Month: April 2014

The Goral HaGro, Mekubalim, and advice for the unsure

Life has its ups and downs. Some people cope better than others with the downs while others simply can’t cope with the ups, even though they think they do. Every day presents new challenges and questions, as well as solutions and achievements.

It is common to see advertisements from so-claimed clairvoyants. These are people who seem to have an ability to foresee some future event or reflect on a past event.

The Torah is very explicit in its instructions. We are forbidden to be involved in things involving “foretelling the future” or in the words of the Torah  (Vayikra 19) לא תנחשו ולא תאוננו. I’m not happy with the phrase “foretelling the future” but it will do for this context. Of course, this is also explicit in Shulchan Aruch (Yoreh Deah קעט) as a Torah prohibition, quoting the Rambam.

Now the term Goral HaGro, which means the “lottery” of the Vilna Gaon, is almost certainly nothing to do with the Vilna Gaon. There is, to my knowledge, no provable record, of the Gaon ever performing a specific methodology which enabled one to make a future determination. Certainly though the term/technique has continued and is mentioned by those who identify themselves as followers of the Gaon. Fundamentally, on the Pasuk in Vayikra

‘תמים תהיה עם ה’ אלקיך’

Be complete/pure [in the path] with Hashem your God

Rashi says

התהלך עמו בתמימות ותצפה לו ולא תחקור אחר העתידות, אלא כל מה שיבוא עליך קבל בתמימות ואז תהיה עמו ולחלקו

Which plainly means that one should accept one’s lot and not seek to determine the path they will take based on seeking out the future before it happens.

Yet, despite this, we know that “lots” have a place in Judaism. For example, in deciding which of the two animals will be thrown off a cliff on Yom Kippur. Here, the lottery is part of the avoda and is commanded.

The Gemora tells us that when Tanoim were unable to decide what to do, and here I assume that this means not that they could not decide the Halacha, but rather whether one should do X or Y where both X and Y do not contradict a Halacha and cannot be determined via Psak, they asked young children פסוק לי פסוקיך … “Tell us what Pesukim [in the Torah] you are currently learning”. Based on what the children answered, if the Pasuk shed light on whether to pursue X or Y, they chose the one which was hinted at by the Pasuk. It isn’t clear to me whether that could always be determined by the Pasuk, but perhaps depending on the Wisdom of the person asking the children, they were able to derive X vs Y.

Does this Gemora contradict the aforementioned Halacha? It would seem not. There is no attempt to seek out the future through some supernatural (whatever that is) means, but rather, when something can be both X or Y and it is not a matter of Halacha (I presume) the Pasuk sheds light on those deserving and discerning such light.

There have been famous examples of the use of this method: viz, opening a Pasuk from the Tanach and using it when there seems to be no other approach to take. One, is the case of the famed R’ Aryeh Levin, the Tzadik of Yerushalayim and super Talmid of Rav Kook, who used this method to identify the corpses of 12 holy soldiers who were killed during the war of independence in Gush Etzyon. Using a particular format of the Chumash page flipping  eventually a particular verse was chosen. In each case, the verse chosen clearly identified a fallen soldier with a particular body (See “A Tzaddik in Our Time: The Life of Rabbi Aryeh Levin,” pp. 111-117).

Some commentators would term this a נבואה קטנה a minor prophecy (this is the opinion of the Shach ibid). There are other examples of course. R’ Aron Kotler wasn’t sure whether to go to Israel or the USA when escaping the Nazis. Clearly, if R’ Aron wasn’t sure, he must have held that Halacha didn’t have a clear answer for him. I can’t guess what his thoughts were, but one would imagine that on the one hand, there was Israel which involved a Mitzva of going there and building it up versus the USA where there was a Mitzva to build Torah. Both had issues. Israel was under siege and there was a Sakana and the USA would have presented a spiritual Sakana (danger). R’ Moshe Feinstein begged him to come to the USA. Apparently the Pasuk in Chumash was Shmos 4:27 which suggested he (R’ Kotler go to Moshe (Feinstein) in the desert (USA). It’s eery and scary, to say the least, at least for me!

While such devices will “work” for especially holy people it isn’t clear to me that it’s going to work for every Tom, Dick and Mary. Furthermore, knowing if one should use the device or not, is a major question itself. My understanding is that in keeping with  ‘תמים תהיה עם ה’ אלקיך’ one would need to consult a Rabbi of great stature first before embarking on this path.

There was a story reported that Rav Shteinman used this method to decide whether a Shiduch should go ahead when a Groom pressed him incessantly. On the other hand, the Steipler Gaon, suggested we stop using Goral HaGro because we don’t know how to do it exactly and it’s better to be consistent with the Pasuk of Tomim Tihye.

There is another story, and I don’t know if it’s true or a piece of historiography, that the Griz (Rav Chaim Brisker’s younger son and Rav Soloveitchik’s Uncle) once did this Tanach flipping (Goral HaGro) and the Pasuk he landed on was ‘תמים תהיה עם ה’ אלקיך’ !!!

There are a lot of things we don’t understand, and most of these are in the domain of the exalted ones.

I have to admit that for a time, at the behest of my wife, I spoke with a Kabbalist who is not known, does not take money, and has a very good “hit rate” seeing the future. In fact, the first time I called him, I was in Melbourne at 3am, and it was a “cold call” to him in Israel. Please don’t ask me his name, as he doesn’t seek notoriety or attention. He told me things about myself that literally made me convulse. I went to see him in his remote shanty house in the far north of Israel on a subsequent visit, and again he made some remarkable comments. I won’t go into details, but he noted, for example, that we had issues with some trees in our house and he drew the location. He was right. On the other hand, there are a number of things that he told me that one could say he wasn’t right. I asked him how he knew. He said he couldn’t explain it but that he saw things in the future like on Television (i.e. an external screen with events unfolding). There are lots more stories I can tell about him, but this suffices. My wife still wants me to call him when there is a really major extra-halachic issue, but I have quietly stopped doing so.

I spoke with Mori V’Rabi R’ Schachter, and of course I didn’t identify the Mekubal, and he responded that I should not consult and I should be guided by ‘תמים תהיה עם ה’ אלקיך’ alone.

Interestingly, over Pesach, I read a story from R’ Schachter where he retold how the Rav, R’ Soloveitchik set out one day to convince R’ Aron Kotler to change his mind about a particular issue, and went to visit R’ Aron. On the next day, during Shiur, the Talmidim noticed that the Rav had problems with his arm, and was in some pain. They asked him what was wrong. The Rav said that when he was on the way to Rav Aron Kotler, he slipped on the icy snow and fell on his arm and had hurt it. The Talmidim then asked the Rav, but we know that Shluchei Mitzvo Ainom Nizokin (those who are messengers for a Mitzvah are not harmed) and since the Rav felt the issue was important enough to approach R’ Aron Kotler he must have felt that the mission was a Mitzvah, and if so, how could he be hurt. The Rav immediately responded “Nu, that’s perhaps a sign that I was wrong on this particular issue and R’ Aron was right”!

