The Challenge of Youth

by Rav B. Horovitz

“As arrows in the hand of a mighty man, so are the children of youth. Happy is the man that has filled his quiver with them. They shall not be ashamed when they speak with the enemies in the gate” (Psalm 127, 4-5).

How can the youth of the Jewish Community be held (like arrows in the hand of the mighty man) close to the Jewish heritage, so that our future will be secure from the enemies to Jewish survival – secure from ignorance, apathy and assimilation?

The Mishnah declares that in the Epoch of the Mashiach, “the face of the generation – will be like the face of the dog.” The ‘Pnei Hador’ refers to the leaders of the generation. Rabbi Yisroel Salanter interpreted this as follows: The dog generally walks in front of his master, apparently leading him. In truth it is the master who leads the dog. Whenever the dog, walking ahead, reaches a crossroads, he looks back to see which way his master wishes to go. Similarly many in positions of apparent leadership, who sense which way the wind of “public demand” is blowing, follow those who have been placed in their charge instead of leading them. There are many who go out to teach others the right path of life, and end up by learning from, and adopting the lower standards of those who they should teach.

The story is told of a Rebbe who, when he reached the age of seventy said: “When I was in my teens I was fired by the ambition to put right the wrongs of all mankind. In my twenties I hoped I would be able to bring at least the people of Israel to the service of Hashem. At middle age I wished I could see to the needs of my local community. At sixty I prayed that I should see all my family fulfill the Torah. Now I beg of the Almighty to allow me to perfect myself during the few years of life that lie ahead.”

We should reverse the process. “Ornament yourself and then ornament others”. If water from a full vessel is poured into smaller vessels, the former will become empty. A person full with Torah is bound to lose much of his learning and character by teaching and giving to others. Instead a man should strive to be overflowing like a fountain of water, teaching and giving to others without ever running dry of the inspiration of Torah-knowledge. “May your fountains spread forth” (Proverbs 5:15).

This is especially important in a time of spiritual confusion and disbelief, which can only be improved by following the maxim of the Ethics of the Fathers: “Be diligent and improve yourself in the study of the Torah and thereby know what answer to give to the unbeliever.”

Self-improvement and continuous self-education is of special importance when working with young people. A person is young in mind and heart as long as he is still growing intellectually and emotionally. Only then can young people identify with him. Then a person can give of himself unstintingly without losing his own spirit or dampening his enthusiasm.

Rabbi Yisroel Salanter used to say: “Men zoll nit oiftohn, men zoll nur tohn” – “A person who thinks that he brings success and that he is able to change the world is doing wrong. A person should just do his part to the best of his ability in the knowledge that he requires Divine assistance – Siyata Dishmaya – for success. This attitude is essential when trying to spread Yiddishkeit; it will uphold a person’s enthusiasm even in times when he is unsuccessful. The Rabbis say: “If you have toiled you may not find success following naturally upon your toil – but you will find success being brought to you in an unexpected, different way – through Divine help.”

If one wishes to influence youth, one must first understand them. The Hebrew word נער “Na’ar’ (בני הנעורם, the sons of youth – Psalms 127:4) comes from the root meaning to awaken, to shake off, and to shout (lit. bray).

‘Na’ar’ ( (נער- Awakening

Youth is the time when the ego awakens from its childhood dreams. A new world opens in front of the youngster, as all his faculties develop, he becomes endowed with a spirit of adventure, surplus energy and zest for life.

“In youth the heart exults and sings,

the pulses leap, the feet have wings.”

It is the time of great idealism and enthusiasm, though lacking in mature wisdom, sense of direction and power of decision. “Si jeunesse savait, si veuillesse pouvait” – “If youth would have wisdom, if age would have strength”. In youth there is much heart – ‘lev’, but little wisdom – ‘sechel’; when the ‘sechel’ comes, the ‘lev’ is already weakened. It is the task of the leader of youth “To give the young understanding and mature power of decision, to provide them with ‘sechel’ while they still possess much ‘lev’; to appreciate their adventurous spirit and to channel it into wise directions.

