|
Torah Online
EssaysCHASSIDISM CONFRONTS MODERNITYRabbi Zvi Leshem (Blobstein)
THE SPIRITUAL SOCIETIES OF THE REBBE OF PIASECZNEH1
Abstract:
Polish Jewry in the interwar period was faced with a spiritual crisis of massive proportions. Economic and demographic factors, combined with the influx of modern trends, contributed to a radical process of secularization, especially among the youth. Even chassidic communities found themselves threatened by alienation and defection. The Piaseczner Rebbe, Rabbi Kalonymus Kalmish Shapira, sought to combat these trends on a wide variety of communal and educational fronts. One of his strategies was the organization of secret societies for the elite of the chassidic community. Devotion and service to God, experienced in a group setting, would enable the individual to reach spiritual heights he could not attain on his own. Perfecting their own relationship with God, the participants would eventually create a ripple effect, revitalizing the chassidic world.
As the subject of the Rebbe's first book, Bnai Mahshavah Tovah, written around 1920, the idea of such societies features prominently in his later works as well. His major spiritual technique is the development of the imagination through exercises in guided imagery on a series of religious topics. Ultimately one's consciousness could be raised to the level of a constant awareness of God's presence, and a stronger sense of connectedness with the divine.
Orthodox society today faces numerous spiritual and educational challenges, especially among our youth. In certain respects the present situation is not dissimilar to that in which the Rebbe developed his system. At the same time we are witness to massive growth in the study of chassidic works, "spiritual" yeshivot, and Carlebach shuls, indicating that the chassidic style of spirituality may offer one major element of a plan for dealing with these new challenges. It behooves us to examine the possibility that certain aspects of the Rebbe's program may be relevant to our society as well.
Biography
Several biographical articles have already been written about Rabbi Kalonymus Kalmish Shipira.2 He was born in Gradinsk to his father, Rebbe Elimelech of Gradinsk, in 1889. He was named after his maternal grandfather, the author of the Meor Veshemesh. On both sides he was descended from a long line of distinguished chassidic rebbes, including Rebbe Elimelekh of Lizansk, the Koznitzer Maggid, and the Hozeh of Lublin. His father died when he was two, and he was educated by his (older) nephew, Rebbe Yerakhmiel Moshe of Koznitz, later to become his father-in-law. As a child he was perceived to be both a prodigy and a youth of saintly behavior. He married at the age of fifteen. In 1909, Rabbi Yerakhmiel Moshe died and , at the age of twenty, Rav Kalonymus became the chassidic rebbe of Piaseczneh, a suburb of Warsaw, later becoming the town's official rav as well. After the First World War, the Rebbe moved to Warsaw, although he continued as the Rav (and Rebbe) of Piaseczneh, where he spent several months each year. In Warsaw the Rebbe was active in official rabbinic organizations and in organizations dedicated to fighting against Shabbat violation, which had become common. He devoted his time to the study of Torah, his own devotional service, and to the spiritual leadership of his chassidim. He was very dedicated to his chassidim, once remarking that "Any rebbe not willing to descend to Hell to save his chassid from there is not a rebbe at all!" He was considered to be an expert in medical issues, and doctors would frequently consult with him. He had government authorization to write prescriptions, which he wrote in Latin.
In 1923 he founded Yeshivat Daat Moshe (named for his father-in-law) in Warsaw, and it rapidly became a leading chassidic yeshivah, educating thousands of students until the outbreak of World War Two. This was the first yeshivah in Poland with a dormitory, and, according to Sorsky, (Hovat HaTalmidim, p. 280), it was seen as the precursor to Yeshivat Chochmei Lublin. The Rebbe was deeply involved in every aspect of the yeshivah, and its students. His stated goal was to produce an elite spiritual leadership.
The Rebbe was considered to be an outstanding and creative educator, and in 1932 brought forth his only work actually published in his lifetime, Hovat HaTalmidim. The book, addressed directly to the young student, made a great impression and was also studied in non-chassidic yeshivot.
At the very beginning of the Nazi attack on Warsaw, most of the Rebbe's immediate family members, including his only son, were killed. As his wife had died in 1937, the Rebbe was left quite alone, except for his only daughter, who was later deported. Throughout the war, in the Warsaw Ghetto, the Rebbe continued to give sermons secretly in an attempt to strengthen the religious resolve of his chassidim. Eventually he buried his writings in the ground. After the liquidation of the ghetto, he was deported to a camp near Lublin, where he was murdered in 1943. His writings were miraculously discovered after the war, and published in Israel.
Literary Works
The Rebbe's books can be divided into two categories; chassidic philosophy and guidance on the one hand, and sermons on the other. The first category includes Hovat HaTalmidim, published in 1932, and two more books that formed (with Hovat HaTalmidim) a series, Hakhsharat HaAvreikhim, and Mavo HaShaarim. Fragments of what was to have been the final book in the series, Hovat HaAvreikhim, as well as the Rebbe's spiritual diary, Tzav VeZiruz were also discovered. The other book, relevant to this category, is Bnai Mahshavah Tovah, a small pamphlet secretly distributed to the Rebbe's closest chassidim. This book deals with the establishment of spiritual societies, and we shall return to it shortly.
The two books of sermons, on the weekly Torah readings and the Holidays, are entitled Derekh HaMelekh, and Aish Kodesh. The former consists of sermons given during the Twenties and Thirties, while the latter is a collection of the sermons given in the Ghetto, between the years of 1939-1942. Aish Kodesh is a profound theological document dealing with evil and suffering, and has been the subject of several studies.3 When was the Bnai Machshavah Tovah written? This is an important question, for the answer sheds light upon the relationship between this book and the rest of the Rebbe's writings, and upon the development of his approach. It is generally difficult to set exact dates for the Rebbe's writings, as he did not date them. Even his diary, Tzav VaZiruz does not have dated entries. We know from the Rebbe's own words, that his educational books are a series, which began with Hovat HaTalmidim, published in 1932, and continuing with Hakhsharat HaAvreikhim, written apparently around 1935, and Mavo HaShaarim, written in 1937. This was to have been followed by Hovat HaAvreikhim. There appears in Derekh HaMelekh, page 405, "A discussion of the Admor shlita from Piaseczneh with students of the yeshivah, on the seventh day of Pesach 5681 (1921)." This discussion explicitly mentions Bnai Mahshavah Tovah! From here, (and other hints to this elsewhere), we can determine that Bnai Mahshavah Tovah was in fact the Rebbe's first work, forming the basis of his entire approach and later works.4 I discussed this point with the current Rebbe, Rav Kalman Menakhem Shapira, and he agreed, later corroborating it through discussions with elderly chassidim.
