It was my third month at Ohr Somayach, and I had only recently come around to acknowledging the truth of the Torah and recognizing my obligation to keep the mitzvos.
Shabbos was easy; after all, eating, singing, and sleeping didnâ€™t put too much strain on my impulse-control mechanism. Kashrus was easy; I had little money and ate exclusively in the yeshiva cafeteria and by my Shabbos hosts. Mincha and maariv werenâ€™t too challenging, although I still davened in English.
Shacharis was a different story. After four years of college, my body clock had long been set for 9:00 wakeup, and rousing myself for 6:45 seemed downright fanatical. At that point in my Torah observance, I wasnâ€™t even motivated to try.
My new roommate was motivated, but his body clock wasnâ€™t any more cooperative than mine. He dealt with his problem by placing a smoke-alarm style alarm clock on the other side of the room. It took about 15 minutes of ear-splitting buzzing for him to get himself out of bed to turn it off. It took me about three weeks to move out.
I was just settling into my new room when Norman arrived. He didnâ€™t want to be there, and he had no interest in Torah. In fact, he seemed to have little interest in anything at all â€¦ except girls. But his grandmother had offered to pay him a thousand dollars (or was it two thousand?) if he attended yeshiva for six weeks. So there he was, serving his time and sharing my room.
It was one of the most exciting periods in my life, challenging Rav Dovid Gottleib as he articulated the fundamentals of Torah philosophy, trying to pick apart his arguments and proofs, struggling to integrate my past into my present, and vexing over how much of my former life could be salvaged and how much would have to be discarded.
Norman wasnâ€™t vexing over anything. He was just doing time.
Which is not to say that he was not engaged. He argued, he debated, he listened to our rabbeim present their ideas and their proofs and tried to rebut them. But never for an instant did he seem to seriously consider the possibility that he might some day become Torah observant himself.
I remember the day he packed up to leave. I asked him what impression six weeks in yeshiva had made on him. I donâ€™t think Iâ€™ll ever forget his answer.
â€œThe rabbis are right,â€ he said. â€œTheyâ€™ve answered all my questions. Their proofs are all sound. I canâ€™t refute anything theyâ€™ve said.â€
â€œSo what are you going to do?â€ I asked.
â€œNothing. I like chasing girls.â€
I still canâ€™t understand his answer. He could have said that the concept of an infinite G-d is too grand and abstract for him to accept. He could have said that he believed that rabbinic logic was polished sophistry, and that the rabbisâ€™ arguments were smoke and mirrors. He could have said a lot of things that I might have understood. But his essential rejection of mitzvah observance boiled down to this:
â€œThe Torah is true. But I donâ€™t care.â€
How is it possible not to care? Perhaps this question is particularly poignant for baâ€™alei tshuva. Why else would we have recast our entire lives and worldviews, except because of the compelling magnetism of Torah? We canâ€™t help but take the indifference of others personally, for it seems to negate everything we have done and everything we have come to believe.
After many years in chinuch, Iâ€™ve become adept at explaining answers to the same questions I posed to my rabbeim half a lifetime ago. I can teach ideas. I can teach information. I can teach skills. Sometimes I manage to inspire my students, and occasionally I can even get them to think. But the question that still haunts me the most, the one I still havenâ€™t begun to answer, is this:
How do you teach someone else to care?
Maybe there is no answer. Maybe the only answer is that those of us who do care have to push ourselves to care even more.
Originally Published 02/13/2008