Kosher Animal Toys
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Kosher Animal ToysCreating a Pure Atmospherefor Jewish Children
BBAASSEEDDOONNTTHHEETTEEAACCHHIINNGGSSOOFF
THE LUBAVITCHER REBBEAdapted by
Rabbi Yehoishophot Oliver
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The Rebbe consistently speaks about the tremendous
importance of providing Jewish children with a full and
uncompromised chinuch(education). This is because their entirefuture, and thus the future of the entire Jewish people, depends
upon the education of children being consistent with the Torah.
We find that this is a consistent theme throughout the Rebbes
letters. Here is an example:1
If the responsibility of every man and woman is far greater
in the current period than before this period, then this
applies all the more with respect to the youth. Every boy
and girl is a seeda fresh tree that will bear fruit in the
course of time, which will in turn bear its own fruit, and
generations will produce generations. Therefore [the
parents] should educate their children and guard them in
order that they go in the path of Torah and Mitzvos, and
be permeated with the spirit of our grandfather Yisroel.
The value of this is immeasurable, and the reward of
anyone who assists is likewise infinite.
1Igros Kodesh, Vol. 6, p.3.
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In relation to this, the Rebbe regularly emphasizes the need to
protect a child from even the smallest detrimental influence,
since it may adversely affect his entire future:2
In general, in cases where school textbooks contain
material of doubtful suitability, one should err on the side
of caution, for this is a matter of educating the youth, and
one should avoid even a minor deficiency in this area. The
analogy for this is well-known: a small scratch in a seedcan ruin the entire growth of the tree, Gd forbid. This is
easy to understand.
Along these lines, the Rebbe emphasized in particular the need
for maintaining the purity of very small children.
In particular, the Rebbe initiated the suggestion that a Shir
Lamaalosbe hung in the room when a baby is first born, and
asked that this be widely publicized.
I have translated one of the Rebbes public talks on this below,
as I believe it will greatly add understanding to the
2Igros Kodesh, Vol. 18, p.484.
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understanding of the Rebbes words concerning non-kosher
animals:3
In general, education begins from childbirth, as the
Shulchan Aruchrules:4
Still, one should not allow a child to nurse from a
gentile woman ... for her milk clogs up the heart, and
creates an evil nature in him. Likewise the nursing
woman, even if she is a Jew, should not eat forbidden
things, nor should the child, for all this will affect him
in his old age.
This demonstrates that part of the parents responsibility
in educating his child is to protect him from eating non-
kosher food. Similarly, we find the Jewish custom to hang
a Shir Lamaalosnext to a woman who has given birth. One
reason for this is as an amulet against undesirable things.
However, there is another, educational reasonso that the
first thing that the child sees will be something holy.
3Shaarei Halacha Uminhag, Vol. 2, pp.221-222.
4Yoreh Deah, 81:7
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Granted, the child has only just been born, and still cannot
discern between light and darkness, sweet and bitter. Still,
now that he has been born and has eyes with which to see
the world, one must strive that opposite his eyes there be
letters of theAlef Beis, from whose combinations the entire
Seder Hishtalshelus[the order of the higher spiritual
worlds] was created.
As for the well-known argument that this is only a one-year-old child, who understands nothing, the Torah of
truth (from the liturgy of the blessing on the Torah) says
that as soon as a child comes forth into the world, he is
affected by everything that occurs around him. This
applies even when one might think that since the child
knows nothing, it makes no difference.
In other words, a child is not just influenced by the food he
eats and the liquid that he drinks, which would obviously
be the case, since they become part of his flesh and blood.
Everything that occurs around the child affects his soul,and this effect will become manifest in later years.
Certainly the way the parents act affects the childs soul
greatly, even when he is very little.
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Moreover, even the behavior of the parents in the nine
months beforethe childs birth has a recognizable effect on
the child.
Likewise, on several occasions5 the Rebbe mentioned that
lullabies used to lull a child to fall asleep should also be of a
holy nature, such as the old Yiddish tune, Torah IsDer Besteh
Sechoiroh(Torah is the best merchandise).
The Rebbe also suggests6 that since the very presence of holy
books in a room has a powerful impact, a Jewish childs
personal room should be a house filled with holy books.7 This
means that just as the main thing in a Jewish home should be
the holy books, and all other things should be secondary, this
should be felt in the childs personal room. Thus, the childs
room should contain at least a Chumash, a Siddur, and a
Haggadah Shel Pesach. It would be even better for it to contain a
Tehillimand a Tzedakah pushkeh(charity box). Elsewhere the
Rebbe added that each child should also own a personal Tanya.8
5E.g., Sefer HaSichos5752, p. 357.
