What does it mean to have a Mashpia?? Part I

SHEDDING LIGHT ON ONE OF THE MOST MISUNDERSTOOD CONCEPTS IN CHABAD TODAY:

HAVING A MASHPIA

My dearest brothers and sisters,

I hope that this article will bring a deeper and more accurate understanding of the Rebbes standpoint on having a Mashpia. These points are how I currently understand the subject. However, I am always open to new viewpoints and insights that can help me come closer to the “emes” of this subject or any subject. Likewise, I honestly hope that no part of this article comes across as insensitive and I apologize in advance if it does J

Peace and love to all.     

Part I

It is well known that the Rebbe encouraged Chassidim to have a mashpia in their lives. However, many misunderstand this directive and how it should be applied. In particular I am referring to When to ask, How to ask, and Who to ask.

When to ask: One of the biggest misunderstandings regarding the concept of Mashpia, is that you ALWAYS need to ask a mashpia for guidance and approval whenever you are at the crossroads of an important life decision or issue in your life. This is based on the concept that ‘adam karov eitzel atzmo” “that a person is inherently subjective to themselves” and therefore needs outside guidance to insure that they are not making their decisions based on self imposed blind spots.

However, here is the crucial point: One only needs to consult a Mashpia when they honestly feel unsure and unclear about a decision or issue in their life. If you feel clearly and strongly in your gut and mind that you have clarity on an issue, you do not need to get “approval” from a Mashpia to feel that you fulfilled the Rebbe’s directive. That was not the Rebbe’s intention!

Even if you are going through a relatively large life transition such as changing yeshivas, choosing a spouse, moving countries, changing careers, or working through a philosophical dilemma, if you feel strongly that you know the right answer you can trust that insight and do not need anybodies permission to live with that and take ownership of that decision.

The Rebbe’s directive was that when you do NOT have clarity on an issue, that you should be open to discussing it with a Mashpia. When you don’t have clarity you should have an outsiders perspective because then you are susceptible to your own subjective impute and personal weakness.

Now, you might counter, “How do you know that when you have clarity on something that is not because of your own moral and subjective weakness”? Perhaps when one says they “know” what’s right for them, in reality they are deceiving themselves and are really looking for the easier way out?

My friends, there is no clear cut answer to that. Each person has to be DEEPLY HONEST with themselves and really search their motives and reasons for their decisions. However, if you really feel that this is your honest truth, OWN IT.

I mean, I cannot think of ANYTHING MORE DEHUMANIZING than saying that I cannot trust anything that I feel and know is right for me. Every person is equipped with a soul that acts as a shining light to direct that individual in their own personal life journey. That light expresses itself in myriads of ways including intuition, insight, and overall powerful feelings of what they need to do or chose in their life.

Let’s look at the tens of thousands of Bat Teshuva’s to date. Did these individuals start their journey only after consulting a Mashpia? No, they didn’t even know what a Mashpia is! They made real challenging and at times heart-wrenching decisions to come closer to Hashem and Torah because that is what felt right and honest to them. If an individual is “always” biased to themselves and needs an outside guide, how did they make all these amazing and commendable strides all by themselves? Obviously, we can know by ourselves what the right thing to do is no matter how important, complex, or nuanced the issue may be.

One of the main issues with the above misunderstanding of the use of a Mashpia is that speaking with a Mashpia becomes a charade. The one seeking advice often spends their energy to CONVINCE their Mashpia of what they should do, so that they can leave the conversation with the “approval” of their Mashpia. This is not what it’s about. If you feel you know what to do, go do it!! Go think it!!! Go sing it!! However, when you are actually conflicted then you should very much be open to speaking with a Mashpia.

There is a heartwarming Sicha that was said after the Rebbitzen passed away. The Sicha was prompted because many communities created mosdos in honor of the Rebbitzen and wanted the Rebbe’s approval/recognition for each mosad that they created in the name of the Rebitzen. The Rebbe spoke and said, “it is known that Moshe the greatest navi of all time was the most humble man. The Midrash explains that Moshe’s humility came from the fact that he saw the generation before Moshiach. He saw Yidden who seemingly are not as spiritually developed as any previous generation yet who still serve Hashem with all their heart. That vision made him humble”.

