As my previous email was written as a preface, following is what the preface was to:
At the risk of over-simplifying, let me summarize much of what has been said about the Call of the Shofar lately. On the one hand we’ve been hearing the arguments that:
1) It works!
It seems irrefutable that there have been numerous participants in the program who have been suffering from, and struggling with, serious issues in their lives, and the three-day retreat changed them.
2) It helps people tremendously!
Testimonials invariably state that “I’m more there for my wife and children”, “I have more healthy relationships with my colleagues”, of course “I’m now working from ‘a place of love’” (and in each case “they were the most amazing three days of my life”).
3) It is the fulfilment of chassidus.
Without this, chassidus can’t be effective because it is not practical (and mashpi’im don’t connect with bochurim etc.), and only after spending a weekend at COTS is someone really able to comprehend the ideas of chassidus in a down-to-earth way and internalize them.
4) It is the fulfilment of darkei hachassidus.
Only in COTS can one experience a true chassidisher farbrengen the way it was meant to be, where each person truly cares for and loves his fellow, and where everyone truly opens up to each other. Only in COTS does one experience an actual cheshbon hanefesh, something that we read about in maamorim and sichos, but only actually witness in the retreat. Only through COTS can someone actually become a beinoni, something that the Alter Rebbe describes in Tanya, but one can only get the tools to actualize from Rabbi Frischling.
On the other hand we hear (besides the fact that, ugh!, they’re weird):
1) The fact that they cause such drastic changes in such a short time in so many cases is itself suspect, and an indication of artificial methods of mind control, in which case:
- the long term effects are questionable and may be cause for concern,
- even while the benefits are being enjoyed, it would seem to be the opposite of chassidus, that requires every person to struggle with his or her nefesh habehamis, rather than silence it through artificial measures (not to be confused with silencing it through excessive fasting and/or avoda).
2) The methods are potentially dangerous.
The approach of destroying someone and making him vulnerable and then “rebuilding” him always contains risks, and, in fact, there have been participants who suffered ill effects. The qualifications of those running it, to oversee such sensitive activities, has been questioned.
3) The details of the program are markedly un-chassidish.
From “knocking off” a Shabbos davening (shacharis starts at 7:00 a.m. and the workshops/exercises begin at 8), to listening to rock music, to engaging in decidedly un-nius’dig activities to the lackadaisical attitude towards a yarmulke, much of the specifics of the program trample on all that chassidim hold dear. And while someone with a medical condition (whether in his physical or mental/emotional health) may be permitted to break certain halachos when necessary (and as much as is necessary) for the sake of his health on the advice of a competent Rov and physician, it can hardly be billed as a chassidus (or even Judaism) based program.
4) There is a philosophy that the program consists of.
And while there are differing versions–depending on which of the alumni you speak to–about how important a place the philosophy holds in the experience, it is undeniable that the ideology and concepts are very convincingly presented. And the philosophies do not fit with our way of thinking and are not in any way based on our ideology, and–in the best case–don’t come from anyone who is any authority to define the position of chassidus on anything (and may have origins that are greatly at odds with Chassidus and Judaism, to put it mildly). In fact, there are numerous reported incidents where participation resulted in being more lax in mitzvah observance.
In short (the detractors argue), if someone needs the medical or therapeutic benefit, and it is sanctioned by a competent Rav and physician, then it may be no different from other treatments. מהיכי תיתי? But as a viable option for a chosid, as part of his or her chassidishe lifestyle? Why, this is neither based on chassidus nor consistent with our outlook and these exercises are decidedly not our way (yes, despite the fact that we also know that both the Alter Rebbe and R’ Pinchas Reizes rolled on the floor!)
Which should bring us to the realization (since, as a symbol of achdus with the shofarists we should all try to have some cheshbon hanefesh) that perhaps many of us (or at least some of us are) more guilty of “shofarizing” than we may have realized.
Picture the following: A group of chassidim are sitting and farbrenging. They’re saying l’Chayim and singing niggunim. They’re encouraging each other to climb out of the mud, to re-commit themselves to Yiddishkeit and to serving the Eibishter. They’re inspiring each other and themselves, resulting in heartfelt hachlotos about how to better themselves in the coming days. And they’re saying l’Chayim. And some are saying more than 4 times.
For some, maybe only once over the limit, while for others, it may be much more. But a number of them are under 40, and are saying l’Chayim more times than they’re allowed.
They are not oisvorfs, they are not rebels. On the contrary, they are sincere chassidishe bochurim. Which makes it very perplexing. How do they justify, in their own minds, this transgression of the Rebbe’s explicit gzeira?
Well, there are various possibilities, but some of the things that are (at least subconsciously, בדרך מקיף) going through their minds are the following:
1) It works!
The fact is (they may argue) that while one may struggle unsuccessfully to get inspired from a maamer, he has a much easier time, and, at any rate, does get the final results through saying l’Chayim (and 4 times, they argue, just “doesn’t work” for them).
2) It helps people.
A bochur who has difficulty dealing with certain struggles may find that mashkeh by a farbrengen may help him get out of his inhibitions and work on his problems. And there are actual noticeable improvements in behaviour that resulted from hachlotos taken during farbrengens, which seemingly would not have occurred if not for the mashkeh factor.
3) This is a necessary ingredient of darkei hachassidus.
They saw (or heard stories of) so many eltere chassidim for whom abundant mashkeh by farbrengens was a way of life. Surely there can’t be that much wrong with it.
