And You Shall Tell Your Son: Developing “REALâ€ationships with Your Children
Presented by Rabbi Avraham Mifsud, Director of NASO
In this program you will learn ten chinuch principles of Rav Shlomo Wolbe, זצ’ל,
that will help you to develop a clearer understanding of how to create strong, loving relationships with each one of your children.
Wednesday March 30th, 9-10 pm Eastern time
Attendee Dial-in #: (712) 432-1001
Attendee Access Code: 429870820#
Someone recently confided that they’re having trouble placing they’re Rock and Roll memories. They mentioned that a Yeshivish oriented friend recently confided that he listens and gets inspired by Simon & Garfunkel.
Many BTs in KGH, Passaic, Monsey, Five Towns and other Orthodox communities try to keep their children away from secular rock music. But how do you deal with your own Rock and Roll memories?
Do you ever sing or think about out old lyrics when keyed from a phrase in conversation?
Was the music from the 60s, 70s and 80s much more benign than that of today and is therefore not so bad?
Or perhaps it’s still rooted in the non-Torah values of the secular world they we’ve moved away from and should be avoided?
Do you approve of the Rock music of today?
How have you dealt with these musical conflicts?
By Rabbi Ben Tzion Shafier
Eighty percent of our emunah problems and ninety percent of our questions on HASHEM stem from one mistake — we play G-d. Playing G-d means I know exactly what I need. I need to marry that woman. I need that job. I need my child to get into that school.
I’ve talked to HASHEM about it. I’ve explained it Him. I’ve even brokered deals with Him. “If You grant me this, I’ll …â€
Yet for some reason, He just won’t listen.
“HASHEM, what’s the deal? Are you angry with me? Are You punishing me? Why do You insist in making my life so difficult? This is what I need. It’s so clear. Why won’t You just grant it to me?â€
And I go on asking questions. “It’s not fair. It doesn’t make sense! HASHEM, what do You want from me?â€
The problem here is quite simple – I am playing G-d. I know exactly what I need, and now I have figure out how to get HASHEM to understand that. The simple reality that maybe, just maybe, this isn’t good for me never seems to cross my mind.
Historical Perspective
The strange part of this is that I have lived through situations that didn’t exactly turn out as I thought they would. I absolutely had to have that job; it was just what I needed. I could earn a living, support my family, and still have time to learn. It was the perfect fit. In the end, I didn’t get that job, and I had major questions. “HASHEM, why?! Why aren’t You there for me?†Then five years later, I find out that the entire industry is being shipped over to India. Oh…
I tried to marry that woman. She was perfect. Great match, good family. She would make a fantastic wife and mother for my children. And it didn’t go. “HASHEM why have you abandoned me? This is what I need!†She married someone else, and two years later, I find out that term “mentally unstable†is a mild description of her situation. Mmmmm….
Another time, my son absolutely, positively had to get into that class; it was just right for him. Great rebbe, good atmosphere – it was perfect for him. And the menahel wouldn’t let him in. “HASHEM, why? Where are You?†Then, two months later, I find out that there’s a child in that class who would have been the worst possible influence on my son. It would have been devastating. Hmm…
Part of Human Nature
And, we do this all the time. We act as if we truly know what is best for us. We run after it. We hotly pursue it for all we’re worth. “No obstacle is going to get in my way. Nothing will prevent this from coming about.†And when lo and behold my efforts are thwarted — the questions begin. “But, why? It’s not fair! I am a good person. HASHEM, why won’t You just help me?â€
The problem here is quite simple; we are playing G-d. We act as if we know exactly what we need; we try to convince HASHEM to give it to us. And when it doesn’t go — the questions start.
And while it’s easy to see the folly of this when other people do it, when it happens in my world, then the real challenge begins. To break out of this, we need to change two perspectives. The first one is easy to grasp. The second one is far more difficult.
Perspective #1 – HASHEM Loves Me
The first perspective is that HASHEM loves me more than I love me. HASHEM is more concerned for my good than I am. HASHEM has my best interests at heart to an even greater extent than I do.
While this concept may sound lofty, it isn’t that far removed from us. To see it in action, all you have to do is study your life. Look back on the strange twists and turns of fate that brought you to where you are today. Every Jew has a story. “I met that person, who just happened to mention…†“I ended up in that that course, where it just so happened that….â€
When you look back on the events that have shaped your life, you see the hand of HASHEM. You see HASHEM orchestrating the occurrences that shaped your life. And now in hindsight, you see that HASHEM was taking care of you, guiding you, leading you. While you were living through it, it looked “bad†It appeared that HASHEM didn’t care. However, after the fact, you understand that it was done out of love, and concern for your ultimate good.
Perspective #2 – HASHEM Knows Better Than I
However, knowing that HASHEM loves me is the easy part. The second concept, which is far more difficult, is knowing that HASHEM knows better than I what is best for me. And understanding that HASHEM knows better than me what it is that I need.
HASHEM created the heavens and all that they contain. He wrote the formulas for quantum physics and molecular biology. He views the entire universe with one glance. He sees the future as the past. And He has the wisdom to see far-reaching results. What will this bring to ten years from now? What will the consequences be twenty years from now?
I, on the other hand, see about two inches in front of my face. I can’t remember what I had for breakfast this morning. I make mistakes. I blunder. I get confused and caught up. As much as I think I know, I am often wrong. That which I think will be so good for me, is so often just the opposite. And, I forget. I forget lessons. I forget facts. I forget results. I forget consequences.