In our days, it is commonplace since the passing of the Lubavitcher Rebbe that some of his Chassidim use this technique. They tend, as I understand it, not to do so using Tanach, but rather use letters that had been published in the past in volumes (אגרות קודש). I have heard various incredible stories in this regard, and I’m sure there are plenty of examples (although these won’t be publicised) where there was no clear indication of how to proceed. I know that R’ Schachter limited the definition of the Goral HaGro to Tanach per se and not Gemora, Medrash etc as he felt there was no Mesora/tradition to use anything other than explicit Psukim. Of course, a Pasuk could be quoted in a letter.

Either way, I tend to be of the view that one must first go and speak to an authoritative Rav/Posek before using this technique willy nilly (so to speak).

I probably haven’t elucidated much in this pitput, except to say that I tend to the view that where a matter is one of Halacha, one follows Shulchan Aruch (or asks a Rav if one cannot see the Halacha or it is not clear or a difficult question). For extra-halachic matters, I guess it’s a matter of what your own Rav HaMuvhak advises you in context of your family and circumstance and that may also be “no specific advice!”

As I finished writing this I found this video if the topic interests you, which I had heard driving in my car a few years ago, and which obviously influenced me!

Bnei Brak rabbi calls for gefilte fish boycott

The following article is from Yediot. I’m assuming it’s correct as it quotes Hamodia, the Haredi newspaper.

What’s holy about gefilte fish as opposed to Shmura Matza? The latter costs a fortune, and so many impoverished families struggle to find the money to buy them even with Maos Chittin contributions. In regards to Shmura Matza, even the [just as kosher, if not better] machine variety costs at least $11 a box in Melbourne. Why? I saw that in Johannesburg, Rakusen’s Machine Shmura Matza was going for some $3.50. Is it also under the BaDatz? Why the variance? Yes, it is meritorious to have meat (is chicken enough?) and wine on Yom Tov, but apart from the “Basar Vedagim Vchol Mataamim” is someone not Yotze Yom Tov (Pesach) without Gefilte fish?

In Melbourne, the cheapest way is to do it yourself, and buy whole fish from the market, but these days, everyone buys those logs (which you probably have to wash for, except on Pesach when they don’t add flour, which is perhaps why they are either more expensive or smaller). All this to avoid Hilchos Borer and bones in fish? Eat some veggies instead if it’s too expensive. or simple egg and onion (hopefully you aren’t paying a fortune for egg shells that don’t have ink on them)

Although I don’t have a problem with Rabonim getting involved in saving Jews money: Indeed, I think a number of Chassidic Rabbis have declared that one should not buy real fur Shtreimlach or Spodiks, I don’t buy all of this brouhaha until such time as the money side of Hashgochas are all managed by lay bodies of unimpeachable honest professionals. No Rav, especially today when Emunas Chachomim is at a low ebb, should be involved with money, except as part of a set wage and the books should be open to all. By all means, build in KPIs and reward, but never because you give a hechsher, as this is prone to corruption.

Where would the relatively tiny BaDatz be if they opened their books. What a ridiculous situation we have when you buy something and it has three hechsherim on it. Why? It’s all business, and not Kashrus. It’s the same with private hashgochas (as we regretably have in Melbourne, and which are not trusted by the majority of orthodox Jewry).

If people would worry at least as much about what comes out of their mouths, as what goes in them, we’d have a much happier world.

Rabbi Shmuel Eliezer Stern issues unusual halachic ruling in bid to prevent stores from charging exaggerated prices for carp fish ahead of Passover.
Akiva Novick
Published: 03.23.14, 01:41 / Israel Jewish Scene
An unusual halachic ruling published Wednesday calls for a consumer boycott on carp fish and the traditional gefilte fish dish, in a bid to prevent fish merchants from charging exaggerated prices ahead of the Passover Seder.

In about three weeks, the Jewish people will gather around the table for the Seder meals. Many homes, particularly Ashkenazi ones, will enjoy a dish of ground carp with a piece of carrot on top – also known as gefilte fish. Yet quite a few stores have the habit of raising the price of that particular fish right before the holiday.
A halachic ruling issued by Rabbi Shmuel Eliezer Stern of Bnei Brak seeks to prevent that from happening. The rabbi is calling for a gefilte fish boycott, stating that “all halachic rulers believe that the unfair exaggerated raising of prices must be stopped.”

The ruling, which was published in ultra-Orthodox newspaper Hamodia, explains that after receiving information on fish prices, the rabbi suggested “a regulation of the generation’s great sages to forbid the purchase of fish for a limited period of time, until all those involved understand that they must back down on the unjustified price hike and reduce the prices to a reasonable and appropriate level.”

The rabbi further describes how one of the rebbes of the Chabad Hasidic movement announced a fish boycott hundreds of years ago, which lasted about two months.

According to Yehuda Ashlag, who owns a Bnei Brak delicatessen called “Leibale,” gefilte fish sales soar every year ahead of Passover. “It’s really part of the holiday tradition,” he says. “Some people cannot do without gefilte on Passover, and the sellers use it to their advantage. I personally don’t raise the price,” he says.

Aviad Nurieli, a fishpond worker in northern Israel, says that “it’s all a matter of supply and demand, and these are the market rules.”

The evolution of Chassidic dance

This is absolutely great. [Hat tip SAB]

Inappropriate Advertisements on the pitputim blog

You may not know, but I use this service for free and don’t have control (nor do I see!) the ads that are served up. It is housed at wordpress somewhere in the ether. I could pay to remove them, but my prime motive has always been, as per my about page. It’s just a blog where I put down issues that invade my headspace. If there are respectful comments, then that is great. If there are no comments, then it’s still fine. I actually enjoy putting down my thoughts because I’ve always enjoyed writing. (I often don’t proof-read, so apologies for errors of English and typos or missing words that are undoubtedly extant.

I have heard that some ads are really inappropriate to put it mildly. If you can do me and all of us a favour, follow the instructions below, which will help wordpress spare me the embarassment of hearing about ads that I would not ever want to see on my blog (or any blog!)

I can’t do it, as I don’t see ads!

If you saw an inappropriate ad, please report it to support@wordpress.com. Please include the address of the site (e.g.,http://example.wordpress.com), the date/time the ad appeared, and a screenshot of the ad.

A concise guide to the basic laws of the Korban Pesach

This is one of many works by Reuven Brauner of Ra’anana (who is married to a cousin of ours on my mother’s side)

I recommend you download it, if you have an interest. It is in English and can be downloaded here

Dates in a Kesuba: response to my cousin, Rabbi Yaron Gottlieb

I don’t use Facebook except with my gentile alumni where I keep in touch and try to help them in their evolving lives.

And, so, I was not aware of a post from my cousin Yaron.

Yaron asks a question: if Scientists say the world is older than we know it to be, then perhaps we should leave out the date from a Kesuba completely.

Firstly, Yaron, in Shtar, we are not concerned with the various views of Scientists on the age of the world per se. You will be aware, of course, that there are various approaches that have been put to reconcile B’Reishis with those Scientific observations.

