Although many social studies are by their nature bound to be imperfect due to the preponderance of unknown variables and the law of the excluded middle, there has been a consistent statistic that over 95% of men and women are heterosexual. Despite the sweeping feeling that marriage was ‘unnecessary’ and fewer were ‘bothering’ to engage in the ritual, preferring the ‘de facto’ status, these numbers represent an existential reality that attracts foul-mouthed, uncouth, violent, intolerant and extreme undercurrents of pseudo-fascist protest that have given birth to scenes reminiscent of the drug infested, psychedelic 1960’s where “no war” was the catch cry. In some work places, those who had “Vote No” signs on their doors, found these signs violently torn asunder. So much for the death of Stalin and Marx.
This blog is not and has not ever been a blog void of the influence and directives of Centrist Orthodoxy. Wherever possible, I have attempted to both write the mainstream centrist Orthodox view on contemporary issues and resisted the temptation to assume that I had some ‘holier than though’ view which transcended it. I have also attempted to avoid a metastasized Torah void , Masoretically vacuous view that purports to vaguely occupy the pedestal of organised, resilient, religion-את גאון יעקב אשר אהב סלה.
There are many places of work who have felt compelled to emblazon rainbows and posters, and principally declared a “collective” view that distances itself from the institution of heterosexual marriage, though such predictive sexual attraction stands at 95%. Contrary views are anathema and stand accused of a homophobic, cruel, uncaring, anti-civil rights opposition. Who is the judge and who is the jury? Who stands condemned without trial? Who are the harbingers of Judaism as opposed to secular mandrakes?
Truth is the first casualty in such emotive and redemptive moments?
I steer away arguing from a point of personal preference or philosophical bent. My life only allows personal preference in as much as the ד׳ אמות של הלכה permits within its hallowed inviolable boundaries.
Curiously, there seems to be a correlation, or is it a causation, that removing elements of עול מלכות שמים in Open Orthodox, Shira Chadasha outliers, leads to a steady succession of less mainstream and über emancipated strains of Judaic practice hovering between Open Orthodox and Conservative movements.
I have been disappointed that so many Jewish brethren and sisters fail to see their lives and life choices through the prism of a collective corpus of rich Jewish Religion. What else has been the mainstay of untainted Jewish and remotely Jewish culture.
Let us begin from the simple to the more complex.
A man comes home and informs his parents that he has met a lovely non-Jewish girl at University. Now turn back the clock fifty years. The door would be firmly shut. The man would be on one side of the door or on the other side of the door. Rarely, and this most certainly does happen in our day, the girl (or indeed male) is genuinely attracted to Judaism and wishes to become one of our people, in the same way that Ruth became a righteous convert and was the progenitor of the Messiah the son of David, no less.
Now let us turn the clock forward only 20 years. It’s a new world. What was holy, inviolable and intractable, is now quite common. The male or female gentile is invited to the traditional Friday night dinner with gefilte fish and chicken soup as the remnant of a transmogrified epicurean cholesterol enema.
The children have רחמנא ליצלן shacked up with their new “partner”-a euphemism for a possibly “penultimate” marriage, union, coupling, conjugal bond, civil partnership, hookup, defacto, or other synonym connoting anything but the legal entity of ‘shudder’ marriage. Pseudo spouses are now welcomed with a shrug of the shoulders and the refrain “what can I do? I can love them or lose them”. Echoes morbidly in the silence of Springvale.
It’s never quite as tragic if the female is Jewish, but you need to ask why the über modern types haven’t overturned the תורה שבעל פה and decided the הלכה according to the discarded view of the Tanna so that they adopt the equanimous male lineage!
Let’s now turn out attention to today’s burning issue, in Australia, where our surveys, ironically filled in by not yet religious people of all shades, are now empowered to redefine a uniquely religious concept! Do they care about religious concepts? If it’s all about having the same rights, then there are enough unemployed lawyers to re-jig laws where mummy and daddy, mummy and mummy, and daddy and daddy, mummy/daddy and daddy/mummy will soon enjoy the same cornucopia of legal rights. Why, the family court already recognises the dog and cat and their gender is quite irrelevant unless there is a brood.
If this was a vote of Jews only, I am afraid to break the news to fringe dwellers that it is מושבע ועמד מהר סיני. Your view, Jew or Jewess, is irrelevant. This isn’t feel good, anything goes, Reform. That is now acknowledged demographically as a dying appendage.
There is a middle ground here. One could argue that this is a vote of Jews (albeit a tiny minority) and non-Jews (including various religionists). In such a case, perhaps שב ואל תעשה might be the (typically diasporan) response.
“Let’s stay out of this, after all, we want to practice our own religion in freedom”.
I hear this argument but it needs to be buttressed by Halachic underpinnings. Whether we like it or not, Maimonides has coded that non-Jews are encouraged to adopt the minimalist Noachide laws. The Noachide Laws prohibit non-heterosexual sexual acts. The question really is, does one need to teach the Noachidelaws or make gentiles aware of these? (Note, these need to be done out of a belief in God, and not some “morality”.)
I wonder whether you find it deliciously ironic, that those Jews who love to quote Yeshayahu (42:6) that we must be a “light unto the nations”
אני ה׳ קראתיך בצדק ואצרך ואתנך לברית עם לאור גויים
I ask them to read what Rashi (and others) says about this Passuk. It will surprise them (Radak excluded)
A perhaps more pertinent verse (49:60) is
והלכו גויים לאורך
See the following via Chabad who championed this outreaching approach, which was endorsed by President George W. Bush.
Now, I am not one who is in a position to say whether this approach or the more insular approach taken (at least in Melbourne) by other Chassidim, and of course Litvaks from the Lakewood Kollel is the correct approach. Mizrachi is an unknown, as they have a long history of not giving respect to halachic pronouncements of their Rabbi unless it is in the ritual sphere alone.
The left-wing of Rabbi Ralph Genende’s Caulfield Shule who want a bit each way (and who unbelievably caused a massive חילול השם when they invited Stephen Greenberg to the edifice in which Rabbi Genende has halachic oversight), and Rabbi Shamir Kaplan of Beit Aharon who makes Rabbi Ralph’s views appear right-wing, are nothing short of incredulous. Clearly, Rabbi Shamir felt the need to not only state his view, but take a secular view. He’s a very likeable man, but if he could tell us which Posek advised him, I’d be obliged.
Is Rabbi Ralph game to tell us whether he voted yes or no, and on what halachic basis he did so? If he’s not, why not? Who Paskened that it’s indeed not an halachic imperative to state a view whether one is a member of the COSV or not.
Nothing I have written above is new or startling, although many are terrified of weighing into the issue if they are classed as bigots or attacked by murky clam-shells dragging their anatomy through the mud.
I do not include the “Open Orthodox” cum Shira Chadasha in this context, where the
“I’m a functionary, no, I’m not really a functionary, but I advertise on facebook that I will “marry anyone” who breathes some form of Judaism, as long as I find at least one pseudo-orthodox minister who I can “blame” for the emancipated, emasculated service of vows that I feel ‘educated’ to perform.
Some of you will be “new” to Open Orthodoxy (YCT) especially in Australia. Rabbi Dr. Benjamin Elton of the Great Synagogue is a right-wing member of this group. He has distanced himself from some of the more extreme YCT members, to his credit. I wonder how many more members have joined or participated since Steven Greenberg felt he had to publicise a personal issue in the edifices, under the aegis of Rabbi Ralph.
Here are a group of choice quotes from the “open” neo-manifesto YCT Open Orthodoxy (sources available upon request)
In 2010, rabbi Asher Lopatin, President of YCT (Open Orthodoxy) participated in the LGBT change prayer breakfast in Chicago Illinois, “The focus of the event was to unite (thus used) local faith-based leaders in a rare gathering that galvanised renewed support and affirmation from the faith community for same-sex civil unions and equality for LGBT people. Lopatin delivered the following message:
Master of the Universe, you instructed us in your wisdom and your understanding in the Torah, in the book of Genesis
“לא טוב היות האדםלבדו“. God in your mercy you told us to establish a society and a community in a way that allows for a person to find a life partner to live a life of companionship and love, with equality, and without discrimination (?) So God bless our public servants to find that life filled with love for themselves and to be able to work hard to make sure that our state and community lives up to God’s merciful and just standards to make sure that everyone has a “right”to seek out that life partner and to live and love together with the full “right” with that person. “לא טוב היות האדםלבדו“. Every person has a right to togetherness and a life filled with love. A life blessed by God, our fate, and our society Amen.
It is perhaps ironic that Lopatin leaves all mention of the word “sex” in his feel-good “between the lines”, new Open non Masoretic “Torah She Bal Peh”.
Professor Daniel Sperber, one of the dwindling few, who Open Orthodoxy lean on as a spiritual guide, entertains the possibility that Orthodox rabbis may perform same-gender marriages. rabbi Ysoscher Katz does not believe Rabbis will ever agree to these alternate unions, though.
I wonder if there is now an halachic imperative to remove Sperber’s books, valuable as they may be, from every Kollel?
It beggars belief that someone like Professor Sperber, who compiled a magnificent work on the etymology of Jewish Minhagim could so profanely and wilfully “white-out” an explicit law in Even HoEzer which (in my reading, for our time) prohibits Yichud during times of חשד.
There is plenty more outrageous material from Open Orthodoxy, but I will limit myself to the above.
This then brings us to the question of do we have to make our views known to the B’nei Noach? Doing so, is clearly a fulfillment of teaching them Torah that they need to know. Certainly we don’t do that filling in a Survey, but a Rabbinic Body should not be afraid to state the Jewish view.
There is a Tosfos in Chagiga 13a and a Gemara in Baba Kama (38a) which seeks to take the opposite view. See R’ Moshe Feinstein in Yoreh Deah (3:89) and others, who take the Tosfos in Chagiga’s view as the final definitive Halacha.
Your mileage may, however, vary. But for God’s sake, don’t make up your own views or be less than careful with your language. Speak to your Competent Local Orthodox Rabbi (CLOR). R’ Moshe Shternbuch of the Eida Charedis (Teshuvos VeHanhagos 3:37) takes a different view to the Lubavitcher Rebbe, Reb Moshe, Rav Elyashiv and others. I would imagine that insular view matches most Charedim in Melbourne.
It comes down to the old insular shtetl view versus the אור לגויים approach, except that on this issue those who want us to spread the light ironically, would prefer if we turned down the dimmer. Go figure. איפכא מסתברא!
To young, well-meaning Rabbis, I say, leave the personality contests and the point scoring within your communities.
I wouldn’t give the Jewish News a single quote! What for? They are avowed anti-Orthodox. They are not your friends. They never do you any good. Choose your words very carefully, and behave with real warmth, but let’s not pretend that by using lovely prose and soulful apologies we do anything.
I close with the powerful eternal words of my teacher מורי ורבי הרב Soloveitchik ז׳ל
It is my opinion that Orthodoxy cannot and should not unite with such groups which deny the fundamentals of our Weltanschauung. It is impossible for me to comprehend, for example, how Orthodox Rabbis who spent their best years and absorbed the spirit of Torah She Baal Peh and its traditions, for whom Rabbi Akiva, The Rambam, the Rema, the Gra, Rav Chaim Brisker and other Jewish Sages are the pillars upon which the spiritual world rests, can join with the spiritual leaders for whom this is worthless… From the point of view of the Torah we find the difference between reform and Orthodox much greater than what separated the Perushim and the Tzedukim in the days of the Bayis Sheni, and between the Karaim and the traditionalists in the Gaonic era. Has Jewish History ever recorded an instance of a joint community council that consisted of Karaim and Torah-true Jews.
[from the 1954 Yiddish article in Der Tog Morgen Journey]
Wasnt it a matter of some mirth to find the JCCV (Jewish Community Council of Victoria) taking a view on same-sex marriage! Not only aren’t they democratically elected, and not only did they not seek the views of their constituent members, they didn’t have the common sense to say nothing (שתיקה סייג לחכמה) If it was going to oppose thousands and thousands who do adhere to our tradition, who needs their opinion? Are they that deluded to think that their regal proclamation will make people change their vote? I guess the National Council of Jewish Women (who also only allow left-wing lectures on their premises should hang their heads in shame).
The Holocaust survivors who funded infrastructure would have baulked at the left-leaning Marxist tendencies now being promulgated in the name of “equality” and “human rights”.
[Some source material has been gleaned from the excellent Headlines books by Rabbi Dovid Lichtenstein]
There are lots I don’t understand. One of the things I could never understand was the Jewish connection to Chanukah by those who otherwise have diminishing Judaism in their lives. The answer isn’t the massive Chanukah Menorah’s put up by Chabad, but they certainly are needed and help enormously. The assimilated Jew has his Pintele Yid, his Jewish Soul, so overcome by the goings on in a multicultural or Xtian dominated society, that they make the same types of rationalisations that they do with their diminishing Jewish identity. Let’s be clear. Identifying with Israel, which was such a positive force post holocaust, won’t wash with our tree-hugging, tikkun olam, social justice types. We now have the abhorrent New Israel Fund which is a direct outcome of this type of feeling. They hold onto the hope of a “two state solution” when one side (Abbas and Co) will simply never recognise Israel as a Jewish State, a home for Jews.
That being said, we must hang on and enhance those elements of truth, which emanate from the truly Jewish soul, and provide meaningful alternatives to counteract the cultural pressure so many seem to feel.
I was rather radical. For over 20 years, when they put up all the Xmas decorations in our University Department office, I refused to step in. I didn’t feel comfortable. I didn’t feel comfortable because they were Xtian symbols, but I felt uncomfortable that the money funding these things were the public purse, and that other days, from other religions weren’t able to acquire equal opportunity.
If someone wants to have a picture of Yoshke or a cross next to their desk, that’s none of my business. I avert my eyes and concentrate on the reason I came to speak with them.
Do we really believe that Chanukah means what it does to the almost assimilated? The miracle of Chanukah is debated among our Rabbis, and there are places where the WAR is the main miracle. There is even conjecture whether they lit Chanukah candles after Chanukah for some time, and whether that was a later custom which became incumbent on us all.
Ironically, Chanukah represents the triumph of those who want to INFILTRATE our culture (perhaps without intention these days unless they are missionaries). Can you imagine if Chanukah didn’t involve lights? It’s almost as if the almost assimilated, are relieved that they can find some link between the pagan Xmas tree lights and their religion, and luckily for them it turns out around the same time.
Nothing is by coincidence. Chanukah represents the challenge of not letting go of what gives us our own identity. Yet, like many challenges God gives us, he dresses them with an outer shell, and if we want to we can break that shell, and find the Jewish element, which represents the truth, as aligned with our heritage.
It took years of quiet diplomatic action, when I used to wish people a happy holiday break, or joked they shouldn’t eat too much at their parties, that they eventually realised I wasn’t joining them in their Pagan-cum-Xtian festival.
I greatly appreciate it when someone recognises this now, and doesn’t say “Merry Xmas”, and engages their brain. I notice that Muslims are less touchy are about this because they consider Yoshke some prophet (but of course lower than Mohammed) so they don’t have a problem saying that (at least in Melbourne). In Egypt, of course the Coptic Xtians are persecuted mercilessly and the world just stands by, as they do to Syrian atrocities. We live in a world of lies and fake feel good emotions.
One can feel good, and even better, simply by being a Mentch, and not being offensive, but religiously embracing Chanukah and Chanukah only.
Does anyone thing that those don’t South in the USA would even remotely contemplate adding Chanukah to their Xmas. Forget it. It is only the Schmaltz belts where people have compromised their values and heritage and succumbed to the gods of Mamon and Acceptability, that such morals outrageous posts, from the Times of Israel, even get published. By publishing this, I struggle with understanding what they achieve. Do they tell us a new reality or perhaps would they be better off encouraging Xtian friends to come to a latke and Ponchke night with candle lighting, but with ABSOLUTELY no hint of capitulation to either religious or capitalist opportunism afforded by the “necessary gifts” and the stress these seem to cause people.
Read the blog post below. Am I over reacting?
Imagine running an education evening entitled “the intersection between Chanukah and Xmas is that your kids are less likely to be Jewish” and having that run by Rabbinic orators and educationists of standing. I’d rather see articles from fellow bloggers like Rabbi Nathan Lopez Cardozo on these topics then some of the more esoteric ones he chooses.
This isn’t a case of mixing solid מין במינו … this is a דבר המעביד within two different מינים and is Treyf, לכל הדעות.
Oh, and PLEASE don’t forget, we give Chanuka Gelt and not presents.
As to “Sylvester” and “New Years Eve”, are we meant to celebrate two days because of Sfeka DeYoma? Yuck.
They say in the name of the Lubavitcher Rebbe, that a little light dispels darkness. I heard Mori V’Rabbi say that this is true, but often you need lots of light to get rid of the rampant thick darkness, and you can’t see to far ahead with minimal light. So to all wishing to reveal the light of the Neshoma, I wish you only success.
I will do my part at this year’s Chanukah celebration with my band Schnapps, as I have for many years. Everyone should try to be at the annual big celebration, sans any reference to Pagan rituals.
PS. We do not say Chag Sameach on Purim or Chanukah. We only say that when there was a Korban Musaf. Try Freilichen Purim, or Purim Sameach, or Chanuka Sameach or some other phrase.
I celebrate Hanukkah, but I love Christmas
Dilute that most wonderful time of the year into a Jewish minor holiday? No thanks, he’d rather enjoy the real thing
I grew up in suburban Chicago surrounded by my fellow Jews — at school, at camp, on the weekends, at my parents’ friends’ houses, in the streets and parks of my neighborhood.
Even then, I knew that Jews made up less than 2 percent of America’s population — but in my childhood world, we were the 99%. If you had stopped 11-year-old me on the street and asked, I could have recited lengthy Hebrew prayers by heart, or told you about the codifying of Jewish law in 200 CE. But when it came to Christianity, I had a basic idea of what Easter was, and could probably have provided a brief bio of Jesus, culled mostly from popular culture. That was about it.
Until December rolled around, that is. Christmas was inescapable — and I loved it. I still do.
Christmas is everywhere. It’s at the malls, in the candy aisle of the grocery store, on the radio and TV, and in the movie theater. And I get how it can all be overwhelming. I understand how it’s a bit much for people to be bombarded starting from Thanksgiving — make that Halloween — with carols and candy canes and Santa and reindeer and manger scenes and ornaments and mistletoe and trees. And I know that for lots of people, it’s bit much how everything is red and green, especially if it’s not even your holiday. Plus — on an intellectual level, at least — I object to the commercialism, the conspicuous consumption and the tackiness of it all.
But if I’m being honest: I love the tackiness. I love the manufactured happiness. I love feeling snow on my shoulders, walking into a heated cafe, sipping hot cider and hearing a Christmas song — probably written by a Jewish composer — on the speakers. I love the contrast between the terrible weather and the enveloping cheer, however artificial it is. I love being able to enjoy the Christmas spirit without having to worry about how it affects the way I celebrate Christmas.
Because I don’t celebrate Christmas. See, we Jews have our own winter festival — it’s called Hanukkah.
Don’t get me wrong: I like Hanukkah. But in America, it’s kind of weak sauce. If Christmas is a thick, juicy hamburger on a sesame bun, American Jews have tried to make Hanukkah into a black-bean burger — something that’s perfectly edible but, really, nothing like the real deal. Hanukkah, like black beans, would be fine as its own separate thing. But instead we’ve flattened it into a cheap imitation of something else.
I’m Jewish, so of course I celebrate Hanukkah. I’m down with the story, the victory of the weak over the strong, the faith fulfilled when a small flask of oil lasted eight days. I’ve even nerded out over the two alternate Hebrew spellings of “Maccabee” and how they correspond to today’s religious-secular divide in Israel.
But I’ve never liked how American Hanukkah in certain ways becomes a diluted, Jewish version of Christmas. So the Christians give presents for Christmas? Sure, we’ll give Hanukkah presents, too. They have tinsel? Sure, we’ll have tinsel, too. They have holiday sweaters? Sure, we’ll have those, too.
Just as I can enjoy the Christmas spirit because I don’t feel personally invested in the holiday, I feel disappointed in Hanukkah precisely because I am invested in it. And in any case, Hanukkah is a minor holiday. I don’t begrudge its significance for anyone, but in Jewish tradition, it’s treated as less important than Rosh Hashanah, Yom Kippur, Passover, and a couple others.
That’s why in Israel, where I lived for five years, Hanukkah is certainly celebrated, but doesn’t receive top billing. There are decorations, menorahs in the windows and sufganiyot — doughnuts filled with jelly or cream — on bakery shelves. Kids get a few days off to sing and play. Giving Hanukkah presents isn’t really a thing there.
Contrast that with the season that runs from Rosh Hashanah through Sukkot and Simchat Torah, a series of festivals and holidays that ended several weeks ago. In Israel, before Rosh Hashanah, supermarkets are stocked with apples, honey and pomegranates, and temporary stands sell greeting cards on the sidewalks. On Yom Kippur, the streets and shops are all closed. Religious people wear white and gravitate en masse to synagogue, while those who aren’t fasting crowd the empty streets with bikes. On Sukkot, there are temporary huts seemingly everywhere, from people’s porches to public squares.
For close to a month, little business gets done. Need to schedule a meeting or start a work project? “After the holidays” is the common refrain. The Jewish holidays there are celebrated on their own merits, not judged against the overwhelming dominance of another religion’s season.
So spare me your Chrismukkah and your Hanukkah bush, and let me culturally enjoy the most wonderful time of the year the way America clearly wants me to.
After all, if Bob Dylan can rock out to an album’s worth of Christmas music, so can I.
[I didn’t want to write on this topic as it’s too depressing and generates spite and heat. That’s not my intention. I won’t publish comments unless they are sufficiently motivated by language that is positive and helpful. I’m not writing to create a huge argument. Like all my posts, I just write what’s on my mind at some time]
There has been a lot of press and talk about the happenings (hopefully soon in the past) of a lack of requisite and proper immediate action in respect of cases of sexual abuse which occurred over time, some years ago. People certainly made horrid mistakes: sometimes it was out of sheer unbelievable ignorance about the ways of the world (sheltered lives void of Western Morals, which are Halachically mandated in such cases according to the Ramban as a Torah command?), and other times it was a clumsy or “too clever” misguided attempt to cover up, in the hope that it will “just go away”. Neither reason is an excuse or acceptable. Unfortunately, victims often take years to tell their stories. That’s apparently a known side-effect and a sad one as it means things are dealt with years later. Pedophiles spread their sick urges like uncontrollable vermin, wherever you place them. I do not know if they can be cured. This is not my area. Nor do I know the confidence intervals of such “cures”. I’m not sure if anyone knows.
Certainly, those who are and have been friends with a victim, and are able to express social compassion and support, outside of any governance structures, should continue to do so or see if they can commence doing so. [For my part, I spent many hours helping to out a shocking, perhaps the worst, pedophile (and those in the know, are well aware), and I really didn’t and don’t know victims on any personal let alone social level.] I hope there are many people of their age group, peers and friends, and I hope those people make an extra point engaging them, as I’m confident that can only contribute to them feeling less ostracised.
Those who were part of the YBR governance structure and knew of wrong doings, ought to move out of any governance role in any and all committee or decision-making roles. How long do they stay out of such positions or roles? I do not know. I expect it depends on the person and any metamorphosis they may undergo due to education and sincere Tshuva and Kapporo (accepted atonement). I’m not sure they have to be banished to a pseudo city of refuge, but they do need to undertake continuing education and deep introspection and I would go as far as suggesting they undertake voluntary pastoral roles where appropriate counselling and helping general victims (they don’t have to be Jewish) or if they are Jewish, we know that there were victims from a number of Schools in Melbourne that they can try to show they have acquired the requisite understanding and skills to empathise and support such people cope with living. Ultimately, I mean a pastoral role. Most victims will, I suspect, require psychological and/or psychiatric assistance to get them through the damage they experienced. I’d avoid counsellors. There are a myriad ways anyone can become a counsellor (you can even take a quick course for $900) and these courses lack scientific rigour or a proper roof body that can punish people for ethical breaches. There are many shonks out there.
That the Jewish News focusses negatively almost solely on Chabad is not surprising. Their approach has long been considered (on unrelated happenings) as anti-Orthodox and they have no qualms using a JEWISH News to advertise anti-Jewish practice. When Judaism morphs to solely Zionism, or some other single mode of expression more akin to culture, then the Jewish News will be part culpable for the alarming assimilation rate. In the USA it is, I believe 70% assimilation. Think about it. It’s an epic disaster.
Today, Love conquers all. “What can I do?” you hear the mother or Booba saying … When a boy brings home someone from another religion in a relationship, it no longer has stigma because “what can I do“. Once upon a time a kid knew they couldn’t do this and this actually prevented the mountain of growth of questionable conversions for a relationship. Once upon a time the boy was not permitted to come to the front door with that intention and was told by his parents to “fly a kite”. People were even afraid to consider assimilation because it meant saying goodbye to family. Yes, there is more to it, especially the new religions of egalitarianism, equality, “tikkun olam” and social justice and that’s that. Ironically, many who do convert sincerely, can’t get their husbands to go along with them. A house of holes and hypocrisy is born, and children who see this are statistically known to be more likely to intermarry or become fundamentalist.
When a girl is allowed to bring home a boy from another religion, then it’s “not so bad” (at least, the kids they might have are Jewish so all is “good”) although you won’t hear the champions of egalitarian approaches complaining about that. Matrilineal descent is fine, its only been Halacha for thousands of years. Reform recognise patrilineal descent, and we know that they are now forced to move more and more to tradition in order to proffer some Tachlis to their communities (who intermarry more than any; patrilineal descent has not helped at all). It is a plain fact that most households assume that to compromise for “family unity” is the answer. “What can I do?” is the refrain. What they are doing, is setting up a framework for Judaism to die in the ensuing generations just so they can eat a Seder together or Latkes on Chanuka and in some cases delude themselves that their grandchildren are Jewish. They don’t see that far ahead. Why? That’s a complex answer and another post. As to Yohr Tzeit and Yizkor? The next generation seems to take the money and run.
So how does Chabad fall into this discussion? I sense a reaction to the debacle of the pedophile issue, which also seeks to minimise all the good that Chabad has done and continues to do in preserving Jewish identity, by sparingly reporting positively on their work (save the usual pictures of an event). Chabad literally built Judaism in Melbourne. They are ubiquitous. They are unceasing in their efforts, non judgemental with irreligious people, but won’t leave you alone. They are nudniks when it comes to Jewish observance. They want you to connect to your roots so you can light up the world. That’s their way. You can’t change it, and there is no point even wanting or trying to change that approach.
I’m not a Chabad (or any) Chassid (I don’t fit) and am wary of any underlying philosophy proclaiming that there is only one way, but I am also loathe to support an undercurrent of “anti” Chabad to persist, even after they (hopefully) sort out their issues, and yes, it’s taking way too long because of a void in leadership.
Chabad don’t in general join other Rabbinic Organisations; Melbourne was exceptional because that’s just about all there was, so perhaps we’ve reached a point where they aren’t worried they don’t dominate these and don’t care if they resign. Those Rabbinic Organisations however are a reflection of what we are. The best they seem to be able to do is issue statements. Contrast this to the RCA and OU where education is at the forefront even though statements are made. Don’t even mention the Council of Orthodox Synagogues of Victoria, apart from the Eruv. That organisation is also crying out for new authentic leadership.
Where is the weekly lesson from the members of these Rabbinic organisations? Why aren’t sermons and shiurim podcasted later or published? Much more can be done.
I detect, with few exceptions, that Jewish Education, and here I mean the type which doesn’t just seek to indoctrinate, but simply learn for learning’s sake so that people can see the incredible beauty of the written and oral law and the commentaries surrounding these, has fallen by the wayside. It is the essence of Judaism, not the Kreplach, Choolent, Gefilte Fish and Chicken Soup.
