I don’t know how much of this is true; it may all well be true, and not all of it be found guilty. I’m not being judge. But, where there is smoke there is fire. These stories and accusations do not just come into existence יש מאין, ex nihilo. This report is from Yediot and made me feel ill.
Teachers at Hasidic school accused of sexually abusing students
Six teachers from a Talmud Torah school (“Cheder”) belonging to the Belz Hasidic dynasty were indicted on Tuesday for the abuse and assault of minors, with the main defendant accused of many cases of sodomy with minors, indecent assault, and extortion.
According to the indictments, the offenses were allegedly committed over the course of 11 years from 2000 to 2011 against 22 complainants aged 3-10, who were taught by the defendants. During that time, the defendants committed daily physical and emotional violence against the students, which was characterized by cruelty, humiliation, and intimidation.
According to the indictments, the students called the school “Bergen-Belsen,” referring to the Nazi concentration camp, while the main defendant, 49-year-old Avraham Mordechai Rosenfeld, was dubbed “Rosenazi.” Rosenfeld, the indictment states, brought students to a lounge at the school that contained beds and a closet in which he kept sweets, some of which he confiscated from the students. He allegedly ordered the students to come with him into the room, where he sexually assaulted them. After they stopped crying, he gave them sweets and sent them on their way. In many of the cases, Rosenfeld beat the students using wooden sticks or planks that he ordered the students to gather during recess. The indictment also details some instances in which Rosenfeld tied the students to chairs or desks using ropes or cable ties and had them stand in class with their hands and feet bound. While tied, he force-fed them a spoonful of black pepper or soap and forbade them from washing their mouths after. In other cases, he forbade students from going to the bathroom, or otherwise forced them to relieve themselves in their pants while sitting in class. Rosenfeld is also charged with animal abuse. In one instance, when a cat entered the classroom in which Rosenfeld was teaching, he beat it in front of the students with an umbrella or wooden sticks, and eventually shoved it out of the window, killing the cat. Additionally, Rosenfeld is suspected of terrorizing his wife and children at home. He allegedly subjected one of his children to abuse for years until the child left home. His wife claimed he threatened to keep her from their children, threatened to divorce her, and controlled the food in the house. The other five defendants are Yisrael Haim Shapira, 65, Haim Fishgrond, 69, Moshe Hirsch, 39, Menachem Alberstein, 63, and Avraham Pinchas Deytsch, 53. The six defendants denied the offenses attributed to them, with each providing explanations and interpretations of the incidents, claiming they did not intend to harm the minors. Some admitted to some of the less serious incidents, while presenting them as mere jokes. Apart from Rosenfeld, the other five teachers were released from detention under restrictive conditions. Zion Amir, who also represented former president and convicted rapist Moshe Katsav, now represents some of the defendants. “Some of the people I represent completely deny the allegations against them,” he said. “There is going to be a long trial that will acquit whoever needs to be acquitted from this important community.” Rosenfeld’s lawyer, Yehuda Fried, claimed that “the acts described in the indictment are exaggerated. Regarding his family, the accusations are completely made up by those seeking to get between him and his wife.”
Firstly a disclaimer: In our house you will only find Milk that was formally supervised, that is, in Melbourne the Milk from Tempo supervised by the Hungarian Charedi community. This is commonly known as Chalav Yisrael. The same is true of cheese we buy and eat.
It is common among the “frum world” to call standard milk that one buys from a supermarket (assuming it’s kosher of course, because sometimes they now have strange health additives) as “Chalav Akum“. Now, there is nobody who permits Chalav Akum. It is forbidden according to Shulchan Aruch without any question.
But, it grates on me, that people call the milk one buys in, say, Australia or the USA as Chalav Akum. It is NOT Chalav Akum. This milk falls into its own category. R’ Moshe Feinstein called it “Chalav HaCompanies” and permitted it expressly in many of his Responsa. He never changed his mind, however, he said that in Yeshivas that could afford Jewish supervision of milk, or for someone who considers themselves a “Baal Nefesh” (which is difficult to translate, but let’s just say it’s someone who is wary of any/most lenient opinions across the gamut of Judaism—perhaps this is the level of “Tzadik” described in the Sefer HaTanya?) they should take on the stringency of Jewish supervision.
