By COLlive reporter
Rabbi Yoel Kahn, chief reviewer of the Rebbe’s teachings and the preeminent authority on Chabad-chassidic teachings, came out against the perception that people can find spiritual fulfillment through sources other than Chassidus.
His address was delivered on Tuesday evening, Tevet 21 5774, at the “urgent gathering” in Crown Heights held in response to the growing adherence of “The Call of the Shofar,” a method influenced by the controversial Landmark Worldwide.
Rabbi Kahn, often referred to as “Reb Yoel” and identified at young age for his rare penetrating intelligence and analytic skills, as well as his remarkable memory, drew a sharp distinction between the worldly approach to happiness and the Chassidic approach to happiness.
He argued that at its heart, Chassidus carries a very practical message that can lead to the ultimate sense of fulfillment and happiness. As the event concluded, he asked to speak again to summarize what was said and offer “resolutions.”
The following is a full transcript of Rabbi Kahn’s speech in Yiddish, prepared by R’ Eli Rubin for the Merkos Anash organization:
Lately we have been hearing that people are searching. They are not sufficiently happy, so they are searching. To search is actually a very good thing. But we have to know what we are searching for and where to search for it. There is a distinction between the way many concepts are perceived by the general world and the way they are understood from the perspective of Chassidus. The same applies here.
When a person is lacking some kind of vitality, is not internally happy, what can be done that he should become happy? From the worldly perspective, the answer is that he should become free; that he should have no yoke upon him. So long as he has a yoke he is limited thereby; it constrains him.
It is noteworthy to contrast this with the way Chassidus looks at it.
There is a letter penned by the Rebbe on the 17th of Elul 5710 (1950); a Jew had complained about various things, concluding that he “cannot find satisfaction,” and that “he feels that he is missing something.” This is what the Rebbe wrote in reply: “In my opinion, what he is missing is acceptance of the yoke (kabbalat ol).”
This is exactly the opposite of the worldly outlook. What is the meaning of this?
* * *
Let’s take it even further. There is discourse from the Rebbe (Rani Ve’simchi Bas Tzion, Sivan 27, 5727, printed in Sefer Maamarim Melukut Vol. 4), where he explains why G-d “turned the mountain above their heads like a barrel” before giving the Jewish people the Torah. G-d forced them to accept the Torah.
Everyone asks the obvious question; the Jewish people wanted to accept the Torah of their own volition, they had already said “we will do and we will listen.” Why then did G-d have to force them? The Rebbe explains this at length; his explanation is founded upon a teaching of the Baal Shem Tov and the Rebbe explains it with great depth.
But simply speaking, when the time comes that a Jew does not want to accept the yoke of mitzvos, this is when the power of the overturned mountain has its effect; something compels him and forces him so that even when he no longer wants it, he cannot tear himself away.
Accordingly, there can be three general ways in which a Jew learns Torah and fulfills mitzvos:
One way is that he enjoys it, he is a religious Jew, a Chassidic Jew, and he enjoys it. He learns a piece of Gemara and enjoys it, he does a mitzva and enjoys it, and so on. That is one way.
A second Jew has no particular desire, he doesn’t enjoy it, but accepts the yoke of heaven. He knows he has a yoke upon him and he does want to be a pious Jew. He does accept the yoke, but it remains a yoke, a burden from which he doesn’t derive any pleasure. The only motivation is his acceptance of the yoke of heaven.
A third person, doesn’t even want to accept the yoke of heaven. He wants to abandon it, but there is something that prevents him from doing so. What is that prevents him? That turning over of the mountain. G-d transmitted something of such potency that the individual cannot tear himself away.
Practically speaking, this is expressed in different ways, either because of something his father has said, or that his grandfather said, or that his childhood teacher said. But this is only the technical medium. What is it really? It is the effect of G-d turning the mountain above their heads like a barrel.
Now, let’s think about these three types of Jews; one enjoys Torah and mitzvos, another has no enjoyment but accepts the yoke, the third doesn’t even accept the yoke, but cannot bring himself to abandon it, something prevents him.
When is happiness possible? How can one’s study of Torah and fulfillment of mitzvos be permeated with happiness?
For the first person it is understood, he has an outright pleasure from learning, whether from studying a page of Gemara or from learning a chassidic discourse. Likewise he enjoys fulfilling mitzvos, he fulfills mitzvos in the most beautiful way, and with enthusiasm.