I’d like a dollar for every Bar Mitzvah boy’s speech which isn’t about sport. Judaism just seems to have disappeared (together with the Rabbis who used to be at these events, and the Kosher Food that was a must at any Jewish Simcha … and yes, there are Jewish Simchas hosted by the very wealthy which are simply Trayf … uber fancy cuisine or the use of custom herds comes before heritage and tradition: great-grandparents turn in their graves).
Today, we see new ways (mostly copied) to draw people into a Shule, through some type of “program” which includes kids and food. For the older generation, it’s enough to offer whisky and herring and they flock. This is all fine. If, however, it doesn’t lead to further involvement, sans these ingredients, it has a limited shelf life and a shallow precarious continuation. Torah Education must be the cornerstone.
Many Rabbis, non Chabad and some Chabad, simply don’t engage their congregational youth in a serious study of Torah. Some can’t relate to the kids because they haven’t lived in a Western world or understand it. They need to. The Lubavitcher Rebbe and Rav Soloveitchik certainly understood the need to understand the Western worlds they lived in and studied in University. It’s not just about classes for a bride before she gets married.
Kids break their heads so that they can get an Aliya on their Bar Mitzvah and learn Haftora like a parrot. Would it not be better to have a policy in a Shule, in fact all Orthodox shules, that they only need to get an Aliyah without Haftorah, but should attend a weekly one hour shiur with the Rabbi (or some proper assistant) for a year to augment what they may (or may not study at School). Parents should be encouraged to attend too. This should also be provided to Bat Mitzvah girls (who I understand in many cases already have privately done such things) but they too should have a year-long initiation to Jewish Orthodox Learning, which after all, is the basis for everything and represents the true tradition from Moses to this day. The other flavours are western influenced portable religions that don’t survive the test of time. The USA experience has taught us that.
Chabad has done and continues to do much good. The Jewish News (and some blogs, and I honestly haven’t read these blogs, nor seek Facebook posts on the topic because I get too upset with the often generated unnecessary, anonymous and ad hominem attacks) really should also undergo a Bar Mitzvah for their staff journalists. I challenge them to have a weekly column which describes something a Chabadnik has done to touch and ignite Jewish souls in our community. There is plenty of material. Is it not newsworthy? It’s at least as newsworthy as pictures at a cultural event. Alternatively, let a capable Chabadnik give a weekly Shiur to journalists of the Jewish News?
My own feeling is that most want Chabad to get its house in order and continue the overwhelming good that they achieved. If they have papers like the Jewish News (and various web sites, and of course the left-wing Jewish Friendly “the Age”) seeking to minimise their enormous contribution to the community over decades, they will still survive, whether they are part of a Rabbinic Board or not. They will still have a profound positive effect. But, and I caution this most seriously: they must remove the stains, and embrace the reforms that are necessary, as we’ve seen across the spectrum of various Jewish and non-Jewish communities, and recognise that protection of children and education of educators and staff, are simply not negotiable and must be taken as seriously, if not more, than an infraction of eating Ham. If they do that effectively, and manage to sideline those who should have known better, and seek to re-engage (not just for PR) with victims (not all will want or be able to) of the past, then they will effectively continue their efforts to bring the redemption earlier. Jewish studies teachers without degrees should at least undertake correspondence courses in formal Education if they can’t/won’t attend University personally. I don’t see why it’s different to Kashrus, where Kosher Australia sponsored staff to undertake a Food Science degree at RMIT.
My own view is that they need to import a very talented, world standard, and worldly, Chabad Rabbi to re-invigorate and re-align the institutions. Yes, it will cost, but in the long run, it’s either that, or they will wallow in mediocrity.
If they do not do this, and continue to over argue little points that really should not be on the table, and keep faceless people and rampant nepotism, they will remain in this state of constant flux.
Chabad have done too much for Australia to stay in such a continued state of harmful flux, and I dare say, that some of the victims may actually agree with me. There were some aspects of their education and certain educators that left them with positive outcomes (at least I hope so! … their friends and family will know).
Here is something [Hat tip NB] just written by a Conservative rabbi (I don’t know the source)
Last Sunday night I checked the annual Chabad Kinus Sheluchim off of my bucket list – the annual gathering of Chabad emissaries from around the world. Over 4,500 rabbis from 90 countries convening for what is considered to be the largest such annual gathering of Jews in North America. Seventy-five years since the Lubavitcher Rebbe, Rabbi Menachem Schneerson of blessed memory, arrived in America from war-torn Europe, Chabad is the fastest growing Jewish religious movement of our time. From Bangkok to Kenya, UCLA to Middlebury, Chabad houses, schools and mitzva tanks abound in numbers and vitality. The big announcement of the dinner was the appointment of Mendel and Mussie Alperowitz to Sioux Falls, South Dakota – a placement that secures a full-time Chabad presence in every single state.
As a Conservative rabbi I sat there marveling at the wonder that is Chabad. Not just its meteoric growth and ubiquitous presence, or its impassioned focus on the Rebbe.
Chabad’s secret sauce is personal relationships – on a street corner, a heimischy Friday night campus meal, or a one-on-one study session in a downtown office. The mission of a Chabad rabbi or rebbetzin is to draw out the pintele yid – the divine spark embedded in each and every Jew. What became clear to me last Sunday night is that the institution Chabad cares most about is not 770 Eastern Parkway or any campus Chabad; rather it is the institution of each and every unique Jewish soul yearning for expression.
The target audience of Chabad and the Conservative Movement is one and the same, our tactics are just different. The recently published Hertog study on Chabad on Campus makes clear that Chabad’s impact is greatest for those raised in Conservative and Reform households.
On a certain level, it makes no sense. Why would a movement that overlooks the Enlightenment, promotes a non-egalitarian expression of Jewish practice, is positively parochial in its posture and small “c” conservative in its politics captivate a liberally minded and often disengaged American Jewry? And yet, as the Hertog study explains, it is precisely these elements that help explain Chabad’s appeal.
In a frenetically paced world of online and superficial connection, where all of us stand to be alienated from each other and ourselves, Chabad provides an intimacy that is a deeply valued commodity. The free food and drink on campus undoubtedly doesn’t hurt, but it is the prospect of a finding a personal connection, the belief that you matter to someone that speaks to the soul of American Jewry. One does not need to be a chabadnik or social scientist to understand the importance of cultivating individual relationships; that community building is a retail business, one person, one Shabbat table at a time.
And yet for all its successes, it is also by understanding Chabad’s limitations that one sheds light on the distinctive role of the Conservative Movement. The Hertog study documents that virtually no students affected positively by Chabad choose a Chabad lifestyle after college. Why? Because sensitive as Chabad may be to the soul of American Jewry, neither its theology nor its lifestyle reflect the hyphenated lives that American Jews actually lead. Chabad does not embrace the non-Jewish members of our Jewish families. Chabad does not seek to draw in Jews of patrilineal descent.
Chabad does not engage with all the counterclaims, intellectual and otherwise, that modernity brings.
Embracing as Chabad may be, it is not pluralistic.
These observations are not meant to be criticisms. They merely signal the need for a religious movement that can walk side-by-side with American Jewry throughout their Jewish journey; a religious movement both single-minded and open-minded in its efforts to draw out the pintele yid hidden within.
Conservative rabbis complain when their lay leaders provide financial support for Chabad when neither they, nor their children have any intention or desire to live a Chabad lifestyle. What we fail to see in our kvetching is that we ourselves have failed to provide a compelling alternative worthy of our leaders’ investment.
What if the Conservative Movement were able to adopt some of Chabad’s insights? What if we were able to corral an army of Jewish educators and set in motion home study sessions; for singles, young couples, empty nesters, mothers and daughters, fathers and sons or home-bound seniors? What if the Conservative Movement redoubled its outreach to interfaith couples, individuals exploring Judaism, considering conversion or maybe just trying to figure out how to get a foothold in the Jewish community? What if our community were able to rethink congregational education to include opportunities for families to learn with each other – building both Jewish literacy and community at the same time, one living room at a time? What if there were hours enough in a day that Conservative congregational rabbis could enter the offices, homes and lives of our congregants campaigning for nothing other than their Jewish souls? It would require a dramatic rethinking of how we conducted business and allocated resources.
But given the stakes – the infinite value of a Jewish soul – why wouldn’t we be filled with a mesirus nefesh, a missionary zeal for the Jewish future? The Jewish world would be strengthened by way of having parallel efforts working in concert with each other. As my Chabad friend said to me at the dinner the other night: “Elliot, you and I are traveling down the same highway, but our windows are rolled up.” Lets roll down the windows and work together, learn from each other, respect each other, celebrating each other’s achievements even as we recognize our differences. There is room enough for us all, more than enough lost sparks looking to light up the dark. Most of all, let’s recognize that we are all on the same team looking to build up the individual and collective soul of American Jewry.
The author is the senior rabbi of Park Avenue Synagogue, Manhattan.
My journey has almost done a full circle. The topic concerned two of the greatest leaders of our generation: the Rav (Soloveitchik) and the Rebbe (Lubavitcher).
It was 2011. I conveyed some thoughts back then in this blog post. My impression was that the Rebbe was not at one with the Rav’s approach to Yahadus, as exemplified by an issue which was the subject of a revealing letter published in that post and reproduced again below.
Certainly the Rav wasn’t a Chossid; he had a strong connection with Chabad through the Rayatz, the Rebbe’s father in law and this also stemmed from his youth in a Chabad town. There are many anecdotes and written accounts of a certain closeness. I would tend to categorise it as mutual admiration and respect. I don’t think the Rebbe and his romantic nostalgic relationship with Chabad were the same notion. The Rebbe was single-minded in his approach. The Rav, ironically given his heritage, had a more pluralistic acceptance of different segments of Orthodox Jewry, and was often a featured as the star orator. The Rebbe could be described as reclusive or too busy, at the same time he was warm and insightful. He was tethered to his headquarters in 770 to the extent that he eventually decided he would not leave 770 for various purposes, apart from the daily cup of tea with his dear wife, and rare occasions. There are those who surmise that each of these revolutionary Rabbis’ wives were their only true confidants. The Rav’s wife had a PhD and was an educator whose mission revolved around the excellence of the Maimonides School that was established to resuscitate the Boston she and the Rav met on their arrival. The Rebbetzin was ever reclusive and kept to herself in an understated way.
One day, I became privy to what I (and others) considered to be some clearer views from the Rebbe about the Rav in the form of a snippet from a letter. This letter, as I understand it, was not known and rather sequestered. I surmise with some confidence based on the secrecy, that it was placed under an unofficial embargo. What made the snippet so interesting to me? As noted in that blog post, it clearly implied that the Rebbe had his differences and criticisms with the Rav (from the vantage of the Rebbe’s Weltanschauung and approach).
The Rebbe was a Manhig, a global director with firm views, and was not limited to Crown Heights, Brooklyn or the USA. The Rav described himself a “Melamed.” Everyone knew this was a self-deprecating description of a most brilliant Torah Rosh Yeshivah steeped in the Brisker tradition of his illustrious family. The Rav described how he was struck and impressed by the Lubavitcher Chassidim who lived in the town where his father, Reb Moshe, the elder son of Reb Chaim Brisker, was Rav for a few years. The Rav experienced the Chassidim’s Emesdike, heart-felt, even romantic approach to Judaism, though many were not apparent scholars (the antithesis of the highly intellectual Brisk he had been exposed to). That’s not to say that Chabad didn’t include high calibre Talmidei Chachomim, rather, they also embraced simple people within those people’s abilities and made them all realise that they could achieve plenty. They managed to produce outcomes that were somewhat foreign to Beis HoRav, Volozhin and Brisker tradition. Whilst Rav Chaim, the Rav’s grandfather was far from a “snob” and embraced the impoverished with all his might and kindness, Chabad made them feel holy.
I speculated more about the relationship between the Rav and the Rebbe in another blog post of 2011. The letter below appeared (and I might say curiously) later as a page in a pamphlet given out as a wedding memento (of all things).
The cat was out of the bag through that snippet. Would anyone notice it or comment, I thought.
The central questions given the letter were,
how was a Lubavitcher now meant to relate to the Rav, and vice versa,and
how was someone from Yeshivas Yitzchak Elchonon meant to relate to the Rebbe, given what had been written.
I was unable to advance knowledge of the context of the letter and those who I asked from both sides, seemed unaware or were reluctant. I suspect in Lubavitch some were aware, but I doubt that this snippet was ever seen by the Rav or indeed his Talmidim.
An anonymous Chabad researcher of note, recently revealed the issue as being in the context of the Rebbe writing disapprovingly of the Rav’s alleged predilection to “change his mind on matters of Halacha“, for various reasons, although the “Rav himself is a complete Yiras Shomayim.”
The study of Chabad Chassidus was growing. It appeared in some Hesder Yeshivos over the last ten years, and before long there were students who studied Tanya. This was not surprising given that the current generation of some youth seemingly less pre-occupied with minutiae and seeking a more mystical understanding of their faith. My Posek, Rav Schachter, a Talmid of the Rav, often quotes the Tanya, so it was certainly an important Sefer in Yeshivas Yitzchak Elchonon.
More recently, Yeshivas Yitzchak Elchonon (RIETS) had no issue with a Tanya Chabura, and past lectures can be heard online and were taught by YU Rabbonim. Certainly, Rabbi Reichman, one of the Roshei Yeshivah has been teaching a variety of Chassidus for many years, even though he describes himself as a Litvak. One of his sons has studied Tanya in Israel through both Lubavitch and non Lubavitch spectacles (if I’m not mistaken he studied it also with another Chassidic Rebbe, one on one)
A Symposium was held at YU on the Rav and the Rebbe. I blogged about that symposium. Again, I felt that to talk about this topic and not mention this letter left a gaping hole. The academic in me felt it was verging on dishonest because I was sure the Chabad speakers knew about the letter. Its absence could be considered, purposefully misleading. Rabbi Yossi Jacobson disagreed with me on that point in private correspondence.
A new book was recently announced on the Rav and the Rebbe by Rabbi Chaim Dalfin. I reviewed the book. Rabbi Dalfin knew about the letter and had asked me a while back if I knew more about it. I did not. The letter existed, however, and he knew about it. The letter was not mentioned in Rabbi Chaim Dalfin’s book. In subsequent correspondence with me, Rabbi Dalfin claimed that without knowing the full letter and its context he didn’t think he should include it. I disagreed vehemently. Perhaps that’s due to my academic training. Whichever way one looks the Rebbe makes clear statements. I appreciate that a Chassid doesn’t want to double guess what their Rebbe meant.
The mystery is now revealed. The letter was addressed to the famous Rav Zevin, the master editor and compiler of the earlier volumes of the Encyclopaedia Talmudis. [ Later volumes, whilst very good, don’t quite reach his enormous ability and articulate summarisation]
It can be argued that there are other things in the letter, but that is immaterial, at least, to me. If it had to do with the same issue it would also have been published (unless it said worse things!). Either way, choosing not to include this snippet can be viewed as a form of sublime revisionism, parading behind a façade of ‘I need full research on the letter’.
The reality is that the comments addressed in the letter were known in Chabad, but kept quiet. I again surmise that it was kept quiet because nobody wanted such comments in the public sphere.
As I have written, a full understanding of the Rav, encompasses his enormous strength and integrity in being able to change his mind if he felt a situation was different, or he felt a compelling new reason. This makes him stronger in my eyes; not wishy-washy by nature, as seemingly implied in the letter. That being said, it would seem that was not even the case here, anyway.
Let’s call a “spade a spade”, and I don’t just mean Rabbi Dalfin. I include Rabbi Jacobson. Who are we kidding? When Lubavitch poached the head master of Maimonides in Boston there was acrimony that lasted some ten years. The Rav would never have allowed this in reverse in this way. The Rav went to Chinuch Atzmoi as a Mizrachist, albeit a nuanced variety thereof.
As to the Rav being some type of closet Chabadnik. The Rav stated many times he was a Litvak, who liked lots about Lubavitch and had a romantic attraction to them stemming from his youth. He was also a big fan of the writings of the Alter Rebbe.
The agenda of Rabbi Dalfin’s book was to gloss over these things and convince the reader through some dubious logic that they were much closer than they were (even though the Rebbe wrote a letter saying they were closer than people knew). The Rav’s head was in Shas and Poskim, all his life. Only certain Rishonim mattered, and he didn’t read the others. Philosophy was a wrapper to make sense of Judaism through a modern prism and paradigm.
[Hat tip anonymous] The snippet was about the Zim Israeli Shipping Company controversy. Zim proposed to sail also on Shabbos. In response to the fact that sailors, engineers etc would have to be mechalel shabbos to do so, Zim claimed that the ship could travel on auto-pilot. The Lubavitcher Rebbe completed an Engineering degree in a Paris College (not the Sorbonne) and, as the Ramash, worked in the Naval Shipping Yards in the USA as an engineer when he arrived. The Rebbe clearly had technical scientific expertise and of course was also a Gaon in Torah. As such, he vociferously held, and mounted a wide campaign to stop Zim, enlisting the help of many other Rabbis of note, including Rav Hertzog the then Chief Rabbi. According to the Rebbe, it was impossible for the ship to travel in “auto pilot” without some chillul shabbos from staff.
[Hat tip DH and AR] The Rav was asked to offer his view. The Rav had a policy of not paskening about matters pertaining to Israel. He felt that this was the domain of the Chief Rabbinate and not that of a resident of Boston and Rosh Yeshivah in RIETS. He also held the policy that Rabbis must consult experts in questions of Halacha involving matters that were not known by them. This is reflected in his view that the question of returning territories was a matter of Pikuach Nefesh that had to be determined by Generals and not Rabbis or Politicians. The Lubavitcher Rebbe was a Rebbe and Manhig and proffered his Halachic opinion that no inch of land be ceded. The Lubavitcher Rebbe had a different approach.
Unless someone has more information: I have consulted world-wide authorities on the Rav, and knowledgeable people about the Rebbe, I cannot understand how the Rebbe could come to his conclusion about the Rav. The Rebbe obviously expected the Rav to join him, as he knew this would be very powerful. The Rav was always his own man. He had views on protests for Russian Jewry as did the Agudah, and the Lubavitcher Rebbe had different views. This, however, does not make him prone to change his opinion, as implied by the snippet.
I have already covered the microphone issue, and that is a long bow. I can’t find the blog post though 🙂
In conclusion, those who wish to argue that they were close, can do so, but my view is that they held fundamentally opposing approaches and views and to intimate a special bond through a symposium or through Rabbi Dalfin’s book doesn’t stand up to academic muster.
Accounts of the Lubavitcher Rebbe’s campaign re Tzim and influencing the Chief Rabbinate can be seen here and here and here (in Ivrit).
Unfortunately, in correspondence from Rabbi Aaron Rakeffet, he advised me that the two people who would have known more details about the Rav’s involvement have both passed away. He referred me to a son who shed some light.
If anyone can elucidate with any more material on this I’d be interested. At this stage, I stand by the feelings expressed in blog posts dating back to 2011.
I should say, that I have held off making any comment on this issue, as I don’t think my comments would help in any way. I’m viewed as an outsider. That being said, neither will this post contribute. But, it’s been on my mind, so I now give it voice through my blog.
I am not a member of the organisation, although we do have two seats for historic/emotional reasons. I didn’t join as I tend not to join things generally and I didn’t understand the complicated structures anyway.
On the issue of a history of offences of a sexual nature perpetrated by low lives and sick people and blind observers who perhaps medicine will one day discover a way to ‘control’, my wish is that we never hear of such occurrences in the future in any School or Institution, and where there is some remote suggestion that something may have happened, this be reported to the justice system to test, immediately.
It is true, that some lay and non lay people were members of committees when offences were alleged to be occurring. Governance would suggest that unless there was a cone of silence that precluded them knowing, that they now give consideration to new people to take their place, simply on that basis. Those new people should not be “angry ones” or those with a vendetta. They need to be level-headed, thinking, and respected Ba’alei Batim with Chabad’s interests at heart.
It is also true that nobody can fully understand the victim who still suffers, and all assistance—psychologically and financially and apologetically—to help re-route especially those whose lives have fallen apart “back to a happier road” and that must be completed. Some of this has taken place. No doubt some has not. Having never been in the shoes of this type of victim, I am in no place to comment on the effects nor the approaches required to help lessen these effects or give advice.
It may be the result of the Royal Commission, or presumed result of that commission, but I’ve seen snippets of a new constitution and various concerned parents’ minutes. To be honest, I haven’t paid much attention to the details as they seem legalistic structures that are not my forte and I also lost interest and respect when someone close to me was scandalously marginalised within the School system, but not over anything related to the above. Those are matters for the new “structure” whatever that structure means in practice.
So why I am writing this post, and what is my message?
To me, Chabad is the Lubavitcher Rebbe, and the Lubavitcher Rebbe is Chabad (a continuation of previous Rebbes agenda). It is a top-down hierarchy with the top now missing. I always had the very strong feeling that he had a finger on the pulse of any issue brought to his attention. He was a moral, unimpeachable genius who I am sure would have provided correct Halachic and personal advice if consulted. What actually transpired is anyone’s guess, but I certainly don’t hold him responsible and it doesn’t affect Chabad’s powerful philosophy and approach to Judaism and successes.
Democracy is a great thing—ask Donald Trump. Chabad or indeed any Chassidic group or institution cannot by definition be run by a vote of mass hands. The Lubavitcher Rebbe, upon the death of his Rebetzin, wrote a powerful Sicha, entitled בואו ונחשוב חשבונו של עולם. This Sicha, which was short and very powerful was not published or provided for his proof-reading. It was hidden from him a few times. People didn’t want it coming out. He lays out guidelines about how Chabad and private people should function should he pass on before Moshiach (but he didn’t say that fact explicitly). I don’t have a link to the Sicha, it is now printed at the back of Toras Menachem, but there IS a Video of him saying it on the stairs leading down, at 770, and those who were there were in shock. If someone finds it and posts the link, I will update the post. I don’t know if it’s been translated.
Accordingly, I would not deviate one iota from his wishes and those of his forebears. He asked that a committee of three unimpeachable expert and universally recognised Chabad Rabbis/Mashpiim oversee major decisions. They could be in different countries. Someone correct me if I have misunderstood. I can think of suitable apolitical candidates in other countries who are not part of the current power boards of Chabad.
There is now power play, politics and “rights of Yerusha” in Melbourne for there to be anyone unbiased in Melbourne that could consider this, as a group of three. They would not need to build a tome of complicated constitution, but would certainly need to lay down the guidelines about how voices from the Kehilla would be considered and respectfully responded to.
Nepotism must be eradicated. It is a plague. Excellence should be the only criteria.
There was, to my knowledge, never an instruction to insert a letter into his Igros and derive a conclusion about how to go ahead. We all know of “incredible” cases where direct advice was on the page, but we also know of the myriad of people who found nothing remotely connected, and that didn’t have anything to do with their lack of knowledge or depth. You can say the person wasn’t fit or ready, but you can also say anything.
I’m most disappointed that Chabad, which should be cohesive, has factionalism. They can’t even close down unsanctioned infamous Melbourne CBD “Chabad houses”, let alone expel the Tzfatim from 770. This is the anti-thesis of Hiskashrus. Sadly, we have too few great and straight Chassidim in Melbourne to look at the issue dispassionately, and through proper Halacha, which I have no doubt who would also comply with secular requirements, sans ego.
I also see strange “innovations” ever-creeping into the main Shule, none of which I saw in 45 years, and which are on the rise. These emanate mainly from those who are new to Chabad (not born into the dynasty) and I find them most alienating to those who are mainstream mispallelim davening in a Chabad Shule. Rabbi Groner never made someone feel alienated in the Shule. He even allowed a pregnant pause so people could say Veshomru on Friday night. This pause is now proudly circumcised as a sign of purity.
On Shemini Atzeres, at Hakafos in the main Shule, the audible calling up of the Lubavitcher Rebbe to “say” the first Hakofo occurred. I know some long term mispallelim who left the Shule at that point in disbelief. This is too much and is far removed from normative Jewish practice. Everyone will recall the Gerrer Rebbe encouraging Breslaver Chassidim to give Rav Nachman Hagbah.
There may well be a valid feeling that a Chassid feels internally that he would like nothing more than the Rebbe saying the first Hakofa. Have that feeling. Internalise it, and if it doesn’t happen, go home and weep, by all means, or find strength. But as part of a formal Tefilla and practice, I find it very hard to cope with and I’m not aware of a Halachic source for such a practice. Someone enlighten me.
I have a soft spot for the Shemini Atzeres Farbrengen at Yeshivah which was always regaled by Rabbi Groner and whilst the format was new this year, I was interested. I was upset though that when the elderly R’ Mendel New got up to say a few words, albeit in a weak voice, there was a cacophony. Silence—complete silence, is what should have taken place, and there was nobody of authority to make sure that such should take place. He was talking about keeping Shabbos in the old days. Rabbi Groner would have yelled out (as he used to do with waiters at Simchas) that everyone zip their mouths. I was embarrassed, and moved right up to R’ Mendel and listened to his story, though I had heard it.
There were a few very learned Rabbis close by where I sat, and they are not drinkers. After kiddush on Vodka, as is the custom, though, it went straight to their heads. The result? Inhibitions were discarded and they started singing “Yechi”. I left the farbrengen immediately, although discretely. It’s a great turn off for me and legions of others, but Chabad don’t care (though the Rebbe did). Ditto with the signage in some Shules and the other useless paraphernalia.
“Yechi” needs to become an internalised hergesh/feeling that materialises into positive action that people feel genuinely and materialise into lamplighters. Gyrating and singing the song, or plastering signs up in Shules only achieves acrimony from those who find this
not part of davening, before or after
not part of a shule’s decoration.
well passed its use by date
Is this the Chabad “Na Na Nachman”. What has that achieved apart from party revellers joining in.
I have grandchildren in the School, and I only pray that the place returns to becoming a bastion of normative behaviour with a Chassidic bent, staffed by honest, talented, trustworthy people with no other agenda except quality education (yes, and I include secular education). People who don’t live to fill their egos.
I’ve thought about how I will comment on this book. I decided not to review it from a purely academic perspective, as I don’t see the book in the more traditional academic light; there is abundant speculation and innuendo, interspersed both under the surface and visibly, for it to be considered as such. An academic work would seek to start with no or few assumptions let alone perceived bias, and would attempt to conclude and prove on the basis of “raw” facts, without an undercurrent that seems to be attempting to convince the reader to embrace a particular approach a priori. To be fair, towards the end of the book, the author doesn’t deny this and is honest. The author has tried his best.
That’s not to say that the book doesn’t contain useful information; it does: I am always (addictively, one might say) interested in discovering new things about Rav Yosef Dov HaLevi Soloveitchik (the Rav) and Rav Menachem Mendel Schneersohn (the Rebbe), although not so much in the sole sense of their relationship, but rather their philosophies, deeds, accomplishments, and advice for living a fulfilling Torah life. These were two unparalleled leaders of our time with enormous accomplishments. Sadly, I didn’t possess the maturity or have the opportunity of interaction to appreciate them while they were living in our world. Perhaps I’d be less perplexed or even less universalistic than I tend to be.
As background, it behoves me to re-state that I studied in Chabad during my entire schooling and am thankful for the Rayatz for setting up a School in the antipodes which served the children of Holocaust survivors. I gained a methodological approach to “learn” at Yeshivat Kerem B’Yavneh in Israel after that. These days I attend varied Shules that follow Nusach Chabad (I used to go to Mizrachi and Elwood, mainly, as that is where my father davened, and I was also Shaliach Tzibbur on Yomim Noroim). One is often influenced to be where their grandchildren are. It is good for them to see Zayda at Shule. I need to do more of that.
A keen sense of Chabad doesn’t elude me, having three sons-in-law and a son who consider themselves Chabad Chassidim of various shades. I don’t have any problems with that, and I hope they don’t have any problems with me having my own approach. In fact, I encourage them to adhere to their principles.
I only visited 770 once, a few years ago, and although I was in New York many years prior, never felt a sense of self-importance to go to the Lubavitcher Rebbe. At that time I convinced myself that I had nothing burning to justify disturbing a busy Rebbe. I did enjoy the shtetl-like Crown Heights and managed to speak with many of the older, well-known personalities. This is another penchant of mine as they are a fountain of experience and wisdom.