The Spiritual Decline of Polish Jewry in the Interwar Period
Before addressing the Rebbe's plan for revitalizing chassidism, it is important to understand the situation to which he was reacting. In numerous places in all of his works, the Rebbe described with great openness the problems faced by chassidic society in the aftermath of World War One, including the move to large cities, economic hardships, and the influx of modern trends and influences.5 Secularization was rampant among the youth, and desperate measures had to be taken to re-enchant them with Judaism. Part of the problem was due to the deterioration of the chassidic movement itself. The movement had lost much of its early spiritual vitality and had reached the stage where the average chassid had no understanding of what chassidism was, how it was different from other forms of Orthodoxy, or what was expected of him. Thus the Rebbe discusses in great length the definition of chassidism, its relationship to kabbalah, and even various trends within chassidism.6 In Hovat HaTalmidim, he discusses the various educational pitfalls resulting from the new situation, and how the educational system must take into account the changing mentality of the chassidic student in modern times.7 In a sermon for Shabbat Shuvah the Rebbe decries the violation of Shabbat and the lack of Jewish education which are rampant in Piaseczneh.8
The alienation of the youth from Judaism had a negative impact upon their parents as well. In a chilling passage9 we are given a description of the Shabbat experience of a chassidic father. He returns home from the synagogue to find one child smoking a cigarette, and another reading an erotic novel! The discussion at the table centers on what the children have recently seen at the theater, and the father is left shattered both spiritually and emotionally.
Other aspects of chassidic life have also fallen into disregard or are observed only in the most superficial manner. The chassidim no longer visit their rebbe with correct intent or in the proper manner.10 The crucial institution of chassidic fellowship, the hevriah kadishah no longer exists.11 The status of the avreikhim, the young married yeshivah students, has greatly diminished, and with it the entire community has been weakened.12 For all of these reasons, a drastic educational reform and spiritual revolution were needed. A central component of this plan was the institution of secret spiritual societies, first outlined by the Rebbe in Bnai Mahshava Tova. In our conclusions we will compare this situation to the current one and briefly discuss the relevance of the Rebbe's plan in our society.
The Goal of Bnai Machshavah Tovah13
As we have already indicated, the book was meant for the spiritual elite among the chassidim. This point is stressed in the "Publisher's Note" at the beginning of the volume, in discussing the initial dissemination of the book after the first copies returned from Jerusalem, where the Rebbe had had them printed by his brother, Rabbi Yeshayahu Shapira ("HaAdmor HaHalutz"):
When the pamphlets were returned to Our Master of
sainted memory, he gave six copies to his students…
from these he made a few more copies giving them
to only those whom he trusted would follow the path
outlined in the pamphlet. He marked on the pamphlets
that it was forbidden to copy them without permission.14
Regarding the society's goal the Rebbe writes on the title page,
Praised be the Lord. For our young chassidic scholars
who wish to join together for the unity of God and the
Jewish people, I write, with God's help, the following.
It is proper to call our group "Bnai Mahshavah Tovah".
All I ask of the Lord is to bask in His glory and to visit His
palace. The goal of our holy Group; its philosophy, practices,
and bylaws.
Immediately afterwards the Rebbe dedicates the first page to "The Order of the Society's Goal":
Our goals are not new, nor do they differ from the goals of all Jews…. to serve God….Perfect and complete service with all of the limbs of our bodies and of our souls, so that no thread of our bodies, nor no spark of our souls should remain outside of God's holiness…. Merciful Father, have mercy on us, light in our hearts a spark of desire and knowledge, so we will know that it is not sufficient for us to be as a slave…who serves the king, …only from afar…. whose service is with a closed mind and a covered heart. Our desire and yearning is to be like children, ‘You are children to the Lord your God'. In our service, through Torah, prayer, and other mitzvot, we will feel closeness to God, like the son who rejoices after not seeing his father for several years, now that his yearning has been answered, so will we, during our service, feel our souls run toward Him, for we yearn for him day and night. Running and melting, as our souls melt in their outpouring into the lap of our Father in Heaven. Not only in prayer and service will we feel close to God and enjoy his splendor. Rather our consciousness will always be so clear and strong, and connected to His holiness that it will overcome our senses, so that not only will our senses not rule our consciousness…rather our senses will submit to our consciousness, and they will also perceive the holiness of God spread over all that exists. The person will visualize that he is found in the garden of God…before the divine throne. This is the goal of our group.15
In other words, the goal of the society (and of the book), is to guide the members in a holistic type of spiritual service, involving the entire being, feeling closeness to the Divine, and leading to the soul's "melting". Not only should this be achieved through classic acts of religious devotion, such as prayer or study, but the goal is to achieve such a heightened state of consciousness, so that one can sustain it at all times! The goal is a total revolution in the religious persona of the individual, in all aspects of his life, so that he thinks constantly of God, living in a state of intense concentration and powerful emotion. Clearly this is a goal that is irrelevant to the masses, appropriate only for the elite. As we shall see shortly upon examining the conditions for acceptance, the "elite" here would not be defined by talmudic scholarship, as would be expected in the Lithuanian yeshivah community, but rather by sincere piety and dedication to spiritual growth. Much of this book, and of the Rebbe's other works, are dedicated to practical guidance in this area.16 The group provides a framework within which the individual can learn how to properly serve God. In other places, the Rebbe stresses that the purpose of the group is to serve the individual, and not the other way around.17 The name Bnai Mahshavah Tovah, "Children of Heightened Consciousness", is based upon this approach, which aims to "strengthen and reveal heightened consciousness".18
Organization and Content of Bnai Machshavah Tovah
The book numbers only 54 pages, and the author often refers to it as a kuntres, or pamphlet.19 It is divided into the following sections: 1) "The Order of the Society's Goal" in which he explains the goal of the group. 2) "The Order of the Society's Content", in which the Rebbe gives more detail about the goals, and activities of the society. The societies are to be completely apolitical, and it is forbidden for them to cause any communal conflict, since "The basis of our group is the love of Israel". The essential goal is the spiritual success of the individual member, for "The individual cannot achieve alone what he is capable of achieving within the group."20
