How many Jews in Melbourne hold these perverted views?

Does the Adass breakaway, “Divrei Emineh”?

Do Satmar and the Neturei Karta in Adass?

How many only disagree in as much as they shouldn’t be saying this (out loud), but actually subscribe to this discredited view of R’ Yoelish of Satmar? Emphasis is mine. Text is from my Mashgiach, Rav Rivlin שליט’’א

The Gemara in Ketubot (111a) derives from the triple mention of the pasuk, “I have bound you in oath, O daughters of Jerusalem” (Shir Hashirim), that Hashem bound Am Yisrael and the nations of the world with three oaths. The first oath is, “shelo yaalu bachoma,” that the Jews should not forcibly, “break through the wall,” and enter Eretz Yisrael. The second is that the Jews should not rebel against the nations. The third is that the nations of the world should not oppress Yisrael too much over the course of the exile. According to R. Zera, there are three additional oaths which relate to the ultimate redemption. The Gemara concludes with the threat that if Israel violates these oaths, their flesh will be made free like wild animals in the field, i.e., Hashem would bring upon them great suffering and physical destruction.

The Satmar Rebbe, Rav Yoel Teitelbaum, claims in “Vayoel Moshe” that Hashem brought about the Holocaust because the Zionist movement caused the Jews to violate the “Three Oaths.” Since the Jewish people forcefully went to resettle Eretz Yisrael, Hashem brought upon them massive destruction, as the Gemara warns in its conclusion. Rav Shlomo Aviner compiled thirteen answers to this claim, amongst them the following:

1) Rav Teitelbaum’s claim rests on the fact that there was a “choma,” that the nations of the world prohibited the Jews from settling in the land of Israel. The Avnei Nezer writes that this oath does not apply when the nations give Yisrael permission to return. Following the Balfour Declaration and the San Remo Conference, in which the nations of the world determined that the Jewish people have a right to settle the land of Israel, the oaths do not apply. The Midrash hints to this idea, that if Bnei Yisrael have permission to enter the land they do not violate the oaths.

2) Another answer is that once there is a sign from Hashem to return to the land, the oaths no longer apply. In addition to the permission given by the nations, the national reawakening and birth of modern Zionism can be viewed as a sign from Hashem that it is permissible to return to the land. The oaths were not an “issur” (absolute prohibition), but rather national tendencies that Hashem instilled within Klal Yisrael which would cause them to remain unmotivated to return to their land. Also, throughout most of the exile, it was very difficult physically for Jews to return to Eretz Yisrael. Once a wide scale movement with an objective to return to Eretz Yisrael began, and it was physically possible to begin Aliya to Eretz Yisrael, it became clear that the oath was no longer in effect.

3) The Gemara in Sanhedrin (98a) says that when Eretz Yisrael gives forth fruit abundantly, it is a sure sign that the redemption is coming. Eretz Yisrael, in the time of the Zionist movement, began blooming and giving forth fruits unlike any previous time since the destruction of the land. This sign of redemption showed that the oath was no longer in effect.

3) Rav Teichtal, in his work, “Em Habanim Smeicha,” offers another explanation. Although the Jews were sworn not to enter Eretz Yisrael forcefully, the nations of the world were also sworn not to persecute the Jews too much. Over the course of the exile, the Jews were severely persecuted by the gentiles. Because the gentiles violated their oath, the Jews were no longer bound by their oath.

4) According to some opinions, the only way to violate the oath would be if people came to Eretz Yisrael in very large groups. Since the Jews entered the land slowly, and over the course of many years, they did not violate the oath.

5) The author of the “Hafla’ah” maintains that the oaths only apply to those who are in the exile of Bavel, and not in other lands.

6) R’ Chaim Vital explains that the oath only applied for 1000 years, not longer.

7) The Gra writes that the oath applies only to building the Beit Hamikdash, not to entering Eretz Yisrael.