The Rebbe then concluded that the generation that made the greatest navi of all time humble, DOES NOT NEED MY APPROVAL FOR EVERY MOSAD AND I CAN TRUST THAT YOU WILL MAKE THE RIGHT CHOICES! 

People, we have it in us, embrace it, use it!

In summary when you actually are conflicted you should speak with a Mashpia.

But how is that done?  

Read part II

What does it mean to have a mashpia?? part II and III

Part II

How to ask: At the core of the Mashpia misunderstanding is the belief, (or even the slight notion) that the Mashpia is the one who should make the decision for you. This is not true at all. A real Mashpia is supposed to help you understand the issue better, but in the end YOU should decide what to do. A Mashpia might help you flesh out the issue, perhaps bring in ideas or concepts that you are unaware off, reflect back what you are saying, and/or explain the Jewish or Chassidic approach to such issues. However, after that they should and must step back and leave you room to make the decision yourself so that you take responsibility for it. (If your mashpia insists on deciding for you what to do then to a large degree they are abusing their position of power).

Understandably, it is extremely enticing to be able to place the responsibility of your decisions on some else. Especially with a Mashpia you get the added bonus that you can mix in religion and your belief system to justify giving up responsibility for your life and your decisions and say “this is what the Rebbe wants me to do.” However, there are some critical mistakes with doing that.

Let’s take, for example, a serious life decision like who to marry. Despite the magnitude of such a decision, with a misguided understanding of Mashpia, one can be easily enticed to have their Mashpia make the decision for them. They would give up their say on such a crucial issue so that there would be distance between them and the decision. This way, if it does not work out well, instead of blaming themselves they can say it had to be the right move because I followed what my Mashpia told me. 

Meaning, they will mistakenly say, “I had “kabolas ol” so the outcome has to be “hashgucha prutis” and “if one really trusts in their Mashpia then the guidance from the Mashpia will be divinely inspired.” Now, this is all true when you use a Mashpia correctly but not when a Mashpia is used to avoid taking responsibility for your own life.

To reiterate: One can mistakenly pervert the idea of Mashpia and kabolos ol to believe that instead of taking charge of their life and being responsible for it, they should learn to deal with the decisions given to them. This approach is attractive for a number of reasons. Psychologically it can be much easier to live with an option that is o.k. that you didn’t make than take the risk of making it yourself. This way when the Mashpia makes the decision you can always comfort yourself with the fact that the decision must be good because it was divinely inspired. Lastly, you can never really get upset about your predicament because you will always remind yourself that this is really what the Rebbe wanted. However, this is not what the Rebbe wanted; the Rebbe wanted you to take responsibility for your actions with the guidance of a Mashpia.

The next issue is that generally individuals go through a lot of soul searching and introspection in order to decide what to do. Life is designed in such a way so that as we go through the crucible of figuring out our beliefs, decisions, and future we come to understand ourselves better, our needs better, and the world more deeply.

However when you skip that entire process and just ask someone to decide for you, you forfeit all the growth that comes with decision process. You are not fulfilling the Rebbe’s directive at all; you are avoiding all that essential and challenging work that goes into figuring out what is your truth and path.

Rabbi Jonathan Sacks is famously known for saying “The Rebbe created leaders not followers.” Don’t live as a follower. Take full responsibility for your life.

Part III

Who to Ask:The area of who to ask is also strongly misunderstood. It is widely believed that a Mashpia should ideally be a Rabbi teaching Chassidus in Tomchei Temimim or some derivative of that position (such as a nigla teacher, Rav or so forth). However, I do not believe the Rebbe says anywhere that the Mashpia needs to be a Rabbi who officially teaches chassidus.

What is important is that the individual is aligned with Torah and the perspective of chassidus. Granted,for some issues, such as philosophical and existential questions, a chassidic Rabbi can be your best bet for insightful, pertinent, and accurate information and guidance. However, throughout life we need guidance on many other issues as well.

Some of these issues may be with relationships. Such as relationships with one’s spouse, parents, in-laws, siblings, business partner or community. Likewise one may need guidance with emotional issues such as stress, anxiety, ‘blues’, depression, lack of energy, inspiration, desire, or drive for life. Others may need guidance with being a professional in today’s world as a frum Jew. And others may need guidance deciding where to live, what to do, and how to express themselves.