This means a presentation of Judaism as the most exciting adventure in life, challenging us to climb the high Everest of the “Mountain of Hashem”. The attempt to reach the peak of moral and spiritual perfection demands self-discipline and training, like all sport and adventure – but the feeling of achievement and fulfillment makes Judaism the most zestful and meaningful experience for the youthful personality.

“Then welcome each rebuff,

that  turns earth’s smoothness rough,

each sting that bids not sit nor stand but go.”

This is the meaning of Halacha urging us to “go” forward constantly upon the way of Hashem. The inspiration of Jewish teaching and observance, as implied in the principle of ‘התלהבות’ – from root ‘להב’ flame – “Fiery Enthusiasm” should be presented to the younger generation. ‘Enthusiasm is infectious and will arouse the interest and involvement of the young.

“The Torah which Moses commanded us is a heritage of the Community of Jacob”. (Deuteronomy 33:4). On this our Rabbis comment: “Do not read ‘Morasha’ (מורשה), “heritage”, but read ‘M’orasa’ (מאורסה), “a betrothed one”. The unique romance of the period of engagement results from the dream of their joint future in the mind and heart of the couple. The Torah should not be regarded merely as an heirloom from the past, as a tradition received from our parents and teachers. It is also an object of love for the youth of the present. It is a contemporary guide and source of inspiration which has dynamic, new, personal meaning for every Jewish youngster today. Only if the young appreciate it with this spirit of love will the Torah remain a heritage for the future generation. (‘מורשה’ is a causative form, meaning ‘causing’ others to inherit in the future, unlike ‘Yerusha’ which means inheriting from the past.)

The image of Judaism in the minds of most young people today is that it is a religion of fear. Their major involvement with our religion is during “The Days of Awe”, and times of sadness. We must show them that it is a religion of love “to love and fear Thy Name”: that the fulfillment of the ‘Days of Awe’ and Solemn Season – ‘Yamim Noraim’ – is in the ‘Z’man Simchatheinu’ – the period of our rejoicing. “Serve Hashem with joy” is a fundamental principle of our faith.

‘Na’ar’ (נער) – Shaking Off

Youth is the time of rebellion, when one shakes off childishness and complacency, convention and authority. Judaism should be presented as a revolutionary idealism, seeking to destroy the evils of hypocritical establishments and institutions, and building a new moral society. The word Hebrew goes back to Avraham “Ha’ivri” (העברי): according to the Midrash, because “he was on one side (עבר) with the whole of mankind on the other side”.

The Jew throughout the ages has followed Abraham’s example of going it alone if necessary – of being the revolutionary iconoclast and non-conformist. We see in our land how the fighting spirit of young Jews helped us to defend the soil of Israel against our enemies. Now this dedicated spirit is required to assist in our struggle for the soul of Israel and the moral improvement of mankind. We must show the younger generation that within the tradition and institution of Judaism there burns the revolutionary fire which can bring warmth and light to humanity.

‘Na’ar’ (נער) - Shouting

Youth is the “Age of Protest”. The young shout and scream; they like to make themselves heard; be it as mods, rockers, hippies, screaming pop fans, or as students protesting and youth revolting. This is due, in part, to the adolescent awakening of the ego, seeking maximum self-expression; and also to a sense of dissatisfaction and frustration with the insecure and confused adult world. This also accounts for the pursuit of cults, drug-addicts, dropouts, vandals, delinquents and anarchists. Here the clarity, meaningfulness and firmness of Jewish thought and life, with its relevance to world problems, can act as an anchorage for the confused young generation. We must teach them “to call upon the name of Hashem” – to protest with a positive purpose and program to replace the evils of society.

“Educate the young ((נער according to his nature; even when he becomes old he will not depart from it” (Proverbs 22:6). This implies that if we are able to educate the adolescent in Torah and ‘Yiras Hashem’, it will affect him for the rest of his life. This is possible only by understanding the nature of the young – the ‘Derech’ – nature of the נער ‘Na’ar’ as one of “ego-awakening”, “revolt” and “protest”, and presenting Judaism accordingly.