The point of a Ksuba Shtar is to give testimony that two Kosher witnesses attest to undertakings of a Chosson on the day of marriage to his better half. As such, saying we witnessed an undertaking on Thursday without any mention of a date, is a no brainer. Such a Kesuba is Posul, and I challenge you to find me a Rishon who says that such a Shtar has any status. Were these witnesses alive on the unstated date. I can’t even begin to think of a logical Svara that such an idea makes any sense, but do educate me.

For your reference, Yaron, please note the following:

  • The Mahari Mintz in note 109, comments that Ksubos of his time would count from the time of the reign of a given King. If you like, you might wish to approach a prominent expert like Rav Schachter and ask him, whether you could write instead “2 year’s into Obama’s second term” as an alternative.
  • It is for this reason that we use the words למנין שאנו מונים כאן. For that reason alone, and without any inference to Science and/or the allegory of Bereishis (the interested reader should do themselves and read Rabbi Slifkin’s book on this topic, in general) your question makes little sense to me. One needs an understood and oft-used point of reference for a date. Whether someone no longer write dates on  Shtaros as a result of difficulties reconciling Bereishis with various Scientific views is of no relevance whatsoever to דיני שטרות.
  • See also the נתיבות המשפט חידושים סק״ג in respect of חושן משפט  סימן מג ס״ב that not writing למנין שאנו מונים כאן does not Pasul a Ksuba because it is known and understand that this is now the Minhag of the Jewish world in terms of setting a date.
  • The english version says explicitly “corresponding to ” the gentile date. It’s about setting a known date system.

In conclusion, I do not understand why this was a question you posed.

Please note, that even the invalid Reform Kesuba, as produced below from Judaism.com has the traditional date. I guess we are lucky that Adam and Eve were born on the same day, or were they according to Science 🙂

A Reform Kesuba (which is INVALID for Orthodox Jews)

 

Nice article by Shmully Hecht

See the original from the Times of Israel (which I reproduce) here. [hat tip MT]

I have no issue with Shmully’s thoughts except that

  1. R’ Chaim Volozhiner was not an opponent of R’ Schneur Zalman of Liadi. He in fact, while being the prime disciple of the Vilna Gaon, and the person who hand wrote the condemnation of Chassidim (Cherem) did not sign the Cherem!
  2. Rav Chaim Kanievsky is not a political person. He sits and learns and does little else. That this boor said “come and I will take you to Rav Chaim Kanievsky” does not mean that Rav Chaim was aware of agreed with the way he spoke or what he said. Rav Chaim is also a Mekubal who knows Kol HaTorah and if you look at what he signs, you will find dear Shmully, that he rarely if ever gives his own opinion. He is a humble man, who mostly says “if such a great person said X, then I (Rav Chaim, who he considers to be a “nothing” in his self-effacing way) join in. This is because he does not see himself as a leader.
  3. The one that you should be addressing is, in my opinion Rav Shmuel Auerbach, whose incredibly great father R’ Shlomo Zalman had more knowledge, feeling, sensitivity and greatness than his son by a country mile.
  4. As to the rest of them, and by “them” I mean ANYONE who can’t see the Godly soul of a Jew at all times (yes, this is something from Chabad that I am ingrained with) they will not change, not by your article or by our comments. The best thing that can be done is to work now with the Nachal Charedi and make sure it is the holiest battalion in the entire Army, and one which is a Kiddush Shem Shomayim BoRabbim. That, to me, is where ALL the effort should now go.
  5. The so-called “distaste” for those who aren’t yet frum (I loathe the word chilonim) is amongst the Religious Zionists as well. They too have much to answer for over the years in their preponderance with land over people. The two should have never been separated. Rav Froman ז’ל is an example of a Gush Emunimnik who was searing with love for others, just like Rav Kook. It seems though that hate is a catchy illness and love for others is an acquired and elusive taste.
  6. This has nothing to do with Brisk, save that R’ Meshulam Dovid Soloveitchik espouses similar views to that bigot on the plane, ironically his grandfather R’ Chaim Brisker was an even bigger Ba’al Chesed for a Jew than he was the Gaonic Genius of that generation. Check out his tombstone in the Warsaw Cemetery.

I write to you in your capacity as one of the leaders of the ultra-orthodox Jewish community of Israel, often referred to as the haredi movement.

On a flight last week from Israel to New York, I had a rather disturbing conversation with one of your of disciples. The individual was an ultra orthodox Jew and a successful Swiss real estate developer who resides in Jerusalem with his wife and seven children. He was on his way to New York for the wedding of a relative. I was returning home from Israel where I had spent the day attending the funeral of the father of a dear Israeli friend of mine from Yale, where I am the campus rabbi. I had met the deceased last year at his son’s wedding in Caesarea, where I was honored to officiate. On a subsequent trip to Israel I had put Tefillin on with this 77 year old man, preceded by an in-depth theological conversation about his Judaism and beliefs. On this return trip to Israel it was at the Shiva house where, upon meeting many of the members of my friend’s F16 squadron, a troubling conversation began. This was a conversation that crystallized on the flight back to New York while talking with your disciple.

Israeli air force pilots are in their mid-20s and 30s, a ripe time for young people to be seriously dating and in many instances newlyweds. It was ironic yet promising that despite being in the shiva house of my friend, we found ourselves discussing weddings and choices of rabbis. Here I was, surrounded by Israel’s bravest military officers, who held the most coveted spots reserved for only the brightest and best, that I began to hear about one particular pilot’s wedding. He had just returned from a trip to the US where he got married in a civil marriage ceremony in City Hall of NYC. He explained that he, like many of his friends, had done so because they had nothing in common nor any dialogue with the rabbis of Israel. I reminded him that on that particular morning we had witnessed three Israeli rabbis bury our friend’s father, a total stranger. I continued to point out some of the many great things rabbis were doing in Israel. In vain, I tried to shed some light on the rabbinate and build a bridge to this rather secular group of Israel’s elite.

Listening to him describe the gap that sadly divides the secular “chiloni“ and ultra-orthodox “haredi“ leaderships of Israel, I was dismayed and saddened by how far this split has actually wedged a division among our people. Could we have reached such a low point in our history that Jews living in our ancient homeland were flying across the world to avoid having to engage with our very own rabbis? How ironic I thought it was that I, an American rabbi, had flown to Israel first to marry and now bury a son and father of the most secular type of Israelis. Would this young pilot’s first encounter with an Israeli rabbi be at his own funeral?

Harav Kanievsky, I am convinced that the fault lies largely with us, the “religious,” and less so with them, the “secular. “ In fact I don’t believe there is an “us” and “them.” I was born a Chabadnik, where we are taught that there is only one Jew in the world. Yes, one Jew. But it wasn’t until the conversation with your disciple on my return flight that I began to comprehend the mindset that actually fuels this terrible divide. It is for this reason, and with hope of healing this terrible National wound, that I write you this letter.