The next topic is the requirements necessary to be accepted to the society. "To our group only people who are truly concerned (about their spiritual welfare) will be accepted". He also stresses the imperative to keep all society activities a secret.21
The conditions to be accepted into the society are as follows: 1) "One who truly feels inside pain and worry…but he really feels pain…so that he occasionally cries over the sufferings of his soul". 2) "That he be a ben Torah to some degree. The Rebbe does not define the expression ben Torah, but it would seem to indicate a combination of piety, and commitment to Torah study.22 3) If the candidate is employed, rather than being a full time Torah student, he must still take upon himself all requirements of the society, including attendance thrice weekly. 4) "That he is not by nature an unreliable person, easily changing his opinions and customs". 5) "That he not be a liar or deceitful person".23
The next section, constituting the bulk of the book is "The Order of Practices and the Foundation of the Society". Here the Rebbe details the main aspects of his approach, giving practical instruction especially on the topic of machshavah, consciousness, and how to achieve the state of machshavah tovah, or heightened consciousness. We will return to this discussion later. The book concludes with "The Order of Instruction and General Principles, Some of Which Have Been Discussed Previously". Here the Rebbe reviews the previous section of the book, finally returning to the technical aspects of the society, including "The Bylaws of the Society". Each society must maintain a notebook with the names of the members and its records. Included in the notebook (in the writing used for a Torah scroll) is the nusach hakabakkah, a document in which the new member accepts upon himself the terms of the group by signing underneath the document, "testifying that he accepts the terms and bylaws of the society"24 The following is the text of the agreement:
In free will and volition, in alignment with the deepest
desire of my heart, life, psyche, and soul, I take it upon
myself to become a member of this devoted group, The
"Community of Good Consciousness". By this association, I
intend to clean and clear my body and mind and to offer them
in holiness to the holy God. I devote to God's holy purposes my
intentions, thoughts, speech, and deeds-in a binding and immutable
commitment. The Torah teaches us that even animals, when offered
to God, can become sanctified and holy. By this power and
authority, I stand before God and declare myself holy and devoted-
body, heart, and mind-I am His. I pray that the holy God, who has
never refused the sincere offerings of the Jewish people, will not
reject my offering now. May His holiness enter my being. At
every moment and at every level, wherever I may be, there may
I be surrounded by God. May the glory of His presence encompass
me from this moment on through eternity.
I pray to God with all my heart and soul: If my urges
overpower me; if, God forbid, I slip and fall, even for an
instant; if I stray from the will of God in my intentions, in
my awareness, in my speech or deeds; please God, for the sake
of your great mercy, do not despise me. Do not send me away
from the inner places of your holy presence, since an animal
that has been dedicated as a sacrificial offering can never
revert to a secular status. I know your holy hand is always open
wide to accept the strays who return-accept me, for my remorse is
sincere. When you are in my heart, I am whole. With a whole
heart and a clear mind, I walk away from the powers and pulls
that distract me from you. I reject and release every dimension
of that negativity-it is dust of the earth to me. Instead I go forth
to enter the presence of God. I commit my 248 organs and
limbs to the 248 positive commandments. I accept the 365
negative commandments in my sinews and my flesh.
By this declaration, I accept upon myself to carefully observe
every aspect of my behavior, intentions, and speech, in a
manner appropriate for a person who has made a commitment to
holiness and elevation, lest I become, God forbid, a wandering
hypocrite. I know that the Holy One will support me with His
unflinching righteousness and guide me on His holy path for
my own health and well-being. May I and all my family and
all the people of Israel come to merit full days and blessed
years, happy and content, illuminated by the light of God, Amen.25
After this section, the Rebbe gives further guidance to society members, on how to work together, some review, and some new. The book concludes with words of encouragement for those who feel incapable of reaching the lofty goals that the Rebbe has outlined, "Be strong and be strengthened, for God is with us!"26
Parallels
In many of the Rebbe's writings we find other examples of the idea of group work, and the spiritual system presented here. The parallels exist in Hovat HaTalmidim, Hakhsharat HaAvreikhim, Mavo HaShaarim, and Tzav VaZiruz. This is not surprising, for as we have pointed out, Bnai Mahshavah Tovah was the Rebbe's first book, and served as the basis for his whole approach. In addition to the general similarities, there is a complete chapter in Hakhsharat HaAvreikhim (chapter 11), which deals exclusively with the plan for the societies. The chapter is entitled "HaHevriah HaKadoshah" (The Holy Society), and includes a version of the agreement of acceptance of membership. Here he places the society in a historical context, stressing its importance in the generations of the Baal Shem Tov and the Maggid of Mezritch. Here as well we find a discussion of the role of the rebbe in the context of the society, a topic absent from Bnai Mahshavah Tovah which also appears in Mavo HaShaarim, especially in chapter 8, section 2, which also deals with the societies. "The rebbe is the heart of the society, [while the members] are his holy limbs.27 The concept of "accepting membership" is also found in Derekh HaMelekh, page 292. Chapter 45 of Tzav VaZiruz discusses the importance of spiritual work within the context of a group setting, which is necessary especially in order to "annihilate one's ego", a crucial prerequisite to truthful service of the divine.28
Instructions for the Study of Bnai Machshavah Tovah
In several passages the Rebbe instructs us in how to study his book. One cannot be satisfied with a quick perusal. The work requires, slow careful learning, and constant review:
When you read this volume, do not put it down after a single
cursory reading. Study it; learn it with feeling. Do not try to read it
in one sitting. Let some time pass between one section and the
next. Ideally, read a bit of it each day. When you finish reading
it, start again and then again. Try to grasp the overall structure
of our remarks, the cumulative impact of the whole. You cannot
know a person by knowing one aspect of his skills or personality.