The Individual

“According to his nature” may also mean “Educate each individual adolescent according to his personal nature and character; for even when he reaches maturity he will not depart from his unique character traits”. This is why the individual approach is of major importance in Jewish education:

“Mankind was originally created as one individual, Adam, to teach that he who saves one soul is considered as though he had saved a complete world…… and to declare the greatness of the Holy One, blessed be He, for man imprints many coins with one seal and they are all the same, but the King of Kings the Holy One Blessed be He imprinted upon every man the Seal of Adam; yet no man is like his neighbor; therefore every man is obliged to say ‘the world was created for me.”

“He who sees a crowd of people of Israel should say ‘Blessed be the Wise Master of secrets’, because their characters and their faces are so different one from the other”.

“There are six hundred thousand interpretations to the whole Torah according to the six hundred thousand souls of Israel.”

“Avraham taught faith to each person according to his character, until he brought him to the path of truth, until thousands and tens of thousands were gathered unto him, and became ‘the men of Avraham’s house.”

“One should teach each person according to his character and intelligence.”

On the Seder-night, dedicated to education, the children should be instructed “according to the understanding of the son”. Hence the Four Sons are given differing responses.

It is therefore essential for the educator and youth leader to appreciate the uniqueness and the specific problems of every one of his students. He should present Judaism as a “science” or “art” of living, as a “sport” or “adventure”, or as a movement for the improvement of the world. He should adopt an intellectual, emotional or pragmatic approach, according to the interest and character of the individual. By becoming the personal friend and advisor of the young, his influence will become real and permanent. “Like arrows in the hand of the warrior.” (Psalms 127:4)

The major value of a Drasha or lecture lies in the personal impression and individual contact that can thereby be established with some of the listeners. “See ‘ראה’ (in the singular) I set before you ‘לפניכם’ (in the plural) this day a blessing”: (Deuteronomy 11:26). Even if only one listener sees the truth in the Mussar given to the many, it has achieved its purpose.

This approach to the individual youth should be followed up by bringing him to the sources of Judaism. We must show the teenager that he can find the answers to his problems in our Holy Writings. Once we have brought a youth to a serious and regular study of Torah we are half-way to success.

Bridging the Generation Gap

We live in an age of confusion and spiritual darkness. This has also affected Jewry. But it is in darkness that light shines most brightly. The night is darkest just before dawn. There is Divine Assistance for those who work to spread the light of Torah. All young Jews are potential Baalei Teshuvah, who respond eagerly to the challenge of Torah if it is presented to them in a language they comprehend. Today when we are faced with insecurity and the threat of nuclear destruction – “Lest I smite the earth with destruction” (the last prophecy of the last prophet, Malachi 3:24) the spirit of Elijah which will “bring back the hearts of the fathers to the children and the hearts of the children to the fathers” is needed in order to bridge the gap between the generations and bring an atmosphere of harmony and security to humanity. Rashi comments on: ‘לב אבות על ידי בנים’ – the hearts of the fathers will be brought back to G-d by the children. The Jewish youth of today possess this latent power of bringing a religious revival.

The Talmud comments on our opening verse: “They shall not be ashamed when they speak with the enemies in the gate” – “Even a father and his son, a teacher and his pupil who occupy themselves with the Torah in one gate with argument, differing attitudes and hostility, ultimately become the closest friends.”

The generation gap between young and old, recently described as the most serious “class struggle” in today’s society, can be bridged by the Torah. We of the adult community must understand the attitude of the young, its strength and its weakness. We must expose them to the pattern of Torah, showing them its idealism and inspiration, its firmness and discipline, its depth and breadth. Initially the young may feel hostility, but if we persist, young and old will become the closest friends.

As it is said of Avraham and Yitzchak ‘they walked on together’ (Genesis 22:6-8) – partners in the adventure of ascending “the mountain of the Hashem”.

וילכו שניהם יחדיו - לעלות בהר ד'