Sacred Carpe Diem (Seize the Day)….

An installment in the series

From the Waters of the Shiloah:

Plumbing the Depths of the Izhbitzer School

For the series introduction click

By Rabbi Dovid Schwartz

Behold I have set the Blessing before you TODAY

First Pasuk in Parshas Re’eh -Devarim 11:26

There is an inverse relationship between our age and the quantity and the intensity of our regrets.

When we are young we tend to be more self-righteous and are less aware of our own shortcomings.  Even when a young person regrets something the future seems bright and fresh opportunities abound. Few irreversible forks in the lifes road have been taken yet. Most of all, the supply of time seems inexhaustible.  Even if mistakes have been made or opportunities squandered there is plenty of time readily available to set things right.

But as we age, our hearts fairly break with regret and remorse. More and more of the open doors of opportunity slam shut. Yesterdays sins engender new ones and, far from learning from our mistakes, we tend to habitually repeat the old ones while continuing to break fresh ground with new ones. Once we reach lifes halfway point we tend to obsess over “woulda, shoulda, coulda”. Worst of all, as the sands in our personal hourglasses dwindle to a precious few we become convinced that even if we could stop messing things up and somehow come up with a plan to rectify the past that the time we have left is insufficient to implement our plan…so why bother?

The coming month of Elul is a season for Teshuva. Yet for many of us, as regret and guilt are the very foundation of Teshuva, Elul has ceased to be a time of optimism and renewal. On the contrary, during Elul the spirit crushing thoughts of “woulda, shoulda, coulda” just intensify.

Rav Laibeleh Eiger explains that the Pasuk emphasized the word HaYomToday to challenge these depressing thoughts. The Torah is eternal and its message is equally relevant and binding for all times and places.  HaShem is assuring the Jews of here and now, of Elul 5773, that he has set THE blessing before us today…this very day. HaYom im Bekolo Tishmoun –“this very day if you were to just hearken to His voice”(Tehilim 95:7). Among the seven Shabbosos of Nechama perhaps the greatest solace of all inheres in the word “HaYom”=Today. It teaches us that huge tracts of time are not required in order to set things right. On any given day and at any given moment that one begins to regret their sins, salvation is nigh. On that very day and at that very moment HaShem sets the blessing before him.

This is why Parshas Re’eh is always read the Shabbos before Elul begins. It sensitizes us to the fact that HaShem recognizes our regret, remorse and general awakening to Teshuva and immediately responds by setting the blessings before us TODAY.

The most famous allusion to the upcoming month Ahnee L’Dodee, V’Dodee lee-“I am for my Beloved and my Beloved is for me” (Shir HaShirim 6:3) imparts the same message.  HaShem is neither k’vyachol –so to speak emotionally stingy nor slow to respond. Spiritual gratification is instantaneous. The moment that “I am for my Beloved” my Beloved reciprocates and “is for me”.

Two more Pesukim in Re’eh reemphasize the instantaneousness, the “Today” of Divine reciprocation, rapprochement and blessing:

L’shichno Tidreshu… U’vahsah Shamah– “Search for His closeness… and you will come there.” (Devarim 12:5).  The moment that a person rouses himself and rededicates his heart to Hashem i.e. when we seek out His Shechina and “search for His closeness” we are immediately repositioned “you will come there” I.e. that HaShem becomes revealed to the recipient and accepts him.

Ish K’matnas Yadoh– “every man according to his capacity to give” (Devarim 16:17).   i.e. immediately after the preparation has been made to receive and the hand has been outstretched comes…. K’virkas haShem Elokecha asher nosan loch  “(as) The blessing of HaShem your L-rd that he gave to you” (Ibid)

Adapted from Toras Emes-Devarim 11:26 (4th D”H Re’eh on page 208)

 

Looking Good

Remember “Fernando,” Billy Crystal’s Saturday Night Live character whose mantra was, “I don’t feel mahvelous, but I look mahvelous, which is okey dokey with me ‘cause you know my credo, it is better to look good than to feel good?” Satirical? Sure. But a true word is often said in jest and in this case, it highlights secular society’s obsession with looking good. Of course, since most people recognize that much of what we see is merely a facade, who cares if the popular culture indulges?

Putting aside the propriety of engaging in behavior merely to portray a certain image, permit me to pose the following question: is it better to act your way into a new way of thinking or think your way into a new way of acting? In other words, if a person dresses and behaves as a frum yid, that person may eventually be constrained to live as such. Indeed, we see this in the performance of mitzvos. Chazal tell us that it is better to perform a mitzvah without the proper intention since it will hopefully lead to its performance with the proper intention.
Read more Looking Good

The Ramchal on the Power of In-Depth Torah Study

In Part II, chapter 5, section 3 of Derech Hashem, Rabbi Chaim Moshe Luzzato explains that Hashem sustains and provides spiritual energy to the world through Hashpaos, which Rabbi Aryeh Kaplan translates as Influences.

In Part IV, chapter 2, section 2 on the Study of Torah the Ramchal states:
Of all the Influences that God causes to emanate from Him for the sake of His creations, one is higher than all the others, being more dear and precious than anything else that God created. This Influence is the closest thing to God Himself that can be found in Creation, its loftiness and excellence resembling God’s own to some degree. Through this Influence God enables creations to actually partake of some of His Glory and Perfection.

This Influence, however, was bound by God to yet another creation — the Torah — which God designed specifically to carry this Influence to the physical world. In practice, the Influence arrives by means of two activities, namely, the speaking and understanding the words of Torah.

In Part IV, chapter 2, section 3 the Ramchal continues:
It is obvious that the higher the level of comprehension, the higher will be the corresponding Influence derived through it. An individual who understands only the language of a Biblical passage is therefore not equal to one who understands its meaning. Likewise, one who understands only its superficial meaning is not the same as one who delves more deeply. Furthermore, even when one does go into the deeper meaning, the more he delves, the higher will be his level.

