57) OUTREACH ALTRUISM AND MAGNANIMITY?

Some of our leaders are very dedicated to spreading Judaism. They really want to fill their institutions with eager students thirsty for Torah knowledge.

The Kotzker recognizes the nobility of such a pursuit. But he also cautions that there may an ulterior motive that spoils the apparent altruism. The outreach world may not always be as spiritually philanthropic as it appears. 

Often the unspoken sentiment of spiritual emissaries is that Torah institutions should be well attended as long as they are their institutions.

He said; “You are claiming spirituality? But (like Korach who ‘also wanted the priesthood’) you really want to be the Leaders!” [1]

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[1] Amud HaEmet p. 92, par.4

56) SPIRITUALITY MUST ALWAYS BE NORMATIVE:

The Kotzker Rebbe suggested that the reason why Korach and his rebellion against Moshe was misguided, was simply because Korach was a fanatic.

He asked Moshe whether a house filled with holy books required something as insignificant as a Mezuzah.

The Kotzker explained; “A ‘house filled with books’ represents the concept of spiritual overreaching. No matter how many books a house has it always needs a small Mezuzah, to remind us that spirituality is a slow, natural and incremental process.”[1]

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[1] Amud HaEmet p. 81, par. 3

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’.

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

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’.

41) When Even Idolatry Is 'Spiritual':

The Kotzker Rebbe asks; “Why did G-d forgive us for the sin of the Golden Calf even though we did not repent – while He did not forgive us for the sin of the Spies even though we did repent?

The answer is that the sin of idolatry at least had some semblance of spirituality where the people were searching (albeit misguidedly) for G-d – whereas the episode of the Spies was crude (and lacking of any desire for spirituality)[1].”[2]

A genuine thirst for spirituality, even if we consider it imprudent in the extreme, must never be entirely dismissed, ignored, ridiculed or downplayed.

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[1] There are other Chassidic interpretations, however, that do ascribe spiritual connotations to the reluctance of the Spies to go to the Land of Israel. They wanted to remain within the spiritual confines of the purity of the dessert where they were fed by G-d etc, and not have to go to the ‘land’ which symbolized physicality.

[2] Amud HaEmet p. 63, par. 3

40) Be There!

G-d says to Moshe; “Go up the mountain and be there and I will give you the stone Tablets.”[1]

The Kotzker Rebbe comments; “This verse is difficult to understand because surely if Moshe goes up the mountain, he will (obviously) ‘be there’?

But the fact is that it is possible to ostensibly and physically be on the top of the ‘mountain’ and yet spiritually and intellectually be somewhere else. 

The main thing is not the ‘mountain’ but the ‘being there’"![2]

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[1] Shemot 24:12

[2] Amud HaEmet p.59 par.2

38) Inner Striving Trumps Outward Performance:

Kotzk has some interesting views on the function and performance of mitzvos: 

Most schools of thought regard the actual act of performing a mitzvah to be the sacrosanct moment. 

In Kotzk, while obviously the act is vital, it is the hachana or preparation beforehand that is sacrosanct  -  and the actual mitzvah act is carried out on a rather perfunctory level, quickly and without fuss.[1]

For example, the Kotzker Rebbe was known to have prayed quickly and without any ostensible, undue or external signs of movement or emotion. 

The act does not hold the pearl of spirituality as much as does the preparation. 

The essence and focus of spirituality is therefore to be found in the build up, anticipation and preparation towards the mitzvah, instead of the ritual itself.[2]

In a similar vein, The Kotzker says that a person should be loved, not for whom they are or for what they have done, but rather for the type of person they are striving to be.

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[1] He connects this concept, poetically, to the verse; ‘...to bring you to the makom (place) that I have prepared (hachinoti)’ [Shemot 23:20]. One is brought towards the Makom (which can also mean G-d) only through preparation (hachana). The Hebrew reads; ‘velahaviacha el hamakom asher hachinoti’

[2] Amud HaEmet p. 58 par. 3

35) Are You Staying For The Party?

During the great spectacle of the Sinai experience, the Torah says; “And the people saw the thunder and flames...and Moshe entered the cloud where G-d was.”[1]

The Kotzker Rebbe explains that there are two very different ways of experiencing Judaism.

One is on a popularist and social level where one is drawn towards all the trappings and constructs of superficiality.
This is where the ‘people’ miss the essential and see only the ‘thunder and flames’ – the external show of sound and light.

The other is on a real and profoundly deep level, where there is no show, but like Moshe one simply enters silently and alone into the cloud.[2]

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[1] Shemot 20:15-19

[2] Amud HaEmet p. 54 par. 1

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.

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

12) It's Not Just About Following The Old Ways:

Avraham dug wells. The Plistim covered them over. Then, a generation later, Yitzchak uncovered his father’s old wells and additionally dug a new well.

Given that a well is a symbol of a spiritual wellspring, they were not just digging for irrigation but uncovering new spiritual pathways. 

One would think that a latter generation should be content with just uncovering and maintaining the old sources of spirituality. But they must not. While maintaining the core tradition of the past, they nevertheless also need to uncover new and relevant pathways that are not known to their fathers.

The Kotzker says; “Yitzchak needed to dig a new well and follow a new path (to that of his father).”[1] 

This is typical of the Kotzker’s belief in individualism and spiritual independence.

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[1] Amud HaEmet p. 24, par. 4

8) A 'Direct' or 'Peripheral' G-d?

G-d appeared to Avraham, and in the midst of this great revelation, three weary ‘travelers’ arrive. 

Avraham tells G-d to wait while he attended to his guests (because ‘it is better to tend to visitors than to receive the countenance of G-d’).

The Kotzker poetically fills in the details: “While G-d is waiting, He patiently mentions to Avraham: ‘Gedenk as ich bin oich doh - Remember I’m still here.’”[1]

The spiritual encounter is not always a dramatic thunder and lightning show.

Sometimes it is simply the ability to carry on as normal while simultaneously remembering how to keep G-d in one’s ‘peripheral’ vision.

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[1] Amud HaEmet p.19, par 2