“You look like a Chabadnik,” he started off, as he leaned across the aisle of our ElAL plane, “so tell me a story of your great Rebbe.” Not sure if I was sensing sarcasm or sincerity in his tone, I told him about my experience of once praying with the man I had just buried and how this person carried a photo of The Rebbe in his wallet for 20 years, despite claiming to be an agnostic. The truth is that “Rebbe miracle stories” were never really my forte, so I figured I would challenge him to a more serious theological debate in this final hour of our cross Atlantic flight. After all, I don’t get to meet many “haredis“ on the sprawling campus of Yale University. “What will you do about the pending proposed military draft?” I curiously asked my flight mate. “Well if it actually passes,” he said, “they will have to put a million of us in prison, for how can a pork eater, the son of a pork eater, tell us G-d fearing Jews to close the yeshivas and serve in the army? These Jews need to be despised and excommunicated for the way they treat the religious community.”

I was so shocked by the venom he was espousing in front of his wife and 16 year old son that I felt like stopping the conversation right there just to avoid embarrassing him. This verbal assault on the majority of Jews alive and the Jews who I consider my dearest constituents was not going to pass without a fatal blow. One, of course, I would have to deliver with love.

This man was by no means a Torah ignoramus, nor lacking in any level of sophistication. He was clearly a successful businessman, philanthropist, and learned Torah scholar. “I’m not sure you can blame a Jew for eating pork if that is what he was brought up eating,” I replied. It was an elementary response to such a loaded attack.

“After all,” I continued, “doesn’t your son [who was sitting next to him on the plane] eat what you eat?”

“How can you preach such hatred of a Jew,” I asked, “when the Torah explicitly says, ‘Thou shall not hate your brother in your heart’? Is that verse any less a part of the Torah you embrace?”

He replied, “well Esau, despite being the son of Isaac the patriarch, was the enemy of the Jews,” as if to suggest that any secular Jew had the status of an enemy. I explained that the Torah explicitly tells us that Esau and Ishmael had abandoned the ways of their parents’ home and clearly attained the status of another nation early in our history. To suggest that every non-observant Jew in Tel Aviv born to non-observant parents, or simply brought up in a non religious home, was now the enemy, was ludicrous.

His self-righteousness and arrogance was so revolting that I knew I needed to win this debate before we landed. I reminded him that the Jewish people were a family first and called over the flight attendant who was not wearing a kipa, and clearly the type of Jew he was critiquing. I asked the man if he believed we were all part of one family, to which he replied, “of course.” “If the plane went down at this moment,” I continued, “do you think your prayers would be any different than this gentleman? Do you really think your cry of Shema Yisroel would sound any different than his? Have you ever considered the probability of living parallel lifestyles should you have been born into his family, and he into yours?”

He would not concede. “The Finance Minister of Israel [he refused to mention him by name] is a pork eater, the son of a pork eater, and will suffer for the terrible anguish he is causing our community. He is no different than Jesus whom, though born to Jewish parents, is responsible for the murder of so many Jews through European history.” I reminded him that according to one account in the Talmud, Jesus left the seminary because of the lack of sensitivity of his Rabbi and perhaps that was why Christianity started to begin with. I reminded him of the commandment to love thy neighbor as you love yourself–to no avail. As I sat there I started to comprehend why my new friend from the squadron had flown to NY to have his wedding. How could he have any respect for Jewish leaders that did not officially declare this type of talk absolute heresy? Who could stomach this unapologetic self hatred by a “religious” Jew. All in the name of Torah and G-d!

But then I digressed and mentioned one of the greatest Rabbis in our collective history. Reb Chaim of Volozhin. He is, after all, the icon and example of Torah Judaism, who embodied the ultimate divine manifestation of Torah in a human being. In addition to being the crown disciple of the Gaon of Vilna and the author of Nefesh Hachaim, he was also the patriarch of the great Saloveitchik Talmudic family dynasty. So in a final attempt at reconciliation I asked:

What if I told you that the current President of Yale is named Peter Salovey, short for Saloveitchik? Though he is not particularly observant by your standards, he is a direct descendant of Reb Chaim. He is a dear friend of mine and despite being of the more secular type, he is extremely proud of his Judaism. In fact, he proudly quoted the great Mishnaic authors in his inaugural address as President of Yale. Do you know that he often engages in Talmudic discussions with me and others of the Yale community? Would you dismiss, excommunicate, and forsake the grandchild of the holy Reb Chaim of Volozhin in your self-righteous pursuit of an Israel that excommunicates the non-orthodox Jew?

It was at this moment that he got out of his seat and approached mine with an urgency. He finally realized what we were actually talking about. We were talking about that one Jew, the Jew that he could never forsake for it would mean forsaking Reb Chaim Volozhin. And so I got up and together we stood near the emergency exit door as he softly whispered these words into my ear, but more so into my heart and into my soul:

I envy you so much my dear Shmully, because in the merit of showing unconditional love to his grandson, I assure you that when you die, the great Reb Chaim of Volozhin will be waiting for you in heaven, and he will single-handedly open the gates of Gan Eden for you to enter.

These final moments of my flight were an absolute affirmation that there is hope for our people. I could not hold back my tears and replied, “how ironic, that upon my death, at the moment I would have to face my Maker, I would not be greeted, escorted, and defended by my Rebbe, Reb Schneur Zalman of Liaidi, the founder of Chabad, but rather by his opponent, the prize student of the Gaon of Vilna, Reb Chaim of Volozhin.”

And then he said, “You know, when you return to Israel, I’m going to take you to visit our leader the great Reb Chaim Kanievsky. I want you to tell him what we talked about.”

Rav Kanievsky, I don’t want to wait until my next trip to Israel. I will simply ask you what I asked him:

What would Israel look like this Pesach if you asked each and every one of your followers today to invite one non religious friend for Pesach? How amazing would it be if 1 million non orthodox Jews came home tonight and told their spouse that their religious friend or acquaintance invited them to their Seder? What if we reinterpreted, “all who are hungry may they come and eat, all who are needy may they come and enjoy Pesach,“ to mean, “not only the physically or materially poor but those less observant than us”?

Just as I’ve been assured that Chaim of Volozhin will be waiting for me in heaven, I sincerely hope Schneur Zalman of Lyadi is waiting for you. Let us hope there will be no need to imprison 1 million Jews but rather have 1 million more guests this year at the Seder.

I look forward to embracing you on my next trip to Israel.

Shmully Hecht is the Rabbinical advisor of Eliezer: the Jewish Society at Yale and can be reached at shmully@279crown.org

Why do we have to count the Omer?

This a guest post from R’ Meir Deutsch. It is copyright and should not be used or copied in any form without Meir’s permission.

 

Why has Shavuoth no fixed day in the Bible? How did Shavouth turn out to be Chag Matan Toratenu?

 

These are some of the questions I asked myself. I shall try and find the answers below. Beside the sources mentioned, all the rest are my assumptions  – you can either accept them or disregard them, but would appreciate your opinions and comments.

I chose Hebrew as I think that mixing Hebrew with English sometimes confuses.

ספירת העומר
     מאיר דויטש ניסן תשע”ד
© כל הזכויות שמורות

התורה אומרת לנו: “וספרתם לכם ממחרת השבת…”

מהי ספירת העומר? מהי “ממחרת השבת”?

