The Power Of Parable

MyLife Essay Contest Finalist

Applied Chassidus should be a given but sadly it is not. Even among avid students of Chassidus, there is often a disconnect between studied texts and real-world realities. There ought to be harmony and synthesis between physical and spiritual, esoteric ideas and human experience. However, many have trouble making these connections, as they don’t see the relevance. This is ironic and heartbreaking. Chabad is all about synthesizing spiritual and physical, finding G-dliness in all of creation, defining G-d’s unity as the oneness of all of reality. If we can’t find ways to translate Chassidus into personal experience, we’re missing the point.

My father Rabbi Israel Rubin was once asked for his opinion on the most important issue in education.
He answered one word: Relevance! In Chassidus this is known as Daas; the ability to connect with and personalize ideas, bridging our intellect and emotion, to apply and internalize, making it real. One way to foster and nurture Daas is to train oneself with the use of parable. Not only as a means to better understand the concept but also to create connection pathways between Chassidus and life.
The Rebbe Rashab’s “Vyadata Moskve” explains Divine Unity using the power of parable. Indeed, as that classic Maamar explains, all the world is a parable. Chassidus allows us a peek under the hood of life or a sense of what’s beyond the practicalities of a Mitzvah. It enables us to see a bit of the complex spiritual programming code behind our user-friendly world. It reveals a deeper connection and a glimpse of rich layers within, or at least the awareness that there’s more beneath the surface.

[aside] Chabad is all about synthesizing spiritual and physical, finding G-dliness in all of creation. [/aside]

The Freidker Rebbe described his childhood teacher Reb Yekusiel’s educational method depicting the letter Aleph as a water carrier with a bucket on either side of a long pole. The Freidiker Rebbe explained that such visual teaching makes the Aleph familiar, relevant and memorable. It also helps the child see the Aleph on the street in everyday life. Whenever he will see a water carrier he will think of the Aleph!

Back in those days a water carrier was common on the streets of Lubavitch. Today a smartphone is a recognizable symbol that can be an excellent metaphor. They’re ubiquitous, so much of our work and personal lives depend on it. In fact there’s a good chance people may be reading this very essay on their smartphone.
They are communication devices, and connections and relationships are key Chassidic metaphors. Here are five Chassidus messages that can be better appreciated from a smartphone.

The first message is how smartphones can access signal virtually anywhere. Phones once had cords or cordless bases, email was limited to specific computers in physical locations with POP accounts. No more!
Even roaming charges or limited minutes are almost a thing of the past. The magic of the smartphone takes communication, basic computing and internet almost anywhere.
One of the great core teachings of the Baal Shem Tov, particularly in Chabad Chassidus, is that G- dliness can be found within everything and is accessible anywhere. This is based on the Arizal’s interpretation of the “Tzimtzum” process of concealment or contraction necessary in creation of a finite world.
As the Niggun says “Ochein, Ata E-l Mistater!” Indeed, You are a hidden G-d. Strangely, this is sung with joyous notes, not melancholy or full of yearning as the words may suggest. Tanya 33 encourages us to seek soulful joy by reflecting on G-d’s Unity. It magnificently crystallizes it in ten words:“B’Emunah Zu Ki Rabba Hee, Kee Hee Kirvas Elokim Mamash!” Rejoice with this great faith, in the very real closeness of G-d. Yes, G-d may be hidden, but indeed G-d is right here and so close!

To better appreciate “here, there and everywhere” of the popular children’s song “Hashem is Here”, there’s the juxtaposition of the king and commoner parable in Tanya 33 and 46. In Tanya 46 the King elevates the lowly commoner from the lowest rungs of society, draws him near and brings him deep into the royal palace. The parable in Tanya 33 has the opposite message. The great king feels very welcome in the humble home of the commoner. This represents the Dirah B’Tachtonim mission of creating G-d a dwelling in this lowest world. Think of the validation, reassurance, empowerment and uplift this gives the commoner!
Tanya’s Shaar HaYichud and numerous Chassidic discourses go into this perspective in depth. This is at the heart of so much Chabad teaching and living. The Rebbe’s Shluchim mission follows this vision; be Jewish, do Jewish, build Jewish everywhere Jews can be found, even in the most unlikely remote places. The Baal Shem Tov emphasized that spirituality can be found in the workplace, not only in the synagogue or observant homes as then commonly thought. The Baal Shem Tov taught that everything we see or hear ought to be a lesson in the service of G-d. This is the basis and inspiration of using smartphones as a spiritual message.

