How should a person regard behavior by a tzaddik that seems very strange
(for example, living in solitude for the last 20 years of one’s life
as the Kotzker Rebbe apparently did)?
I find this question presumptuous. Many might have found it strange that Yaakov secluded himself for 14 years in a yeshiva (where he might have been one of the only “bachurim”).
But who am I to second guess men far loftier than me? Their actions are well beyond my limited understanding.
Mishlei (10:25) provides an early source for the belief that the tzaddik is the basis of the existence of the world: “the righteous is an everlasting foundation.” That is to say, the righteous man holds up and supports the world just as the foundation of a building supports it. How they go about doing so is unique to each one and beyond scrutiny.
The Mishnah states: “When the righteous come to the world, good comes to the world and misfortune is removed.” We can’t even begin to fathom what the righteous might see coming and how they avert it – even if that necessitates seclusion for long periods of time.
Thus, to even consider myself worthy of “regarding” their seclusion is wholly absurd and presumptuous arrogance.
— Rabbi Yitzchak Schochet, popular Lubavitch
lecturer, rabbi of London’s Mill Hill Synagogue
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The Talmud (Berachot 8b) posits that the ancient ark of the Israelites contained both the luchot (the tablets of the Ten Commandments) and the shivrei luchot (the broken pieces of the first set that were shattered by Moshe). A moral is drawn: We must respect learned scholars of Torah while they are functioning well, and we should also respect them if they may become “broken” – if their intellectual powers diminish.
If a person has gained the reputation of being a tzaddik through a life of learning, wisdom, and piety, he should not be cast aside when his powers diminish.
Sometimes, temporary bizarre behavior may be a way for a tzaddik to create a dramatic way of illustrating an important, deep lesson. If strange behavior persists, it may be a sign of a psychological problem or even mental illness. Being a tzaddik does not make one immune from nervous breakdowns or chemical imbalances in the brain. Proper psychiatric care should be sought in such cases.
The Kotzker was a spiritual genius from whom we can learn many profound teachings. That he had an extended “broken” period does not detract from his original greatness.
— Rabbi Marc D. Angel, director of
the Institute for Jewish Ideas and Ideals
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We live at a time when there is no privacy. All types of information about people’s personal lives are in the public domain though the stories aren’t always accurate. This includes stories about the behavior of tzaddikim that appears to be strange.
If the accounts are accepted as truthful and there is no clarifying context, people might draw dangerous conclusions. It can lead to a loss of respect for the tzaddik and to cynicism about religious behavior. For those more trusting, it might cause them to question normal behavior and lead them to try to emulate the behavior.
Even if there is strong evidence that the description is accurate, it should be seen only as confirmation that people – even tzaddikim – differ and that they are complex.
In general, there is little value in judging the actions of others. If the tzaddik were recommending that his disciples duplicate his behavior, my reaction would be different. But that is rarely the case.
— Rabbi Yosef Blau, mashgiach ruchani at
YU’s Rabbi Isaac Elchanan Theological Seminary
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Both the Mesilas Yesharim and the Vilna Gaon in Even Shlomo explain that there is room within normative Torah Judaism for individualism. That means that based on one’s unique character traits, personality, and circumstances, one may need to either be more stringent in certain areas than others or more lenient.
Additionally, one may need to behave in a way different than the norm, e.g., secluding oneself, as mentioned in the question.
However, one must take into consideration the factor of mechzei kiyehura – Does this look like haughtiness? Will it produce derision and scorn? – which may result in a chillul Hashem.
— Rabbi Zev Leff, rav of Moshav
Matisyahu, popular lecturer and educator
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We live in a time of information overload. We’re constantly bombarded by facts, opinions, and everything in between, and we often find out that much of what we’re exposed to is at least shaded, if not patently wrong.
So the first thing I would question when hearing a story about a gadol that sounds unusual is: Did it really happen that way? Is that really what the gadol did? And this would color any interpretation and thoughts I would have about such a story.
But let’s grant for a moment that we found out that a certain gadol did, in fact, do something highly unusual. What should our attitude be?
So here is where I believe a healthy dose of humility comes into play. Imagine someone gave an advanced physics lecture and one person later commented to his friend, “You know, that lecturer was so ignorant. He was talking about e = mc2… the whole thing is ridiculous. There are no numbers in the equation. He talked about an ‘e.’ I don’t even know what ‘e’ means. And ‘mc2’ – I don’t even know what that’s supposed to mean.”
Now, that would clearly be an example of ignorance – but not on the part of the lecturer.
When we hear about things that gedolim did, we have to recognize the fact that they spent their life learning Torah – learning what Hashem’s will and approach is – and therefore it’s very likely that they were involved in things that are way beyond our understanding and comprehension.
So rather than quickly jump to the opinion that I understand, I have it right, I know what’s appropriate, and the gadol is foolish, wrong, or whatever, a much more sane, rational, and intelligent position would be to say, “I don’t know” and to leave it at that.
— Rabbi Ben Zion Shafier, founder of The Shmuz