כל החגים שבתורה ניתן להם תאריך, כמו שאומרת התורה: “אלה מועדי ה’ מקראי קודש אשר תקראו אותם במועדם”:

“בחודש הראשון ב-14 לחודש בין הערביים פסח, וב-15 לחודש הזה חג המצות, שבעת ימים ביום הראשון מקרא קודש וביום השביעי מקרא קודש.” כך גם בחגים האחרים.

בפרשת אמור, מופיעה הנפת העומר בין חג הפסח לחג השבועות. מה נאמר שם:

וידבר ה’ אל משה לאמור. דבר אל בני ישראל ואמרת אליהם כי תבואו אל הארץ אשר אני נותן לכם וקצרתם את קצירה, והבאתם את עומר ראשית קצירכם אל הכהן. והניף את העומר לפני ה’ לרצונכם, ממחרת השבת יניפנו הכהן. […] ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה…

וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה, שבע שבתות תמימות תהיינה, עד ממחרת השבת השביעית תספרו חמישים יום.” לאחר אותן שבעה שבועות, ביום החמישים, אומרת התורה: “וקראתם בעצם היום הזה מקרא קודש יהיה לכם…”. חג שהתורה לא נותנת לו לא תאריך ולא שם. אתם תקבעו את היום בו יחול החג על ידי ספירה, ספירה שמתחילה ממחרת השבת.

ממחרת השבת קובעת:

א.    את יום הנפת העומר,

ב.     את תחילת הספירה לקביעת חג השבועות,

ג.      לפיכך את קביעת חג השבועות עצמו.

מה היא אותה שבת שממחרתה אנו מתחילים לספור? לפי הפשט שבת זו היא השבת הראשונה לאחר יום טוב ראשון של חג המצות, דהיינו יום א’ הראשון לאחר אותו יום טוב הוא היום הראשון לספירה. ספירה זו נותנת לנו גם כן שבע שבתות תמימות, שבועות המתחילים ביום א’ ומסתיימים ביום שבת.

ספירה זו אומצה על ידי הבייתוסים/צדוקים, ולאחריהם על ידי הקראים והשומרונים.

לעומתם, מסורת חז”ל היא כי ממחרת השבת פירושה ממחרת יום טוב ראשון של חג המצות [מנחות סה, ב], ולא חשוב באיזה יום בשבוע נופל אותו יום.

חכמינו ניסו להוכיח בדרכים שונות מדוע הבאת העומר היא לא ביום א’ הראשון אלא ממחרת יום טוב. לא אכנס לכולם אבל נבדוק כמה מהם.

 “אמרו להם חכמים [לבייתוסים] שבת בראשית קרויה שבת ויום טוב קרוי שבת…”. האומנם? הרי התורה אינה משתמשת במונח שבת כיום טוב בשום מקום, התורה משתמשת ליום טוב במונח “שבתון”, ביום הראשון שבתון…, מלבד ביום הכיפורים, וגם שם המונח הוא “שבת שבתון”. אם מאמצים ששבת היא יום טוב, מה פירוש שבת בהמשך “עד ממחרת השבת השביעית…”?

רבי יוחנן בן זכאי מקבל את הפירוש של הבייתוסים, ממחרת השבת זה מיום א’ בשבוע ולכן יש לנו שבעה שבועות תמימים. כל זה נכון לדבריו כאשר יום טוב חל בשבת. אבל אם יום טוב חל באחד הימים האחרים בשבוע  אז אין לנו שבעה שבועות תמימים ולכן אומר לנו הכתוב : “תספרו חמישים יום”. לפיכך נאמרו שני הדברים, שבועות וימים, כך שביום טוב שחל בשבת תספרו שבע שבתות תמימות, ביום טוב שחל בימי השבוע האחרים תספרו חמישים יום. [ראה רש”י שם].

רבי שמעון בן אלעזר מביא ראיה מהפרדוקס של פסח [מנחות סו, א]. “כתוב אחד [דברים טז] אומר ששת ימים תאכל מצות וכתוב אחד [שמות יב] אומר שבעת ימים מצות תאכלו. הא כיצד יתקיימו שני כתובים הללו? [והוא מסביר] מצה שאי אתה יכול לאוכלה כל שבעה, אוכלה ששה מן החדש.” כי ביום הראשון, לפני הנפת העומר, החדש אסור. מצות אוכלים שבעת ימים, יום ראשון מישן וששת הימים הבאים מחדש.

“רבי יוסי אומר [מנחות סו, א] ממחרת השבת ממחרת יום טוב, יכול ממחרת שבת בראשית? וכי נאמר ממחרת שבת בפסח? והלא לא נאמר אלא ממחרת השבת, והרי כל השנה מלאה שבתות צא וחשוב מאי זו שבת…”. הרמב”ן רואה בהוכחה זו “שזו גדולה שבראיות”.

בהנפת העומר מביאים קורבן ” ועשיתם ביום הניפכם את העומר כבש תמים בן שנתו לעולה לה’.” אם יום הנפת העומר משתנה ואינו ידוע אז מובן שאין אפשרות לתורה להכניסו בין קורבנות המוקרבים בשבעת ימי חג המצות. אבל אם ידוע כי הקורבן של כבש בן שנתו שבהנפת העומר הוא תמיד היום הראשון של חול המועד פסח, מדוע לא נאמר,לאחר קורבנות של אותו היום מלבד עולת הנפת העומר וניסכה? והוא יתווסף לשבעת הכבשים של חג המצות?

שאלה לגיטימית יכולה להיות: מדוע לא ניתן לא להנפת העומר ולא לחג השבועות תאריך כמו לשאר הימים טובים ועלינו לקבוע את חג השבועות לפי ספירה?

ושאלה שנייה:

אם חג השבועות נקבע לפי ספירה, האם הוא יחול מידי שנה בתאריך זהה, או שמא תאריכו אינו קבוע ולכן גם התורה לא יכולה לנקוב בתאריך? 

לשאלתנו הראשונה מצאתי את דבריו של רבינו בחיי, שכנראה שאל את אותה שאלה, ותשובתו מעניינת. הוא אומר:

רבינו בחיי (ויקרא פרק כג פסוק טז) אומר:

שלא הזכירה תורה חג שבועות ביחוד [במפורש] כשאר החגים ושיאמר כן: “בחדש השלישי בששי בו חג השבועות”, כמו שאמר בפסח: “בחמשה עשר יום לחדש הזה חג המצות”, בא ללמד כי הוא חג נגרר אחר מצות העומר, ומ”ט יום הספורים בין ראשון של פסח עד השבועות, הנה הם כחולו של מועד בין ראשון של סוכות ושמיני עצרת.

כוונתו היא כמו בסוכות ביום הראשון שבתון וביום השמיני שבתון וביניהם חולו של מועד, כך כאן ביום הראשון חג המצות ולאחר 49 ימים של מאין חול המועד, ביום החמישים חג הביכורים. אבל קשה, כי באמצע חול המועד הזה יש לנו את חג יום השביעי של חג המצות.