6Hisvaaduyos5747, Vol. 2, pp.648-649.
7Midrash Tanchuma, Korach2.
8Sefer HaSichos5752, p. 360.
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This brings us to the matter you raisedthe caution to ensure
that a child not view images of non-kosher animals. The
Yiddish version of the Rebbes words on this topic, which the
Rebbe edited, can be found in LikkuteiSichos, Vol. 25, pp.309,
310,311. The Hebrew version, which is a direct translation of
the Yiddish, can be found in Hisvaaduyos5744, Vol. 2, pp.487,
488,489,490. An English adaptation can be read in English
onlinehere. I encourage everyone reading this with the
required language skills to study the source in the original.
Below I will partly paraphrase and partly translate the sicha.
The Rebbe starts the sichaby pointing out that much Jewish
literature, both for adults and children, contains illustrations of
animals. The Rebbe points out that it would be proper for allsuch literature to make a point of only using illustrations of
kosher animals, birds, and fish, for A Jew, and especially a
Jewish child, should be accustomed to pure things only ... we
should strive that a Jew, and especially a Jewish child, should
only come across and look at pure things.
In the footnotes there, the Rebbe cites sources concerning the
importance of only seeing images of kosher things. I will quote
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from these sources briefly, and explain the novelty of each
source as I understand it:
The first source I present discusses the positive effect of gazing
at holy images:9When a person visualizes a holy image in his mind, the
holy image that he imagines in his mind will make his
mind complete. ... Rebbi Abba would visualize the image of
Rebbi Shimon before him, and through this he would
attain great understanding. ... So did our teacher, the
Arizal, writethat when one finds difficulty in grasping a
Torah subject, he should imagine the form of his teacher,
and this will aid him in grasping the concept.
The idea that visualizing a Tzaddikmentally will have a
powerful effect on the person introduces the idea that even a
mere image of another thing can exert a powerful spiritual
impact.
The Rebbe then cites Rabbi Reuven Margoliyos, who in Toldos
Adam, pp.4,5,6, discusses at length the tremendous spiritual
benefit of gazing at the face of ones teacher. He quotes the
9Rabbi Chaim Yosef Dovid Azulai, the Chido,MidbarKideimos, sec.
tziur.
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above statement of the Chido, and based on it and many other
sources, Rabbi Margoliyos asserts that one can also fulfill this
dictum through gazing at the picture of ones teacher. He then
adds:
From this the opposite develops with respect to the image
of a wicked man, at which one should not gaze,10 since this
produces wicked character traits [in the personality of the
one who gazes]. See Sanhedrin39b, and in Rashi on ibid.96[b]: His [Nevuchadnetzars] portrait was engraved on
his [Nevuzaradans] chariot.
Rabbi Margoliyos cites two sources in the Gemara as proof.
Lets analyze them:
Sanhedrin39b describes how Queen Izevel made two pictures of
harlots and put them on her husband King Achavs chariot, in
order to arouse him. The ToldosAdamis suggesting that just as
Izevel fashioned lascivious images and so enticed her husband
to forbidden thoughts despite the fact that these were not
actual harlots, so does the image of a wicked person have an
adverse effect, despite the fact that one is not gazing upon the
person himself.
10Megillah28a.
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Sanhedrin96b describes how the image of Nevuchadnetzar was
engraved on Nevuzaradans chariot as he travelled to destroy
Yerushalayim:
A servant [honors] his master:11 [This is exemplified by
Nuvazraden, as it is written:] In the fifth month, in the
tenth day of the month, which was the nineteenth year of
King Nevuchadnetzar, king of Babylonia, Nevuzaradan,
captain of the executioners, came. He stood before the king
of Babylonia in Yerushalayim, and he burned the House of
Hashemand the house of the king.12
But had Nevuchadnetzar gone up to Yerushalayim? Is it
not written [of the time of the destruction of the Beis
HaMikdash], They carried him [Tzidkiyahu] up unto the
King of Babylon to Rivlah,13 and R. Abahu said that this
[Rivlah] was [the city of] Antioch [which is in what is
today southern Turkey]? [Doesnt this imply that
Nevuchadnetzar was in the city of Antioch, not in
Yerushalayim?]
11Malachi1:6.
12Yirmiyahu52:12-13.