In all these areas one should seek guidance from someone aligned with Torah and Chassidic values but why does it need to be the Rabbi who teaches chassidus in tomchei temimim? If you personally feel that a business man who goes in the ways of chasisdus has a deep and insightful view of the world that aligns with yours why not see if he can help guide you and direct you? On the contrary, chassidus explains how working in the world exposes one to hashgacha pratis and emuna that a yoshev ohel(rabbi or scholar) will never have. So why be so closed to making any one else your Mashpia?

Likewise what is wrong (for guys) when appropriate to tap into the feminine wisdom of the world? For instance, why not ask your aunt, mother, or any wise grandmother for guidance regarding a relationship issue. What if they raised seven kids who are all healthy and happy and are dedicated to Hashem. Does that not give them any insight into being able to help you out? I would bet that they can advise on many of these issues much more insightfully and sensitively than many Rabbis.

Besides, don’t be naive and forget the social and environmental pressure that the chassidus teacher is subject to. Because of these pressures he might feel he needs to give advice in a specific way to protect his reputation. For instance, currently to advise a boy to go to “Call of the Shofar” would be going against the so called “establishment”. If someone is employed by a yeshiva they may not be prepared to go against the “establishment” even if they feel it would be beneficial for the one they are dealing with. However, someone else outside of the official framework will not have those pressures or biases and can be a great source of insight, guidance, and hashpa.  

Here are a few concluding issues to consider:

a) Even if we agree that it is ideal to have only one mashpia in your life that you go to for all issues that may come up. How many individuals are able to be the right shaliach to give advice on all life questions? Obviously there are outstanding individuals that are able to bridge all these issues and advise appropriately. But what if you haven’t found such an individual yet? What if you don’t have any real access to them? Perhaps, it is more realistic to have two or three people in your life that you can honestly turn to as specific scenarios arise.

b) Even though it is ideal to get “hashpa” from someone who is aligned with the ways of chassidus, is that the only way? What if you meet someone who seems to be able to give you amazing guidance (for instance regarding a relationship or career choice) but does not learn chasidus. Should we be paranoid that anything they say will be corrupt and will seep into our subconscious and be detrimental? Or can we be open to the possibility that many individuals who don’t learn actual chasidus have been able to discover “emes” and can be helpful? In addition, is it possible for the mature mekabel to be able to take the guidance, benefit from it, and distill out any information that does not align with Torah values?

  

My Mirror, My Camera lens: My Constant Honest Review

Mirror, mirror why are you so truthful,

My polygraph, my inner compass, my constant honest review

When I struggle, when I experience pain,

You show me that you know what I have transpired

When I thrive, when I excel, when I feel elated,

You show me right away that you recognize my gains.

If I try to hide my inner world, you manage to detect my lies…

A smile a little less wide, eyes a little less bright, complexion a little less radiant…

You read me like an open book.

All your tools to let me know that you are following my journey…

Showing me that each happy thought, each triumph is noted and accounted for.

Your brother the camera is not any less astute at reading me through and through.

Like a powerful x-ray machine, each snap captures my inner most state.

Happy, elated, proud, confident, concerned, preoccupied, worried, fearful, or pained,

Each snap reaffirming for me where I am holding on my journey.

Feeling vulnerable that I’m so quickly exposed,

Feeling gifted that I get to dance such an epic duo of emotions and body being one

Showing every fall, every emotional triumph, every happy thought, every inner stride. 

Giving Ourselves Permission to be Alive, Vital, and Cool

This article is mainly focused on perspectives that I have found in some ultra-orthodox communities. However, to a subtle extent these perspectives may exist in many other orthodox communities as well.

Being described as “Eidle” is and has been an aspiring goal of both men and women in many Jewish communities. Jewish educational institutions often go to great lengths to create an environment that would be conducive towards modeling “Eidle” behavior. Eidle is a Yidish word that implies a refined, sensitive, and/or spiritually inclined individual. However, an incorrect understanding of the evil inclination and human desires has led many to embrace the wrong approach towards encouraging “Eidle” behavior and spiritual and religious achievement. In fact, these mistaken beliefs have severely hampered the emotional, spiritual, and religious growth of many individuals. In particular, I am referring to a subtle, perhaps subconscious, fear of one becoming too vibrant or full of life.