The second person only accepts the yoke; seemingly there is no enjoyment here. But Torah tells that it is not so. In the Beit Hamikdash there was the pouring of the wine and the pouring of water (nisuch ha’yayin and nisuch ha’mayim); wine has an enjoyable taste, water does not. Similarly, when a person understands what he is doing he enjoys it, but water has no taste and is likened to a person who simply accepts the yoke. But the Gemara says that true joy was experienced when the water was poured, “one who did not see the happiness… never saw happiness in his life.”
Elsewhere wine too is described as causing happiness, but in comparison to the happiness of water this is not happiness. True happiness was experienced specifically when the water was poured. This is very strange; when a person knows and understands we say that he doesn’t achieve true happiness, but by simply accepting the yoke he finds happiness.
When we come to the third type this goes even further. Here the individual doesn’t even accept the yoke; is happiness possible even for this person? The Rebbe says yes. A very strange thing. When a Jew says “you have chosen us from all the nations,” that G-d has forged such a relationship with us that even if we want to abandon Him we cannot, this is the greatest possible joy. Such a deep relationship! Such a deep connection that he cannot tear himself away even if he wants to.
This joy, which derives from the recognition that he is so strongly connected that he can’t tear himself away, is even greater than the happiness that is derived from simple acceptance of the yoke. He rejoices that he is so strongly bound with G-d.
This expresses a different vision of how a person achieves happiness. The way it is seen from a worldly perspective compared to the way it is seen from a Torah perspective is an entirely different world.
* * *
Let’s return to what the Rebbe wrote in that letter. The individual complained that he is dissatisfied, that he feels he is missing something. The first thing the Rebbe writes in reply is that “what he is missing is acceptance of the yoke,” and that “this is the foundation and root of all service.”
Then the Rebbe continues to explain how one brings oneself to accept the yoke, that this is simple, that one doesn’t need to achieve lofty levels; simply, as it says in Tanya, to contemplate how G-d “views and looks and searches the interior of each individual…”
Then the Rebbe continues further, “In order to make this work easier for him, G-d gave him the merit that he is a chassid, which means that his soul is a part of the general soul of the tzaddik, and if the individual soul is missing something, through the correct connection he can draw whatever he is lacking from the general soul…” The Rebbe continues to write at length, discussing many foundational ideas, that a mitzvah is a means to connect to G-d, etc.
But there are situations when a person is unhappy, when he does indeed need to see a medical professional. To make it into some kind of movement requiring everyone to seek medical help, is obviously a very strange idea. It doesn’t stand up, neither according to Torah, nor according to human reason. But it is clearly understood that someone who is ailing must go to a medical professional.
Even if in such a situation, in which one does need help, one has to know which doctor to go to and on what kind of basis; there are many things that need to be considered. Furthermore, even in such a situation, no doctor, not even a good doctor, can make a person happy. If an individual is missing something, no other person has the ability to replace that which is missing.
Certainly, as the Rebbe writes in the letter, G-d sustains everyone and will fill everything with good. But when a person is missing something, the question is what is the address? What is the address to which you should turn for fulfillment? There is no reason to start looking elsewhere. The address is right here.
* * *
Sometimes we try to convince ourselves that “G-d’s glory is upon the heavens.” We want to exalt G-d, saying that he transcends even the heavens, but does he also have a connection with simple people? Is he present down on this earth? Chassidus, we argue, is a very lofty discipline. Certainly, we must learn Chassidus, but we study it as another subject.
“I am just a simple person, with a coarse animal soul; I am not especially refined. So what connection does it have to me?” This is a mistake. This is where the dog lies buried. We argue that everything taught in Chassidus is not sufficiently tangible. Of course there are lofty ideas, but the ideas expressed in the Rebbe’s letter are very simple.
A Jew must simply reflect on the fact that we have a Rebbe, that the events of Gimmel Tammuz did not change anything, and the Rebbe gives us attention just he did previously. This is a fact, and it is meant in the most simple sense. This is not something that we’re just saying to comfort ourselves. This is the fact.