13IIMelochim25:6.
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R. Chisda and R. Yitzchak b. Avdimi [each offered a
solution]. One answered: His [Nevuchadnetzars] portrait
was engraved on his [Nevuzaradan's] chariot, and the
other explained: He [Nevuzaradan] stood in such awe of
him [Nevuchadnetzar] that it is as though he were in his
presence.
Rashi there explains the opinion that holds that
Nevuchadnetzars portrait was engraved on Nevuzaradan'schariot:
It seemed to him [Nuvazraden] as if he was standing
before him [Nevuchadnetzar when he gazed at his
portrait]. Therefore it is written, Nevuchadnetzar came,
for this refers to his glory [that was manifest to everyonethrough the image of him on the chariot].
Moreover, the Maharsha explains that this also answers the
first verse in that chapter: Nevuchadnetzar the king of
Babylonia came, he and all his army, against Jerusalem, and he
encamped by it. When did Nevuchadnetzar come toYerushalayim? He did not; rather, his portrait was present, and
it was as if he went to Yerushalayim.
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What a tremendous impact! Nevuzaradan was inspired to
destroy the Beis Hamikdashby regularly gazing at the image of
his evil master, Nevuchadnetzar. The image of Nevuchadnetzarinfluenced him so much that it is considered as if
Nevuchadnetzar was actually there. This establishes very
powerfully the concept that impure images have a very
detrimental spiritual impact.
It should be noted that gazing at the face of a wicked Jew also
has an adverse spiritual effect. Thus, the Rebbe of Slonim (the
Divrei Shmuel) wrote in a letter to parents that It endangers
ones soul even to gaze at the face of a teacher in the improved
chadorim [of the Haskalah] for the fear of Heaven cannot be
recognized on his face.14
In any case, we have established that holy images have a
tremendous power to sensitize a Jew to holiness, while unholy,
impure images, have the opposite impact, may Hashem save us.
These sources also demonstrate that a detrimental spiritual
effect extends to representations of the original thing.
14Kuntres Umaayanp.16.
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Now let us see how this extends to the non-kosher animals in
particular:15
... You should know that every sin has a cause that bringsone to it indirectly. There is also an indirect cause that
brings one to gaze upon forbidden women. The first cause
is gazing at impure things, until ones eye is satiated with
his gazing.
It is true that one has permission to see unusual creaturesbrought from distant countries, and for this our sages
established the blessing, Blessed is the One Who makes
unusual creatures. Nevertheless, one should not satisfy
his eyes in gazing at them, and should only look at them in
a cursory manner [derecharay]. For ones eyesightperceives via four colors that correspond to the divine
Name ofHavayeh[which contains four letters], and if the
person sees impure creatures, he elicits a spirit of impurity,
which hovers over him in this aspect. This then causes him
to gaze at something even worse that brings the person tostumble [in sin]. ...
15Rabbi Tzvi Hirsch Kaidanover, KavHaYashar, ch. 2,1-2.
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Therefore our sages, of blessed memory, also said that it is
forbidden to gaze upon the countenance of a wicked
person.16
Rather, one should accustom ones eyes to gazeat holy things, and in this way he draws holiness upon
himself, and brings great illumination to the four colors
within his eyes. ...
KavHaYasharstates this idea unequivocally: Simply staring at
a forbidden object contaminates the soul.
Several other points deserve to be made in light of this quote.
1. We see that a dispensation is given for one who wishes to
look at exotic non-kosher animals for the purpose of marveling
at Hashems creation, along the lines of King Davids
exclamations: How numerous is Your handiwork, Gd!17 and
How great is Your handiwork, Gd!18 In the sicha, the Rebbe
quotes KavHaYasharand says that therefore it is acceptable to
go to a zoo. Later in the sicha the Rebbe refers to the section
entitled The Gate of Analysis. in the mussarclassic Duties of
the Heart(Chovos Halevavos). This section discusses at great
16Megillah28a.
17Tehillim104:24.
18Ibid., 92:6
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length the importance of recognizing Hashems greatness
through the wonders of nature.
Likewise, the Rebbe considers it acceptable to allow children tolook at books that contain images of exotic animals and the like,
if ones stated purpose is to bring them to recognize Hashems
greatness more profoundly. Thus, Talks and Tales, a
publication that the Rebbe organized for children, included a
section called In Natures Wonderland, which displayedimages of exotic non-kosher animals.
