Every year, RebShlomo ‘the Yellow’, the melamed of Nevel, would walk to Lubavitch to spend the Simchat Torah festival with his rebbe, Rabbi Sholom DovBer. Even in his later years when his strength had failed him, he refused to climb onto a wagon for even a minute; every step of the way was taken on his own two feet. “In my Lubavitch,” Reb Shlomo maintained, “no horse will take part.”
Everyone who tries to learn Torah with a young person today must answer the question, “What do you get a Jew who has everything?”
It was not always so. The Alter Rebbe, a young genius, felt he did not know how to pray, and so exiled himself to Mezritch and discovered Chassidus. He, in turn, wrote the Tanya, as he describes in his introduction, to take the place of his private meetings with an endless stream of supplicants and seekers.
Implicit in this introduction is the non-polemical nature of the Tanya. That is, we already know, before chapter one, that the Tanya will not be working to convince us of anything. It is a work for those looking for guidance. The Rebbe is here to help if you come knocking at his door. If you are a stubborn non-believer or do not know whether it is G-d you want, you are not yet really asking the questions which Tanya answers. This, in turn, leads us to wonder: If the visitor to the Rebbe has not yet learned from the Rebbe, what brings him to come at all?
If we follow the old philosophical rule that motion fulfills a potential of the one that moves, we may assume that the Alter Rebbe’s supplicants sought him out because they lacked. The Alter Rebbe lacked, and so sought out the Maggid; the Maggid lacked, and so sought out the Baal Shem Tov.
It starts with learning. Through one’s self-awareness, one discovers how much more there is to know. One does one’s best, applies consistent effort, and realizes that one is somehow…insufficient. A teacher is needed, for one’s wisdom, for one’s soul, for something that is missing.
But if there is no initial learning, or that learning does not lead to questions, or those questions cannot be seen as arising from one’s very soul, what, then, brings a Jew to search ever deeper in the Torah? If one perceives oneself as lacking nothing, does one ever end up at the Rebbe’s door?
In the Rebbe’s last published discourse, the famous v’Atah Tetzaveh, he describes a generation full of blessings, a synthesis of the authentic lived experience of G-d and the explosive soul expression at the time of His concealment. The generation of blessing is not compelled by outside forces to worship G-d; they live in peace and plenty. The generation of blessing does not serve G-d because it sees Him, either; they have no deep understanding to render them dissatisfied with worldly existence.
Our generation of blessing, in particular, is relatively serene, and happy, and whole in its own eyes. What trouble us, especially the younger Jews reaching adulthood today, are primarily practical concerns free of any existential overtones. Even the desire to learn more Torah (for those who possess it) stems from curiosity or duty and no deep-seated want of the soul.
And yet, somehow it still works. Somehow, they keep coming to Torah, to Tzadikkim, and to G-d. They are moved, as the Rebbe says, not by circumstance internal or external, not by the yawning insufficiency of their own understanding, nor by external circumstance holding them powerless in its fist, but by their very being, by the self uniting both internal and external experience. The soul itself, the soul beyond experience, the soul even beyond death, desires G-d. It deserves Him more than it desires the experience of Him; it desires Him equally in poverty and in wealth, when it is threatened and when it is at peace. The soul does not need to feel deficient to desire G-d, but wants Him even when it lacks nothing, by its nature, because it was chosen.
Thus, we find thousands of strange creatures in our world, those who return daily to their Judaism for no reason at all. They did not choose Judaism in their wisdom; they did not seek out the depths of Torah because of any perceived deficit or shortcoming in themselves. They sought it out for no reason at all. It is a fact, yesh m’ayin, like every person in their life, like the moon.
Our generation of blessing, says the Rebbe, is a generation of mystics. Do not, when you look at their feeble minds, or small deeds, or hearts dulled by easy living, think that they are lowly. It is by these very traits that a Jew can today seek G-d without the help of horse, tragedy, or question. Our generation seeks G-d because they are Jews and He is G-d. Nothing else is needed.
Why, then, do so many well-intentioned Rabbis today, trying to shake a generation of mystics from their perceived complacency, seek to sell Judaism as the answer to questions? True, Torah is a book of instruction; true, Judaism is the deepest rationality. But to place the questions first is, in our generation, the wrong order. A “rational Judaism” assumes questions are important, that things like logic or consistency bother a soul, and that Judaism best resolves these matters in the final reckoning. But why should logic and consistency bother a soul? This is the question that every twenty-year-old in every Torah class in 2018 asks. It is the question behind many of his questions. Why should anyone set aside the broad freedoms of unbridled will or self-satisfaction for the agonizing limits of reason?
We are not rational people; we have no training in reason. Reason died long before we were born, and its death was mistaken for the death of G-d.
But do not mistake our lack of reason for a deficiency, for a problem in need of solving.
Rather, our generation, irrational, wanting for nothing, does not need questions to bring them to the Rebbe’s door. Go out and teach them Tanya, says the Rebbe, and the Jew who has everything will remember who he is, come of his own accord.