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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Creating a Pure Atmosphere for Jewish Children

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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.

kosher animal toys

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