Rabbi Dr Tendler, R’ Moshe’s son-in-law, testifies there was standard milk in R’ Moshe’s house. If R’ Moshe was strict, he extended it only to himself. The Rav agreed with R’ Moshe.
The term Baal Nefesh wasn’t defined by Reb Moshe, of course. It appears earlier in many Seforim. Sometimes they use Medakdekim, but I don’t know if that’s exactly the same thing. Perhaps it is. I haven’t merited seeing a definition. There are people who I consider to be a Baal Nefesh, but I think the real Baal Nefesh would never call themselves that 🙂
Now, what grates on me is the issue of powdered milk. Why so? There are some (e.g. the Har Tzvi, Rav Tzvi Pesach Frank) who contend that the decree to need milk to be supervised never applied to milk powder. If one looks carefully on Hashgacha in Israel one often sees that they make mention that the milk (usually from overseas) is from milk powder, because they know that some agree with Rav Frank.
What some Charedim do, however, is mislead. They mention that powdered milk is the same as milk, and quote the Chazon Ish. Yes, the Chazon Ish was the première Posek of Bnei Brak and his word is most important in the Torah world. As such, Charedim will not accept the powdered milk permission of Rav Frank, (even though he was no lightweight in anyone’s eyes and a staunch opponent of Hungarian Charedim). I don’t have a problem with anyone following the Chazon Ish, of course. Why should I? He was the Posek of B’nei Brak and his influence extended beyond.
So what is this blog post about? Well it’s about what they do not tell you about the Chazon Ish.
Everyone assumes that the permission to use Government regulation for Milk was initiated as a “lenient” opinion by R’ Moshe Feinstein זצ’’ל. (R’ Moshe was disgustingly ridiculed by Satmar, as is well-known, and one of their ilk wrote a repulsive book called Ma׳aneh L’igros, which might have been taken seriously if the author had even a modicum of Derech Eretz. The book was thrown in the gutter because of its disgraceful lack of respect to R’ Moshe and withdrawn from print.
The FACT however is that no less a figure than the Chazon Ish himself, before R’ Moshe, allowed Government regulation of Milk and he, yes, the same Chazon Ish expressly permitted it to satisfy the rules of Chalav Yisrael!
Some biased ones will tell to sell you all sorts of tall tales about this. The facts are that the Chazon Ish mentioned his decision/psak to Rav Wosner ז’ל on two occasions, and published it openly in his Seforim, and his Psak was also affirmed by the Steipler Gaon (the Chazon Ish’s brother-in-law). Some will do everything to make one think that the Chazon Ish didn’t mean it; that it was not L’Maaseh (for practical effect); it was just a Sevorah (theory) etc. However, those that say this are just plain revisionists for their own populist purposes. I thank RDS for an excellent article on this topic. If “the Baalei Nefesh” want to forbid it, fine. To claim that this was also the view of the Chazon Ish, though, is just pure fiction.
So, in future, if you are one of those who drinks Government regulated milk, you really should mention that it was permitted by the Chazon Ish. Saying it was permitted by R’ Moshe Feinstein can make it sound like a “lenient opinion” but if you say it was the Chazon Ish, then you are telling the truth and standing on the shoulders of a Charedi giant. Of course, R’ Moshe was a giant, but not for Charedim in Israel who considered his opinions too permissive.
I recently discussed this with the OU, and they affirmed that they agreed 100% with my sentiments.
