Contemporarry Issues

A speech by Harav Heller Shlita, adapted by Yaakov Ginsburg and Yaakov Paley

The following is a compilation of topics that were the focus of a recent Shiur, given by Harav Heller Shlita, in response to oft-posed queries vis-à-vis the Torah’s view on contemporary issues. This is by no means a thorough treatment of any particular topic, rather snippets and illustrations that nudge the reader in the proper direction. Whilst the wording has been adapted (and no responsibility is therefore taken), the clarity and truth of perspective is apparent, refreshing, and timely.

“Behold the goodness of Yerushalayim; peace upon Yisrael” (Tehillim 128). One must certainly look at Yidden in a positive light and strive to see only good within them. However, “Consider well her walls; behold her towers; in order that you may be able to recount it to a later generation” (Tehillim 48). Reality dictates that we ‘build a wall around Yerushalayim’; that when we notice breaches within Yiddishkeit we extend effort to strengthen it, especially when the effect is evident on our next generation.

The Jewish Home

The study of Torah defines and provides a concrete foundation for a Yiddishe home. Yiddishkeit is dependant upon families being consciously appreciative of the necessity for Torah study. One’s household must be aware that a large property, honor, wealth, fame, and the like, are by no means more worthwhile than the study of Torah. That notion is dependant upon the choice of people that one’s household hears being admired; if they generally hear the praise of wealthy businessmen, tough sportsmen, accredited professors, etc., they will understand that materialism and physicality are the ultimate. Conversely, when they hear admiration for a worthy Chossid, or someone known for his learning, Yiras Shomayim, Tzedakah, and the like, they will take these matters to be the ultimate.

Such an impression, however, cannot be conveyed through one who – for example – hurriedly dashes through his daily Torah Shiurim, in order to subsequently be able to lounge comfortably with his feet on his foot rest, and leisurely delve into the fine print of a newspaper. (As it is, most newspapers are brimming with Loshon Hora and controversy that are certainly worth avoiding…)

A Jewish lifestyle wherein Torah is not taken seriously cannot but be – albeit inadvertently – a crooked one. A Yiddishe home is not based on the particular Hechcher that one allows on his Cholov Yisroel pizza; a Shiur with a colleague and guidance from a Mashpia is what will infuse a home with Ruchniyus.

Between Fellow Jews

On the individual level, it is incumbent upon each person to behave towards others in accordance with the Shulchan Aruch, which forbids one from bothering, insulting, and labeling others, domineeringly interfering with the life of another Jew, or generally making their life difficult, G-d forbid. One must be honest. To smile at a passing acquaintance, and then spend the next ten minutes speaking negatively about him to a close confidante, falls under the category of insincere flattery, which the Shulchan Orach forbids. When it comes to outright controversy, though, one need ‘avoid it like the plague’, and even when absolutely definite of the truth of one’s position – not take any part in controversy.

Commanding One’s Children

In general, it is far better in our present times to inform a child of the reasoning behind your instructions. Simply commanding a child never to smoke, for example, is incomparably ineffective measured against the effect of explaining the harm caused by smoking. This is likewise the approach of Chabad Chassidus; that the mind should control the heart. Nowadays, when good and evil are significantly intertwined, it is crucial to work with the child and guide them with reasoning.

Uncommon Queries in the Home

Not every matter is clearly stated in Shulchan Aruch. Therefore, when a disagreement or uncertainty arises (whether in the home or not) over a matter that one apparently cannot find in the Shulchan Aruch, etc, it is important to consult a Rov or a Mashpia in the relevant cases. Nowadays, many women are just as learned, or sometimes more so, than the men. On the one hand that (discomfiture) should inspire the men to study further. On the other hand, there is more possibility for incorrect conclusions, where the Halocha was not fully grasped. Not everything is clearly stated, need be stated, nor recorded in the same locations, therefore necessitating consultation with an authority.

Misplaced Religiosity

A child wishes, by way of illustration, to join his class-trip to a zoo. The parent insists that such a trip is in breach of the Rebbe’s Sicha regarding keeping non-kosher animals out of the view of children (i.e. pictures decorating a baby’s crib), and the parent therefore prevents his child from joining his class. This misplaced religiosity does nothing but turn the child against Yiddishkeit, G-d forbid. In that very same Sicha (20 Cheshvan 5744), the Rebbe writes that visiting zoos poses no problem, as there are specific blessings that can be made on creatures found there; matters should not be taken out of context! Being too strict could produce a similarly disastrous conclusion to being too lenient.