If you understand each of his organs, his capacities, and so on-how
they operate individually and how they interact with each other-
then you can begin to understand him. Similarly, the overall
structure of this book, while unified and unifying, cannot be
conveyed in a single stroke. We have divided our remarks into
assumptions, strategies, and techniques. While you are studying
one section, you are examining a single organ, as it were, of our
purpose. And we must internalize in our hearts and spirits, the
totality of the message. By studying the whole, the unique and
unifying message, the full scope of the work will become clear to you.29
Towards the end of the volume, in "the Order of Instruction and General Principles", the Rebbe indicates the necessity of studying the work from a personal perspective, with the clear goal of applying it to oneself: "Now that you have already gone over these words, begin now to reread them, not like one who reads about the ideas and spiritual dealings of another, but rather as one who reads about himself".30 Since it is crucial to internalize the content, "It is impossible to read a lot of the pamphlet at one time…If you read it at one sitting, it is just like reading a story. Learn the pamphlet a bit at a time, not only in thought, but also verbalize it, such that you will review it each month".31 Here again we are reminded that the goal of our learning is its internalization: "Be careful regarding all that is written in this pamphlet. Regarding the topic you have studied, work on it all day, or for two or three days, to inculcate it within your soul….And if you don't succeed the first time, don't become discouraged, for the work is not for you to complete at one time."32 From the above it is clear that we are dealing with a handbook of practical guidance in religious service (including exercises and techniques), and not with a philosophical work.
The Society, its Structure and Activities
As we have seen, the society must be completely apolitical. It is also meant to be egalitarian, with no officers, or honors. It is based on the concept of ahavat Yisrael, and must cause no division with those who are not members. The society is, however, necessary, for "the individual cannot achieve alone what he can achieve within the society".33 We have already discussed the requirements in order to be admitted. The members must meet at least three times a week.34 During the meetings it is crucial to refrain from any frivolous discussions. Each member can study what he pleases, mishnah, gemora, etc. At least once a week all members must study together, especially matters of chassidic guidance, including Bnai Mahshavah Tovah.35 When studying chassidic guidance together, they must, "study slowly and in depth, applying the topic to themselves, how they will fulfill the advice of the book….In general, any member who thinks of a good idea…should discuss it with his friends, and they should listen, for even if nine times the matter is insignificant, the tenth time there may be some importance."36 The Rebbe continues to give practical instructions:
It is proper for them to occasionally drink (whiskey) together, not to get drunk and act frivolously, God forbid, but in the way of chassidim to connect with each other, and also to arouse the animal soul from its laziness. And even if one cannot drink whiskey due to health problems, God forbid, he should dilute his whiskey with water and drink with them. After they drink, they should sing a spiritually arousing song…and if they are inspired and wish to dance together, they should dance, so long as they don't spend all of the time just drinking, singing, and dancing.37
The topics of drinking, singing, and dancing, are discussed a bit more in Bnai Mahshava Tova, and in numerous places in his other works. In chapter 18 of "The Order of Practices and the Foundation of the Society", the Rebbe deals extensively with the centrality of music in spiritual life and in the service of God.38
How is the member to relate to his fellows, and even to the meeting place? Even here, there are explicit instructions:
The place where you meet will come to be regarded by the
group as a place of sanctity, a place that intersects eternity,
a spa for cleansing the soul, an access point for the Shechinah-the
presence of God- which is palpably present there. As you travel
toward your meetings, remember that you are leaving the world
behind; you are headed to an outpost of paradise, which God
has established in your midst. This is a cause for celebration and
joy-even while you are alive in this world, you have a chance to
enter into the spiritual world, to come under the wings of the
Shechinah, the Holy Presence. Even more so while you sit
together to learn and study, be mindful and glad, the Sacred
Presence is with you. In the words of the Sabbath hymn, Yedid
Nefesh, ‘My soul is lovesick for you, Please, beloved God, heal her,
show her the beauty of your light". Open yourselves to God's
presence in your heart. Long for the sparks of the light of His
radiance, His beauty, and His strength that are found at your
place of meeting.39
In terms of interpersonal relationships within the society, the Rebbe gives guidance based on the idea that "The holy society is based upon three principles, the connection of friends, the love between friends, and the clinging of friends…and they must all love each other with powerful love". Despite the deep connection existing amongst them all, there is still a need for each to have a particular friend and study partner: "Each should choose one special friend, before whom he can reveal all of the secrets of his heart, in both spiritual and physical matters, his concerns and his joys, his failures and successes. His friend should then comfort and advise him, and cause him to rejoice as much as possible, also in spiritual matters, according to his understanding of the situation, and then they should reverse roles."40 Nonetheless, there is collective responsibility for the needs of all members: "If there is one member that no one wishes to be his special friend, the society must provide one for him."41 It is also crucial that the members hold each other in great esteem, "Look upon each member as an uplifted person. In your eyes he should be honored and cherished, for he is a descendent of the Prophets, and has already dedicated himself to holiness, that God should dwell upon him."42 The member must even view himself in a new light, "From now on he must not view himself as a lowly animalistic person…he is an exalted person, and that which is permitted to another is prohibited to him…Not that he should think he is exalted and become haughty, God forbid. On the contrary, he should annul himself before every Jew."43
It is completely forbidden to reveal matters of the society in public: "Do not discuss or publicize matters of the holy society in the market or the streets, don't brag about it in front of others…All of kabbalah is called "secret" (sod), so too, all service involving the revelation of the soul is opposed to publicity, preferring secrecy".44
The Rebbe permits the banding together of chassidim from different rebbes, as long as their chassidic styles are compatible with each other.45 Instructions are also supplied regarding the possibility of the participation of a chassid from a different city.46
We have already mentioned that each society must maintain a special notebook with records of the members, and societal activities. Each member must sign his name underneath the "Terms of Agreement", as testimony that he "accepts upon himself the agreement and bylaws of the society".47 The version of the Agreement here is appropriate only for one who is actually becoming a member of a society. If we compare it to the version in Hakhsharat HaAvreikhim, we find, in addition to minor linguistic changes, one significant difference. The latter version is also appropriate to one who accepts upon himself conditions of holiness (divrei haverut) even if not intending to join a society, as the Rebbe writes there, that even one who wants to serve God by himself still needs to accept divrei haverut upon himself.48
The Expansion of Consciousness
While it is beyond the scope of this paper to give a detailed account of the Rebbe's approach, which was outlined in Bnai Mahshavah Tovah and developed in all of his later works, a few remarks are in order.49 Forgetfulness is the major cause of a person's distance from God, and therefore one must work to strengthen the imagination, expand and develop it, in order that it help one to feel connected to God.50 According to the Rebbe, there are two main reasons why imagination (consciousness) is weak among modern people: "1) The lack of arousal, whether the excitement of joy or (the sadness) of the broken heart, and 2) It is a natural defect that a person has no strong imagination…he is like a person of small intellectual capabilities."51 These limitations are a great liability for spirituality, for:
When a person with developed awareness has moments of
powerful, clear perception, he can see what the Israelite prophets
saw: that we are in the palpable presence of God, be He blessed….