2. It appears clear from the way the KavHaYasharexplains his
statement that the exceptions to the rule, i.e., the situations in
which it is legitimate for one to see impure images, or to allow
ones children to see them (more of which will be discussedbelow), come with two stipulations. These are: a. One should
only look at such images from time to time, not regularly; b.
even when one looks at the impure image, one should notgaze
upon it, but just look at it quickly and move on.
3. It seems clear from the way that this practice is explained
that it is derived from the more general concept of Sanctify
yourself in that which is permitted to you (kadesh atzmecha
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bmutar lach).19 This is the idea that indulgence in permitted
pleasures leads one to indulge in forbidden pleasures. In the
Rebbe Rashabs Kuntres Umaayan,20
he explains how the evilinclination brings a Jew to sin, based on the rabbinic statement:
Such is the craft of the evil inclination. Today he tells a person
Do this. Tomorrow he tells him, Do that. Until he tells him,
Go and worship idols, and the person goes and worships
them.21
Kuntres Umaayanexplains: First the evil inclinationmakes the person coarse and desensitized to holiness by
enticing him to indulge in permitted pleasures repeatedly. This
makes the persons desires so coarse and brazen that he craves
forbidden pleasures, and then the temptation is so great that he
gives in to it.
That statement was written in a general way. However, Kav
HaYasharapplies this principle to the faculty of sight in
general, and gazing at forbidden objects in particular. The
more we do it, the coarser our faculty of sight becomes, until
19Yevamos30a; Sifri, Reei, sec. 104.
20P. 66.
21Shabbos105b.
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ones desire for inappropriate sights can become so strong that
one is tempted to gaze at forbidden things.
It is noteworthy that that this idea of sanctifying ones sightextends to gazing at anything that is disgusting):
Ones eyes should not gaze at anything disgusting at all.22
In this vein, I was once told that one should not look at ones
feces and urine.
As for the images of an eagle or a lion found on many anAron
Kodeshorparoches, the Rebbe explains that these animals
remind one of the service of Hashem, as discussed in the
beginning of Shulchan Aruch
4. It should be noted that when one studies the sources
provided in the sicha, one sees that this practice applies to any
image that is impure, and it seems clear to me that that is the
Rebbes message. The Rebbe apparently chooses to focus on
images of impure animals since they are more prevalent (dibru
chachomimbehoveh).
22Rabbi Avraham Azulai, Chessed LAvraham, Breichas Avraham, sec. 18.
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5. This brings us to another point that should be abundantly
clear already, but since some people may need to hear it, it
deserves to be stated unequivocally.
The purpose of ensuring that children avoid looking at non-
kosher animals is to keep them pure so that they will be
sensitive to holiness. Once they are sensitive to this, they will
certainly stay far away from any forbidden gazing. However,
this custom cant exist in a vacuum. It makes no sense to forbid
ones children from having teddy bears while allowing them to
watch television. Almost every show on television contains
immodest imagery whose negative impact is infinitely worse
than that of teddy bears, even for little children who are yet to
learn about the birds and the bees and thus do not understandwhat they are viewing. Even the news regularly contains
images of the faces of wicked people, which would also seem to
be far more detrimental than seeing a teddy bear. The same
goes for the harmful effect of images in newspapers.
In other words, in the above sicha, the Rebbe assumes that the
frumhome is thoroughly protected from any foreign winds,
and the only thing left is to go beyond the letter of the law
and remove images of non-kosher items from the house. Sadly,
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many supposedlyfrumhomes are yet to reach this point; I will
not elaborate further on this painful matter.
In any case, gazing at forbidden animals is spiritually harmful,and we have also seen that gazing at representations of
negative images is detrimental. It follows, therefore, that
gazing at representations of forbidden animals will also have a
negative effect.
The Rebbe then carries this a step further by explaining thatthe need to ensure a totally pure environment is all the more
strong in childhood, according to the verse, Teach the boy
according to his way, and even when he becomes old, he will
not depart from it (Mishlei22:6). In this context, this verse is
telling us that the key to growing into an adult with pure, holydesires and goals is for the parents to accustom him as a child
to pure influences.
In other words, the Rebbe is saying that caution in this regard
is especiallynecessary for little children. The message in the
sichais not meant onlyfor little children, as some people
imagine. Therefore, the Rebbe began by mentioning: A Jew,
and especially a Jewish child, should be accustomed to pure
things only. Indeed, there is an extra emphasis on children, for
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they are far more susceptible to influence. However, everyone is
affected by what they see. Older children and adults should also
avoid viewing images of non-kosher animals unnecessarily,because everything that one sees affects the person. It does not
become okay to unnecessarily view a non-kosher image when
one becomes older.