8) Elsewhere in the Gemara there are other, conflicting, sources. Furthermore, the Gemara regarding the “Three Oaths” is aggada, and we do not decide halacha based on aggada. [I add that this isn’t even from Torah and Neviim, but from Kesuvim, the weakest link in determining Halacha]

Based on all of these explanations, there is ample basis to say that the movement to return to Eretz Yisrael was a positive, not a negative, one. In fact, others maintain just the opposite, that the Holocaust was because Jews became entrenched in galut and did not return to Eretz Yisrael. Since we are not living in a generation of prophecy, it is very difficult for us to determine exactly why Hashem brings specific punishments to the world. However, the Gemara does teach us that when we are afflicted with punishment, we should look into our actions, and try to fix our bad deeds. By looking at the Akeida, we may gain some insight regarding the Holocaust.

One of the most famous tests of Avraham was Akeidat Yitzchak. We constantly mention the Akeida in our prayers, and we still reap the benefits of this test. The question is asked, what is so special about this test? Avraham did not even do any great action of sacrifice, because in the end he did not slaughter his son. There were many other tests which Avraham actually fulfilled which are not so commonly mentioned!

Furthermore, Rav Dessler questions the very concept of “zechut Avot” (merit of the Patriarchs). If two criminals violated the same law, one coming from a dysfunctional family and one from a normal background, logic dictates that the one from a normal background should be punished more severely. When we come to Hashem and tell Him that we are descendants of Avraham, Yitzchak and Yaakov, this should work against us! Why is there zechut? In fact, Rabbeinu Bachya says that sometimes it is best not to mention zechut avot. After the sin of the spies, Moshe pleaded to Hashem and did not mention that Hashem is “notzer chesed la’alafim,” that He rewards for good deeds for generations to come. Moshe did not want Hashem to say, “If Bnei Yisrael came from such great people, why did they sin?”

Perhaps this insight can explain why we ask Hashem to remember the Akeida, as opposed to other tests of Avraham. Many times Am Yisrael does not live up to the other tests which Avraham was tested with. Through our entire history, however, Am Yisrael lived up to the test of the Akeida, and on many occasions Jews were willing to die “al kiddush Hashem” (in sanctification of G-d’s name).

The Torah introduces the story of the Akeida with the phrase, “It happened after these things.” (Bereishit 22:1) The parsha directly before the Akeida is the story in which Avraham makes a peace-covenant with Avimelech. The Rashbam explains that Avraham was tested with the Akeida because he did not have a sufficiently strong connection with Eretz Yisrael, and was willing to make a pact with Avimelech, thereby forfeiting some of his right to the land. The Tanna D’vei Eliyahu writes that any nation which has a serious conflict with Yisrael, does so only because of the pact which Avraham signed with Avimelech. Hashem always had a two-part covenant with Yisrael: descendants and Eretz Yisrael. Because Avraham was willing to give part of Eretz Yisrael, Hashem said, “I will take the other half of the pact — your son.”

Although we are not prophets, and we cannot determine which punishments correspond to which sins, we must try to learn lessons from events which happen in this world. Today it is clear that our bond to Eretz Yisrael still needs strengthening. If we pray and strengthen our connection to Eretz Yisrael, there will be an end to all of the Akeidot.

For those who want to seriously understand why Satmar and these clowns are dead wrong, read this from the Seforim Blog.

I note they don’t mention Gog and Magog, and the Jewish Redemption where their friends will be beholden to the Beis Hamikdash and Elokus. Politically, they don’t mention that, because they are of course afraid. These are the Jews about which the Torah says “stay home, you are afraid to go to war and you are an impedance”. Help your wives with the washing, cooking and food provision.

I notice Issy Weiss of Neturei Karta wears the palestinian scarf. Why doesn’t he put a Kaffiyeh on and add tzitzis to the corners. Now there’s solidarity.

 

Maybe it’s not just Beck and Neturei Karta?

I’m sure many of us are spending time defending Israel and its rightful inhabitants at work, in forums, in comments on various newspapers (I had a totally benign comment of mine censored by the Economist, no less)

These are TOUGH times. Jewish soccer players get attacked on the pitch. We read that a shop in Belgium hung a large sign saying ‘no entry to Zionists or dogs’ and then had Zionists replaced by the word Jews. Our people fight those who want to annihilate us every minute and protect Jewish lives. Is it Torah that doesn’t see a missile on Bnei Brak or is it the Enemy themselves who perceive such enclaves as their friends?

Many in Europe of all places are facing violence and huge barrages of protest which invariably link us to hitler Yimach Shemo Vezichro. There is a very clear approach being taken by haters of Jews.

