Must We be Idealists?
Rabbi Yosef Gavriel Bechhofer


" Idealism: Devotion to ideas that are right and good."
    -Words and their Meanings

Is Idealism Jewish?

    A simple litmus test of the "Jewishness" of various ideas is usually whether these terms possess a natural, classical Hebrew translation. By this scale of measure, it is hard to identify "Idealism" in Yahadus. On the other hand, Judaism definitely subscribes to the above meaning of the word. Is there no word for idealism in Lashon HaKodesh? Does idealism appear in Yahadus under a different name?
    Let us pose the question differently: Are there certain underlying, unifying ideals, missions and objectives that should underlie our pursuit of Hashem's will in this world? Or, do we just learn as much Torah as we possibly can and do as many mitzvos as we possibly can, confident that this alone is sufficient?

The Lithuanian Legacy

    Most of today's great Yeshivos were founded by heroic representatives of the Lithuanian Yeshiva world that was destroyed in the Holocaust. This saving remnant successfully preserved the beauty of Lomdus, Mussar and Mesiras Nefesh for Torah, although, due to yeridas hadoros, on a qualitatively diminished scale. Sometimes, however, we overlook an important element of our great Mussar legacy. This significant component of Mussar is manifest in many of our great teachers' writings, yet it bears no single identifying term. Perhaps a brief analysis will allow us to us identify this component, and help us in our pursuit of "Jewish Idealism."

"To Bring Merit to the Masses"

    In his stirring letter "Mezakeh es HaRabbim," (printed in Madregas Ha'Odom) the Alter of Novaradock zt"l details an approach toward constructing our lives' purpose. The Alter focusses his discussion on several powerful Ma'amarei Chazal. The Gemara in Bava Metzia 85b relates:

When Rabbi Chanina and Rabbi Chiya used to argue, Rabbi Chanina would say to Rabbi Chiya: "Do you argue with me? If chas v'shalom Torah were to be forgotten by Yisroel, I would restore it through my pilpul!" Rabbi Chiya responded to Rabbi Chanina: "Do you argue with me? I ensure that Torah will not be forgotten by Yisroel! What do I do? I soak flax, weave nets, hunt deer, and feed its meat to orphans. I prepare parchment from the hides, write the five books of Torah on five scrolls, and go to a city. I teach five children each a Chumash and six children each a Seder Mishnayos. I then tell them that by the time I return again they should each teach the others what they had learnt." That is why Rebbi (Rabbi Yehuda HaNassi) said: "Great are the deeds of Chiya."

Couldn't Rabbi Chiya find an expert teacher to teach Chumsah and Mishnayos to these children? Why did he have the children teach each other? The Alter explains that even Gedolei Torah cannot tackle the entire world on their own. We are all obliged to influence those in our surroundings. After all, often we are the only ones who know are neighbors' spiritual needs. If we who know another person's needs do not try to help him, who will? We all must do everything possible to form groups that will quest Shleimus (perfection in Avodas Hashem) together. Rabbi Chiya's endeavors could only succeed if his students also became involved in the effort. Only when all of us together quest to create a special, more spiritual, world can we succeed.
     The imperative is great. Since all levels of society are susceptible to the dangerous influences of modern times, all of us must get involved.

The Tanna d'Bei Eliyahu (Chap. 11) states:

Perhaps you might ask why 70,000 people were killed in Giv'as Binyomin [after the episode of Pilegesh Ba'Giv'a]? Because the Great Sanhedrin that followed Moshe, Yehoshua and Pinchas should have tied iron ropes around their hips, lifted their clothes above their calves, and circulated in all the cities of Israel. One day in Lachish, one day in Chevron, one day in Beis El, one day in Yerushalayim, and so on in all the places in Israel. They should have taught Yisroel for a year, or two or three, so that the name of Hashem would be enhanced and sanctified. They, however, did not do so. The members of the Sanhedrin each stayed in their vineyard and said: "Let me be at peace" to avoid the bother. As a result, no one taught Torah and Derech Eretz in Giv'as Binyomin, and 70,000 people were killed. Who killed all these people? The Great Sanhedrin.