The Rebbe also expresses surprise that otherwise excellent
Torah publications have chosen to use a mouse to illustrate
childrens literature, apparently in imitation of Mickey Mouse,
and laments the fact that this sort of illustration has become
standard. In addition the Rebbe advises that although people
have become used to using non-kosher images for such a
purpose, this habit can in fact be changed easily.
Then the Rebbe cautions against aggressive zeal in promoting
this practice, warning that if one seizes upon another persons
neglect in this area with the peremptory demand that he
change his behavior, this approach is likely to be met with
resistance, with the listener exclaiming, Who do you think you
are to tell me what to do? Instead, one should explain to him
that one is not telling him a new concept. Rather, this concept
is written in holy books, and he can study the texts where this
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concept is discussed himself, enabling this concept to become
something he can relate to personally.
Here, the Rebbe explains:
According to Jewish custom, when a Jewish child is born,
we hang holy things on the wall in his room, or surround
him with holy things, such as a Shir Lamaalos. Likewise,
we should ensure that he not see any images of impure
things.
When one has to give him an animal toy, for whatever
reason, since he is a child, one should choose a toy shaped
in the form of a kosher animal, bird, fish, or the like.
So, too, when the child becomes older and needs to be
taught the form of the letters. He is at the age when he
needs to be shown an alephthrough being shown the
image of a person carrying two bucketsone above, and
one below, as used to be typically depicted in childrens
literature. The illustration includes a river with fish
swimming in it, or a cat, or the like. The image of the cat
should be removed, and a kosher animal, bird, or fish
should be inserted instead.
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The same holds for other images, and especially those
specifically used for educational purposes, for even when
he becomes old, he will not depart from it depends uponteach the boy according to his way. What becomes
engraved in the mind of a child at a very early age is of the
utmost importance. When he sees holy things before his
eyes, then even when he becomes old, he will not depart
from it.
One of my teachers explained this to me as follows. The Rebbe
is not saying that childrens literature should nevercontain
images of non-kosher animals. If such an image fits naturally in
the context of the story, there is nothing wrong with the
animal being there. For example, if a story that depicts ajourney made in past times would acceptably include an image
of a horse and a wagon, for since this was the standard mode of
transport in past times, the image is necessary. In other words,
the non-kosher image serves a clearly definable educational
purpose. But if a kosher image could have been used just thesame, and the non-kosher image was used instead simply in
order to fill up space on the page, such a book should not be
used.
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Likewise, the Rebbe says that this caution does not apply to
images of non-kosher animals discussed in Tanachand in
Medrash, which are illustrated for children in order to facilitatetheir studies, for then this image is a study and commentary
on the Torah, as is obvious. An example would be an
illustration of the story ofRivka giving Eliezers camels water,
where it is necessary to include an image of a camel so that the
child will understand the story.
Thus, the Rebbe points out, we find that Rashi, one of the most
famous childrens teachers, wrote in his explanation of the
verse, This is the animal that you will eat ... that you will not
eat,23 that Moshe Rabeinuwould visibly showthe Jewish people
the animals that may not be eaten. This proves that it wasnecessary to teach about the non-kosher animal visually, for
were it not, Moshe Rabeinucould have sufficed with showing all
the kosher animals and simply explaining that all the others
were not kosher.
As for the images of an lion or an eagle found on many anparoches, or on the covering of a Sefer Torah, the Rebbe explains
that this display is necessary in order for these animals remind
23Shemini11:2.
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one of the need to pray to Hashem and serve him in a way
strong like a lion, and so on, as discussed in the beginning of
Shulchan AruchOrach Chaim. Another possible answer is thatthese animals remind one of Yechezkels vision of a heavenly
chariot.
Likewise, the Rebbe explains that the reason that some of the
tribes had images of non-kosher animals emblazoned on their
flags24 was that each image was connected with the qualities of
the tribe; thus, each tribe neededto be represented by the image
of a particular animal (e.g., a snake).
Likewise, when there is a clear need for a non-kosher animal, it
is acceptable. Obviously in the old country, when the most
practical means of transport was by horse, it was completely
acceptable to own a horse. Likewise, people would use cats to
keep away mice.
A source in Halachafor the caution not to gaze at non-kosher
animals (in addition to the above-quoted sources) is from
Shulchan Aruch,25which rules: Women should be careful when
24Bamidbar Rabba2:7.