HASHEM doesn’t. HASHEM remembers every event since Creation. And HASHEM made me. He is my Creator, and He knows me even better than I do. And so HASHEM understands my needs better than I do.
While this may sound obvious, it is —until it comes to the thick and thin of life. In the busyness of doing, and going, and accomplishing, this simple reality fades from my sight. I need that. I must have this. I have to accomplish that. And, when I face the brick wall blocking my path – I push on, bucking against everything in front of me. And I ask questions: “HASHEM, where are You? Why aren’t You helping me?â€
The idea that maybe, just maybe HASHEM is telling me something. Maybe HASHEM is saying no – never seems to cross my mind. Maybe it’s not going, because it’s not supposed to go. Maybe HASHEM knows better than I what is for my best. “Hmmmm…. Never thought about that.â€
Putting It Into Practice
When I fully embrace these two ideas — that HASHEM loves me more than I love me and that HASHEM knows better than I what is best for me — I approach life differently. I still try. I still put in my effort. I use my wisdom, reach decisions, and then pursue them but now it’s different.
I have my part, and HASHEM has His. My role is to go through the motions; HASHEM is responsible for the outcome. And if I try and it doesn’t go, and I try again and it still doesn’t go, I don’t kick. I accept. When opportunities don’t present themselves despite my best efforts, I turn my eyes to heaven and say, “HASHEM, You know best. I trust in You.â€
And finally I understand life and my place in it. I am the creation, and HASHEM, You are my Creator. I am but an actor on the stage; I have my part to play, You direct the play, and You alone write the script. I know that you love me and take care of me. My job is to do; and You take care of the rest.
This is an excerpt from the new Shmuz on Life book: Stop Surviving and Start Living. The book will be in seforim stores beginning April 2011. Pre releases copies are available now at www.TheShmuz.com.
Based on some recent posts and comments on BT Martyrdom, it seems that many BTs get tremendous spiritual pleasure from blowing up familial relationships.
What are the reasons for this willingness to cut oneself off from their families with these acts?
a) They feel it’s comparable to giving up your life, which when appropriate is the ultimate Kiddush Hashem.
b) Their Rebbeim tell them it’s the right course of action and they rarely enter a question and answer dialog with their Rebbeim to probe/understand the reasoning behind a ruling.
c) Many families explicitly or implicitly reject a BTs life choices causing pain, which sets the stage for the act of familial martyrdom.
d) Other reasons
Great minds think alike. When important thinkers from very different perspectives reach the same conclusion we should pay attention to what they’re saying.
Mussar comprises the Torah’s approach to personal and religious growth. Mussar teachings are spread throughout our religious literature and have received renewed emphasis during the last few hundred years of Jewish history.What does mussar teach us? Rav Dessler, an influential Rabbi regarded for his contributions to Jewish thought, defines mussar very succinctly. He says that people need to question their ability to reach valid conclusions and decisions. We’re not necessarily in a position to exercise good judgement because we are, unfortunately, likely to be swayed from truth.
Our wants bias our judgement. What we want shapes the way we view any given situation and the way we think through decisions. Our character flaws and self interest shape our wants and help to distort our perspective. To reach truth we need to refine our character traits (our middos) and develop an intense desire for truth. This is mussar. Mussar requires that we must become fully aware of the limits of our objectivity. Mussar then provides us the process through which we free ourselves from these limitations.
Rav Dessler describes that “This is the only way: to destroy bias at its source. Many years of devoted and selfless labor are needed before one can hope to strengthen the yearning for truth to such an extent that one can free oneself from the bias of the middos (1).†He goes even further and says “If an opinion or decision comes to him easily, without a struggle, he should hold it in suspicion and search for how his decision was motivated by self interest (1).â€
The first step of mussar is to become aware of and critically analyze our thought process. Don’t accept the conclusions you reach without examining the thought process that led to those conclusions. Without hard work we won’t see things as they truly are.
The words of Rav Dessler can certainly stand on their own. In this case, however, I believe that by examining some other sources we can clarify and extend what Rav Dessler says.
Aaron Beck is a major contributor to the field of cognitive psychology. Beck has a revolutionary theory of emotion and writes that “The affective response is determined by the way an individual structures his experience…The cognitive structuring or conceptualization of a situation is dependent on the schema elicited. The specific schema, consequently, has a direct bearing on the affective response to a situation. It is postulated, therefore, that the schema determines the specific type of affective response (2).â€
Beck is saying that our emotions are a function of our thought process. “Your emotions result entirely from the way you look at things (3).†To change our emotional response to a given situation we must be aware that our feelings are generated by the way that we view and experience that situation. Our schema are the way we look at the world and at various situations which arise. Without our awareness, these schema affect our decisions, specifically our emotional responses. To reach truth, it follows that we need to become aware of our schema and of how they shape our thinking. Again we see the same idea – we don’t automatically see things as they truly are. Our perspective is heavily colored by our own pre-existing wants and beliefs.
