50) 'BEFORE' IS MORE VITAL THAN 'DURING':

The Kotzker Rebbe said; “If a person only reacts to the evil inclination (once it has already began to exert its influence), he will not be particularly successful in overcoming it. The time to fight the evil inclination is before its influence is felt.”[1]

Much of Kotzker philosophy has to do with preparation for life’s events, as opposed to simply reacting to them. 

This is why he prayed quickly and didn’t make a performance out of his religious practice, because he taught that preparation was always more important than the actual deed.

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[1] Amud HaEmet p. 78 par. 1

49) THE PRIVACY OF PIETY:

The Torah describes how Aharon must light the lamps of the Menorah. Aharon lights the lamps and the Torah says; “Aharon did so”[1]. Rashi comments; “This teaches that Aharon did not change.”

Amazingly, although Aharon just participated in what surely must have been a most uplifting spiritual event, he did not change!

The Kotzker says; “We find that Aharon was never visibly moved by any of the holy work that he performed. His spirituality was completely hidden within. External manifestations of holiness have no roots in true spirituality. The real spiritual experience takes place only within the inner recesses of the heart (and is never on show for all the world to see).”[2]

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[1] Bamidbar 8:3

[2] Amud HaEmet p. 86 par. 4

48) SPIRITUALITY IS GOVERNED BY THE SELF:

Many believe that spirituality is a blessing bestowed from above, as a consequence of good deeds.

The Kotzker Rebbe felt that the problem with this approach is that it does not allow one to take ownership of one’s own spirituality. 

Spirituality must never be projected even onto G-d, to the extent that we become passive recipients of His bounty.

As the Kotzker said (referring to Yom Kippur, which tradition teaches, innately has the ability to purify); “Nevertheless, it is upon you to purify yourselves.”[1]

In Kotzk, one constantly pursues a proactive path of emotional and spiritual development waiting for no one, not even G-d. One assumes full and total responsibility for the state of the personality that emerges in the end.

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[1] Amud HaEmet p. 71, par. 2  The Kotzker plays with the verse (Vayikra 17:30): ‘Ki bayom hazeh yechaper aleichem, letaher etchem’ – and says; ‘aleichem letaher etchem’.

47) THE FAT STOMACH:

The Torah says tell us that; “Whatever walks on its belly... is an abomination” and, therefore is not considered to be kosher.[1]

The Kotzker Rebbe (in a non politically correct moment) took this verse to allude not just to the kashrut of animals, but also of man.

He said; “One needs to be particularly conscious of (the size of) one’s stomach so that one doesn’t walk, representing the Torah way of life, with an inflated and protruding belly.”[2]

He couldn’t understand why some religious people experience such disconnect between spirituality and taking care of one’s health and appearance.

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[1] Shemot 11: 41 The ‘vav’of gachon (belly) is the middle letter of the Torah.

[2] Amud HaEmet p. 70, par. 3

46) SO YOU WANT TO GET HIGH?

Everyone talks about the thirst in the world today, for meaningful spirituality. 

The thirst is real and many cater to this need by supplying the type of neo-Judaism the people demand.

The Kotzker Rebbe said; “You’re demanding (spiritual) elevation? (That’s not the place to start) just carry on as normal and do what you have to do...and (spiritual) elevation will occur by itself.”[1]

Spirituality is at least as meaningful as love. You cannot start out by forcing yourself to love someone. You have to fall in love.

So too with real spirituality...it has to take you by surprise.

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[1] Amud HaEmet p.70 par.1

45) WHO IS RESPONSIBLE FOR THE STUDENTS?

Rabbi Menachem Mendel of Vurka and the Kotzker Rebbe have an interesting debate over whether or not a teacher is responsible for the behavior of the students.

According to the Vurka; “The teacher is responsible and has to give an accounting for every student that passes through his hands. The weight of responsibility rests squarely on the shoulders of the teacher to guide the students correctly.”

The Kotzker took a different view; “As long as the teacher obeys the proper teaching protocol and does his best to nurture the students in the ways of Torah ...he is not answerable for their behavior.”[1]

This deliberation may reflect the different approaches of an idealist and a pragmatist.

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[1] Amud HaEmet p.69, par 4.

44) YOU DECIDE!

The Torah says; “This is the law (Torah) of the elevation-offering and the meal offering - the sin-offering and the guilt-offering.”[1]

The Kotzker Rebbe interprets this verse as follows; “An individual can find within the Torah (whatever he or she wishes to find) - either (something positive like) an ‘elevation’ or (something negative like) ‘sin or guilt.'”.[2]

The Torah is not an automatic antidote to all the evils and discomfort of the world. Nor is it a short cut to becoming a holy person. In fact, while it can make a good person better, it can also make a bad person worse. 

As the sages say; - To one person the Torah can be uplifting and healing, while to another it can be as damaging as poison.

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[1] Vayikra 7:37

[2] Amud HaEmet p. 69, par 3

43) SPIRITUALITY IS NOT FOR DISPLAY:

Chassidut in general talks about the pivotal role and vital importance of hitlahavut (emotional and spiritual enthusiasm).

Interestingly, this is what the Kotzker has to say about it:

“The hitlahavut of the Jew towards Torah and the service of G-d, has to be hidden within the innermost recesses of the heart, and not exposed for all to see.”[1]

In Kotzk, spirituality, if it is to remain pure, is intensely personal if not private, and is not to be paraded nor worn on one’s sleeve. 

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[1] Amud HaEmet p.69, par. 2

This is alluded to by the small letter ‘mem’ in ‘mokdah’ (Vayikra 6:2), and by the large letter ‘tuf’ in ‘tamim tiheyeh’.