13) Many Paths Lead To G-d, But...

Jacob said; “This is the house of G-d and this is the Gate to Heaven”.[1]

The Kotzker explains; “We can experience G-dliness in every place. 

The only question is which gate are we entering through? 

If one enters through Sha’ar HaShamayim (the gate to Heaven), the G-dly perception is direct.  However, should one enter through a different gate, one encounters a degree of confusion.”[2]

The significance and uniqueness of this teaching should not be lost, in that here the Kotzker acknowledges the existence of other pathways to G-d, although they may be fraught with some degree of distortion.

While there are many paths leading to G-d, it’s best is to remain within Sha’ar HaShamayim.

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[1] Ber. 28, 17

[2] Amud HaEmet p. 27 par. 2

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

11) Look Out For The Hunters:

“Esau was a man who knew how to hunt”[1] 

Hunting implies a certain deviousness and the ability to adopt a camouflage.

The Kotzker understood Esau’s deceitfulness as follows; 

“Don’t think that Esau was a simple villager who wore checked shirts, walked barefoot and looked after animals. 

Instead Esau had a beard and payers, he headed a community and gave over Torah at Shalosh Seudos (the third Sabbath meal).”[2]

In the spiritual chase it is deceptively easy to be fooled by appearances.

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[1] Ber. 25,27

[2] Amud HaEmet p.23 par. 5

10) People Think Religion Is Synonymous With Sacrifice:

On the subject of Avraham being ‘tested’ by G-d when he was asked to ‘sacrifice’ his son Yitzchak, the Kotzker has a novel perceptive of the famous event.

He says; “It was more difficult for Avraham to desist from the sacrifice than to prepare for it.”[1]

It is the nature of people to think that religion and G-d require the most demanding of sacrifices. So too thought Avraham and that’s why the call to sacrifice his son was originally not such an anathema to him. Having come from a background of idolatry, this concept of glorifying sacrifice came quite naturally to him.

But when he overcame his disappointment at having to desist from sacrifice, G-d said; “Now I know that you are a G-d fearing man” (as opposed to an idolater). - Because refined and elevated faith is not predicated upon the desire of the worshiper to appease G-d through sacrifice.

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[1] Amud HaEmet p. 21, par. 1

9) Religious People Need Not Be so Insular

In Genesis we find that G-d wanted to destroy the evil city of Sodom.

Avraham, in an attempt to try stop the destruction, enters into a plea bargain with G-d and asks; “What if there should be fifty righteous people in the midst of the city, would You still stamp it out?”[1]

The Kotzker gives a fascinating interpretation to the expression ‘righteous people in the midst of the city’.

He says; “The righteous person must be in the midst of the city, mingling together with ordinary people, and not cloistered away in his own section.”[2]

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[1] Ber. 18, 24 - Actually there were five cities, Sodom being the only one mentioned because of its prominence. The number fifty would ensure a minyan of ten in each city (Rashi).

[2] Amud HaEmet p. 19 par. 3

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

7) Religion With No Fuss

On the verse: “And G-d appeared to him (Avraham), and he was sitting at the opening to his tent.”[1]

Who is the ‘he’ in the verse, Avraham or G-d?

Generally we take the ‘he’ as referring to Avraham sitting at the doorway. -But the Kotzker says the ‘He’ refers to G-d sitting in the doorway!

He writes; “Avraham was so humble (such a naturally spiritual person) that even though G-d appeared to him, it seemed as if He (G-d) was sitting (casually and naturally) at the door to his tent.”[2]

Sometimes the greatest spiritual encounters are not even perceived as such by the observer, and pass as by unassumingly. This is known as integrated spirituality.

The Kotzkers’ spirituality was so integrated that he never needed to make a show of any religious event. Even his davening (prayers) took place quickly and without theatrics.

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[1] Ber. 18,1

[2] Amud HaEmet p. 18, par. 5