This idea is also implicit in Stephen Covey’s concept of a paradigm. Stephen Covey has sold over 15 million copies of The Seven Habits of Highly Effective People and has had a major impact on countless individuals and businesses. Covey explains that the way that we relate to the world and to situations that arise flows from our paradigms – from the models that we use to understand the world. Often we aren’t sufficiently cognizant of the effect that our paradigms have on our decisions and actions. “We interpret everything we experience through these mental maps. We seldom question their accuracy; we’re usually even unaware that we have them. We simply assume that the way we see things is the way they really are or the way they should be (4).†It follows from this that to make significant changes in our lives we need to examine and revise our paradigms. “Paradigms are powerful because they create the lens through which we see the world. The power of a paradigm shift is the essential power of quantum change… (5)â€
What emerges from these sources is that the way we feel and the choices we make depend to a large degree on how we look at the world. We need to listen to our internal conversations and learn to focus on our middos. Our individual perspective effects our emotional responses and our decisions. To achieve personal growth we need to reexamine our thought process.
Sources
(1)Rav Dessler, Michtav M’Eliyahu,Vol 1, Mabat HaEmes, The Truth Perspective
(2)Beck, Dr Aaron, Depression: Causes and Treatment (Philadelphia 1967), pages 287-288
(3)Burns, Dr David, Feeling Good (New York 1999), Page 29
(4)Covey, Stephen, The 7 Habits of Highly Effective People (New York 1990), page 24
(5)Covey, page 32
Educating our children l’derech Hashem is a chiyuv that we have as adults, rabbonim, educators, parents and a community. This is certainly not a newsflash. So why do I raise the issue?
Imagine that after camp ends in August, you take your child shopping for new Shabbos and school clothes. Money, of course, is usually a factor but you look for the one store that has the proper size and best selection. After spending several days going to numerous clothing stores, you’re unable to find one that carries your child’s slim, husky, tall or short sizes. Even the few shops that carry those special sizes have merely one shelf or rack to select from. With school starting the next day and your child experiencing meltdowns from the boredom of shlepping and shopping you decide to look no further and, out of convenience, settle on the regular sizes. Besides, the store is filled with attractive, regular size, and since everyone else from the neighborhood is buying their childrens’ clothes there, it makes sense to do the same. Sure, it’s a half size too small or big, a little short, tall, tight or big, but, hey, it’s good enough. For the most part, it works. So what if it isn’t the best fit. Nothing’s perfect. Admittedly, it’s not very comfortable but it’s okay. Most parents would obviously want their children to look and feel their best. Why then, do we do routinely send our children to a yeshiva or bais yaakov merely because it is ostensibly the frumest, the largest, the toughest, convenient, popular or they’ll be able to get a better shidduch?
Read more Rightsizing Our Children’s Education
Why do people wear Purim costumes in fact and in theory?
Is dressing up like a celebrity like Michael Jackson appropriate?
How about like an evil person like Saddam Hussein?
What other guidelines have you followed for appropriate Purim Costumes for children, teenagers and adults?
The death of Michael Jackson was a shocker to some of us, since we all grew up with his music.
For me, I was very taken aback and felt compelled to follow some of it for awhile. I realized that integrating my cultural and societal priorities, then with now, was a continuing process, and that much of the “then” still lurks in the”now”.
For BTs the interaction with celebrity culture and music is not as simplistic as the “chazerish goyim” approach of many FFB’s.
How have people dealt with integrating their musical pasts with their current self?
– Esther
Originally Posted June 30, 2009
Boarding the plane for my 6:00 AM flight from LaGuardia, bleary-eyed from too little sleep, I forced myself to offer a moderately enthusiastic good morning to the smiling steward as I crossed over the jet way and through the hatch. The steward echoed my greeting, then added, “You look very sharp today.â€
I felt my eyebrows rise up toward my hairline. This isn’t a comment one hears every day. I thanked him and made my way down the aisle to find my seat.
Mid-way through the flight I wandered up toward the front of the plane. The steward stepped forward immediately when he saw me. “I hope I didn’t offend you earlier,†he said.
“Why would I take offense at a compliment?†I asked.
“Well, you never know these days,†he replied. “But you stood out so strikingly from the other passengers that I had to comment.â€
I hadn’t considered my ensemble in any way remarkable. I was wearing a $120 gray suit, a $5 blue tie, and a black sweater vest that was a gift from my mother.
The steward wasn’t finished, however: “When you headed down the aisle, I saw that you were Jewish,†he said. “I’ve noticed that Jewish people are always conscious of how they dress.â€
It was a nice kiddush Hashem to start my day, all the more so because it seemed to fly in the face of the stereotype that Torah Jews are unconcerned with the finer points of self-presentation.
I went on to explain to the steward – who showed more interest than many of my students – that the Jewish value of modesty has less to do with how much skin we leave exposed than with the projection of human dignity and our awareness of the sanctity that resides within every human being. We may reside within a shell of flesh and blood, but essentially we are beings of spirituality. By dressing in a way that is smart yet simple, restrained yet distinguished, those around us cannot help but take notice and, on some level, absorb a portion of our appreciation that the physical is meant to serve the spiritual and that our external form is merely a garment for the soul.
The interrelationship of the revealed and the concealed should occupy our thoughts as we approach the holiday of Purim. The apparent coincidences of the Purim story, the supernatural reversal of fortune, and the illusion of peril that prodded the Jews of Persia to rediscover faith in the wisdom of their Torah leaders… these are all part of the theme of hester ponim – the hidden face of G-d – that lies at the heart of the holiday. The physicality that surrounds us masks the spiritual reality of our universe, and by conscripting the material into service of the spiritual we succeed in showing the world (and reminding ourselves) who we are and why we are here.
