34) The Fear Factor:

The Kotzker Rebbe said; “Moshe battled to understand (why the Torah introduced the element of fear and punishment into some of its commandments)...

...until he was told to; ‘Go down from your lofty heights, and understand that some do need the introduction of a fear factor (to keep them from transgressing religious prohibitions).”[1]

Nonetheless, the ideal remains that with a proper understanding of spirituality, a religious person should never have to endure a fear of any sort, in their relationship with G-d.

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[1] Amud HaEmet p. 53, par 2

33) Go All The Way Up The Mountain!

At Sinai, before the giving of the Torah, G-d warns the Jewish People; “Guard yourselves from going up the mountain and from touching even its fringes...”[1] 

This verse is generally understood in its literal sense as a prohibition against ascending the mountain of G-d.

But the Kotzker has a radically different take on the meaning of this verse. He says; “(Embolden yourselves and ) don’t just be satisfied with touching the (mere) fringes of the mountain, but go all the way to the top!”[2]  

He believes the Torah is there for the taking and religion is there, not for meek and passive followers, but for the spiritually bold and daring.

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[1] Shmot 19,12

[2] Amud HaEmet p. 52, par. 2
NOTE: A distinction needs to be drawn between the once off historical Mount Sinai and the conceptual Sinai representing a spiritual encounter.

32) People Need Substance Not Just Taste:

The Kotzker Rebbe said; “(Tradition teaches that) the manna in the wilderness tasted in accordance to whatever the consumer wished it would taste like. 

(Yet this was not good enough because even if the manna tasted like meat, they still complained that they did not have real meat to eat.) 

– People need substance not just taste, (even if comes from Heaven)."[1]

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[1][1] Amud HaEmet p. 46 par. 5

31) Never Abandon An Emotion:

According to the Midrash, after the splitting of the sea, the angels wanted to sing a song of praise. But G-d told them to hold back and allow the people to sing first.[1]

The Kotzker Rebbe explains; “The angels are always in a state of spiritual rapture. This, however, is not the case with human beings who first need to be spiritually awakened before they are able to experience a yearning for spirituality. This is why (immediately after witnessing an act of providence) the people ‘sang first’, before their yearning dissipated. The angels would ‘sing later’ ”[2]

In real life, moments of pure elation are few and far between. When the opportunity arises, though, it needs to be seized with both hands and savored!

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[1] This is the intended meaning of the verse; “Az yashir Moshe uvenei Yisrael – At that moment, Moshe and Bnei Yisrael sang” (Shemot 15,1)

[2] Amud HaEmet p. 45 par. 5

30) Don't Make Mashiach G-d's Problem:

On one occasion a student of another rebbe happened to visit Kotzk. 

The Kotzker inquired as to the others rebbe’s well being and the said to the student; “I love your rebbe very much. But why is he always crying out to G-d to send the messiah?  Wouldn’t it be better if he rather cried out to the people (themselves) to return (to G-d)? – This is the meaning of the verse ‘Why cry out to Me (G-d)? Speak unto the children of Israel.’[1] “[2]

The Kotzker Rebbe is reminding us not to fall back onto the misleading notion so common in religious circles to throw every challenge back at G-d. 

In Kotzk spiritual deflection is not a virtue. We only grow when we dare to face real challenges within the real world.

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[1] Shmot 14, 15

[2] Amud HaEmet p. 45, par.2

29) People Should Never 'Change':

The Kotzker was very wary of people who claimed to have changed for the better. He feared they may delude themselves into believing they could change into something they were not.

He brought biblical precedents showing that Moshe and Aaron did not change[1] even when they were elevated to a higher service.

But he did say; “The only change people should ever make is to go back to their essential true selves and become who they really are.”

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[1] See here.  

28) If You Can Think, Think - If Not, Follow:

Rashi, commentating on Moshe’s instruction to take a lamb for the Pascal sacrifice, says; “If you (are rich and) have flock, draw (the lamb) from your own (stock). If not, then take from the market place.”[1]

The Kotzker profoundly suggests; “If you are (spiritually) rich...take (teachings and advice) from yourself.  If you are not, then (simply) take from others...”[2]

The Kotzker is suggesting a radical departure from common reliance upon sagely advice to the exclusion of the individual’s own thinking capability. This idea, however, would only be for independent thinkers, not for the masses that need constant guidance and nurture.

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[1] Shemot, 42, 21. The reference is to mishchu (draw deeply from within), ukechu (take superficially from without).

[2] Amud HaEmet p. 42, par. 5

27) Independence Is As Important As A 'Tosefos':

Torah study is often perceived as the most important, if not the only worthwhile pursuit.

Yet the Kotzker Rebbe maintained; “It is incumbent upon a person to engage the section of the Exodus (i.e. the concept of independence) with as much dedication as the study of halacha (law) and Tosefos (commentary).”[1]

In Kotzk, the roles of freedom of thought and independence are considered just as crucial as, and must go hand in hand with, Torah study - in order to liberate rather than merely enslave and restrict.

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[1] Amud HaEmet p. 43, par. 3