One more disclaimer: the milk really needs to be from a civilised government where corruption and alternative milk substitution is not rife. If you are travelling, you need to be very careful because in some countries, there really is no issue of respect/fear of Government regulation if it exists at all. If it doesn’t exist, there is no permission to use the Milk according to anyone, unless they don’t have Treyf animals in that country! As a tangential example, we all know many Hindus are strict vegetarians or even vegans. Yet, for years, McDonalds in India sold their advertised pure veggie food, using animal oil from cows which many Hindus consider a sacred animal! The outcry in India was enormous. I was there at the time. (Personally, I only ate what was in my suitcase)
On Israel TV, investigative reporters clearly revealed yesterday that levels of ingredients were reduced (not abolished) when they were produced for Badatz and other “Heymishe Hashgachos”. The nutritional value, especially for children was compromised. It is of absolutely no business for a Kashrus agency (in this case also Belz) to dictate changes in amounts of ingredients unless it is a matter of bitul, which can’t be done by Jews anyway.
The producer creates a product. It is either Kosher according to the published standards or it is not. I am aware for a several years of this practice occurring and it is nothing short of a Chillul Hashem, which has zero to do with Kashrus.
Firstly, here is a letter from מורי ורבי הרב הרשל שכטר, Posek for the OU and Rosh Kollel at Yeshivas Rabbeinu Yitzchak Elchanan.
A rough translation follows: My parts are in square brackets]
4 Shevat 5776 (January 14, 2016)
In respect of a ben pakuah [a calf that is born alive after its mother has already been slaughtered] (which has been “born” [prematurely] at eight months, before it has completed its normal formation, [ from its slaughtered mother ] one may eat its gid hanasheh (Sciatic nerve) and cheilev (forbidden fats) (YD 64:2) [ which are normally forbidden] and [since it is 8 months old] it is not reasonable for this premature calf to put its feet on the earth [as it it is a mature calf] because it is a “nefel”. If they took this calf and put it into an incubator [to allow it to mature] until it became fully fledged healthy, as if it was born as a nine month old calf, [on this matter] the Chazon Ish’s view is that halachically the calf is considered fully formed and its gid hanashe and cheilev are forbidden. [the prohibitions of gid hanasheh and cheilev only apply when the ben pakua preforms the halachic act of ‘hifris al gabei karaka’ (lit. places its hoof on the ground)]. It is not possible for a premature calf to execute this halachic action.
It is. therefore, impossible to raise premature bnei pakua for slaughter as the only way to do so is by placing them in an incubator until they become viable. As previously stated this would cause them to have the status of full-termbnei pakuos whose gid hanasheh and cheilev would be forbidden Biblically or Rabbinically as soon as they are ‘hifris algabei karka’.
There is also a picture that someone sent me of RMG Rabi (who looks to be in a long Rabbinic coat, unless I’m mistaken) sitting with (the Belzer) Rabbi Pinchas Padwa. The picture conjures an endorsement of RMG Rabi’s venture with Kalman Gradman, Stephen Bloch and perhaps others. Rabbi Padwa sent the following letter to Rav Beck of Adass.
My translation follows. My emendations and additions are in square brackets [ ]
To the honoured famous Torah scholar and Gaon and Tzadik Rabbi A Z Beck shlita, the Head of the Beth Din [ of Adass] in Melbourne, Australia.
After [genuine and serious] genuflection, I am writing to clarify my opinion on this matter [of commercial production of Beni Pekuah meat]. Although I wrote a response to Rav [Ze’ev] Vitman [formerly the Chairman of the Shemittah Committee of the Chief Rabbinate] [it must be understood that] the letter was solely for academic purposes [as opposed to a letter with a definitive Psak Din Lehalocho U’Lemaaseh] and was [motivated in order] to clarify Torah concepts, which is my normal practice [with such letters].
I did not enter the fray of deciding on commercial Ben Pekuah from a practical halachic conclusion, especially as this is a type of matter which will bring a stumbling block and a breach and separation from the walls of our religion, Chas V’Shalom, and will serve to undermine the Torah which is under the bastion of Kashrus and Kashrus for which the Rav [Beck] gives his all to sustain.
God forbid, that someone should do anything large or small which will breach the fences of the world and weaken the standing of Rabbinic Gaonim, who stand on guard [to protect Torah and Kashrus].
I join [Rav Beck] and the great Rabbis of the Holy Land, the princes of Torah, that one should not grow commercial B’nei Pekuah [farms] as such a venture will result in a Churban [devastation of Kashrus].