Rabbi Shaya Greenwald – Ohr Yerushalim
Read the entire article here.
In Parshas Vayikra we are taught about the Mitzvah of Korbanos (sacrifices). The Rambam, in the Sefer Moreh Nevuchim (3:46), suggests that the reason for the Mitzvah of Korbanos is that a person has a drive to worship Avodah Zarah. The nations in whose midst the Jewish people had dwelled actually worshipped sheep, goats and cattle, and the Jews also exhibited such leanings (Moreh Nevuchim 3:32). The Torah commands us to negate those tendencies by showing that we can slaughter these animals with impunity, for they are not deities, and by channeling this desire for sacrifice toward service of Hashem and not idols.
The Ramban on this week’s Parsha vehemently disputes this idea. He argues that the Rambam has taken an important mitzvah and relegated it as a mere sop to the Yetzer Hora. The Torah says that the Korban provides a Reiyach Nichoach, a sweet fragrance, implying that the Korban evokes a favorable response from Hashem. In addition, the Ramban argues that offering these animals to Hashem may actually not negate the reverence that the aforementioned nations had for the sheep goats and cattle; rather this Mitzvah enhances the status of those animals in the eyes of those who commit Avodah Zarah.
…
In summary, according to the Rambam, the idea of Korbanos is merely to negate the concept of Avoda Zara, and to channel to Avodas Hashem our desire for sacrifice. In contrast, according to the Ramban, a Korban has an intrinsic value, bringing one closer to Hashem.
…
The Meshech Chochma offers a compromise between the opinions of the Rambam and Ramban. We must first define a Bama which is a Mizbeach located outside the Beis Hamikdash location, and permitted to be used only during the time prior to the first Beis Hamikdash when there is no Mishkan or Mikdash (such as Shilo) standing. Rav Meir Simcha ( Meshech Chochma) suggests that the opinion of the Rambam is correct when one brings a Korban on a Bama, as the Mishna (Zvachim 113) records “ayn Reach nichoach B’Bamah Ktana†which can be interpreted to mean that the unique positive attributes of a Korban are only found in a Korban that is brought in the Beis Hamikdash, but on a Bama one merely accomplishes a Harchaka (distancing) from Avoda Zara. In the Beis Hamikdash itself, however, the Meshech Chochma assumes the approach of the Ramban.
From a recent email from a Kiruv organization
I am of the belief that with proper guidance a Baal Teshuvah can [not must], by proceeding at a very moderate pace, achieve a very high level of integration into the frum community, ultimately becoming virtually indistinguishable from FFB’s even in ultra-Charedi settings. This level of integration requires one to largely dispose of a great deal of his former lifestyle and even many relationships. Nevertheless, I firmly believe that even for one who does wish to attain this level of integration, it is possible and almost always advisable to maintain many relationships from the past, especially familial ones. This is certainly not an easy feat and requires dedication and much finesse, but it is often worthwhile, as I will explain.
Agree? Disagree? Comment.
The military has repealed its Don’t Ask, Don’t Tell policy toward gay soldiers. This is just one more manifestation of the increasing acceptance of homosexuals in modern life. Over the past fifty years, society’s perception of homosexuality has changed from seeing it as a mental illness, a perversion or a deviant criminal activity, to the 21st-century viewpoint that this is an alternative lifestyle choice involving capable consenting adults.
Judaism’s conflict with homosexuality begins with the Torah prohibition. Like other Torah laws dealing with forbidden kinds of intimacy, this refers to the action itself. Prohibited acts of intimacy, coming under the general heading of Giluy Arayos, are considered to be the most serious sins, along with murder and idolatry.
For years, our own Jewish world had a similar Don’t Ask, Don’t Tell policy. Two older men, or two older women, living together for many years: well, that could simply be a financial arrangement. No one asked; no one told. It was no one’s business.
Nowadays, things are different. Men and women declare openly that they are gay Jews, lesbian Jews. What’s more, they want to be recognized by our mosdos, our shuls and our yeshivos and our communities, as openly gay and lesbian Jews. They want also to be Orthodox Jews, seeing no conflict between the gay lifestyle and the Orthodox Jewish lifestyle.
But isn’t there a fundamental underlying conflict? We don’t have communal organizations for those who announce they are going to eat pork or not observe the laws of Taharas ha Mishpachah. It’s the opposite: think of those shuls named Congregation Shomrei Shabbos or Congregation Mikveh Israel or some similar name. Don’t Jews band together to do mitzvos, not aveiros? Should we go back to a more genteel time, the old Don’t Ask Don’t Tell policy: we won’t speculate about your private life as long as you don’t flaunt it? Isn’t homosexuality and other prohibited behavior outright pritzus, and not simply a lifestyle choice?
There are homosexuals married by civil law who are the biological parents, adoptive parents and stepparents of Jewish children. These are children who are halachically Jewish, born to Jewish mothers. They are being registered in yeshivos and day schools by gays and lesbians who want a Jewish education for their children. If a yeshiva turns away families with television in the home, can it turn away a Jewish child with two mommies or two daddies? Should a yeshiva take in any child who truly wants to learn more about his or her religion? It’s not the child’s fault what the parents do, or are.