with this capacity…he can reawaken the initial inspiration at
any time. However, if we have not developed this faculty…we are
constantly limited….Since our sensitivity to spiritual arousal is
blocked…we constantly focus on mundane considerations…".52
Therefore, in order to enter into spirituality, it is necessary to reveal and strengthen one's imagination through various exercises. In this context the Rebbe offers a variety of exercises in guided imagery as a means to strengthen the imagination and expand one's consciousness. However, he first turns to a more basic problem, the difficulty of concentration, (kavanah) during prayer, a problem heightened by the need to pray before an abstract being. Here the Rebbe reveals himself at his boldest, advising the reader that a beginner in the process can rely upon the Raavad in Hilchot Tshuvah and imagine a physical image of the Divine when praying! This radical position, based upon an innovative reading of the text, is motivated by the Rebbe's sincere concern for the chassid, and his insistence that he cannot demand the impossible, especially from those at the beginning of their training.53
The exercises in guided imagery, a topic developed in great detail in Hakhsharat HaAvreikhim, include visualizations of the experience of one's own death54and the experience of seudah shlishit55. In introducing a long exercise on yitziat mitzraim, we are told, "When you study Bible try to participate in all of the holy events as though you yourself were present."56 After the exercise he concludes, "I hope to God that after what you have experienced…that you are convinced of the benefit of these exercises. If initially you were skeptical, no longer. Certainly you became emotional, sweeping away all profane thoughts, and were filled with holy feelings and the desire for God. What more can we ask?"57 Other related techniques include the recital of Psalms and speaking with God in one's own language.58 The importance and nature of song and music are dealt with in great length.59
The Rebbe also gives advice and exercises to help the chassid to learn to overcome physical desires. These include occasionally drinking coffee without sugar, eating bread as the main staple, but relatively little sweet food, limiting the intake of meat, or deliberately selecting the type of meat that one does not prefer.60
The Rebbe sums up the central section of the work with the following words:
Our goal is to help you evolve from the level of a menial laborer
in the house of God to the level of an intimate of the One. Your
daily practice and devotion can draw you nearer to God….We do not
merely want to do the deeds that God commands, but to become God's
vessels. We do not merely strive to perform sacred acts, but to become
sacred beings…. After each activity, look inward and say: I worked, I
studied, I prayed…now do I feel more refined, more attuned? Now
that I have opened myself to holiness, do I feel at all elevated, liberated
from the …distractions of daily life? Have I created a hunger…for the
heights I achieved during prayer? … If this is what you experience and observe it is an indication that …your work is effective. Your
spiritual work is becoming integrated with, and transforming, the very
substance of your physical reality. And if this is not what you
experience…..you must not succumb to despair….you must
gather your courage and strength to continue to work, using even
more dignity and more resolve.61
Conclusions
Before us is a complete and self-contained chassidic system in the service of God, education, and spiritual guidance. Based upon this, the Rebbe further developed the system in his later books, Hovat HaTalmidim, Hakhsharat HaAvreikhim, and Mavo HaShaarim. Nonetheless, the short pamphlet, Bnai Mahshavah Tovah, written when the Rebbe was only about thirty, remains the ultimate expression of his approach, that which was meant for the spiritual elite. We can, however, surmise, that since the Rebbe wrote openly of these societies in Hakhsharat HaAvreikhim and in Mavo HaShaarim, without all of the restrictions recorded in Bnai Machshavah Tovah, that he eventually had decided to open the ranks of the societies to a wider group within the chassidic community. The Holocaust cut short this noble experiment leaving us with little data with which to evaluate its successes or failures.62
Recent years have witnessed several religious trends within the dati leumi community in Israel, some of which are found in diaspora communities as well. While it would be highly simplistic to generalize regarding parallels between Jewish society in Poland in the 1920s and Jewish society in Israel (or for that matter in the diaspora) in 2003, certain comparisons are in order. The process of secularization, just beginning in the Rebbe's society, is a serious problem in ours as well. The external influences that he had to contend with, such as the theater and literature, have today been augmented by cinema, television, and the internet. If the Rebbe could still hope to insulate young people from harmful outside influences, the same task today, especially for those who wish to engage with modernity, is nearly impossible. The trend of secularization in Israel, while not a new phenomenon, seems nonetheless to have been strengthened in recent years due to a variety of factors in addition to the above-mentioned "modern influences". The breakdown of the dream of Eretz Yisrael HaShelamah in light of the peace accords with Egypt, and especially after the signing of the "Oslo Accords", left a theological void, and much confusion in its wake. The assassination of Prime Minister Yitzhak Rabin zt"l, further served to destabalize the community, throwing off its sense of self-confidence. In addition to this the growing trends in Israel towards materialism, self-fulfillment, and personal autonomy have all taken their toll on the religious community as well.63 Perhaps it is possible to view these trends not (only) as a problem, but as an opportunity for educational and religious renewal as well.