I bless the honored Torah scholar that he should merit to stand strong against any breach in the wall of our sacred religion against any breach in our religion, for many more good years]
Rabbi Pinchas Leibish Padwa
It would seem, but who can know that Rabbi Padwa was called to task for giving the appearance that he was a supporter of RMG Rabi vis-a-vis his letter to Rav Vitman. He then clarified his view. RMG Rabi claims an anonymous Rabbi has eaten his meat. One wonders if that was Rabbi Padwa or Rabbi Vitman. Someone should ask them.
Now, the interested reader might wish to consider that the wonderful Kosher Australia organisation has even bigger issues they face. RMG Rabi attends the Shabbos early minyan at Mizrachi, however, he is not given any Aliya due to what some consider his subversive actions. In particular, there have been letters allegedly from his pen to gentile manufacturers stating that Kosher Australia is not reliable. This is something that simply cannot be tolerated, from a maverick or anyone else. It is for these reasons that I have posted the above. RMG Rabi and his business partners really should find a different honest income and stop attempting to disrupt the hard work of many years, by a myriad of volunteers.
I was discussing a topic at Shule concerning why I wasn’t a regular purchaser of Hamodia. He asked me what I didn’t like. I suggested that I always felt like I was reading Disneyland when I read Hamodia’s description of any living or departed “Gadol” from yesteryear. Sure, I’m known to be a cynic. That’s different from being cycnical per se and is probably the wrong word in context. Being a cynic is probably a precursor or post effect from being a scientist of sorts. I have found that I see or notice things some do not. That’s unlikely to be a brain thing, but rather a training thing. I’ve been taught for so many years to dissect each word and scrutinise what’s written it’s invaded by mode of processing information. It’s a good invasion.
Consequently, when I read all the incredible stories about Great Rabonim and the occasional Rebbetzin? I am left with a feeling that “between the lines” there is much missing. What is missing? For me, it is the struggles, the emotions, the human side: the good and triumphant verses the struggles which weren’t always triumphant. I feel cheated. I know, as we all do, that there isn’t a family with a closet hidden and where some skeleton hangs proverbially. With Hamodia I am being treated with a menu of historiography and/or not well researched history. This extends way beyond Hamodia itself. Why, the (not so Holy) Artscroll translation decided they had jursidiction over the words of Rashi’s eynikel, the great Rishon, the Rashbam of the early 1000’s and chose to omit various things he “said wrong” or “should be hidden today”. No doubt, that was with permission of a “Choshuve” Rov or three, but I still don’t buy it. To me this consititites Olam HaSheker, the world of lies. Lies by commission and sometimes commission. He, a Gerrer Chossid, opined that he could see nothing wrong with positivity as motivating force. I took his point, but countered that unlike former times, one simple can no longer escape the “real world”. If a child/talmid is imbued with brains and if they are also pursuers of truth and rigor, I think that the “world would come down” on such and they may cease to believe or start to doubt. They then separate into two types:
those that go through all the motions even with all the chumros, but deep down because they have felt they have been lied to, no longer believe anything . Social, Economic and other pressures make it too hard for them to break away
those who have either experienced a bad incident or whose mind is too fertile to ignore the truth when they eventually discover it, either through interaction with a library, the internet, work and plain life and choose to leave the world of their parents and are banished and shamed as a result.
I’m reminded of a story which Mr Sperling of Elwood Shule used to tell me every Yom Kippur (in the days when Elwood had characters). In Yiddish he would relay how his father was very frum but his sons ranged in their frumkeit. One brother was completely not religious and was a card carrying member of the Communist party. This was not as uncommon as many people would have you believe. Yet, on Kol Nidrei night he had respect for his father and stood with all his brothers alongside their father. When the Chazan genuinely started saying (no choirs, organs, guitars and all the shticks people use today) Or Zarua LaTzadik אור זרוע לצדיק the communist boy’s leg went into an incontrollable shake. Mr Sperling used to rib him in the elbow each year and say “Nu, so you discovered God one night each year and you tzittered (trembled with awe) because your let always gives it away”.
