AT WHAT AGE IS ONE ELIGIBLE FOR A WHOLESOME CONNECTION TO HASHEM?

By Rabbi Zalman Goldberg

One of the fascinating aspects of Bitachon, in the sense that it represents a complete, wholesome and all-inclusive connection with Hashem, is the fact that people of all ages are able to experience this unique connection to Hashem, even little babies.

The mother of Rabbi Yehoshua ben Chananya was well aware of this fact, as is seen from the fact that she brought her son’s cradle to the Beis Ha’midrash where Torah study was taking place in order that he should absorb the sounds of Torah and the Torah atmosphere, despite his young age. Long before R’ Yehoshua ben Chananya was capable of understanding what was being learned, he was completely submerged in the ambience of Torah. This was Reb Yehoshua’s greatest, most praiseworthy attribute, as quoted in the Mishna¹.

There are those who imagine that it is not worth it to imbue our children with authentic Yiddishkait until they can understand and relate to what is being done and explained. Let Torah and Yiddishkait be an internal and consciously enjoyable experience, they claim.

Although they may be well-intentioned, the Bitachon approach suggests otherwise. One seeking to improve his own connection with Hashem and that of his family members will follow the example of Reb Yehoshua ben Chananya’s mother and provide an ambience of holiness around the household from the youngest age possible. This will provide for a far more wholesome connection to Hashem and for the greatest possible period of time.

This idea is alluded to in this week’s parsha when, after commanding the twelve tribes to be counted, including only adult males between the ages of twenty and sixty, Hashem then commands that all male Leviim, from the age of one month old and up, should be counted in a separate census. The Torah thereby considers all those counted to be “שומרי משמרת הקודש – the ones guarding the holy sanctuary.”

But the question begs to be asked: how helpful can a one-month-old be in guarding the Mishkan (which is the reason for which they are counted)? The Rebbe’s answer, in brief, is that because the Leviim all resided around the Mishkan, the mere fact that the child lived near the Mishkan rendered him a guardian of the Mishkan².

The amazing consequence of this command is that every child was worthy to guard the Mishkan, and being that the holiest place in the Mishkan is the קודש הקדשים, the holy of holies, in which the aron and luchos were kept, it follows that even at the youngest age a child is considered suitable for the guarding of the luchos – Torah.

All of this is applicable to all Yidden, not just the tribe of Lei, because now that there is no physical Beis HaMikdash, we sacrifice korbanos through davening, so in a sense all Yidden are part of the priestly family serving in the Beis HaMikdash. Especially so in regard to the preparations for Mattan Torah, it is said that all Yidden (not just Kohanim) are “ממלכת כהנים – a priestly kingdom,” and are charged with the mission of safeguarding Torah. Safeguarding Torah in galus means ensuring that Torah will be preserved by studying, and supporting those who study, in a completely devoted manner, and by commencing the devotion to Torah study from the youngest age possible.

On Shavuos we reflect this idea when all children, even the very youngest, are encouraged to come to shul and listen to the reading of the Aseres HaDibros, the Decalogue. This further strengthens Torah’s applicability even to small children. Torah is not just an intellectual pursuit, for if so, what point could there be in having undeveloped minds listen to the Torah reading? It is therefore understood that Torah is at its quintessence a spiritual experience (often with an intellectual component) that is attainable for every Yid.

This was the general direction taken by the founders of Chassidus, especially the Baal Shem Tov. Upon making the acquaintance of simple folk (who were like children in their knowledge of Torah), he first strengthened their sincerity and living with the spirit of Torah, and only then did he make an effort to build on their knowledge by starting to learn with them the stories of the Gemara, עין יעקב, which was more easily understandable to all, and then each according to his ability would eventually advance in his studies.

In the Frierdike Rebbe’s Memoirs, we find the same message articulated by Yitzchak Shaul, the son of Reb Nissan the Melamed, who was a disciple of the Baal Shem Tov. Reb Yitzchak Shaul had two very learned brothers-in-law who viewed Torah specifically as an intellectual accomplishment, and saw those who were challenged in this area as lacking a badge of honor.

Yitzchak Shaul, however, cherished those who, although babes in their knowledge, seemed imbued with a Torah character, and he made the effort to raise the level of their Torah knowledge as well.

Interestingly, those who maintained that Torah was merely an intellectual study had a barely noticeable Torah conduct of humility and fine Middos.

By viewing our young ones with such potential may they all grow up to be fine תלמידי חכמים who conduct themselves in the spirit of the Torah.

Rabbi Zalman Goldberg is a well sought after speaker and lecturer on Chassidic thought. His writings and recordings on the topic of Bitachon can be accessed at http://www.gotbitachon.com. You can also receive his one minute daily Bitachon clip by sending a WhatsApp to 347.546.4402 with the word “Bitachon.”

(Endnotes)

1)  אבות פרק ב’ משנה ט’ אשרי יולדתו.

2)  לקו”ש חכ”ג ע’ 256 ואילך.