On top of all else, everyone else does it. So many others are not careful. Gradually it becomes accepted; unofficially sanctioned.
But...
Never mind the physical danger that is sometimes involved when this is practiced recklessly (as it occasionally is). Never mind the spiritual damage that this can–and sometimes does–cause to bochurim and/or yungerleit, in various ways. Let us not focus for the moment on the fact that it is an artificially altered state of consciousness, which puts into question the value of the results. Never mind all of the above. This practice, saying l’Chayim more than the allotted amount, is something that the Rebbe clearly, unambiguously and unequivocally forbade. No ifs ands or buts about it.
This therefore, for a Lubavitcher chosid, is (should be) out of the question. It is not–and can’t in any manner be considered–our way. It is, for a chosid, “avoda zara”, a foreign worship that deviates from serving Hashem. Even if it’s very effective and very helpful. It’s just not the way for a chosid. Period.
I know, you are thinking: Big deal for someone who’s over 40 (and restricted in any case by health issues) to preach about the limitations of mashkeh. But the fact remains; there’s no getting around this. The more sichos, letters and yechidos’ that you read, the more it becomes clear that the Rebbe’s position on this issue is inflexible, and there’s no way to convince yourself that you’re behaving as a chosid if you’re lax in this area.
There were many farbrengens that I can recall over the years when some of us–myself included–went beyond the limits. And I was 100% wrong about this. I know all of the justifications, the supposed loopholes and alleged exceptions. But they’re all wrong. And we were wrong if we depended on them.
Boruch Hashem, I can say with great pride that bochurim today excel in the area of hiskashrus, and in many ways surpass the bochurim of a few decades ago (something that one can’t help but marvel about). One of the areas where this is apparent is in their more strict adherence to the gzeira about mashkeh. But, still, we sometimes witness farbrengens where it is clear that there is still room for improvement in this area.
As we were all hearing about the COTS these past days (and weeks and months), I was very puzzled (as I’m sure many were): How could intelligent and sincere chassidim engage in such bizarre exercises, so blaringly foreign to everything in our upbringing, and all in the name of chassidus?! And it occurred to me that the question is on many of us: How could we have engaged in the bizarre and explicitly forbidden exercise of consuming more mashkeh then allowed, and all in the name of chassidus?!
True, there is a great challenge regarding mashkeh, due to the fact that in many cases (with people who are the right age) it is in fact part of darkei hachassidim, and was a practice that was encouraged by the Rebbe–to many older chasidim-countless times. It is very difficult for a bochur (or yungerman) to accept that what is–not merely permissible but–commendable for someone a bit older than him (and not necessarily smarter than him), should be such a grave infraction for him.
But, to keep the balance, the negative aspect is clear and undeniable, because it was expressly forbidden by the Rebbe, whether or not anyone understands. One does not have to delve into Eastern religions, or research the origin of one program or another to discover what is wrong with it. Its’ status is clear and open. It is something that was forbidden to us. Period.
A group of bochurim were once sitting late one Thursday night in 770 and farbrenging. In the course of their farbrenging (and saying l’Chayim), they began to discuss the topic of the gzeira of the Rebbe against excessive mashkeh (which was still relatively new at that time). They were complaining about how difficult it is for them etc.
A passer-by (who happened to be somewhat of a troublemaker..) overheard them, and began to suggest that they should write to the Rebbe and request that he annul the decree. In their state of mind their judgment was poor, and one of them accepted the dare and wrote the letter. This was a night of yechidus, and this passer-by arranged to have the letter given to an elderly Jew waiting in line for yechidus, so that he should give it to the Rebbe.
The unsuspecting Jew gave over the letter. Shortly thereafter, the Rashag (who was in charge of the Yeshiva) was called in to the Rebbe and ‘got it over the head’. The Rashag subsequently came running downstairs looking for the bochurim, and screamed at them: “What are you playing around with, do you know what a Rebbe is”?!
A Rebbe is the root of our connection with the Eibishter, and our obedience cannot be governed by our own personal feelings or intellect. When we ‘know what a Rebbe is’, then we can understand that our obedience to the Rebbe needs to be complete and unconditional, whether–in our estimation–what he tells us is better for our chassidishkeit or worse. This and only this is the way of life of a chosid.
This, then, is one lesson from the COTS debacle, and what we have to especially focus on as we enter the ‘final stretch’ of the preparations for Yud Shvat: It doesn’t matter what seems to our rationale as helpful to our growth, it is irrelevant if something seems to be beneficial (spiritually). The only determination of what is the way of life for a chosid is strict and unwavering adherence to exactly what Torah, Chassidus and the Rebbe demand of us, both in sur meira and in aseh tov.
This is the only path that is also guaranteed to truly connect us to the Rebbe, which is the ultimate wellness for our body and soul, and will bring us all to the true place of love and wellbeing!
L’chaim (within the limits)! May we all strengthen our hiskashrus to the Rebbe by strengthening our commitment to follow all of his directives precisely, and may this bring to the time when we will very speedily hear the sound of the great shofar that will liberate us, which will usher in the יום שכולו משקה with the hisgalus Melech haMoshiach TUMYM!!!
Rabbi Akiva Wagner
לזכות 'ר שלום מרדכי הלוי בן, רבקה לגאולה וישועה קרובה, ושלימה י"תומממש ג"ב טוהנוהנ