What it says in Tanya, that tzaddikim are more present following their passing than they were in their lifetimes, is a fact. This refers to tzadikim in general, and especially when we are discussing a shepherd of Israel, “shepherds of Israel do not abandon the sheep of their flock.” The Rebbe used that phrase regarding the Rebbe Rashab. But in this case it is even more intense; the Rebbe Rashab left behind a son, and the Friediker Rebbe left behind a son-in-law, but in our situation we only have the Rebbe just as it was before.
If somebody is searching, if somebody is in such a situation that he needs to pour out his heart to somebody; where can he pour out his heart? where can he cry his heart out? Apart from the fact that he can go to the Ohel and ask for a blessing, which is a whole different concept; we are talking about the need to express what is in one’s heart.
The only Jew — not a Jew in the supernal realms, but in this world, “found in all realms more than in his lifetime” — to whom he can cry out to and speak his heart to is the Rebbe.
Talking from a psychological perspective, there is a need to pour out what is in one’s heart, but not everything can be said to just anyone, some things can only be said to a very strong and close friend. This is a very practical thing. When we exalt these notions, arguing that this is a heavenly thing or some kind of spiritual thing, we are making a big mistake.
* * *
Another thing mentioned in this letter, is the special opportunity that this individual has as a Shliach of the Rebbe. We are all Shluchim of the Rebbe. There are those who are specially designated as Shluchim, but we are all Shluchim.
In the very first discourse that the Rebbe said in 1951 he stated that we are now in the seventh generation and that the purpose of the seventh generation is to draw down the essence of the divine presence. It is for this that all the generations have waited, it is for this that the Torah was given, for this the mishkan and Beit Hamikdash were built, for this Chassidus was revealed, for this Chabad Chassidus was revealed. All of this for what? For the individuals of this generation.
Somebody said to me that the reason one might go to one place or another is because there they uplift the individual. Nothing uplifts an individual like Chassidus. Accepting the yoke of heaven doesn’t mean that you are a nothing. On the contrary! Chassidus tells a person how great he is, that G-d has given you unparalleled ability and an unparalleled responsibility. This is all clear. But to achieve happiness you need to have the right perspective. As the Rebbe writes again at the end of this letter, “abandon the excessive complaints… subject your will to the will of our Rebbe who has transmitted to you the will of G-d…”
The emphasis here is again subjugation of the self and acceptance of the yoke of heaven. Why does the Rebbe continually emphasize subjugation? A person complains that he cannot find satisfaction and the Rebbe’s answer in subjugation!
But that is exactly the point. When Jew says “you have chosen us from all the nations,” when he praises G-d that he is so strongly bound up with Him that even if he wants to he cannot tear himself away, he is not complaining. He doesn’t pity himself saying, “Woe! What should I do that G-d has chosen me…” A Jew says “you have chosen us” with happiness and with a melody.
On the contrary! Despondence is the very opposite of this chosenness. It is imperative that we not see this as some kind of heavenly or abstract idea. We should not say “G-d is exalted above all nations, his glory is upon the heavens.” This is the fact, the practical reality.
* * *
There is a humorous anecdote told in the name of Reb Itche der Masmid, that there was once a nobleman’s estate and he had dogs, very big dogs, so that it was impossible to pass through there. If you has to pass through you would travel with a very high wagon, which was too high for the dogs to jump up on. Two Jews were passing through one on such a wagon and one by foot. The one with the wagon told the other to join him on the wagon to protect himself from the dogs. But he said “No, I’m not afraid.”
“Why are you not afraid?”
“I have an incantation, and as soon as I repeat this incantation the dogs will disappear.”
The Jew on the wagon wasn’t so impressed by this, so he drove very slowly so that if anything happened the other Jew would be able to climb aboard. Soon enough, the Jew on foot shouted for help and jumped on the wagon. Afterwards the wagon driver asked him what happened to his incantation.
“My incantation?” he said, “My incantation is a sure thing. There’s nothing to talk about! But the dogs didn’t even give me a chance to say it.”
Chassidus is a conducive remedy for everything, but sometimes the dog doesn’t let you use the incantation. Sometimes the dog says that the books should remain on the shelf, that we shouldn’t learn them; but sometimes the argument is more subtle. “On the contrary, learn it, but in practice it is not effective. It’s a spiritual thing, but you are a coarse person. You, you need to search elsewhere; search for things that are lower and more tangible.