In contrast to the process of secularization, there has also been a renewed interest in "spirituality" in Israeli society in general, and this trend is also clearly visible in the dati leumi community as well.64 Interestingly, this seeming contradiction may in itself be similar to the situation in Poland between the wars. The Rebbe, in Aish Kodesh, page 112, writes regarding the situation before the Holocaust,
We have seen for several years that many children of charedi families have, unfortunately distanced themselves from the Torah, and become secular (hofshiim), God forbid. On the other hand…many children of simple fathers have come closer to the Torah. They have even withstood tribulations in order that they could become bnai Torah and chassidim.
The current trend, which has been described as "neo-chassidic", is often credited to (or blamed upon) the late Rabbi Shlomo Carlebach. It manifests itself in several ways, including the existence of numerous "Carlebach minyanim" throughout Israel (and the diaspora)65. In the educational realm, the study of chassidic texts, once almost unheard of in "modern" circles, has penetrated almost all dati leumi higher educational institutions. Several yeshivot, such as Beit El and Ohr Etzion, have taken upon themselves to republish annotated versions of classical chassidic works. More dramatically, there are now several institutions which are guided largely by the notions of chassidism. These would include the yeshivot hesder; Siach, Ramat Gan, Otniel, and Tekoah, as well as the yeshivah high school Mekor Haim in Kfar Etzion. The English speaking yeshiva in Bat Ayin is clearly within this camp as well. Among the institutions for young women, those who most prominently stress chassidism in their curriculum are Nishmat, Shuvah, and Sefat.
The writings of the Piaseczner are also studied in many of these institutions. This trend can be attributed largely to a few Israeli educators such as Rabbis Adin Steinsaltz, Shaga"r (Shimon Gershon Rosenberg), and Yitzhak Ginsburg, and their students. The reprinting of numerous chassidic books, and their translation into English (including most of the Piaseczner's works) are evidence of the great interest in this literature, and would seem to indicate that it is helping to fill a spiritual gap and provide meaning for many Jews.66
In light of the above, it would be wise for Jewish educators and community leaders such as congregational rabbis to look more carefully at chassidic literature in general, and that of the Piaseczner in particular, to carefully examine their relevance and applicability to our society as well. As both a communal leader and a master pedagogue who devoted much of his writing to educational theory and method in the confrontation between tradition and modernity, the Rebbe may have much to say that could help us to address the problem of secularization by enhancing the spiritual lives of our students. In an era where the traditional study of Talmud, especially in yeshivah high schools has been decried as being "dry" and "irrelevant", it is clear that not all of our institutions can continue to function along the lines of the "Lithuanian yeshivah" model. Many of today's students crave pathos in their spiritual and intellectual lives, and we need to be ready to serve as authentic guides. It seems clear that the study of chassidic texts combined with a careful implementation program of their educational and spiritual principles should be part both of our curriculum and of teacher training. Of course the classroom is only one aspect of this program. The Carlebach style of tefillah, and in general the attempt to build an atmosphere of avodat haShem based upon joy, devakut and a rich inner life are also essential if this is to be a holistic system and not just another variation on an intellectual approach to Judaism. The idea of spiritual societies along the lines of Bnai Machshavah Tovah should also be considered carefully and experimented with. Needless to say, we are dealing with a powerful emotional tool, one that would need to be used wisely and responsibly by serious and sensitive educators. Clearly this is not appropriate for every student or institution, but this option should exist for those for whom the current educational system is not satisfactory. The Rebbe's personal work was cut short by the Holocaust. Nonetheless we can continue to implement his vision through the careful analysis and adaptation of his methods to the current educational landscape.67
Selected Bibliography
English Works
Leshem (Blobstein), Zvi, The Translation of Chassidic Educational Philosophy into the Current Educational Landscape, project; Jerusalem Fellows, Jerusalem, 2003.
Polen , Nehemia "Sensitization to Holiness". Jewish Action, (Winter, 1998-99).
Polen, Nehemia, The Holy Fire, Nothvale, New Jersey, Jason Aronson, 1994.
Shapira, Kalonymus, Conscious Community, translated by Andrea Cohen-Kiener, Northvale, New Jersey, Jason Aronson, 1999.
Hebrew Works
Bar-Lev, Mordekhai, Bogrei HaYishivot HaTihoniot BeYisrael, Bain Mesoret veHidush, Ramat Gan, Doctoral Thesis at Bar Ilan University, 1977.
Blobstein (Leshem), Zvi, Iyunim BeShitato HaRuchanit Shel HaAdmor MiPiaseczneh, Jerusalem, M.A.thesis at Touro College, 2002.
Eckstein, Menakhem, Tenai haNefesh leHasagat haHassidut, Bnai Brak, Netzach, 1960.
Fisherman, Shragah, Alamah Avdah, Elkanah, Orot Yisrael, 2000.
Fisherman, Shragah, Noar Kipot HaZerukot, Elkanah, Orot Yisrael, 1998.
Shapira, Kalonymus Kalmish, Aish Kodesh, Jerusalem, Organiztion of Piaseczner Hassidim, 1960.
Shapira, Kalonymus Kalmish, Bnai Mahshavah Tovah, Tel Aviv, Organization of Piaseczner Hassidim, 1989.
Shapira, Kolanymus Kalmish, Hovat HaTalmidim, Tel Aviv, Organization of Piaseczner Hassidim, no year given.
Shapira, Kalonymus Kalmish, Derekh HaMelekh, Jerusalem, Organization of Piaseczner Hassidim, 1981.
Shapira, Kalonymus Kalmish, Hakhsharat HaAvreikhim, Jerusalem, Organization of Piaseczner Hassidim, 1966.
