“Yes, she’s a wonderful, tznius girl with good middos who loves to do chesed.” This is your standard response when anyone asks about a potential shidduch.

“Does she have a good relationship with her parents?” the questioner continues. “Let me think…. Yes,” you respond. “Any emotional issues?” the woman probes further. “Hmm…. Not that I know of.” Now the questioning is finally coming to an end, “Is there anything I should be concerned about?” “Um, I don’t think so. She’s the perfect girl for your son.”

You feel relieved you were able to answer all the questions to the boy’s mother’s satisfaction and will hopefully have a part in the success of this shidduch and building a Jewish family. Was this the proper way to respond to these questions? Well, if the answers were honest and gave an accurate description of the girl, then they were okay – although it would have been better if they came across with more confidence and contained examples that illustrated the good qualities you mentioned.

But what if the girl’s strength and passion isn’t really chesed? What if you had to think about how to respond regarding the relationship with her parents since her father is verbally abusive? And the “Hmm…” before the answer about the emotional issues is because she takes anxiety medication, although you are not quite sure why she takes it. What if the hesitation before confirming there are no other concerns is that she has been hospitalized from time to time, but you don’t know the details?

In my original article, entitled “The Search for a Rebbe,” I presented some of the major qualifications one should seek in a rebbe or rav – namely, someone who elevates the individual, takes a deep personal interest in him, and whose words resonate. I would like to elaborate on the final qualification.

There is a misconception among some people today that the ideal is to become a carbon copy of one’s rebbe. Such students may feel that if the rebbe is holier, wiser, and a greater scholar than them – it follows that the student should lose his own identity and model himself completely after the rebbe. This, however, is a serious mistake.

Rav Naftali Amsterdam, zt”l, asked his great rebbe, Rav Yisrael Salanter, zt”l, “How can I serve Hashem properly? If I had the mind of the Sha’agos Aryeh, the heart of the Mesillas Yesharim, and the rebbe’s middos, I could serve Hashem. But what am I supposed to do in my present state?” Rav Yisrael famously responded, “My dear Naftali, you are mistaken. It is with your mind, your heart, and your middos that you are supposed to serve Hashem!” Each individual is created with his own personality and a specific set of strengths and challenges. He has his own unique mission in the world that only he can fulfill. It is tragic when one doesn’t even realize that he has his own personal mission.

Growing up in the frum chinuch system, we have all heard many times about the importance of having a rebbe to go to for guidance. Those of us who went to yeshiva will remember the great reverence in which we held our rebbeim and how hard we tried to build and develop a connection with them. But as life goes on and we get married and leave yeshiva, many of us find ourselves without a true rebbe figure in our lives. Furthermore, a significant percentage of people, even during the yeshiva years, only had a “rebbe” in the sense of hearing a shiur from him, but they did not have a true relationship with that rebbe, nor did they feel comfortable turning to him for guidance. Some individuals may have even felt uncomfortable with the advice they received when they finally mustered up the courage to ask the rebbe a question – so they didn’t continue to pursue the relationship.

In this article, I would like to explore some of the qualifications for a true rebbe. I hope that through defining what type of person to look for, it will become easier to discover that individual.

One Shabbos afternoon, after a short nap, Rav Moshe Feinstein, zt”l, woke himself up and returned to his learning. The rebbetzin pleaded with Rav Moshe to get more sleep, but he refused and said, “I must learn; I don’t want to be an am ha’aretz (ignoramus)!” The rebbetzin turned to their guest and asked, “Would anyone say that Rabbi Feinstein is an am ha’aretz?!” But R’ Moshe insisted that he needed to push harder to reach greatness in Torah.

This is an example of the type of powerful message that many of us heard in yeshiva that inspired us to put in our utmost to become talmidei chachamim and live the elevated life of a ben Torah. The pinnacle is to become a gadol b’Torah, and one has failed if he remains an am ha’aretz. These messages at times are explicit and, more often, implicit. Regardless, they serve to fuel much of the inspiration for yeshiva talmidim of all ages.

All of us impact the world around us on some level. Whether we are educators, parents, employers, employees, or friends, we all interact with others and want to have a degree of influence on the people around us. When we see someone act in a way that needs improvement, we instinctively want to share our beliefs about the proper mode of behavior, and we hope that they will listen to our advice. Many of us may be surprised that, on a regular basis, our advice is often not followed. This is becoming increasingly more prevalent even among authority figures such as parents and teachers. Of course, authority figures often have the power to use coercion, but today that causes much resentment and is only used as a last resort. What then is the most effective way to have a positive impact on others?

The main focus of this article is to answer this question from my personal perspective as a rebbe dealing with beis medrash age talmidim. However, it is equally applicable to parents and, to a certain extent, to all of us who have social interactions. (The essential insights are true for younger children as well, although they have to be applied differently than the approach discussed in this article.)

Recently there had been much publicity in the media about the lax standards of Facebook in allowing false and inaccurate information to be posted. One of the great liberties of Western society is freedom of speech. In former times, much of society lived in fear that any words they said or wrote could be used against them, interpreted as connoting something negative regarding the government or the official religion of the state. In some countries, this was taken to a fearsome extreme. In the mid-1930s in Germany, Rabbi Shimon Schwab lectured one Shabbos about the sin of the golden calf. Rabbi Schwab explained that this was not true idol worship. Rather, since Moses had ascended Mt. Sinai and not returned at the expected time, the Jews wanted to use the calf as a replacement for Moses. The calf was to serve as a “middleman” between them and Hashem. Rabbi Schwab explained that, in truth, Jews should relate directly to G-d without a middleman. He said, “We did not need a mittler (German for middleman).” An informer told the Nazis that Rabbi Schwab had said that we do not need “Hitler.” Rabbi Schwab was heavily interrogated and ultimately had to flee the country.