It is an aspect of God’s love, however, that even the lowest level of comprehension can transmit a degree of this Influence. Everyone who comprehends any element of the Torah can thus benefit from this great Influence, merely as a result of what is bound together with such comprehension.

In Part IV, chapter 2, section 4 the Ramchal continues:
One level of the Torah’s Influence is therefore to reward the effort that people put into it, according to the true measure of that effort. Besides this, however, there is another aspect and level, and that is to rectify creation as a whole. There is no element in all creation that is not rectified through the Torah. Furthermore, each element of the Torah has the ability to perfect some part of creation.

An individual who wants to serve his Creator with complete devotion must therefore involve himself in every aspect of the Torah to the best of his ability. Through this, he can take part in the rectification of all creation.

The Joy of Understanding….

An installment in the series
From the Waters of the Shiloah:
Plumbing the Depths of the Izhbitzer School
For series introduction click here.
By Rabbi Dovid Schwartz

You will therefore observe the commandments (Mitzvos), and the irrational statutes (Chukim), and the rational ordinances (Mishpatim), which I command you this day, to fulfill them.
Last Pasuk of Parshas VeEschanan

And it will come to pass that in the end, you will listen to these rational ordinances (Mishpatim), and observe and fulfill these, then HaShem your L-rd shall keep with you the covenant and the compassion, which He swore to your fathers.
First Pasuk in Parshas Ekev

Devarim 7:11-12

The jarring contrast between these two adjacent Pesukim is readily apparent. The first includes the generic catchall term, Mitzvos and the two sub-categories of Chukim and Mishpatim while the latter pasuk lists only Mishpatim.

The Izhbitzer is troubled by this contrast and by the opening word of the Parsha; VeHaya, which Chazal teaches us, is indicative of joy and happiness.

The classically defined difference Mishpatim and Chukim is that the ta’amim, the reasons for the former are readily apparent “had the Torah never been revealed, some human legislator would have instituted these as laws”. Their justness is manifest. Whereas whichever taamim are provided by Chazal and great Torah thinkers for Chukim are of a symbolic or homiletic nature. As brilliant and even compelling as many of these taamim are, they call to mind the parable of the boy who drew the bulls-eyes around the arrows only after they were stuck in the wall. No human legislator would ever have promulgated such laws.

As rational beings we often find Chukim inherently less gishmak= satisfying than Mishpatim. Often, our rational minds question and recoil from Chukim. We fulfill them as religious duties and as expressions of our deep-seated belief that, in the Divine Mind, logical reasons for them do in fact exist. Yet to a lesser or greater degree, when compared to Mishpatim we find them burdensome and onerous.

Just as reading a good music review cannot replicate the experience of seeing and hearing the symphony orchestra play the music, believing that apparently irrational Mitzvos are logical and good for us is no substitute for hearing and understanding that they are, indeed, logical and good for us. Currently unable to actually grasp the reasonableness, goodness and compassion that inhere in the Chukim we bear them as a burden.

The sensibility of the here-and-now world bifurcates the Mitzvos into rational and irrational categories. But in the End of Days HaShem will grant us a new consciousness, more perceptive and nimble minds.

The Izhbitzer reads these two Pesukim not as contradictory but as complimentary. Pasuk 11 speaks of K’lal Yisrael observing and fulfilling all categories of Mitzvos. Pasuk 12 is a yiud= a good tiding of joyous things to come. On “That Day” the plugs in our ears that allowed for bifurcated Mitzvos will be removed. We will hear and understand that Chukim are an illusion, figments of our constrained consciousness, and that ALL the Mitzvos of the Torah are Mishpatim. We will then grasp that the Mishpat, the fairness and justice that informs the Torah in its entirety was to provide the wherewithal for HaShem to bestow favor and goodness upon Israel. On “That Day” when this new “hearing”, this expanded consciousness, dawns upon us “then will our mouths be filled with joyous laughter.”

It is precisely because pasuk 12 mentions only Mishpatim that it begins with the word VeHaya.

Adapted from Mei HaShiloach Volume I Devarim 7:12 page 117and page 118

It’s Summertime – Any Good BT Related Books to Recommend?

This was first published Jan 15, 2008
Any other books to recommends since this was post was last republished?

Dear Moderators,

I have so enjoyed and learned from your blog over the past few months. It seemed to appear to me at just the right time in my progress as a BT. Thanks for providing this invaluable resource for all of us.

An acquaintance of mine with a Reform background has expressed interest in my process of becoming observant and might be considering becoming a BT as well. I have been asked for book recommendations and, while I’ve read several helpful and interesting books, I know that not everyone is affected in the same way by the same type of book. I don’t believe there’s been a post on Beyond BT asking for readers to comment about their favorite BT-related books, but I think this would be a great idea. It could be a type of “question of the week” and let readers comment with the title, author, and a few words about the book.

Reassess O Reassess My Nation….

An installment in the series
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction click.
By Rabbi Dovid Schwartz

Invariably, when a toddler takes his first tentative steps he stumbles and falls. Understanding that the child’s staggering and falling are indispensable developmental prerequisites to becoming a full-fledged walker, the wise parent will delight in both the unsure steps and in the awkward falls. On the other hand the toddler himself is apt to howl in pain, humiliation and frustration every time he hits the floor. Once the child outgrows this stage he usually forgets about it entirely until, several decades later, he becomes a toddler’s parent himself. But if, say, at age nine the child were to reconsider it, he too would understand that the early stumbles and missteps were no cause for humiliation or pain at all. In retrospect, the unsteady steps and the stumbling were ALL good.