לשאלתנו השנייה, ברצוני להביא כאן את הברייתא במסכת ראש השנה (ו,ב) האומרת:

“תני רב שמעיה: עצרת [חג השבועות] פעמים חמישה, פעמים ששה, פעמים שבעה, הכיצד? שניהם מלאים [ניסן ואייר] חמישה, שניהם חסרים שבעה, אחד מלא ואחד חסר ששה.”

גם בתוספתא מסכת ערכין (פרק א הלכה ט)  [אחר הדיון על חודשים מעוברים] אנו מוצאים:

עצרת פעמים שחל להיות בחמשה ובששה ובשבעה לא פחות ולא יותר ר‘ יהודה אומר חל להיות בחמשה סימן רע לעולם בששה סימן בינוני בשבעה סימן יפה לעולם אבא שאול אומר כל זמן שיום טוב של עצרת ברור סימן יפה לעולם:

כאן אנו רואים כי לפני חכמי התלמוד עמד לוח שנה שונה מזה שלנו היום. לפי אותו לוח אין תאריך קבוע לחג השבועות. הוא אינו חל כל שנה ב-ו’ בסיוון. אם כן, לפי ברייתא זו, ברור כי אין התורה יכולה לקבוע תאריך לחג השבועות ועלינו לקבוע אותו לפי ספירה.

ידוע לנו כי לפי התורה חודש הוא בן 30 ימים. אנו רואים זאת אצל נח. המבול התחיל “בחודש השני ב-17 יום לחודש, ביום הזה נבקעו כל מעינות רבה…” ובהמשך “ותנח התיבה בחודש השביעי בשבעה עשר יום לחודש. ..” בדיוק 5 חודשים. מלבד תאריכים אלה נותנת לנו התורה גם את הימים: “מקצה חמישים ומאת יום”. דהיינו חודש הוא בן 30 ימים.

בספר היובלות (ו, כט) יש לנו לוח אחר: “חמישים ושנים שבועות ימים והם הוֹוִים שנה שלמה […] ואתה צו את בני ישראל לשמור את השנים לפי מספר זה, שלוש מאות וארבעה וששים יום הם שנה תמימה…”

ספר היובלות ממשיך: “ויהיו אלה אשר יביטו אל הירח והוא ישחית את הזמנים הקבועים ויקדים בכל שנה בעשרה ימים” [חודש בן 29 ימים וחודש בן 30 ימים לחילופין]. {שנת החמה ארוכה משנת הלבנה ב-10 ימים 21 שעות ו-204/1080 חלקי שעה.}

אם ניקח לוח זה שבספר היובלות, שהוא תמיד בן 52 שבועות שלמים, הרי נוכל לפתור את המחלוקת בין הבייתוסים לבין חז”ל. לפי לוח זה כל תאריך בלוח יחול תמיד באותו יום בשבוע בכל שנה, כך שייתכן ויום ראשון של חג המצות היה ביום שבת, ולמחרתו “ממחרת השבת” הונף העומר והחלה הספירה. כך כל שנה ושנה חל “ממחרת השבת” ביום א’ בשבוע.

אם נעבור לספר דברים (טז, ט) שם נאמר: “שבעה שבועות תספור לך מהחל חרמש בקמה תחל לספור שבעה שבועות”. כאן אין הספירה מתחילה “ממחרת השבת” אלא מזמן שקובעת החקלאות, הבשלת התבואה {שעורה}. הנפת העומר בתחילת הספירה בקציר שעורים, ובסיום הספירה שתי הלחם בחג השבועות בקציר החיטים. גם מלך בבל הביא בזמן קציר השעורים, בחודש ניסנוּ, מנחה לאלוהיו מראשית פירותיו. (לוח השנה הבבלי שימש כנראה את אבותינו שבעצם אימצו אותו. בלוח זה שמות החודשים דומים לחודשים שלנו, וגם הבבלים הוסיפו אדרו שני בלוח במחזור של 19 שנים.)

אנו גם רואים את ההבדל בין העלייה לרגל בחג הסוכות לבין זו של חג המצות. בסוכות נאמר (דברים טז, טו): “שבעת ימים תחוג לה’ אלוקיך במקום אשר יבחר…”, שבעת ימים בירושלים. לעומת זאת בפסח נאמר (שם, ה): “לא תוכל לזבוח את הפסח באחת שעריך […] ובישלת ואכלת במקום אשר יבחר ה’ אלוקיך בו [אבל עולי הרגל לחוצים לצאת לקציר התבואה שבשלה, והפסוק ממשיך] ופנית בבוקר והלכת לאוהליך”. חזור הביתה והחל בקציר.

ננסה לפתור את הבעיה. בהנפת העומר נאמר אומנם ממחרת השבת”, וגם “מהחל חרמש בקמה” אבל גם נאמר “והניף את העומר לפני ה’ לרצונכם…”, כאן אומר שד”ל: “והרשות בידנו להניף את העומר ביום שנרצה”. אבל כאשר נבחר את היום, נבחר כך שלא יהיה זה יום השבת אלא ממחרת השבת, שכאן נפרשו לאו דווקא ביום א’ בשבוע אלא בכל יום חול בשבוע. על פי זה קבעו חז”ל (לרצונם) את יום הנפת העומר ביום הראשון של חול המועד, ולפי “לא ב’ ד’ ו’ פסח” לא יחול יום ראשון של חולו של מועד לעולם ביום השבת.

לאחר כל הלוחות האלה, כדי להכניס אותנו לתלם, קבעו רבותינו עבורנו לוח שנה חדש, לוח מודרני, המשלב בתוכו את שנת הלבנה ואת שנת החמה וזאת כדי להביא לכך שפסח יהיה בחודש האביב (הם הצליחו בזה ברוב השנים אבל לא בכולם), ובלוח זה קבעו תאריך לחג השבועות שיחול תמיד ביום ו’ בסיוון ולא ינוע, כפי שנאמר בתלמוד, בין ה’, ו’, ו-ז’ בו.

כדי שחג השבועות יחול תמיד ביום ו’ בסיוון, הם קבעו את יום הנפת העומר למחרת היום הראשון של חג המצות, יום קבוע שלא ינוע יותר “לרצונכם”.

קביעת חג שבועות בששי בסיוון מאפשר לנו גם לומר בתפילת החג חג “זמן מתן תורתנו”, דבר שלא יכולנו כאשר החג היה נע בין ה, ו, או ז, בסיוון.

What we can see is that by fixing the date for the Omer and by that, the date for Shavuoth, our sages also transformed Chag HaShavuoth from a Chag without a name, Atzeret or Yom Habikurim to Chag Matan Toratenu.

חג כשר ושמח.

“Just” a headline for the Australian Jewish News

On Thursday nights, I quickly glance through the Australian Jewish News (AJN) while I eat my dinner. There is the usual stuff which is so boring: Henry Herzog’s letters about section 18C and his obvious anti-Right stance at all costs (love your work Henry), Michael Burd and others in opposition and so on. These are ubiquitous and I’d suggest the AJN probably doesn’t have enough letter writers which is why the letters section seems like the same section one read two weeks prior.