To be sure, choosing what to expose one’s kids to it’s a delicate balancing act. It is one each parent and School considers. There are extremes and middle grounds and hilly grounds. There are a number of Schools that censure text books or story books or censor these in part. Do they think that the kids don’t notice glued pages or redacted texta? They do, and in many cases it makes them want to see the original so they know. People have a thirst for knowledge. The key is to quench the thirst in a meaningful way. Does anyone believe all the non Jewish books in the famous Lubavitch library fell in by carrier pigeon?
Defining what a “meaningful way” is complex. To give a comparison: It isn’t meaningful for anyone to give lower precedence to Tzniyis, be it for a male or female. At the same time, when one introduces laws (especially for women) that make them uncomfortably hot on a summer’s day, one really is using up מסירות נפש for the secondary, and not the primary. I’m not of course suggesting they prance barefoot in the gardens in white on Tu B’Av (would any Rav allow that today?) watched on by potential suitors. Yes, males and females should keep the עיקרים of Tzniyus. In terms of חומרות however, it is a very brave person who can pretend that their entire Kehilla are בעלי נפש people who are quietly and surreptitiously מחמיר on themselves across the gamut of Torah.
ָAnother example: we’ve over focussed on the claim that there can be nothing can be good in secular studies (unless you make a quick buck thereafter). This is simply untrue. Many of the greatest Rishonim and Acharonim disagreed. So you will say, yes, but that’s because they were on a Madrega, and we are not. I will counter that aside from the study of philosophy, where one would really need to be a learned בעל מדריגה if they were to cope with it, most University studies actually perform the side effect which allows one to see just how much צלם אלוקים they own. It is almost a פרוזדור to the real world, but one where you are learning as opposed to being bossed and working for someone else. You aren’t about to encounter כפירה if you study accountancy, computer science, law, medicine, architecture, mathematics, and much more. And if your bent is biology and those sciences, you would do well to be well acquainted with Rabbi Natan Slifkin’s books, as well as his interlocutor Rav Moshe Meisselman, beforehand. You will be equipped. I’ve seen kids grow in their Yiddishkeit בדווקה because they are exposed to the חושך and are much more able to discern the אור and radiate within it and grow.
I remember the days when just about every Adass graduate who didn’t join their father’s business, went to Prahran Tech (as it was then known). It was normal. They used a short series of English names: George and Peter made up over 50% of them. (I will never understand how Hungarian Adassniks of yesteryear and today chose Peter of all names!). I think that was the Adass of the Germans and Oberlanders. Today it’s the world of Chassidim.
It is with this that I come to Rav Ya’akov Emden who is universally acclaimed as an outstanding Talmid Chacham. The son of the famed Chacham Tzvi, he didn’t need to even come second to his father. His entire mantra was truth which is why a healthy dose of skepticism had him at loggerheads with R’ Yonasan Eybesheutz. Most will never be told that he wrote an auto-biography. That of itself tells you lots about the man and that he did what he thought was right; not what others were doing “as right”. That Sefer is known as Megilas Sefer. I believe there have been three editions. Why so many editions? Of course, the answer is that people “greater and holier” than Rav Ya’akov Emden censored the Ya’avetz (as he is known) because “it was the right thing to do” and never allowed the whole thing to be printed.
I mentioned it a while ago in a learning hall and one צורבא דרבנן contacted me privately and asked if he could borrow my new english translation. I left it for him to pick up, and I assume he will read it and eventually give it back. Alas, many of my Seforim go walk about because I rely on a faulty memory and end up blaming myself for misplacing.
I got so much out of that Sefer as well as the banned (shock horror) “Making of a Gadol” by the Rosh Yeshivah Harav Noson Kaminestsky as relayed to him by his own father the famed R’ Ya’akov Kaminetzky. (By the way R’ Ya’akov was actually related to very well-known Chassidim from Chabad, and there is a famous picture I had which I can’t put my finger on, with him an Rav Mendel Futerfass and I forget the third)
Why do I write on this topic? Well, we have the “going off the Derech phenomenon”. I’ve read at least one wonderful book on that topic. I don’t believe that the problem is with the kids. The problem is with us. How much אמת do we exude, and when we do, how much אמת do we hide when we don’t allow them to also see חכמה בגויים תאמין. There isn’t one answer. There is a multifaceted approach, and its starts with every kid. They see our faults and they see what’s important to us. Their respect for us and יהדות stems largely from this.