The Lashon Kodesh word Nechama is often mistranslated as “consolation” or “solace” when, in truth,  the cognate of the concept of Nechama is best expressed in English by words such as “reassessment” or “reconsideration.” When applied to something in our past formerly thought of as sweet, good or beneficial we describe our change-of-mind as remorse or regret. Thus the Pasuk that serves as the prelude to the Great Flood (Bereshis 6:7 ) states “Kee Nechamtee kee assesseem” = “For I regret having made him (man)”. Based on context “For I take comfort in having made man” would be a gross mistranslation of the text.

Rav Tzadok, the Kohen of Lublin teaches that, conversely, when applied to something in our past formerly thought of as bitter, bad or detrimental we can still describe our change-of-mind as Nechama, but there is no parallel word or phrase in English that neatly captures the flavor of this sort of reassessment.

The current Zeitgeist urges people to “move-on” from tragedy and personal setbacks. Time may heal all wounds but it does so by blunting the pain and by dimming the memory, not by affording the one who sustained the wound the wisdom to understand that the wound was not an injury but the indispensable cause of the healing, development and growth, that the operation was not one of amputation or dismemberment but of reconstructive surgery.

We are not punished for our sins but by them. The Divine promise of Nechama will be delivered by Hashem bringing us to the realization that all of our sins and their punishments were necessary components in His original plan for the potential emerging into the actual. This is why the “seven haftoros of consolation”, beginning this week, lead into Shabbos Teshuva. Teshuva, predicated on human regret and remorse -“thinking better of it” lies at the root of the transformative power of Nechama. Our reassessment of our sins, our awakening from below- “return to me”, evokes a sympathetic vibration and awakening from Above- “and I will return to you” i.e. the Divine reassessment of the wages of our sins. Our sins and suffering will no longer be assessed as aberrant departures from His will but recast as indispensable steps in His original plan.

Our People long for the Nechama for a history that has seen countless white-water rivers of blood all surging into stormy oceans of tears. But this aching, longing yearning is for something much loftier than some palliative that will dull the unbearable pain and eclipse the nightmarish memory. We ache for the heightened consciousness of reassessment. The paradigm shifts that will make us “regret” ever thinking that the Golus was painful. The highest consolation and comfort inheres in understanding that all of the stumbles, pain and humiliation were nothing of the kind, that they were all good. When HaShem heightens and expands our consciousness to reassess our Golus then and only then will our Nation have been comforted and consoled. We dare not settle for anything less.

Adapted from Resisei Layla end of Chapter 45, on Page 91

We Have What to Cry About!

Kinah for Tisha B’Av
By Rabbi label Lam

Woe to us on this bitter day! We have what to cry about!
Woe for all the heads without Tefillin
After 3700 years from Avraham Avinu
After having survived Holocausts and Inquisitions…
Jewish boys and girls blunder
In the darkness that plagues our generation
And go lost by the millions
With visions of isms and instant pleasures
Rapt in utter ignorance
Bathed in a blue light they may never escape
And generations and giant whole families
Holy congregations have disappeared
For nothing!
And their names dead ended
Now only grace lonely stones
In forgotten cemeteries
Bearing words their children
Those that had- Could never read
Woe to us on this bitter day! We have what to cry about!

The pervasive angst of isolation!
Microwaves our very beings!
We feel beaten from within.
The continuous waves of psychological pain.
We suffer with a wry smile and a diet coke.
The gnawing insecurity and emptiness.
It brings us to search for things that do not exist.
The sublime is substituted with the virtual.
Pictures and fantasies tickle n’ dissolve like
Cotton candy for the eyes…in a world of lies
Fire works for lonely hearts that only grow lonelier
Noshing on empty calories for an endless soul
And as for the big itch…the really big itch…
That small thin voice is starved…
Portrait of a Holocaust victim!
So we turn up the tempo
Tapping like a blind man
Louder and more frantically
We are lost as never before.
Woe to us on this bitter day! We have what to cry about!

Read more We Have What to Cry About!

The Tree of Life Heals the Tongue

An installment in the series
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction click here.
By Rabbi Dovid Schwartz

All of the historical tragedies associated with the 9th of Av are rooted in the sin of the Spies, a sin of Lashon Hara. Anyone wanting to be “part of the solution” that will transform the 9th of Av into a Moed should use all available ways and means to be metaken Lashon Hara i.e. to heal and repair their damaged faculty for speech.

The Midrash Rabbah at the beginning of our Parsha states: HaKadosh Baruch hu declared “Come see how treasured the power of the Torahs tongue is; in that it cures the human tongue….Rebbe Levy said the proof is from our own Parsha. Before Moshe acquired Torah he acknowledged ‘I am not a man of words…rather, I am heavy of mouth and heavy of tongue’ (Shemos 4:10) but once he acquired Torah, his “heavy tongue” was cured and he began to speak. As our pasuk says ‘These are the words which Moshe spoke to all Israel in Transjordan’

Rav Leibeleh Eiger sheds light on this Midrash based on the Gemara in Sanhedrin 99B.

There, the Gemara explains the Psukim in Iyov 5:6 “For Man is born to labor” and in Mishlei 16:26 “The laboring mans soul exerts itself for him; for his mouth compels him.” as follows: Rebee Elazar said: the pasuk in Iyov is ambiguous as to whether man was born to labor physically or verbally. The second pasuk ‘for his mouth compels him’ proves that man was born for verbal labor. Yet, there is still some vagueness as to whether man was born to labor verbally in Torah or in everyday conversation. We gain clarity from the Pasuk in Yehoshua 1:8 “This Sefer Torah shall not budge from your mouth; you should put it into words day and night.”

The upshot of this Gemara is that the human faculty for speech was created exclusively for Divrei Torah. When one wants to utilize their power of speech for words devoid of Torah but catches himself and reflects “Why should I speak? My mouth was not created for this kind of speech! “and when, as a result of this rumination, he changes the subject matter of the conversation to Torah topics, he edifies and “heals” his mouth through Divrei Torah.