The Rav, on the other hand, wasn’t part of my life until much later. I wouldn’t have asked him for a Brocha per se if I’d seen him. He was not a Rebbe. More likely, I would have taken a back seat and listened and tried to absorb. He had passed away by the time I felt the magnetism. I was and am exposed to him through his writings, talks, and the material from his students: one of whom is my primary Posek. The Rav is a source of fascination. A brilliant Brisker Talmudist, primarily, who taught a solid Mesora to legions of Rabbis, he also acquired a PhD in Philosophy (which he originally wanted to write about the Rambam but could not, as there wasn’t a qualified supervisor willing to supervise him in Berlin). My own career in University, although not in Philosophy, may be a factor in that attraction, but I’m not sure of that.
I have written a few blog posts on the topic with some documentary evidence and my own speculation. There should be no doubt, however, that the Rebbe had halachically and personally derived respect for the Rav. He stood upright at a Farbrengen as the Rav walked in, and remained standing when the Rav left. This has its roots in Halacha, and is most significant, even for a Chassid. I do get offended when the Rav is referred to as “J.B”. I hear this from Lubavitchersand some others. I find this an enormous Bizayon HaTorah, and make my feelings known vociferously. Can one imagine calling the Rebbe “M.M”? It’s a Chutzpah.
This was some background. I felt it important to mention, lest it biased my reading. It’s up to other readers to decide that, though, and I welcome any of their reflections.
Rabbi Dalfin’s book was been proof-read, and although there are some English errors, I sense English expression isn’t his forte. It reads more as a communicative attempt to search for commonalities, even obscure, irrelevant, and quite subjective ones, as a means to unite the two giants.
The purpose of this attempt at uniting and attempt at commonality is clear: it is to make Chabad more palatable or desirable for YU-style Talmidim. I didn’t find, though, any reciprocal exhortation or suggestion that someone from Chabad read, for example “Abraham’s Journey” while we are in the midst of B’Reishis. It’s a very good read, by the way.
I have never met Rabbi Dalfin, and that is probably good, as I maintained an open mind. I am acquainted with his ex-Melbournian wife and know his famed mother-in-law, but that is tangential. Notwithstandingly, the book I see the book as a pseudo-academic work designed to also function as a soft and diplomatic/disguised approach to convince the non Chabad students of Toras Rav, that:
the distance between Chabad and the Rav’s Mesora is closer than they think;
since the Rav was exposed to Chassidus as a child it not only affected his vista of Yahadus, but the Rav’s Talmidim should do likewise; and
the Rav continued being an avid reader of Chassidus.
Rabbi Dalfin is aware that these accusations would be forthcoming and I feel he did his best to submerge them. In the process, I am sure (or hope) Rabbi Dalfin also gained an enormous respect for the Rav. At the end of the day, though, Rabbi Dalfin is a Chabad Chassid first and last, and that commits a person to clear boundaries and conclusions. It’s not my way, but it’s a valid approach.
There has been a group in YU who learn Chassidus already for some years. This also manifests itself amongst some in Yeshivot Hesder. Rav Hershel Reichman, one of the Roshei Yeshivah, has taught Chassidus for eons and visited the Rebbe at least three times, and one of the newer Mashgichim at YU is the charismatic Eish Kodesh of Woodmere, a fully-fledged Chassid (but not of Chabad per se). One can even download on yutorah.org (I think two) sets of Shiurim on the complete Tanya.
None of this is surprising due to the fact that at YU and RIETS, one isn’t shackled. In Chabad, one is more limited to a pre-defined set of Seforim. Individual Chabadniks, often the most impressive messengers of Chabad’s mission, are the ones who have also read more widely. The stock standard Chassid limits themselves safely to Toras Chabad and Torah She Baal Peh and Biksav. Personally, I appreciate it when someone tries to imbue a new insight, irrespective of what it’s based upon.
Chakira-philosophically styled works-is not encouraged in Chabad institutions today to my knowledge, and yet, I believe the original students of the famed Tomchei Temimim needed to know Kuzari and Moreh Nevuchim, before being admitted. The argument might be that in our day, people are not at that level and not equipped to deal with the challenges. This is cogent, but is it universally effective? Alternatively, the Lubavitcher Rebbe provided a comprehensive and firm formula relating to Jews which navigates around these types of seforim and provides an alternate approach, even though an enquiring mind may want to dip their toe into philosophical questions. Lubavitch emphasises Bitul, and Chakira involves questioning. Are they mutually exclusive?
For Chabad, there is only Chabad Chassidus, and it is often referred to as the Shaar HaKollel, the gate that all and everyone should enter, and Chassidus must be spread far and wide as a pre-condition for Moshiach. I don’t even think Rabbi Dalfin would agree that this was the view of the Rav or his Talmidim! In that sense, the Rav and the Rebbe were worlds apart. Perhaps they completed each other? One manifested their inherent gifts as a “Melamed/Rosh Yeshivah/Posek for the RCA” and the other as a “Manhig for all Jews”. They are different categories of leadership and contribution. Both were intellectually and intuitively well advanced over stock Rabbis in their generation, and were the subject of unfound criticism, as a result. That has been a hallmark of Rabbinic history, sadly.
I found that there was repetition thoughout the book, and that it could have been cut down by perhaps one third. The most interesting things = were footnotes where the author had sought interviews with people, whom I had not heard of or read about. For this alone, it was certainly worthwhile, especially for a somewhat addicted one to these personalities.
I now make some non-exhuastive comments on various parts of the book. While I was reading, I placed an ear mark against something I felt warranted comment. I now go back to each ear mark and try to remember why I did so!
On page 43, Rabbi Dalfin notes that the Rebbe met Rav Hutner. I would expect that Rabbi Dalfin also knows that when Rav Hutner wanted to learn Chassidus, eventually he had a Friday night session with the Lubavitcher Rebbe (who was the Ramash at the time) at the explicit direction of the Rayatz, the Ramash’s father-in-law. The other brother in law, the Rashag, who was an important personality, was the original Chavrusa, but Rav Hutner needed more. Rabbi Dalfin didn’t need to tell us this, but it is an interesting historical fact.
I do not know where Rabbi Dalfin has information that the Rav ever spoke to or had anything to do with Nechama Leibowitz, even though she was there. She apparently sat in the library behind a mound of books. No doubt he would have nodded his head in passing. We do know, that the Lubavitcher Rebbe and others were in a tutorial with a series of august Rabbis, and were taught by Rav Aharon Kotler’s more controversial sister (this is documented in ‘The Making of a Gadol’ by Rav Kaminetzky, where she is alleged to have said who she thought was “smartest” of the talented group studying in Berlin).
As far as I know both the Rav and the Rebbe attended Rav Chaim Heller’s shiurim quite often. Rav Heller, however, maintained his relationship in the USA with the Rav, and the Rav’s hesped for Rav Heller was like a son for a father. It is one of the Rav’s classic hespedim.
The interchange about the Rambam at the Shiva call, seems to be questionable, or at least there are two versions. It would have been good if the actual letter from the Rebbe to the Rav was reproduced in the book. I’m sure it exists. The traditional story I read about and heard was that they discussed the laws of an Onen and Trumah and at one stage the Rebbe said “it is an open Rambam”. The Rav replied “there is no such Rambam”. Most of the discussion was in half sentences which the bystanders could not follow. One would start a Ma’amar Chazal, and the other would counter before they had finished their sentence. Subsequently, the Rebbe noted in his letter that it wasn’t actually in the Rambam’s Halachic writing, but appeared in the Rambam’s earlier glosses on Mishnayos and apologised for the misunderstanding.
On page 44, Rabbi Dalfin seems to be apologetic when saying that the Rebbe did not reciprocate a shiva call to the Rav because he stopped leaving 770 except to visit the grave of his father in law, the Rayatz. This may be true. Rabbi Dalfin notes however the phrase “with very few exceptions” that he did leave. I have little doubt that each such exception (prior to the early days when the Rebbe performed Chuppa/Kiddushin) were for important Chassidim or special cases/incidents. There were exceptions, though, and this can’t be glossed over: the Rav’s Aveilus was not one of them, though the thesis is that they were good friends. The Rebbe wrote as much. Clearly, visiting the Rav for a Shivah call was not one of those exceptions; the Rav saw it at least as an Halachik obligation to console the Rebbe personally. Indeed, the Rebbe subsequently wrote to the Rav, proposing that it might be possible to console a mourner through the written word. The Rebbe, also being felicitous to Halacha felt that he needed to explore and justify that one can be Menachem Avel through a letter. [I do not know if the Rebbe rang the Rav. If he did not, why not? If he did, I may have missed it in the book]
Page 46 (and other pages) In reference to the meetings of minds between the Rav and the Rashab at the Kinus HoRabonnim in Warsaw to oppose secular studies in the Yeshivas, as proposed by the Soviets, there seems to be no mention about the other recorded tradition. The Rashab was allegedly depressed because he felt he and Rav Chaim would lose the vote, being in the minority. The Rashab was weeping. Rav Chaim approached him and told him that he shouldn’t weep. Rav Chaim assured him that it would not happen. As I recall reading, just as the discussion/vote was to start, Rav Chaim rose and ascended to the Bima, banged his hand, and issued a formal Psak Din, that it was forbidden to listen to the Soviet proposal. None of the great Rabbonim who were present, was game to challenge Rav Chaim, even though they were great, and the meeting was over. I’m not sure why this version which has appeared in other places, isn’t mentioned.
On page 49, Rabbi Dalfin states that the Rav was a studious admirer of the Baal HaTanya. The Rav was certainly studious and was an admirer, but one needs to bring some evidence that the Rav learned Tanya regularly or semi-regularly following his youth to come to some of the conclusions Rabbi Dalfin seems to suggest. The Rav certainly knew the Tanya, as he did the Nefesh HaChaim of his ancestor, and he is one of the few who understood the differences. Unlike the noble recent translation of the Nefesh Hachaim by Avinoam Fraenkel, the Rav and the Rebbe both felt that the approaches to Tzimtzum were not the same. Either way, Tzimtzum isn’t something on my lips on a regular basis and I can’t say I think about it much. Ironically, I do when engaging a non Jewish students who wishes to talk!
The Rav was also a philosopher, yet Rabbi Dalfin states that in the Rav’s speech extolling the Rayatz, the Rav’s use of comparison between the Rayataz and Rabbi Chanina Ben Dosa, was inspired by the writings of the Alter Rebbe in Tanya. Supposition? The Rav knew Tanya and it’s there, he would have seen it and in Chazal. If he didn’t know Tanya, then he would have known the Chazals. It shouldn’t be remotely claimed that the Rav applying this praise to the Rayatz, was some type of pseudo plagiarism or an imperative derived from the Tanya. I got that message and didn’t appreciate it. Perhaps it is what gave the Rav the initial idea to create such a masterful Drosha, but the Rav was not a regular copyist (in fact, when he visited Rav Chaim Ozer Grodzensky he was quite upset as he perused Rav Chaim Ozer’s Seforim, because he saw many of his Chiddushim has been published by others, and he had not seen those Seforim until then).
The Rav was a Master darshan in his own right and had plenty to call upon. He didn’t need Tanya to construct his positive comments about the Rayatz, and one doesn’t need to justify saying something that appears in many places! By the way, to buttress my point, Rabbi Yitzchok Dovid Groner told me that he was present for this particular Derosha from the Rav, and it was the best Drosha he had ever heard. Rabbi Groner was well acquainted with the Rayatz and the Tanya and the Rebbe.
On page 50, we come to a quandary. If the Rav was so infused with Chassidus Chabad, why did it apparently take his recovery from an illness to teach Chassidus for 15 minutes as a measure of Hakoras HaTov. Before the Hakoras HaTov, he didn’t find it important enough?
I don’t recall Rabbi Dalfin mentioning the Rav’s comment extolling that a unique greatness of the Rebbe was his ability to take Yahadus into Reshus HoRabbim and that this was something the rest of the Rabbinical world could not or would not do, with fervour, organisation and single mindedness. Many kirov organisations try to emulate the approach, but aren’t quite as effective due to the Mesiras Nefesh of the Chassid.
On page 53, Rabbi Dalfin brings no source for the alleged knowledge of Sam Cramer. If it is true, then the Rayatz’s wife and daughter would have known about it, in the least!
On page 59, Rabbi Dalfin mentioned Rav Mendel Vitebsker seemingly nonchalantly as someone who accompanied the Alter Rebbe to see the Gaon of Vilna (others say it was the Berditchever, as Rabbi Dalfin mentions later). Rabbi Dalfin will know that Rav Mendel, also known as R’ Mendel Horodoker, was explicitly referred to as Rebbe by the Baal HaTanya himself, and the Baal HaTanya followed his Rebbe physically as a chassid to Israel, until told to turn back by R’ Mendel and look after the diaspora in Russia. It has always been a mystery to me why Rav Mendel isn’t considered a Rebbe before the Baal HaTanya in the chain of Chabad lineage, given that the Baal HaTanya considered and wrote of him as his Rebbe. Perhaps it’s because he wasn’t related to the Schneersohn dynasty. Either way, that is a side issue, but one that has intrigued me. Indeed, when I spoke to the late and great Chassid and friend, R’ Aharon Eliezer Ceitlin about this point, he mentioned that someone had once asked the Rebbe this question at a farbrengen, and the Rebbe replied that “it was a good question”. Take it for what it’s worth. I’m repeating what I was told. There is probably another reason.
On page 61, Rabbi Dalfin concludes that early tradition guided much of the Rav’s acceptance of Chabad. I see no logical conclusion for that. The Vilna Gaon went into exile for months, climbing through a window and issued a Cherem! Yes, the Vilna Gaon may have been misled, but a better proof would have been from the Rav’s relative, Rav Chaim Volozhiner, who pointedly did not sign the Cherem, even though he wrote it!
On page 63 Rabbi Dalfin argues that the Rav wasn’t a traditional Misnaged. He doesn’t define Misnaged. They come in different modes today. He needs to. A full misnaged is opposed to all Chassidic groups! My Rov, Rav Boruch Abaranok used to say, “Halevai there were Misnagdim today and Halevei there were Chassidim”.
Rabbi Dalfin surmises that the Rav didn’t go to the Mikva every day “perhaps because learning was more important”. The Rav was the quintessential Halachic man. Perhaps he saw no Halacha vis a vis Takonas Ezra requiring him to go Mikvah. On the contrary, one could conclude that Chassidus had not enough effect on him when it was weighed against Halacha Peshuta and his Brisker Mesora. (Apart from the fact that the Rav presumably showered and according to his student Rav Schachter and others, this suffices for those who wish to keep Takonas Ezra today). In those days, Mikvaos were also the central place to have a Shvitz and a clean up of sorts.
I do not know what is meant by the misnaged approach to practical Halacha that Rabbi Dalfin writes about. If anything, Brisk was highly critical of the Litvishe Yeshivas engaged with Pilpul and not drilling down to Halacha. The Rav was quite sharp in criticising that aspect. This was also the view of Rav Kook who never finished the books he wanted to write (as opposed to the snippet of diary entries which have been morphed and altered into books and are therefore mired in controversy).
On page 64, Rabbi Dalfin concludes based on David Holtzer’s book that the Rav did not think much of Polish ChaGaS. The Rav was despite his strong persona, extremely tolerant. His views were firm, but if there was a Yid for whom ChaGaS was a major ingredient and perhaps suited their personality, I cannot imagine from the Rav’s writings, that he would have an issue with it, let alone tell the person to abandon ChaGaS. The Rav wrote what affected him. I am not sure he wrote to convince others to change their approach to Yahadus.
The Rav had a lot of time for the Tehillim Yidden in Khaslavich. These were indelible memories. Yet, saying Tehillim was not the Brisker way. Brisk were the elite. I’d venture to say that Rav Moshe, the Rav’s father was more elitist (call it extreme masoretic) than the Rav, but the Rav was not, even though he maintained a personal unshakeable fidelity. Rav Moshe preferred Mishnayos, as is known by the practice between the two on Rosh Hashona.
Rabbi Dalfin relates that the Rav was allegedly eventually convinced of the emotional style of attracting Jews practiced by the Bostoner Rebbe, with whom he was close. But, the Rav had an open mind, and when he saw it had a place for certain types of Jews he accepted it. I don’t find it surprising. Evidence is a powerful ingredient. [On taking fringe ground: Both the Rav and the Rebbe gave Rabbi Riskin permission to develop Lincoln Square Synagogue, but this was not advice for others.]
This is in stark contradiction to the general approach of the Lubavitcher Rebbe. The Rebbe adhered to one way; Toras HaBaal HaTanya as successively elucidated and revealed by successive Rebbes. I can’t belittle such an approach. Why would I? I know many who are consumed by it. The Rebbe never deviated from it, and when in doubt, he followed what his father-in-law (as opposed to his more Kabbalistically inclined father) did. He was completely beholden to his father-in-law until his last breath, and felt he was an extension of his mission (in my opinion). In this sense the Rav and Rebbe were chalk and cheese. The Rav and Rav Moshe weren’t exactly kindred personalities but they had an understanding, a bond, perhaps a quietest bond void of emotions. The Rav, though, was not the pure extension of his father. That being said, he trembled to teach a Masechta that he had not learned with his father.
I recall reading a story that the Rav was to be a Sandek at a bris where they were going to do Metzitza using the mouth. The Rav who was Sandek, informed the Chassidic Mohel, that he forbade him to do so. The Rav was concerned for health reasons, and this was a matter of Halacha. Brisk are notorious for their stringency on matters of health, which results in leniencies. Two or three times they argued back and forth, and the Mohel refused to budge (he obviously didn’t think much of the Rav; Chassidim dismiss him as out of hand, but quietly admit that he was the inheritor of R’ Chaim’s brilliant mind). At that moment the Rav told the Mohel, “you are lucky that my father isn’t the Sandek. He wasn’t as tolerant as me. He would have walked out and refused to move one iota”. In this sense, I think Rav Moshe, the Rav’s father, was more like the Lubavitcher Rebbe showing a more singular unshakeable approach. He followed his Beis HoRav to the minutest detail [although in his later years he adopted the Tachkemoni approach, which didn’t work out for various reasons]. The Lubavitcher Rebbe had his singular vision and methodology and that could not be compromised and was a faithful brilliant continuation from the 1st Rebbe of Chabad.
On page 77, Rabbi Dalfin writes of an interchange with the venerable Rav Mendel Marosov regarding Mussar and Chassidus. One need not read the interchange in the way that Rabbi Dalfin interpreted it. Rather, the Rav could easily have been saying “Rabbi Marosov, you are a Chassid, you should be asking me not about Mussar but about Chassidus“. Neither implies that the Rav held that his Talmidim had to learn either. In Brisk they had a disdain for mussar (some called it Bitul Torah), and didn’t know of Chassidus. The Rav was exposed to Chassidus, and it gave him a non Brisker Geshmack in the same way that his mother did for the emotional side of Judaism and the secular scholarship of the world, in contrast to the more limited approach of his father.
Rabbi Dalfin states,
“if we truly respect the Rav and wish to fulfil his wishes(!) then Chassidus should be taught and studied at YU”.
This is a very long bow. Many of the Rav’s best Talmidim don’t study Chassidus regularly or at all, and were never asked to do so by the Rav! Certainly Rav Schachter quotes both from the Baal HaTanya and the Nefesh HaChaim and considers them both important Seforim. The thing I infer is that the Rav wanted to create original, halachically, sound-thinking, critical-thinking Rabonim, bound by a Mesora that behoved them to consult their Chaveirim if they had a Chiddush in Halacha, and then to do a PhD to enhance their ability to research with an academic nuance and think methodologically with the rigour he was exposed to in his University studies (and also relate to the new American, who spoke a different language).
On Page 86 Rabbi Dalfin notes “Some have criticised the Rav for being indecisive”. With this statement I believe Rabbi Dalfin is evasive for diplomatic or other reasons in order to further part of his agenda, and perhaps it indicates he doesn’t appreciate fully the Rav’s way. In fact it was the Lubavitcher Rebbe himself who noted the Rav was prone to sometimes change his mind.
In an interchange with Rabbi Dalfin, I criticised him for consciously leaving this letter out of his book and addressing it. He responded that he didn’t have the full context of the letter (and neither did I) and had consulted others as to whether to include it. It could well be that the rest of the letter had nothing to do with these comments, but it’s hard to imagine that the letter would be an expansion of what the Rebbe said, or a self-softening of what he said. My view is that they were intrinsically, also different.
Anyone who has seen Rav Schachter during Summer in Tannersville, knows that when he starts learning Gemora on his porch, he tells the many who wish to join him, that they must remove all their previous thoughts and knowledge about the Gemora and think originally again! This was what he learned from the Rav. It was about never being afraid to revisit an issue and conclude differently” (as did Rav Chaim Brisker famously in his inaugural lecture in the Volozhiner Yeshiva).
Some might say this indicates that the Rav vacillated, or was weak. [The episode of Kashrus in Boston, which Rabbi Yehuda Krinsky’s father experienced put paid to that. The Rav didn’t budge an iota when the Halacha was as clear as could be, and suffered (in his words) with the attempts to discredit him in court] To do so, in my opinion is to not understand his halachic honesty and his self-sacrificial fidelity to Mesora, that “every day it should be in your eyes, like something afresh”.
To Rabbi Dalfin I say, you should have published the part of the letter, translated it, and then made whatever comment you could or could not make. You could even have even left it to the reader. To leave it out, is not the way, and the book is poorer for not mentioning this. I was also critical of both Rabbi Yehuda Krinsky and Rabbi Yossi Jacobson for not addressing this letter in a forum about the Rav and the Rebbe at YU (such a forum wouldn’t happen at 770 🙂 and I corresponded with Rabbi Jacobson on this matter, privately. As I recall, we agreed to disagree.
The fact is that this letter was hidden, and only known about by few. I don’t usually look at statistics on my blog, as they don’t interest me; I write because I feel a need to, at times. The statistics spiked when I published the letter) wordpress had sent me an email. Note also that anything personal could have been redacted, and the entire letter published. Everyone knows the librarian at 770, and they can obtain this letter from him and do the needful, unless there was a specific command for the librarian not to release it (and if there was, one needs to ask why). There are other cases where Chassidim (not the Rebbe) tried to prevent the publication of something he said.
My view is that this letter does not mean the Lubavitcher Rebbe was not fond of or friendly with the Rav, but it does mean that aspects of the Rav’s Derech HaTorah were not in tune with the Rebbe. I believe this fact is inescapable.
The Rav was also misunderstood. Many a time a Talmid would come to “ask a Shayla”. The Rav nodded. When asked why he nodded when he was against the proposal put forth by the Talmid, the Rav said, that [young modern Rabbi, as Rav Hershel likes to put it] did not come to ask me a Shayla. He already had decided. He had some contorted opinion to rely on, but the Rav did not agree with it LeHalacha U’LeMaaseh. He was, however, not interested in the Rav’s Psak. Someone of this type doesn’t come to the Rav as a Talmid to a Rav.
There are many stories of people asking the Rav if a woman has to wear a head covering. The Rav answered “yes, definitely”. They were “smarter” than the Rav, and thought he was just giving a dry diplomatic answer given that his own wife didn’t wear one (for reasons I’m sure she could explain). The Rav answered honestly, I have no doubt, and this is what he held.
On page 87, Rabbi Dalfin states that the Rav tried to be lenient on some rulings! I don’t buy this for one second. The Rav paskened according to what he firmly concluded was Halacha, and like all Poskim, specifically for the person asking the question, and the circumstance. His grandfather used to find lenient positions to make a Chicken Kosher. Did this make Reb Chaim a Kal? The strength of a Hetter is more powerful. The Rav would never pasken unless he was confident and if something new (technologically or fact-wise) came to light, he was intellectually honest enough to change his ruling. This happened with electricity and microphones, for example. He wasn’t the only one. He saw no contradiction with that. It was an imperative. Rabbi Dalfin hints at this in the footnote, but that sort of comment is for the text, not a footnote.
I am sure that Rabbi Dalfin also knows that when it came to questions of Yichud and adopted children, the Rebbe often suggested the couple go to see the Rav in Boston for a Psak, rather than ask the Rebbe. Why would the Rebbe do that if he didn’t respect the Rav as a Posek with broad shoulders?
On page 102, Rabbi Dalfin takes a long bow and attempts to extrapolate that the Rav “learned from Chabad” that a simple Jew should fuse the spiritual and the mundane. Does this mean Chabad follow Torah U’Madda or Torah Im Derech Eretz? Absolutely not. Chabad astonished the young Rav when he observed that simple Jews displayed real Yiras Shomayim and yet did so without great Torah knowledge. This contradicted his Mesora. It’s irrelevant anyway now. Both Chabad and YU stress the need for great Torah knowledge, (Chabad still maintained its Mesorah for saying Tehillim, and Rav Moshe would still have encouraged learning Mishnayos)
On page 125, it is noted, that the Rav was not in the habit of going to hear Torah from a Torah Genius. It is true, he didn’t go to other tishes or farbrengens. He didn’t even learn in a mainstream Yeshivah. Today’s Yeshivas would have thrown him out! Look at the way the Aguda spitefully treat Rav Schachter at the Siyum Hashas. He is seated at a back table, despite the fact that he likely knows more than all those at the head dias. This is Kavod?
What would the Rav learn in Viznitz or Belz! He did go to Rav Chaim Heller, as did the Lubavitcher Rebbe, and Rav Heller was a genius but was not gifted as an orator and those around him often didn’t understand what he was saying. The Rav would elucidate. This doesn’t contradict Rabbi Rakkefet’s comment brought in the footnote that the Rav would interrupt, as if to imply he didn’t have respect for Rav Heller’s Torah or think it was worthwhile attending! The Rav, however, had very firm views of the standard of Torah of others. Rav Shimon Shkop was a Rosh Yeshivah at YU until his students sadly cajoled him to go back to Europe. The Rav didn’t feel at all inferior to the Rav Shimon Shkops and other luminaries at YU. He taught his way.
The Rav discussed Torah with Rav Aharon Kotler and Reb Moshe Feinstein, and visited sick Gedolai HaTorah who were in hospital who were visiting from overseas, and lifted their spirits through Torah interchanges. He was also the Chairman for the Chinuch Atzmoi at the behest of Rav Kotler because even though he had moved philosophically towards the vision of Mizrachi, he never minimised the importance of Rav Kotler’s work, and he also used to interchange Toras HoRambam with his Uncle, Reb Velvele (although the shameful ones removed the Rav’s name as the author of the letters). The Rav used to ironically send money to his Uncle to support his institutions! He was tolerant to those who learned Torah; even the Neturei Karta.
One can conclude that the Rav thought enough of the Rebbe based on personal interaction that he would come to part of an important farbrengen. It is not surprising that hearing the Torah there, he stayed as long as he felt well enough. Why wouldn’t he? The Rebbe was a genius. I don’t think that had to do with friendship per se. There was some Hakoras HaTov, but in the main, he was attracted to what he was hearing.
There is a theory, I think Rabbi Jacobson mentioned it, that the Rebbe tailored what he was saying, to respond to some of the issues the Rav had written about in the Rav’s Seforim. I’m not at the level to understand that. If I ever meet Rabbi Jacobson, I’d be interested to try and understand.
I wish to note another comment that I read in Rabbi Sholem Ber Kowalsky’s book, which I bought for some reason. He had been in the car, as I recall. Someone “borrowed” the book from me, and I haven’t seen it in years. Bring it back! In addition to what the Rav said in the car on the way back as reported by Rabbi Dalfin, the Rav also is reputed to have said that “Er meint az er iz Moshiach”, that the Lubavitcher Rebbe thought he was Moshiach. I know there is a JEM video with Rabbi Kowalsky and I don’t recall him saying that phrase in the video, but I clearly remember reading it, as it hit me between the eyes at the time. I don’t have a clue if it bothered the Rav in any way; I doubt it. I think his mind would be on the Shiurim he was to deliver.
