Orphaned of both parents at a young age, Reb Yehudah Leib Alter was raised by his grandparents, Rebbetzin Feige and Rebbe Yitzchak Meir, the first Gerrer Rebbe also known as the Chiddushei HaRim. With the untimely passing of Reb Yehuda Leib’s father, attention turned to young Yehudah Leib, in the hopes the child prodigy would one day be his successor.
After the petirah of the Chiddushei HaRim, as well as his disciple, the tzaddik, Rebbe Chanoch Henoch of Alexander, all eyes turned toward Reb Yehuda Leib. The young man was already renowned for his brilliance, hasmada, and stellar character.
However, Reb Yehudah Leib felt unprepared for his destiny, and hesitated to assume the leadership of the kehillah, despite the pressure. Filling his illustrious grandfather’s shoes was a role meant for his father! Finally, at the behest of many elders and family members, he tremblingly accepted the task and began to pray for the strength and awareness it would require to fill the spiritual needs of his community.
On the first leil Shabbos of his leadership, an inaugural tisch was to be held. Reb Yehudah Leib arrived a little late, and stepped slowly into the hall. The room was packed. The entire community, from learned sages to star-struck children, was waiting breathlessly to greet their new rebbe. Reb Yehudah Leib took one look at the empty Rebbeishe chair, his grandfather’s royal throne, at the head of the table, and shook his head. He moved to the side, to the middle of the table, and sat down alongside the Chassidim. “Halten zich tzuzamen,” he said, “Let’s hold on together….”
Under his direction as rebbe and av beis din, Ger eventually became the largest Chassidic court in all of Europe. And thus, the “Sefas Emes” became universally appreciated and eternally loved, along with his classic commentary on the Torah called by that name.
So, he said to him “Go now and see to your brothers’ welfare and the welfare of the flocks, and bring me back word.” So, he sent him from the valley of Hebron, and he came to Shechem.
Then a man found him, and behold, he was straying in the field, and the man asked him, saying, “What are you looking for?”
And he said, “I am looking for my brothers. Tell me now, where are they pasturing?”—Bereishis (37:14-16)
Psychologist Carl Jung mapped out archetypes that represent innate, universal patterns and images that are part of the collective human psyche, and believed we inherited these archetypes much in the way that we inherit instinctive modes of behavior. Archetypes include universal, inborn patterns and personality traits that influence the way we live and act.
The “shadow archetype” represents the parts of our personalities, thoughts, impulses, and middos that we would prefer to disavow. These may include negative instincts, weaknesses, desires, and shortcomings—dynamics that, when expressed, may be socially unacceptable and offensive to our value system and moral compass. For example, a “shadow” may be expressed as acts of anger, envy, greed, prejudice, hate, or aggression. This corresponds to a certain extent with our view of the yetzer ha’ra, an oppositional force within us, an inclination toward negativity and darkness.
“Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is.” This suggests that when we ‘disown’ a shadow, whether through lack of awareness, denial, or fear, its influence grows.
A fundamental teaching of the Baal Shem Tov, zy’a, interprets a pasuk in Tehillim 121:5, “G-d is your protective shadow.” This verse subtly implies that Hashem’s ‘actions’ in the world Above reflect our actions below. Just as our physical shadow ‘follows us’ and moves whenever we move, so too the Ribbono shel Olam, ‘follows’ or mimics our choices and behaviors.
Rav Shlomo Wolbe, zt’l, offers (Alei Shur, Vol. 2) an explanation why a “shadow” is an apt metaphor for Hashem’s protection. A shadow is unique in that it reflects whatever is held against the light. If our small finger is set before the light, the shadow created will be small. If our whole hand is held up, the shadow will be bigger. This is a way of understanding Hashem’s “reaction” to us in the realm of faith. To the degree that we place our whole trust and reliance in Hashem, we will sense Hashem’s Presence in our lives.
According to Jung, the main task of human development is “individuation,” a lifelong internal process of clarifying and differentiating between the conscious and unconscious elements of our personality. This includes elements of the self that are unsavory.
Yaakov Avinu charges Yosef, that despite the toxicity and strain in his relationship with his brothers, “Lech re’eh shalom achecha—Go forth, search, and see the good in your brothers.” Focus on their strengths and what they do right. Know that you are meant to complement one another, not to compete and cast darkness on one another. Confront and resolve your own inner shadows so you don’t project them onto others.
Speaking at the dedication of Yeshivas Chachmei Lublin, a student of the great Reb Meir Shapiro of Lublin expressed the goal of the new institution by interpreting the pasuk, “Es achai anohi mevakesh” to mean “With my brothers I seek the Ribbono shel Olam.”
“The new yeshiva,” he said. “Will enable the students to seek the Ribbono shel Olam together, not merely as an individual. “For avodas Hashem to thrive, we must complement and strengthen one another.” Authentic growth demands an environment of connectedness, not a top-down hierarchy of authority. It doesn’t occur in a vacuum, but in a warm, open atmosphere of togetherness.
Reb Yaakov Meir Shechter relates this approach to the miracle of Chanukah. The oil alludes to wisdom. Each cup in the menorah represents a different individual’s particular intellectual accomplishments. When kindling the lamp, the oil becomes mevutal, surrendering its own existence, and becomes part of the flame. As it nullifies itself to the flame, light is produced. The lights of each candle join together, and the glow that illumines and warms the area is a singular glow. When we dedicate our wisdom, intellect, and abilities to the greater whole, in service to Hashem and one another, we create the miraculous light of togetherness.
Prof. Elie Weisel, z’l, adds to this idea. Just as individual candles cast a shadow, we each have blind spots that project shadows into our surroundings. Only when a second candle is placed next to the first do the shadows of both disappear. We illuminate each other.
Through the illuminated days of Chanukah, we are strengthened by the awareness that there is no force in the universe, whether personal or collective, within us or outside us, that is not from Hashem. Thus, there is no force that cannot be sweetened and directed into goodness. Everything, and every experience, is designed for some beneficial purpose. Although we are surrounded by darkness, our collective light illuminates us all. These special days of Chanukah invite us to stand together, to appreciate and raise each other’s flames and good points to enable our souls to shine—and to hold on together.
Rav Judah Mischel is executive director of Camp HASC, the Hebrew Academy for Special Children. He is the mashpia of OU-NCSY, founder of Tzama Nafshi, and the author of “Baderech: Along the Path of Teshuva.” Rav Judah lives in Ramat Beit Shemesh with his wife, Ora, and their family.