For instance, recently I heard (shockingly) that in the extremely regulated community of New Square in Monsey, N.Y. boys are encouraged not to ride their bikes after reaching a certain minimum age, even before Bar Mitzva!! What is the fear and thought process behind creating such a rule? What perhaps is their mistake? What are the consequences of such a belief system?  I do not want to single out New Square singularly, I remember sensing in certain communities there was an unspoken awareness that appearing fit and lean often equated with less dedication to Torah and its way of life. Somehow appearing slightly slouched and frail was a better indicator for dedication to Torah. Obviously, Torah commands great respect for the elderly, but it was as if some individuals embraced a frail look prematurely to embody being “Eidle.” Likewise, a girl should not appear too beautiful because of the fear that being too beautiful will convey a lack of Eifdlekite (beign Eidle). It was as if a girl should appear presentable but very beautiful should be avoided. Very beautiful would indicate that one is not “eidle” or refined…And on and on, one can sense in many ultra orthodox communities the concept of appearing “eidle” creates an aversion of appearing too centered in one’s body, being too full of life or too vital…

Despite the fact that when written out clearly, such a belief seems ridiculous, such subtleties exist and create powerful undercurrents of what is acceptable in certain communities.

What is behind these beliefs in the above communities? I feel that it is the fear that if one would feel too alive then they will be overcome by that power and indulge further into worldly pleasures. For instance, in the example of riding a bicycle. Imagine, riding your bike, the wind sweetly blowing against your face, your lungs full of oxygen and your legs energized by the peddling. You may feel the beauty of trees and nature around you and your heart is filled with life and energy. One can mistakenly assume that being vitalized in such a way will be detrimental to then walking into the study hall and pouring over a Torah volume. One might think that you would be overcome by that renewed sense of life force and the next step would be another worldly thrill, then another, and before long you would leave the fold. This perspective would obviously agree that one needs to take care of their health responsibly. But one should keep their physical movement to a minimum and not move to flamboyantly. For instance, jogging down a road with sneakers and sport attire should be avoided. Riding a bike, motorcycle, or horse and feeling invigorated by the sensation of riding through the air, feeling alive and strong should be avoided. Anything that might invigorate you and make you feel “cool” should be avoided because it would lead to further physical indulgence.

The core mistake of the above thinking:

The first Chasidic teacher the Bal Shem-tov famously taught a Chassidic insight on the biblical passage the deals with helping a fellows donkey that is falling under its load (Shemot, 25,5). The Bal Shemotv explains that metaphorically this passage refers to an individual trying to engage with G-d and spirituality. The donkey refers to the body of this individual, it is referred to as “falling under its load” because it seemingly gets in the way of the individuals G-dly journey. The corporealness of the body, its physical drives and life force seem to hamper the individuals search. The Bal Shemtov with a revolutionary insight states that as the verse directs, do not let the body brake or fall down, but “life it up.” By lifting it up, ultimately the life and vigor of the body powerfully helps one’s G-dly journey.

Likewise 3 times a day we pronounce to the best of our concentration the verses of the Shma. In the first sentence we proclaim that we serve Hahsem "with all our hearts” in the plural form. Chasidus explains that as Jews we are committing to serve G-d with our bodily life force as well. Our bodily life force actually helps us get to our spiritual goals faster and more efficiently than without their assistance.  

With this in mind we can understand how feeling invigorated is not detrimental to the G-dly process but integral. Riding a bike with the wind blowing in ones face, running in a field and pounding your chest…riding a horse through the meadows…(if you so wish) or whatever else you can do to feel alive and passionate for life will not come at the detriment of spiritual serves but to its aid. Don’t let the wrong definition of being Eidle get in your way of feeling alive, powerful, or invigorated. Don't let the unhealthy expectations of your community get in the way of your personal happiness and spiritual development!

INNER AWAKENING

A POEM FROM RUMI THAT CAPTURES THE INNER AWAKENING EXPERIENCE

How does a part of the world leave the world?
how can wetness leave water 
don't try to put out a fire by throwing on more fire !
don't wash a wound with blood

no matter how fast you run your shadow more than keeps up !
sometimes its in front
only full overhead sun diminishes your shadow
but that Shadow has been serving you

what hurts you blesses you
darkness is your candle
your boundaries are your quest