I’m reminded of a story, when then Prime Minister Begin used to come to the USA he visited the Rav, HaRav Yosef Dov Halevi Soltoveitchik (warning: anyone who calls him JB (especially Lubavitchers) don’t say it near me because I will give you a severe tongue lashing) because Begin’s father was R’ Chaim Brisker’s Shamash (some will try to change this fact, of course). Once Begin felt he wanted to discuss world politics and bounce his views off the Rav. He emerged from his meeting of an hour shaking his head. They asked him “how was the meeting” and he said “this man deeply knows as much if not more about Israeli and American politics than I did”. The Talmidim asked the Rav how he knew such things. He answered that the prime lesson he learned from his Zayda, R’ Chaim Brisker, and his father R’ Moshe, was: reading the lines of anything be it a Rambam or a mere newspaper, was only half the work. One had to work out the line that was missing that wasn’t written. Consequently, when he read the paper, the Rav used to intuit that which was purposeful elided by reporters and editors and then work out why, and based on this and his genius, develop a view on what the Emes really was.
And here we are today: we have picture books for kids with Moshe Rabenu dressed like someone from B’Nei Brak. What narishkeit is that? Do you think Moshe Rabenu wore boots? I’d say he didn’t. Do you think he wore a turban like hat. I’d say he did. How many people (aside from poosteh Mizrachi) do you see in B’Nei Brak wearing sandals? No, it’s strictly forbidden. It’s an almost יהרג ואל יעבור
That reminds me of another story. In the days I went to Bombay, Rav Gavriel Holtzberg הי’’ד had one of those questions. None of the remaining Iraqi Jews were Cohanim, and the Bene Yisrael had no Cohanim (especially if you believe they came from another lost tribe). In fact there were no Leviim either. One day, there was an Israeli guy, frum, who was a Cohen (I often had to Duchen on Shabbos and learned the Baghdadi chant by imitating the B’aal Tefilla). The Israeli took of his sandals and the oldest Baghdadi Jew took offence, saying how can one Duchen in bare feet. There was a back and forth, and this Baghdadi Jew who was normally very quiet (he has passed on now, and I have fond memories of his Middos) said they should not have Bircas Cohanim if the Cohen wasn’t wearing socks. Rav Gavriel in a stroke of genius suggested that the Baghdadi Jew give the Israeli Cohen his own socks and the problem would be solved. I will leave the rest to your imagination.
We’ve been taken in by the פרט or purposely erased it.
Make no mistake, this was not about Judaism. It wasn’t about דינא דמלכותה it was about keeping their school open. I had blogged about the issue here. They have caved in and shown less guts than the days of yore when the Gedolim of Europe had to deal with the issue of introducing secular studies into Yeshivos. If they really followed their Rebbe, then they should have gone on Aliya to Kiryas Belz or something and followed his ruling. Instead, they decided Golus in Stamford Hill under מלכות של חסד was preferable.
From the Jerusalem Post
Plans by leaders of the Belz hassidic community in north London’s Stamford Hill to expel pupils if they were driven to school by their mothers have been countermanded by the school governors, after a strong warning Education Secretary Nicky Morgan that it was “completely unacceptable” and her instigation of an inquiry into the controversial policy.
The issue arose after the head of two junior schools – Talmud Torah Machzikei Hadass, for boys, and Beis Malka, for girls – sent out a note threatening to institute the new policy from the beginning of the new school year in August. The note stated that the edict conformed with the ruling of the leader of the Belz Hassidim, Rabbi Yissachar Dov Rokeach, that women adherents must not drive.