This morning someone sent me a phone picture of a demonstration in Paris taken by a bystander. I don’t have words to describe how sick in the guts I felt seeing these low lives joining those who would be happy to see us wiped out.

I am thinking that we need a web page, a World-Wide page, of faces and names. Anyone from any country in the world who joins these protests, is made visible in their anti israel views and should be named alongside their picture.

Here is the picture that raised my blood pressure significantly.

20140724-090807-32887744.jpg

The excruciating pain of the 3 kidnapped yeshivah boys and the disgrace of Neturei Karta

[Hat tip DS]

My children were near that spot on Thursday night. It is spine chilling. While we normally criticise Neturei Karta for a lack of Ahavas Yisrael, in this case, they have certainly done the wrong thing. They have written about three of their own who (שומו שמים) may have been drafted into the Holy Army defending our Nation.

I find it very hard to support these people. Someone at Shule said “respect their Shita”. Sorry, this poster makes me ill in context. They complain about “ZIONIST MURDERERS”

What Mashiach would want to walk through Meah Shearim? Not even Shabtai Tzvi the faker.

I call on the leaders of Adass Yisrael to disassociate themselves from this and to attend the Tehillim tonight at Caulfield Shule

 

They must be excommunicated

Are there billboard announcements all around Meah Shearim denouncing this Nidetrechtige Oysvoorf? Are we only going to see announcements about the denier level of stockings, or could we perhaps have the Satmar Rebbe’s come out and openly disassociate themselves from this mohammedan brown tongue?

Watch this video (in his polished Ivrit no less-another example of hypocrisy). If it doesn’t bother you, then perhaps you need to take another look at yourself and ask why you are desensitised to such debasement and such a profound חילול השם.

Question: Is there a group in Melbourne’s Adass community who support this guy and his philosophy and approach? Who are they? Here we are on the eve of the great day that Hashem wrought open miracles and allowed us to re-unite Yerushalayim Ir Hakodesh, and this low life calls it “al-quds”. I’m profoundly sickened by people who harbour such philosophies and spread them around the world in the way that this חזיר does.

«Hat tip to Krakovian Ezra»

Perhaps it’s time to divest from the Edah Charedis?

Read about their duplicity here. Why should we trust let alone use their Hechsher? You are better off supporting OU, StarK or Chof K and the like. Unfortunately, in Israel things have multiple hechsherim. I’d like to see a company like Osem take a stance and say go and find another product to stamp. It won’t happen, though, because it requires principles and not just profits.

Don’t they have anything better to do?

Two items on the news caught my eye, and both upset me in their own way.

The first was a visit to Iran, yes, yet again, by members of Neturei Karta. What do they hope to achieve? I cannot understand a mindset that thinks that they are bringing the Geula closer by kissing the neck of Esav. Look at the smirks. Feh.

Grovelling to Sonei Yisrael Yimach Shemom (Photo from Reuters)

The second is another NK protest designed to protect the Satmar enclave of Williamsburg  (why is one guy shockeling?) about a new Shaytel place opening up in Crown Heights. Do they really think that a single person is going to pay attention to this? What will they achieve except some newspaper coverage that might link these clowns to the photoshopping incident. What a Kiddush Hashem. Feh.

This one is just as bad, if not worse.

Radicals protesting in Tel Aviv (Photo: Yaron Brener)

Yom Ha’atzmaut: Remembering Rav Yissachar Shlomo Teichtal הי’ד

If you have not heard of Rav Teichtal,

A younger Rav Teichtal, הי''ד

may Hashem avenge his murder by the Nazis, I suggest you borrow or buy a copy of אם הבנים שמחה Eim Habanim Semecha (EHS) which has also been translated into English. Rav Teichtal is known throughout the world of Halacha, as the famous Posek and author of  Responsa שאלות ותשובות משנה שכיר. In fact, I’d venture to say that many Rabbis, save the centrist or religious zionist, would only know of him because of his שאלות ותשובות משנה שכיר. Most certainly, when I was a lad, most people, including centrist and religious Zionist Rabbis hadn’t heard of  אם הבנים שמחה because the Charedi anti Zionist world banned the book and exerted extreme pressure on the family not to republish it.
When I was learning in Israel, there was never a time that I went into a bookshop without asking whether they had a copy. The closest I got, was just before I left, when someone gave me the address of a family member, and suggested I might try knocking at their door. I didn’t have the guts to do that. How pleased I was, some twenty years later, when it was republished. When it appeared in English, I was both surprised and not surprised. I was surprised that something I couldn’t lay my hands on appeared in English, but given the compelling nature of the Sefer, I was not surprised that others sought fit to translate it with haste.