* * *
From here we need to go forth, as was said earlier, to strengthen one another. First of all, the more shiurim established, the better, in the very simplest sense. Likewise, the more Chassidic Farbrengens, the better. And at a Chassidic Farbrengen we must talk to the point. Not to speak nonsense or about irrelevant matters, but to explain that Chassidus is practically effective and relevant. That all things were for the purpose of this generation, that G-d chose us and gave us the greatest abilities, and that from this we should derive happiness.
We must work, certainly we must work. Don’t search elsewhere for any nonsense or for any wisdom. Neither nonsense, nor wisdom. We should walk in the Rebbe’s ways for ever and for eternity.
Addendum
I believe that everyone clearly understood what was said. But sometimes we must spell everything out clearly, so that there will be absolutely no mistakes.
Earlier we spoke, and Rabbi Ezra Schochet spoke, and he probably elaborated more than me, but I see that we still need to spell it out even clearer.
Earlier we explained that there are two perspectives on how to look at a person who feels dissatisfied, and two way to look at the way forward. There is a worldly perspective, and a Torah perspective — a Chassidic perspective. The worldly way is to decrease the yoke as much as possible; one wants to become free. They tell you you’re a great person, don’t worry about others, be yourself. But what does this come to? What is the measure of this person’s self? It can be nothing more than what it is. But the less yoke, they claim, the more the self is helped.
But then, as I mentioned earlier, there is a different perspective. There was a Jew who complained that he did not have satisfaction, and the first thing the Rebbe says is accept the yoke. That’s the first thing. But then this goes even further, there is the concept of G-d turning the mountain over them, that even when one no longer wants it, the relationship with G-d cannot be broken. And it is from this relationship that true happiness is derived.
The Rebbe once said something, not exactly about this, but nevertheless a relevant statement, “For a Jew, true being is non-being.” This is the difference; for a regular person his being is nothing more than his being, therefore if you subdue him and place a yoke on him it is a negative imposition on his sense of self; it constrains him. But for a Jew exactly the opposite is true; his being is his relationship with G-d, expressed through subjugation to G-d’s will.
Who communicates this and reveals it? Torah and Judaism in general, and especially the teachings of Chassidus. This is the notion behind “we will do and we will listen” and even more so “he turned the mountain over them like a barrel.”
Accordingly, when does a Jew achieve true happiness? The more that he is touch with his Divine soul. And what is the Divine soul? Acceptance of the yoke of heaven. Moreover, a Jew says “you have chosen us” not with self pity, but on the contrary, with joy!
In the discourse that we mentioned earlier, Rani Ve’simchi, the Rebbe asks how we can achieve happiness even when the relationship is only because G-d turned the mountain over them? The Rebbe answers that this is through our relationship with the Rabbeim, our relationship with the Rebbe.
* * *
This has all been clearly elaborated, but it means as follows: Since people are searching, and searching itself is a very desirable thing, we must know where to go, where to look and where to find it. In simple language; we have no reason to enter foreign gardens.
If somebody did enter foreign gardens, what has passed has passed, it shouldn’t be repeated.
What are the resolutions of this meeting? The first resolution is that this matter is entirely out of the question. This is clear. There are no foreign gardens, we have a garden, we have our own garden.
What is our garden? This brings us to the second resolution; one is dependent upon the other. We have to increase our study of Chassidus as much as possible, the study of the Rebbe’s discourses as much as possible, the Rebbe’s talks and the Rebbe’s letters. We need to learn these and realize that it does not consist of heavenly abstractions, these are effective in our tangible reality.
There are tens of letters of the Rebbe, if not hundreds, where Jews asked how to find tranquility in their souls, and the Rebbe answered that there is only one way — one must conduct oneself in accordance with the directives of Torah. That’s it. Conducting oneself in accordance with the directives of Torah is the path to a tranquil soul. This applies especially to Chassidim. But the evil inclination clamours in your head and tries to confuse you, and presents a clever argument that “on the contrary, Chassidus is a very lofty discipline.”
We have to know that this is the seventh generation, and that each one of us has the greatest abilities, and that the Rebbe empowered us, and continues to empower us. And that if someone wants to pour out his heart, he has where to pour his heart out. The Rebbe listens just as he did previously. And when someone comes and pours out his heart and requests a blessing the Rebbe prays on his behalf, and the Rebbe feel his pain. And when the blessing is fulfilled and the individual returns to inform him, the Rebbe is pleased.