Chazal place heavy blame at the feet of the Sanhedrin. Sanhedrin members obviously had attained high levels in Torah and Avodas Hashem. The task envisioned here was neither easy nor short - and would certainly detract from their personal pursuit of greatness. Nonetheless, when the generation requires great deeds, no one is exempt from the endeavor, even those already occupied with important pursuits, and certainly not those involved in lesser pursuits.
    Yet how can one individual have an impact? Chazal relate (Yalkut Shmuel, 1):

Elkana would take his wife, his sons, his sisters, and all of his relatives to make the pilgrimage [to Shiloh]. When they came to a town, they would camp overnight in its main street. The people of the town would notice them and ask them where they were going. Elkana and his family would respond: "To the House of G-d in Shiloh. There we learn Torah and Mitzvos. Why don't you come with us?" The townspeople would begin to cry and ask: "May we indeed come with you?" Elkana's family would respond affirmatively. [The first year one or two households would come along], the next year five, the year after ten, until finally the entire town undertook the trip to Shiloh.

One Oved Hashem. He had no "tools." No organizations, no honors, no positions, no publicity. The deeds and lifestyle of an Oved are magnetic. An individual whose aim is to "incline the entire world to the side of merit" can have precisely that impact.
    Often there is concern that involvement with others will detract from one's personal growth. Chazal address this concern (Eruvin 54a):

Rabbi Preida's student only understood a passage after having been taught it four hundred times. One day Rabbi Preida was due to participate in a Mitzvah after class. On that occasion, even after the four hundredth time, the student still did not grasp the passage. Rabbi Preida asked him why he had additional difficulties that day. The student responded that the knowledge that Rabbi Preida had to attend to this Mitzvah had distracted him. He was tense that at any moment Rabbi Preida might be summoned away. Rabbi Preida asked him to pay attention, and taught him the passage another four hundred times. A voice from Heaven then asked Rabbi Preida whether as a reward he would rather want to live another four hundred years or see his entire generation merit the world to come. Rabbi Preida chose the latter, and was granted both rewards.

We learn here the opposite of our preconceived notion. One's personal potential for growth and spiritual level are enhanced and blessed in proportion to one's dedication and commitmentSee footnote 1 1 .
    There is another lesson to be learnt from Rabbi Preida. You never know when success is just over the horizon. Imagine how Rabbi Preida must have felt after the three hundred and ninety ninth time (before he discovered the power of the four-hundredth review)! We would have well understood him giving up in despair. The lesson we learn is that even when we have not yet succeeded, we should be fortified by the awareness that Avodas Hashem is blessed with eventual Siyata diShmaya.
    The Alter from Novaradock wrote of idealism. He called it Mezakkeh es HaRabbim.

Sanctity

    One of the most brilliant essays in Jewish thought written in this century is the Introduction to Rabbi Shimon Shkop zt"l's Sha'arei Yosher. Reb Shimon discusses Kedusha, sanctity, and how to achieve it.
    Reb Shimon has difficulty with Rashi and the Ramban's interpretations of the mitzvah of "Kedoshim Teeheyu" - to be holy. Rashi at the beginning of Parashas Kedoshim says that this mitzvah consists of refraining from licentious relationships. The Ramban there defines the mitzvah as a commandment not to be a base person, a Naval BeReshus HaTorah. He explains that although the Torah theoretically allows an individual to marry many wives, consume much meat, and imbibe large amounts of wine, this mitzvah requires a person to desist from such dissolute behavior.
    The difficulty with these interpretations stems from the Medrash (Para. 24) which focusses on the next phrase in the verse: "Ki Kadosh Ani Hashem Elokeichem" - because I, G-d your L-rd, am holy. The Medrash explains that this phrase teaches us not to think that our Kedusha can ever be equivalent with that of Hashem. Obviously the Medrash intends to negate the logical premise that the Kedusha of Kedoshim Teeheyu lends one similarity to Hashem. How might Rashi and the Ramban's interpretations lead to such a mistake? Hashem's Kedusha clearly does not consist of refraining from licentious relationships or avoiding base behavior. Only human beings measure Kedusha in such terms. If these were the definitions of Kedoshim Teeheyu, there would be no continuum from our Kedusha to Hashem's Kedusha, and no way that one could reach such an erroneous conclusion.
    Kedusha must mean something else. Lekadesh means to designate. Something Kadosh is designated for sacred purposes. When Hashem created the world, He designated and devoted Himself to one purpose. That is His Kedusha. If we are to be Kedoshim, we must emulate Hashem's Kedusha, and designate and devote ourselves to that same purpose:

Hashem created everything to fulfill His desire to benefit his creatures. Hashem's will is that we follow in His path, as it is written: "Vehalachta bidirachav." Each of us, His select creations, should therefore constantly strive to devote all our physical and spiritual strengths to the greater good of society. In my opinion, this is the definition of the mitzvah of Kedoshim Teeheyu.... This mitzvah includes the entire foundation and purpose of our lives, i.e., that we constantly direct all our toil and effort toward the benefit of the Klal. We should not utilize any deed, movement, pleasure or enjoyment for any purpose that does not ultimately benefit another. We then resemble Hekdesh, something uniquely designated for some lofty purpose.
When a person's pathways lead in the direction of constant efforts to devote his life to the good of our people, then all that he does, even for his own physical and mental health, falls under the heading of Kedusha. One's personal health one also benefits society, for that which benefits him then benefits those to whom he devotes himself as well. Excessive pleasures that are not required for one's physical or spiritual well being, are contrary to Kedusha. They only benefit that individual, not others, and even that person only enjoys those excesses in a fleeting, temporal manner....
When Kedusha is thus understood, there is some comparison between Hashem's Kedusha and ours. Just as Hashem is constantly occupied with sustaining and benefitting others, we also occupy ourselves with the good of our people, not our own pleasure.

Reb Shimon is bothered, however, by the natural human tendency to love and nurture one's self. If we are supposed to dedicate ourselves to others, why did Hashem endow us with a trait that seems to run counter to that purpose? The resolution of this paradox lies in the proper definition of "self." A low individual narrowly defines his self to include only his own body and physical substance. A higher person defines his self to include also his spiritual component. A person who is yet more elevated identifies his family as part of his self. The Torah asks an individual to redefine his self to encompass all of Am Yisroel, of which every Jew is but a part. The height of perfection is attained by the most refined individuals. They have successfully expanded the tendency to love and nurture their selves to include all Am Yisroel and all the Creation. This idea was expressed by Hillel: "Im ein ani li mi li, ukishe'ani l'atzmi, ma ani?" - literally "If I am not for myself, who is for me, and when I am by myself, what am I?" Reb Shimon interprets: It is proper that I am concerned with my self ("ani"), but my self cannot be limited to my person ("atzmi").
    The stature of an individual in wisdom, wealth or any other resource, makes absolutely no difference. Even in a large machine, every small bolt is crucial to its proper functioning, and therefore very significant. Each and every Jew can pursue Kedusha by devoting their own unique potential and strengths to the purpose of Klal Yisroel.
    On the other hand, a person endowed with a special gift must view himself as Hekdesh's Treasurer, entrusted with the task of sharing and distributing that spiritual or physical wealth for the benefit of the Klal.
    Reb Shimon wrote of idealism. He called it KedushaSee footnote 2 2 .

Fear of Heaven

    Rabbi Avraham Eliyahu Kaplan zt"l was one of the Alter of Slabodka zt"l's greatest students. Reb Avraham Elya, who died young, left many moving and inspiring writings. One masterpiece, however, stands out from among the rest, and is the work by which he is best remembered: "B'Ikvos HaYir'ah" - "In the Footsteps of Fear." Rabbi Yechezkel Sarna zt"l wrote: "This essay could have been written by one of the fathers of Mussar." Some of the material followsSee footnote 3 3 :

The preconceived translation of yir'ah is: Bent head, wrinkled brow, glazed eyes, hunched back, trembling left hand, right hand clapping al cheit, knocking thighs, failing knees, stumbling feet. He who possesses this notion of yir'ah, however, lacks true understanding of yir'ah.
There are times when tears and eulogies are appropriate. Our sins bring about times to stoop and turn to sackcloth and ashes. Such behavior, however, is at best preparation for Yir'as Hashem.
Yir'ah is not anguish, not pain, not bitter anxiety. An analogy: the tremor of fear which a father feels when his beloved young son rides his shoulders as he joyously dances with him. Yir'ah is the concern that his son not fall. The joy and the pleasure are incomparable, the concern is pleasant too, and it does not impede the freedom to dance.
The father is constantly aware of his son's presence, and is sure that his son is riding securely upon him and will not fall. His heart is sure, and he dances happily. A person who constantly remembers the burden precious on his back and guards it carefully... has a confident heart, and dances joyously.
What is yir'ah? It is the relationship that bridges the gap between my Creator and myself. It is a mitzvah that indeed consists of desisting - desisting from smallness! Flying over barriers! A directed focus on Hashem is the true vision [re'iyah] that we