25Yoreh Deiah, end sec. 198.
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they leave immersion ... that they not encounter something
impure. If they do encounter such things (such as a dog or a
donkeycommentary of the Shach), if she is a Gd-fearing
woman, she should immerse herself again.
Many people who lack a solid background in Torah will no
doubt regard this practice as odd, and some may even react
with ridicule. However, it must be stressed that this practice
has solid traditional Torah sources. Thus, just as in all Torahmatters one must act with confidence and fulfill the dictum Do
not be embarrassed by the scoffers26 so, too, in this case. Some
people may dismiss it as ridiculous and fanatic, but one who
fears Hashemwill not be deterred by their words.
Extra appreciation of the need to refrain from viewing impureimages unnecessarily can be gleaned from the Rebbe Rashabs
Kuntres HoAvodahpp.11-12-13. There the Rebbe Rashab
explains at length that true fear of sin does consists not only of
refraining from looking at forbidden sights, but of not allowing
ones senses to be indiscriminately open:His faculty of sight is not open to see everything before
him, never mind to see something that it is forbidden to
26Beg. ofShulchanAruch, OrachChaim1:1.
http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=13http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=13http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=14&hilite=http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=14http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=14http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=14http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=14&hilite=http://chabadlibrarybooks.com/pdfpager.aspx?req=15712&pgnum=13 -
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gaze at. For in fact seeing, and certainly gazing, is the
cause of every wicked thing. It brings one to total evil,
may Gd save us ... and lowers one into the depth of hell.Everyone who is concerned for his soul, not to bring it to
contamination, Gd forbid, should confine himself in his
faculty of sight. If he finds this difficult, he should know
that his soul depends upon it, and that if he does not
confine himself, all his divine service is as nothing, for hewill not accomplish anything through his toil and service.
On the contrary, he will fall, may Gd save us, to the
lowest depth. Thus one should toughen oneself like a lion
to confine himself with all his vigor and might. ... With
this one will save his soul from evil, and his divine servicewill be acceptable [before Hashem], and he will
accomplish salvation for his soul, and rise ever higher.
Many practical questions arise in connection with this issue.
For example, what should one do with childrens gifts one has
received of non-kosher animals? This is especially an issuewhen one has not-yet-frum relatives. Obviously one should try
to warn them first. The problem is that they often forget or
dont take you seriously. However, this is just one of many
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issues that can arise in such family situations, and friction in
this area needs to be dealt with in the same way as all other
mattersrespectfully and diplomatically, but without
compromising ones principles. Although one should try to
explain it, if they dont get it, they need to be told assertively:
As parents, these are the rules and values that we have chosen
for our home, and we ask others to respect that and not do
things that undermine these rules. Moreover, they can be told
that they should not take the refusal of their gift personally,
because you would refuse anyone who would offer such a gift to
you.
It should be clarified that like most of the Rebbes campaigns,
this idea is not the Rebbes chiddush(novelty) at all. The Rebbe
methodically cites a list of classical sources for this practice.
Moreover, this campaign is different from the Rebbes other
campaigns in that most of the campaigns were directed to not-
yet-frum Jews, with the goal of slowly but surely bringing
them to adopt Mitzvah observance. In contrast, this campaignappears to be relevant only to those in a frum home, for if one is
not yet frum, a teddy bear is the least of his concerns.
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However, one should remember that as important as it is, this
custom is a chumra(stringency); and not a strict obligation. As
with any chumra, one needs to keep in mind that one shouldfulfill it in a positive, joyful manner, and that there may be
some legitimate exceptions to the rule (in addition to the
exceptions listed above), or cases in which it is appropriate to
be lenient. If joy or discernment are lacking, the loss
outweighs the benefit.
The Rebbe concludes the sichaby explaining that in the current
period, which is immediately before the arrival of Moshiach it is
all the more necessary to be particular to only see kosher and
holy images, for we are now preparing ourselves for the future
redemption, of which it is written, I [Hashem] will removethe spirit of impurity from the world.27
The Rebbe realizes that this practice may entail inconvenience,
but he is telling us that the benefit of making this change vastly
outweighs the loss. Like a doctor telling us that for our own
health, we need to refrain from certain foods, the Rebbe is
telling us that for our spiritual health, we need to avoid impure
27Zechariah13:2.
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sights. Moreover, he is merely echoing the timeless words of
doctors of old. Lets heed his call.