We have no reason to go who knows where. If you want to speak out your heart you have who to speak to, and you have who to ask for a blessing too. If you are searching for a path in life, this is the path of life that the Rebbe gave us. We must continue to follow with even greater strength. We will walk in the Rebbe’s ways for ever and for eternity; till the coming of Moshiach and certainly afterwards.
There is a void and sometimes we need a reminder of how to fill it.
Please more
which man who attended COTs will be man enough to say ” I did not realize” he will be the man of emes. to those that are trying to defend it .. deny it’s pitfalls, call those that exposed it names – that does not work and that won’t make anything better. Grow up .. admit your error and learn from it. That some took it upon themselves to send more and more people for the past two years and refuse to accept they might have misled is very indicative of being hooked in a cult. Rabboisai, Moshiach is ut… Read more »
There is no quick fix. Any attempt to change one’s life involves EFFORT to the point of going against ones nature. It’s difficult, but the journey itself makes you a transcendent person, someone you never thought you could be. The problem is when you don’t want to put in the honest effort and sweat to learn and understand, it doesn’t get handed to you on a silver platter. That’s just the way life is. If we cop out by saying ‘I can’t’ and keep running from one quick fix to another, possibly playing the blame game, we’ll just be left… Read more »
I have learned some stuff and spoke with various rabonim. I loved Ayin beis and found it beautiful. Of course I know who the Alter Rebbe is/was Shulchan Aruch harav is a staple in my yeshiva during seder I personally identify more when I learn Zohar with my rebbe an kitve Ari, and the leshem I’m also sephardi so of course the sephardi mekubalim are embraced as well happens to be when I went back and relearned some of the ramchals sefarim i saw plenty of parallels with shofars hashkofa. But to each their own. I am not Chabad and… Read more »
look into shofar’s activities and find out that those are the tools used by many other “telepersonnal therapies”, led by ovdei avoda zara. all you need is google a bit and see for yourself.
far worse than eating the fruits from a foreign gardens, it is more like a forbidden garden
Could you make a transcript of rabbi schochat’s speech too…
You dont get to choose whether we need rabonim there or not based on your perception of their behavior. The rebbe already decided that a long time ago that they belong there. Maybe you weren’t around in those days when the Rebbe was outraged that they were sidestepped from receiving an aliyo, when there is no lubavitch minhag that even mandates that. Can you imagine what the Rebbe would have to say to an event that the whole schuna was invited to, and the rabonim are deliberately excluded from? Think about that for a moment.
You say that we shoyld speak our minds to the mashpia. Great idea!!! Only problem is, where t do you go if your mashpia went to cots!!! Am I up the creek without a paddle???!
Sounds like in addition to what you think should be learning,
and are presumably learning, you would benefit tremendously
from learning Chassidus. Please take it on. You don’t have
to speak or know Yiddish to do so.
You don’t know better than the Rebbe.
Just a question. Is it a bad thing to accept yourself for who you are? Should you be walking around constantly judging yourself negatively, only defining your worth based on how well you do on your next test? Should you walk around with GUILT constantly and calling it kabbolos ole. Is GUILT a part of our sevice of Hashem? Is there a place for guilt? Because the main thing COTS targets is guilt. And if I have learned chassidus correctly guilt takes us away from the goal. Not towards it. Removing guilt is good. Have kabbolos ole because it’s the… Read more »
no one in the right mind suggests that one suffering a illness or excessive depression , bipolar if you like shouldn’t go for a physician’s assistance or psychological help. are you saying that all the people whom attended this אסיפה כללית to hear invigorating words of how are connection to divinity articulated in the תניא and that can be elaborated by משפיעים חסידות אגרת is the true satisfaction of are soul not self determination and fabricated realities are suffering from a mental illness. and by the way the rebbe was behind printing the אגרת and regarding jobs take a look… Read more »
i’m pretty sure #1 was being sarcastic. obviously they are not the same thing at all.
Thank you to R’ Rubin for translating Reb Yoel’s address and to COL for posting the translation.
Shofar is tampering with people mentally and emotionally, psychologically without any license. They need the STAMP of approval and endorsements of licensed psychologists.