But doesn’t a yeshiva or day school naturally want children from its own level of observance, from its own culture? For example, wouldn’t it be perfectly legitimate for a Sephardic yeshiva to take Sephardic children and not Ashkenaz? Or for a Bobover Chasidic yeshiva to require children to be Bobover, or at least from some other Chasidic group of an observance level similar to Bobov (Belz, Amshinov, Pupa)? So should or could our day schools and yeshivos turn away children whose families do not have the kind of lifestyle they prefer, not limited only to excluding gay and lesbian Jews, but also others?
What about gay and lesbian Jews who perform the mitzvos: gay men who wear Tzitzis and yarmulkes; lesbian women who are shomer Shabbos and Kashrus. Can we hold that there are Orthodox Jews who do certain sins, just like everyone sins? Or is it a lifestyle conflict that is incompatible? Can we be tolerant toward gays and lesbians, accepting of them as people, while condemning what they do? Are we homophobic bigots to reject their lifestyles as being against the Torah? Do we allow openly gay men and women to join our shuls, or quietly ask them to keep their private lives private?
Is Orthodox Judaism a big tent, big enough to include gay and lesbian Jews? Or must we exclude all those individuals who unapologetically and willfully violate an explicit prohibition of the Torah? What about celibate homosexuals and lesbians, those who consider themselves to be gay but do not engage in acts of intimacy? If a known pork eater is not at this moment eating pig meat, is he or she still a sinner? Is it just the activity itself or the entire lifestyle promoting and celebrating this activity? And where does Daas Torah, the rulings of our Gedolim, hold on these issues? Do we condemn sincere Jews for being too steeped in serious sins, and accept them only if they have utterly given up this lifestyle and become true Baalei-Teshuvah?
I don’t have the answers. I only have the questions.
A fellow BT has written a good summary about Dealing with Non-Frum Family based on some posts and comment threads on Beyond BT so we’re reposting it here with permission.
There’s a lot of discussion about dealing with non-frum family in the Beyond BT site. It’s a hot topic for all baalei teshuva’s because we all go through it to some degree. It’s also a very sensitive topic as everyone has different types of relationships with their parents and families to begin with.
Here’s some tips other Baalei Teshuva have provided:
– Almost every BT has to resolve conflicts with their parents, it is a normal process.
– Obviously every parent and every situation is different, but it does need to be pointed out.
– There is an emotional factor of rejection that the parent often feels when the BT chooses a (radically) different lifestyle.
– There is also an implicit (and sometimes explicit) statement that what I’m doing is right and what you’re doing is wrong.
– One general approach is to be as accommodating and accepting as possible and over the long term expose the relatives to the depth and beauty of Torah.
– Another approach is to encourage mitzvos observance (positive and negative) whenever possible in a reasonable manner.
– We generally should set the rules in on our own houses, but we should consider which rules to set and how to gently enforce them.
– When our children are negatively effected by non-Torah behaviors we have to weigh that factor in heavily.
– We need to internalize the truth that our non observant relatives are good people and impart that understanding to our children. Non-observance is generally due to a lack of knowledge in our generation.
– If we focus on growing together, perhaps there will be less conflicts (oops, thats from the next Mussar post).
– BT conflicts with parents can be shalom bayis issues and a rav should be consulted.
– Every time you do or say something think whether it will create a Kiddush Hashem or Chillul Hashem.
– Most important word that summarizes this entire thread – tolerance!
To read more visit these popular posts & comments:
This week marks the launch of a major grass root initiative in honor of Rabbi Meir Schuster, a legendary Jerusalem figure who has been bringing Jews back to their heritage since 1969.
Now in his sixties, Rabbi Schuster has been struck by Lewy Body Disease, a rare degenerative illness with symptoms similar to both Parkinson’s and Alzheimer’s.
For 40 years, stationed at the Western Wall, Reb Meir, as he known to his students, touched the lives of close to 100,000 Jewish young people. He brought tens of thousands to their first class in Jewish philosophy or their first Shabbat meal. Thousands stayed for a week or a month or ultimately decided to remain in Jerusalem to study.
Rav Noach Weinberg, of blessed memory described Rabbi Schuster as, “A model that inspired a generation of others who didn’t think they had ‘the right stuff’ to pursue kiruv ”
Said one of his students, “No one cared more deeply about a soul than Reb Meir Schuster.”
In more recent years, Rabbi Schuster founded Heritage House a youth hostel for tourists in the Old City of Jerusalem, and the Shorashim Torah Centers for Israelis. Both initiatives provide welcoming environments for Jews seeking more connection with their heritage.
Rabbi Michel Twerski, who knew Reb Meir when he was a boy in Milwaukee, describes the Reb Meir he became as “an unpretentious legend of our time. A rare figure of history who has touched so many lives through his profound authenticity.”
Now a group of Rabbi Schuster’s “students” have created a web site and online community where they are sharing photos, recollections and miraculous stories of Reb Meir.
You can learn more, and read some of these truly amazing and heartwarming “only-in-Jerusalem stories” at http://www.rebmeirschuster.org/.
A good piece of advice for BTs is to try to conform to the standards of the community you live in.
Do you agree with this advice?
How have you implemented it in your life?
In what ways are you not conforming and how has it effected you?
