Give us back our boys (Part 2)

After the Caulfield Shule event there was much murmuring from sections of the community about aspects that they didn’t like. This is not to imply they had a problem with the event. The feeling was positive.

I’d like to consider each one (that I know of) and that have been broadly canvassed, and offer my view, for what it’s worth. These are in no particular order.

  1. Umbrage was expressed that the Rabbinic President of the RCV and ORA was using his phone from the daïs to take panoramic pictures/videos from his place while people were involved in the event.
    My view is that this was ill-advised, and not in keeping with the solemnity and angst of the event. There were adequate photographers and the ubiquitous Channel 31 fellow quite able to take pictures and video as need be.
  2. Offence was expressed that some Rabbinic figures failed to sing HaTikva
    My view on HaTikva was formed many decades ago when I discussed the matter with a Rav from Mercaz HaRav, as a young Yeshivah Bochur during the summer break at Moshav Keshet. That is a story in of itself. The Rav was fiercely Religious Zionist, and our site was literally on the border with Syria. When we threw a rock over the barbed wire fence near where we worked each day, it was common for a mine or some other incendiary device to detonate. The Rav was obviously very spiritual. I remember waiting twenty minutes for him to finish davening Mincha after we had all finished to engage him in discussing the matter. His view was that it was unfortunate that God’s name is not mentioned therein and that there was no seeming connection to Torah. Nonetheless, he felt that when in a place where people were singing it as an anthem, not doing so, would likely cause some to make the wrong reading, and that this itself could estrange Jews from Judaism, so to speak. He told me that he made one substitution when he sang it in such situations. Instead of Lihyot Am Chofshi, he used Lihyot Am Torah B’Artzenu and suggested I focus on Hashem’s hand and Ein Lecha Ben Chorin Ela Mi Sheosek BaTorah. Since that time, I have tried to do so. Chofshi, can mean many things, but to secularists this can range from freedom to possibly freedom of the yoke of religion/heaven (from the vantage of a more Charedi reading). As my own children grew up, they noticed me making this substitution. Whether they do, is a matter for themselves. 
    That being said, it is unwise to be standing there in public view without one’s lips moving even if someone is theologically opposed. I understand that some might turn their back so nobody would notice. I understand that some have other objections. I could even foresee the bleeding left-wing objecting to the anthem on the grounds that it is difficult for an Arab Israeli to sing (this has been in the news in fact). Either way, one should absent oneself in an inconspicuous manner so as not to create heat. I saw one Rabbi leave as soon as Tehillim was over. That’s his right. It’s for his congregation to interpret. Nobody forces a Rabbi to sit anywhere they don’t want to.

    In of itself, there is nothing holy about an anthem, of course. This does not imply that one is opposed in some way to the notion that the birth of the State was Yad Hashem and a miraculous event. Let’s face facts. The majority of the RCV are not Religious Zionists, including the President nor do they need to be in terms of any constitution or mandate that I am aware of.

  3. Some from the more Charedi spectrum, who made an effort to attend in name of unity, felt that the Tefilla Lishlom HaMedina was contentious.
    It is true that Charedim, Chabad, Litvaks et al do not agree that the birth of the state implied that one should say Reishit Tzmichat Geulateynu. Some add the word “Shtehe” (rumoured to be R’ Moshe Feinstein’s suggestion) or Smichat Geulatenu.Having finished a book about the Rosh Yeshiva, Rav Amiel ז’ל, of the Gush, a holocaust survivor himself and ardent Zionist, and having a copy of his seminal book המעלות ממעמקים which I read decades ago, it is clear that even some Religious Zionists (like Rav Amiel) have problems with the issue of certainty when it comes to predictions of redemption. It is also for this reason also that I am uncomfortable when people say that XYZ is Mashiach. This type of eschatology, to me, is unimportant. The end is the goal. Exactly who and when and how things happen, as noted by the Rambam in Hilchos Melachim is unpredictable. Having said that, one wasn’t forced to say this prayer. One could easily have just stood like everyone while it was being said. Those who felt that it was just too theologically uncomfortable, could have attended a Tehillim event that was apparently held at Adass Israel on a previous day, although it would be good if they publicised these things in a better manner: they know how.
  4. There were comments about allowing a Conservative Cantor recite Tehillim.
    To be honest, I didn’t know who the (Sefardi) Cantor was. I only noticed the errors in Tehillim that he had made and wondered whether he had bad eye sight. Either way, unless the person is a Kofer/Apikorus, I don’t see an issue with saying Tehillim after him (I haven’t asked my Rav). I would assume the President of ORA checked this out and was satisfied that he wasn’t a Kofer/Apikorus.