Conversely, to take one’s child to a theatre in Manhattan to watch animal movies (after being guaranteed that it is ‘100% kosher’), certainly opens the dangerous door towards undesirable movies. As above, this is a matter that is not clearly written about, and one need consult a Mashpia or Rov. (After all, it is not clearly written that one mustn’t spit at the Aron Hakodesh either…)

Counterproductive Chassidishkeit

Waking a tired and reluctant child prematurely on a Shabbos morning, for example, in order that he joins his father in Shul for Tehillim, is counterproductive. It is not enjoyable to a child to have to sit and read Tehillim for hours. If he does not want to go and say Tehillim, he should not be forced to; Tehillim is not Tefillin. A differentiation must be made between matters he is obligated to do, and those he is not. Forcing a child in such a case may turn him off even the obligatory aspects of Yiddishkeit. Rather, one need to explain the Sichos etc. regarding the beauty and sanctity of saying Tehillim in a way that the child could appreciate, and then let him join you when he has the desire to do so.

Self -Sanctification – Not Sanctions

There is a scriptural commandment, “Kedoishim Tihiyu – sanctify yourselves”. That does not imply the forced sanctification of others. There was a particular couple that got divorced over ice cream… One partner forbade their children from soda and ice cream, etc., on the grounds that the Tanya expounds the above commandment, as an instruction to sanctify oneself via constraint from one’s permitted ‘extras’.

If a person declares that a particular permissible item (“Sanctify… with that which is permitted to you”) is now forbidden, they are distorting the Torah laws. Whereas one may commendably refrain from ‘indulging’ in things like ice cream, one cannot ‘choose’ such a path for others, by forbidding it for them…

Spousal Scrutiny

When a person marries, they acquire a partner, not a policeman. It is not the business of a husband, for example, to insist that his wife prays each day, learns Chitas, or does other Mitzvos. Likewise, for example, when a spouse wishes to eat an item that (is obviously Cholov Yisroel, etc., yet) bears a Hechsher they usually do not use, it should not be the other spouse’s concern. Should one’s spouse wish to do something that is forbidden, however, one is then positively obligated to speak up in protest.

A ‘Frei Chossid’

People must realize that they cannot be ‘Chassidish’, i.e. act in the manner of Chassidim in certain aspects, whilst simultaneously disregarding the laws of the Shulchan Aruch; one does not justify, compensate, or excuse the lack in the other. For instance, a woman who learns Chitas and Rambam daily, goes on Mivtzoim weekly, and attends events like Lag B’omer parades and Simchas Beis Hash’eiva annually, yet does not dress modestly… One cannot be ‘Chassidish’ without first being frum! In other circles, women have more limited options when it comes to participating in Yiddishkeit. Thankfully, in Chabad they have far more opportunities. A woman may reason that since she cannot do them all at first, she will do the majority of them. That is fine, but one must know what is integral and indispensable to being a frum Yid.

Being Chassidish is not a replacement for Yiddishkeit. The necessary stages of development are: Being a Mentch, being a Yid, being a frum Yid, and finally being a Chassidishe Yid. The third level (being a frum Yid, a religious Jew,) can only be attained via keeping the laws of the Shulchan Aruch; and the final level (a Chassidishe Yid) requires the backing of the third level (a frum Yid).

To illustrate: the spiritual climax of Sukkos with all of its lofty ramifications occurs on the last days, during the Hakofos. That is true, however, only for someone who sat and ate in the Sukkah for the previous seven days. One who did not keep the laws of the Sukkah yet dances intensely by the Hakofos, – his dancing is spiritually empty. The same is true regarding Chassishkeit without the background of frumkeit. After all, there is even a large Shiur that studies Chassidus, yet is essentially void – it is given by a Reform Rabbi…

Breaches

We must carefully avoid genuine breaches (Pirtza) in Yiddishkeit, matters that often lead to further breakdowns, like the mini leather Yarmulkas, sporting long hair, or reading various newspapers. At the same time we should allow innocent activities, like boys playing sports, bike-riding, and the like. Children need to play, and if we do not encourage it there could be detrimental effects to the child.

Internet in the Home

The internet should not be underestimated; it has destroyed families. Extreme caution is therefore indispensable. Parents could be blessed abundantly in all other regards, yet if their children are a cause of Tzorus, not Nachas, it is all worthless to them. Youth are constantly developing, either improving or regressing. An unsupervised internet in the home opens up dreadful possibilities, and is extremely addictive. If absolutely necessary, it should at least be supervised or restricted to one’s place of work.

This article is presented in the memory and merit of Rebbetzin Sara Tushna (Yehudis) bas Reb Gershon, and Yitzchok Yosef ben Yaakov Mordechai.