This provides us with a deeper insight into Moshe Rabenus assessment that “I am not a man of words…” It is not that he was not being self-deprecatory. Instead he was expressing his profound awareness of the true raison d’etre of human speech. In essence he was acknowledging that, absent Torah, why should a human labor verbally? Why should one speak at all? Of all speech-endowed human beings Moshe Rabenu deserved to receive the Torah and speak its word because of his unique awareness that any speech is impossible without HaShems consent and assistance. But once he did receive the Torah then “These are the words which Moshe spoke to all Israel!” That is to say that only these (i.e.)Torah words which Moshe spoke are capable of being spoken.

We too can achieve the Torahs therapeutic effect on our speech if we come to comprehend, as Moshe Rabenu did, that unless it is in harmony with HaShems will and unless He facilitates it, that no human verbal communication is even possible.

In order to avoid Lashon Hara it’s essential to master the Halachos of Shmiras HaLashon. But to actually cure our sickly tongues, to achieve spiritual oral health and to be metaken the sin of the spies we need to follow Rav Leibeleh Eigers advice and comprehend that; absent Torah, why bother laboring verbally?

As his Rebbes Rebbe , the Kotzker, might have put it “ I don’t want Chasidim who are too frum to speak Lashon Hara. I want Chasidim so engrossed in speaking Divrei Torah that they are too busy to speak Lashon Hara!”

Adapted from Imrei Emes Devarim D.H. B’Midrash Rabbah

Rav Aharon Feldman on the Attack on Torah in Eretz Yisroel

R’ Yaakov Menken at Cross Currents wrote up this important talk from Rav Aharon Feldman discussing the governmental anti-Torah atmosphere in Eretz Yisroel.

Shabbos Parshas Chukas was the annual “Shabbos of Chizuk,” when leading Rabbis at the Ner Israel Rabbinical College (which is located in Baltimore County, about 5 miles north of the Orthodox neighborhoods of Northwest Baltimore) spend Shabbos in the community, speaking to encourage Torah study and learning. The Rosh Yeshiva [Dean] himself, HRH”G Rav Aharon Feldman, shlit”a, spoke at the Agudath Israel of Baltimore after mincha.

I was surprised that he chose to speak about the situation going on now in Israel, on a Shabbos talk intended to strengthen learning and attachment to the Yeshiva. But the Rosh Yeshiva explained that this discussion is critical. The situation is very serious, and many American Jews don’t understand the extent to which this is so. People think, what is wrong if Orthodox Jews serve in the Army? And what is wrong if they study math and science, like American students do?

The following day, I wrote up my best recollection of the Rosh Yeshiva’s remarks, for his corrections and approval before publication. But even better, the Rosh Yeshiva was invited to deliver an improved and expanded version of his remarks to a larger audience in Toronto, via video. With appreciation to the Rosh Yeshiva and the organizers, the following is excerpted from both addresses.

One must begin with history. At the founding of the state, the Zionist establishment needed to show that all of Jewry was under their umbrella. The state and religious Jews, though, had diametrically opposed definitions of what it means to be a Jew. The Zionist definition is a nationalist one. According to the religious definition, a Jew is part of a nation that received the Torah at Har Sinai, adheres to its laws, and believes that it is a nation because of the giving of the Torah.

Some Jews chose not to back the state. Our Gedolim felt that they could join with the state, on condition that they be granted autonomy. They would have their own education system, and other autonomous rights. This was the basis of the status quo agreement. Whatever took place before the formation of the state would continue in the same manner: the laws of marriage, Shabbos as a day of rest, and religious Jews would have an autonomous education system.

Soon after the founding of the state, Ben-Gurion went to visit the Chazon Ish to persuade him that religious Jews should be drafted into the Army. Ben-Gurion said that the state could not survive without it. The Chazon Ish countered that the Torah could not survive with it. The Torah has a 3500 year record of survival, while Zionism was a nationalistic theory with no real ideology — and the latter must yield.

The Chazon Ish knew that Torah learning could not flourish, and Gedolim could not develop, if youngsters spent three of their most formative years in the Army. But even more important, Ben-Gurion wanted the Army to be a melting pot for immigrants from all over the world, to forge them into a new nation. Charedi Jews did not, and do not, want to be melted down. Living in an environment of chilul Shabbos, rampant immorality, and questionable Kashrus is toxic for our youth.

What Charedi parent in the United States would send his son to dorm in a co-ed secular university for three years? There are parents who do this, but we also know the tragic results. This is why we have separate schools, separate newspapers, no television, no unfiltered Internet. We spend hundreds of millions of dollars a year on education systems that isolate our children from secular culture.

The politicians’ promises to the Charedim are like all promises of politicians. You don’t need to be a general to understand that a general cannot issue a command to march tomorrow, call up the commander of the Charedi unit, and have the other say “wait a minute, tomorrow is Sukkos, I have to ask my Rav if we’re allowed to march.” You can’t run an Army in that fashion, and the Army itself says so. Benny Gantz, Chief of General Staff of the Israel Defense Forces, told Shas Knesset member Nissim Zeev that it is simply not practical to have large numbers of charedi-only units. An Army must be integrated, and at the most they could handle one more battalion like Nachal Charedi.

The Hesder model is not truly separate, and the results are predictable; a large proportion of them are lost to Judaism. According to Rav Eliezer Melamed, Rosh Yeshiva of the Religious-Zionist Yeshiva Har Brachah, 20% come out completely secular. Those who return to Yeshiva are weakened in their commitment to Torah. When I moved to Israel, the Religous Zionist party had thirteen seats in the government, and today they have five. This is in no small part due to the secularization of their youth in the Army.