The Rabbonim and Mashpiyim’s concern is just that, if they aren’t licensed in mental health so why are they preying on people? If it’s Spirituality they are selling than why are Chasidim going to them instead of partaking in Chasidus in our own garden planted by our Holy Rebeim.
you sound confused. R Yoel is not refering to a form of therapy- i cant figure out why your searching for one- he is refering to the average worlds mindset that restrictions bring unhappiness and the more we allow ourselves to do the happier we will be.. he explained that that is very superficial and shallow happiness and cannot compare to happiness attained from connecting to Hashem through our struggles and by specefically doing as He wants (with all the restrictions) while making ourselves botul- the more botul we are- the happier we are- the more “I” we have- truthfully… Read more »
thank you COTS for making this possible.
Yes, you are so right. Licensed (Chabad or not) Psychologists, and them only, should be the ONLY ONES directing you there.
so far i have yet to hear of a psychologist (good one) that endorses this. even the twerski they put up you should know is NOT the twersky we all think it is- but it was a clever move on his part to confuse us all. so the fact that no one you know said anything bad means nothing.
Mashpiim don’t have to be licensed! A mashpia is a yedid who you run ideas by because “adam karov eitzel atzmo”. It’s not a life coach.
And I’m glad you spoke to every Lubavitch Psychiatrist and psychologist and they each gushed with euphoric admiration over your group. Just curious how anyone is really able to criticize you guys if you intimidate them with lawsuits and refuse to let anybody audit your methods of “therapy”. Either way, I wish you well Reb Pinny.
you all have a few things in cmmon- 1- none of you get whats the big deal about going- and what anything anyone is saying has to do with anything that happens there 2- you all came back on a high noting this was a powerful-life-changing experience what WE noticed about most of you: 1- there was a change in your mindset which led to a DECREASE in mitzvos, chayos, and hashkofos. 2- a stronger self-centeredness (we know you feel great about yourselves and that now you believe your a better person- but not everyone is enjoying your new ego-centricism… Read more »
It seems that Nossons Shull is mostly or entirely made up of Shofar members.
What do they have to say?
To # 16 Shofar is in fact therapy but they can’t label it that way because if they did it would require FDA approval. Exercise is also Therapy for those who need it’s therapeutic effect, but almost all of the most common exercise centers specifically make sure to Davka not call themselves Therapy and not dare to mention any health benefits, because although it’s true, the FDA would shut them down for stating the true facts as long as they don’t have the official FDA stamp of approval. Similarly, Mashpiim don’t claim to be therapists and they couldn’t, even they… Read more »
I agree with the speakers 100%! I also know what the speakers were talking about was for normal circumstances that the general population experience…. But for those individuals who have unique backgrounds and not the normal regular people experiences which is what the speakers were talking about , this is exactly what Rabbi Shea Hecht said last week that it might be necessary “the call of the shofer” for unique people who need help-in certain circumstances, although he said the general public should not attend. How many times did I see the Rebbe ask an individual at a Farbregen to… Read more »
It’s true. Chassidus “came on the scene” at an historically devastating time for Jews, physically, emotionally, spiritually, financially (just after the Chmielnicki massacres, Shabtai Tzvi, just prior to Pale of Settlement rules, etc.). But in the Rebbe’s down-to-earth and detailed thesis on what Chassidus is (and what it is not), called “Inyana shel toras hachassidus”, the Rebbe explains that Chassidus was revealed, not invented. Just as the Mishna revealed was revealed at the point that straight Chumash was too abstract, and Gemoro at the point where mishna was, and Kabbala at the right time and codification in the form of… Read more »
Men darf davenen bekavona a bit in order to understand Chasidus on a personal level.
You speak wise words indeed. Bring back the respect for the rabbanim who the Rebbe referred to as the Yehoshua after Moshe Rabbeinu. It is a very serious matter indeed when they are sidestepped. The message that the youth get is that Torah is not that important… Its what I say….. Listen to ME! Why should we listen to you if you have no respect for the Rabbonim aka Yehosha. We are playing with fire….
To be a Rav you are tested and get Semicha.
Psychologists are Licensed.
Mashpiim are not Licensed or approved, not even by any of our own standards.
The only one qualified to offer an opinion as to the safety and efficacy of Shofar, are Psychologists.
So far not even one Psychologists, even any frum or any Lubavitcher one, has yet had any bad word to say about Shofar and Psychologists are the only ones qualified to judge.
The problems we have are from the 3 Rabbonim we dont need them. They fight all day long. Enough said.