We had a bunch of guests over for Shabbos lunch. This was on a summer afternoon, just a couple of years ago. Since my husband hadn’t returned yet from shul, everyone was passing the time in the living room, waiting. There was a relatively new guest, David, seated on the couch, who had only just started coming to us to experience Shabbos. Sitting on chairs across from him, was a couple who had become Orthodox about fifteen years ago, and a few others guests were milling about too.
The couple was discussing something about what the rabbi had said in shul, and David piped in with a question about what the rabbi said. I don’t even remember anymore what the actual topic was. All that I remember vividly is the brief exchange that transpired next.
The wife stated very emphatically that one must never question a Rav. David responded very innocently that he thought that Judaism was a religion that welcomed questions, so rabbis would welcome being questioned. “Aren’t we supposed to question?†he asked, and a stiff silence followed. Nobody responded to David. Not even me. I just didn’t know what to say then. Another guest must have changed the subject, thank G-d, and the conversation in our living room shifted somewhere else. But David’s comment had scooped me up out of the living room, and it got me sailing back through time.
Back to an innocent time of questioning. Over thirty years ago, the wonderful Orthodox rabbis that we discovered – or that discovered us – encouraged the questioning of everything. They taught us that Judaism was all about questioning, and then questioning more, until you reached greater and greater levels of clarity. Keep asking until you find emes, we learned, within the Torah and within yourself. And we thrived on this – this freedom to examine and sift for absolute truth.
No stuffing dogmas down our throats – as in other religions, we learned. No more unconsciously accepting assumptions – as in the subliminally anti-religious mind-sets we hadn’t even realized we’d adopted. Develop delving skills, sift for truth! We were so thrilled to see that the way to study Torah was through questioning. It was open for genuine exploration, earnest close examination, and so were its welcoming teachers.
We loved discovering that wise people learned from everyone. And even though the rabbis and rebbetzins who taught us, had so much more Torah knowledge than we had, they let us know that through our questions, they were gaining new and refreshed perspectives on just about everything. They really helped us understand that we were expanding and deepening their wisdom through our challenging inquiries.
Then I was jolted back to the present. When did the encouragement of questioning stop?
And why don’t we feel safe anymore to question?
I’ve been trying to figure that out ever since.
It no longer tastes like the Torah we were first offered, when those with clout invalidate sincere questioning by dismissing it as being presumptuous.When people only feel unafraid to voice their doubts and questions as anonymous comments on frum blogs, we can be grateful for these opportunities for suppressed voices to be heard, but it also highlights that a fear of speaking up is prevalent. Instead of feeling threatened by these anonymous comments, and seeking to forbid them by imposing bans on these venues, we need more leaders who can garner genuine respect by encouraging as much open questioning as possible. Then they too can actually benefit from the perspectives and challenges presented.
Critical feedback is needed by all of us, if we really want to improve. The man recently caught on video kissing a mezuzah before stealing from a store, can serve as a kind of ridiculous caricature to keep in mind of how far off the derech we have gone, with plenty of our extra stringencies or just mere cultural trappings covering up – from others and even from ourselves – our inner spiritual lacking.
Painful experiences have taught us to fear communal reprisal, arrogant attacks from those who wield power, and mafia-like intimidation tactics within our midst. We discovered that our leaders made decisions based on financial backing and political favors, instead of on pure spiritual motivations. And we found out that this has been going on unquestioned. As we learned a little more Torah that we hadn’t initially been taught, we also came to understand that in the hands of unscrupulous people, Torah can be misused as a deadly poison (Yoma 72b).
Thank G-d, this isn’t supposed to be the religion that promotes viewing its leaders as infallible or even unapproachable. Throughout Jewish history, there has been an ebb and flow of leaders who became mired down by corruption. Power corrupts, and the Torah emphasizes concern, in reference to a Jewish ruler “lest his heart become haughty over his brethren†(Devarim 17:20). The ruling elite can too easily come to place its own preservation above all else, if left unchecked.
Nearly every day I hear from a baal teshuva who has become disgusted by an excessive focus on the superficial aspects of frumkeit at the expense of the intrinsically meaningful aspects that initially drew the individual to yiddishkeit. They describe their disillusionment with the stress on the façade and on sheer phoniness in place of underlying true moral behavior. Many of those who have been burnt by the corruption that has become entrenched, have been slinking away, but that’s exactly what intimidators are trying to achieve.
The ones whose eyes have been opened and the ones whose hearts are full of essential questions, could be just the ones needed most to help us all return to more pure practice.
Yes, we are supposed to question, alright.
Hope you’ll come back someday, David, along with everyone else who left, disillusioned. I’m sorry it took so long for me to have the clarity to answer. Your question really helped.
Originally posted here.
Bracha recently released – What Do You See on Purim?
A fun way for toddlers to learn vocabulary!
Teach your toddler about the holiday of Purim with this bright and colorful word-and-picture book! Children will learn basic vocabulary while becoming familiar with the objects and concepts that are unique to this special holiday.
By Allison Josephs
With four kids, ages seven and under, my husband and I have been exhausted for basically seven years straight. We’ve found that the best way to manage our sleep deprivation is by taking shifts and fortunately, the division of labor comes naturally in our house.
When darkness falls on nights that he has nothing in particular to do, the moment my husband stops moving – and this can literally be while he’s standing – the man will fall asleep. If left alone – and I must confess, I have a hard time leaving him alone if it’s before, say, 9pm – he will fall deeper and deeper asleep until he reaches a land that’s far, far away.