Rabbi Dalfin seems to associate the Rebbe standing when the Rav entered the farbrengen as some sort of reciprocation. How does Rabbi Dalfin know that the Rebbe reciprocated because he saw the effort the Rav made (as a sick man who found it difficult to sit with sciatica) to come. Does Rabbi Dalfin, a Chabad Chassid not consider that the Rebbe stood because that is the Halacha for people of the calibre of the Rav!?! I guess for a Chassid, that just doesn’t work.
The size of the Shule that the Rav davened in as described in page 170 was small. The Rav wanted to teach students how to learn according to his Mesorah. He wasn’t a Rebbe, and saw no need for them to follow his personal Minhogim and styles. The Rav davened quickly, for example.
Both the Rav and the Rebbe were snappy dressers in Berlin. For the Rebbe, this was a negative amongst older Chassidim who were displeased that he wore white gloves to the Seuda for his Wedding, and had removed his Kapote, as described in the Warsaw press, at that time in the early hours of the morning. (The article from the press appears in “Larger than life” and is very detailed; it was a big story). I have both volumes of Larger than life if anyone is interested. I know the author is derided.
On page 140, Rabbi Dalfin claims that they had a different view of active messianism. I’m not sure why there is at least no footnote of evidence to support this statement. Rabbi Dalfin seems to forget that studying Kodshim, which is a Brisker emphasis, has plenty to do with being ready for the immanence of Moshiach. It is a Torah-study based activism and preparation (the same view was held by the Chafetz Chaim and Rav Kook). I’m not arguing the point, but just wondering if he had evidence that the Rav was opposed to the Rebbe’s approach. Could they not be complementary? After all, the Rebbe inaugurated the learning of the Rambam daily because it covered all aspects of Halacha and was unique, including the times of Moshiach and Kodshim and Tahara etc
On page 142, it is claimed that the Brisker tradition meant that the Rav may have been “less forgiving” in dialogue with visitors than the Rebbe. I think Rabbi Dalfin forgets that Rav Chaim left a specific command that only “Ish Hachesed” should be left on his tombstone. Rav Chaim was known to be very soft with the people, but tough in Torah discussion. The Rav was no Rogatchover firebrand with visitors, although he burned with Torah, and indeed, the Rav was very different to his father, possibly on account of the influence of his mother. Whilst in the early days of Shiur, the Rav “took no prisoners”, I’m not aware that he treated each person who came to his house with pure graciousness as per Halacha. If Rabbi Dalfin has evidence to the contrary, it should be presented.
On page 143, there is not enough evidence for the claim that the Rav studied the Moreh Nevuchim (regularly or semi-regularly). Of course he had studied it. We know he gave a year-long shiur on the topic that has been masterfully put together into a book by Professor Lawrence Kaplan recently, however, in the scheme of things, the Rav was much more of a “Melamed” of Shas and Poskim, then a teacher of philosophy. I wonder how often he picked up the Moreh Nevuchim later? How many of he Rav’s shiurim diverged into Philosophy or Chakirah? Do they sit in a filing cabinet?
Asking what the Brisker fascination with the Rambam was, is like asking why the Lubavitcher Rabbi had a fascination with every nuanced word of Rashi on the Torah. What about it? The Rambam wasunique, as expressed by the Beis Yosef himself. There is no doubt about that. Indeed, at a Shiva call, the Rebbe asked the Rav, what his opinion was about the Philosophy of the Alter Rebbe, given that the Rav was ‘a philosoph’. The Rav responded that since the Rambam, there has been no greater Jewish (or non Jewish) philosopher than the Alter Rebbe. I heard and saw this stated from the mouth of Rav Hershel Reichman, who was in the room at the time, and is one of the Roshei Yeshiva at YU.
On page 170, Rabbi Dalfin seems surprised that Mori V’Rabbi Rav Hershel Schachter didn’t “hang out to daven” wherever the Rav was davening. I’m not sure why Rabbi Dalfin was so surprised. Prior to the current Litvishe Rabbis effectively imitating the ways of the Chassidishe Rabbis in that they became the locus of all activity, the Rav did not like anyone simply following his practices because he did them. He respected that there were family customs; his job was to teach Torah. He wasn’t taking the place of his father or grandfather and expanding the Shule he attended into an enormous gathering of Chassidim. Chassidim emulate every aspect of their Rebbe. They even clap their hands in the same style, and reshape their hats with a Kneich in the same way. This is totally foreign to a Brisker Litvak like the Rav.
On page 175, Rabbi Dalfin describes the non Brisker message the Rav derived from the simple Chassidim of his youth. The Rav has written about it. Nowhere did I find support for Rabbi Dalfin’s comment that this was attained through attending farbrengens! I can’t even imagine Reb Moshe allowing his son to attend. If I recall, the Rav retells how at Melave Malka he experienced the longing of Chassidim to extend the Shabbos and how that impressed him greatly (and yes, the Rav kept Rabbeinu Tam’s times for Shabbos). I haven’t read anywhere about the effect of any farbrengens per se on the Rav.
On page 198. Rabbi Dalfin quotes an exchange with Rabbi Fund. It is interesting, but I don’t think Rabbi Dalfin sees the message adequately, that when the Rav learned Likutei Torah, Rabbi Fund states that he only elaborated on topics that he recognised, and that he didn’t use Chassidic language. Most importantly, contradicting the undertones of Rabbi Dalfin’s book, is that Rabbi Fund states that
“His [the Rav’s] exposure to Chassidus was limited“
Rabbi Dalfin attempts to connect the teaching styles of Reb Yoel Kahn and the Rav. I once tried to listen to Reb Yoel Kahn, and found his delivery very difficult to follow. I think this was due to a speech impediment. The Rav was an orator. But more to the point, the Rav was a Mechadesh. Does anyone in Chabad think that Reb Yoel Kahn said or wrote original Chidushim in Chassidus? Surely he crystallised the thoughts of the Rebbes for the masses and is most influential in that way.
On page 225, Rabbi Dalfin recounts the Shavuos meal shared by the Rashab and R’ Chaim as retold by the Rayatz. I do not understand why Rabbi Dalfin didn’t mention that in response to the Rashab, R’ Chaim provided his own Torah in response, let alone reflect on what R’ Chaim was trying to say )I read this in Nefesh HoRav, I believe). I read the episode as two Torah giants exchanging Torah at a meal with mutual respect. I’m not sure how one reads Rabbi Dalfin or the Chassid with whom he discussed it and the novel explanation, without the context of R’ Chaim’s Torah at that same time. In addition, was there any evidence of “push back” from the Rav to learning Chassidus. I know that when he did take that initiative, he stopped Likutei Torah, and tore strips off Rabbi Menachem Genack, and said that this study was not for those who couldn’t use their heart, and stop focussing on the Rav’s brain.
On page 230, Rabbi Dalfin seems to imply that there is a paucity of “mimic acceptance” amongst Chassidim. My understanding is that Chassidim first do accept anything the Rebbe says or does, and then try to understand it (if they are successful). The Rav, was a great supporter of mimetic tradition, when it came to Mesorah (his son R’ Chaym famously writes about the concept in Tradition), but when it came to learning the truth of Torah, he had no place for non-critical regurgitation. One needed to personally work to come to sound conclusions. This was his definition of proper Torah study LiShma. Indeed, as a simple example, the Rav never accepted the new Techeles, not because he had some scientific or halachic objection, but because a Mesora had been broken. Yet, his student, Mori V’Rabbi Rav Hershel Schachter, does wear Techeles, and brings cogent arguments as to why one should do so as a Halachic preference. The Rav would have had no issue with a Talmid Muvhak, deciding in this way.
On page 236, Rabbi Dalfin wonders how the left of the RCA were becoming more dominant. For one, the left has effectively gone to YCT and has been rejected by the RCA. Secondly, to conjecture that this is the Rav’s fault because he encouraged individualism, is to ignore that the Rav over-rode individualism on matters of great importance, and the RCA does the same to this day. Furthermore, this line of argument, is akin to claiming that the plainly lunatic meshichist elohisten who stand in line for Kos Shel Brocho and think the Rebbe is literally alive, are the fault of the Rebbe because he should have been more forthright in stopping Rav Wolpe from writing his book on Moshiach. I heard that exchange on video, and I can’t see what the Rebbe could have said with more intent. Rav Wolpe though thought and thinks he knows what the Rebbe wanted and went ahead, even though the Rebbe told him to desist. There are many examples of Chassidim (with Hiskashrus) who do things today that they never would have done in the days when the Rebbe was in this world. One could “blame” the Rebbe or “blame” the Rav, but I think this is too simplistic. We are responsible for our actions. That being said, Open Orthodoxy is the new Conservative, and there have been some good articles exposing them of late. On that matter I have concerns for some Shules in Melbourne that are left wing enough to gravitate to a YCT-style approach.
On page 237, Rabbi Dalfin notes that the Rav didn’t visit the graves of his father or grandfather to communicate with them in the way the Lubavitcher Rebbe always went to his father-in-law’s grave. I think that Rabbi Dalfin has forgotten one thing: Brisker do not visit graves. They consider them Avi Avos HaTuma, and Halachically, they are not places one should frequent or expose themselves to. Mori V’Rabbi Rav Hershel Schachter doesn’t visit the cemetery. The Rav himself broke the rule when his wife passed away and admitted he allowed his emotions to rule (he did jokingly justify it with a positive outcome for the Yeshivah).
Rabbi Dalfin discusses Lubavitch and Women in respect of half, full or otherwise ordination and says it’s not even on an agenda. He is right. Traditional titles will never be used in Chabad. However, Chabad has its own title, namely, Shlucha. Depending on the Shlucha, who is as important as the Shaliach in respect of a Chabad house, many of the activities of the Shlucha share a commonality with the pastoral care that some women assume as their roles assisting a Rabbi. This used to be the role of a Rebbetzin, however, sadly, many Rebbetzins don’t see it that way any longer and their roles have changed, and some were not as learned. For the record, I am pro Yoatzot Halacha, as in those who study in Nishmat under Rav Henkin, but I draw the line there. A Yoetzet Halacha doesn’t pasken. She transmits a psak according to the case, and asks Rav Henkin when she does not know or is not sure.
On page 238, Rabbi Dalfin claims contradictions between the Halachic and philosophical positions. I am not sure what he is driving at, in the context of the relationship with the Rav. If his point is that there were no contradictions between the Rebbe’s halachic stances and the Rav’s philosophy, the two were writing in two completely different loci. One was expounding chassidism, while the other also related the conceptual illumination of philosophy to Halachic imperatives. The Rav, was also refreshingly open about his personal feelings. The Rebbe, in the words of the Rav, was a Nistar by nature. One would imagine that he only discussed private matters with his wife when they shared a cup of tea each day. The Rav and Rebbe were chalk and cheese on matters of self, and expressing their personal struggles.
On page 241, Rabbi Dalfin quotes from the Rayatz and the Rebbe, regarding R’ Chaim being someone ‘who did as much as humanely possible and then leaving the rest to God’. The Rashab, wasn’t satisfied with that. The Rebbe saw in this R’ Chaim exercising a halachic view. I am not here to argue with the Rebbe’s interpretation, however, when Brisk burned down, and they rebuilt it, the last person to move into their house was R’ Chaim, even though it was immediately rebuilt. He slept in the street until every pauper had their house rebuilt. According to Halacha he didn’t need to do that! An equally plausible explanation is therefore that R’ Chaim wasn’t saying there is nothing more to do, but rather, we need Siyata Dishmaya to achieve more. I see nothing untoward in such a thought. I also read that the Rashab couldn’t believe that R’ Chaim’s Shamash (and paupers) often slept in R’ Chaim’s bed forcing the Rebbetzin to sleep in the kitchen. He had a rule with his Shamash: whoever went to bed first, slept in the bed. That doesn’t sound like man who pursued honour to me. The Rav also didn’t pursue honour. He knew his task, and gave his life to fulfil it.
On page 254 Rabbi Dalfin mentioned the Chabad-YU conference on the Rav and the Rebbe. I ask Rabbi Dalfin would such a thing ever be held at 770 in the Zal?
I find Rabbi Dalfins comment that
“More young Israel congregations should hire Chabad Rabbis and Chabad must start to include more young Israel Rabbis as speakers and teachers at their events
one of the most revealing biases in the book! Chabad’s strength is with the non-affiliated using their non judgmental approach. Many a Chabad Rabbi is ill-equipped to lead a young israel shule. They do not have the secular background to connect, and it is only the crème de la crème that can do so. Having said that, this comment is demeaning and I don’t think Rabbi Dalfin would agree that the Rav would agree with it! And why aren’t young Israel Rabbis more than speakers! Their Smicha is excellent and includes important new training.
Finally, Footnote 519 lists Rabbis Boruch Reichman. It fact it was his father Rav Hershel Reichman who was in the room and heard the statement.
Here is a Pesach letter from the Rav to the Rebbe, and this is a letter from the Rayatz extolling the Rav. Apologies for any typos, but I don’t spend much time re-reading what I wrote, especially when it’s this long, and I’ve probably lost the reader already.
This sounds like a strange heading for a blog post. Let me explain. In the last few months, we merited having two grandsons born to my younger two daughters. They and their husbands named both their sons Shaul Zelig, שאול זעליג after my dear father ז׳ל. I was honoured and, of course, this was due to my father’s very close relationship with each and every one of his grandchildren.
In the 1600’s, Rav Eliyahu Shapira in his famous work Eliyahu Rabo, quotes the Beis Yosef, Rav Yosef Karo, author of the Shulchan Aruch, that just before saying the Oseh Shalom עושה שלום of Shemoneh Esreh, one should say a Pasuk from Tanach whose first letter corresponds to the first letter of one’s name, and such that the passuk ends with the last letter of one’s name.
One of my sons-in-law, had quickly taken on the custom to say his new son’s Pesukim for both שאול and זעליג as well as his own, until his son was old enough to do so. The other soon followed. I did not know but he had asked some Rabonim in Shule because he could not find a single Passuk in Tanach which started with letter Zayin and ended with a Gimmel. Eventually, it was concluded, thanks to computers, that there was no such Passuk. The question then arose, so what does one say if they practice this custom?
The Arizal and the Shelah Hakadosh both write about this concept and the latter mentions in his Sefer, that it is a tool or device to help one after 120 years, when facing God, and when asked their name (this would be something mystical that is beyond me). We will be in fear and the saying of this Passuk will jog our memory from its expected momentary freeze. (Some say the Passuk 18 times by the way). It is clearly a Kabbalistic/Mystical notion, however, I am accustomed to saying my name as well, because that’s what I was taught when I was a boy, and assumed this was mainstream practice. I don’t know whether Germanic, Oberlander or other Ashkenazic traditions also have this Minhag/practice. I would imagine that Sephardim do.
Either way, the advice one son-in-law was given was a bit of a compromise. He was to say a passuk that had a word in it that began with zayin and ended in gimmel. That’s not to say it wouldn’t work. I saw some opinions that indeed suggest this.
I was intrigued when I learned about this reality and started scouring (I don’t have Bar Ilan or Otzar HaChochma databases though). I found that some have a custom to say one passuk which would starts with a Shin for Shaul and ended with a Gimel for Zelig. This was legitimately sourced, however, both my sons-in-law both follow the Chabad custom, so I set about to find out what, if anything, Chabad does in such a situation (or indeed any group that says two Pesukim for two names).
I immediately thought to ring Dayan Usher Zelig Weiss, Rav of Shaarei Tzedek Hospital and a world-famous Posek. After all, his middle name is Zelig, and I have spoken to him before. I got an answer almost immediately that the Passuk that should be used is:
The reasoning is because in pronunciation the Gimel actually sounds like a Kuf. Indeed it does. I can still hear my father say it that way unwittingly.
Certainly, in Hilchos Gittin, where names and nicknames are most critical, I could see this as being significant. There are various theories about the origin of the name Zelig. In my father’s case (I surmise Dayan Usher Zelig Weiss, the Zelig was considered a coupled/translation of Osher (Usher) as in Dov Ber, Yehuda Aryeh Leib, Menachem Mendel, etc. I knew my father’s middle name came from his grandfather who was also called Osher (who was Yitzchak Osher Amzel or Reb Yitzchak Bogoshitzer) but since my father’s other grandfather was named Yitzchak, and was still alive, he couldn’t get the name Yitzchak Osher. I got the name Yitzchak later, as did my cousin Ya׳akov Yitzchak Balbin ז׳ל.
An oracular friend in the USA, Rabbi Michoel Seligson, sent me the following letter from the Lubavitcher Rebbe in response to someone who asked exactly this question (it’s reprinted from a couple’s wedding booklet gift to their guests).
where the Kav Noki quotes the Mahari Mintz (need time to look at that) supporting equivalence as in soundex. Clearly, soundex was extended to the Possuk as well, as a device for memorisation.
Zelig more recently was the same as Germanic Selik or Selig. Rabbi Selig Baumgarten comes to mind. Again, accents/pronunciation are evident. Zelig seems to be derived from Old German meaning “chosen” or “blessed”. It is also found in Old English and may have become the word “select“.
We also find it in Yiddish with this meaning as in “a zointz un a zelig(ch)s”
Back to the Lubavitcher Rebbe.
I am intrigued by the last words of the Lubavitcher Rebbe above which state that this is the Pasuk “until you find an exact pasuk”. I thought to myself, there are a finite number of Pesukim. Either it exists or it doesn’t exist. What possibly could the Lubavitcher Rebbe have meant “until you find“. You’d never find it! One could surmise he was hinting that when saying Pesukim in general, never stop paying careful attention to each letter of each Passuk.
I had another thought, for which I have no support. The tradition is that when the Moshiach comes a “new Torah” will sprout תורה חדשה. Perhaps, given the Lubavitcher Rebbe’s single-minded focus on causing Moshiach to come sooner, he was hinting that such a Passuk may come into existence in times to come? I don’t know. I’m certainly not qualified to double guess what he meant. It might be an explanation.
Either way, I found it an interesting tidbit, especially for those who have the name זעליג!
I thought I’d seen just about everything, but this just goes from the sublime to the ridiculous. Oh, and if you are wondering whether I’d call out a Tallis that had a Magen Dovid or something woven in the same way on the back, I would do so, if the purpose wasn’t decorative.
In my opinion, and I know this is shared by others in the main Yeshivah Shule in Melbourne, the sign up the back has passed its use by date. Indeed, I heard Rabbi Telsner last week in a speech refer to the Lubavitcher Rebbe as Nishmoso Eden נ׳׳ע … given he is a Meshichist, my ears were sensitised. The final decision rests with Rabbi Chaim Tzvi Groner in my opinion, and it’s time the Shule was normalised to look like Shules always looked, without placards etc.
On my sole visit to 770, I didn’t go downstairs because that Minyan, the main minyan, is just surrounded by placards. Chabad agonise about putting a Tefilla on a wall as it’s not considered Minhag Chabad. Enough of this. If he turns out to be Moshiach, it doesn’t bother me. If it turns out that he’s not, then it doesn’t bother me. In the meanwhile can we give all this constant advertising and chanting a rest? If someone really feels that removing these things is tantamount to a cutting off of their Hiskashrus (connection) to the Rebbe and/or not recognising him as their Manhig, I’d suggest that they concentrate on being a proper Chassid and not being part of all this Chitzoniyus (external stuff) which you are more likely to find in the non-Jewish world, or on bill boards daily in Meah Shearim.
Chabad are everywhere except where they aren’t. They work hard at it, and some are very good at it. They are entitled to the fruits of many years of work.
Those remaining Rabbis who aren’t Chabad, are almost exclusively left-wing. You can’t be modern if you aren’t left-wing. Consider that the Rabbinic Council of Victoria cannot make a statement about Open Orthodoxy (which is today’s incarnation of Conservative Judaism, except, in the words of Mori V’Rabbi Rav Hershel Schachter, “they can’t learn and perverted Yahadus”.)
The Rabbinic Council, led by (Chabad) Rabbi Mordechai Gutnick knew about the issue in Melbourne before it occurred, but have chosen silence. This is misguided as it won’t go away. If you are a Chabad Rabbi, then you don’t really care. You only care about the Jew, not the labels. You perform the tasks you believe will cause the Lubavitcher Rebbe’s return from on high to lead the Jews out of Golus. In my view that is why the Rabbinic Council is toothless. Shules are there because they include Jews who need to have their Klipos removed. I don’t include mavericks like M.G. Rabi in this; he has no community, only kashrus businesses.
Case 1: Rabbi Shamir Caplan (who is a lovely soft person) of Beit Aharon invites a “Maharat” whose title then morphs in other later advertising to “Rabbi”.
Case 2: Rabbi Ralph Genende of Caulfield Shule (who seems to have a penchant for quoting non Torah literature in his speeches) has decided to host the cutely misnamed Rabbi Ysoscher Katz from YCT. YCT is the left-wing break away from YU which has been considered beyond the pale by the Rabbinic Council of America.
Who in Melbourne cares? If it isn’t obvious, Shules in Melbourne will be led by young “I’m your friend style, Chabad Rabbis OR left wingers like Rabbis Caplan and Genende.
In truth, Jews actually need knowledgeable centrist Rabbis who live in this world, and don’t have an agenda and who give Shiurim on a range of topics. Rabbis need to become educators again, not feel good functionaries. I can see Melbourne in 10 years deprecating into an architectural abyss of a former era. I’d rather Moshiach came NOW!
I haven’t mentioned Mizrachi because they are in their own category. They consider themselves as the only real religious zionist shule. I think it is true that more B’nei Akiva graduates go on Aliya, than any other congregation, but I’ve never been comfortable with them “owning” Yom Haatzmaut and Yom Yerushalayim services. I feel these should be held in a different Shule each year. That is a more positive thing to do.
Who is there to talk to? The moribund Council of Orthodox Synagogues of Victoria (COSV)-The “lay body”? Don’t waste your time. There are lots of old furniture still running that group and the meetings are thoroughly uninspiring. If there wasn’t an Eruv, they would be dead, ironically.
The Council of European Orthodox Rabbis agrees with the Rabbinic Council of America on this issue, and the general issue of YCT, and rabbi Avi Weiss et al. I don’t imagine the congregants of Caulfield Shule give a tinker’s cuss. These days, you do whatever you can to “bring them in”. How do they measure success? Seat Payments or regular Shabbos attendance or …
Oct 31, 2015 — Formally adopted by a direct vote of the RCA membership, the full text of “RCA Policy Concerning Women Rabbis” states:
Whereas, after much deliberation and discussion among its membership and after consultation with poskim, the Rabbinical Council of America unanimously passed the following convention resolution at its April 2010 convention:
The flowering of Torah study and teaching by God-fearing Orthodox women in recent decades stands as a significant achievement. The Rabbinical Council of America is gratified that our members have played a prominent role in facilitating these accomplishments.
We members of the Rabbinical Council of America see as our sacred and joyful duty the practice and transmission of Judaism in all of its extraordinary, multifaceted depth and richness – halakhah (Jewish law), hashkafah (Jewish thought), tradition and historical memory.
In light of the opportunity created by advanced women’s learning, the Rabbinical Council of America encourages a diversity of halakhically and communally appropriate professional opportunities for learned, committed women, in the service of our collective mission to preserve and transmit our heritage. Due to our aforesaid commitment to sacred continuity, however, we cannot accept either the ordination of women or the recognition of women as members of the Orthodox rabbinate, regardless of the title.
Young Orthodox women are now being reared, educated, and inspired by mothers, teachers and mentors who are themselves beneficiaries of advanced women’s Torah education. As members of the new generation rise to positions of influence and stature, we pray that they will contribute to an ever-broadening and ever-deepening wellspring of talmud Torah (Torah study), yir’at Shamayim (fear of Heaven), and dikduk b’mitzvot (scrupulous observance of commandments).
And whereas on May 7, 2013, the RCA announced:
In light of the recent announcement that Yeshivat Maharat will celebrate the “ordination as clergy” of its first three graduates, and in response to the institution’s claim that it “is changing the communal landscape by actualizing the potential of Orthodox women as rabbinic leaders,” the Rabbinical Council of America reasserts its position as articulated in its resolution of April 27, 2010… The RCA views this event as a violation of our mesorah (tradition) and regrets that the leadership of the school has chosen a path that contradicts the norms of our community.
Therefore, the Rabbinical Council of America
Resolves to educate and inform our community that RCA members with positions in Orthodox institutions may not
Ordain women into the Orthodox rabbinate, regardless of the title used; or
Hire or ratify the hiring of a woman into a rabbinic position at an Orthodox institution; or
Allow a title implying rabbinic ordination to be used by a teacher of Limudei Kodesh in an Orthodox institution; and,
Commits to an educational effort to publicize its policy by:
Republishing its policies on this matter; and,
Clearly communicating and disseminating these policies to its members and the community.
This resolution does not concern or address non-rabbinic positions such as Yoatzot Halacha, community scholars, Yeshiva University’s GPATS, and non-rabbinic school teachers. So long as no rabbinic or ordained title such as “Maharat” is used in these positions, and so long as there is no implication of ordination or a rabbinic status, this resolution is inapplicable.
The yearly prayer event which coincides with Ma’ariv is something I have attended for more years than I care to share. I do not recall but I believe I was unable to attend last year. In some years I was lecturing at the time, but I have attended almost every year.
I learned in a Hesder Yeshivah of note; the first Hesder Yeshiva in Israel. The Rosh Yeshiva, Rav Chaim Yaakov Goldvicht had the written and personal approval of the Chazon Ish. We dressed in our better finery and had a special dinner celebration of thanks. I lost my two Israeli room mates to War. I think about them often: Chovav Landau and Ze’ev Roitman HY’D. Chovav Landau’s wife was pregnant with their only child at the time. They were both in their fourth year of the five year program when I met them. I was closer to Ze’ev than Chovav. Ze’ev had lost his father to Yellow Fever, because a Doctor in Rechovot, had not changed needles after injecting an Arab patient. I felt his tragedy acutely. They both had machine guns locked in our room, and both perished when their tank was hit during the first Lebanon war.
The text of Ma’ariv in our Yeshiva was not the one adopted by the Kibbutz HaDati Movement (there was one next door) nor was it the text of newly published Koren Yom Haatzmaut Machzor. It was standard Ma’ariv.
The Yeshivah formally followed the ruling that full hallel be said in the morning but without a blessing. There was no Tachanun. This was not a statement of ‘less’ religious zionism. Rather, it represented delicate rulings related to liturgy and halacha.
As I recall, Ma’ariv had no additions. There was no Shofar etc I’m happy to be corrected. I do not know what current practice is followed. The Yeshivah did not affiliate with Bnei Akiva formally because of a concern for mixed gender functions. In my day Bnei Akiva in Jerusalem was gender separated.
Halachically, what one says before Ma’ariv and after the concluding Aleinu prayer is of lesser importance. When said in a Shule proper, there is also halachic import.
That being said, I was to learn, later in life that the famed Rav Yosef Dov HaLevi Soloveitchik, otherwise known warmly as ‘the Rav’ was implacably opposed to additions to liturgy. This extended to the Holocaust and Kinos. He famously stormed out of RIETS when some ignored his ruling on Yom Haatzmaut.
Chabad’s Yeshivah and Beth Rivka Schools follow their choice. Chabad make no liturgical change and do say Tachanun. Whilst certainly not religious Zionist, they are not noted for the extreme anti Zionist rulings of the Adass Israel Congregation where Tachanun is especially said on Yom Ha’atzmaut even in the presence of a Bris Milah lest someone conclude that Adass saw any religious importance in the State of Israel’s Independence Day.
For decades, Chabad’s boys school principal would not attend the Chabad dominated Rabbinical Council of Victoria’s gazetted service at Mizrachi. Thee council is, I believe dominated by Chabad Rabbis. This is not surprising in Melbourne where the survival and resurgence of Judaism is due in major part to Chabad.
I have been opposed to the service only being held at Mizrachi as I do not consider Mizrachi to be the ‘owner’ of this style of service. I am certain, that, for example, Caulfield Shule would gladly offer their Synagogue.
Chabad now has only one Principal: the controversial Rabbi Yehoshua Smukler.
