igros Kodesh HaRayatz, Vol. 2, Letter # 558).”

The connection is simple and straightforward: The further we express ourselves, the more of an impact we make upon the world. Thus self-expression requires caution, for we want to make sure our impact on the world is for the good. Thus, we are told to calculate our communication in every context of expression:

Some statements are constructive in the privacy of one’s thoughts, but better left unsaid.
Others statements may be communicated privately, but will be detrimental if communicated publicly.

Still other statements may be communicated publicly, but not in a way that affects future generations as well, for whom this statement may be confusing and misleading.

What irks me about the blogosphere, and I mean the “frum” Jewish blogosphere, is a widespread lack of ... refinement (following the “example” of the secular world, of course). People think that because they’re anonymous, or at least so they think, they can say whatever they like. So many blogs are:

• heretical, or bordering on it;
  

• cynical and totally uninspiring;
  

• nasty;
  

• silly;
  

• crude and foul;
  

• lacking a sensitivity for boundaries.
  

All of the above constitute either prohibited or inappropriate speech.

Sadly, these blogs are usually also the ones most widely read. Human nature is that negativity, crudeness, heresy, and the like, naturally attract much more attention, and unfortunately frum Jewry is no exception.

I’m not suggesting that important topics of public concern should be “shoved under the carpet.” Yes, there are times when someone needs to speak out against injustice, distortion, and so on. One should not be silent in the face of evil, lest one’s silence be taken as consent, G–d forbid.

But please, we’re supposed to be “A light unto the nations.” We don’t live in our own little box. Anything we say in public can and will be read by anyone and everyone. Frum Jews who lack guidance and have nowhere else to turn. Not-yet-frum Jews who have never come into contact with frum Jews. Non-Jews. Non-Jews who have never met frum Jews, and non-Jews who have never met any Jews. Let us ask ourselves: What sort of message are we sending all these people about frum Jews?

What should be our focus? Serving Hashem. Spreading light.

So there is a balance to be drawn, and not everyone succeeds. But are they mindful of the need to do so?

Even if there seems to be what to criticize, and even assuming that one is right, the whole world does not need to know what he is thinking. Think twice about just how constructive that criticism is. What does one hope to accomplish? Is he genuinely trying to help the situation, or just venting without thought?

I wonder how many of these bloggers went to the trouble to study the Chofetz Chaim’s laws of appropriate speech before posting content that is at the very least halachically questionable.

I understand that people are human, and have thoughts and feelings that they yearn to express, and the blogosphere is an outlet for such expression. But just because you are feeling something, that doesn’t mean you should express it. And if you need to discuss it with someone, perhaps speak to a Rav, a lay advisor, or a close friend. I’m not saying that one shouldn’t express one’s thoughts and feelings, but that one should “think twice.”

“Boiling hot” teachers

The Mashpia, Reb Shmuel Levitin, once related the following story at the Rebbe’s table:

The father of Rabbi Klatzkin of Lublin, along with another person, left the Yeshivah of the Chasam Sofer in Pressburg and came to Lubavitch, for they desired to hear a Chassidic discourse—only to learn that in that period the Tzemach Tzedek had not been delivering Chassidic discourses.

A while later there was a celebration in Lubavitch, in whose honor the Tzemach Tzedek delivered a Chassidic discourse. However, the two above Chassidim did not know about it, for no one thought to inform them, and they were not privileged to hear the discourse. They were greatly pained by this, so they arranged a private audience with the Tzemach Tzedek, complaining that they had not been privileged to hear the discourse. The Tzemach Tzedek instructed them to study the book of Tanya with Reb Hillel Paritcher. They said to him, “a keli sheini (second vessel) does not cook.” He responded, “Reb Hillel is a keli sheini that is yad soledes bo (lit., “hot enough to cause one’s hand to recoil”).”

Nitzutzei Ohr p. 47.

Background information: It is forbidden to cook on Shabbos. There are many detailed laws concerning the definition of cooking. When food is poured from one vessel to another, its heat diminishes, and is not normally considered capable of cooking. However, if the food in the second vessel is so hot that one who touches the vessel is forced to remove his hand because of the heat, then it is considered to cook.

Lesson: In the ideal relationship between Chossid and Rebbe, the Chossid hears Chassidus directly from the Rebbe. Thus, learning from a person other than the Rebbe is not the same as hearing from the Rebbe. However, if one’s teacher is sufficiently inspired and dedicated to Chassidus and the Rebbe, one can receive the same inspiration from one’s teacher as from the Rebbe.

This is especially relevant to us now, when we cannot direct connect with the Rebbe in the way that was possible before the third of Tammuz. We must seek truly devoted and ehrliche teachers and learn from them, and it will be as if we had received the teaching from the Rebbe. Likewise, those in a position to teach themselves must ensure that they are “boiling hot” Chassidim, fired up with inspiration and devotion.