Even were it true that it had the status of pikuach nefesh, which it does not, Charedim cannot serve in the Army. Spiritual pikuach nefesh is of no lesser importance than physical pikuach nefesh. We should have the status of conscientious objectors in any democratic society.

So they say that instead, students should leave Yeshiva and stop learning Torah for “public service.” How absurd! Learning Torah ensures the survival of the Jewish people; it has done so for thousands of years, and, as we have seen before our eyes, it rejuvenated American Jewry after the Holocaust. Learning Torah should not be considered on a par with changing bedpans in a hospital?! How outrageous that this should be suggested in a Jewish state! Without Torah, there would be no Jewish state, no claim to the land of Israel. How can learning Torah not be considered a valid public service?

Now let us turn to the attempt by the government to introduce secular subjects into our educational system. We may wonder, why do we object to introducing the same subjects taught in American Torah high schools? But we cannot judge Israel like the United States. The problems and challenges are different, and the ways that we must respond to those problems are different.

Lapid’s party says that they have to impose these changes on the Charedim, because they will not do it otherwise. How helpful! Did he ask the Charedim what they want? Shouldn’t the natural leaders of the Charedim be consulted before making such changes?

One of Lapid’s cohorts, who is a Rabbi, has said that the Gedolim are against any changes in their society for “corrupt” reasons. This is the word he used. He obviously never came into contact with Gedolei Yisroel. According to him, only Lapid is uncorrupted, only he does not care for power and fame — he whom Time magazine describes as “walking with the swagger of someone who expects to become Prime Minister.” Rav Aharon Leib Shteinman shlit”a, Rav Chayim Kanievsky shlit”a, Rav Shmuel Auerbach shlit”a, cannot be trusted to care about the Charedi community… only Lapid, the television host turned politician, son of perhaps the most rabid charedi-hater in Israeli history.

Nowhere in the world would they act so paternalistically towards a minority. Imagine the United States government telling the Amish, “you are not productive enough, and this is why you are poor. Therefore we are enacting laws to force you to stop using the horse and wagon. Oh, but we’re not doing this out of discrimination or lack of respect for what you’re doing, but for your own benefit.” What an uproar would sweep America!

Why does this happen in Israel? In truth, it doesn’t happen in Israel either, except with the Charedim. Do you know how they teach arithmetic in Israeli Arab schools? “Ten Jews are standing at a bus stop. A suicide martyr kills seven of them. How many Jews are left?” Yet we dare not interfere with their educational system.

Even from a secular standpoint, the primary purpose of education should not be to expand a government’s tax base, but to educate young people to be human beings. Thank you, Mr. Lapid, but we don’t need your help. We don’t need the assistance of a morally bankrupt society, in which you can buy nearly everything with bribery, in which two presidents and seven ministers have been indicted. We don’t have 60% of our children coming to school with weapons. We don’t need abortion clinics or drug rehab centers. Our students are educated not to lie, cheat or steal, but to love Jews, love Judaism, honor their parents and respect authority. If anything, the secular education system, which is producing a decadent society, should be copying our system, not trying to interfere.

Moreover, Gemara prepares a person for modern technology more than even math and science. When our students enter job training, they score higher than their secular counterparts, because their minds have been developed. A recent United States Department of Education study concluded that in order to deal with the computer-based society of the next decade, education should not emphasize facts, but critical and logical thinking. And this is what Gemara does to a mind.

The real reason why they want to change our educational system is not our purported poverty, but to secularize us. They are afraid that we will outnumber them in 50 years, and they are trying to “solve the problem” at its root. Stanley Fischer, a secular Jew who is Governor of the Bank of Israel, said that unless the situation changes, Charedim will constitute the majority in another several decades — and something must be done. Ephraim HaLevi, a former head of the Mossad, said that the Charedim are a greater threat to Israel than Iranian nuclear weapons, and Naftali Bennett, head of the Bayit Yehudi party, said something similar.

In Lapid’s words, “we have to break down the ghetto walls,” and this is “an historic opportunity to bring the Charedim into our worldview.” This is the real issue. And although Lapid and his cohorts deny it — depending upon the audience they are addressing — the question is whether we will be permitted to maintain our lifestyle.

This is why there is such demonization of religious Jews, especially since Lapid was elected. In the newspapers, you can see caricatures of religious Jews no different than those in the most anti-Semitic journals. Television hosts and nightclub comedians serve up a constant flow of ridicule. When a crime is committed by a Charedi Jew, the newspapers invariably report that it was a “Charedi crime.” Would the American press report a criminal as “black” in similar fashion?

One of the slogans that brought Lapid to power was “sharing the burden.” The claim is that the Charedim take billions from the government in welfare, and do not pay taxes, thus they must be forced to work and pay taxes. This is sheer demagoguery. Even those in Kollel have wives who work and pay taxes. Every item purchased in Israel carries a 17% and now 18% VAT except fruits and vegetables, and the Orthodox, with their large families, are the largest block of consumers. Half the cost of an apartment in Israel is taxes.

Why should the government take their tax money, and put it into services they don’t use? Why should they pay one billion dollars annually for television, plus for sports stadiums, university buildings, and even police and prisons that their population rarely needs, if ever?

The Charedim bring in more tourists than any other sector. There were over 250,000 people Lag B’Omer at Meron. El-Al would go bankrupt if not for the Charedim. Every year, 20,000 students come to Israel from the United States and Europe to study in traditional yeshivos and seminaries, pumping hundreds of millions of dollars a year into the Israeli economy.

We support our Kollelim; the government gives minuscule amounts. We put up new buildings with our money to which they contribute nothing. How dare they take our taxes, use the money for services of no use to us, and then claim that we are not “sharing the burden?”

Please be advised, Mr. Netanyahu, Mr. Bennett, and Mr. Lapid, that we do not feel that we can survive as a nation with your proposed laws.