It was then interesting for me to note Rabbi Smukler’s front row appearance at Mizrachi last night, including his dancing circomvolution around the Bima. I concede that this may not have constituted halachic dancing (during Sefiras Haomer). He didn’t clap like Rabbi Cowen of Mizrachi’s Elsternwick Shule (Rabbi Cowen is considered a Chabad Chassid) nor did he sit on the Mizrachi wall like Rabbi Mordechai Gutnick, who spoke as President of the Rabbinical Council of Victoria (and who is also a Chabad Chasid) and R Leor Broh (also a Chabad Chasid) of Mizrachi’s Beit Haroeh Shule (populated by once young marrieds, now grandfathers :-).
To be complete, unlike a general Yom Tov or a Chabad Yom Tov such as Yud Tes Kislev, I didn’t notice any Chabad Rabbi in attendance wearing their longer black Kappote).
We live in very interesting times.
May the State of Israel metamorphose into the Eretz Yisrael of our redemption, speedily, in our days, with the continued grace of God.
There is an existing Eruv supervised by Rabbi Unsdorfer which covers North Crown Heights. This doesn’t include Chabad. While there have been Eruvin in Chabad (in Liadi and Lubavitch itself) times have changed, and the last Lubavitcher Rebbe זי’’ע stated clearly that he was against Eruvin today and an example is Melbourne. Let me qualify that. One cannot be against Kosher Eruvin in the sense that they think an Eruv is an unnecessary concept. That is a view likely held by Reform or “reconstructionist/new age” Jews. I would like to think that those who are less practicing but when they do practice, do so, according to traditional Orthodox Judaism also have no issue with the concept of a Kosher Eruv and would consider supporting such.
I was privy to details of the first (unkosher) Eruv constructed in Melbourne many years ago through the office of the then Mizrachi Organisation’s Rabbi (not the venerable Rav Abaranok ז’ל), and heard the tapes of Rabbi Groner ז’ל discussing the issue forcefully with Rabbi M.D. Tendler and read booklets from Rabbi M. Krasnjanski and Rabbi Yosef Bechoffer and more.
Melbourne now has a world-class Kosher Eruv, which is, I believe, under the supervision of Rav Gavriel Tzinner (who has mashgichim here through the Council of Orthodox Judaism of Victoria) and visits these shores from time to time. It is trusted by those who avail themselves of its facility, and this includes the ultra orthodox, generally secessionist, Adass Israel Congregation.
The Lubavitcher Rebbe did not issue Halachic decisions as a rule, but did do so from time to time if he felt it was important to identify and/or stress a Chabad custom, or if he deemed the matter to be of a level of importance to the extent that he did so.
On the issue of Eruvin, as I understand it, the Lubavitcher Rebbe preferred to build a quiet unannounced but strictly Kosher Eruv for the purposes of minimising the possibility of someone carrying by accident. I understand that he was concerned that, in our day, a proliferation of Eruvin would imply that ordinary Jews would forget there was a prohibition to carry. Indeed, on several occasions I have witnessed Jews, especially from Israel where there are Eruvin all over the place, not even be aware that one should not carry on Shabbos, as a matter of Torah law.
Since the Lubavitcher Rebbe passed away, as I saw in videos and written material, and as affirmed in the book by Rabbi Eliezrie which I happened to finish one week prior to this post, the LR specified that issues in “the future” for Chabad Chassidim (which undoubtedly included the possibility that he would not live to see the redemption before he passed away) should be decided by Vaad Rabbonei Lubavitch or Mercaz etc depending on the type of issue. I do not recall reading or hearing the notion that one decides based on opening a random page of his Torah, a practice which many Rabbis forbid or do not encourage, including some Chabad-ordained Rabbis, since even the Goral HaGro (and yes there is also a Gemora גיטין דף סח) was only used with Tanach.
I therefore close with my opinion that those who are now starting a public campaign to raise money for a more expansive Eruv in Crown Heights, Brooklyn, should only be doing so if they are not Chabad Chassidim, or they have express permission from the aforementioned Beis Din of Lubavitch.
I am not here to discuss the merits of an Eruv. In days gone by Eruvin were critical. They allowed one to bring home the pot of choolent, which was warming in the baker’s oven (I presume the baker had a fleshig section or the heavy pots never had enough to overflow 😦 ) for lunch after davening. It is a halakhic requirement to have something warm on Shabbos, and from there, Choolent, Chamin and the like emerged (in my opinion). As an aside, PLEASE don’t use the term Pareve Choolent. There is no such thing. Call it Potato Stew or slow cooked Potato or whatever. A choolent without meat, was unfortunately something which the poor suffered who couldn’t even get bones to put in their choolent.
Back to the issue. My view on the online appeal for money to support a wider Eruv in Crown Heights are:
It should not be supported publicly by Rabbonei Lubavitch
It should not be used by Chasidim of Chabad
It should be constructed by a Rabbi of world-renowned expertise in Eruvin
Others should follow their own Posek, and if their Posek allows it, by all means, use it
Those who are not of Chabad persuasion who want to be personally stringent should only do so for themselves. They should not impose the stringency on their family. If they wish to change their mind and use the Eruv later on, they will need Hatoras Nedorim (annulment of vows, given the views of the Rambam on Reshus HoRabbim D’Orayso, which is also a Chumra of Briskers and I believe the Rav was also reluctant to use Eruvin)
In summary, it would have been better, given the relative paltry sum required from the vantage point of a Gvir, to have done this without fanfare, if one followed the late and great Lubavitcher Rebbe. Indeed, who knows if an Eruv was built in secret. It’s not in any book I’ve read (and I have read four relatively good ones on Chabad in the last year, especially when compared with the poor book by Heilman et al which was taken apart by Rabbi Rapoport of England)
Disclaimer: I aspire to be an ordinary Jew. I am not a card-carrying member of any group, although I would be most inclined to follow Rav Soloveitchik if he were בעולם דידן. One can only surmise if the Lubavitcher Rebbe would have a different opinion. Those who try to second guess him, should give up now. There is no ability to do that. Like the Rav, the Lubavitcher Rebbe was a super genius.
Over the weekend, I was strongly encouraged to repost my article. I had one comment which was valid in retrospect, and I am taking that fully into account in this revision. I was not aware, but a number of people have mentioned that R’ Shneur Zalman Waks is involved in conversions, including one involving the marriage of a Cohen. I was informed he has his own Beth Din and does not involve the Melbourne Beth Din. That’s not to say his conversions are invalid. I can’t give an opinion without knowing details. If anyone knows, do tell. We have RMG Rabi’s Beth Din which does conversions, R Schneur Zalman’s ARK Beth Din for conversion, Adass which has always been separatist, in addition to the standard and fully internationally accepted Melbourne Beth Din. In my opinion, a community should only have one Beth Din and it should be modelled on the Melbourne Beth Din, with its checks and balances from a lay committee, including a separation from money issues.
The original reason for this post, however, was that someone sent me emails that Shneur Zalman sends to his ARK community (of which I know little) and I’m commenting on the last one that I received.
Shneur Zalman of ARK, is someone who is different and seemingly diverse. That, in of itself, isn’t a problem provided he is sincere and maintains a fidelity to strict Halacha. I’ve decided to intersperse commentary on his most recent article because I found it vexing. The quotes below are verbatim from what was sent to me.
Growing up in a strictly Chabad home in the days before internet meant that my information sources were rather limited. We weren’t allowed to listen to radio, watch television, or read ‘secular’ books, so I became a Jewish History buff.
This is a questionable representation. There are plenty, including Rabbis, who were and stay intimately involved in many issues and who have strongly different views than Shneur Zalman. The statement that bothers me is that it is crafted to convince ARK congregants that Shneur was born into a prison-like idyllic “crown heights” or “kfar chabad” standard Chabad home of a most orthodox type. This has been a matter of discussion by members of that family itself. I do not know if ARK members have been exposed to counter claims. This is contextually important.
The issue of Chabad in particular is profoundly misplaced. All ultra orthodox groups encourage minimisation of interaction with the outside world unless necessary. Of all the ultra groups who have a higher percentage who are exposed to the outside world, Chabad is clearly the one most exposed and experienced (and pilloried as a result). That being said, it might be that Shneur Zalman’s parents had no hidden TV or other devices, and a computer was locked for use for “business” purposes. I do not know. Perhaps he was denied access to the world.
It is ironic though that Shneur Zalman’s claimed TV and Radio-avoiding family chose to agree many years ago and feature in full length documentaries for SBS about how they get on with life! I assume these were motivated primarily for the benefit of the non Orthodox and gentiles who do watch TV and whom the family they wished to influence to adopt their “idyllic“ Amish-like lifestyle? I’m sure the parents felt this was prototypical Chabad Chasidism encouraging others to have double-digit children while demonstrating how it could be done with dynamic results. My band members (non Jewish, watched it with incredulity). Maybe this was a form of outreach, though, using the very medium Shneur Zalman claims was discouraged to engage with. I assume Shneur Zalman was part of that documentary. Based on his description, he might appeared like a rabbit in bright lights not knowing anything about the outside world, save his claim to be a self-made “Jewish History buff”, appearing bewildered by the brouhaha. I have not seen the video, as the topic per se had never been of interest to me.
From my religious study I already knew about the suffering of the Jews as they were enslaved by the Egyptians, nearly annihilated by the Persians, and oppressed by the Greeks and Romans. But added to that I discovered the long history of Christian antisemitism; peaking during the Crusades, Spanish Inquisition, Pogroms, and of course culminating in the devastating Holocaust.
Shneur Zalman has been selective. He implies that his “History buff” knowledge informed him of Xtian antisemitism, the inquisition, pogroms and the holocaust, but these were denied by his education. I find this derisorious. All these events save the last, are covered in formal long lamentations on Tisha B’Av, and spoken about on Pesach. Either Kinos wasn’t said, or understood, or Shneur Zalman met teachers throughout his entire Jewish education who always put a full stop at the Roman Conquest.
Everyone is aware of the Holocaust, including the ultra orthodox and the survivors who occupied the pews. Does Shneur Zalman not know what happened because of his religious upbringing at home?. Even Satmar knows!
Shneur Zalman is disingenuous about modern-day events. He most definitely would have heard how his namesake was persecuted by the Communists and dreaded NKVD. Strangely, Shneur Zalman doesn’t seem to mention the systematic attempts at destroying Torah Judaismto eradicate the Jewish people in the Soviet Union. The Nazis attempted it physically, the Soviets were happy if one abandoned Judaism spiritually and adopted a (ironically Jewish sourced) Stalinism or Marxism, that considered a Jewish text, to be poison and to be eradicated.
Shneur Zalman tells us that
I read every book I could get my hands on which told the story of the darkest years in human history and heard the story from the mouths of many survivors. When we then sang the Vehi Sheamda on Seder night, which basically translates that in every generation there are those who want to kill us, it was felt in a most immediate fashion.
Shneur Zalman’s own Chabad School has a very good free lending library almost next door to his house. Are we to assume that his parents forbade him to borrow books from that library (let alone his excellent School library) or perhaps they they vetted the books lest they would corrupt their son with hatred to those hell-bent on killing Jews at any time or place? I think not. Is Shneur Zalman being purposefully disingenuous here or just tardy? I’m not sure.
I surmise that Shneur Zalman is naïve if he considers himself a “Jewish history buff” and yet could write
At some point I came to question the point of this message. Granted, we should never be complacent about antisemitism. We have suffered too deeply to be so naïve. But I personally never experienced antisemitism. Sure there were Saturday morning drunks who could scream out “bloody Jew”, but to rate that at all would be to belittle the traumas inflicted on our people. So what relevance does the story of antisemitism have to me, my generation, and the ones younger?
How did Shneur Zalman know that only drunks screamed this message from their fast-moving car? Is he superman with X-ray vision?
It is incredulous that anyone could emerge as a self-proclaimed ” Jewish History buff” and yet feel that because in the short cloistered walk of 1 minute from his house to his School (remember, he claims he was forbidden to be exposed to the real world) he concluded that people who called out “bloody jew” in that moment, were not hard-core anti-Semites. What a strange intuition. It in fact contradicts the beginning of eachand every blood bath the Jews faced. Does Shneur Zalman not realise that they all started with small voices of “bloody Jew” and then grew into a society unfettered by morals and ethics proceeding to death and destruction. Does Shneur Zalman not realise that if he took a number plate and reported it to the police that those who said those things would be prosecuted for hate crime? Was Shneur Zalman blind and deaf to a prominent incident, next door to his home, where one of his chassidic colleagues was beaten by off-duty police. It was all over the papers and the talk of the centre. Did Shneur Zalman miss the articles or was he forbidden to read them.
I contrast that with my experience which is philosophically diametrically opposed
Walking with my father to Elwood Shule, we stood in the middle of Brighton Road on the tram tracks. A car load of “young and restless” passed us, rolled down their window, and called out “Bloody Jews”. To me, standing next to my elderly father, a holocaust survivor, this was simply not on. I took off on a fast run down the tram tracks of Brighton Road in my suit, hoping that their car would be stopped by a red light. Luckily, it was. I reached their car, thumped hard on their window and bonnet. Startled, they turned their heads and heard me yell at the top of my voice.
If you filthy scumbag anti Semites ever say that again, I will smash your bones and report you to the police. Don’t ever take a Jew lightly. I will break every bone in your body if you dare say that again
I went to the same school as Shneur Zalman. I don’t attribute my then reaction to the school in totality, let alone should Shneur Zalman be insinuating that his lack of understanding of the beginnings of anti-Semitism had anything to do with his home or his school. This was Shneur Zalman’s reaction, and his alone. His sad misunderstanding of anti-Semitism, is there for all to I see in that paragraph.
By the way, my father later asked me why I reacted with such crazed venom. I explained that precisely because of the message of Pesach and his place as a survivor, I for one was not ever going to be a Jew who minimised such vituperation in the way that Shneur Zalman seemingly professed to his ARK community in tame words and wonderful sculptures.
Jumping back to where Shneur Zalman was heading, he informs us
The most prominent response I came across when I was younger was that we should never trust the Goy. We were even taught in the first chapter of the Tanya, the seminal work of Chabad philosophy written by my namesake, that non-Jews are inherently incapable of good deeds, that whatever seemingly kind acts they perform are for their own selfish gain.
I see this as sloganeering. The lack of definition and intentional misrepresentation is breathtaking. Firstly, he claims this was the most “prominent” response. Response to what? Response to anti-Semitism? What is the context of trust here? Was it trust in business? Trust in Tae Kwan do? Even a young Shneur Zalman would know that this is not manifestly practiced by any ultra orthodox people (who may have more tangles in business with many Jews than they do with non Jews.)
What was he getting at, I thought? Was he saying that he was taught that a non-Jew was more likely to thrust a knife in his back than a Jew? If so, statistics would say that this is entirely correct whether one is ultra orthodox or not. Does Shneur Zalman not know of a gentile reporter who recently donned a Yarmulka and found that this immediately made him a magnet of hate, violence, and derision. Heck, the reporter was featured everywhere.
Does Shneur Zalman still not read the popular press? Perhaps he subscribes to the doctrine that it’s all because of the “settlements”. I guess the prime settlement of Tel Aviv, which is still claimed by Hamas and their ilk as the problem as well as the mere existence of Jews? Or perhaps Shneur Zalman sides with Neturei Karta or Mahmoud Abbas, that a Jewish homeland, should never exist? Alternatively, he might be one of the mixed up clerics who think that sharing bread and holding hands with clerics of other religions espousing “social justice” will solve the latent hate blatantly expressed in the texts of their religions, while clasping hands for photo ops. Will Shneur Zalman change that? It has never solved anything. I don’t see a “Jewish history buff”.
Now, I do not profess to have more than a simple passing knowledge of Chabad metaphysics as described in Tanya, but I do know that it is not a Shulchan Aruch as Shneur Zalman had his ARK members misunderstand. One of its tenets, which isn’t universally held (I hope Shneur Zalman is able to transmit authentic other Orthodox approaches and that he isn’t still in the “imprisoned cloistered” youth that he painted, Tanya is a collection of older texts rewritten coherently and beautifully. Jews do have an element of Neshama that non-Jews do not. The oldies used to call it the “pintlele yid”. This has ramifications to understanding conversion, and whilst it most certainly is a valid understanding of Judaism, I’d hope Shneur Zalman isn’t on some populist anti-Chabad rant presenting it as the only Orthodox approach to understanding the metaphysics of the soul. It seems that Shneur Zalman either forgot, or chose not to mention many Talmudic statements which, if understood in a simple way are far more contentious. More importantly, projecting other Orthodox approaches would be a great idea if he didn’t “like” the Tanya’s sources.
What I can say without any doubt is that his namesake was an absolute giant of an intellect on par with the Gaon of Vilna, and was possessed with a love of Jews and the future of Judaism that was legendary. That he chose sides in the Russian/French non-Jewish conflict is remarkable. Perhaps Shneur Zalman should tell his ARKers about how his name sake made the right choice and that almost single-handedly saved Soviet Jewry from obliteration. To this day, moderate Rabbis such as Rabbi Riskin make kiddush on Vodka on Shabbos because of the incredible legacy that Shneur Zalman’s name sake left in Russia. Shneur Zalman will readily admit he isn’t a boot lace compared to his name sake: either in matters of standard Jewish Law, or in matters of Jewish Metaphysics or as a Jewish History buff. Is there anybody today?
Next Shneur Zalman makes what seems to be a leap of logic from his earlier statement, that confounds understanding.
But that is a very depressing message. Moreover, it contradicts our experience. And most importantly, that message is precisely the message propounded by the most evil of people. I mean isn’t that precisely what Hitler was saying in the inverse? Surely that can’t be the moral of the story.
Shneur Zalman, it would be profoundly incorrect to assume that every non-Jew is an anti Semite. It would also be wrong to assume that many non Jews are indeed anti semitic but it’s definitely on the rise. I have personally experienced it in today’s age of the culturally sophisticated.
Hitler? Has Shneur missed out ? Has he taught ARK about Amalek? We read it today in Shule. I know of no Jewish gangs who take baseball bats to Lakemba or Coburg with the aim of obliterating Lebanese Muslim anti-Semites who openly say Jews should all die (as does Hamas). Again, perhaps Shneur Zalman has not caught up with current events? He seems to live in a utopian but unrealistic world.
Over the last two weeks, ARK Centre has been hosting an incredible exhibition put on by Courage to Care that provides an answer to this question most profoundly and resolutely. We must remember the suffering of our people not in order to perpetuate trauma but to learn the evils of bigotry and what happens when good people stand by and allow it to happen. We must learn to be up-standers, not by-standers!
The exhibition contained a number of evocative pieces. The one that affected me most deeply was a piece by an incredibly inspiring, youthful, and optimistic, 89 Year old Sarah Saaroni. It is a sculpture of Dr Janusz Korczak, a paediatrician and head of an orphanage, who had an opportunity to save himself but decided to stay with the children as they were gassed to death. In the sculpture he is holding, embracing, and comforting a dozen children or so as they are standing in the gas chamber. The image really is heart wrenching and now, as a father of two beautiful children I love so dearly, it really is difficult to process.
But the sculpture is more than a statement about the unbelievable depravity of the Nazis who could do this to pure children. It is a tribute to the spiritual depth of the doctor who, in the midst of absolute darkness, was able to radiate a beam of holiness, of love. His facial expression left me, and I dare say anyone who sees it, with a sense of warmth and serenity.
I’m not sure how Shneur Zalman’s religious education seems to have forgotten the concept of the other Chassidim. Yes, the חסידי אומות העולם. The righteous gentiles. Note: they are called Chassidim, Shneur Zalman.
I do hope Shneur Zalman exposes ARK to that concept. It was there well before the cultured sculptures, and has a history as long as the history of anti-Semitism. Furthermore, his namesake writes about them and their reward in the world to come. Is Shneur Zalman trying to turn his congregation into populist left-wing tree huggers? Let Shneur Zalman break bread and condemn Senator Lee Rhiannon of the loony greens to ARK. Would he? Perhaps he should remind ARK about German Jewry who were more German than the Germans, and that it did not help them in the “advanced” socialist democracy of Germany.
Don’t misread me. I interacted with 400+ non Jewish alumni on my Facebook. I didn’t have family or friends on facebook. I recently lent a significant amount of money to a non-Jewish colleague who had to fly back from overseas because her father and uncle dropped dead. The message I give Shneur Zalman is, rather than the seemingly post-modern one he is giving ARK, one can be centrist orthodox with an absolutefidelity to Halacha and live in this world peacefully, especially with tolerant non Jews. I can tell Shneur Zalman, that if I ever meet an intolerant or anti semitic type who threatens me overtly or covertly, I turn into a different persona. I don’t sit down to “break bread” with them. I know exactly with what I am dealing, and any “Jewish history buff” will affirm this.
Shneur Zalman writes:
This is a message that is so relevant and extremely positive. This is, in fact, what the Jewish tradition is all about. We are not the Chosen People of a superior race as I was taught. Rather we are a people who have, unfortunately, experienced immense suffering as a result of bigotry and the absence of enough up-standers in our midst. This experience of being a stranger in a strange land endlessly persecuted compels us to be the preachers of light; to declare that all human beings are created in the image of God and, therefore, all equally deserve to be treated with compassion, dignity, and humanity.
To the whole team at Courage to Care, thank you for your vision and dedication to fulfil it.
With hope and prayer that we internalise this message and turn our horrible history into a reservoir of inspiration to become more sensitive and caring human beings especially to those who are very different to us.
I couldn’t disagree more with this contorted configuration of childhood and this message. My own family was saved by righteous gentiles who were honoured in Yad Vashem. I have visited them. For close to 70 years, the extended Balbin family still sends all our surplus clothes to their extended family. A number of their family are anti Semites. They hid the fact that they saved Jews. When the husband of the girl found out, he beat his wife constantly. She held it a secret for some 30 years because she knew he was a depraved anti-Semite. We send them money and medicine too. (One of the family couldn’t even stand being in the room with me and my father, and left). This, despite the heroic efforts of his mother and her father). Some morality!
In short Shneur Zalman, I find this newsletter message rather populist, misleading, and simple. I’d rather if it was more learned and candid and more informed and realistic. The simple reading of history today, actually matches the claimed simple education Shneur Zalman claims to have received!
He didn’t receive a simple education.
He sounds populist.
Is he a member of the Rabbinic Council of Victoria?
If not, why not?
Why doesn’t he break bread with them and convince them of his views and how they conform with Halacha. This is the Rabbinic way.
I take that back if he does not consider himself or ARK Orthodox.
I have seen pictures even official Shule pictures in their magazines of Rabbonim officiating at weddings where the Bride is rather “fully out there” in respect of lack of Tzniyus. What gives?
Rav Soloveitchik refused to officiate at such weddings. Once when he found himself caught out, he kept asking others to get him a bigger and bigger Siddur (he also refused to do Chuppas in a Shule). When he had a really big Siddur he then officiated in a way that he could not see the bride (rather than embarrass her) and looked into his Siddur and said the Brachos etc. The Rav didn’t compromise his Judaism or our holy Mesora. The word fidelity to Judaism comes to mind.
I do not know why Kallah teachers, and every Rabbi don’t insist that each bride go to a proper inspiring Kallah teacher, where they are all told that they must wear some sort of fancy scarf covering up the parts that should be covered under the Chuppa. What are they afraid of, that they go to a Reform ceremony instead? Reform are empty. Everyone knows that. The RCV should adopt this stance as a matter of policy and no Rabbi should break the rule.
I bumped into a “Jewish” celebrant at the chemist. I looked at her and her face rang a bell. I asked her “where do I know you from?”. She then told me what she did. I then remembered. It was one wedding I did at the last minute, where they had the “ceremony” on the dance floor just before we started playing. The bride was marrying a gentile unbeknown to me and it was one of the very few times I was caught out. I told the celebrant that for the entire week after that wedding I was literally ill. She asked me why. I said
“because you are a great pretender, and you have zero to do with any authenticity, you are a blender of bull, who makes up things as you go along. That couple were never married Jewishly and all you facilitated was an impending assimilation. Your little Tallis and your blowing a Shofar were as authentic as Michael Jackson’s skin colour.”
She looked at me like I was from Mars and scowled. I told her to have a nice day, and to discover real Judaism rather than the concocted monstrosity she was selling for a fee.
It’s time some Rabbonim in our community who are so concerned about populist interfaith dialogue, LGBT, aboriginal rights, and social justice, actually bothered to also be concerned about Mesora and implement proper Jewish Laws and customs at a Chuppa and were not “afraid” of putting Yiddishkeit first.
I remember the days when Rabbonim specified there was to be no mixed dancing until Benching and no female singers until then. Yes, you can definitely bench before dessert and have the “King Street Disco” until midnight. Why are we so bashful to make our weddings JEWISH in flavour? I know gentiles who come home from such weddings wondering why Jews were imitating them, except that for them a wedding is big with 70 people and for us it’s at least 300 כן ירבו.
I’ve watched standards drop alarmingly over the years. Holocaust survivors had MORE questions about God than our modern Gen kids, but they didn’t abandon Mesora. Our young Gen call their children by any name that sounds more gentile than a gentile, and need to be shaken up. Sometimes you don’t even see the Jewish name in the Jewish News. Did they ever get one or is it טיפני בריטני׳ (Tiffany Brittania)
If they are having a Jewish Wedding, then make them do it properly. No “Kosher Style”, no weak compromises. Strength begets strength. It’s not the Orthodox who are assimilating, it is the Reform that assimilate in alarming levels, and the Conservative who become Reform.
It’s time Rabbonim realised that whilst it’s great to be “cool” and “friendly” and “populist” there are strict lines and they should insist on them. Frankly, it used to be unthinkable not to have the Rabbi at a Simcha in the days of old. Today, even the friendly Rabbi often isn’t invited so they don’t see the “shrimp” and pritzus.
Rav Schachter told me that it is preferable to have a Bar Mitzvah call up on a Monday or Thursday than cause חילול שבת … Maybe the father will even put on Tefillin and they can video the entire event. Is there something holy about Maftir on Shabbos? It’s not even from the main Aliyos.
PS. I don’t attend weddings that are Treyf and they offer to order me a Kosher Meal double wrapped while I sit at a table struggling with the silver foil, tape, and glad wrap, as everything spills on me, and others think I’m a Charedi weirdo. I’d rather give a present and say enjoy your party, but don’t call it a Jewish Wedding Simcha. It’s a wedding populated by Jews.
Just reminding readers that although some posts, at times, resemble quasi-eulogies, reminisces (see for example 1,2,3 or 4) or halachic quandaries, the main purpose of pitputim is to provide personal catharsis. Hits, ads or any variegation are of no interest. Comments are useful when something is learned, corrections are made, or its ריתחא דאורייתא. Indeed, no “audience” is fine. Spectators are not a motivation. That being said, a record of thoughts, for the benefit of offspring dawned on me more recently.
Chaim New ע’’ה was a quintessential, non archetypical, unique, Chasid of Chabad.
He would have disavowed such a title, hated that I was writing about him, but that’s how it was. First, a single word:
— the word may be used to show a strong moral repugnance.
What is obscene? I’m referring to the choice of מי יחיה ומי ימות. Trembling, moaning these words, while leading davening as שליח ציבור made them no less awesome or spine-chilling. Each year (at Elwood Shule, where I was prevailed to function as בעל תפילה after the passing of full-time celebrated Chazonim) there was a sense of real terror, especially following Unesaneh Tokef . מי בקיצו ומי לא בקיצו. “Who should leave at their time, and who should leave not leave at their time”. What does it mean “not at their time”. It is a concept that in a Godly sphere is impenetrable, on a logical plane. Chaim New left this world. I do not understand or accept reasoning.
Curiously the feeling was that if the שליח ציבור davened ברדת ובזיעה, with shock and awe, God might be swayed and people would be granted longer life. This is undoubtedly true of some who lead services, but it is so easy to mistaken one’s self-importance to think that Hashem actually can’t see the less than convincing charlatan שליח ציבור (which is how one tends to view oneself over time). My family will testify that I took this (some will say) too personally, and as described elsewhere, perhaps irrationally blaming myself every time another Holocaust survivor left the Shule to a higher abode. I miss them all so much. They were Elwood Shule, where I davened regularly for most of my life.
