As we travel home for בין הזמנים, I wanted to share this correspondence with you to give some perspective on how to properly utilise the extra time we have.

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In answer to your question regarding reading _____ and your quest for a proper understanding of history…

Your question is an interesting one, and not easy to answer in one email. But let me attempt to at least give direction on this matter, which in essence is about taking care who our teachers are.

Let me begin with addressing

the overall purpose of studying history.

Stories are interesting… But if they were just stories of the past, reading them would be a total waste of time…

The only reason why History is important, is because it is narrative which helps us understand the world as it is.

The four points of History

1. The past helps us understand how we got to where we are. It provides the context and nuance of what is happening today.

For example: To understand what was happening at the time of the founding of תומכי תמימים is to understand why Yeshiva of that kind is exactly the answer to the challenges of today.

Understanding the centrality of a bathhouse in Rome, babylonian culture, the political culture etc etc. helps us put context and understanding into many Sugiyos in Gemora.

Knowing the culture of Germany in the 1800’s gives context for the Hashkofa of R Shamshon Rephael Hirsh, and helps us understand why it is less important today.

2. To know history is to learn from the mistakes of the past.

For example: Chanuka teaches us the dangers of trying to force secularisation. Whilst from the story of the Churban of the second Beis Hamikdash we learn the dangers of infighting.

And this brings us to the third point of history, often tied in to the other two.

3. History through the tale of an individual.

What is the purpose of that?

The same as the reason to retell events of the past: To understand how events can shape a person. To be inspired by a person who can rise above events, and see the horrors that can arise when Hashgocha brings a madman into a difficult situation.

But this is harder than the retelling of events. Because to retell the events through the eyes of another person is something that is almost impossible… Understanding our own thoughts is hard enough…

The point I am making is, that

because history is there for you.

It is there to teach you what to do, why to do it, and how to avoid pitfalls and rise above challenges –

The way you approach history is critical to the lesson you will learn from it.

Let me give you an example: After the Histalkus of the Alter Rebbe there was a Machloikes as to who should take over. Some Chassidim accepted the Mitteler Rebbe whilst others wanted Reb Aharon Strasheler.

Now, an outside historian would assume that the Machloikes here was over Kovod, power and money.

But anyone with even a minimal understanding of a Rebbe would understand that to even so much as contemplate such a thing is preposterous! As we say in Yeshiva (in one of the many Yiddish lines we say in English, and wonder why the fellow we meet on Mivtzoim has no idea what we are saying…) “It doesn’t even begin”.

Actually, to understand the Machloikes between the Mitteler Rebbe and Reb Aharon Strasheler is to understand the difference between trying to feel ecstatic emotion vs intellectual Bittul. The question of whether Chabad really is for everyone…

So, suppose one would read the history of that Machloikes, written by someone trying to understand it through his own perception of the world, not only would they miss the point entirely, they would actually walk away with a distorted view on how to ‘look’ at a Rebbe.

This brings us to a different kind of history.

One that is not there to teach you about the world as it is, rather

4. To teach you that the world as we see it is only a very shallow version of reality. And at any time the depth of creation can be revealed.

This is the story of the Makkos. The story of Krias Yam Suf and Matan Torah. The stories of the Nevi’im and the miracles performed by the Tanaim and Amoraim.

These we recount to teach ourselves about the reality of the supernatural.

Stories of the Baal Shem Tov, even though we know that not all of them are true, the mere fact that He was capable of anything – anything that they say happened was entirely plausible. Helps us rise above our own most mundane understanding of things.

Now that we have established the fundamentals, of how to approach the study of history, we can turn to the next point:

‘Chassidishe Devorim Beteilim’ VS Loshon Hora/Rechilus ‘Letoeles’

Life is full of sidebars and anecdotes. But there is a reason why they are called ‘sidebars and anecdotes’… it is because they are only important in a very narrow context, that is, more often than not, totally irrelevant to the wholesome story of a person.