Shapira, Kalonymus Kalmish, Mavo HaShaarim, Jerusalem, Organization of Piaseczner Hassidim, 1966.
Shapira, Kalonymus Kalmish, Tzav VeZiruz, Jerusalem, Organization of Piaseczner Hassidim, 1966.
Sheleg, Yair, HaDatiim HaHadashim, Jerusalem, Keter, 2000.
Zeitlein, Hillel, Sifran shel Yechidim, Jerusalem, Mossad HaRav Kuk, 1942.
Zilbershlag, David Haim, editor, Sefer Zikaron Kodesh LeBaal Aish Kodesh, Jerusalem, Organization of Piaseczner Hassidim, 1994.
1 A small portion of this article originally appeared in "Spirituality Today", O.U. Israel Center, Jerusalem 2002, pp.47-55, under the title of "The Spiritual System of the Rebbe of Piaseczeneh: Implications for Contemporary Jewish Education".
2 The best article in English is the first chapter of Nehemia Polen, The Holy Fire (Northvale, Jason Aronson, 1994). A lengthy Hebrew biography was written by Aaron Sorsky, and is printed in two of the Rebbe's books, Kalonymus Kalmish Shapira, Hovat Hatalmidim, (Tel Aviv, Organization of Piaseczner Chassidim, 1992), and Aish Kodesh, (Jerusalem, Organization of Piaseczner Chassidim, 1960). The biographical information here is taken largely from these sources.
3 The most detailed is Polen, The Holy Fire.
4 Bnai Mahshavah Tovah is also mentioned explicitly in Derekh HaMelekh, page 48, in the sermon for parsha VaYeshev, 1930.
5 This stands in sharp contrast to contemporary attempts to paint an almost utopian view of pre-Holocaust Polish Jewry. For an example, see Brozovski, Shalom Noah, (the late Slonnimer Rebbe), Kuntres HaHarugah Alechah, (Jerusalem, Machon Emunah VeDaat, 1988), 17-18. A more balanced statement is found in Aish Kodesh, p. 112, which points out that although many young people have moved away from Judaism, on the other hand, numerous children of "Simple Jews" have strengthened their attachment to Torah and chassidism.
6 Shapira, Kalonymus, Mavo HaShaarim, (Jerusalem, Organization of Piaseczner Chassidim, 1966), chapters 3-8.
7 Shapira, Hovat HaTalmidim, 12, 13, 17.
8Shapira, Derekh HaMelekh, (Jerusalem, Organization of Piaseczner Chassidim, 1991), 374-382. Unfortunately the sermon is not dated.
9 Shapira, Mavo HaShaarim, 41a-41b.
10 Ibid, 41b-43a.
11 Shapira, Kalonymus, Hakhsharat HaAvreikhim, (Jerusalem Organization of Piaseczner Chassidim, 1966), 58b-63a.
12 Shapira, Mavo HaShaarim, 36a. One manifestation being that the institution of kest essen, the financial support of the young avreikh by his father-in-law has fallen into disuse, making extended study non-viable. See Mavo HaShaarim, 36a, 46b-48a, 59a.
13 Although the book is written in masculine gender, I have no doubt that the Rebbe would have agreed to apply its basic principles for women as well. The Rebbe believed profoundly in the spiritual potential of women, and discussed this in numerous places in his works. See Blobstein (Leshem), Zvi, Iyunim BeShitato HaRuchanit shel HaAdmor MiPiaseczneh. See also Polen, Nehemia, Miriam's Dance: Radical Egalitarianism in Hasidic Thought, in Modern Judaism, 12 (1992).
14 Bnei Mahshavah Tovah, "A Note from the Publisher". The Rebbe also indicates twice in the text itself that the book is not meant for a wide audience. See pages 9 and 58.
15 Ibid..7.
16 For a brief English article on this approach, see, Nehemia Polen, "Sensitization to Holiness: The Life and Works of Rabbi Kalonymus Kalmish Shapira", Jewish Action, 1989-90, 30-33.
17 Shapira, Tzav VaZiruz, (Jerusalem, The Organization of Piaseczner Chassidim, 1962), 52. Hakhsharat HaAvreikhim,.62b.
18 Shapira, Bnai Mahshavah Tovah,12.
19 Ibid..9 and elsewhere.
20 Ibid.
21 Ibid,.9.
22 The Rebbe does define the term in Hovat HaTalmidim, 160-162, "The expression bnai Torah, those who are able to study Bible and a bit of Talmud …does not refer primarily to their limited knowledge, but rather refers to their very essence, that they do not behave like coarse or ignorant people."
23 Ibid,10.
24 Ibid,54.
25Ibid.54-55. The English translation here is taken from Andrea Cohen-Kiener, Conscious Community (Northvale, New Jersey, Jason Aronson, 1999),91-93, which is a translation of Bnai Mahshavah Tovah.
26 Ibid.59.
27 Shapira, Mavo HaShaarim 45b.
28 Shapira, Tzav VaZiruz,51.
29 Shapira, Bnai Machshavah Tovah, 26-27. The traslation is from Cohen-Kiener, 37.
30 Ibid. 48.
31 Ibid.
32 Ibid. 49.
33 Ibid., 8.
34 Ibid. 56. In Hakhsharat HaAvreikhim, 61a-61b, the Rebbe insists upon daily meetings, as well as a communal seudah shlishit every Shabbat.
35 Ibid.
36 Ibid.
37 Ibid.56-57.
38 Ibid.41-44. See also, Hakhsharat HaAvreikhim,46b-47b.
39 Ibid,57. The translation is from Cohen-Kiener 96.
40 Ibid. This method has been employed in yeshivah Bat Ayin. Students meet several times a week for twenty minutes before Minchah for "Avodat HaShem Chevrutot". Faculty members have spoken to me enthusiastically regarding the importance of this practice within the yeshivah.