Rav Teichtal was the long term Av Beis Din and Rav of  Piešťany, in Western Slovakia.


On the 10th of Shvat 1945, as Rav Teichtal was transported to the concentration camp in Mathhausen. Rav Teichtal’s son related (see introduction to EHS)

After starving their victims for a number of days, the oppressors tossed each of them a meager crust of bread, with the evil intent of having them fight pathetically for their paltry allotment. Indeed, one of the Ukrainians grabbed the portion of a Jew – my father’s neighbor – who was desperate for this crust of bread. This angered my father, who demanded the return of the theft. The other travelers begged my father not to get involved, since it might cost him his life. But he said “How can I stand by when the wronged man’s life depends on this food?” Indeed he insisted on taking a stand, and the Ukrainians, with the cooperation of the Nazi soldiers, rose against him and killed him, after torturing him mercilessly.

Prior to the the outbreak of World War 2, Rav Teichtal was as anti-zionist as his mentor, the Minchas Elazar of Muncasz. Rav Teichtal had written anti-zionist polemics like the majority of his Hungarian Charedi colleagues. Describing the views of the Muncazer, Rav Teichtal wrote (EHS):

 “The Minchas Elazar opposed resettling and rebuilding the Land [and] based his entire opposition on the idea that salvation must happen with miracles and wonders. In his opinion, anyone who tries to [bring salvation naturally] denies the redemption which will occur miraculously.”

Rav Teichtal הי''ד later in life

During the war, while hiding in Budapest, he wrote (EHS):

“A large portion of our Israelite [European Jewish] brethren who
were killed would have been saved if they had already been in Eretz
Yisrael. And now, who will accept the responsibility for the pure
blood which has been spilled in our time? Similarly, all those who
deterred the Israelites from going to Eretz Yisrael and participating
with those building [the land] cannot purify themselves and say:
‘Our hands have not shed this blood.’
“Those [anti-Zionists] who have a predisposition on this matter
[fleeing to Palestine] will not see the truth and will not concede to
our words. All of the evidence in the world will not affect them, for
they are smitten with blindness, and their inner biases cause them
to deny even things which are as clear as day. Who amongst us is
greater than the [twelve] spies [meraglim]? The Torah testifies that
they were distinguished, righteous individuals. Nonetheless, since
they were influenced by their desire for authority, they rejected the
desirable Land, and led others astray, causing this bitter exile…
[These] spies were prejudiced by hidden motives. The same holds
true in our times, even among rabbis, rebbes, and Chassidim. This
one has a good rabbinical position; this one is an established Admor,
and this one has a profitable business or factory, or a prestigious
job which provides great satisfaction. They are afraid that their
status will decline if they go to Eretz Yisrael. People of this sort are
influenced by their deep-rooted, selfish motives to such an extent
that they themselves do not realize that their prejudice speaks on
their behalf. People of this sort will not be convinced to accept the
truth, even if they are shown thousands of proofs from the Torah…
The holy kabbalist [Rabbi Eliyahu of Greidetz] who resembles
an angel of the Lord of Hosts states explicitly that the reason
there are tzadikim who oppose [aliyah] is because the kelipot [evil
forces] have become strong within them. It entices them to nullify
this great matter for which the Holy One Blessed Be He constantly
longs. He longs for us to return to our forefathers’ inheritance, for
every Jew has an obligation to strive to return to our Holy Land, as
I will prove unequivocally from the words of our Sages.

The מקובל Rav Eliyahu Greidez, mentioned above, was none other than Rav Eliyahu Gutmacher, ז’ל to whom many Jews in Poland flocked, to receive ברכות and advice, and in whose memory Kibbutz Sde Eliyahu was named.