Let me give you an example.

In order for Reb Aharon of Belz to escape from the Nazis, he had to cut off his beard.

It goes without saying that not only was he allowed to. He had to. It was Pikuach Nefesh.

But… when writing his biography is that detail important at all? Of course not!

It was something he had to do that must have been so painful for him, and is utterly insignificant when learning from his life.

To know that is absolute ‘gossip’ and is of zero concern to our lives.

When he arrived in Syria shortly thereafter, his beard just beginning to grow back, he met with Rabbi Yitzchok Herzog, the then chief rabbi of Eretz Yiroel [A Historian would write Then-Palestine]. A man who was very influential in saving him.

There is a picture of that meeting.

But when they published it, they removed the Belzer Rebbe from the picture.

Historians went bezerk.

But in truth, publishing it would be far more dishonest than not publishing it.

By not publishing the picture we are getting a far more accurate picture of who was, than we would by an insignificant (to us) sidebar of something he had to do in order to save his life.

Lehavdil, in her 94 years on this earth, I am sure that at least once the queen had a stomach-ache. Can you find me the historian who, for the sake of honesty and accuracy would publish images of the effect of her illness? You know that picture of you that was taken at just the wrong second. The one where your face looks all weird? Why wont you print it and put it in an album? It is, after all, a historically accurate description of what your face looks like in that exact angle…

[To be clear, there is a place to keep these pictures, anecdotes, side bars etc. for the record. Those facts all need to be documented so that if Chas Vesholom there was a Gezeiras Shemad somewhere else in the world, those who need to ‘Pasken’ will have others on whom to rely.

It also helps put into context all the times one cannot withstand their challenges… But that is the job of Historians, whose writings are written and published for those who know how to research these titbits should the need arise. We, however, are not Historians. I know that, because we do not spend months analysing a minute detail in History for the sole purpose of preservation. I would be happy to discuss these anecdotes when you are learning the Halochos of Mesirus Nefesh. But until that time, I can only assume that our interest in these matters, are because humans gossip].

There is a reason why you do not know how many Spanish Yidden surrendered fully over the years and stopped practicing even the little bit their parents were willing to die for at the stake.

You don’t know those stories because they are not important for us.

Because that is not what we strive for…

For every Yid who fought the communists, there were hundreds who didn’t have the strength to fight.

Can anyone blame them? Of course not. They are holy Neshomos who were given superhuman challenges. They are blameless.

Yet… though not their fault… They are not the people we want to emulate.

When we have a challenge in Avodas Hashem we want to think about the people who had it a thousand-fold harder than us and still did Rotzon Hashem…

In conclusion, remember this point:

Not every detail is important, and not every outlook/narrative is true.

I understand your desire for the truth in history. In Chabad especially there is a ‘Hakopda’ never to make up Sipurei Tzadikim (though unfortunately not every speaker adheres to it…). And we are always carful to tell true stories and tell them accurately.

Yet I would venture, that when it comes to Sipurei Tzadikim and their history, even for those that are not as carful as we are, even outright Hagiography is a far more accurate depiction than trying to decipher their lives through our own understanding.

I would argue that reading about a Tzadik or Chassidim through the eyes of a Tzadik or a description of Rebbe through the eyes of a Chossid is a far more accurate portrayal of the truth than some historian trying to get into the head of a person they never met… and portray the outlook of a life they never lived…

So when given a choice to read about a Tzadik through the eyes of a Tzadik, and to receive an accurate description of the ideal life. Or a collection of possibly true side-bars, written by someone who sees it through the most mundane, and often misguided, eyes. Is it really even a question?

Before reading anything, ask yourself, how will you be better off after reading this?

And on that note: before I convince myself that hearing all about the lack of Hiskashrus of so-and-so is חסידישע דב”ט, If I am honest with myself, am I really just looking for some possibly true gossip?