Only last night I spoke to the son of a now departed member, an ex-survivor, who said that “when I have a hard week, I have to sleep in on Shabbos, so I rarely make it to Shule these days”. I thought to myself: your father not only left ירושה when he came penniless, but he worked harder, went through more, and still came to Shule. This son is already a good guy. I like him. He is one who feels guilty if he doesn’t come to Shule on Shabbos. Kudos to him and to the education his father left him. Most of todays congregants don’t feel any commitment, and the twenty plus regulars on a shabbos at Elwood stand as a sad Matzeyva for what once was.
But this is the obscenity.
Chaim wasn’t a survivor. Chaim wasn’t old. Chaim went to Shule daily. Chaim had shiurim regularly. Chaim did Chesed (as I was to discover) in a hidden way. Chaim was a great soul mate to Sheiny. Chaim was a great father. Chaim was a fantastic grandfather. Chaim was an incredible son and brother. Chaim was involved in a positive way in this world with all types of Jews.
It is critical to record, and this hasn’t been said nearly enough: Chaim was nothing without his Sheiny (or Sheine Gittel as he called her, as a term of endearment). Sheiny is a truly remarkable lady, may she continue in this way until we are all swept to ירושלים on the wings of an eagle. She was his partner כפשוטו. Together, they built a home where the children astound me with positive character traits, warmth, care, and, incredibly, their sense of strength and continued purpose. Chaim, Sheiny and the kids were regular visitors to our house over many years. We watched the children grow. I do not know how they manage to plum the deep depths of strength they display, at the same time making the rest of us unwittingly realise that we are truly pathetic and inadequate by comparison.
I am not known for חניפה (aggrandisement) and mean every word, above, במלוא המובן.
A good friend in Chaim New ע’’ה was rudely removed in the last weeks. He was friends with more people than commonly known. This is a mystery. Chaim was intensely private. To talk on a truly personal level was a rare but occasional occurrence. What I do know, is that we shared, sometimes on the bench at green meadows park, and other times hiding to have a cigarette during a meal, and more.
Davening Shacharis on that fateful Shabbos morning in Melbourne, the news was pervasively apparent in a matter of seconds. A thunderbolt. Words on the siddur started wobbling with some strange momentum of their own. Tefilla was remised. Nausea set in.
Chaim and Sheiny’s children were coming to our house for lunch that day, and I rushed home to tell my wife. She was hysterical and in total disbelief. I felt numb. I didn’t know what to do, what to say, or how to stay calm, let alone deal with my disbelief. I shared countless shots of whisky with Chaim over the years, and I now needed to escape into a hole that I could not find.
I went back to Shule, finished Shacharis, and realised that my concentration was hopelessly impaired. I was enveloped in a trance. My wife went immediately to the New household to lend support. Perhaps obscenely, I had just received some very special whisky. Looking up at my wife, I exclaimed, this is exactly the type of whisky I would have shared with Chaim. I made Kiddush on the whisky, adding the obligatory herring and tzibbeles that he knew he would always get at our house, and was only able to retreat to my room, lie on the bed, and stare at the ceiling. Time seemed to meander. I tried to divert my attention by reading. Nothing I picked up penetrated: words were individual disjointed letters that refused to meld. The process of memory recall set in. In parallel, I felt sick in the pit of my stomach for the situation that our friend Sheiny had experienced, having just also lost her father, rising from Shiva. My father passed away some three years ago, near the time Sheiny’s mother passed away—from the same illness. We had shared sorrow. This sorrow was another level of hell.
Once, Chaim confided to me that he always felt pangs of guilt. He was so proud of his brothers. They were, at the time, wrestling to set up successful Chabad Houses. He and I were sitting at his desk behind his Mac. He was attempting to convince me of the beauty of English classical music through his Bose speakers. English composers did not appeal to me, I insisted. He tried to introduce me to various other composers, but I wasn’t budging. For me, the depressing and haunting sounds of Russian composers, like Rachmaninov, were on a higher plane. He liked those too. Maybe it was my penchant for morbid struggle expressed through classical music.
During Elul, Chaim listened to Chazonus. He said it was important to leave that “other world” and enter the Cantorial world of Kedusha for Tishrei. In those days, I was a regular at his desk. He needed my help with his Mac. He was proud—very proud— and always apologised for calling me out. I, of course, had no problem helping out, in the early days as he set up his familial IT infrastructure. As time marched on, Chaim worked things out for himself and I only got the very occasional call for an opinion. Chaim liked to work things out for himself. It was during those times that he sometimes let down his guard, and said things which he might not normally have done. I know he trusted me, but he kept things very close to his chest, in general. He had inherited some of the traits of “Malchus” that I saw in his grandfather R’ Isser Kluwgant ע’ה. At the same time, unlike R’ Isser, he was earthy and a thrill seeker. Some misunderstood his demeanour. I didn’t.
Most people should exclaim “when will my deeds match or come close to those of my father”. Chaim had another burden. Burden is the wrong word. Responsibility is a more accurate term. Chaim felt that his brothers were the real Chabadniks because they were Shluchim and pioneers. He lived in comparative luxury, and I know that he felt unnecessarily “guilty”. Ironically, he had no reason to feel guilty. I watched as he carefully oversaw the needs of his brothers and then some. I watched as he created movies for special occasions as well as chronicling and restoring pictures. He hated cables. Everything had to be neat and wireless. I too am a voracious picture collector. I knew exactly where he was coming from. He was a kindred spirit. I watched as he tended to his parents’ needs, especially as they got older. I identified with all that. At the same time, I had an army of people to oversee my parents’ needs. I was working long hours, and always knew I wasn’t doing enough. Chaim, however, despite his schedule, dropped everything and was around the corner helping his father with the computer and more, any time. We used to exchange stories of our father’s entanglements with modern technology and laughed together.
We both enjoyed a good scotch or five. He had his Nat Sherman cigarettes, and I sufficed with an e-cig. We’d sometimes meet on the park bench at green meadows park half way between our houses. I urge nobody to put a cigarette in their mouths. It’s a drug.
Chaim loved to read. I think the last book he borrowed from me was Rabbi Dr Norman Lamm’s PhD thesis on Tanya vs Nefesh HaChaim. I warned him that it was a very hard read. That didn’t deter him. A few months later, he was still reading it and mentioned with a smirk that he had a dictionary next to the book, and that it was a masterpiece.
I didn’t share his thrill seeker nature. His motor bike always scared me. I’d tell his wife Sheiny that she had to stop him. She shrugged her shoulders and said she’d tried many times. He’d proudly tell me how he got members of his “ruffian” Jewish bikies group to put on Tefillin. He was performing his duty even as he haired down winding roads at speeds that make me dizzy.
Above all, we enjoyed each others company because of mutual respect. He knew I was remote from Chassidus because I felt it was somewhat abstract for my uber logical disposition. He would retort that it was logical. I would say it was meta-physical. We’d go back and forth. When he and his beautiful family would come for a Shabbos meal or vice versa, Chaim always had a Lubavitch Vort from Chassidus. I, of course, would respond with something from the Rav, Rav Soloveitchik. Chaim would say they were the same thing in the end. Often he was right. Other times, he’d like a different perspective.
There was one memorable occasion, when we lived in Lumeah Road, and he and Sheiny and the kids undertook the long trek to our house. It was also nostalgic for him, because the New family lived directly across the road, bringing back memories in which he regaled. We always had a loooong lunch, with plenty of Tamdhu, Herring and Tzibbeles, and all was good. One Shabbos, it must have been about 5:30pm and I said that we’d better head off to Mincha. I agreed I’d walk with him to Yeshiva rather than Katanga around the corner. We both realised, once the blood was voraciously circulating during our walk, that we were somewhat “light on our feet”. We passed Mizrachi Shule on Balaclava Road. Suddenly Chaim said “stop, I need to go in”. I pleaded with him not to do so. I knew his guard was down, and he’d likely say things that he wouldn’t ordinarily utter. It was to no avail. I waited at the gate of Mizrachi for what must have been 20 minutes before he emerged with a large grin on his face. He said he’d “assailed” two of his father’s long-term friends and told them that compared to Lubavitch they were not doing anything of value for the community. When we caught up later, he told me, with a smile, that one of his father’s friends had rung his father and described him as a drunken Lubavitch lout who had insulted Mizrachi values. Chaim wasn’t perturbed. He had actually said what was on his mind. In life, he kept most if not 99% of things inside. I can’t help but think that this level of concealment had to contribute to stress.
Chaim loved my band Schnapps. He was not a dancer, that is, he wasn’t even a good dancer. He was an awkward shuffler. He’d stand on the side watching Schnapps’ musicians intensely. When he got my attention, I knew exactly what he wanted. He pined for a good solo. It was Chaim, so I always obliged. The joy on his face was palpable. He loved class, and he appreciated excellence. He was also a quintessential feinschmecker. Ironically, last night, we performed some incredible solos with some great Jazz overlays.
I thought of Chaim.
I find it hard to write on this topic. I had three attempts, and could never “finish”. I’ve only scratched the surface. יהי זכרו ברוך and he will be מליץ טוב for his family and כלל ישראל. He will be united with the Lubavitcher Rebbe, whom he loved so much. The void that the Lubavitcher Rebbe’s passing induced, was something that affected Chaim acutely, and in private conversation, he expressed this to me, many a time.
It is well-known that the Lubavitcher Rebbe זי’’ע mounted a major campaign to encourage gentiles to engage in the seven Noahide Laws. The Rambam states that they receive their reward when they do so because they believe in God and perform these as their task. The ultimate question is that Jews have 620 Laws (not all of which can be done anyway). Does this mean that Jews reap a higher reward i.e. 613 Torah + 7 Rabbinic versus 7 Noahide for Gentiles? Alternatively, do we say that there is a peak of a mountain. We are all enjoined to reach the peak of the mountain. Jews have a more demanding path that they must traverse to reach that peak, whereas Gentiles have seven laws that they must keep to reach the same peak?
There are also differing opinions about converts. Jews do not proseletise. The Baal Hatanya contends that all converts to Judaism are actually Jewish souls at the time of Sinai which are being returned. Other Orthodox Philosophers do not agree. With this in the back of your mind, read the following from Tablet Magazine. [Hat tip Shochet assistant]
The Gentiles Who Act Like Jews
A man with a brambly salt-and-pepper beard, a kippah on his head, and circular glasses balanced on his nose stood behind a podium, lecturing on the parasha, the weekly Torah reading, in a southern twang. He was not a rabbi. He wasn’t even Jewish.
In front of him, an audience of about 20 sat in rows, listening attentively. Some wore head wraps and dresses suitable for a wedding, and others looked like they came in off the street. One man boasted neck tattoos and a gauge earring.
I was the only Jew in the room, but everyone else was here to study Torah. I was here to study them.
They call themselves Righteous Noahides: non-Jews who believe in Orthodox Judaism. According to Jewish theology, there are laws that Jews must obey, the 613 mitzvot, but then there are seven laws for children of Noah—everyone else in the world. They are: Do not deny God; do not blaspheme; do not murder; do not engage in incest, adultery, pederasty, or bestiality; do not steal; do not eat of a live animal; and establish courts.
The Noahide laws, which are derived from passages in the Torah, were enumerated in the Talmud. In the Middle Ages, Maimonides urged their observance on non-Jews, writing, “Anyone who accepts upon himself and carefully observes the Seven Commandments is of the Righteous of the Nations of the World and has a portion in the World to Come.” But the idea never really caught on among non-Jews.
But about 40 years ago, Chabad grand Rabbi Menachem Mendel Schneerson launched a global “Noahide Campaign,” writing and speaking about the need for Righteous Noahide communities, believing Noahide laws would bring about peace and understanding and would hasten the coming of the Messiah. Some non-Jews listened. For example, in 1987, President Reagan signed a proclamation glorifying “the historical tradition of ethical values and principles, which have been the bedrock of society from the dawn of civilization when they were known as the Seven Noahide Laws, transmitted through God to Moses on Mount Sinai.”
Noahidism now encompasses communities around the world, especially in Great Britain, the Philippines, Latin America, Nigeria, Russia, and the United States. According to Rabbi Michael Schulman, who runs Noahide website AskNoah.org, the Philippines may have the most developed community, with well over 1,000 adults and their children living in a collection of agricultural towns. They run Hebrew schools, community meetings, and even a national summit.
The group I visited, called Netiv, is a bustling 40-person community located in Humble, Texas—in the United States, Texas is the center of Noahide life. Some members travel over two hours each way, two or three times a week, for classes. They obey the Noahide laws, but they also take the concept further, endeavoring to obey other mitzvot and learn more from Judaism.
Adults set out a potluck in the kitchen while children ran around. The man with neck tattoos showed everyone the Kabbalistic painting he made and auctioned it to the crowd.
But the main event was Rod Bryant’s lecture on the parasha, in which Moshe—Bryant used Moses’ Hebrew name—strikes down an Egyptian for beating a Jew. It’s a familiar story, but Bryant put a Noahide spin on it. He emphasized how Moshe stood up for what he knew was right, despite the masses around him just following the status quo.
Like Moshe, Bryant said, Noahides struggle to stand up for their beliefs, despite being surrounded by Christian families and friends. Unlike those around them, Noahides do not identify as Christian. Their feelings on Christianity and Jesus range from respect of the “all religions have something to offer” variety to palpable disdain. They’ve given up what they consider idol worship to follow Jewish theology.
Bryant didn’t always teach Torah; he was a Pentecostal chaplain in the Army during the first Gulf War. He started a small study group in his house that got so large that it moved to a church. Around that time, Bryant began finding inconsistencies in Christian scripture, so he started digging into historical records.
“It was like archeology,” Bryant recalled.
The larger his group grew, the more uncomfortable he felt: He was responsible for the spiritual lives of all these people, and here he was teaching things he didn’t believe. When people asked him to lecture on passages about Jesus, he started making excuses.
“He was like, ‘It’s too long,’ ” remembered one former Christian group member. “I was like, ‘I’ll bring food.’ ”
He started teaching Torah from a Jewish perspective to a small group. Arilio Navarro, who had been having similar doubts about Christianity, came in to learn at one point. Navarro pulled Bryant aside and told him quietly, “I don’t think Jesus is God.” He was pretty sure he’d be thrown out.
To his surprise, Bryant replied, “Oh, you don’t? Me neither.”
It eventually became obvious that Bryant couldn’t be part of the church anymore, and he left, or was kicked out, depending on whom you ask. Probably a bit of both. Either way, he found himself without a job.
“OK, Hashem, funny sense of humor,” he remembered thinking. “Now I really have to trust you.”
He started communicating with rabbis who had been inspired by Rabbi Schneerson’s teachings about Noahides, and he learned about Righteous Gentiles and the seven laws of Noah. Eventually, in 2010, he founded Netiv, which has been growing ever since.
Like Bryant, others who have discovered Noahidism, while not identifying as Jews, seem to love Judaism: the emphasis on asking questions rather than just taking a priest’s word for things, the traditions, the intellectual rigor, the in-depth instructions it provides for maintaining family relations. But above all, they say Judaism gives them a newfound sense of peace.
“It gives me a new way to breathe before God,” said Irene Griffin, a Netiv regular.
The typical story goes like this: A person starts out Christian. (I’ve yet to meet someone who came to Noahidism from anything else. Bryant said one Muslim girl used to stop by, but her family found out and put a stop to it.) These seekers then find inconsistencies between the scripture and the priest’s or minister’s teachings. They start asking questions their religious leaders can’t answer to their satisfaction, questions like: “Why don’t we keep the Sabbath?” “Why do babies need to be baptized?” “If the Bible says God is one, why do we have a Trinity?”
And so on.
Thus begins a journey into different kinds of Christianity. Some searchers become Seventh Day Adventists, who obey Old Testament commandments. Many, interestingly enough, join Messianic Judaism, which becomes a stepping-stone toward more traditional Judaism—apparently, Jews for Jesus can occasionally bring Christians to Judaism rather than the other way around.
At some point, many give up Christianity altogether, which puts them in a boat that seems to be taking on water.
“We’re not Christian. So, what are we?” Dianna Navarro, Arilio’s wife, remembered thinking. She recalled when she discovered that God was one in Genesis while in her old Christian church, while she was starting to doubt the Trinity. She jumped up, excited, crying, “God is one!” The lady next to her muttered, “I know.”
Tina Sachs was already part of Bryant’s group while she was questioning, resulting in a fairly smooth transition from Christianity to Noahidism. But for others, like the Navarros, there was no easy way to land safely: They gave up Christianity and found themselves like Looney Tunes characters who had walked off a cliff with nowhere to stand.
Though he and his wife Jackie are currently Noahides, Richard Waer didn’t used to be religious at all.
“He wouldn’t let me baptize my babies!” pouted Jackie Waer, who had been raising their children Catholic up until a few years ago. It must have been a big source of marital stress at the time; I marveled at how irrelevant it is now.
Richard’s friend Arilio Navarro brought him to a Netiv class, and Richard was hooked. “I felt like I’d been taken out of the Matrix,” he said. “And I felt a little lost.”
Jackie came on board immediately. Something about Judaism attracted her. But even more important was seeing how much her husband began to change. He’d struggled with alcoholism before, but Noahide theology set him free—paradoxically, by calling him to account. “Seeing alcoholism not as the devil, and not as me, but as something in me was what did it,” Richard said. Judaism didn’t demonize alcohol but set forth a way of thinking about the yetzer hara—evil inclination—that made sense to him.
“God speaks to people how they listen,” he said. “I just had to get out of my own way.”
Jackie covers her hair with colorful wraps that she finds on Wrapunzel.com, an online community of Orthodox Jews. A foodie at heart, she zealously tries to make her Netive Mexican cooking kosher, although cholent remains a challenge.
“A lot of us are just fumbling in the dark,” she said.
People around the Waers didn’t really know what was going on when they became Noahides, and many confuse them for Muslim. Even the Waers’ three daughters were perplexed by the sudden “Guess what, kids! We’re not Catholic anymore!” nature of their family’s change, but they noticed that their parents seemed happier.
Ryan Smith’s journey to Noahidism was considerably different. While incarcerated in 2009, he dreamed he was watching the news, and the weatherman said there would be a solar flare causing temperatures to hit about 800 degrees.
In the dream, Smith waited for everything to start burning. Then he saw some sort of figure coming out of the sky, saying, “Don’t be afraid, I’ve come to take my people home.” Smith started crying in his sleep and woke up.
Despite growing up Catholic, Smith had never seriously read a Bible before, but the moment after waking up from an apocalyptic dream seemed like a good time to start. He went on to research religion obsessively and even taught himself to read Hebrew, he said, so he could read the Torah. He contacted Schulman, the rabbi who runs AskNoah.org, from whom he learned about Noahidism, and began teaching Noahidism to other inmates, turning it into a small prison religion.
For Smith, who has since been released and is now volunteering with Schulman, Noahidism changed everything; he wouldn’t take back being incarcerated.
“It was the highlight of my existence,” he said. “I’m glad I went there.”
Just as paths to Noahidism are different, so are individual practices. Tina Sachs is a Noahide, and her husband is a secular Jew. For her, Noahidism mainly means attending classes at Netiv and lighting candles on Shabbat. On the other hand, others at Netiv are “Noahide Hasidim,” as Bryant, the Netiv leader, jokingly calls them.
The Navarros for instance, keep kosher and observe Shabbat, and Arilio studies with a rabbi online. When we met, Dianna was wearing a necklace with a Kabbalah tree of life symbol on it and a red string around her wrist.
“It reminds me never to speak badly of anyone,” she said.
Noahides elicit mixed responses from religious Jews. When I first began researching Noahidism, one rabbi emailed me, telling me to avoid a particular Noahide leader, saying the leader was “throwing teachings like pasta at the wall to see what sticks.”
Some rabbis emphasize that Noahides should not perform any mitzvot designated specifically for Jews; they point to interpretations of Genesis 8:22 that argue it is forbidden for non-Jews to keep Shabbat. According to Maimonides:
The general principle governing these matters is: [Non-Jews] are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot, or retain their statutes [in the Noahide Code] without adding or detracting from them.
Arilio Navarro understands these concerns, but he doesn’t abide by them.
“There are a lot of blessings that come with Shabbat, and I don’t want to leave them on the table,” he said. “I spent most of my life doing that; I don’t want to do that anymore. I have a Jewish soul.”
All the rabbis and Noahides I talked to agreed that Noahides don’t have an obligation to keep more than the seven laws. But the sort of people who go on a spiritual quest that leads them out of Christianity aren’t the sort who are typically satisfied with that. They want to do more.
“We left Egypt and can feel the warmth of Judaism,” said Bryant. “We don’t want to just keep wandering through the desert.”
The Navarros, like several others at Netiv, want to convert to Judaism. What holds them back is not conviction, but logistics: It’s hard to maintain an Orthodox lifestyle alone. There are no shuls within walking distance, and the closest Orthodox Jews live in downtown Houston. Moving would be expensive; houses cost twice as much in the city. That’s why many at Netiv want to start an Orthodox Jewish community of their own, one intimately connected with Noahides.
But most Noahides don’t express a need to convert. They like the flexibility of not being obligated to take on the laws.
When Gallup took a poll of 3,789 Texans in 2004, only 0.7 percent identified as Jewish. So, why has Noahidism taken root here, albeit on a small scale? I heard a variety of theories, involving, variously: Texan independence, superior leadership, or a surplus of shekhina—divine feminine presence—in the Lone Star State.
Considering the large number of Noahides in Latin America and Africa, Schulman theorized that countries that had had Christianity forced upon them might be pulling off the yoke of their oppressors. And it’s true that Noahidism seems to spring up mostly in Christian countries. But imperialism is pretty much everywhere—what place hasn’t been taken over by Christianity or Islam or nationalism or something else?
The best explanation for Noahidism’s spread lies not in space, but in time. A few decades ago, Noahides were usually lone individuals, or perhaps groups of four or five, who had come to the Noahide commandments on their own.
“No one knew each other existed,” explained Bryant.
But thanks to the Internet, Noahides realized they weren’t alone. Religious seekers were suddenly able to get their hands on all kinds of information on Judaism (many talk about Aish.com and Chabad.org like family friends), and Noahide-specific websites appeared. The true headquarters of Noahidism isn’t in Texas or the Philippines; it’s in the web servers. Bryant regularly gets emails saying, “I’m so happy I found your video. I thought I was the only person in the world who lived this way.”
Because Noahides are so spread out, dating can be a problem; it’s not that easy to find non-Jews who practice Judaism. So, Noahides having started dating sites, such as Soulmate Connections. Cherrie Lacrosse, another Texan, met her husband through one such site.
“It was like we’d known each other forever,” she remembered.
Of course, many are already married before becoming Noahides, such as Peter and Val Loth, a couple that frequents Netiv.
They both grew up Christian, but as an adult Peter found out he was actually a Jewish Holocaust survivor who’d been adopted by a Polish family as a baby. Already married, Peter and Val started looking into Judaism, and they discovered that many did not consider their marriage valid. All of a sudden, religious Jews were telling them that they might need to get divorced. “It was scary,” said Val. Peter met Bryant at a church speaking engagement, and the Loths joined his study group, which eventually became Netiv.
They decided to remain married—“God brought us together for this purpose,” said Val—but life got complicated in other ways. Peter had from time to time spoken on forgiveness to church groups, but once he announced that he was religiously Jewish, speaking engagements dried up. Upon finding out he was Jewish before one speech, a pastor dropped Peter off at a McDonald’s, leaving him to find his own way back to his hotel.
Peter and Val aren’t alone in experiencing these problems; Netiv is a kind of support group for Noahides. “We stick together because we have to,” said Jackie Waer. Extended families rarely understand what’s going on, and that’s created rifts. Val Loth simply hasn’t told her elderly Christian mother, knowing it would break her heart. “Honoring her is leaving her in her little Catholic world,” she said.
Most people simply don’t know Noahides exist. Bryant remembers one time a Noahide group from Waco, Texas, took a trip to Israel for Sukkot and, for some reason, decided it would be a great idea to show up on the Temple Mount. A Muslim man approached them.
“Are you Jewish?” he asked.
“No,” replied one of the Noahides, who looked like a Hasid. “I’m a Noahide.”
“Are you an American?”
“No, I’m a Texan.”
“… OK, then.”
And when Noahides show up at Chabad houses or synagogues, saying they want to learn Torah, they’re frequently turned away at the door.
“What about being a light to the nations?” asked Bryant, the Netiv leader. “Where else are they going to learn Torah? At church?”
One thing about Noahides: They really, really want to be accepted by Jews.
“We all came from Adam and Chava,” Smith pointed out. “We’re all related, just with very big branches.”
Like this article? Sign up for our Daily Digest to get Tablet Magazine’s new content in your inbox each morning. Ilana E. Strauss is a writer and filmmaker living in New York. Her work has appeared in The Atlantic, Heeb, GOOD Magazine, The Washington Post, Reader’s Digest, and The Toast.
Somebody sent me this link from chabad.org and noted that the one thing missing was actually being part of the non spiritual army, and fight and protect. I couldn’t agree more. That being said, I’m in Chutz La’aretz and therefore hypocritical. I also imagine that link was directed to those in Chutz La’aretz.
At the end of the day, the Rambam which was quoted by the LR and which is often repeated, says that you GO OUT TO MILCHOMO even on matters of Straw and Produce. B’Pashtus, as is the Pashtus of the Rambam in Hilchos Melachim, is that this is physical war (albeit assisted by good deeds and mitzvos and tefillos)
Avraham didn’t fight those kings with Kaballa or Chassidus. He SMOTE them AL PI CHAREV.
“A day doesn’t go by when I don’t think about my father”,
after their father (or mother) has departed this world. I don’t doubt them. Thinking about my father ע’’ה is scratching the surface. I don’t think about him 24 hours a day, seven days a week. There isn’t a day, however, that doesn’t pass wherein I don’t reflect, either during the day, or as I try to fall asleep. I sometimes reflect on things I may or may have not done which would have met with his approval or disapproval. At other times it is surface tension.
The irony is that we have been married for more than 3 decades. During that time, I couldn’t put my hand on my heart and say I listened to everything he suggested. There were times we disagreed. However, I rarely over-argued my position, and if I we chose to take a slightly different path, I did so without fanfare or disrespect. I tried to make him unaware, but that was nigh on impossible. He had a sixth sense, and could simply tell from my voice on the phone in the car, if I had a good day.
What I have become acutely aware of during his physical void from this world, is a magnification and perhaps even the creation of my own frailties. It is true that some of those frailties were born because of the vacuüm connected to the history from whence they germinated.
A good analogy might be marking your own test. Until then, I may not have been aware or concerned to compare my test results with those of my fathers. It just wasn’t on the agenda. I was living life from day-to-day, navigating through morass and happiness (comprising much more of the latter). Comparison of test results or similar weren’t remotely registered or on any agenda.
It is only now that there are occasions where I am sure that
I know how my father would have wanted me to react and pass on the values of the Mesora/tradition;
there are instances where I am not sure, and indeed, others are also not sure.
the remote: the new situation that he may not have encountered where one needs to extrapolate.
That is the most difficult of all because subjective influences will doubtless infiltrate what might have been a logical or historical process.
Professor R’ Chaym Soloveitchik, the son of the Rav, wrote a seminal essay in Tradition magazine, many years ago, about the mimetic (think mime) tradition. I tended then to look at his thoughts through a more prism vis a vis Halacha recorded and the growing paper trails versus the מסורה/tradition handed down manually from family to family (and sung so well by Topol in ‘Fiddler on the Roof’). Tradition can subsume technico-legal aspects of Halacha and extends to Middos and behavioural mores.
One of my teachers, R’ Nochem Zalman Gurewicz ע’’ה had an uncompromising view of Halacha. He also had an uncompromising love of Jews. Although we were ostensibly learning Gemora with him in Year 12, the refrain, often accompanied by a bang on his desk was that we needed to self-imbue ourselves/become acquainted with the so called “missing” tome of Shulchan Aruch, known as the “Fifter Chelek”. This mythical tome, of course doesn’t exist in writing. R’ Chaym Soloveitchyk would probably identify some of the fifth tome as osmosis from one’s parents and grandparents.
