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By Rabbi Gershon Avtzon

The Yom Tov of Chanukah is obviously connected to the concept of light. Besides lighting the candles and bringing light into our own homes, we go out to bring the light to the world. Whether it is through the setting of Menorah’s in the centers of so many cities, public Menorah-car parades or the age-old door-to-door knocking on homes and business facilities, Chassidei Chabad are bringing the light and message of Chanuka to the entire world.

In this context the word light is the opposite to the word dark, there is an additional word light (in English) which is the opposite to the word heavy. While seemingly, there is no connection between the two words (besides being spelled the same in the English language), I would like to share a perspective that really connects the two together.

When is comes to thinking about the spiritual future of our children, and truthfully; even our own observance, there is always a constant balancing act that needs to happen: While Yiddishkeit is the obvious truth, it comes with a certain heaviness: Being a Frum Jew is a modern-day world seems to be like fitting a square into a circle as the temptations of the world are so open and accessible. If rules and regulations of torah-true Judaism can be seen as rigid and restrictive, how could we really expect our children to carry such a heavy load in such a difficult world?

In the orthodox world, there has been three general (and I want to stress that I am speaking in very general and broad terms and not being judgemental) approaches in how to deal with this dilemma and challenge:

The modern-orthodox approach: Lessen the tension between Judaism and the modern-world, by allowing (and even encouraging) more interaction and enjoyment of the physical world. This approach allows for the use of modern technology and fully embraces the cultural sports and entertainments of the world within a certain confines of Halacha. The philosophy behind this approach is that by showing that one can be frum and enjoy the worldly pleasures, the person would have no reason to leave that level of observance. This approach obviously takes many leniencies and general compromises of standards.

The general-Chassidic approach: Most of the regular groups of Chassidim would never compromise an iota of any custom or halacha. To avoid the challenge of Yiddishkei being so heavy in a secular world, they simply shun the secular world. They build very secluded and insular communities (Think of New Square and Kiryas Yoel in NY) and try to avoid any exposure to modern technology or culture. The less one is exposed to the world, the less of a burden that Judaism feels like.

The Litvish-Yeshivish approach: While acknowledging the difficulties and burden of Judaism, they introduce an enticing incentive to the individual that pushes themselves to excel. There is a focus on becoming the next respected Gadol and the tremendous rewards that one receives in Olam Habah for the work that they do (and the punishments in Gehinom for the sins that a person does). By adding these personal incentives, it motivates the person to persevere with all the difficulties Judaism represents.

While each of these approaches are very different, and seem opposites, they all have one thing that is taken for granted: Judaism is heavy and presents a challenge to adhere to in the modern world. There is a fourth and distinctly unique approach that changes the dynamic of the whole equation:

The Chabad-Chassidus approach: By bringing light and deep understanding into our observance of MItzvos, it no longer is a burden!

There is a well-known story of a person who was given a heavy bag of rocks to bring up to his home which was on top of a mountain. Every step was difficult and he had to find incentives to keep climbing step by step. At one point in the journey, he was informed that the rocks were really diamonds. From then on, he did not need incentives, he literally danced his way up the mountain. This is echoed in the words of Rashi (Parshas Vayeitzei (29:1): “As soon as he received the good tidings that he was assured of G-d’s protection his heart lifted up his feet and he walked swiftly.”

That is why only a Chassid-Chabad can survive, and thrive, as a Shliach in a spiritually-forsaken city and not compromise and iota on his observance and mission. To someone that merits to learn the light of Chassidus, their Judaism is always “light”.

May we merit the revelation of Melech Hamoshiach and see the lights of the Menorah in the third Beis Hamikdash!

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Rabbi Gershon Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well-sought-after speaker and lecturer. Please feel free to share your thoughts on the above by sending me a R’ Avtzon email: [email protected]

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