I will give myself as an example of what is going to happen. I moved to Israel with three small children 50 years ago, with tremendous difficulty. I wanted to study Torah and experience the Kedushah of Eretz Yisrael. I only moved there because I was assured that we could raise our children as religious Jews, without government interference and without them having to go into the Army. This might not be true any longer. If you pass a law saying that it is criminal not to enlist in the Army, then although I love Israel no less than I did 50 years ago, and have for 50 years built up my entire family structure in Israel, I will nevertheless do everything possible to pull my family out. The dedication of my future descendants to Torah is more vital to me. We will pack our bags, as Jews have done many times throughout our history, and escape from this danger. Spiritual danger is more devastating than physical danger. It is tragic that a Jewish state will force me to do this, but it is no less dangerous for me and my future because it is a Jewish state.

Mr. Netanyahu, Mr. Bennett, and Mr. Lapid, don’t try to wreck our lives as Jews, and don’t tear apart this country. Because that is what you are doing with your misguided efforts to change our way of life.

Read more: http://www.cross-currents.com/archives/2013/07/04/wake-up/#ixzz2YPPxzTAV
Under Creative Commons License: Attribution

Holy-Anger Havens for Anger Mismanagement Refugees

An installment in the series

From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School

For series introduction click.

By Rabbi Dovid Schwartz

The Mitzvah of earmarking Refuge Cities is introduced in Parshas Ma’asei: (B’Midbar 35:6) Along with the cities that you shall give to the Levi’im, shall be the six refuge cities, places to which a murderer can flee.  Beside these you shall give (the Levi’im) forty two more cities.

Why must Refuge Cities be manned and operated by Levi’im and not by any of the other tribes of Yisrael?   Based on the Izhbitzers teachings Rav Tzadok,  the Kohen of Lublin,  offers this fascinating approach:

A.  The Mishna in Avos  4:21 teaches that there are three primary roots of sin: “ Kina-Fury-infused-jealousy, Ta’avah-lust and Kavod-respect-chasing”.  Each of these sin-roots find their Tikun-amelioration through various drastic and meaningful changes. Shiniu Makom-a change of location, Shinui Ma’aseh-a change in behavioral patterns or Shinui HaShem-a change in name/ identity.

B.  For everything that exists in the sphere of Kedusha there exists something corresponding to it in the adversarial sphere of impurity/ entropy. As the Pasuk in Koheles (7:14) states: “In the day of goodness be of good spirit and in the day of evil calamity reflect; for Elokim has reciprocally patterned these opposite those… “

Allowed free reign and taken to its logical conclusion fury-infused-jealousy (Kina) results in homicide, the irreversible removal of the target of the jealous fury. The Tikun for this particular sin-root is “change of location”. This is why the Torah imposed exile to be metaken the sin of manslaughter. And yet, the Torah does not demand a nomadic life of perpetual, rootless wandering to accomplish this tikun*. Instead, it provides for a refuge city.  This is because fury-infused-jealousy has an “upside” that can find expression in the sphere of Kedusha.  Holy Kina is rooted in Yitzchok Avinus trait of Gevura.  Among other things it manifests itself in, “[When] a Talmid Chacham gets incensed it is the heat of the Torah within him boiling over” (Ta’anis  4A).  This is why Torah dictates that these cities be inhabited by Levi’im, as they are one of the tribes whom Yaakov Avinu had branded as furious*.

It is well known that the commandments of “Do not kill” and “Do not commit adultery” are polar opposites. When emanating from the sphere of Kedusha, fury-infused-jealousy is antithetical to sins of lust *. No doubt Yosef HaTzadik, who embodies the definitive sacred suppression of lust, employed “holy” fury to withstand the greatest of lustful temptations in history. Holy fury is a spiritual legacy that Yosef bequeathed to all of Israel, but most of all to his own tribal descendants *. Ramot-Gilead and Shechem were both cities located within tribal homelands of Yosef and where, per Chaza”l, there was a lopsided number of murderers (Malkos 9B-10A).

It is no coincidence that both became refuge cities.  By dint of spiritual genetics there was a disproportionate degree of “the boiling-over heat of the Torah” in the tribal homelands of Yosef that concentrated most of all in and around the cities of Ramot-Gilead and Shechem. But when fury expands beyond the boundaries of holiness into the sphere of impurity/ entropy it can result in manslaughter, the ultimate expression of fury-infused-jealousy. As “HaShem does not make unreasonable demands on His creatures” (Avodah Zarah 3A) Ramot-Gilead and Shechem became refuge cities to better accommodate the “hereditary” spike in manslaughter cases to be expected in those regions.

Rav Tzadok continues: “I heard an insight on the Pasuk (Shir HaShirim 6:5) ‘Your hair is as a flock of goats, cascading down from Gilead’ from my Master, the holy Izhbitzer. It is well-known, hair symbolizes Gevura-strength and Dinim–strict, pitiless justice*. These derive their holiness from Mt. Gilead.”

Space constraints do not allow for an explanation of how a change in behavioral patterns ameliorates lust or how a change in name/ identity ameliorates respect-chasing. For a full and fascinating treatment of these refer to the source.