We needed a grass roots initiative !!! We had Rabbi Heller one of the chosen Rabbis when the Rebbe was here. He is enough. He is close to all the Yugerleit and his participation was meaningfull.
He was talking to a Chabad crowd. In general the Rebbe encouraged each and everyone to learn Pnimius HaTorah for Litvishe Sifrei Musar for Chasidim each group their own Chasidus. But If you learn Chabad which expounds and elucidates Pnimus HaTorah with detailed explanations you will also understand Musar and other Sforim of Chasidus and Pnimius HaTorahuch better. Chabad’s founder the the Bal HaTanya and known to the world as the Rav for his Shulchon Aruch was himself a Litvak and was called so by his Rebbe the Magid of Mezritch and by the Magid’s Talmidim his chaveirim Der Litvak… Read more »
disappears after a while, that’s why they have to keep calling each other with their “i love you” phone calls and going back for more brainwashing weekends.
Sad to be stuck in that and not be able to get out. It’s a rachmanus.
As beautiful as the speakers spoke I was disappointed that there was no introspection as to why Chassidus feels unavailable to many who in their quest for depth in their lives turn elsewhere. Is there a certain insensitive attitude among the elders that has become the norm and is turning especiallly the younger people off?
Did R’ Yoel say anything of his own? He repeated the Rebbe’s directives. If you don’t like what the Rebbe said, go look for another Rebbe and another chassidus! we should be living with the Rebbeim’s words. If you feel that this isn’t good enough for you gei gezunterheit! the loss is only yours!
6-it is up to each individual to do what he needs to do and find his inspiration from the right places. STOP BLAMING LEADERS!!!! there is PLENTY out there if we would just go and participate instead of sitting on the internet. how many can HONESTLY say “yes, i have a mashpia, learn tanya properly, attend farbrengens…” maybe someone can write a comprehensive list of appropriate inspirational places like: yagdil torah ilearn torahcafe manis friedman….. there are tons more… 17- dont take things out of context- NO ONE is suggesting not to get a parnassa, and not to go to… Read more »
Personally, I feel like I could use a good dose of COTS after reading through all the nonsensical comments posted on this and similar forums!
I’m all for the voice of the people — but if these comments are what it sounds like, then I agree, even COTS won’t help, never mind a sane, practical, and in depth stab at “syug lachochmo shtikah!”
When Reb Yoel says that “the worldly perspective” to cure depression is to be free of a yoke, the only actual corresponding idea in psychological literature is Durkheim’s ‘Fatalistic suicide,’ which possibly affected prisoners of Durkheim’s day (19th-20th c). There exists nowadays no such therapy. Pouring more chassidus won’t make Shofar go away, because chassidus itself started the same way. Chassidus incorporated Greek and Far Eastern ideas like acosmism and pantheism to inform its conception of avodah. Chassidus’ limitations are that it was formulated by and for an isolated, tight-knit community under anti-Semitic Czar-Soviet governance. No number of modifications to… Read more »
Sruli Shochet posted online. His brother Yitzchak posted on COL and the Rosh Shochet came and spoke in NY. When there’s something strange, in your neighborhood, who you gonna call? CULT-BUSTERS!
so far no one has produced anything to show that any of the leaders of cots have any degrees whatsoever in mental health or otherwise, i think i outrank them with my GED. So this argument of leaving the mashpiiem out would apply to leaving you guys out as well being that you yourself agree you are not professionally nor medically trained whatsoever in area of mental health. In those cases where absolutely needed, those mashpiim will refer you to a professional doctor, as im sure many many people myself included (i went to a psychiatrist after it was decided… Read more »
Hearing and reading this from a person such as Reb Yoel, one can feel the emes. Bihasgach protis, I received a beautiful email Dvat Torah from Rabbi Mordechai Lipskier that I would like to share with the COL audience. Thanks to COL for making this available. Vaeira Rabbi Mordechai Lipskier HE WAS NO SWEET TALKER The Alter Rebbe once responded to one of his chassidim, “That is not true. It’s a complete fabrication.” The man was taken aback. “Who could possibly come up with such a sophisticated and detailed lie?” he asked. The Alter Rebbe pointed to a nearby church… Read more »
I participated in this event and was very inspired by reb yoel kahan and even more so by rabbi ginsberg who brought things down to earth very much. Because even though reb yoel spoke strongly how chassidus is not an abstract lofty concept, but rather a practical one, nevertheless he by nature comes off as an abstract individual that not everyone can relate to, so it helped very much having Rabbi ginsberg bring thing’s out in a more down to earth way, that the layman can relate to. However, I was troubled by something else. With all due respect to… Read more »
#6, The Rabbis have not missed the point. But maybe you have. If you approach Chassidus knowing that it has all the answers, then you will certainly find them there. More to the point, you wrote: “Because it is not taught in a way that people can incorporate it in their lives.” In fact, it is taught in that way, although you may be unaware of it. TorahRX-Prescriptions for Your Soul” at http://www.TorahRX.com is pure Chabad Chassidus. And yet, hundreds of people worldwide (it is very new) are finding it both accessible and applicable to their lives. As the Rabbeim… Read more »
Do we no longer need any Job Training? Because I found one isolated Igros where the advice for someone lacking in Parnasa was to check his Mezuzos so this must apply to everyone and we can shut down Geshem and other job training places to help with Parnasa?