call yir'ah.This focus leads to an unobstructed vision, clear to the Source of existence. This vision includes an unceasing inner gaze toward one's responsibility [one's life's meaning]. The gaze leads to remembrance, the remembrance leads to concern, the concern leads to confidence, the confidence leads to strength - bold, uplifting, inner strength - and that strength leads to serenity and wholeness, internally and externally, in thought and in deed.
Oh Hashem! That we would forget for a moment that oppressing thought: That everything has been tried already, thousands upon thousands of time. That we would for a moment forget all this! In forgetting smallness we would suddenly remember greatness. In destroying despair we would suddenly give new lives to our souls. A bridge would be built between man and his fellow man, a ladder would be built between Heaven and Earth. Yes, I meant what I said - a moment. "That they would forget for a moment!" Greater is the glory of one short moment than vast stretches of desolate time. A moment can achieve what years cannot. Let us not wait for this moment. If it does not exist, let us create it.
But when will this moment come? When will it be sought? When will it be found? Every generation asks this same question, and every generation answers with greater despair: "Who knows?"
But one truth I know! This response may be adequate for Mankind, even Klal Yisroel, in general. But an individual - can you the individual who sits and reads these simple lines respond any other way to my question "when?" than with the reply of Hillel: "If not now... when?!"
Not pride is our downfall, but humility. We are humble - without courage. Our souls are widowed - deprived of confidence and security, sapped of strength of mind and spirit. This is not humility for the sake of Heaven, but for the sake of an inactivity that emanates from despair, and for the sake of a despair that emanates from inactivity. We have become paupers in spirit, happy with our lot. The Lithuanian Jew is happy with the glory of his scholarship, the Polish Jew - with the majesty of his mysticism and lightning pilpul, the Hungarian Jew - with his Jewish fervor and grasp of Torah topics, the German Jew - with his meticulous observance and secular acquisitions. The common denominator among us all is that we are content with what we are, we are placid and quiet, slumbering deeply... we lack the spirit of life to arouse and encourage, to uplift and to lead.
He who has followed in the footsteps of the fear of Heaven and attained its essence will feel even in our age the great call to Hashem: Do not fear! Do not lessen your commitment! Do not be poor in your own eyes and humble in the eyes of others. Enrich yourself so you may accomplish. Go among the people of this world. Like your forefather in the days of Nimrod proclaim the goodness of Hashem, plant an oasis for those lost on the way, pray for Sdom and Amora. When you come to the community of Israel and you arise on its stage - even on a political stage - call out to the nation to renew its heart, to open its heart to Torah, to fill its heart with the love and fear of Hashem (yes, in such simple terms). Let every beating heart hear these clear and direct words, without metaphor and criticism. To know, to inform, and to clarify, that we have but one slogan: Fear of Heaven and good deeds.
We know that the only resolution for the spiritual and material crises that confront our nation is the robust return to the lofty yir'ah of Judaism, May we be sensitive to those who mock us? May we refrain from the diligent, public proclamation of this sole resolution? Who assures us that the nation will not listen? If hundreds may not listen, tens might. Who convinces us to deny the possibility of a mighty society of refined Jews - and youth - who will truly and guilelessly immerse themselves in purification of hearts and deeds? Why not? It is indeed possible! If it is impossible, it is only for one reason - because we, the individuals who should strive for this goal, deny its possibility. The nation is not yet barren - if anything, the barrenness is in you, the individuals. Reb Avraham Elya wrote of idealism. He called it Yir'as Hashem.

Ascent

    Some sixty years ago the renowned Western European Ba'al Teshuva, Dr. Nosson Birnbaum zt"l attempted to found a movement, "HaOlim" ("The Ascenders"), to bring the pathways of Eastern European Avoda and Hisorerus to the West. His work was cut short by the tragic events of the time. Let us examine some of his plans (from L'Or HaNetzach pp. 441- 443):