Adapted from Tzidkas HaTzadik 80

______________________________________________________

Notes:

to accomplish this tikun . As was demanded of Kayin, histories first murderer. Strikingly, Kayins fratricide was motivated by fury-infused-jealousy. See Bereshis 4:8-12

branded as furious.  See Bereshis 49:5-7

 antithetical to sins of lust.  In explaining why the Nazir must grow his hair long The Mei HaShiloach (Beha’aloscha D.H. V’He’eviru) states: The Talmud (Kidushin 40A) teaches that if a person feels that he may succumb to the evil inclination for lust that he “should cloak himself in black”. This means he that he should force  Marah Shechora– melancholy upon himself, depression being nothing more than an inward-directed anger. The Zohar teaches that hair is indicative of anger. The Nazir, attempting to address a tendency for ta’avah-lust must arouse himself to anger to defeat and suppress this tendency. Thus, he must grow out his hair.

 his own tribal descendants. Compare Takanat HaShavin page 47 D.H. U’V’hiyos

 strength and Dinim – strict, pitiless justice. See the above note on “antithetical to sins of lust”

 

 

Understanding and Accepting Different Types of Jews

I grew up in a “conservative” home where we kept kosher in the house, and ate treif out. We went to temple on Saturday morning and to the beach or the mall on Saturday afternoon. Like many a reformed smoker, when I became Shomer Shabbat I quickly became intolerant of that which I left behind. As I moved up the ranks of orthodoxy, becoming more careful in my mitzvah observance, I was becoming intolerant of those who were less observant.

I would silently question: Why does he dress like that in shul? Why doesn’t he go to minyan? Why doesn’t she cover her hair? Like the quintessentially egocentric highway driver, everyone else was either driving too slow or too fast, only I was driving at the right speed!

With the passage of time, added maturity, a little wisdom, and some hard life experiences I’ve come to see how foolish I was. We have absolutely no idea of either the entire picture of person’s life or what metric G-d uses to judge us.

The glimpse we see of other people is merely a few frames of a multi-million-frame movie. And even were we to view the whole movie we’d have no idea how to “review” it.

Moving to Israel has crystallized this outlook even more. Here, people are very neatly divided up as either “Chilonim” (non-religious) or “Daatiim” (religious). But there’s nothing “neat” about it. Here are just a few examples:

– It’s not uncommon to see a scantily clad women sitting on a bus reading from a well-worn sefer tehillim with kavanah that you’d expect from the greatest sage.
– When my wife recently offered my, apparently, chiloni workers some milk for their coffee they said they can’t have any because they are “basari” (fleishig).
– My ulpan teacher knows tanach better than the vast majority of FFB yeshiva kids in America!

Of course more fundamentally, we have no idea what kind of merit accrues to these “chilonim” for living here, building this miraculous country, and risking their lives to defend us all.

In our shul this past Friday after mincha we said tehillim as a refuah for Ariel Sharon. One person walked out and several people gave the Rabbi a really hard time about it. Even though the rabbi was strongly against the disengagement from Gaza, he was unapologetic. First he said, Sharon is a Jew and we have an obligation to pray for him. Then he added that Sharon, this Chiloni head of state, has “Z’chuyot Ein Kamohu”. (He has merits like no one else.)

I think we need to treat everyone as if he has Z’chuyot Ein Kamohu and leave it to G-d to do the actual tally.

Originally Posted on January 11, 2006

The JHC After 25 Years – These are the Things Which Have no Shiur

This past Shabbos my wife and I had the pleasure of celebrating the 25th Anniversary of the Jewish Heritage Center (JHC) of Queens & Long Island with 300 people at a Shabbaton in Sommerset, NJ. Many of the people there have been close friends over the years. Some have moved from the JHC’s home base of Kew Gardens Hills, to other BT centers like Passaic, the Five Towns or West Hempstead, but on Shabbos it felt that we’re still all together. Twenty five hours of Shabbos was way too short to appreciate and enjoy the bonds we’ve built over these past 25 years.

The JHC was initially the idea of Dov Wollowitz. He wasn’t hampered by resource allocation questions, to him it was clear that bringing people back to Judaism is something that must be done, and he convinced three of his friends to pony up some serious money to bring that idea to fruition. He approached two young Smicha graduates from Yeshiva Chofetz Chaim, Rabbi Moshe Turk and Rabbi Naftoli Portnoy to co-direct the endeavor. And as they put it, the rest was just not normal, event after event, miracle after miracle, Hashem clearly shined His countenance on this holy endeavor.

When I looked around the dining room at the couples and families, who are only a fraction of the 1800 people the JHC has worked closely with over the years, it became even clearer that there is no way to measure the ROI (return of investment) that the founders, and the JHC staff, who have dedicated their lives to helping people like us, have received. When it comes to matters of the spirit, and the spiritual accomplishments of entire families, there is no measure. There is no exchange rate from the physical to the spiritual.

On the BT side, this BT crowd had no buyer’s remorse. That doesn’t mean it’s been easy. Everybody has had trials and tribulation in at least one of the major areas of finance, health or raising children. And the lack of a family support network and the inevitable plateuaing has made things even harder. But as a close FFB friend said during Shabbos, it’s not really a sacrifice that we’ve made, these struggles themselves are essential to our spiritual accomplishments.

A final point that became clear is to step back when evaluating our Kiruv coaches and mentors. That doesn’t mean we shouldn’t try to encourage more pro-active follow up, or treatment as true first-class citizens, or more resources for later stage BTs. What it does mean is that we have to look beyond the less than perfect aspects, and see the individuals who have literally invested a piece of their souls in us. They have often sacrificed their own growth to water ours. They care about us more than we will ever know and for that we owe them a spiritual debt which can’t be repaid in this world.

So on behalf on my wife, myself and the collective souls of any BTs that wish to participate, WE GIVE THANKS TO THE JHC and ALL THE KIRUV PROFESSIONALS for all you’ve done and continue to do for us!

Be Like Pinchos. Don’t Reinvent Yourself… Reincarnate Yourself!