In other words, I take the night shift. This works out well, since the sound of a door opening or a kid coughing is enough to stir me. My nighttime duties these days involve nursing a newborn every couple hours, but also sometimes include rocking a toddler back to sleep, getting medicine for a sick five year old, and comforting a seven year old with a bad dream.
By the time morning comes, I dread wakefulness, so my dear husband takes over. The morning shift can sart as early as 5AM at times. Nowadays it often begins something like this: “Daddy, Mommy, I need yaw help…Mommy, Daddy, I’m stuck.” My husband will then stumble down the hall and open our two year old son’s door at which point he’ll declare, “I wanna watch Dora.”
During the periods that I’m nursing a baby, my morning sleep is almost always pierced by the distant sound of crying. At that point I’ll call out to my husband to let him know that I’m awake and that he can bring me the baby.
Many times when this happens the baby is cold to the touch, and there’s nothing I love more than taking my cold, crying baby under my covers and enveloping him in the warmth and the comfort that is his mommy.
While nursing him in bed like this the other day, I started thinking about God’s feminine traits. In Judaism,we believe that God is gender neutral, but has attributes that we can relate to from both genders.
We talk about God as a King when we try to conjure up images of power and majesty in our relationship with Him. But God has a feminine side as well which we refer to as the Shechinah. The Shechinah is the mother-like presence of God that is said to dwell upon us.
The wording used in conjunction with the Shechinah is usually resting “upon us” or being “spread over us,” which I used to picture as having God’s presence be above us like a ceiling. And to tell you the truth, such imagery has always been a bit disappointing to me.
Don’t get me wrong, to merit having God’s presence as close as my ceiling would be a huge deal, but having God’s presence rest only above me seems to lack the nuturing aspect that I assumed would come along with the maternal side of God.
When I brought my baby into bed the other day, though, I realized that my blankets were “spread over” him and “rested upon” him. Suddenly, my ceiling imagery came crashing down and turned into a warm, enveloping blanket.
The next time we are crying out from one of life’s challenges, may we feel God’s comfort and embrace, like a baby snuggling up close to his mother. And the next time a baby snuggles up close to his mother, may that baby let his mother sleep.
Reprinted with permission. Allison writes at Jew in the City.
Allison Josephs was raised as a proud Conservative Jew in a small town in Northern New Jersey, but due to an existential crisis she had as a child, she spent years searching for the meaning of life. At the end of high school she started looking into Judaism more deeply and saw that there was tremendous depth and beauty within Orthodox Judaism, but realized that it was an option that so few Jewish people ever considered, as public opinion of Orthodox Jews is so negative.
Allison has begun a campaign to change the public perception of Orthodox Jews and traditional Judaism through her videos, blogs, and articles. She’s also editing an anthology debunking the most common myths and misconceptions people have about Orthodox Jews. Allison has been involved in the field of Jewish Outreach for over a dozen years, teaching and lecturing, and has worked for Partners in Torah, Sinai Retreats, NCSY and Stars of David.
In a blur of colors and a roar of engines, the Formula Ford race cars sped around the race track at the Riverside International Raceway in California. Hitting 125 miles an hour, George Gottlieb* pulled his car away from the pack. Lap after lap, the other cars tried to keep up with him but to no avail. After ten laps the checkered flag waved as he crossed the finish line, far ahead of his competitors. The thrill of his first victory filled his body as he jumped out of his car in a high.
Minutes later, George stood atop the winner’s podium clutching his trophy. It was a moment he had waited for literally his entire life. This was just the beginning of his career and he could already picture himself on the podium many more times after future successful races.
However as he basked in his victory, a feeling nagged at him.
“I was very excited that I had just won, but as I was standing there holding the trophy I realized something was missing,†George said. “I ended up feeling empty. I thought there had to be more to life than just this.â€
George stepped down from the platform and slowly walked away from the track. Since a young boy he had dreamed about becoming a racecar driver. He had planned his whole life towards that goal, but now he just walked away from it.
“Being a professional racecar driver, it’s like any athlete. It’s totally consuming. You’re always thinking, going over tracks. It’s a 24-7 job,†George explained. “If you’re not completely 110% in it, you’ll never make it. I realized at that moment it just wasn’t what I wanted in life.â€
George grew up as a Reform Jew in California, surrounded by many other non-observant Jews. Even as a teenager he felt that there had to be an order to the world and a higher divine purpose. He looked deeply into his Reform Judaism but felt that it lacked the answers he pursued. He investigated nearly every other religious system he could find. He explored parts of Christianity, looked into Native American beliefs and tried Eastern religions. Nothing rang true.
“I kept finding castles in the sky that didn’t turn out to be anything,†George said. “I was always searching for truth. I knew there was something out there.â€
George was at a loss for answers to his religious questions, but applied his energy towards his goal of racing. As a child he constantly watched races on television and daydreamed about races. Once he learned to drive, he tried to race whenever he could. As a teenager he begged his parents to let him become a professional racecar drive, but they repeatedly refused.
But the years of nagging paid off. At age 18 when he was a freshman in college, he convinced his parents to let him attend the Bob Bondurant Driving School in California for one day of advanced driving training. George drove exceptionally well on the course. His instructors told him that he would make an excellent driver and that he had a successful career ahead of him. But again his parents refused.