The second message is related to the compact size of today’s phones. Remember the huge car phones or the days of CD towers? When R’ Levi Yitzchak of Berditchev saw the Tanya he exclaimed: “The Alter Rebbe took such a great G-d and put Him in such a small book!” Tanya is often printed in pocket-size, like the iPod/Phone which puts gigabytes of data literally in the palm of one’s hand. The Talmudic term “B’Yado”in one’s hand means access or reach. “Kee Karov Alecha”, the verse Tanya is based on emphasizes accessibility.

The third message is about personalized playlists. Instead of fixed music on CDs or cassettes, people can create different playlists for work or play, exercise or relaxation based on their moods and preferences. Similarly, Chassidus is designed for personalized preferences and customization. We ought to have Tanya or other Chassidic “playlists” that we call up for different times and aspects of our lives.

The fourth message is about apps. These are basically mini computer programs. Unlike MS Office, or another program suite, most apps are designed with a specific single function. Apps are small individual tools in a big toolbox. When the Rebbe came out with the “Mitzvah Campaign” in the 1960’s and 70’s, many were against it, some ridiculed it. One argument was, “Isn’t Judaism a whole program, a package deal? Either you are observant or you aren’t!” The Rebbe insisted that each Mitzvah is an individual opportunity to connect with G-d, one-Mitzvah-at-a-time is valid and worthy. Hopefully one Mitzvah leads to another, but even if it doesn’t, like a phone app each Mitzvah has a unique spiritual function and is a holy connection on its own.

The fifth message is learned from how multi-touch technology works. Within each smartphone there’s a field of electrons beneath the screen with sensors marking every spot. When an electrical conductor such as a finger or metal pen touches any point, it alters the electrical flow which triggers sensors measured by algorithms that are matched to the program open at that time. The Rebbe says that the world was created with “10 Utterances”, Torah was given in “10 Commandments” and each person is vested with “10 Soul Powers”. These three all run on a compatible spiritual “current”. The Jewish People (your finger) enable Torah (the program) to affect our world by altering or modifying the natural existing flow (the smartphone’s default field of electrons) of the 10 Utterances found in Creation. We have to have a connection to be a conductor and be able to make an impact.

There are many other smartphone Chassidus analogies and metaphors. We could discuss screen contrast ratio, brightness level or pixel density, icons as activated symbols, and the constant struggle to improve and maintain battery life. We can even learn from protective cases and accessories. The goal isn’t merely to find cute analogies. Yes, it is helpful when a teacher uses a parable to explain an abstract concept. But Vyadayta Moskve, Tanya chapter 4 and countless other Chassidic texts encourage us to view everything as a parable with many layers of meaning. The objective is to see the world with Chassidic vision and perspective. A smartphone analogy, like the Freidker Rebbe’s water carrier, not only explains the concept but allows us to visualize and experience Chassidus within the context of daily life. As the Mitteler Rebbe said of his worldly working Chassidim, “they experience G-dliness b’muchash in tangible reality!” Vyadayta Moskve uses the same b’muchash expression to explain how parables help not only the student but the teacher as well.

If we train ourselves to use parables and seek connections, relevance and application may grow on us.

Bio:

Rabbi Mendel Rubin grew up on Shlichus in Albany NY and studied at Yeshivas in Springfield MA, Albany NY, Brooklyn NY, Kiryat Gat Israel, and Brunoy France. In 1997, he returned with his wife Raizy to direct the Shabbos House Rohr Chabad Jewish Student Center which has been serving the University at Albany campus community since 1976. He also teaches Talmud and Chassidic thought each morning at the Maimonides School in Albany, where together with the students he produces the “MC” school newsletter each week in the TNT (Torah ‘n Technology) Program.  Rabbi Mendel and Raizy have eight children ka’h, who are all part of the Shabbos House Chabad family. He enjoys preparing creative “Torah-Tuesday” classes for the college students, and relevant Dvar Torahs that are shared with the students each Shabbos and posted as “Mendel’s Messages” online.