Moving along, and the headline this week screams that Manny Waks was FORCED to apologise to Rabbi Glick after the former was dealing with defamation proceedings. When I read this, I asked myself whether the AJN knew that Manny was ‘forced’ or whether they were exercising Journalistic hyperbole in the (mistaken) belief that they would sell more papers.

Isn’t is possible that when Manny was made aware that he was likely to have crossed a line and that he AGREED to apologise?

Or was it a case where his Board of Tzedek “forced” him to apologise. He wasn’t forced, he could have resigned and held his ground if he felt that what he did was the correct thing to do. This makes such apologies rather vacuous potentially.

Someone who thinks they are right, or at least 100% right is never forced to do anything. They can face the music, and win or lose. If they are convinced they will win the case, they won’t settle. I am sure Manny’s organisation (actually I know that his organisation) has lawyers who will work pro bono. Maybe they advised him to apologise. Is that “forced”?

So where did the AJN get this factoid from? Isn’t it just possible that Rabbi Glick was a Mentch and didn’t want to subject Manny to a trial and was satisfied with a simple apology? Okay, since certain folk decided to name Rabbi Glick to the press originally, that apology had to be public in the sense that it was posted on Facebook?

I would hope that an Australian JEWISH News would adopt standards that are higher than the gutter press. Then again, I don’t know what their standards or definitions are. We read about people, including some politicians being “Jewish” in the AJN. Perhaps they could tell us which definition they subscribe to in an editorial? Do they use Hitler’s (may his name be erased) definition or the Jewish definition? I don’t mean progressive, or even Bialik’s Stowe-Linder that would seemingly accept anything as long as you carry a badge on your lapel which says “Jewish”. It’s what I call extreme pluralism which dilutes everything to the lowest common denominator.

Finally, the thing that really gets up my goat is when I read “news stories” that are so stale as they have appeared online at least 4 days prior. Get your act together AJN. There is more than one way to sell papers.

Rabbi Abraham Glick
Menachem (Many) Waks

Disclaimer: I have performed at Menachem Waks’ wedding (and it was a lovely wedding, which I remember clearly) as well as some of Rabbi Glick’s daughters. I have no axe to bring with either of them. It’s about the AJN./

Finance Minister: I know it isn’t easy to create a work environment for all, but it’s possible.

“Hire haredim (ultra-orthodox); give them jobs,” said Minister of Finance Yair Lapid at the small and medium business conference today. “Following passage of the new draft law, tens of thousands ofharedim are going out into the workforce. Hire them.”

Lapid continued, “I know it isn’t easy. People ask themselves: how do I deal with kosher issues? What do I do if a woman comes in to my business wearing a T-shirt? How do I create a work environment where everyone gets along? I am not saying for a moment that there are easy answers to these questions, but it is possible. Israel has tens of thousands of small businesses where haredim work and they have found solutions.”

Lapid said, “The important point is that if we, as a caring society, do not accept the challenge of bringing haredim into the workforce, if we only demand that they serve in the army and work, without us working to help them integrate into Israeli society, we’ll have done nothing. This will pay off for anyone who makes the effort, because they are hard and intelligent workers and they learn fast, and they know how to say thank you to those who have given them a chance.”

Published by Globes [online], Israel business news – www.globes-online.com – on April 2, 2014

© Copyright of Globes Publisher Itonut (1983) Ltd. 2014

Who are the Gedolay HaTorah

The following is an editorial from Arutz Sheva in 2012 based on the view of Rav Eliezer Melamed, Rosh Yeshiva of Har Bracha

Rav Eliezer Melamed

Occasionally, people from the hareidi community question or attack my articles. Even though they are well aware that I strive to follow in the path of Maran Harav Kook zt”l, nevertheless they argue: “Why don’t you accept the authority of the Gedolei haTorah (eminent Torah scholars)?” The simple answer is: I don’t consider them Gedolei haTorah.

They definitely are important talmidei chachamim (Torah scholars) whose fear of sin precedes their wisdom, educate many disciples, and it is a mitzvah to respect them. But they are not Gedolei haTorah.

Gadlute beTorah (Torah greatness, eminence) necessitates an all-embracing, fully accountable handling of serious issues facing the generation, including: the attitude towards Am Yisrael in all its diversity and various levels – both religious, and non-religious; the attitude towards mitzvoth of yishuv haaretz (settling the Land) and the on-going war which has surrounded it for over a century; the attitude towards science and work, and the contemporary social and economic questions.

Technical Questions as Opposed to Fundamental Questions

It is important to note that merely addressing these questions is not sufficient, because it would be easy to settle for trivial answers offering technical ways in which an individual Jew could survive the changes and revolutions facing the nation and world in modern times. To accomplish this necessitates expertise, and the more complicated the situation, the greater the amount of competence required. But this does not demand gadlut beTorah.

The type of expertise leaders and public figures already possess is quite adequate; if they are loyal to the path of Torah as taught by their rabbis, and understand the social realities before them, they can find creative solutions to problems faced by different sectarian groups (hareidi or dati, Ashkenazic or Sephardic). This is presently the type of expertise required of Knesset members, ministers, and mid-level theorists. Clearly, they can take advice of rabbis who are familiar in this field, but this does not necessitate significant Torah input.

However, true Gedolei haTorah are required to deal with fundamental questions, in order to provide significant and important answers to the perplexities of the generation. They need not offer detailed plans for immediate implementation, but they must set a vision, thoroughly analyze the events and phenomena confronting them, distinguishing between the positive and negative points, and offer direction wherein the positive can triumph over the negative, and even rectify it.

 

What is Gadlute beTorah?

How this is determined is a weighty and important question indeed. Obviously, the mere fact that a person decides to tackle the important questions does not entitle him to the designation of gadol baTorah as long as he lacks the competence to do so. Likewise, it is clear that it is not determined by the degree of proficiency. Throughout all the generations there were talmidei chachamim famous for their great erudition, but nevertheless, their knowledge did not place them in the top row of gedolei haTorah, because that is determined by the degree of comprehension and penetration into the roots of the matter.

In very general terms, there are three levels of Gadlute beTorah:

The first level includes those who merit understanding the root of the svara (rational inference) of every individual halakha or agadah they learn – these are the regular talmidei chachamim.

The second level includes those who merit delving deeper, understanding the inner svara which clarifies several halakhot collectively, and thus know how to resolve various questions. For example, rabbis who present the important lectures in yeshivot, who are able to explain numerous sugiyot (issues in the Talmud) along the lines of one concept, and are great in lamdanut (erudition).

They can also be important poskim (Jewish law arbiters) who, out of their profound comprehension, understand numerous halakhot, and know how to contend with new questions, and usually are gedolim in a some fields of halakha. Some of those on this level merit comprehending the inner svara which clarifies various matters of aggadah, and they are gedolim in machshava (Jewish philosophic thought) and emunah (faith).

The third level includes those who delve deeper into the inner roots of the svarot, both in halakha, aggadah, and pnimiyut ha’Torah (the deepest aspects of Torah). Consequently, they understand the general rules of the Torah more profoundly, and as a result, the details of halakhot and midrashim are clearer to them; they know how to give comprehensive instruction and guidance in matters concerning the affairs of the clal (general public) and the prat (individual), the spiritual, and the practical. These are the true Gedolei haTorah. Naturally, there are also numerous intermediate levels, according to the extent of profound thought and inner orientation in the various areas of Torah.

