B”H
The lesson of Chanuka is the centrality of Ruchaniyus in our lives.
The lessons of the story is A) the damage done by focussing solely on personal academic understanding. And B) always beware of those working with force to push people into a ‘liberal’ way of life.
To that end, see the correspondence below:
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Dear_____
You ask why children’s colouring books depict Avraham Avinu with a Yarmulke though it is something that Yidden only began wearing years later?
This is because:
The only Avraham Avinu we need to know about is the one that is relevant to our lives.
And because the pictures as they are for children are only necessary in order to make the lessons clearer, the only need for ever for a picture of Avraham Avinu is how He would look if he was a Rebbe in our generation.
When we spoke last, you mentioned your discomfort that some recent biographies of Tzadikim are what you call ‘hagiography’.
You may recall that I explained to you that a story is only important for its lesson, and often in a life story, many details can be irrelevant to the ultimate lesson… Especially in lives of such stature that we cannot fathom the reason for specific actions.
We need to be especially cognizant of this, when people try to change accepted behaviour through mind-reading based on anecdotes and stories that run contrary to the actual teachings of an individual.
Let us take the depiction of the Menorah for example:
The Rebbe takes a very firm stance in what is (at least on its face) a מחלוקת ראשונים, very clearly insisting that despite the archaeological evidence we should only depict the branches of the Menorah as straight and not round.
Let me state that again:
The Rebbe takes a stance in something that is [almost certainly] a מחלוקת ראשונים [if not even a מחלוקת תנאים], even though it is not נוגע להלכה!
Why?
Because the central reason for the near universal depiction of the Menorah’s branches as round, are most probably due to their depiction on the Arch of Titus ימ”ש.
So, even though Halachically the branches could be either way, it is unconscionable to think, that the image in our minds of a Keili of the Beis Hamikdash, especially one that is so central to our lives, should be the one that has become most popular due to a non-Jewish depiction.
Hence the Rebbe was insistent that we discard that evidence entirely, and focus on one that the Rambam drew.
(Even though other portions of that very image are inaccurate (as per the Rambams own writing!)).
Because non-holy influence has no place in Yiddishkeit!
This brings us to discuss the where we draw the line between the ‘personal traits’ of individuals living in a county, and the countries ‘culture’.
Chassidus caters to each individual personality;
The American Bochur is different from the Bochur living in Eretz Yisroel, and many of the specifics in their Avoda will be different.
And that is okay.
But what is not okay is allowing the culture to make its way into our lives.
When the Frierdiker Rebbe came to America He set up the Seder of completing all of Tanya in a year.
Something unheard of back in Russia and Poland; I mean, if one is learning in order to change and improve, why would one move to Perek Beis before they have internalised Perek Alef?
It was only after arriving permanently at the shores of the USA that the Rebbe allowed for a new way; the constant repetition.
In this method, rather than mastering a Perek/Midda, we are instead encouraged to change one small iota each day, only coming back to it a year later, and then moving that iota, one step further.
Change many things over twenty years rather than one thing a year.
That is what it means Torah adapting to the personalities.
But never for a moment was the American ‘culture’: Money, Movies, Sports, Politics etc. allowed into the Holy walls of Yeshiva.
As we light the Menorah ourselves, and help other illuminate the world, let us find one thing in our lives that has seeped in because of local ‘culture’ and take upon ourselves not to indulge in it at least until the end of Chanukah.