There should arise a small army of pioneers in Kedusha. They will set an example for Am Yisroel. They will form the vanguard of the great army of pacesetters that our entire nation will eventually become in our task as the model for the entire world. These pioneers must gather to take counsel and create societal tools that will teach:
1. How to deepen our awareness and love of Hashem.
2. How to love our fellow human beings.
3. How to pursue the modesty that is the glory of our G-dliness.
This Avoda naturally precludes bureaucracies... and, besides the oversight of Torah sages, any form of hierarchy. The cold of intellectualism has penetrated our relationship with Hashem. Olim must not remain at ease with this cold. They must toil in their respective societies until all develop Divine Hislahavus [fervor] and inner spiritual feeling.
To achieve Aliya [ascent] in awareness of Hashem I propose:
1. The study of Torah in a more profound manner.
2. Festive gatherings for spiritual purposes (a la the Eastern European Shalosh Seudos).
3. Special instruction in the development of Hislahavus and Deveykus [connecting to Hashem].
4. Requiring every Oleh to refrain from any excess or immodesty in speech, clothing, and deed.
5. Freeing the architecture of our Shuls and the nature of our music from the influence of other religions and societies.
To achieve Aliya in Bein Adam L'chaveiro [relations between Man and his fellow Man] I propose:
1. Increased study of this area, guidance in practical applications, and the development of a sense of society.
2. Self assessment through a weekly Cheshbon HaNefesh.
3. An outright ban on certain occupations.
4. Substantive and apolitical common counsel to resolve Jewish societal problems in the spirit of Torah and Mesorah.
Even if the image of life we currently convey does not manifest our glory as the Chosen Nation, Olim cannot allow the status quo to continue, but must attempt to rectify as much as possible. To achieve Aliya in this area I propose:
1. Instruction in the definition of glory [Tiferes] in the spirit of Torah and Judaism, its relation to religion and Mussar, and guidance in practical applications of these principles.
2. The development of a unique independent Jewish society.
3. The development of arts, especially architecture, music and poetry, rooted in the spirit of Mesorah.
4. The previously mentioned ban on excesses.
Young men and women should be educated in the ideals of HaOlim.

Dr. Birnbaum wrote of idealism. He called it Aliya.

Conclusion
    Each of these giants intended to create a holistic, integrated model for Avodas Hashem. In their minds, it was not enough to identify Hashem's mitzvos and fulfill them. The personal growth and transcendenceSee footnote 4 4 that mitzvos are meant to impart must be quested in the context of a conceptual framework of Torah idealism. The creation of a Mamleches Kohanim v'Goy Kadosh - a priestly nation and a holy society - must be preceded by formulations of where we are going and how we can get there.
    Adopting an integrated frameworks will not only help us achieve the mission that is our national destiny. When we understand the master plan we also achieve more personal satisfaction. A simple parable conveys this message cogently (Mishell, Reaching Beyond your Ego):

Three men were doing the same work on a construction project. A visitor to the construction site asked the first man what he was doing. The worker said that he was hammering nails in boards. The visitor then asked the second worker what he was doing. This worker said that he was making the frame for a building. The visitor then asked the third worker what he was doing. The third worker said that he was constructing a synagogue for the glory of G-d.

The sense of purpose exemplified by the third worker can only be provided by an idealistic framework.
    I occasionally lapse into reveries of contemplation. What was it like to be among the first Slabodka students to arrive in Chevron and pioneer the Lithuanian Yeshiva movement in Eretz Yisroel? What did the first Bnei Yeshiva to reconstitute Lithuanian Yeshivas in America feel? What was it like for my grandfather zt"l, a student of Rabbi Yosef Leib Bloch of Telshe zt"l, to arrive in Switzerland to spread the unique Telzer Derech Avoda in the WestSee footnote 5 5 . What was it like to be energized and inspired by the legendary Reb Shraga Feivel Mendelovitz zt"l, to bring Torah to the vast American wasteland. Those times, that for my generation are already history, seem to have been times of true Torah idealism: of Mezakkeh HaRabbim, of Kedusha, of Yir'ah, of Aliya. People imbued with a sense of mission and of destiny abounded. They made superhuman efforts to excel: in Harbatzas Torah, in Avodas Hashem, in His'alus.
    To be sure, our generation is qualitatively weaker and shallower, less idealistic and less imbued with that sense of mission, than the generations that preceded us. Nevertheless. Yiftach b'doro k'Shmuel b'doro. The challenges that we face today also demand heroic dedication and commitment. Both externally, buttressing the bulwark of Torah and returning the estranged to their source; and internally, rekindling the flames of Mussar in order to achieve true His'alus in Avodas Hashem. Essential to success are the development of integrated holistic idealistic frameworks and an accompanying reawakening of a sense of destiny, purpose and fulfillment in the tasks that Hashem Yisborach has planned for us.

Converted by Andrew Scriven

Return to National Education Programs Page