The Kabbalist, Rav Eliyahu Guttmacher ז’ל, one of the theological founders of Religious Zionism

Perhaps the most heart-rending story that served to motivate Rav Teichtal to be transformed from an anti-Zionist into a religious Zionist was (see here) :

“What can we say; how can we speak, and how shall we justify ourselves? God has found the sin of your servant.” I shall tell you a story.

In a small town there was a shamash (sexton) of a synagogue who died, leaving behind a widow. The people of the community thought about how they could provide her some financial support, for at that time there was no pension for widows. Perhaps it would be possible to allow her to continue the work of her late husband. On the other hand – it is not proper for a woman to serve as the shamash of a synagogue. Eventually it was decided that she would carry out those activities that could be performed outside the synagogue, while the tasks of the shamash during prayer times would be filled by the worshippers themselves, on a voluntary basis. Thus the woman would be able to continue earning the salary that her husband had received.

It came time for “selichot,” and as part of her job the woman had to get up and go about from house to house in the village, waking the people for selichot. She took the special “selichot stick” in her hand and headed for the most distant house in the village – the home of Weiss Shendor. When she knocked on the door, Weiss Shendor awoke, alarmed at the disturbance at such an unusual hour. When he opened the door and saw the wife of the shamash, he asked what she wanted. She explained that as part of her duties she had to go from house to house, waking everyone for selichot. When Weiss Shendor heard this, he tried to persuade her that it was not seemly for a woman to go about outside so early in the morning, in such cold and wet weather, and that it would be better if he did the job in her stead. The woman accepted the offer and handed him the “selichot stick,” and Weiss Shendor set off to waken the people.

Upon knocking at the first house he was asked to identify himself. He answered, “I am Weiss Shendor, and I have taken it upon myself to waken the people for selichot.”

The house owner was incensed. “Weiss Shendor? A pork-eater like you isn’t going to wake me forselichot!” With that he slammed the door and went back to sleep.

He went off to the second house and again came the question, “Who is it?” Again he gave the same reply, and again the same response: “Weiss Shendor? A Shabbat desecrator like you will not come and wake me for selichot!” Again a door was slammed in his face.

The same thing happened at the next house: “A swindler and gambler like you will not wake me forselichot!” – and so on, at every house throughout the entire village. The wake-up round ended with nothing more to show for itself than a trail of scorn and disdain. Not a single person got up for selichot.

When the congregation was gathered for the morning prayers, the rabbi asked: “What happened this year, that no one came to the synagogue for selichot?” The people started justifying themselves and explaining that it was all Weiss Shendor’s fault. He was a shady character who was notorious throughout the village; it was he who had come to awaken them for selichot, and that was why none of them had come.

“Fools!” responded the rabbi. “It’s true that Weiss Shendor is guilty of everything that you’ve accused him of, but this time he was waking you for selichot; he wasn’t doing any of the bad things that he’s known for. So why didn’t you get up?”

[Here Rabbi Teichtal burst into tears and shouted:] It’s true that the Zionists desecrate Shabbat and so forth, but it was they who awakened the nation and shouted, “Get out of the rubble; the gentiles hate us, there is no place for us except in Eretz Yisrael” – and we didn’t listen!

Let us only hope to be worthy of correcting the distortion and having God accept us in the promised land”

These days, alas, not much has changed in respect of the Hungarian ultra-Charedi establishment and the State of Israel, as seen by the following Pashkevil (click to enlarge), appearing now in Jerusalem.

Pashkevil condemning Yom Ha'atzmaut: 2011

It is Adar, but I am sad and angry

Like many of you, I have just watched the funerals of the five kedoshim of Family Fogel from Itamar. I don’t have words to describe the sickening feeling I had when I watched the pictures here (warning: graphic images)

They say everything is השגחה פרטית and I don’t deny it. My feelings have moved from utter despair and sadness to extreme anger. Just released on youtube is this footage from Iran TV from several years ago.

It is a most uncomfortable and disconcerting segue to the murder of the five Fogels הי’ד in Itamar. You watch it and ask yourself what can we do about neanderthals who parade themselves as supporters of those who encourage, cheer and perpetrate the butchering of innocent children in their beds on Shabbos Kodesh.