To end on a positive note, [Hat tip BA] listen to this excellent speech from the Chief Rabbi in London.

Our country, our people, our struggle and extremism

I was not going to post about this topic because I know there are many at Adass Yisrael, the Melbourne Chassidic Charedi organisation, who were upset at what happened and I didn’t want to pour petrol on a raging fire.

Then I received the following video [hat tip MD]. It shocked me to my core. If you understand Ivrit, just a little it will likely do the same to you. Make sure you turn on annotations and captions in youtube for English.

The Palestinian Arab rendition of Hatikva

It is plain to see that they have butchered the words of Hatikva to issue calls for the destruction of our homeland and annihilation of our people. We are sixty short years away from a scourge that made no difference between a Rebbe or Mechalel Shabbos. A scourge that didn’t care if someone was from Satmar or from Mizrachi. The common theme is that

עם לבדד ישכון

But who is the עם?

Two incidents occurred with the approval of Rabbinic decree at Adass on Yom Haatzmaut. Now, nobody is saying that people have to give שבח והודאה to Hashem if they feel that the state is a cataclysm for עם ישראל but is this אחיך בלבביך?

Both incidents are outside the rules of Dinim Mefurashim in Shulchan Aruch according to all Rishonim.

  • We don’t say Tachanun at a Bris Mila (שו”ע, סימן קלא, סעיף ד). The Kaf Hachaim says that even other minyanim in that building don’t say Tachanun כה”ח, סימן קעז. The Mishna Brura says that even if the Ba’alei Simcha aren’t there  (משנ”ב, שם, ס”ק כב). Yet, when a recent Bris was held on the 5th of Iyyar (yes, we can assume that they didn’t accept the 6th of Iyyar this year because that was designed to lessen the chance of עבירות) yet at Adass, the Rabbi declared vocally that Tachanun had to be said. The SADNESS and CALAMITY of the establishment of a State overrode in his unpublished and unsourced opinion (I know about the Chazon Ish 60 years ago) the clear requirement not to say Tachanun because there was a Simcha. Perhaps they should have worn sack cloth at the Bris and said Kinos on the floor? When I look at this action in the context of the youtube link above, I feel sick in my stomach. Isn’t it clear to one and all that Tachanun would not have been said because of a Bris? Isn’t it known that the right-wing Satmar branch of Adass are closer to Neturei Karta and the breakaway than they are to the rest of the community and Adass has lurched to the right over the years, especially as the sane voices of holocaust survivors dwindle.  Would this happen at Chabad? No. Would this happen at Beis HaTalmud? I’d venture to say no. Even though Rav Kotler was no uber supporter, he had a fidelity to Halacha. Someone correct me if they say Tachanun at Lakewood on Yom Ha’atzmaut if there is a Bris.
  • There was a poor Adass fellow who was sitting Shiva for his father. During the Shiva,  the Halacha is clear that we do not say Tachanun. Nobody is talking about Hallel with or without a Brocho or anything like that. Tachanun is not said in the mourners house. Yet, because it was Yom Ha’atzmaut, they decided to say Tachanun in contrast to an open halacha שולחן עורך אורח חיים סעיף ד’ ובמשנה ברורה סק”כ. This is a time when the Midas HaDin is threatening and we dare NOT mention sin (Tachanun) in the house of an Avel. But here, the existence of a State of Israel and the possibility that this might be seen to be supporting Yom Ha’atzmaut, was seen (unpublished and unsourced) as more important than the fearful notion of מידת הדין מתוחה, וצריך ליזהר שלא להגביר מידת הדין עליו

So what does one do? My suggestion is that all who are friendly with people from Adass and who agree with my viewpoint express objection in strong terms and ask them why those who were not happy with the unhalachic ruling, decided to say Tachanun. This is not a הוראת שעה from a נביא.

במקום שיש חילול השם אין חולקים כבוד לרב

I fully accept that the Rabbi(s) who must have issued this ruling are careful with the minutest detail of Halacha and are honest and ehrliche Jews, but I simply cannot reconcile this alleged breach of Halacha in the context of that sickening youtube video.

Nobody says one has to agree with ראשית צמיחת גאולתינו … I know many Rabonim who cleverly say סמיכת when it is politically wise to do so, or who add the word שיהא. These are eschatological matters which really don’t concern me too much. I’m happy with plain גאולה as soon as possible.

I consider these actions as tantamount to matching the antics of the ערב רב who visit and visited those despots who seek to dismantle the only Jewish homeland we have, and have had for thousands of years.

It’s a Shame and a Shande ואין פוצץ פה

Visiting their “Rebbe” Arafat’s Tziyun
Holocaust survivor, Moshe Ber Halevi Beck, with Ahmadinajad, ימח שמו וזכרו