From the Waters of the Shiloah-Plumbing the Depths of the Izhbitzer School

Imagine if you could live your life over again with total recall of all of your mistakes and missed opportunities AND with the accumulated wisdom, experiences and skills to seize all the missed opportunities and to avoid all the mistakes! Such a life would be truly deathless. RavTzadok – The Kohen of Lublin tells us how to live this dream:

When a person resolves to be Moser Nefesh-to die a martyrs death to sanctify HaShems Name with absolute sincerity and unconditional decisiveness (i.e. that if is G-d’s will that it is better for him to die than to live, heaven forfend, then he is gladly willing to die) he is, paradoxically, saved from a decree of death. G-d considers his thoughts and kabolos= resolutions that he takes upon himself as though they’ve already been done.. As such, someone sincerely resolved to die, has died! Afterwards, it is as though he were reincarnated and reentered this temporal world a second time cognizant of what he ruined (was mekalkel) in his first incarnation and capable of repairing (being metaken) all of the damage in his new incarnation. Every imaginable sin can be repaired this way as death atones for all.

Pinchos is identified by our sages as the literally immortal Eliyahu Ha Navee. The formula described above was the one employed by Pinchos. He was fully prepared to die when attacking Zimri, who would’ve had the law on his side had he overwhelmed Pinchos. As the Tamud in Sanhedrin82A teaches:“Had Zimri turned around and slain Pinchos he’d be exempted from the death penalty on the grounds of self-defense. ”So while Pinchos did, in fact, survive he was fully prepared to die Ahl Kidush HaShem= to sanctify HaShem’s Name. Thus, he merited the Covenant of Peace and, as Eliyahu, lived forever.

Adapted from Tzidkas HaTzadik 158

From the Waters of the Shiloah – Plumbing the Depths of the Izhbitzer School

Many veteran Chozrim B’Tshuva grapple with the problem of “plateauing”. The epiphanies and ecstasies of our journeys beginnings become ever-fading memories nearly lost in the mists of time. We yearn for those tempestuous days when every Torah thought was revolutionary and every insight was likely to generate a paradigm shift wherein one conceptual world view is replaced by another. Such insights fast-tracked our spiritual growth, empowered us to make major lifestyle changes and fueled our passion for Torah, Jewish community and our integration into K’lalYisrael. As months turned into years and decades we found ourselves confronted with the same sort of enthusiasm killing rote-Mitzvah-performance and been-there-done-that Torah study that dogged our FFB brethren. Now as we gray about the temples we’ve “arrived” as solid/stolid, well-established members of the Torah middle class. Yet in quiet desperation we ache for some miraculous elixir that will jump-start our growth and ascent.

The Izhbitzer Rebbe, HaGaon Rav Mordechai Yoseph Lainer OBM was the scion of a great Rabbinic dynasty and a leading disciple of the Chasidic schools of Przysucha (P’shischa) and Kotzk. In time he formed his own school. As a Rebbe-Chasidic Master in his own right he groomed and mentored such towering intellects and soaring spirits as Rav Leibeleh Eiger, Rav Tzadok-the Kohen of Lublin, his sons the Bais Yaakov and Rav Shmuel Dov Asher-the Biskovitzer and his grandson the Radzyner-Rav Gershon Henoch, the Ba’al HaT’cheles zecher kulom l’vracha.

Chasidic folklore has it that when Rav Mordechai Yoseph first visited Przysucha the Rebbe Reb Binim challenged him to…“see who’s taller”. Standing back to back, the strapping Rebbe towered over his diminutive neophyte disciple. Still, the Rebbe Reb Binim graciously conceded “Now I’m the taller one. But you’re still young. With the passage of time you shall grow” clearly implying that, ultimately, Rav Mordechai Yosephs level would exceed his own. That the student would grow taller than the mentor.

It was the Rebbe Reb Binim who first nicknamed Rav Mordechai Yoseph the Mei HaShiloach – “The Waters of the Shiloah”. This refers to the Silwan Brook that, by tradition, flowed slowly and deliberately through the Bais HaMikdash Courtyard. This flattering moniker is the Hebrew cognate of “still waters run deep”. The Rebbe Reb Binim said of Rav Mordechai Yoseph “He is like the waters of the Shiloah which flow unhurriedly and reach the deepest depths.”

The Rebbe Reb Binims assessment of the Izhbitzer was both apt and prescient. His Torah insights, and those of the school that he formed, eschew superficiality. While firmly anchored in Torah and Chasidic tradition the Torah of the Izhbitzer school is ground-breaking and, often, radical. An Izhbitzer insight turns everything we knew, all of our conventional Torah wisdom, on its ear. Not by overturning the apple cart but by digging more deeply and, as in the game of Boggleâ„¢, by shifting our vantage point. By turns genuine, profound, authentic and revolutionary the Divrei Torah of the Izhbitzer school have the power to help those of us who have flat-lined spiritually rediscover our red-blooded beating hearts and those of us on autopilot along the broad, well-traveled Torah information super-highway blaze new trails and ascend the roads less traveled.

This series, concentrating on the Parsha or the Jewish calendar, will attempt to draw still waters that run deep from Rav Mordechai Yosephs wellsprings for imbibing by the English speaking public. It is hoped that the refreshing Mei HaShiloach will serve (Mishlei 25:25) “As cold waters to a faint soul, so is good news from a far country” to recapture our youthful ardor to ascend for life.

What Ramifications Have You Found in People Having Different Spiritual Levels?

Michtav Mi’Eliyahu, Mesillas Yesharim and many other Torah seforim discuss different spiritual levels.

A ramification of this idea is that different people will be effected by different degrees to various activities such as going to a busy beach, watching TV, or walking through parts of Manhattan. Some people will avoid these activities and some are comfortable with them. In my neighborhood, certain respected Rabbi’s will not enter a mixed gender Kiddush. Many people feel that going to a secular college will be detrimental to their children’s spiritual growth.

What examples have you seen of people on different levels following different practices?

Have you experienced any changes in the things and places you avoid as you’ve grown spiritually?

Have you met or read writings of people who don’t seem to believe that different people are effected spiritually by different situations?