Maran Harav Kook zt”l – The Gadol of Recent Generations

Maran Harav Kook zt”l was one of Israel’s unique Gedolei haTorah. He was gifted with tremendous natural talent and by means of his extreme diligence, righteousness, and virtue, merited delving into all areas of Torah to an inconceivable extent, particularly in general issues comprising both halakha and aggadah collectively, clal and prat, sacred and secular.

God performed an enormous act of kindness to His nation Israel, and the entire world, by sending us such a great and holy soul to illuminate our path in these extraordinary times – generations filled with highs and lows, tremendous scientific achievements and terrible moral confusion, the revealing of individual talents and the decay of national, societal, and family values.

In generations where all orders of life are shifting, it is essential to delve deeply into the Torah so as to instruct, correct, and redeem all that is continually revealed. In order to contend with such types of challenges, regular gadlute baTorah is not sufficient – not even of the third level. What is called for is the type of greatness of Moshe Rabbeinu and Ezra the Scribe.

Torah Scholars Who Do Not Understand the Teachings of Rav Kook

Needless to say, someone who does not understand the teachings of Maran Harav Kook zt”l cannot be considered one of the Gedolei haTorah of the generation. He can be an expert and well versed in numerous details from the technical side of halakha and aggadah. But he cannot truly be Gadol baTorah.

Even among those who understood Rav Kook’s teachings, there are two main distinctions. There are those who accepted his general instructions regarding the importance of Eretz Yisrael in our times – the generation of kibbutz galyiot( Ingathering of the Exiles) and atchalta degeulah (beginning of the Redemption). Also, they agree with his teachings in relation to science and work, and the fundamental attitude towards Jews who abandoned Torah but identify with the values of the nation and the Land, or universal values. Owing to their identification with his teachings and luminous character, such talmidei chachamim merit being spiritually connected to the third level.

And then there are a select few who delve deeper in understanding the ideas, which genuinely illuminate life, and pave a path to redemption via the light of Torah guidance.

It should be noted that among the elder rabbis of the previous generation, whom the hareidi community consider as Gedolei haTorah as well, there were many who were significantly influenced by Maran Harav Kook zt”l. And although they did not follow his path of public leadership, they accepted some of his ideas, remained admirers, and honored his image all their lives. Among them: Rabbi Frank zt”l, Rabbi Aeurbach zt”l, Rabbi Eliyashiv zt”l, Rabbi Wallenberg zt”l, and Rabbi Ovadia Yosef, shlita, may he live a long life.

The Words of Rabbi Charlop

Similarly, Rabbi Kook’s great disciple, Rabbi Yaacov Moshe Charlop zt”l, wrote in his book “Mayanei Hayishua” (Chap. 9), that at the present time, Gedolei haTorahmust engage in the general rules of the Torah.

In that chapter he explains that the prophets dealt with general rules for life, because when the general rules are set right, all the details fall into place. However, as a result of Israel’s transgressions, the general rules deteriorated and the Holy Temple was destroyed; consequently, our main task in galut (Diaspora) was rectifying the details themselves. But when the beginning of salvation occurs, and as the world gradually recovers, the longing for the general rules increases (and when the general rules from the source of the Torah are not provided, consequently, they are sought after in alien places, and chutzpah (audacity) and lawlessness intensify).

“Israel’s gedolim must be deeply aware of this yearning, and pay heed to speak inspiringly, at length and in brief, about rectifying the general rules. In a way that not only will speaking about the general rules not obscure the details, but rather, will add force and strength, yearning and enthusiasm for the details and their rectification…”

“At that time, if narrow-minded people come forward, assuming to hasten the final redemption by speaking only about rectifying the details alone, failing to speak favorably about correcting the general rules, they fall into the category of ‘a student who has not reached the level of teaching, but nevertheless teaches’, disarranging all the spiritual conduits, because the hidden light is best revealed through illuminating the general rules, and uplifting the worlds.

“It is appropriate to make vigorous efforts against such thoughts. The true gedolim wrap themselves with might and strength to stand at the head of the nation, guide them in the correct path, and know that truth and God are with them.”

The Chief Rabbinate

As a continuation to the vision of revealing Torah in its greatness, Rav Kook viewed the establishment of the Chief Rabbinate as a nucleus from which a significant and united Torah leadership could develop. However, after Rav Kook zt”l passed away, the independent status of the Chief Rabbinate steadily deteriorated. From a rabbinate which presented a vision emanating from a totally autonomous position, devoid of subordination to public institutions or to public circles, the rabbinate grew to be a subordinate public institutions, subject to the present legal establishment.

No longer was the focus on offering a comprehensive vision, but rather finding halakhic solutions for presented situations, shaped by public and political leadership. Even the attempt of Rabbi Herzog zt”l to suggest an alternative constitution for the State of Israel, was not an effort to propose an all-inclusive constitution, rather, to find ways to ‘kasher’ the norms of the country’s leaders, within the framework of halakha.

Still the Chief Rabbis and the members of the Rabbinical Council were for a long time,  the greatest talmidei chachamim of the time in Israel. Gradually, this status eroded, with the rabbinate recently becoming a supervisory department for a handful of religious matters, such as marriage, conversions, and kashrut.

In such a situation, although the rabbinate plays a very important role in managing these affairs, we are no longer talking about a supreme, moral, and spiritual Torah authority of mara d’atra (lit. “master of the house,” i.e. Israel’s authority in Jewish law). Rather, the role of the Chief Rabbi became at best similar to that of a director of religious affairs, and at worst – the spokesperson for religious affairs.

This  underscores just how much we must continue studying, delving, and identifying with the great vision of Maran Harav Kook zt”l, in order to increase and glorify the Torah and elevate the status of its bearers, so the light of the redeeming Torah can illuminate the entire world.

Rabbi Peysach Krohn’s visit to Melbourne

Everyone is entitled to an opinion, but if one of you will be attending Rabbi Krohn’s talks at the Beth HaTalmud affiliate Shule “Ohr Yisroel”asks him to elucidate a comment he has been reported to have made on radio, that one has to be “100%” certain of an allegation of pedophilia via a Rabbi before reporting to the police, that would be useful. I don’t know what 100% means nor which style of Rabbi he may have had in mind, and perhaps he can explain this. Perhaps he is following the Aguda line as opposed to the RCA.

Rabbi Krohn, who like most has some detractors, might also wish to comment on a video that has been around for some time

http://www.veoh.com/videos/v15548540jZsf9XYd

This might be a difficult bris or a once off where he has been unnecessarily smeared, although allegedly he has had letters banning him from doing Briss’n published by the BaDatz and others.

I’m hopeful there is a sanguine explanation for both, and, given he is visiting our shores, perhaps one of our readers who attends his now famous stories of R’ Shalom Schwadron and others, could advise what Rabbi Krohn’s response to both these matters is so that he can defend his reputation.