Ridicule: The Ultimate Test

Rabbi Yehoishophot Oliver

Earlier, we explained that the Jewish people refine the sparks of holiness in their host countries through their tenacity in observing Torah and Mitzvos despite the physical suffering that they endure there. In most times and places of our exile, this was our main test—the test of physical suffering. 

However, there is another test of exile through which we refine the sparks of holiness, one that relates more to the divine service of recent generations, and especially for Jews living in the western world, which comprise the majority of the Jewish people. This is the test of the age known as ikvesa diMeshicha, the generations directly preceding the arrival of Moshiach.

During this period, belief in Hashem and adherence to the strict standards of Torah are widely regarded with disdain and dismissed with ridicule. In fact, our sages predicted this state of the world:[1]

The government will turn to heresy. ... The wisdom of scribes [Torah scholars] will decay, and those who dread sin will be despised.

Indeed, modern secular thought is permeated with an attitude of cynicism and apathy toward belief in Hashem and careful religious adherence, and one encounters this especially when one goes out into the workplace and comes into direct contact with the secular world. Unless one is careful, it is human nature for this ridicule, whether overt or hidden, to wear a person down and weaken his observance, until over time, he could come to abandon observance of Torah and Mitzvos altogether, G–d forbid.

The only way to overcome this pressure is by standing upright and proud and maintaining one’s observance of Torah and Mitzvos without compromise. This is the test of “Do not be embarrassed before the scoffers.”[2] 

If anything, the opposition should make one stronger, along the lines of the verse concerning the suffering of the Jewish people in Egypt: “And as they afflicted them, so did they increase, and so did they grow strong.”[3]

This fearlessness in the face of ridicule of one’s Torah observance is in fact required by Jewish law,[4] and considered so important that it is placed at the very beginning of the entire Code of Jewish Law—in the first volume (Orach Chaim), in the first section (siman), and in the very first subsection (se’if). Why is it is placed at the very beginning? For without this precondition, the Jew cannot consistently abide by Hashem’s law. For as soon as anyone says a derogatory word, e.g., by branding him as an “extremist” or a “fanatic,” he will become intimidated, and his observance will decline.

Although this character trait was always necessary (which is why it is included in Shulchan Aruch), in our times it is so crucial that it is the main test of our generation. Now that we face it, we should know that comparatively speaking, if anything this test is the most difficult of all, requiring mesiras nefesh, self-sacrifice, in a sense more than that required of those who suffered physical afflictions for the sake of their Torah observance.[5]

The intense difficulty of this challenge is evident from the Alter Rebbe’s interpretation of the verse (and I have translated it literally, to show how he interprets it): “The man Moshe was exceedingly humble from every man on the face of the earth.”[6] Moshe Rabeinu was shown a prophetic vision[7] of “every man on the face of the earth”—the generation of Ikvesa DiMeshicha. He foresaw how the Jewish people would be tested in general, and with ridicule of their observance in particular, and yet would cling to observance of Torah and Mitzvos regardless. When he saw this, he became “exceedingly humble” from them, i.e., from his high esteem for their fortitude. Despite Moshe Rabeinu’s awesome greatness, he felt genuinely humble and what’s more, exceedingly humble, when he witnessed the trials that we face in our generation.

Based on Sefer HaMa’amarim Melukat, Vol. 2, p. 187.

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[1] Sotah 49b.
[2] Shulchan Aruch Orach Chaim, 1:1, Tur, Ramo. Shulchan Aruch Admur HaZakein, mahadura basra, 1:3.
[3] Shemos 1:12.
[4] One of the many “duties of the heart” that Torah requires.
[5] Or, as the Previous Rebbe puts it, self sacrifice is the primary area in which our generation excels (Sefer HaMa’amarim 5709, p. 104).
[6] Bamidbar 12:3.

[7] Cf. Devarim 34:2, where Rashi states that Moshe Rabeinu was shown a vision of all the events that would occur to the Jewish people until the Resurrection of the Dead.

This post was dedicated by Avi Turner and family as a merit for Nechama Bas Luba to have a complete recovery.

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Public displays of Jewish observance

Nowadays the way to garner the respect of non-Jews is through public, unabashed demonstrations of Jewish observance:

The honor of the Jewish people should be revealed by performing activities of goodness and holiness in a way that is apparent to all, including the gentile nations. This is along the lines of the verse: “And all the nations of the earth will see that the Name of G–d is called upon you [and they will fear you]” (Devarim 28:10). The Talmud interprets: “This refers to Tefillin on the head” (Berachos 6a). A similar principle applies to all areas of Torah and Mitzvos, for “The entire Torah is compared to Tefillin” (Kiddushin 35a).

Hisva’aduyos 5749, Vol. 4, p. 111.

In past generations, Jews would generally keep to themselves, and for good reason. It was felt that public displays of Jewish identity would likely provoke unhealthy attention from our non-Jewish neighbors. It might be interpreted as an attempt to proselytize them, and arouse their animosity, which could lead to them harming us, G–d forbid.

However, nowadays, thank G–d, we live in a different time, in which the opposite is the case. When we serve Hashem proudly and fearlessly, this evokes the respect and awe of the non-Jews around us.

Yes, Times Have Changed

Yes, Times Have Changed

Rabbi Y. Oliver

“Times have changed,” some people say. And they use this claim—some more subtly, and others more blatantly—to excuse all sorts of neglect and failure, repeating ad nauseam with the catch-cry of “times have changed.”

Yes, it’s true. “Times have changed.” However, in fact this is a reason for us to strive even more diligently in our mission:

Yes, “times have changed.” We are closer to Moshiach than ever before. This requires that we intensify our preparations all the more.

Yes, “times have changed.” In many respects, the darkness of the exile has worsened (especially since the Rebbe was hidden from us on Gimmel Tammuz), requiring us to shed light all the more.

Yes, “times have changed.” We have access to an incomparably greater amount of Chassidus than ever before, obligating us to strive all the more to study it, meditate upon it, and apply it to ourselves.

Yes, “times have changed.” Modern communication enables us to disseminate Yiddishkeit, Chassidus, and the Noahide laws on an incomparably wider scale than ever before, making us all the more responsible to use these tools for holiness.

Yes, “times have changed.” Before Gimmel Tammuz, a chossid could have thought that he could tell the Rebbe what he wanted to tell and hide what he wanted to hide, but now he knows that since the Rebbe has transcended the limitations of a physical body, one can hide nothing from him (see here).

Yes, “times have changed.” Before 28 Nissan 5751 we could still talk ourselves into thinking that the Rebbe would take care of bringing Moshiach. But once the Rebbe told us unequivocally, “I am giving it over to you—do everything you can to bring Moshiach,” there’s no more fooling ourselves, is there?