41 Ibid.
42 Ibid.58.
43 Ibid.55.
44 Ibid.57-58.
45 Shapira, Hakhsharat HaAvreikhim, 60b.
46 Shapira, Bnei Mahshavah Tovah,58.
47 Ibid.54. The "Terms of Agreement" appears on pages 54-55.
48 Shapira, Hakhsharat HaAvreikhim, 62b-64a.
49 For a detailed analysis, see, Blobstein, Iyunnim BeShitato HaRuchanit Shel HaAdmor MiPiaseczneh.
50 Shapira, Bnai Mahshavah Tovah,11.
51 Ibid. 12-13.
52 Ibid. 13. The translation is from Cohen-Kiener,13-14.
53 Ibid.,19-20. The Rebbe bases himself upon the comment of the Raavad to the Rambam; Hilchot Tshuvah, 3:7. His interpretation continues to cause controversy even today, and several years ago the head of one yeshivat hesder disrupted the lecture of another when the latter taught this section of Bnai Machshavah Tovah! Rabbi Joseph B. Soloveitchik was also well aware of this inherent tension in religiosity. See The Halachic Mind, (New York, Seth Press, 1986), 39-40, "Indeed, not even Maimonides succeeded in his attempt to purge Jewish liturgy of…anthropomorphic symbols….Jewish liturgists were not inclined to dispense even with anthropomorphic metaphors that lend warmth and color to the personal man-God relation….The worshipper…begs the Almighty for a guiding hand, a friendly eye, and a forgiving smile." See also the note to this section, on page 115, "When Rabad criticized Maimonides for including the non-corporeality of God among his articles of faith, he was guided by the practical needs of the worshipper who imagines God in sensible forms." This reading of the Raavad sounds suprisingly similar to that of the Rebbe.
54 Ibid.,22-23.
55 Ibid. 28-30. It is fascinating to note that at approximately the same time that the Rebbe composed Bnai Mahshavah Tovah another Polish chassid also wrote a short book dedicated to spiritual growth through exercises in guided imagery, although of a different sort. See Eckstein, Menakhem, Tenai haNefesh leHasagat haHassidut, (Bnai Brak, Netzach, 1960). Eckstein also perished in the Holocaust. The book was recently translated by Yehoshua Starett, and published as Visions of a Compassionate World, (Jerusalem, Urim, 2001). We have no indication that either the Rebbe or Eckstein were aware of each other's work. For a detailed comparison of the two methods, see Blobstein, Iyunnim BeShitato HaRuchanit Shel HaAdmor MiPiaseczneh.
56 Hakhsharat HaAvreikhim, 33a.
57 Ibid, 37b.
58 Ibid.,22-23. The latter point is similar to the meditative technique of hitboddidut, a major aspect of Breslov chassidut.
59 Ibid. 41-44. See Nehemia Polen,"Sensitization to Holiness", Jewish Action, Winter 1989-90, 32, "In common with other Rebbeim of his lineage, R. Shapiro played the violin himself, and would often lead his chassidim in song on the violin." The Rebbe also had a detailed system of meditation, which he referred to as "hashtakah" ("quieting"), taught to his closest disciples. The technique is described in Derekh HaMelekh,406-407.
60 Ibid. 46-47. I would be mistaken to conclude from here that the Rebbe advocates asceticism as the appropriate vehicle for divine service. In Mavo HaShaarim, chapter 9, the Rebbe explains in great length that the uniqueness of chassidic devotion is predicated upon its holistic nature, stressing the involvement of the entire body. This is the idea that is generally refered to as "avodah begashmiut". What we have here represents means to an end, and not the end itself.
61 Ibid. 47. Translation from Cohen-Kiener,76-77.
62 There were, as well, other attempts to set up similar societies at the same time. For a somewhat similar, and yet different plan, also from Warsaw in the 1920s, see Zeitlein, Hillel, Sifran shel Yehidim, (Jerusalem, Mossad HaRav Kuk, 1942). Rav Zeitlein also perished in the Holocaust. For a comparison of the two approaches, see Blobstein, Zvi, Iyyunim BeShitato HaRuchanit Shel HaAdmor MiPiaseczneh.
63 These issues have been the subject of much sociological research and theological interest in the last quarter century, including academic studies, books, and numerous popular articles in the press, such as in Nekudah, and Mekor Rishon. The first major study on the secularization trend among yeshivah high school graduates was Bar-Lev, Mordekhai, Bogrei HaYeshivot HaTihoniot BeEretz Yisrael, Bain Mesoret veHidush, (Ramat Gan, doctoral dissertation at Bar Ilan University, 1977). More recently Dr. Shragah Fisherman of Mikhlelet Orot has written two books on the topic of datlashim (the formerly religious. The very existance of a term like this in wide usage would seem to point to the extent of the problem). See Fisherman, Shragah, Noar HaKipot HaZerukot, (Elkana, Orot Yisrael, 1998), and Almah Avdah, (Elkana, Orot Yisrael, 2000). In a more popular vein, the jounalist Yair Sheleg also devotes space to the issue in his recent book, HaDatiim HaHadashim, (Jerusalem, Keter, 2000).
64 Sheleg, Yair, HaDatiim HaHadashim, 249-264.
65 These minyanim are not only found in the Orthodox world. At the recent Limmud Conference ( an annual multi-denominational Jewish educational conference in England), a friend remarked to me that while there were many different services on Shabbat, (Orthodox, Conservative, Reform, Egalitarian, etc.), they were "all doing Carlebach!" When I recently visited the Hillel House at a major American University campus for Shabbat, I found both "regular" and "alternative" Orthodox minyanim. To my surprise, the "regular" minyan was nusach Carlebach, while the "alternative" breakaway minyan was actually the standard nusach!
66 In Woodmere New York, there exists a non-chassidic Orthodox congregation, named Aish Kodesh which has a chassid for the Rabbi, and attempts to run itself upon the model of a chassidic community.
67 A detailed analysis of relevant chassidic educational programs is beyond the scope of this article. See Leshem (Blobstein) Zvi, The Translation of Chassidic Educational Philosophy into the Current Educational Landscape, Jerusalem, 2003.
25
|
|