Headlines about bans on women driving led to close attention on the Belz community in particular and hassidic Jews in general, with parallels being drawn with Saudi Arabia, where women are not allowed to drive. Jewish communal leaders – including Britain’s Chief Rabbi Ephraim Mirvis and Rabbi Joseph Dwek, the head of the Spanish and Portuguese community – distanced themselves from the ruling.
Morgan, who also serves as women’s and equalities minister, said the government would take any necessary action to “address the situation.”
Faced with negative reaction, Ahron Klein, chief executive of the boys school, issued a statement at the end of last week in which he stated that the head teacher had “sent out the letter on behalf of the spiritual heads of the community, who had not taken into account the implications of such a policy.”
He added that Neshei Belz, the community’s women’s organization, had also issued a statement saying that Belz women’s values may be compromised in driving a vehicle, although they added that they respect individual choices made in this matter.
Klein pointed out that the message that children would be excluded had not come from the school’s board of governors, “who did not approve the letter in advance.” And he clarified that the schools believe that women have a choice about whether they want to drive, “and our policy is to accept all children who are members of our community, which we have been doing for the last 40 years.”
Klein confirmed to The Jerusalem Post that, indeed, women driving their children to school would not be faced with their children being turned away, though he emphasized it was generally accepted by hassidic Jews – and not just by the 700 families of the Belz community in the UK – that for reasons based on their form of Judaism, women do not drive.
While welcoming the clarification, the Equalities and Human Rights Commission, which declared the policy “unlawful and discriminatory,” announced it had written to the schools demanding further clarification that they were complying with UK law and seeking confirmation no pupils driven by their mothers to school would be subjected to sanctions.
I wonder which היתר they used and whether it was sanctioned by their Rebbe? Whatever, they have come out of this looking quite silly.
The Rayyatz was a holy man, and it is Yohr Tzeit. He is given deserved honour.
In the honour of the Gaon Rav Teichtal, I will reprint something I saw from Rav Aviner. I have written about Rav Teichtal before.
Teshuvah and Geulah
Q: Aren’t the Charedim correct that Am Yisrael will first perform Teshuvah and only then return to Zion in purity?
A: This was in fact one of the possibilities, but as it happened, Am Yisrael did not repent in the Exile but will do so here (In the newly released edition of the book “Eim Ha-Banim Semeichah” of Keren Re’em, it is written in the introduction [p. 12] that during the Tena’im ceremony held for the engagement between the granddaughter of Ha-Rav Yissachar Shlomo Teichtel, author of Shut Mishneh Sachir and Eim Ha-Banim Semeichah, and the eldest grandson of the present Belzer Rebbe, the Belzer Rebbe related that in the year 5703, Ha-Rav Teichtal came to his uncle and father [the previous Belzer Rebbe Ha-Rav Aharon and Ha-Rav Mordechai of Bilgoray] in Budapest to ask for a Haskamah for his book Eim Ha-Banim Semeichah. Rav Mordechai of Bilgoray said to him: There is a dispute in Mishnah Pesachim [10:6]: How far does one recite Hallel during the Pesach Seder prior to the meal? Bet Shammai says: Until [the verse] “Eim Ha-Banim Semeichah – As a joyous mother of children”, while Bet Hillel says: Until “The flint into a fountain of waters”. We currently follow the halachic rulings of Bet Hillel. In the future, the Halachah will follow Bet Shammai: “Eim Ha-Banim Semeichah” [- a play on the name of his book].
But apparently they were unaware that when the Belzer Rebbe – Ha-Rav Aharon -made Aliyah, he came to Reb Noson – Ha-Rav Shalom Natan Ra’anan Kook, Maran Ha-Rav Kook’s son-in-law – and said: You and I had differences regarding the way to bring Jews on Aliyah. We [much of the Haredi world] said that they should first be strengthened in Judaism outside of the Land and only then could they make Aliyah in order to build in holiness; you said that every one of them should quickly come on Aliyah without calculation. After the Holocaust, it has become clear to us that we erred, and we are greatly distressed over this fact. Sichot Ha-Rav Tzvi Yehudah – Eretz Yisrael pp. 57, 221-222. This story is also brought in Imrei Shefer on Ha-Rav Avraham Shapira, p. 37)