I have heard (to the best of my recollection) Mori V’Rabbi, R’ Hershel Schachter talk about the fifth chelek of Shulchan Aruch. Likely he used that terminology as it is the terminology that is common today.
Again, to the best of my recollection, the Rav, Rav Soltoveitchik, didn’t use this terminology as much if at all. His main language: and the main language if R’ Hershel was the terminology of
Go in His ways
Based on the Ramban, this is an onus we carry each day. We are to conduct ourselves in ways that God would conduct himself. We know many of God’s traits (values is probably a better word). These are enunciated. The Rav and his father R’ Moshe and his father R’ Chaim of Brisk (after whom Professor R’ Chaym was named) held that the contents of the fifth chelek if you will, are in-between the lines of the other four chalokim. One needs to develop an acute sense of how to read a line of anything: be it Shulchan Aruch and Gemora (for which the Rav did have a formal Mesora passed down to him) and even Chumash (for which the Rav bemoaned that he never went through the exercise of reading between the lines with his father or Grandfather (The Rav does identify the Ramban, though, as the most outstanding pirush in that direction).
So, you are probably wondering why I am allowing a conscious and personal stream burst forth onto the internet about my father ע’’ה all of a sudden.
To be honest, I was re-arranging pictures, and each time his visage confronted me the פסוק of והלכת בדרכיו based on the foundation of מסורה confronted me and disturbed my status quo.
Davening at Tzemach Tzedek this forthcoming Shabbos, Parshas Noach – Adass and Tzemach Tzedek will be welcoming Moshe Feiglin.
Moshe Feiglin is the past deputy speaker of the Knesset and founder of the Zehut party.
After davening, our members, with Tzemach Tzedek and Bet Yosef members are invited to a combined Kiddush to listen to and welcome him.
Moshe Feiglin has a unique insight into the problems facing Israel and their solutions.
For further details regarding his Sydney visit contact Sreuvi Lazarus Ph: 0415850245
Moshe Feiglin is the head of the Zehut political movement, dedicated to providing Israel with authentic Jewish leadership based on Jewish identity and liberty and imbuing every facet of Israeli life with the meaning of Jewish destiny.
In 1993, Moshe Feiglin co-founded the Zo Artzeinu (“This [is] our Land/Country”) movement with Shmuel Sackett to protest the Oslo Accords. In 1996, he established the Manhigut Yehudit movement to foster Jewish leadership for Israel. In 2000, the movement joined Israel’s Likud party as a faction dedicated to the same goal. Mr. Feiglin declared that he would be a candidate for chairmanship of the party as a springboard for premiership of the State of Israel. Mr. Feiglin was Deputy Speaker of the Knesset and Likud MK from 2013 – 2015.
Moshe Feiglin advocates human rights and liberty, family values, free market economy tempered with the Jewish values of kindness, Israeli sovereignty over all the land in its hands, Jewish rights on the Temple Mount and much more. He is determined to provide Israel with the authentic Jewish leadership that it so desperately needs. His goal is to be prime minister of Israel and to lead the nation to its Jewish destiny with authentic Jewish values.
Background: it is a critique of Chabad seeking to put Tefillin on soldiers, or any Yidden who haven’t worn them on that day …
“I’m only saying this, because this [putting on tefillin] became a fad.
The frauds and the evil ones’ have attached themselves to this particular mitzvah to advertise to the world, “I’m wearing Tefillin.”
I don’t believe any of this [that this made anyone frum], and even if it should be true, …..
Shabsai Tzvi made Baalei Teshuves in the tens of thousands …
It is brought down from the books of Reb Yaakov M’emdin and others, that there were Jews that distributed their total wealth and went to Shul to learn and they said “Moshiach is already here” and they did Teshuvah!
It’s not just the anti-Jewish News otherwise known as the AJN that is guilty of poor journalism. I won’t expand on that.
What I will say is the following (and these are my personal views)
Rabbi Telsner is highly versed in Torah
Rabbi Telsner and his wife have worked tirelessly often behind the scenes to help anyone in a rut
Rabbi Telsner and his wife have a home which supports people who don’t have a place to sleep or eat, any time any day
Rabbi Telsner and his wife have no car, and walk by foot to perform outstanding pastoral care at all times of the day and night
Rabbi Telsner was born to be either a Rosh Yeshivah or Rosh Kollel, I am not sure why he didn’t go down those lines.
Rabbi Telsner is NOT the Rabbi of the Shule. He was appointed as a Dayan (Judge). I don’t know the Beth Din, but that’s the title.
There are many Shules at the Yeshivah Centre. In fact the main one probably has one of the smaller attendances. His approach isn’t followed uniformly by any stretch.
Rabbi Telsner is an emotional man, He cares.
Rabbi Telsner cries at the drop of a hat when he talks about things affecting the community, Jewry, or about his father in law
Rabbi Telsner is not a diplomat
Rabbi Telsner is not a politician
Rabbi Telsner is not a singing and dancing pulpit Rabbi.
Rabbi Telsner gives a good shiur but is not what one would call an orator of note.
Rabbi Telsner is prone to old-fashioned responses to halachic issues. The Responsa literature makes him look mild* in comparison. The AJN wouldn’t know what Responsa are. That’s too Jewish for the AJN.
Rabbi Telsner is fully devoted to Torah and Mitzvos. The notion of a Chilul Hashem made him resign. I have no doubt whatsoever. He put himself second, and the Yeshivah first.
Rabbi Telsner is a Meshichist who believes that the Lubavitcher Rebbe of blessed memory is the only person who can redeem Jews as the Messiah
Rabbi Telsner hasn’t got a bad bone in his body. He sometimes shoots back too quickly before an extra moment of contemplation would be better advised. I suffer from the same.
Rabbi Telsner protects the rights of women with vigour.
Rabbi Telsner cares about Jews and Judaism with enormous passion
Rabbi Telsner over-worried that some people might succeed in destroying the Yeshiva Centre. Those people cannot and will not. They do have their legitimate issues, and those will and should be dealt with. Some may have already. Others need to be. The centre will flourish once more. There is no doubt whatsoever.
Rabbi Telsner is often misunderstood because he is goaded by those who know he can be goaded
I have goaded Rabbi Telsner on Halachic issues and he has yelled and screamed at me in Shule. I don’t get offended. I’m not thin-skinned and I know where he comes from. He screams Torah, but some take it as insults.
Rabbi Telsner and his wife have done more than plenty of good. I doubt many Rabbis in Melbourne have the open home that they do. He doesn’t quote Plato or fancy poets: his is the Torah only way. It’s an approach. It may not be everyone’s approach, but I’d be embarrassed if my Rabbi quoted more poets and philosophers than he did real Torah.
There is, to my knowledge, zero evidence that has been tendered that Rabbi Telsner sent Malka Leifer away (as the AJN wrote). The courts may decide how that happened, but I don’t believe Rabbi Telsner opined that she should be sent away. The AJN of course knows better.
Rabbi Telsner has always supported women’s activities and shiurim and ensured they are accorded respect through their own functions at Yeshivah mirroring ones which in the past were just the domain of males.
It is not a sin to hold a view that same gender preference is something that may be addressed (successfully or otherwise). There are a few respected experts in the field who do have such a view under particular conditions and have a PhD and peer-reviewed papers in the area, including people who see them. One can disagree with such approaches, but one can’t condemn a person for subscribing to such (unless they are Fascists or Communists who condemn discourse and dialogue and want to shut up everyone’s mouth). Only a fool thinks that advances in Science and Medicine are frozen in 2015.
Rabbi Telsner should have a special Kiddush thanking him for the many fantastic things that he has achieved, and for putting himself second when he could easily have revealed some troubling things in context.
On the matter of the sharpness of Rabbinic tongues, check this out from a great of the greats, Rav Yaakov Emden. He would have been sacked in a minute!
“One time I heard a learned chazzan who wanted to show off the great precision with which he led the prayers. When he reached the blessing of ‘Hashkiveinu’ he said ‘shemor tzei’atecha‘ (meaning ‘your excrement’ instead of ‘your travels’). I said to him, ‘You watch over what comes out of your mouth, and ‘go back and cover your excrement’ [Devarim 23:14].“
He has made a few mistakes, and it makes interesting reading seeing the different reports from the Age Newspaper versus the Sun. They obviously have different sources whispering in their ears. The anti-Jewish News will have the story just in time to splash on the front page and triumphantly blow its horn as the harbinger of morality (sic).
The Yeshivah Centre is undergoing change, no doubt. However, I’m not going to say any thing on the Rabbi Telsner issue because if I do, some will certainly misunderstand my words and it will make no different how I state them.
I am sure Rabbi Telsner has learned from this, and will contribute in a way using the gifts God gave him.
Rabbi Telsner is a card carrying Meshichist, as is his brother in law, R’ Chaim Tzvi Groner. There is no place in a Shule for screaming signs that no longer belong. There is no Mesora for placards in Shules, and it’s also a failure of Maimonides 13 principles of faith which clearly imply that we believe in Mashiach coming. Mashiach is a term for someone God chooses, it is not a euphemism for one and only one holy person in the Garden of Eden. Denying God this choice is in my opinion Kefirah. Meshichisten will not, cannot, and do not believe it is remotely possible for God to decide whomsoever He chooses from the physically living. That is pretty close to Kefirah. It is also a pseudo Kefirah for them to even entertain that there may well be someone else chosen because they won’t appear as a loyal Lubavitcher.
As for me, as I have said many times I couldn’t care less who it is. Eliyahu HaNavi will tell us.
Yeshivah has lurched to the right. It needs to bounce back to the centre and concentrate on quality education. It cannot afford to be a front for a Mesivta. There is obviously a need for a Mesivta. Let them find premises and build themselves on certain backers finances. The School itself needs to stress the qualities unique in Chabad, and there are many. Let the students be known for being fine examples of the Midos that are imparted by this philosophy. By all means it needs to stay a Chabad school, but one grounded in the realities of Melbourne. Failing that it should stop marketing itself as a community school.
Ironically, the School failed dismally to effectively educate Russian immigrants, years ago, and no longer does it serve many who are not religious. That’s their raison detre!
Too many New Yorkers have infiltrated and married in and tried to turn it into a fancier version of Oholei Torah in Brooklyn. Bad mistake. This is not New York.
I think it’s also time to pull down the rather pointless Yechi sign at the back of the Shule. Those who feel the need to scream this message to the world can bounce on the corner of the street, or wear a yarmulka (which they can’t then wear in a bathroom) wave yellow flags, wear cheap badges and all manner of paraphernalia not mentioned in Shulchan Aruch.
It does turn people off, and I include people from outside the Yeshivah centre. Those who really want to experience that type of experience can just go down the road to Dudu Leider’s Israeli Chabad house. They will love it. I’m told they chant Yechi more times than Shma Yisroel, over there, by a factor of 100.
I learned a little story this week. Mori V’Rabbi R’ Schachter is known to be prolific. His shiurim are an endless daily stream of wisdom and he is clear and wonderful to listen to (in my biased opinion of course). He was the youngest ever Rosh Kollel appointed at YU, and was and is known as a genius. Greater than his genius, are his Middos, as I’ve personally experienced. He is a humble, straight, man who has no tickets on himself. I’d say that the art of politics cum diplomacy are not his strengths, but that’s often a result of not having a level of English oratory, even though he speaks English fluently, having graduated from University.
When Rav Schachter was five years old, his parents, including his well-known father Rav Melech Schachter ז’’ל, were upset and most disturbed. Any parent would be. Their little son Hershel, did not speak a single word. He was silent. He wasn’t stupid, but he would not talk. He knew exactly what was going on, but wouldn’t say a thing.
The Schachters are not Chassidim. Rav Schachter is far closer to the Brisker Derech, having learned assiduously a Mesorah from the giant Rav Yosef Dov Halevi Soltoveitchik ז’’ל, the genius Yoresh of Rav Chaim Brisker.
For reasons I do not know, the parents decided to take the young Rav Schachter to see the Rayatz נ’’ע, the second last Rebbe of Chabad, who had escaped Russia via Poland, as has been well documented, and was now residing in New York. The Rayatz wasn’t blessed with great health. His visage, with the spodik, always gave me the feeling of Midas HaYiroh (fear). He spookily looked like his father the Rashab נ’’ע (in my opinion).
The senior Schachters walked into a Yechidus (private audience) with the Rayatz and asked for a blessing for their son, who still couldn’t speak at the age of five. Immediately, the Rayyatz dismissed them with a wave of his hand. exclaiming that they had no idea how many words, and words of Torah would come out of this child’s mouth, when he was ready. They should not worry, and could leave with confidence.
And so it was. Rav Schachter is the most prolific shiur giver at YU and the highly revered Posek of the OU (with Rav Belsky).
Our Mechutan, Rabbi Yossi Goldman, Senior Rabbi of Sydenham Shule in JoBerg, related a story.
Rav Schachter was invited by the Rabonim in South Africa to discuss and help with a myriad of current and difficult halachic matters and to speak on various topics. One day, they hired a bus, full of the cream of South Africa’s Rabonim, and wanted to show Rav Schachter the wonderous Ma’aseh Breishis in the famed wild life parks. Alas, the bus broke down and was stranded for an hour or two. Apparently, one by one, the Rabbonim stood in line, and each asked questions of Torah from one edge to the the other edge of Torah. For two hours it was a Kolo D’Lo Posik (a voice that didn’t stop). With each Rav, he quoted the entire tracts, with Rishonim and relevant acharonim, and explained how he would deal with the question at hand. There seemed to be no topic that wasn’t in his hip pocket. At the end, the Rabonim discussed what they had personally discussed among each other, and were simply blown away, that someone could sit at the end of the bus, with no Seforim, and had the entire Torah at his finger tips and was able to articulate his sensible views, in a Kolo D’Lo Posik Mideorayso. This wasn’t a photographic memory. It was the memory of someone simply across all the Torah.
Even though Rav Schachter states clearly that using Igros of the last Rebbe is not halachic, and meshichisten are rather Narish, he has a soft spot for Chabad, which largely emanated from that meeting with the Rayatz (and no doubt stories he heard from his Rebbe Muvhak, Rav Yosef Dov Halevi Soltoveitchik ז’’ל, which are well documented)
Some find this funny. For me it epitomises גלות. Here we have a well-meaning boy, who is trying to ignite a spark within Jews. His mode, is that of his Rebbe זי’’ע and that includes igniting the Neshoma through a Mitzvah, the Mitzvah of Hanochas Tefillin.
The only problem is, in this case it was a woman. She had buzzed hair, and to top it off had a strong Charedi broken English accent, full of the usual errors. She obviously enjoyed her moment in the sun of egalitarianism.
I feel sad that she obviously hates her heritage so much, that she is ready to mislead this well-meaning בחור. She’s no daughter of Rashi.
I don’t have time to translate it but the Rebbe wishes Rav Soloveitchik a good Yom Tov using the language of his father in law the Rayatz which included accepting the Torah happily. When he came to sign the letter he explained the word happily ie בשמחה
The difficulty is we are meant to be in fear. What does the emotion of happiness have here. Based on a Gemora in Brachos, Rishonim and the language of the Shulchan Aruch HoRav, it is explained that fear most certainly has its place during learning Torah, but at three other stages the emotion of happiness is appropriate. One of these is on Shavuous when we accept the Torah.
its old news that Adass chassidic will not write even the first initial of a lady. My wife would be known as ‘mrs I Balbin’ this is certainly a hall mark of Hungarian chassidic practice as well as some Russian/Polish chassidic.
contrast this to the wedding invitation that R Chaim Brisker used for his son Mishe’s wedding (Moshe Soloveitchik was the father of the Rav. He had signed it as ‘Chaim and Lifshe Soloveitchij’. No appellations and her name was ‘out in the wild’, heaven forfend.
The AJN target Yeshivah and are not at all even handed.
[UPDATED: I was not aware that my post (in good faith, by a friend) was published on Facebook. I don’t use Facebook except in a private professional capacity to stay in touch with my 450+ postgraduate alumni of nearly 3 decades as it is a most convenient forum.
I understand some people had nice, not nice, and some scathing comments to make about my “Whys”. It’s only a relatively a free country, however, and as author of my thoughts I reserve the right to publish and/or respond to anyone reacting to these. Accordingly, if you feel like it (and frankly it is not my aim to attract comments) and are ready to put a real name to your comment (unless you are, of course a victim of crime) I will moderate your comment according to my understanding of Halacha and common law. If such an arrangement does not suit you, go ahead and write a critique. I won’t be engaging in debate, as this is not why I write. If I want my blood pressure to rise, I have a myriad of better techniques at my disposal 🙂 ]
Onto the article, which I will now proof-read in anticipation of a wider audience than I would normally expect.
Both before and during Pesach I found myself full of pitputim that I needed to express. I held myself back for reasons that aren’t worth recording. One of these was that I didn’t think it was permitted on Chol Hamoed. Maybe I was the proverbial תם (simpleton) of the Hagadda and should have fired thoughts as soon as they occupied my neurones, but, for various reasons, I held back and wrote them immediately after Pesach (when I undoubtedly should have helped my wife). Undoubtedly that was not the right timing, but let’s not go there (thanks CBN).
Some of the responses to these questions need people to retrospect through new glasses; as such I was reticent. This is a hard job, Accordingly, I’m going to frame some of my thoughts as a series of why’s as opposed to proffering cheap advice.
Why has the disgraceful Australian Jewish News continued to remain the mouthpiece of few, as opposed to a faithfulunbiased reporter of Jewish news allowing for a wider range of reporting of fact. To give but one example, anyone on Facebook (and I am not on Facebook except with my University alumni although I have an account I originally set up to see pics of my grandchildren) can look up Avi Yemini and find most serious accusations which he apparently alleges will now be formalised via the police against his father Steven (aka Tzefania) Waks. Why Steve? Well, he has clearly shown a preference to a centrist orthodox way of life, dispensing with charedi garb and beard. For the record, I am often regarded as centrist and my name is Isaac. Some persist in calling me יצחק and from my perspective both are quite ok. Indeed, halachically speaking one cannot will away a name that one was called formally even if done via deed but lets not go to that area of Halacha. More to the point:Why is the Australian Jewish News seemingly ignorant of Avi Yemini and his siblings and their views of the father of Manny Waks? I met his siblings in Miami and it wasn’t a pretty description, and backed up Avi. Indeed, they don’t like to talk about it. Guess what AJN? That (comparative silence) in of itself is news, and should be reported. Why didn’t you do that? There is more, but I won’t write it.
Why is Tzedek “off the map?” I did see an advertisement this week, which is good but there is no denying the demise of Tzedek and it worries me. At best, it served as an important encouragement to those who have been abused (earlier in their lives) to give voice to that abuse; and encourage others to give voice. This is critical to unveiling the mask of perpetrators and ensuring educational programs become de jure in organisations to recognise and prevent such perverts. We don’t hear comparatively less from Tzedek since their controversial CEO resigned, although I have absolutely nothing against those running it now and I am sure they are as committed to the cause as those who preceded them; irrespective of whether some were victims. I am not a victim of abuse, but I pursued Cyprys until his veil was lifted. I believe Kramer was after my time, and I certainly didn’t experience any abuse from any of my teachers, be they religious or secular in my 12 years in the School and neither did my siblings.
Why are victims creating websites? The manifestation of private websites authored by professed victims serves good in my eyes only if it’s cathartic for them and not investigative. I’m not a psychiatrist but I’d hope their psychiatric advice would be to pursue such channels only if it was part of their healing. There are existing channels. I’m not sure why they aren’t apparently being used. Shouldn’t they channel their life long challenges to established professionals and professional organisations? I don’t think personabused.com.au is the best idea on the planet and furthermore many will see it as self-serving gold-digging. There are formal community and private bodies to help deal with these life long issues and give aid using the best professional methods, as they are developed. At worst it may give the impression that those abused seek to make a career from being abused and I doubt that this is their intention. Well, I hope not. If it indeed is their sublime intention, then I suggest they need even more professional help than they realise.
Why is it that The Australian Jewish News seems to only report one school and institution-the Yeshivah Centre. We all know that the Yeshivah Centre and Chabad in general have done more than arguably any group for Torah observance, Kiruv, and the welfare of those in need. They are not judgemental. Their mantra is love albeit played through the love strings of their Rebbe’s violin. This is their great strength. They do, in the main follow, a system which was typified by their late and great Rebbe. They have rotten apples. No group is immune from that reality. The last Lubavitcher Rebbe (and his father in law) didn’t join groups (e.g. Aguda) and felt they could achieve their aims through an independent well-structured agenda: bringing Jews and Judaism to Torah and Mitzvos through spreading Chassidus Chabad. He rarely (to my knowledge) interfered with the nitty-gritty of problems in his myriad of institutions but was surely bombarded by such (indeed I once did so). He expected that same independence and intellectual purity to be demonstrated by his trained and faithful emissaries. Sure, they asked his advice, but he wasn’t aware of cleaners and locksmiths and groomers of kids in Mikvaos irrespective of the stories you hear of his greatness and vision.Now, it is clear to all, that the SCHOOLS, (Yeshivah and Beth Rivkah)which are really the raison d’être of the entire organisation are employing best practice, to the extent that they are perhaps overly strict. It is known that they are allegedly being sued by some employees who step out of a very strict line and who don’t allegedly practice world’s best standards. This was instituted before the Royal Commission and as soon as word of the criminals Cyprys and Kramer became love children for the reporters of “the Age”. The other love children of “the Age” are Israel and the “Palestinians”. I know some of the reporters from the Age. They hunkered for Jewish stories and used to call me (and read my blog) as I am straight on these matters and always tried to be. Indeed Mr Waks senior rang me almost daily in my pursuit of Cyprys. As a board member of Elwood Shule, I felt an extreme responsibility to stop this pariah from parading in the way he did.
Why is Yeshivah singled out for its particular mode of governance, when all Chabad Houses still function in a similar way and have not been abandoned in any way. Few complain, because they trust the Rabbi and his advisors and they all benefit. Are some going to conduct an audit of a Rabbi Raskin/Engel/You-name-them and their specialised Chabad Houses, or, say Rabbi Lieder who works tirelessly for Israeli back packers (and ironically leave Melbourne with more knowledge of Judaism than what they learned when in Tel Aviv?) No. I don’t hear any call from the Jewish News or the holier than thou’s asking for a different form of transparent governance. Why not? Is it a matter of amount or principle? Don’t get me wrong here. I think they should all, without exception, including Adass’s offshoot extreme school, subscribe to the strictest codes especially given the Chillul Hashem we have endured. I also happen to disagree with the mode of governance but having grown up witnessing the hopeless squalor that Rabbi Groner lived in, I never considered him to have anything other than the institution in his mind. Indeed, when my father gave him some money before Pesach, the next day there was a receipt from the Yeshivah Centre.
[Please note] The information about Heichal Hatorah (Rabbi Donnenbaum) was miscommunicated. It isn’t based on video surveillance. There is a policy, as I understand it being developed by professionals which as I am informed will be an approved policy that can stand up to accepted standards. We apologise for that previous innacuracy.
Why only Chabad? It’s not just Chabad. Rabbi Kohn, a controversial figure himself, runs what is effectively the identical model of a Chabad house, except that his is a private business like Meir Gershon Rabi. Will anyone ever know the finances? Cyprys went to Kohn’s minyan! I heard Rabbi Kohn say he learnt his craft from R’ Nochum Zalman Gurevich, who we all knew and loved. Well he learned some of it, the bits that garnered donations. Yes, Kohn’s bent could be described as non Hasidic or anti Hasidic, but who audits his books? What real governance exists? What standards do they use there? Is there a community list—even a Shomer Shabbos list—of every single place that has an acceptable verifiable standard. Let’s not forget, people like Cyprys would try to hire a Shule Hall or a Youth Hall and use that as their modus operandi. He worked for the CSG no less and they had no clue.2015 is not 1985 or 1995 or earlier. The world has changed we must completely eradicate this scourge of scum. It is in fact far worse overseas, if you can believe it because they are so much “holier” and use cattle prongs to elicit a gett as long as you pay through your teeth.
Why are Adass Israel ignored? Peyos don’t make the man. Malka Leifer, has strangely not been a constant focus of those affected by Cyprys and/or Kramer and she runs free allegedly in Immanuel in Israel. Credible rumors abound that she is seeking to avoid extradition to face serious charges on the grounds that the “West Bank” where she resides is not Israel! and Australia has no extradition treaty. Can you believe such a Chutzpah? If true, this is a clever but grossly offensive defence by smart attorneys. I ask why the silence from the Adass Congregation that provides us with so many products and producers. Is it only about food and profit? You cannot get Adass to do anything until you hit their hip pocket. The rest of us are unwanted pimples of the Sitra Achra. Don’t be mistaken. This is what they are taught. I have heard it from the number 2 in the Rabbinic side of the organisation. The youth of Adass are not the old generation. They have little love and are taught thatAhavasYisroel only exists for aShomer Shabbos.There are some wealthy people in Adass. Why isn’t Leifer’s picture in the local Immanuel paper weekly saying “Beware of this person. There are serious allegations of lesbian pedophilia against her”. Should she be teaching or ever left alone even with her own children? Has she even admitted she was wrong, short of fleeing the next day. I asked arguably the third most senior Rabbi at Adass and he shrugged his shoulders saying “What can we do”. I urge you to ask them when you bump into them at various establishments. Ask at the bakeries, ask at the fish shops, ask at the next function you attend. You can do plenty Adass but you thumb your nose at the non charedi community and now also deny that many of your own are “off the derech” something you prided yourself with and now send away so “nobody will notice”.
Why aren’t other schools in the frame? I was informed reliably by someone at the Royal Commission that there were n students of Mt Scopus abused some time ago and a then headmaster was approached and said “Shoosh” it will cause a Chillul Hashem. Sound familiar? I know the AJN were at the Royal Commission. Was there an order barring the names of otherschools affected by the despicable reprehensible pedophiles to be reported. I had wondered about the timing of a later letter by Rabbi Kennard (who reads my blog). He didn’t reply. Why? Rabbi Kennards letter was correct and proper but should have been written at least 6 months earlier.
Why don’t people re-internalise that Yeshivah was a one man band. An incredibly wonderful one-man band with more success than people could ever imagine. It was the late and great Rabbi Groner, who whilst consulting with professionals, would not today remotely repeat his approach if he had his time again. Is there anyone game enough to say he would? There was always a committee, but they were and are toothless tigers who took ultimate direction from Rabbi Groner. If he said “no” the committee could proverbially jump. He told them what he thought they needed to know. I have no doubt there were many private things he took his grave. Tonight is his birthday as I just saw from an email.Much was in his head and certainly never on paper. He was the Shaliach. People were only too happy to call him their friend and get his calls in hospital while he was in hospital himself, and come to functions in his honour and he is on the record as vociferously castigating some of the parents whose children became victims (and they ignored him on occasion). Is there a real need to destroy the man after his passing, together with his significant life work, now, while the place has initiated a process to modernise its governance when ill-timed votes threaten its existence financially? Sure, if their new governance is a façade, go for it, but for crying out loud, give them a chance to go through a process. It doesn’t happen over night.
I know of another very well-known (real) clergy (not charedi) who the Jewish News chose NOT to name over allegations of past pedophilia. The name would shock. He was by no means “ultra” orthodox. In that case the AJN (correctly) did not name the person because he couldn’t defend himself against the odious claims. Why only Yeshivah? Because some Rabbis showed themselves to be second-rate and/or clever by half?
Why are there so many (self-proclaimed) counsellors permitted to discuss all manner of most serious topics to congregations and groups “as if” they are experts. If you are a counsellor, then register with the Australian Counselling Association and/or other similar bodies. Your commerce degree isn’t enough. There are enough complaints about counsellors themselves but if, unlike psychologists, some can get away with a load of ill-advised counselling, and more, without being answerable to a formal board, then no Jewish organisation should let them into their four walls to speak and nobody should seek them for any advice except which chewing gum to buy. Some maybe okay, but others are straight out charlatans, Register! Did victims go to a psychiatrist and spill their guts out and get medication where indicated or did they run rings around the counselling option of people who don’t answer to a board of counsellors.