Do we have Neturei Karta supporters in Melbourne? Is the  Adass Charedi offshoot of שומרי אמונים closely aligned with this Neturei Karta offshoot? Are the שומרי אמונים the self-same people whose cars brandished anti-zionist sentiment driving around Melbourne “in protest” at Zionist activities in the State of Israel.

There is arguably a חיוב to protest against these types of מחללי שם שמים but how?

I just realised that this type of Jews has a collective noun, straight out of the מגילה

מתיהדים

Update: our own daughter was planning to be in Itamar that Shabbos. The seminary had other plans.

Have the courage of your convictions

People do not agree. This is a fact of life. There are, and always will be, emotive issues which evoke strong disagreement. Sometimes the disagreement can result in feelings of aggression even hate between antagonists. Jews are no different. If anything, because there are many issues of substance lingering around our Daled Amos, there is perhaps more opportunity, perhaps even propensity, to viscerally agree to disagree.

Rav Dov Lior, Chief Rabbi of Kiryat Arba and Hevron

Two recent examples of differing approaches to courage and expressing the truth of one’s convictions confronted me this week. The first involved Rav Dov Lior, Chief Rabbi of Kiryat Arba and Hevron, and Rosh Yeshiva and head of the Rabbinic Council for Judea and Samaria. Rav Lior is considered to be a star pupil of Rav Tzvi Yehuda HaCohen Kook, z”l, and one of the  brightest among Gush Emunim style adherents of the concept of a greater Israel. Born into a Belzer family and subsequently orphaned, Rav Lior was touted as an Illuy even amongst the Charedi population of the State of Israel. Rav Lior and others gave their Haskama to a book which was considered to be “inciting” by the police and other authorities. Refusing to back down, Rav Lior is now likely to be arrested. Rav Lior claims that the arrest warrant interferes with his right to offer religious approbation to a book related to Torah thoughts and principles.

You can agree or disagree with Rav Lior, but you will never die wondering what his views are on a particular topic. He says it like it is, and his views are like he says. There is no diplomatic licence employed to bury his thoughts or camouflage his principles for fear of a physical or financial backlash. Rav Lior, his supporters and students, do not cower underneath rocks like proverbial green moss, afraid of the consequential glare of sunlight. Rav Lior subscribes to a philosophy that sees the hand of God in the creation of the State of Israel.

Diametrically opposed to his views are those who endorse the position of the late Rebbe of Satmer, Rav Yoel Teitelbaum z”l. Rav Teitelbaum held that the primary (perhaps only) reason for the Holocaust was God’s “retribution” against the actions of zionists who dared transgress the 3 oaths. These views, largely held by the Hungarian charedi population, are considered utterly abhorrent by many. It is simply beyond comprehension to fathom the concept of 6 million Jews murdered, gassed and burned and amongst them תנוקות של בית רבן who were hurled against walls to have their skulls fractured, all because God was angry that they dared defy British anti-semites and seek to re-inhabit ארץ אבותינו. Whatever the case may be, we know where the Satmer Rebbe stood on this issue in the same way that we know the views of people like the Neturei Karta’s  R’ Moshe Beck.

In summary, one will not die wondering what Rav Dov Lior or להבדיל R’ Moshe Beck’s views on issues are. They have the courage of their convictions to openly state their opinions. Fast forward now to the following video of a local identity, the brother of R’ Moshe Beck, Rav A. Z. Beck, the Hungarian Rabbinic leader of a separatist Haredi group in Melbourne.

STOP PRESS:

It seems the video above was removed from youtube. In some sense that says plenty. Those of you who wish to see the video, may download it

What are their views? Do they think Hitler and the SS were sent by Hashem because of the Zionists and their rebellion against the Shalosh Shavuos? Is this the view of that community as a whole? To be sure, there are exceptions, but is this the mainstream view? Do they contend that since most Jews in Melbourne consider themselves Zionist or pro State of Israel that these Jews are all Kofrim (apostates)? Is it permitted to engage in business with regular Jews in Melbourne, or is there some blanket overarching permission when it comes to making money? It is alleged that the Melbourne Rav Beck distanced himself from his brother. To what extent? Is it only the fact that the brother openly states his opinions and demonstrates the courage of his convictions? Is it only because the Monsey brother kissed Ahmadinajad ימח שמו? Is what is said in private also said in public?