The Rebbe’s clear directive was that if it’s a question in Health Care, you ask and follow the advice of Health Care profesionals and not that a Mashpia should decide how to deal with Mental or Emotional Health Care questions.
Cant compare. A chronic addictive alhoholic needs to be treated in AA. Were talking about laymen with challenges. COTS doesent even consider themselves to be a therapy group for these addiction which are fortunately a curable ILLNESS.
The Igros are full of examples where the regularly give different people totally different answers to the identical question.
Of course if person was totally lacking in Kabolas Old, the Rebbe will give that advice and if a person is unhappy because of a totally different defficiancy, his answer from the Rebbe will be different.
Mashpiim can’t “play doctor” to dispense Mental Health care based on one isolated Igros to one isolated individual, assuming it is a generalised panacia to cure all.
ummm how about bringing moshiach closer? I think that would be a better aspiration as at this point everybody has formed their opinion one way or another
I find this to be a beautiful speech and speaks to many points, although I disagree with some.
not as a function of shofar but I simply am not chabad and believe that there is what to be learned in other places like the Gr’A and the Ramchal and Rav yisrael salanter the Brisker Rav etc.
Thank you for translating it as I don’t speak yiddish
Maybe It’s Time To Start Learning Kuntres Hoavoida
you call 2000 people a dead horse???
people are hooked on to this cult and so long it is not totally eradicated from our midst, you cant say people “got it’
and if more chassidus is too much for you perhaps you should call yourself something other than a chabadnik
to COL for flagging this whole thing up. A big thank you as well to Rabbi Yitzchok Shochat for raising the bar and throwing out the initial challenge about what we can do for ourselves as Chabadniks. And to Rabbi Shea Hecht for exposing COTS for what it is.
This might be the most down to earth speech ever heard from Reb Yoel and it speaks beautifully about what Chabad and chassidus offers! Yshar koach.
Its seems to be like COL is beating a dead horse.
We got it people.We got it.
More inspirational events, we need to hear more from the great Chassidim so they can show us the proper derech hachassidus.
The Rabbis keep telling us what to do and thats what they were telling us in Yeshivah. And they keep blaming this generation. The Asifa should have been the other way around: “LET THE PEOPLE TALK AND THE RABBIS LISTEN” The leadership does not have a pulse on what the people want. We all know chassidus has the answers, so why are so many people going to COTS? Because it is not taught in a way that people can incorporate it in their lives. How many more of our youth need to go OFF THE DERECH for there to be… Read more »
live video was so unclear so i am thrilled they decided to put this up. very smart move! shkoach!!
Everything that was written was very inspiring and is exactly what the shofar is trying to accomplish. If this Asifa can bring more achdus to the community than even if no one ever attends another Shofar event, Dayeinu!
We should have this so much more often!
The beloved Reb Yoel Kahn explain in a clear manner, how ideas in chassidus can give real, true and healthy perspective on living life day in day out with happiness and fulfillment in a meaningful and enriching way.
I was there, but I do not know yiddish well enough. first I heard of Reb Yoel translated, very impressed. thank you.
We Deal With These things like addiction with Chabad Chasiddus!
Like Rabbi Ginsburg mentioned that addiction is spoken about it Tanya. There is no room to go to meetings period!
Speak to your Mashpia! Yup