Why are people skeptical about those who sit on Yeshiva’s board or sat on that board? I have emails from about a decade ago where (it now turns out) some victims and others were looking to change things while Rabbi Groner was alive. One hears all types of stories of “this board member” being stubborn, “that one” being nepotistic etc. Some of it is true especially in a vacuüm. I know three former board members and I don’t think they aligned with any of the above. I know they gave thousands of hours of their lives to keep the institutions above water and growing in a way that no Jewish child was ever turned away. Remember, I happen NOT to be a card-carrying member of the “Chabad only” approach to Judaism, although members of my family happen do. We live in peace and in harmony. It’s not hard.There is a review of governance allegedly taking place. It doesn’t and can’t take 5 minutes. Instead, I hear people saying “it’s a PR trick”. How do they know that? I know a serious person who is looking at the structure and they are definitely not looking at it from a PR point of view. Yeshivah is in transition. It had to happen after Rabbi Groner’s passing following that of his mentor. It’s a shock and terrible that the spectre of pedophilia needed to be the back-breaking catalyst, but in the words of a good friend “it is what it is”. So people why don’t you sit back and see what comes forth. By all means if it isn’t transparent and in keeping with the law, bleat and bleat and bleat. Until then, surely wait a little while.
Why do people feel that beating Rabbi Telsner or Rabbi Glick is the answer? It isn’t. It’s 2015. I especially rang Rabbi Telsner because I wanted to know exactly what he said that got the Jewish news positively apoplectic on their front page and what was said to him. How the AJN could then say “tell us it’s not so Rabbi Telsner” is beyond me. Rabbi Telsner and I have a love/less love relationship. He doesn’t like it when I raise Chabad issues with him (halachic) and he’s not my Posek but he doesn’t deserve to be manipulated.
Why isn’t the Association of Jewish Psychologists being used more. They respond. They don’t go looking for work. I went to a talk and was very impressed with Dr Dan Gordon. He is someone who every School should use for an in-service for their teachers. Why was this a well attended event by Rabbis and religious people and yet so poorly attended by others including headmasters and/or vice-principals? I have a feeling my wife may have been the only senior teacher there. These are specialist psychologists, with PhDs and experience; they have authority and wisdom and aren’t running shonky practices. Listen to their professional wisdom.
Why is the AJN becoming more of a left-wing “Age” newspaper seemingly only haranguing religious institutions (except Adass who don’t buy their paper and buy Hamodia). Religious groups certainly deserve it in some cases, but as I’ve pointed out the AJN are transparently biased. I dislike Hamodia with a passion because it is such a fake fairy tale “feel good” paper full of omissions. I saw a new paper emerge over the break. I hope it takes form. To be honest, I wouldn’t be unhappy if the AJN disappeared if it didn’t seriously reform to become a properly neutral paper instead of a harbinger of an agenda together with pictures of who attended what. I’m tempted to cancel my subscription and my advertising. If it’s possible and the AJN is listening, let me know and I will cancel. Call me tomorrow. My blood pressure will be healthier without your articles and the predictable Henry Herzog et al propaganda that we all skip and are sick to death of.
I’ve performed at many weddings, some most special and others even tragic. I’ve seen the good, the bad and the ugly (with apologies to Sergio Leone). The other night I was a guest at a wedding and witnessed a scene that was a first for me in Melbourne.
I was ready and due to commence a dance set. However, at the head table, the father of the bride happens to also be a long-term Rosh Yeshivah also celebrating his 70th birthday. There were probably 50 or more of his Talmidim who gravitated to the head table in a line. Each of them wanted to say L’Chaim to their Rosh Yeshivah. One sees this in Israel and undoubtedly in the USA, but I hadn’t seen it in Melbourne.
Alcohol consumption was strictly controlled and likely based on the (oft ignored) teachings of the Lubavitcher Rebbe. I didn’t see a single person who was “sloshed”. Each Talmid, waited for their turn, and drank from a thimble full plastic cup saying L’Chaim to the Rosh Yeshivah.
There was no way I could interrupt this spontaneity by starting a dance set. I felt this was a unique moment, and sensed that the Rosh Yeshivah, Rabbi Binyomin Cohen, was in a heightened state and that his Talmidim wanted to share that moment.
I was touched, and dared not interrupt the process, marvelling at the order and respect and the way this wasn’t formally choreographed. The best parts of weddings are actually the spontaneous unchoreographed moments.
As it settled, I played what is known now as the Chabadzke Niggun, which ironically is definitely an old Chabad Nigun (sung then at a somewhat slower pace). It was made famous more recently by non Chabad people. I think Berry Webber was the one who put it on the map. It is a catchy tune and happened also to be one of Rabbi Cohen’s favourites and requests.
I commenced with that Nigun, and while I normally switch songs after a reasonable number of repetitions, in this case, I saw the דבקות in Rabbi Cohen’s eyes, and his entire body undulated with that Nigun. I kept it going until he had no more energy to continue, and only then, changed to the next tune.
It was an uplifting moment. I saw someone going through the motions because he had much grief of late. I yelled out to him שמחה פורץ גדר … he acknowledged and nodded his head with intent and hauled himself into the moment.
In summary, this was a touching wedding.
PS. someone needs to drill these points
don’t come late if you can help it. People pay good money for your participation
don’t stand around the bar while there is dancing. Do a mitzvah and dance!
don’t speak during a dvar torah; control yourself for 5 minutes and remain silent.
I am very supportive of professional psychologists, as they have a board which oversees their activities. If they do the wrong thing, they can be disbarred. It seems that so-called counsellors have an optional board. I’d recommend people never to see a counsellor whose ethics and practices aren’t overseen by a board which they subscribe to. There are some rotten counsellors out there, even criminal ones: avoid them like the plague. In general, go to a psychologist (or psychiatrist if you will need medication) but only interact with counsellors if they are moral enough to subscribe to a board that is able to disbar them for misdeeds.
So, in that spirit, I fully support attendance at the following event
The AJN is perfectly entitled to have views. These are widely considered anti–religious for many years by many. In fact, each year we ask ourselves why we buy it.
Whatever the case may be, the AJN needs to acknowledge that nobody contends that homosexuality is an illness. It is a preference, call it a predilection. I don’t have it, so I can’t claim any expertise nor am I a therapist of any sort. The preference itself, as is well-known by the AJN is not considered sinful according to Torah Judaism (I don’t conclude man-made reformations of Judaism here as they are of minor interest if any). People are born with predilections. There is the nature vs nurture conundrum which is far from settled. Acting on the preference and performing the homosexual act is described as sinful by the Torah and Codifiers. There can be no argument about that fact in any form of Orthodoxy. Reformers have their own religion.
Now, many if not the vast majority of those professionals who see homosexuals professionally claim that the predilection is life long and cannot be altered. That may well be. There isn’t Science here, and extrapolation into the future is tenuous at best. Maimonides knew about predilections long ago.
The best counter case to nature, as quoted by arguably the most respected psychiatrist in the USA, Professor Abraham Twersky, and many others is the identical twin conundrum which has been studied extensively. All known biological markers were exactly the same, and yet one twin had a predilection and the other did not. There is currently no theory able to explain that. There is a minority view, and yes it is a minority (Dr Elon Karten comes to mind) that claims they have techniques which allow predilection change to materialise. Like Climate Skeptics they are attacked regularly. I’m not an expert, but as a Scientist, one would be a fool to think that in ten years time, our knowledge of these things will still be static. Accordingly, if Rabbi Telsner or anyone else subscribes to the view that predilection modification could occur, they do not deserve to be pilloried in the disrespectful tone of the AJN.
Pedophillia is also at least a predilection. Perhaps we will discover it is more likely a disease that is incurable except by using drastic means to make sure that those who seem to “enjoy” such things are simply incapable of (re)offending. In the meanwhile, one witnesses judges themselves releasing pedophiles back into the public after serving sentences, as if law makers believe they will be “safe” to society once so released. Is that true? Evidence would suggest that re-offending is (too) common and perhaps techniques for rehabilitation are simply inadequate and not practical at this time.
Now, if Rabbi Telsner were to subscribe to an opinion that people with predilections can have them modified (and this could extend to those with life long fetishes), one can disagree, but one should not excoriate him in the way of the AJN, as a matter arising out of the Royal Commission.
Rav Schachter of the Modern Orthodox Yeshiva University always said that a “stock” Rosh Yeshivah or Rosh Kollel in general should not be a Posek (decisor) of Halacha because they sit in a cloistered environment and are often/mostly oblivious to the nuances of science and other disciplines. This was certainly the case in Lithuania where most Rabbi’s were not Halachic Decisors. There were some exceptions such as the Vilna Gaon and the Chazon Ish, but the late and great Chacham Ovadya Yosef did not consider the Chazon Ish a Posek of repute, because he sat cloistered and didn’t face the people, so to speak.
Either Rabbi Telsner has read some minority opinions or has been informed of such by some of his constituents. This can mean that the AJN, seeing itself to present current knowledge on such topics can disagree with the minority opinion, but it does not give then a license to excoriate a Rabbi for agreeing to such a minority opinion.
The last time I looked there were no Nobel Prize winners writing for the AJN, and aside from the occasional community brouhaha most of the news is stale, and unenlightening. Indeed we may have also recently witnessed an alleged breach of journalistic ethics which has allegedly resulted in a staff member being suspended initially. The mere fact that we are exposed to the weekly whining letters of Messrs Burd and Herzog, and others is bad enough. One could almost write their letter before reading it. I think the AJN do good things but there is room for improvement in some of its approaches. Yes, I know it’s good for selling papers, but Oilom Goilom believes everything.
The “what do you think” section is statistically unsound, and really just a copy of journalistic practice in low-level papers, like the Herald Sun and others. Is it going to make one iota of a difference if I know what the local butcher thinks of Bibi’s chances?
Back to the issue at hand. The AJN may not have liked elements of evidence tendered. As such, it should carefully analyse such in a calm and sanguine way. The majority of Rabbis are traumatised by the Royal Commission, and my sense is that things will never return to the situation before in respect to how they react if they are God forbid confronted with such information. We aren’t Catholics, and don’t have a box where one admits their sins and the Priest, Lehavdil, absolves the sin, says a few hail mary’s sends the perpetrator on their way and will never breach confidence.
It’s also not about Chabad. Don’t people read the internet? Modern Orthodox Rabbi Barry Freundel has pleaded guilty to secretly videoing some 57 women at the Mikva with secret cameras. Is he sick? Undoubtedly. Can he be rehabilitated? I don’t know. He will serve jail time. Does this paint all Rabbis as fetish-laden? Of course not.
Contrast this issue to the one about the “interfaith dialogue” we graphically saw and where Rabbi Ralph Genende as usual gushed forward with platitudes about how useful they were. Let’s look at the evidence AJN. What has ever changed because of these meetings. They were forbidden according to the scion of Modern Orthodoxy, Rabbi Yosef Dov Halevi Soltoveitchik for reasons which were absolutely sound then, and even more sound now. If it was a meeting to bring religions together to have a joint charity drive for the homeless, or similar that’s fine. If it was about showing our religion to them and theirs to ours, what’s the point? Tolerance can be achieved without any interfaith dialogue as long as nobody considers us as monkeys behind trees that have to be killed. Was I blind, or did the AJN not notice that there was no muslim representative in the picture at that “feel good” meeting, or did I miss something.
Anyway, to make it clear, I usually do not agree with Rabbi Telsner but on some matters I don’t think he deserves the anti-religious excoriation meted out to him.
AJN and especially Rabbi Ralph Genende of the moderate left wing: check this out for a reality check while you read the Chazal quoted by Rashi הלכה עשיו שונה ליעקב. (Whiteout anyone?)
I’d love to hear the AJN and/or Rabbi Ralph’s commentary on this, or better still have his interfaith group muslim representative condemn this presentation from February 13th in Copenhagen as abominable in the extreme in the Western and Muslim Press.
I was looking for an article in either the Yeshivah World News or in Matzav for some coverage of the faults identified in the Royal Commission into abuse. Both of these publications are hardly pro Chabad, and yet, unless I missed it, I failed to see a single mention. That of itself, if I am correct (and I’d be happy to proved wrong) is an inditement on the Haredi world, where Chabad is considered on the left fringe anyway.
In what way is this not news? Why shouldn’t Haredi readers know about what is public knowledge? It’s simple. They deal with their problems “in-house”. Here, I don’t mean the Rabbi Groner approach of seeking out experts and not being aware that the proclivity might be described as a disease. No, in these communities nothing at all has changed.
And yet, sorry folks, if you are a Litvak, I am Posul as a witness according to the following from YWN
Maran HaGaon HaRav Aaron Yehuda Leib Shteinman Shlita spoke out regarding persons using iPhones, stating they are pasul l’eidus.
HaGaon HaRav Moshe Yehuda Schneider tells of the gadol hador’s words in the weekly Pri Chaim publication. He explains “we merited hearing Maran’s opinion regarding iPhones, the impure device, and I am presenting these words after Rabbeinu questioned regarding a bochur that R”L fell victim as a result”.
He begins by stating the Rosh Yeshiva was made aware of the high cost of such a phone, resulting in his response that it is quite costly to sin and people are willing to pay a great deal of money – the main thing is to sin. He adds that a good esrog is less expensive and when he heard one person say that one who spends so much on an iPhone will not buy an expensive esrog, Rav Shteinman stated this is not necessarily so, for there are those who will pay for an esrog, as well as for an iPhone l’havdil.
Rav Shteinman was informed that HaGaon HaRav Shlomo Halevy Wosner Shlita ruled one who possesses an iPhone is ‘pasul l’eidus’ as Rav Wosner disqualified a witness at a chupah when learning of his phone. Rav Shteinman stated “The Klall is a prohibition that incurs malkos renders one pasul from d’oraissa and a prohibition that does not incur malkos only pasuls d’rabbonon. Hence, one with an iPhone is pasul from eidus d’rabbonon since malkos are not involved here.
This reminds me of the farcical situation when Rabbi Benyamin Wurtzburger, Rosh Kollel of the Lakewood Kollel who was Mesader Kiddushin at a wedding, publicly attempted to make Dayan Telsner, Pasul as a witness, because of his contention (which is probably correct) that Dayan Telsner is a Meshichist. Ironically, phone calls to Rabbi Beck from Adass to Wurtzurger were needed to make him understand that one is not Pasul for having some far-flung view, which is out of touch with the Rambam and Mesora.
Where are our priorities? Will Rav Shteinman be happy with cheap Samsungs or HTC or ? Does have the remotest clue what the difference between this is?
Gilbert was born in London to Peter and Miriam Gilbert; all four of his grandparents had been born in Tsarist Russia. Nine months after the outbreak of the Second World War, he was evacuated to Canada as part of the British efforts to safeguard children. Vivid memories of the transatlantic crossing from Liverpool to Quebec sparked his curiosity about the war in later years.
After the war he attended Highgate School, and then completed two years of National Service in the Intelligence Corps before going on to study at Magdalen College, Oxford, graduating in 1960 with a first-class BA in modern history. One of his tutors at Oxford was A.J.P. Taylor. After his graduation, Gilbert undertook postgraduate research at St Antony’s College, Oxford.
Historian and academic
After two years of postgraduate work, Gilbert was approached by Randolph Churchill to assist his work on a biography of his father, Sir Winston Churchill. That same year, 1962, Gilbert was made a Fellow of Merton College, Oxford, and he spent the next few years combining his own research projects in Oxford with being part of Randolph’s research team in Suffolk, working on the first two volumes of the Churchill biography. When Randolph died in 1968, Gilbert was commissioned to take over the task, completing the remaining six main volumes of the biography.
Gilbert spent the next 20 years on the Churchill project, publishing a number of other books throughout the time. Each main volume of the biography is accompanied by two or three volumes of documents, and so the biography currently runs to 24 volumes (over 25,000 pages), with another 7 document volumes still planned. In the 1960s, Gilbert compiled some of the first historical atlases. Michael Foot, reviewing a volume of Gilbert’s biography of Churchill in the New Statesman in 1971 praised his meticulous scholarship and wrote: “Whoever made the decision to make Martin Gilbert Churchill’s biographer deserves a vote of thanks from the nation. Nothing less would suffice.”
His other major works include a definitive single-volume history on the Holocaust, as well as single-volume histories of The First World War and The Second World War. He also wrote a three-volume series called A History of the Twentieth century. Gilbert described himself as an “archival historian” who made extensive use of primary sources in his work. Interviewed by the BBC on the subject of Holocaust research, Gilbert said he believes that the “tireless gathering of facts will ultimately consign Holocaust deniers to history.” He wrote the foreword to Denis Avey’s The Man Who Broke Into Auschwitz which he described as “a most important book’ and stated that Avey’s “description of Buna-Monowitz is stark, and true.” The accuracy of certain aspects of Avey’s account have subsequently been challenged
In 1995, he retired as a Fellow of Merton College, but was made an Honorary Fellow. In 1999 he was awarded a Doctorate by Oxford University, “for the totality of his published work”. From 2002, he was a Distinguished Fellow of Hillsdale College, Michigan, and between 2006 and 2007 he was a professor in the history department at the University of Western Ontario. In October 2008, he was elected to an Honorary Fellowship at Churchill College.
Gilbert was appointed in June 2009 as a member of the British government’s inquiry into the Iraq War (headed by Sir John Chilcot). His appointment to this inquiry was criticised in parliament by William Hague, Clare Short, and George Galloway on the basis of neutrality, Gilbert having written in 2004 that George W. Bush and Tony Blair may in future be esteemed to the same degree as Roosevelt and Churchill. In an article for The Independent on Sunday published in November 2009, Oliver Miles, the former British ambassador to Libya, objected to the presence of Gilbert and Sir Lawrence Freedman on the committee partly because of their Jewish background and Gilbert’s Zionist sympathies. In a later interview, Gilbert saw Miles attack as being motivated by antisemitism.
As the Iraq inquiry was to be conducted on Privy Council terms, Gilbert (who was not previously a Privy Counsellor) was appointed to the Council in order to take part in it.
Praise and criticism
Many laud Gilbert’s books and atlases for their meticulous scholarship, and his clear and objective presentation of complex events. His book on World War I is described as a majestic, single-volume work incorporating all major fronts — domestic, diplomatic, military — for “a stunning achievement of research and storytelling.” Catholic sources describe him as a “fair-minded, conscientious collector of facts.”
Gilbert’s portrayal of Churchill’s supportive attitudes to Jews (in his book Churchill and the Jews) has been criticised, for example by Piers Brendon. Also, Tom Segev writes that, although Gilbert’s book The Story of Israel is written with “encyclopedic clarity,” it suffers by the absence of figures from Arab sources.
Honours and awards
In 1990, Gilbert was made a Commander of the Order of the British Empire (CBE). In 1995, he was awarded a Knighthood “for services to British history and international relations”.
In 2003 Gilbert was awarded the Dr. Leopold Lucas Prize by the University of Tübingen. The Sir Martin Gilbert Library at Highgate School, where he was a pupil, was opened on 6 May 2014 by former Prime Minister Gordon Brown. “I know he helped Lady Thatcher, John Major and Tony Blair, but he also helped me a great deal with his insights into history,” said Mr Brown.“I know he advised Harold Wilson even before them, but at every point Martin was available and he wanted to believe that the best outcomes were possible. A genuine humanitarian, someone whose writing of history taught him we could always do better in the future if we are able to learn the lessons of history.”
In 1963, he married Helen Constance Robinson, with whom he had a daughter. He had two sons with his second wife, Susan Sacher, whom he married in 1974. From 2005, he was married to the Holocaust historian Esther Gilbert, née Goldberg. Gilbert described himself [sic]as a proud practising Jew and a Zionist.
One Friday evening, I found myself sitting on the roof of the old Chabad House in Bombay prior to 2008. I wasn’t in a talkative mood, being really tired, and wanting to get back to the Taj Mahal Hotel to sleep. I was very tired from travelling the depth and breadth of India, being in an airplane each night, interviewing students in a different city from morning until evening, then travelling to the next city either late evening or very early morning.
There is a formula used in most Chabad Houses. This one was no different. There were about 20-30 of us on the roof, in stifling humidity. We were asked by Rav Gavriel Holtzberg הי’’ד to introduce ourselves and then either tell a story, sing a song, or say a Dvar Torah. I was used to it, and always chose the Dvar Torah.
The person opposite me declined to say anything other than what his name was. I distinctly recall him saying “My name is Mordechai, and I come from England”. Mordechai had a thick English accent and persisted in making conversation with me, even though I must have looked disinterested and tired. Eventually after talking about various topics he told me that he was Martin Gilbert. Startled, I then introduced myself. Turning to him I said “you are not Sir Martin Gilbert, are you?” to which he answered, “I’m afraid so”.
For the next hour I found myself in private conversation with Sir Martin and his wife Esther (nee) Sacher. She was writing a set of books that served to record stories of Holocaust survivors. She described how she visited holocaust survivors and was writing volumes of their history based on their testimony. I do not know where she is up to, but I will send her a condolence message.
I asked Sir Martin what brought him to a Chabad House on a Friday evening in Mumbai, of all places. He mentioned that when he was in China he had also visited a Chabad House, and liked the informal and friendly atmosphere. He commented that unlike China, where he felt he was being watched by the authorities at every turn, Mumbai was gloriously emancipated. Neither of us was to expect that we might have been watched watched by the Pakistani terrorists who eventually gunned down Rav Gavriel, Rivki and those who were in the newer Nariman house, Chabad house.
I asked Sir Martin what brought him to India.
Sir Martin related that he had travelled through India as a young student and became very ill. His mother advised him that if he was ever to become ill, that he must visit an “Auntie Fori”. Auntie Fori’s husband, Mr B.K. Nehru was a famous and distinguished civil servant of India, also serving as Ambassador to the US and UK. He was a cousin of Prime Minister Nehru. This Auntie Fori had curiously avoided shaking the hand of the German Foreign Minister when she met him, and it transpired that she was in fact a Hungarian Jewess related to Sir Martin’s mother. After months of nursing Sir Martin back to health, Auntie Fori mentioned to Sir Martin that she knew nothing of her Jewish heritage but something told her not to touch the German Foreign Minister’s hand. Before he left, she begged Sir Martin to give her a history lesson about the Jews. He responded that he would write a series of letters to this effect, from England. These letters were later published as a book entitled Letters to Auntie Fori: the 5,000 Year History of the Jewish People and their faith.
I mentioned that I’d love to read the book and Sir Martin promised to send me a signed copy. It’s somewhere in the house or someone has borrowed it. I spoke to his wife Susan who told me that she came from Stoliner Chassidim. In return, I promised to send the music to some famous Stoliner Nigunim. Sir Martin and Susan left before everyone. I had surreptitiously revealed Sir Martin’s identity to Reb Gavriel during the meal, but he and Rivki were otherwise involved. Their focus was usually on the younger Israeli tourists. I know that if they had realised who he was, there would have been some fanfare, but I realised that Sir Martin preferred to be incognito, and I didn’t have the right to disclose his true identity.
After they left, I disclosed to Reb Gavriel who his guest was, and being a Yeshivah Bochur from Israel and then 770, he hadn’t heard of him. He believed me, of course, and for a number of years, Reb Gavriel would ask me to “tell the story about Sir Martin” to his guests. He was always proud of his visitors.
Everything is Hashgocho Protis. I wondered why I had met Sir Martin. I discovered this later. I received a phone call in Melbourne from an anguished Israeli mother who mentioned that her daughter was in prison in India awaiting a trial for alleged drug possession and asked me to do what I could to put pressure to facilitate her freedom. Indian prisons are not fun, and it can take two years or more until a trial is held. She was apparently pregnant, and they had one bucket of (horrid) water to share for drinking and washing amongst the female inmates in a cell. I knew a consul general in Melbourne representing India, as I had admitted his daughter to our course. That was one avenue.
It then dawned on me that perhaps this was a reason I had met Sir Martin. I knew he was far better connected than me! I sent him an email and described the situation and asked for his advice and help. I noted that perhaps this was the reason he and I had met that Friday night, and so it was now incumbent on both of us to get this girl out of the hell hole before she died prior to her ttrial. Sir Martin responded immediately and gave me the name of an international lawyer in Jerusalem who would work on the case at no cost. She told me that the system in India was riddled with corruption and delay and she didn’t know whether she could be effective but would try.
I couldn’t write this in email, so I rang Rav Gavriel and in Yiddish told him what I was trying to do. On a subsequent visit, I asked Rav Gavriel how the girl was doing. He told me with a glimmer in his eye, that she was in Israel. Incredulously, I asked how that happened. He took me aside and whispered a few things. Apparently, since she had escaped from prison, the Indian police had stalked the Chabad house daily, until one day Rivki הי’’ד came out with a broom, and told the plain clothes police officer that the girl was not in their house and they had no information to relay, and if he didn’t disappear she would use the broom on him.
With a smile, Rav Gavriel told me they didn’t come back.
I would describe Sir Martin as someone who towards the last 10-15 years of his life moved more and more towards traditional Judaism. I emailed him (in code) that the girl was now safe. Alas, he is is now with Rivki and Reb Gavriel in a higher plane.
Due to our concern for the safety of children, the Mikva will not be available for any children under 18 years old. This applies whether or not they are accompanied by an adult. Failure to adhere with this rule will result in the closure of our Mikva.
Mispalelim should remain cognizant of their responsibility to ensure their children’s safety. Parents are reminded to supervise and ensure the safety of their children while in our Chabad House
We would like to take this opportunity to again convey our unequivocal recommendation that anyone who has been abused, knows someone else who was abused or has concerns about inappropriate behaviour of an individual, should report it to the police immediately. If for any any reason, the individual is apprehensive about contacting the police directly, s/he may feel free to report it to myself or Rabbi Shmerling who will then pass on the information to the police, as we have indeed done recently.
With wishes for only good in the future,
Rabbi Y. Gutnick
Chabad House of Caulfield
I would say this is a proper position based on
עת לעשות לה׳ הפירו תורתיך
It’s a Middas Chassidus, which is outweighed by the scourge
Some Poskim hold that a shower is a Mikva (for a male)
They can get sound חינוך that they can’t go because of potential danger until they are older.
To be honest, the whole thing has long made me sick in my stomach. I don’t have the time to watch it live. Maybe I will read the full transcripts later, but I’m likely to get upset for multiple reasons.
I am glad that the importance of the issue is at the forefront and one can only hope that those who haven’t reported in the past would not hesitate to do so in the future and out a lurking sick criminal.
Unfortunately there will always be pedophiles. Medicine may one day have something to curb the sub human tendencies of offenders. I don’t know. But having observed them at close quarters, they actually live in a world of self-denial and delusion. They are a danger and I’m not at all convinced that after a prison sentence they are even capable of suppressing abominable tendencies they seem to have been born with.
I’d also hope that despite the natural urge, people aren’t focussed on triumphalism or expressing it. I have seen that, and whilst I understand why this has occurred I don’t see it as a positive development.
The key is the future and how communities learn from past mistakes huge and smaller. Education of children and educators and Rabbis more is the key.
It is ironic that the whole Din of Mesira was based on the concept that old time courts were biased or anti Semitic or amoral. I could understand that today with respect to a court in Saudi Arabia or Iran or even the UN etc but in a Malchus shel Chesed like eg Australia, it is nonsensical and indeed a chillul Hashem to be lectured or even need to be advised on basic morality by אומות העולם given we have to behave at a higher level. There is a מצווה of והלכת בדרכיו and we have been given a wake up call to be moral beacons as opposed to shtetl oriented subterfuges.
I may write no more than this. It’s too upsetting, really, in so many different ways. I’ve always tried to be fair: you make enemies on both sides as a result. I’m not a person who has a burning need for mountains of friends but I don’t want to enter a snake pit either.