“Over our dead bodies,†they told him. But realizing that they could not limit his choices forever, they added, “But if you really still want it, when you graduate college you can do it.â€
After graduation George found a job in commercial real estate. He saved up enough money to travel to France to attend a two-week session at an elite racing school. He raced Formula Renault Turbo Martinis and absolutely loved it.
George returned to America and started working for the Skip Barber Racing School in California. It was in that job that he raced on the nearby racetrack and had his epiphany on the winner’s podium.
After realizing that his lifelong dreams were over, George began looking for other outlets for his energy and new paths to pursue in life. Soon after, a friend told him about a local class hosted by the Jewish outreach organization Aish HaTorah. He attended it and was hooked. In the class a rabbi presented popular secular topics and solicited feedback and discussion from the attendees. At the end of the class he provided the Jewish outlook on the topics. Every answer hit home with George.
“Every time I noticed how right [the Jewish perspective] was. I knew I was going on the correct path.â€
With his interest lit, George began attending more local classes and then decided to attend a six-week Aish HaTorah summer program in Israel. This program solidified his realization that Orthodox Judaism held the answers to his questions. He came back for another year to learn.
Throughout his religious growth, George shared some of what he was learning with this sister and parents. During his year in Israel George’s sister graduated college, and he convinced her to try an Aish program in Israel. She loved it and stayed on to learn. Their parents had retired at a young age, and so came to visit George and his sister in Israel. They attended a handful of classes at Aish, spent time in the Aish community, and decided that this was for them as well.
Now the entire Gottlieb family is observant, all thanks to George’s constant curiosity. The fervor and dedication that he had applied towards his earlier goal of becoming a successful racecar driver led him and family towards the correct course on the racetrack of life.
* Not his real name
Michael Gros is the former Chief Operating Officer of the outreach organization The Atlanta Scholars Kollel. He writes from Ramat Beit Shemesh, Israel. The Teshuva Journey column chronicles uplifting teshuva journeys and inspiring kiruv tales. Send comments to michaelgros@gmail.com More articles at http://www.michaelgros.com
Published in The Jewish Press in June 2010
Acceptance and Rejection are big concerns of Baalei Teshuva.
What should Baalei Teshuvah do to increase their chances of acceptance?
What should Baalei Teshuvah avoid doing to minimize the chances of rejection?
Is it even possible for Baalei Teshuvah to increase their chances of acceptance?
Submitted by Derech Emet
http://groups.yahoo.com/group/DerechEmet/
My personal life calendar operates around the great upheaval through my discovery of Yiddishkeit. If that is “year 1â€, then 10BC (Before Change) was my Bar Mitzvah, and 5AD (After Discovery) was when I got married. This being the case, there were other notable events which had far reaching consequences as well. And, like they say, timing is everything.
In 2BC, my father was remarried, this time to a non-Jewish woman. I secretly would have preferred that he marry the Jewish woman he had been dating a few years back, but, alas, he decided this wasn’t to be. (She was quite upset, I happen to know.) Nevertheless, he’s my dad, so I celebrated with him in the Hall on the lake, and I wondered what was going through my grandmother’s mind as her siblings paraded around her. Perhaps it made no difference, since her husband, my grandfather, had done the same thing.
In 1BC, my brother, faithful to the ways of his avos, became engaged to a non-Jewish woman as well. A very nice lady, she was, and I congratulated him on his choice and wished him the best. However, as he was making his plans, my life went on, and the wedding wouldn’t be until 2AD.
In 1AD, my brother announced he was to be wed in a church (they liked the stained-glass windows, they said). Already I had a bad feeling about this, since in 8BC, I attended a cousin’s wedding in a church, and felt quite nauseous while sitting in there. (Perhaps it was that statue on the wall accusingly staring at me.) But now, more than ever, I was quite troubled. When I asked our local posuk about going into a church, he answered that he would think that if an Arab is chasing me with a knife it might be permissible, but probably not. The strong language was so I would get the picture.
In 2AD, life was so confusing. Despite knowing the direction I wanted to go, I still had so much to sort out. Did I really care if my brother married someone not Jewish? Really really? None of the terutzim regarding intermarriage sat well with me at that early stage, but I had to chose a derech…and stick with it. I understood what the rabbis say, and felt they were right, but what about my family?
I told my brother I wasn’t going. He thought I was joking…I wouldn’t be best man at his wedding?? I’ll skip the blood and gore…it was awful. Devastation doesn’t even come close. My father’s blood pressure became a steady 400/200. It was actually a relief when he stopped talking to me (although perhaps five years was overdoing it a bit.) My mother did understand to some extent, but cried anyway. And now, in 20AD, my brother still hasn’t said a word to me, despite numerous attempts to reach out.
My extended family was horrified. I could not help but think that this was some sort of chillul H-Shem, despite the rabbis telling me it was the opposite. But how could that be? What does my family think about orthodox Jews now? They’re not exactly running to their local kiruv center. How could I have answered my father’s main objection: “You danced at my wedding, didn’t you?! What happened since then?†See? Timing is everything.
I was alone. I just threw my family over a bridge. Goodbye family. And did the rabbis understand? I wondered. So there I was at 2AD, thousands of miles away and nothing to say. Looking back, I know that not going was the right thing. I bet, though, that it could’ve and should’ve been handled much differently, but that’s in the past. But what I didn’t know is that my whole experience had a name!
